Introduction to Sifra DeTzniuta

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1) What is the concealment of the book? Rabbi Shimon said, “Five chapters are included in the great palace and fill the whole earth.” Rabbi Yehuda said, “If these include all the wisdom, then they are better than all and there is no need to learn more.” Rabbi Shimon said, “So it is for one who enters the wisdom and comes out of it in peace, he sees here the inclusion of all the wisdom. But one who did not enter in wisdom and came out of it in peace is not so, since one who enters the palace of wisdom and comes out of there because of a flaw is not regarded as one who entered and came out, for he did not come out of his own will and wish. Rather, he was expelled from there due to a flaw.

But one who has no flaw, who comes out of the palace of his own will and wish, is as one who enters and leaves his own home; he is as one of the family there. The Shechina shows him all her treasures and secrets, and hides nothing from him, and he is regarded as coming and going.”

2) It is like a person whose house was in the mountains, and who did not know city dwellers. He sowed wheat and ate the wheat as it was. One day he arrived at the city and was given good bread. That man said, “What is this for?” He was told, “It is bread to eat.” He ate and found it very tasty. He said, “Of what was this made?” They told him, “Of wheat.” Then he was given cakes made in oil. He tasted them and said, “Of what were these made?” They told him, “Of wheat.” Then he was given a dish fit for kings, kneaded in oil and honey. He said, “Of what are these made?” He was told, “Of wheat.” He said, “Indeed, I am the owner of all that because I eat the essence of all those,” which is wheat. Because of that view he did not learn how to make all those delights and did not know the delicacies of the world, and they were lost from him. So is one who has the whole of the wisdom and does not know all the delightful refinements that come out of that whole.

3) The Book of Concealment is a book that weighs at the scale, meaning a book that speaks of the weight of the lights in the scales. It is called, The Book of Concealment, because the Hochma in the scales illuminates this way from below upward, which is a way of concealment, as it is written, “And with the concealed is wisdom.” Before there was weight, the right and the left, which are male and female, did not watch each other face-to-face, and the first kings died and their weapons were not found, and the earth, Malchut, was cancelled.

It is known that the world could not exist until He associated Midat ha Rachamim [quality of mercy] with Din [judgment], raising Malchut, which is Midat ha Din [quality of judgment] to Bina, who is Midat ha Rachamim. Then both participated together and the world existed.

Through that ascent of Malchut in Bina, each degree split into two halves: KH that remained in the degree because they are above Malchut, and Bina and TM, which were flawed by Malchut that ascended and came out of the degree. This occurred in all the degrees, and by that the Katnut was established in all the degrees.

At the time of Gadlut, a Zivug of AB SAG de AK was made, lowering Malchut from Bina back to her place below. And the three SefirotBina and TM, were purified from the flaw of the Din in Malchut, and ascended back to their degree, where they became the left of the degree, and KH, the right of the degree. At that time the two pans of the scales were made. KH, which are the right of the degree, became the scale of merit. Bina and TM, which became the left of the degree, became the scale of fault. They are called “scale of fault” because the extension of the light of left from above downward is the root of all faults.

This explains the two pans of the scale, which are right line, called “scale of merit,” and left line, called “scale of fault.” The weight in the scale is done by the Masach de Hirik in the middle line, which diminishes the left line into VAK de Hochma so it illuminates only from below upward. This is why the Masach de Hirik is regarded as the balancing pivot, since by its power the two pans equalized. Before He diminished the illumination of Hochma in the left to VAK, the illumination of the left was greater than the right. This is why they were disputed with it and wanted to cancel it. Through the Masach de Hirik, which diminished it to VAK de Hochma, their weights were equalized and the two of them were united and included in one another.

It was said in The Zohar that males and females are weighed in the scales so they marry each other. They are called “scales” because the male is the right line and the Nukva is the left line. It is written about that, “In the scales they go up,” since through the Masach de Hirik, the left line illuminates only in VAK de Hochma, which illuminates only from below upward. And all those are equal to each other, one does not weigh more than the other, and they rise and connect together. The Masach de Hirik equalizes the two pans so they are of equal weight, and the left will not be greater than the right. And then the two unite.

