SAM and a Woman of Harlotry

(înapoi la pagina ZOHAR CUPRINS / VAYEŢE – click)

23) One form comes out of the strength of the light of Isaac, who is Kedusha [holiness], and the yeast of the wine, which are Klipot. It consists of good and evil, male and female mingled together. It is as red as a rose and spreads to several sides and ways, for it contains many discernments.

The illumination of Isaac—the wine that delights God and people—is illumination of Hochma, which shines only from below upwards. If one drinks wine profusely, meaning extends from above downwards, it is as it is written, “If he is not rewarded it is bad.” This is so because Malchut de Tzimtzum Aleph [Malchut of the first restriction] appears and all the lights depart.

This Malchut is called “wine-yeast,” as it is written, “And he drank of the wine, and was drunken,” since he drank more than the measure. And then, “He was uncovered within his tent,” since the wine-yeast had been revealed.

It is written that the male and female of impurity came out of the light of Isaac, the rejoicing wine, and from the wine-yeast, meaning from the disclosure of Malchut de Tzimtzum Aleph, which caused all the lights to depart, meaning because they were assembled together like wine that is full of yeast. The male is called SAM, and his female is always included in him. As ZON are included in one another in Katnut of the side of Kedusha, in the Sitra Achra, too, the male and female are included in one another. The female of SAM is called “a serpent,” “a woman of harlotry,” “the end of all flesh,” and “the end of days.”

24) Two evil spirits cling together. The male’s illumination of Ruach is thin, meaning VAK without Rosh. The Ruach of the female is made clear in many ways and paths because it is a complete PartzufRosh and Guf—because in the Klipa, the female is greater than the male. She clings to the Ruach of the male and adorns herself with many ornaments like a loathsome whore who stands at the beginnings of roads and ways to seduce people. This teaches that she needs only those who begin to walk on the path of God, who might fall into her trap. It is considered that she stands at the beginning of the roads of the work of God. However, with those who are accustomed to the ways of the Creator, the whore departs from them and has no control over them.

25) She holds and kisses the fool who approaches her, pouring him wine filled with yeast, with the venom of cobras. And when he drinks, he fornicates after her. After she sees that he is fornicating after her and has strayed from the path of truth, she strips of all those corrections with which she was corrected before that fool.

26) These are her corrections to seduce people: Her hair is fixed, as red as a rose. Her face is white and red. Six corrections of colored linens of Egypt are hanging in her ears. All the forces of the Eastern land hang down from her neck. Her mouth is corrected with a slight and narrow gap, beautiful in her corrections. The tongue, like a sharp sword. Her words are as smooth as oil. Her lips are beautiful, as red as a rose and sweeter than any sweetness in the world. She is dressed in crimson and fixed with forty corrections minus one.

27) The fool follows her and drinks from the cup of her wine, and fornicates and whores with her. And what does she do? She leaves him sleeping in his bed and rises up to slander about him, and there she receives permission to kill him, and she comes down to him. Now she has already removed the corrections from herself, and has become a mighty tyrant standing before him, dressed in a garment of blazing fire, dreadful and terrifying to the body and the soul. He is filled with terrible eyes, a sharp sword in his hands, bitter drops hang off that sword, and he kills that fool and throws him to Hell.

The tree of knowledge, the intoxicating wine, and the woman of harlotry are all one, extension of illumination of the left from above downwards. The Nukva is the tree of knowledge of good and evil because she has two points within her—Miftacha and Man’ula. And when it is said that if he is rewarded it is good, it means that he is going by the middle line, extending illumination of Hochma in the left only from below upwards. At that time the point of Man’ula in the Nukva de ZAMidat ha Din [quality of judgment] is concealed, and the point of Midat ha Rachamim [quality of mercy] is revealed and imparts abundance upon the lower ones. This is considered that the man is attached to ZON de Kedusha and the wine that he drinks, the Mochin of the left, he drinks within measure, delighting God and people.

But if he is not rewarded, it is bad. This is because if he enhances the left line and extends its illumination from above downwards, the point of Man’ulaMidat ha Din, appears in the Nukva de ZA and the lights of life depart him, as it is written, “For dust you are, and unto dust shall you return.” This is considered that a person clung to a woman of harlotry and drank the intoxicating wine, meaning drank more than the measure, since he extended illumination of the left from above downwards. At that time, the yeast within the wine appear, meaning the point of Midat ha Din, and the wine became a cup of poison for him, since the yeast put him to death.

The Creator wished to test the righteous so that they would be rewarded with the great Mochin. This is why it is written, “God has made one even with the other,” giving the Merkava [structure] of impurity almost everything that exists in Kedusha [holiness], so they would have the strength to entice people to follow them. By that, He made the eleven corrections to the woman of harlotry, so she would have the strength to seduce people. It is as it is written about the tree of knowledge, “And the woman saw that the tree was good for food, that it was a delight to the eyes, and that the tree was to be desired to make one wise. And she took of its fruit, and ate.” Without those corrections in the tree of knowledge, which entice the heart, she would not have eaten.

