(înapoi la pagina ZOHAR CUPRINS / SAFRA DEŢNIUTA – click)
14) Chapter two, in which the beard of faith is clarified. Malchut, called “faith,” receives from him all her corrections until the end of correction. The beard is not mentioned in the Bible. It is written, “The eyes of the Lord,” and, “In the ears of the Lord,” and also “His cheeks are as a garden-bed of perfume.” But “beard” is not mentioned because it is the most respected. It comes out of the ears, from which the beard begins, and circumvents the shape of the face, going up, and going down, a white thread around his face. The beard itself looks like a white thread with white hairs that surround the face. Some of them go up, illuminating from below upward, and some of them go down, illuminating from above downward. It is clarified in thirteen corrections.
15) It is written about the most respected of all that is respected, the beard, “which no person crossed and where no man dwelt.” ZA is called “man.” Yesod de ZA is called “person.” Man is outside AA, where ZA, called “man,” clothes AA from without, from his Tabur down. It is even more so with “person,” Yesod de ZA, who is even outside of ZA because NHY are outside the body, and certainly outside of AA. Therefore, they have no Hitkalelut with this Dikna de AA.
The beard is clarified in thirteen fountains, and only four corrections of them remained, so as to not bestow below to ZA. Nine corrections from among them water the body, which is ZA.
16) First correction: Before the opening of the ears, the respected one, the beard, began to be established, opposite the holes of the eyes. It descends in beauty through the beginning of the lips.
Second correction: The hairs at the top of the lips, from the top in the right lip to the top in the left lip.
Third correction: The hair-free path under the two holes of the nose to remove the transgressions, as it is written, “And it is his glory to pass over a transgression.”
Fourth correction: The hair under the lips, where the hair goes back to being another head.
Fifth correction: Another hair-free path in the middle of the hair in the lower lip.
Sixth correction: A gift-offering of perfumes, the hair covers the face from below up to the top of the upper lip.
Seventh correction: Two apples, hair-free cheeks are seen, to light the candles.
Eighth correction: The fortune of everything, the extended hair hanging down to the heart. The upper and lower are dependent on it, and it is the upper area of the Dikna, called “upper fortune.”
What are the hairs? Although the Partzufim of Atzilut are VAK de Hochma, VAK de Hochma cannot emerge without the GAR. Rather, first emerges GAR de Hochma, then the GAR depart from them and they remain in VAK de Hochma. The Ohr Hozer that was clothing these GAR does not depart along with them but remains in the Rosh. And because of its Aviut, because it remained devoid of its light, it could not stay in the interior of the Kelim so it went outside to the residue of the Mocha and divided according to the order of Tzimtzum Bet, where KH in them rose and clung to Galgalta, who is Mem de Tzelem.
This is why they are called “clean wool,” since the Masach is below them, at the Sium of Galgalta, and there is no strength in the Masach to raise Dinim above the place where it is present. And its three Behinot Bina and TM are corrected by HS de AA, and after the Sium of Galgalta they cling to the lower cheek, ZON de Rosh.
However, since the two Roshim [pl. of Rosh] de AA—Galgalta and HS—are included in one another, and there are both Behinot in each of them, it follows that HS is also included with Galgalta. For this reason, the Galgalta in HS, too, illuminates in Dikna. And also, the first five corrections are from the illumination of HS, and the five last ones are from Galgalta.
And because HS de AA disappeared and was blocked, Dikna de AA—who receives from her—gives all the degrees of Mochin to the Partzufim of Atzilut, and they receive from him the same orders that were arranged in the thirteen corrections of Dikna.
First, we will explain the eight corrections of Dikna that extend from HS. These are the order of the three Behinot NRNHY of NRN and their inclusions.
First correction: The place of the beginning of the Dikna, at the beginning of the lower cheek after the hair of the head has ended at the sides of the head, at the end of the skull bone. This place aims opposite the holes of the ears.