Three lines are water, fire, and wind. Water is KH of the right, the scale of merit. Fire is Bina and TM on the left, the scale of fault. The Masach de Hirik in the middle line is the balancing pivot, which equalizes the weight of the two so that one is not bigger than the other. Then they unite with one another and see each other face-to-face. Panim [face] means bestowal. They bestow upon each other where the right imparts Hassadim to the left, and the left imparts Hochma to the right.

Before there was weight, before there was the Masach de Hirik in the middle line, which weighs the right and left in the scales so that one will not be bigger than the other, they were not looking face-to-face. That is, they were not bestowing upon each other, since the left was bigger than the right because it expanded from above downward. For this reason they were back-to-back [AchorbeAchor] with each other, disputed, and each turned its Achoraim [back] toward the other.

And this is the reason for the death of the first kings, who are ZAT in the world of Nekudim. At the time of Gadlut, when the Zivug of AB SAG de AK was done, it lowered Malchut from Bina from them back to her place below, and Bina and TM rose back to the degree, where they became the left line. Then light of Hochma came out in them, and the Hochma illuminated from above downward, from Atzilut to BYA, and the Kelim broke and died.

This was so because their weapon was not found, since Malchut, called “earth,” which rose to Bina, from her is their weapon, and she has been completely cancelled by the illumination of AB SAG because she went down to her place below. The Kelim de Bina and TM were completely purified and could impart Hochma from above downward, and there was no one to give them arms so they would bestow only from below upward, hence the seven kings broke and died.

4) Finally, the most coveted of all that is coveted, Rosh de Nukva de AtikRADLA, prepared garments of glory and bequeathed them to all the Partzufim of Atzilut.

For the middle line to be able to evoke the Masach de Hirik in it, so it will equalize the illumination of the two lines—right and left—with each other and they will illuminate in one another, there had to be help from above. It is so because since Malchut had already descended from Bina and the three Kelim Bina and TM—the left line—were purified in her from any flaw, then how can the middle line diminish the left line again through its Masach de Hirik, which is considered the return of Malchut to Bina?

For this reason, RADLA prepared itself so Malchut would never descend from his Bina, and there will be no purification of the left line in him at all. This is why he is called RADLA [the unknown Rosh], since no illumination of Hochma is known in him, and he is all right, Hassadim. By that the force of the left of below has weakened, too, and the middle line could diminish it. The Hassadim in RADLA, which extend to the middle line, emerge through the Masach de Hirik in it and are called “garments of glory,” since through the middle line that extends them, the illumination of Hochma in the left dresses in them, and then it can illuminate.

The most coveted of all that is coveted, Rosh de Nukva de AtikRADLA, prepared the garments of glory. He prepared himself so Malchut would never descend from his Bina, and by that the middle line extends from him the garments of glory for the Hochma in the left line. That force bequeathed to the Partzufim below it so that Malchut would not come out of Bina in the GAR of each degree. And since the middle line has help from RADLA, it can diminish the left line in its Masach de Hirik so it illuminates only from below upward, in VAK de Hochma, for then the weight of the right and the left is equal and they connect and watch over each other face-to-face.

5) These scales are hanging in a place where they weren’t, meaning in Rosh de Atik, who was prepared so that Malchut would never come down from his Bina. This is the root of the scales, so it was established at the Rosh [head/beginning] of each degree. It is considered that they are hanging there. Seven kings were weighed in him. They died because their weapon was not found and they were established by the root of the scales, which is hung at the Rosh of each degree. The actual scales stand in the Guf [body], in the middle line, Tifferet, in which there is the Din of the Masach de Hirik. That Din does not unite and is not seen in the scales because had it been seen, even the VAK de Hochma would have been cancelled. Rather, it works to diminish the left although it is not seen in it. The lights of the left ascend in it from below upward, and those who weren’t were and will rise in it.