The eleven corrections are as it is written, “Curtains of goats … eleven curtains.” Those are the hair, face, ears, back of the neck, mouth, tongue, words, lips, sweetness, clothing, and forty corrections minus one. All those came to her from the Nukva de Kedusha, as it is written, “I shall be filled with her that is laid waste,” for Tyre [Tzor] was built only on the ruin of Jerusalem.

The first correction: Her hair is fixed, as red as a rose. The red color of the hair indicates illumination of Hochma from the left, which is called “red.” This is so because Hochma is called “vision,” and the colors are obtained by the sense of sight, Hochma. The red color is the most important color; this is why it is seen from afar.

The second correction: Her face is white and red. The white color points to illumination of Hassadim, and the red color to illumination of Hochma. It is known that the whole perfection in Hochma is in its joining with the illumination of Hassadim. This is why there was a correction in her face of blending Hochma with Hassadim, and this is the whole beauty in the Nukva, which entices the heart.

The third correction: Six corrections of colored linens of Egypt are hanging in her ears. The ears are Bina. The linens of Egypt are Hochma, as it is written, “And I will destroy the wisdom of Egypt.” However, the root of this Hochma is in Bina that returned to Hochma, and not Hochma de Ohr Yashar. Its root is the river Pishon, which stretches out of Eden—which is Bina that returns to Hochma and not actual Hochma. This is why they are hanging on her ears, which are Bina. Six corrections were made for her from this linen of Egypt, corresponding to HGT NHY, but the seventh correction, which corresponds to Malchut, is missing due to the concealing of Malchut de Tzimtzum Aleph in the Nukva de Kedusha, which is called Man’ula [lock], as it is written, “If he is rewarded, it is good.”

The fourth correction: All the forces of the Eastern land hang down from her neck. The forces of the Eastern land are ancient wisdom [In Hebrew, “east” also means “ancient”], this is why they are called “eastern,” Hochma de Ohr Yashar. The wisdom of Egypt extends from Bina that turned into Hochma, and the wisdom [Hochma] of the people of the east extends from ancient wisdom.

The neck is the place of darkness in the Partzuf, as opposed to the Panim [face/anterior], which is the most lit place in the Partzuf, since the ancient Hochma is drawn from the concealed Hochma de AA. This Hochma was concealed and does not shine at all, and any illumination of Hochma that shines in the worlds is only from Bina that returned to Hochma. Hence, this place is in the dark. Accordingly, the correction of the forces of the land of the east is in her neck.

The fifth correction: Her mouth is corrected with a slight and narrow gap, beautiful in her corrections. The Peh [mouth] is Malchut de Rosh [Malchut of the head]. There is a gape, when Malchut is unmitigated, and then the opening is not in Hochma. But if the opening is only a gap, from Malchut that is mitigated in Bina, the opening is in Hochma. This is why a correction of a thin gap was made in her, which is an opening in Hochma, so she would be in illumination of Hochma.

The sixth correction: The tongue is like a sharp sword to entice people.

The seventh correction: Her words are as smooth as oil. Her words are as smooth as oil; hence, her power is great to lure people after her.

The eighth correction: Her lips are beautiful, as red as a rose. The ruddiness points to the strength of the illumination of the left.

The ninth correction: She is sweeter than any sweetness in the world. The light of vision, illumination of Hochma, is sweet, as it is written, “How sweet is the light to the eye.”

The tenth correction: She is dressed in crimson. The crimson color comprises all four colors—white, red, green, and black.

The eleventh correction: She is fixed with forty corrections minus one. There are ten Sefirot in each of the four colors HB TM. However, in the ten Sefirot of MalchutMalchut de Malchut is missing because she is unfit for reception of light, as in Malchut de Kedusha. This is why it is forty minus one.

All those eleven corrections of the woman of harlotry are completely similar to the correction of the Nukva de Kedusha because they are taken from her, as it is written, “I shall be filled with her that is laid waste,” meaning that Tyre, Malchut de Klipa, woman of harlotry, is built only on the ruins of Jerusalem, Malchut de Kedusha, and vice versa. Also, there is nothing between them except in their end, since one who clings to the Nukva de Kedusha rises degree by degree until “Your end will increase greatly,” and one who falls into the trap of a woman of harlotry is in, “But its end are the ways of death.”

Tyre is built only on the ruin of Jerusalem. This applies in general and in particular in every single person. When one leaves Kedusha and clings to the Sitra Achra, all the bounty and all the degrees that he had had in his root in the structure of Kedusha move to the structure of the degrees of the Sitra Achra and she is filled from the ruin of the Kedusha. You should also know that a man clings either to Kedusha or to the Sitra Achra, and one does not touch the other even as a hair’s breadth. When one turns to want the ways of the Sitra AchraKedusha immediately departs, even before he takes any action, and the Sitra Achra takes her place, inheriting all the bounty and the degree that he had had in Kedusha. It is written about it, “Who is a fool? He who loses what he is given.”