Second correction: to rise to Bina in Ibur, the hair at the top of the lips, from the top of the right lip to the top of the left lip. The hair extends from the bottom cheek before the opening of the ears. The hairs are ZON; they climb over the upper lip, the place of the upper cheek, Galgalta, Bina. This is considered Ibur of Se’arot Dikna, ZON, in the upper lip, Bina. They receive VAK de Ibur, NR de Nefesh.
Third correction: Afterward the spirit of Hochma is extended from the two holes of the Hotem [nose], the place of disclosure of Hochma, into the hair of the upper lip, where it makes a hair-free path in the middle of the hair of the lip, since the Hochma removes all the Dinim. The spirit of the Hotem, Hochma, purifies the path from hair, removing the transgressions, since pardoning iniquities extends from the illumination of Hochma, and the illumination of Hochma is GAR de Ibur, Neshama, Haya, Yechida de Nefesh.
Fourth correction: Afterward comes the time of delivery in the Se’arot de ZON that have been impregnated in Bina. The Se’arot of the upper lip emerge and descend to their place in the lower cheek, under the lower lip. The Se’arot that were in the upper lip have been extended and came to their place in the lower cheek, where they became Se’arot of another lip, Se’arot ZON themselves. By this expansion below the lower lip, they are VAK de Ruach, NR de Ruach.
Fifth correction: Afterward extends the spirit of Hochma from the two holes of the Hotem, in the path in the upper lip, and passes over the Se’arot below the lower lip, making there another hair-free path, as in the upper lip. The illumination of Hochma in this path is GAR de Ruach, Yechida, Haya, Neshama of Ruach.
Sixth correction: Afterward another Ibur was made for the Neshama, and the hair in the lower cheek rose once more to the top of the upper lip, the place of the Sium [end], Galgalta, Bina, where she received VAK de Neshama, NR de Neshama.
Seventh correction: Afterward appeared the spirit of Hochma as Panim [face] in the two apples of the face. This is GAR de Neshama, Yechida, Haya, Neshama de Neshama. The two apples are seen so as to light the candles, the Sefirot, in GAR, as it is written, “A man’s wisdom illuminates his face.”
Eighth correction: Afterward the VAK de Neshama and illuminations of GAR de Neshama are drawn down to their place in the lower cheek. The fortune of everything, the hair that hangs down to the heart, which is the inclusive of all the previous corrections, the upper ones and lower ones are dependent on it, since all the Mochin de Atzilut are drawn from it.
This explains the eight corrections of Dikna that illuminate from HS.
17) Ninth correction: The short hairs that hang between the hairs in the upper area of the Dikna [beard] do not emerge from one another because they are all equal.
Tenth correction: The short hairs covering the throat next to the respected Dikna.
Eleventh correction: Big hairs completely covering with hair, hanging on the throat.
Twelfth correction: The lips became hair-free on all sides. Happy is one who kisses from those kisses.
Thirteenth correction: In the fortune of everything, thirteen rivers of pure persimmon are extended. Everything is in that fortune, and it is blocked. This is the lower area of the Dikna, called “the bottom fortune.”
After it explains the eight corrections of Dikna that extend from the illuminations of HS, it explains five corrections of Dikna that extend from Galgalta. There is a big difference between them because although the HS was blocked, it was blocked only from the Hochma in it, but Bina and TM in it illuminate to the eight corrections of Dikna. For this reason there is GAR in them because that Bina returned to being Hochma. But Galgalta that was established in Mem de Tzelem and in which there is no Hochma, but covered Hassadim—pure Avir, the level of Ruach—is devoid of GAR. It follows that the five corrections of Dikna that extend from her are also devoid of GAR.
For this reason the eight corrections of Dikna were hanging on the lower cheek. Although it was determined in advance, it is only with respect to the Atzamot [bones], Hochma. But with respect to the Gidin [tendons], Bassar [flesh], and Or [skin], implying Bina, Tifferet, and Malchut, it is connected to the Rosh. But the five lower corrections that extend from Galgalta depend on the throat, where even with respect to the Gidin, Bassar, and Or, it is distinguished as Guf, NR, and lacks GAR.