The scales are hanging at the Rosh of each degree. It is considered that they are hanging in a place where they weren’t in the past because there it is not the place of Malchut and her Din. Rather, she was established there to correct the lower ones, to give power to the middle line in the Guf. The scales that stand at the Sof [end] of each degree is regarded as the present, since in Tifferet it is the existence of the Masach de Hirik in its Chazeh.

The scales that stand at the Sium of each degree, in Ateret Yesod, which is the middle line of NHY, is considered the future because the Din of Masach de Hirik does not appear in Ateret Yesod before the removal of the foreskin. This is why it is spoken of in future tense, for they appear in him through the correction.

6) A concealment was established within concealment and came into one skull, Keter de AA, which is filled with crystal dew, HS de AA. It follows that Hochma de AA, which is one concealment, emerged and was established inside the Keter de AA, which is another concealment. In this way, the illumination of one Rosh, called RADLA, came to illuminate to the lower ones.

The membrane of the Avir [air] between Galgalta and HS becomes Zach [inoperative, not bestowing] and blocks. These Se’arot of Rosh de AA, called “clean wool,” are hanging on the scale. The desire of desires appears in Metzah de AA through the prayer of the lower ones. Providence from an open eye so he will not sleep and will always watch has been established in the Eynaim de AA, and the providence of the Partzufim below depends on this upper providence of AA. And two holes of the stand-in for the governance, which is the nose, evoke the spirit of life for all.

The scales are hanging in Rosh AtikRADLA, where the root is found. The scales are standing primarily in Guf de Atik, in his HGT NHYM. However, HGT NHYM de Atik are hidden in and of themselves, as well, and appear through their clothing in AA, where they make seven corrections known as the “seven corrections of Galgalta.” Although the scales stand in Tifferet de Guf, where the Hochma clothes in Hassadim in an equal weight, and Hochma illuminates in the proper wholeness, it is only for the elicitation of Hochma. However, Hochma still does not appear to illuminate there, except in NHY de Guf. Thus, the place of elicitation of Hochma is in HGT, where it is still covered. And the place of disclosure of illumination of Hochma is in NHY, primarily in Malchut, who includes NHY.

For this reason, each degree divides into three parts, implied in three letters: MemLamedTzadiMem de Tzelem [acronym of TzadikLamedMem] is RoshHBD, the place of the hanging of the scales. Lamed de TzelemHGT, is the place of elicitation of HochmaTzadi de TzelemNHYM, is the place of disclosure of illumination of Hochma.

They are included in one another: there is Meletz [Tzelem in reverse order of letters] in Mem, there is Meletz in Lamed, and there is Meletz in Tzadi. Thus, there are Meletz in HGT de Atik and Meletz in his NHY.

This is the meaning of the seven corrections of Galgalta that were corrected by HGT NHY de AtikHGT de Atik illuminate inside the Rosh de AA. These are three corrections: GalgaltaHS, and the membrane of the AvirNHY de Atik illuminate four corrections in the exterior of Rosh de AA. These are “clean wool,” Metzah, opening of the eyes, and two holes of the stand-in for the governance, which are the nose.

One skull [GalgaltaKeter de AA, where Hesed de Atik illuminates, is the first correction, Mem de Tzelem in HGT de Atik.

Being filled with crystal dew, Hochma de AA, where Gevura de Atik illuminates, is the second correction, Tzadi de Tzelem in HGT de Atik.

“The membrane of the Avir becomes Zach and blocks” means that the membrane that blocks Hochma de AA so it is not disclosed outside of him is where Tifferet de Atik shines, the middle line. This is the third correction, Lamed de Tzelem in HGT de Atik, in which the scales stand. It becomes Zach and blocks because since it is the middle line and the Lamed of Tzelem, it unites the two lines with each other and Hochma is corrected by the garment of glory of Hassadim and can illuminate in full.