But one does not commit a transgression unless he is permeated by folly. Yet, how can folly permeate him while he has not sinned and he is attached to Kedusha? After all, one does not touch the other even as a hair’s breadth. But since his heart leans toward sin even before he sins, the Kedusha has already departed him and he lost all the degrees he had had in Kedusha, and the folly of the Sitra Achra has clothed in him. After that, he makes the actual sin. Yet, before folly has clothed in him, he cannot actually sin.

The Zohar says that one who adheres to a woman of harlotry is a fool. It says that the fool follows her. This teaches us that even while he is walking, before he has sinned, Kedusha promptly departs him, and all the degrees he was rewarded with in Kedusha have moved to the woman of harlotry, from which all eleven corrections were made. Once the folly has clothed in him and he becomes a fool, it is possible for him to commit an actual sin. This is why The Zohar names him “a fool.”

You should know that all those actions that The Zohar brings before us extend from one another by mandatory cause and consequence, reason and result. This is so because after he desires the Sitra Achra, which is the first step, which was only coveting and a desire, and not an actual action—when he only follows her—he comes to the second act, when he can already sin by the force of the clothing of folly.

However, in the beginning, when he drinks of her cup of wine, he still drinks wine in measure, similar to Kedusha. Yet, a third action extends from that, and he fornicates with her and whores after her, pulling the intoxicating wine from the left without right, extending more than the measure. This is considered committing adultery with a woman of harlotry.

And from here to the fourth action: She leaves him sleeping in his bed, since due to the illumination of the left without right, all his lights were concealed and he fell into slumber.

And from here to the fifth action: She rises and slanders him, and there she receives permission to kill him and she goes down to him. This means that she rises up and discloses his iniquity. By that, she receives permission to kill him, by uncovering the Malchut of Midat ha Din [quality of judgment] over him, for which all the lights of life depart.

And from here to the sixth action: That fool awakens and wishes to laugh with her as before, since the disclosure of Midat ha Din awakens him from his sleep. And before he realizes what has happened, he wishes to laugh with her as before.

And from here to the seventh action: She has already stripped from the corrections because once Malchut of Midat ha Din has been exposed, all the lights and corrections that she had from Malchut of Midat ha Rachamim [quality of mercy] promptly depart her.

And from here to the eighth action: She becomes a mighty tyrant standing in front of him. This is so because as long as her corrections were on her, she was from the Klipa of the right, since adultery is from the Klipa of the right. But now that she has regretted all the corrections because Malchut de Midat ha Din appeared in her, she is inverted from the Klipa of the right and becomes the Klipa of the left, the quality of murdering.

And you should know that in the beginning of its surfacing, Malchut de Midat ha Din does not have the measure of putting a man to death. Rather, she must appear over a person many times until the accumulation of them together puts a man to death. This is why they said that the sick is sentenced many times while dying. It is the assemblage of all the elements that bring Malchut de Midat ha Din to a sufficient measure so as to kill.

There are two primary causes:

  1. The first step is when the fool follows her, when he craves the ways of the Sitra Achra’. This is regarded as the evil eye because coveting depends on the eye, since the eye sees and the heart covets. This is why it was said, “filled with terrible eyes,” the accumulation of all the lusts of the Sitra Achra throughout his life. It is as they said, “The angel of death is full of eyes, as it is written, “ninety-nine die of evil eye.”
  2. All the other actions that expose the work of God and are included under the name “sharp sword.” The word Herev [sword] comes from the word Hurban [destruction], destroying the structure of Kedusha and enhancing the structure of the Klipot. This is why it was said, “A sharp sword in his hands,” from gathering the rest of the actions. Also, the accumulation of Midat ha Din to a measure that is enough to kill is regarded as “bitter drops that hang on that sword.” It kills that fool and throws him to Hell, since that sword caused the accumulation to a measure of Midat ha Din called “bitter drops,” since those drops put that fool to death and throw him to hell.

28) Jacob went down to a woman of harlotry and went to her place, as it is written, “And went toward Haran,” which is wrath and Dinim [judgments]. He saw there all the corrections of her house, he was saved from her and returned to the land of Israel.

Her male, SAM, was angered that he was saved from her and he went down to fight him. But he could not prevail over him, as it is written, “And a man wrestled with him.” Then he was saved from all of them and was completed in perfection and rose in a complete degree, the degree of Haya, and was named Israel, from the letters Li Rosh [a head to me].

At that time, he rose to the highest degree, was completed in everything, and became the middle pillar. It is written about him, “And the middle bar in the midst of the boards, which shall pass through from end to end.” This is so because prior to that, while he was in the degree of Jacob, he leaned toward the right and did not have an actual Rosh, but only the Rosh of faith. But now that he has been tried in Haran and in SAM and was saved from them, he was rewarded with the degree of Haya where the middle line sustains the illumination of both lines and leans neither to the right nor to the left. And then he has an actual Rosh, he is called “Israel,” and he is considered the middle pillar, which sustains the illumination of both lines.

(înapoi la pagina ZOHAR CUPRINS / VAYEŢE – click)

error: Content is protected !!