Ninth correction: When hairs grow from the skull, their first correction is the Ibur in Bina. The short hairs that hang among the long hairs in the upper area of Dikna do not come out from one another. They do not emerge and extend from the long hairs of Dikna because they are extended from HS. The short hairs extend from Galgalta, and are there only for the correction of the Ibur in Bina, where they receive Nefesh.
Tenth correction: Afterward they descend from there to their place, the throat, and initially emerge in Nefesh de Ruach, small hairs that grow and cover the throat.
Eleventh correction: Afterward big hairs come out in Ruach de Ruach that is in the throat, as well.
Twelfth correction: Afterward pure air extends from Galgalta. Although they are Hassadim, they are more important than Hochma because they are above the Hochma. Hence they move the hair from the lips in the place with which we kiss on each side.
Afterward emerges the inclusion of twelve corrections of Dikna, which is Malchut, who receives from everyone. It was said, “The fortune of everything” extends thirteen rivers from the pure persimmon, which is the lower area of the Dikna that is attached to the throat, where all the lower ones receive all the Mochin from that fortune. Everything is in that fortune, which is blocked, meaning that the bottom fortune comprises two points, Miftacha and Man’ula. On the side of the Miftacha, it is present; and on the side of the Man’ula it is blocked. It is called “and that will not clear the guilty.”
18) When Tishrey arrives, the seventh [Hebrew] month, these thirteen corrections are present in the upper world, Bina, and the thirteen gates of Rachamim open there. At that time it is written, “Seek the Lord while He is found.”
19) “And God said, ‘Let the earth put forth grass, herb yielding seed, fruit-tree bearing fruit after its kind.’” It is as is written, “And you shall torment your souls on the ninth of the month in the evening.”
It is written, “God Lord [ADNI HaVaYaH], You have begun to show Your servant Your greatness.” Here the name HaVaYaH is complete in its sides, illuminating in the right and in the left together. This is why it is written, “Lord God,” as well as “Your greatness.” And here, in this awakening of the earth, it is incomplete, for only the left side illuminates, without the right side.
When the Nukva is from Chazeh de ZA and above, clothing only the left line of Ima, she is regarded as Dalet of Ehad [one], dry, not bearing fruit. But once she has descended from Chazeh de ZA and below, she receives from ZA, from the middle line. At that time that which was dry, when she was from Chazeh de ZA and above, has become a land, bearing fruits and offspring, since the middle line corrects her to illuminate from both sides.
But as long as she receives only from Ima, from the left line, she was dry and ruined because the Hochma on the left cannot illuminate without the Hassadim on the right, and then Dinim and punishments are extended from her. At that time, when Nukva was from the Chazeh and above, in Dinim of the left, the Creator said, “Let the earth put forth grass,” meaning descend to from-the-Chazeh-and-below, and become a fruit-bearing land.
“And God said, ‘Let the earth put forth grass.’” This is the issue, as it is written, “And you shall torment your souls on the ninth of the month in the evening.” On Yom Kippur [Day of Atonement], the Nukva ascends to the left line of Ima and receives there Hochma without Hassadim. This causes torments of the soul to the Nukva because Hochma without Hassadim does not illuminate and causes Dinim. However, afterward, when she descends from the Chazeh and below and is corrected by it, this Hochma that she previously received from Ima in Hassadim de ZA dresses and illuminates in full. Had she not received the Hochma from Ima, from the left line, which torments the soul, she would never have had GAR because being below the Chazeh she is no longer fit to receive Hochma.
It is written, “And you shall torment your souls,” for by assuming this torment of the soul on ourselves, which the Nukva has due to her ascent to the left line of Ima, we have a part in GAR, which the Nukva later receives from ZA after her descent below the Chazeh. The Hochma she previously received from Ima now dresses in Hassadim de ZA and becomes GAR, as it is written, “For any soul that shall not be afflicted in that same day shall be cut off from her people,” since she has no part in Mochin de GAR that the Nukva later extends. Thus, the awakening of “put forth grass” and the matter of “And you shall torment your souls,” are all the same matter, and both apply when the Nukva receives from the left line of Ima.