“Becomes Zach” means that the Yod comes out of her Avir and returns to being Ohr [light], since by the scales in her the light of Hochma has been completed.

And yet, it blocks, meaning that the blocking that blocks Hochma de AA has not been opened because although the scales stand in HGT, it is only a place for elicitation of Hochma, but not for its disclosure. The disclosure of Hochma is only in NHY. This is why the Hochma remained hidden there by the membrane, although it became Zach and complemented the light of Hochma.

For this reason it was necessary for NHYM de Atik—the place of disclosure of Hochma—to illuminate four more corrections in AA. At that time the Hochma appears in the last correction, called Hotem [nose], which is Malchut. There are Meletz in NHYM, too, hence there are two forms of NH: 1) The hidden NH, since they are Mem de Tzelem in Tzadi. These are the two corrections—clean wool, which is the two ears, and the desire of desires, the Metzah. Also, Metzah is the middle line in the two ears. 2) The revealed NH, which are Lamed de Tzelem in Tzadi, where the disclosure begins. It is called providence by an open eye that will not sleep.

The fourth correction is two holes of the stand-in for the governance, the Hotem, where Yesod and Malchut de Atik illuminate. They are Tzadi de Tzelem in Tzadi, hence there is the place of disclosure of Hochma. Also, the necessity for the division of Meletz is because of the scales, whose place of hanging is the Mem, and whose place of standing is the Lamed, where she is still covered. And the place where she is revealed is the Tzadi.

These Se’arot of Rosh de AA, called “clean wool,” are hanging on a scale, which are the Se’arot de AA that rise and grow out of the two ears of AA, in which the hidden NH de Atik illuminate, as they are the Mem de Tzelem in the Tzadi where the Yod does not come out of the Avir. The Avir in Mem is called pure Avir [air], hence the hairs are called “clean wool.”

And because the Hochma does not appear there, Netzah and Hod—right and left—are of equal weight. It is so because where Hochma appears it grows long and on the right line until the middle line must weigh them through the Masach de Hirik so they are equal. But with the hidden NH, where only Hassadim illuminate even in the left, they are therefore equal and the Hod in them is not longer than Netzah. This is the fourth correction.

The desire of desires is revealed in Metzah de AA through the prayers of the lower ones, where Yesod de Atik illuminates, meaning the middle line of his hidden NH. Because of the illumination of Yesod de Atik there, the Metzah becomes devoid of Se’arot [hair], from forces of Din, and the desire of desires appears in it. This is the fifth correction.

Providence by an open eye, which will not sleep and will always guard, is Eynaim de AA, in which the revealed NH de Atik illuminate. Lamed de Tzelem in Tzadi is the place where the ears stand and the elicitation of Hochma. However, it is still not the place of disclosure. Providence of the Partzufim below depends on this upper providence of AA. Providence indicates Ohr Hochma, called “seeing.” Hochma, which appears below, in Hotem de AA, is received from the Eynaim de AA, in which there is the place of elicitation of Hochma, as she is Lamed de Tzelem in Tzadi. This is the sixth correction de AA.

The two holes of the stand-in for the governance, which evokes the spirit of life for all, are Hotem de AAYesod and Malchut de AtikTzadi de Tzelem in Tzadi illuminate in it, which is why there are two holes in the Hotem, corresponding to the illumination of Yesod and Malchut de Atik. This is the place of disclosure of Hochma, and this is why the Hotem is called “stand-in for the governance,” since the governance on the elicitation of Hochma is primarily in the Eynaim de AALamed de Tzelem. However, because this is not the place for disclosure, as it is GAR there, and Hochma appears only in Kelim of VAK, it therefore appeared in the HotemVAKTzadi de Tzelem in Tzadi. It follows that the Hotem is the stand-in for the governance, and the stand-in for the Eynaim. This is the seventh correction.

And because Atik wanted to disclose Hochma through AAZATHGT NHYM—were forced to make and correct these seven corrections of Galgalta in AA, which are illuminations of the three Behinot Meletz in HGT de Atik, in the interior of Rosh de AA, which are Galgalta and HS and Avir. And the three Behinot Meletz in NHY de Atik, as well as his Malchut, make the four corrections in the exterior of the Rosh, which are clean wool, the desire of desires, providence of an open eye, and two holes of the stand-in for the governance, the Hotem. It is so because the Hochma can appear only in this last correction, from which the spirit of Hochma emerges to all the lower Partzufim.

7) Beresheet Barah Elokim Et HaShamaim VeEt HaAretz [In the beginning God created the heaven and the earth]. These are six words corresponding to HGT NHY, and atop them is the word Beresheet [In the beginning], Bina. They are all below Bina and in ZA, hanging and extending from the seven corrections of Galgalta, expanding to the most respected of all that are respected, who is the 13 corrections of Dikna de AA, from whom the second verse extends, Hayta Tohu ve Bohu VeHoshech Al Pnei Tehom [was unformed and void, and darkness was on the face of the abyss], in which there are 13 words.

The words “and the earth” in the second verse is not counted among those 13 words because it went out of that Eretz [land] that was corrupted by the sin of the tree of knowledge, where Malchut of the harsh Midat ha Din [quality of judgment] mingled in her, as it is written, “from the ground which the Lord has cursed.” For this reason, it is not counted among the 13, and they begin from the word “was.” Hayta Tohu ve Bohu VeHoshech Al Pnei Tehom VeRuach Elokim Merachefet Al Pnei HaMayim [was unformed and void, and darkness was on the face of the abyss, and the spirit of God was hovering over the face of the water] are 13 words that hang down from the 13 corrections in the most respected of all that are respected, Dikna de AA.

8) The 6,000 that the world has been standing are hanging and extend in the first six words, which are Barah Elokim Et HaShamaim VeEt HaAretz [God created the heaven and the earth]. The seventh, Bina, atop them, prevails alone; it is the word Beresheet preceding them. Everything was ruined in twelve hours, as it is written, “Was unformed and void.” Thirteen will raise those twelve hours in Rachamim, and they are renewed as in the beginning. Then all those six arise once more because it is written, “created,” and then it is written “was.” This means that now she is gone because she was during the 6,000 years and finally, in the seventh millennium, she is Tohu ve Bohu [unformed and void] and darkness, as she was ruined. It is written about it, “And the Lord alone shall be exalted in that day,” in the seventh millennium.

It is known that for the correction of the world, He associated Midat ha Din with Midat ha Rachamim, raising Malchut to Bina, by which ZON obtained Mochin and Kelim from Bina and the world persisted. Were it not for that, the world would not have persisted. 6,000 the world is standing, hanging and extended in the first six words, HGT NHY de ZA that were mitigated in the Kelim de Bina, and for which they are devoid of MalchutAteret YesodMiftachaMalchut with regard to Bina—stands in the place of the real Malchut of Midat ha Din.

The seventh, Bina, is atop them, prevailing alone. That is, Malchut is the seventh Sefira with respect to Bina, which is above HGT NHY. It is so because Bina alone grows stronger in Malchut, to sustain the world during the 6,000 years through her Kelim and lights. It is to her that the word Beresheet implies.

The root of the correction of the ascent of Malchut to Bina, the Katnut and the Gadlut, emerge from the twelve corrections of Dikna de AA until the words “and clear,” which is the concealed Malchut. However, she receives from the twelve corrections of Dikna, which is why it is about her, “and that will not clear the guilty,” since all the lights of the twelve corrections are from the Kelim and lights of Bina. In that respect she is called “and clear,” and not from her own Kelim, which are regarded as “will not clear.”

In the seventh millennium, the Mochin that extend from the twelve corrections of Dikna will be ruined. This is the ruin of the world that will take place in the seventh millennium. Everything was ruined in twelve hours, meaning that all that there is in twelve hours, being the twelve corrections of Dikna that include all the lights and the Kelim de BYA, will be ruined. And the thirteen will raise the twelve hours with Rachamim. The fortune, thirteen, that is written about in the 6,000 years will not be cleaned, and then it will receive the complete correction because BON will return to being SAG, and all the Mochin of the 6,000 years will rise again.