“Lord God, You have begun.” Here the name HaVaYaH is complete on both sides, right and left. This is the wholeness. In the awakening of the earth it is not complete because the awakening to bear fruit was when she received only from the left side of Ima, at which time she was dry, ruined, and incomplete.
20) It is not written here, “Let there be grass and herb.” In the word Yehi [let there be] we read an upper Yod and a lower Yod, as it is written, “And formed,” with two letters Yod [in Hebrew], where the upper Yod is upper Hochma, and the lower Yod is the lower Hochma, the Nukva. These are also the two letters Yod in the beginning and end of the combination, YaHDoNHY [HaVaYaH–ADNI]. Yod–Hey–Yod has an upper Yod, lower Yod, and the letter Hey between them, Bina, and the lower Yod receives from her the Hochma. This is the whole of the completeness, for then she receives Hochma, which is complete, and not from each side, but only from the left.
This is why that name was uprooted. The Nukva is called “name” and it was planted in another. She was uprooted from above, from Chazeh de ZA, from the place where she receives only from the left of Ima, to below Chazeh de ZA, to receive Hassadim from him, as it is written, “And the Lord God planted a garden in Eden, on the east,” planting it in the place below Chazeh de ZA.
21) Another way. The Hey that is written between Yod and Yod of Yehi [Let there be] implies the blowing of the wind [spirit/Ruach] of Hochma from Hotem de AA to ZA. And although ZA is always in Hassadim that are covered from Hochma, he still cannot exist without the spirit of Hochma. As long as there is no Hochma in him, he is VAK without a Rosh. The first Hey in the name, HaVaYaH, and the bottom Hey in the name, HaVaYaH, were completed with this Hey, which implies Hotem de AA. The first Hey, Bina, receives Hochma in her left line, from Hotem de AA, and gives to the bottom Hey, to the Nukva. At that time the two letters Hey are together, as it is written, “Aha, Lord God [ADNI Elokim],” implying that wherever the two letters Hey are together, when the bottom Hey receives Hochma from the left line of the first Hey, it is written about her, “Aha,” implying a time of trouble because at that time the Nukva is in trouble: ruined and dry.
22) There is Yod–Hey–Vav in the cluster of clusters, in the Ruach of the scales, ZA, in whom are the scales and who is called a “cluster,” as it is written, “My beloved is to me a cluster of camphor.”
The upper Yod, AVI, called Abba, crowned in the connection of Atik, who is the upper crust that becomes Zach and blocks. This is the third correction of the seven corrections of Galgalta de AA.
The first Hey, YESHSUT, are called Ima. She is crowned with the Ruach [wind/spirit] of the two holes of the Hotem, who went out to revive, to impart Hochma, called “life.” This is the seventh correction of the seven corrections of Galgalta de AA.
The upper Vav, the middle line and Daat, in which there is the harsh spark, Masach de Hirik is crowned on its sides and decides between the two sides in Ima and receives GAR from there, which are called Atara [Aramaic: Keter].
Subsequently, the letters Yod–Hey–Vav expand and become included in ZA in a way that three come out of one, one is rewarded with the three of them. As Yod–Hey–Vav are in Galgalta de AA, they expand in the whole Guf of AA, in ZAT, his HGT NHYM, to complete everything, since AVI, YESHSUT, and ZON clothe them. When these letters Yod–Hey–Vav are hanging, meaning blocked, they are in clean wool, which is the fifth correction of the seven corrections of Galgalta. When they appear to ZA, these letters Yod–Hey–Vav settle in him and he is called by them.
23) Yod–Vav–Dalet de HaVaYaH in Atik is blocked in his crowns, meaning that Malchut does not exit his Bina and blocks it because the left has no correction except in the scales, and the scales must be hung in Rosh Atik, which is the Malchut that blocks him. So it is in all the Roshim, Yod is always a Rosh.
Hey–Hey developed in the other Hey, in Hey de ZA, in whom is the place of disclosure. For this reason, the filling of Hey is also Hey, meaning Hey–Hey. She has two females because the bottom Hey, Malchut, is included in her and is in corrections. At the time of Gadlut, Malchut descends from her and she appears in Hochma, but not in her, herself, but in ZA.
Vav–Vav developed in another Vav, in ZA, as it is written, “like the good wine, it goes down smoothly for my beloved.” The corrections of above go to my beloved, to ZA, in whom there is the harsh spark, Masach de Hirik, to cover Ima’s opening. For this reason, the letter of the filling of Vav is with another Vav, like this: Vav–Vav.
24) It follows that there is a Vav above in the Rosh, and there is a Vav below in ZA. There is a Hey above in the Rosh, and there is a Hey below in ZA. For this reason they are doubled in the filling because above they are concealed and below, revealed.
There is a Yod above, and another Yod does not partake with her, as with the letters Hey–Hey Vav–Vav. She is not pronounced along with her, except with a hint that is implied because the filling Vav–Dalet in Yod–Vav–Dalet is Yod in Gematria, indicating that she also contains a second Yod, below. Two appeared in the Yod, which are upper AVI. They connect in one degree, in the path of Abba, where there is the concealed Daat, in one excitement, to part from the left. This is the Vav–Dalet that are included in Yod–Vav–Dalet. The Yod is upper Abba, and Vav–Dalet, upper Ima. Woe when Abba, Yod, parts and the Vav–Dalet appears.
25) The perfume and the scent are illumination of Hochma of the red engravings of all the Behinot of the left line, which are red. They move to illuminate, do not mingle with the place, but promptly return to their place, as it is written, “And the animals were running and retuning,” meaning they promptly return to their place. It is also written, “Now flee to your place,” where he hurries to return to his place. It is also written, “Though you go high like a vulture, though you set your nest among the stars,” wanting to extend the Hochma and detain it, “From there I will bring you down.” But the extension of Hochma must be, as it is written, “And the animals were running and retuning,” meaning he should promptly return it to its place from below upward and not detain it.
26) “And the earth put forth grass.” This was done when the Nukva was planted, after the Nukva was built from the Chazeh and below. At that time that which was dry became a land for bearing fruits and offspring. Then Avir, light of Hassadim, came out of Abba, and a spark came out of Ima, light of Gevurot, and when the Avir and the spark connected, one Galgalta expanded from them, Keter de ZA, at its sides, in the four sides HB and HG de Daat. These are regarded as upper AVI in Rosh ZA, and they are Mem de Tzelem. The Galgalta filled with dew on her in two colors, white and red, as it is written, “Your dew is as the dew of lights,” light of Hesed and light of Gevura. This is the first of the seven corrections of Galgalta de ZA.
27) Second correction: Three spaces of the inscribed letters Yod–Hey–Vav, HBD, appeared in him. This is Lamed de Tzelem in Rosh ZA.
Third correction: Raven black hairs hang on the deep holes of the ears, and he cannot hear right or left. It is so because the hairs, which are Dinim, are blocking them, and in Gadlut, the hairs depart from over the ears, as was said in the seventh correction. Here in the hairs on the Galgalta de ZA, there is one fine path above, the path in the middle of the head, where the hairs divide to right and left.
The seven corrections of Galgalta de ZA divide by three Behinot Meletz de Tzelem, like the seven corrections of Galgalta de AA, but in a different way because the correction of the crust of the Avir is missing here, and a correction in the ears is added here. In Katnut, the hairs block the ears. This is the third correction. And in Gadlut, the hairs depart from the ears, which is the seventh correction, and then the prayers from the lower ones are received. In this manner, Galgalta was established in four Mochin: HB, HG de Daat, and after these four Mochin she is called Mem de Tzelem because each Moach [brain/Mocha] comprises ten Sefirot, and they are forty Behinot.
It indicates that in the middle line, Daat, he does not unite the right and left, to clothe the Hochma in the left with the Hassadim on the right, which was done by the force of the Din in the middle line. For this reason, the Din became Hesed, and both are one Behina. Therefore, they are 30, three Behinot of ten Sefirot, which are HBD.
But in Mem de Tzelem, in upper AVI, they never receive Hochma and there is no need for the decision of the middle line. For this reason, the Hesed and Din in the middle line are separated from each other because the Din in the middle line does not become Hesed here because it does not cause the unification of right and left. Instead, Hesed and Din in Daat are regarded as two separate ten Sefirot, hence there are four Mochin, and they are 40. This is the first correction.
The second correction is the Mochin de YESHSUT in ZA, Lamed de Tzelem in Rosh ZA, in whom the Daat decides between right and left, between HB, by the force of Din in him, the Masach de Hirik. For this reason Din turns to Hesed, and there are only three Behinot of ten Sefirot here, which are thirty. This is the second correction.
The third correction is raven black hair that extends from the Dinim in the three Mochin, HBD, in the second correction. For this reason, it blocks the ears so they do not distinguish between good and bad, and the prayers of the lower ones are not received. It is so at the time of Katnut.
But in Gadlut, this hair is corrected in Mem de Tzelem de NHY, and then departs over the ears, which open up, as was said in the seventh correction. Over Galgalta de ZA there is a smooth line, where the hair divides to right and left. It is called a “path of division of the hair,” where there is no hair or Dinim at all, but rather wondrous Hesed. For this reason, it is white.
It is written, “The path of the righteous is as the light of dawn that shines brighter and brighter.” This is written about the path of division of the hair in Galgalta de AA. From the path of AA it extends to the path of division of the hair of ZA, of which it is written, “All the paths of the Lord are mercy and truth.” It is so because through the hair of the right appear Hassadim to the worshippers of the Creator, and through the hair of the left appear punishments to the wicked who do not worship the Creator. When it reaches the lower ones, they recognize the difference, which is the path of division of the hair between a servant of the Creator and one who does not serve Him. Through that recognition they are rewarded with complete Dvekut [adhesion] with the Creator, and then “All the paths of the Lord are mercy and truth.”
28) The fourth correction is Metzah that does not illuminate, from which Din and strife extend to the world, except during Gadlut, when the desire of Metzah de AA oversees the Metzah de AA.
The fifth correction is eyes in three colors—black, red, and green—to fear them, since all these colors imply Dinim: red is left, green is the middle line, and black is Malchut. In Gadlut they are as is written “Bathing in milk,” which illuminates. It is Hesed that extends from Atik, as it is written, “Your eyes shall see Jerusalem a peaceful habitation,” without any Din.
It is written, “Justice would lodge in her.” Thus, there is Din in her, called “justice”? “A peaceful habitation” was said when the eye of Atik that is blocked shines, as it is written, “Bathing in milk,” for it is written “Your eye” without the Yod of the plural form [in Hebrew], as there is no left in Atik, and the two eyes are considered the right eye.
29) The sixth correction is the nose of the Partzuf, which is short, for recognition. A Partzuf can be identified by the nose, as we learn. We do not testify until a Partzuf is Panim [face] with the nose. Three flames burn in its holes. These are three Behinot of Din, which extends from Bina, from Malchut, and from the left line.
The seventh correction is a twisted degree, to hear good and bad. During Gadlut, when the hair that blocked the ears departs from them, they open up to hear good and bad, to benefit the good, and to punish the bad, and to receive the prayers of the lower ones.
This clarifies the seven corrections of Galgalta de ZA, where Galgalta and the four sides in her govern the Mem de Tzelem, and the three spaces in Galgalta are Lamed de Tzelem and the hair and the two ears are the hidden NH, Metzah is Yesod in them, and the two eyes are the revealed NH. The nose is regarded as Yesod and Malchut in them. Here The Book of the Concealed interprets primarily the Din in them at the time of Katnut, and the Behinot Meletz de Tzelem were said primarily for the time of Gadlut.
30) It is written, “I am the Lord; this is My name. It speaks in a revealed manner, “I,” and a concealed manner, “This” [“he” in Hebrew] in the same sentence. It should have said, “I am the Lord; it is My name.” And it says that “I” and “He” are two names, as it is written, “I will put to death, and I will revive.” It is also written, “I will carry and I will suffer. This “I” is the name of Malchut. He [Hey–Vav–Aleph] is also a name, as it is written, “He has made us, and not we.” Likewise, “He is unique and who can turn Him?” Thus, He is also called “He,” since the “He” is called one who is concealed and is not present, HS de AA, which was blocked and does not open before the end of correction.
“He” is one who is not apparent to the eye, who is not available for reception of Hochma, called “eye,” meaning upper AVI, who are covered Hassadim and never receive Hochma. It is written about them, “For He desires mercy.” “He” is called one who is not called by name, Bina, YESHSUT, in whom the left line came out. And before the middle line decided between right and left, clothing the Hochma in the left in the Hassadim on the right, she is not called by a name because she is concealed and does not illuminate.
31) The meaning of the three letters of “He” [Hey–Vav–Aleph]: HS and AVI and YESHSUT are each called “He.” The Hey of “He” comprises Vav, and the Vav comprises Aleph of “He”, and does not comprise the Hey of “He.” Aleph goes to Yod, Yod goes to the Yod that is more concealed than all that are concealed, in which the Vav–Dalet of the filling Yod–Vav–Dalet are not connected. Woe when the Yod does not illuminate to Vav–Dalet.
The Hey of “He” is Bina when she is in the left, prior to unification in the middle line.
Vav of “He” is ZA. When Bina returns her Bina and TM to the left line, ZA rises with them to Bina, too, where he takes the form of the Aleph of “He,” which is a depiction of the letters Yod–Vav–Dalet. Vav is ZA, the middle line; the upper Yod atop it is the right of Bina, included in ZA, and the Dalet below is the left of Bina, included in ZA.
Hey contains Vav. During the elicitation of the left of Bina, Bina already includes within it Vav, ZA, who rose together with Bina and TM de Bina. Vav contains Aleph, which is the Vav in the middle of the Aleph, which consists of two lines of Bina, which are Yod–Dalet. But it does not contain Hey because Vav has still not decided between the right and left of the Hey, hence it does not contain it.
For this reason, Aleph goes to Yod, meaning that the illumination of ZA, Aleph, illuminates only in its upper Yod, right, since the left in it, Dalet, still does not illuminate before the decision of the middle line.
For this reason, YESHSUT is called “He,” where the lights are hidden from the lower ones. It is thus considered that Aleph goes to Yod, to upper AVI, and causes them that Yod, too, Abba, would part from Vav–Dalet, Ima. At that time their lights are also hidden and they are called “He.” Yod, AVI, goes to the Yod that is more concealed than all that are concealed, to HS de AA, who is more concealed than all that are concealed because the Vav–Dalet in him are not connected, causing him to not impart upon the Nukva. He is called Vav Dalet of the filling, Yod–Vav–Dalet, the Bina that returned to his head. This is why he, too, is called “He.”
For this reason, Abba, who is Yod, does not illuminate to Ima—Vav–Dalet of the filling of Yod. And because Ima, Vav–Dalet, does not illuminate, it follows that YESHSUT, Hey de HaVaYaH, do not illuminate because they receive from upper Ima, from Vav–Dalet. Woe when the Yod does not illuminate to Vav–Dalet, for then there is separation between the Yod and Hey, too.
32) When Yod departed from Vav–Dalet due to the iniquities of the world, the nakedness of everyone appeared, since Vav–Dalet has been darkened, meaning upper Ima, from whom all the Partzufim of Atzilut and BYA receive. It is written about it, “Do not uncover your father’s nakedness,” since upper AVI, who are Yod–Vav–Dalet, are both called Abba. And when Yod departed from the Hey, after the Vav–Dalet have darkened, the Yod cannot impart upon the Hey, to YESHSUT. It is written about it, “And do not uncover your mother’s nakedness, she is your mother, do not uncover her nakedness.” YESHSUT are both called Ima. “Your mother” is as is written, “But if you call upon Bina,” thus YESHSUT, which are Bina, are called “mother.”
(înapoi la pagina ZOHAR CUPRINS / SAFRA DEŢNIUTA – click)