9) The engravings of engravings are as the appearance of a long serpent sprawling here and there. The tail is in the head, the head unites with the shoulders, passes and rages, keeps and conceals. One out of a thousand small seas—providence appears in its correction. The fin that the world stands on is in part. Its head breaks in the water of the great sea, as it is written, “You have broken the heads of crocodiles on the water.” They were two and they were returned one, as it is written, “crocodiles,” with the Yod of plural form missing [in Hebrew]. And although it is written, “heads,” it is still singular form, as it is written, “And a likeness over the heads of the animal, a firmament.”

This concerns the left line, from which all the Dinim extend. The Zohar compares it to the shape of a crocodile at sea, and to the shape of a long serpent, since it extends from the left line of Bina through Malchut, called “sea.” This is why it is long. And because the Hochma appears in the left line, and Hochma is called “long,” it calls it “a long serpent.”

“The engravings of engravings” is the left line from which are all the engravings, the Dinim. “As the appearance of a long serpent,” spreading to Bina and to Malchut, hence its length is from Bina to Malchut, its tail in its head. It is so because in the left line the degrees have overturned. The order is GAR in the RoshVAK in the Guf, and the sentence in the Sium, the tail. To blot out the wicked, who extend GAR de Hochma from above downward, a correction took place in the left line, reversing the degrees: the sentence went up so that the Sium and the tail became Rosh, then VAK, and finally GAR. Thus, its tail is in its head.

“The head unites with the shoulders” means that its head is regarded as shoulders, meaning that the GAR, which is the Rosh, have departed from him and only VAK de Hochma—regarded as shoulders—remained of it.

“Passes and rages” means that when it passes in order to bestow Hochma, it rages in Dinim because it appears only over a sentence, as it is written, “She comes in the evening.”

“Keeping and concealing” means that through his anger he keeps the wicked from approaching in order to extend from it, and he conceals the GAR de Hochma.

Hochma is called “a thousand seas.” VAK de Hochma is called “a thousand small seas.” Malchut is one of those one thousand seas. But Hochma appears only in Malchut, which is one of a thousand small seas, and in her appears the providence, Hochma, through his corrections. It tells us that other than that, the Hochma does not appear at all. Malchut that discloses Hochma is called a “fin,” on which the world stands. The world cannot exist if not through the Hochma that she discloses. The fin that the world stands on is in the part of that Malchut, who is one of a thousand small seas.

It is known that when the middle line comes to decide and unite the two lines with one another, it does two things. First, it acts in the Masach of Malchut de Midat ha Din, and then in Malchut that is mitigated in Midat ha Rachamim. With the Masach de Midat ha Din from Tzimtzum Aleph, he killed the Nukva, and with the mitigated Masach de Midat ha Rachamim from Tzimtzum Bet he crushed the head of the male, diminishing him from GAR de GAR to VAK de GAR.

This is why they were two that were returned one, for with respect to the left line, two crocodiles were extended, a whale and his mate. But due to the Masach de Hirik that extended the middle line, Malchut de Midat ha Din, the female was killed and only one crocodile remained, the male. Its head broke in the water of the great sea, meaning that it diminished into VAK de GAR through the Masach de Hirik in the middle line of Tzimtzum Bet, which is the mitigated Malchut, and by that it is considered that its head, GAR, broke. A hole was made in it, as it is written, “You have broken the heads of crocodiles on the water.” This refers to the male crocodile, since it writes “crocodiles” without the letter Yod [in Hebrew], pointing to one crocodile.

10) “And God said, ‘Let there be light, and there was light.’” “Let there be light” is Abba and right line. “And there was light” is Ima and left line. Afterward the right and left returned to being one through the middle line, ZAMasach de Hirik, and “Let there be” united with “And there was,” and the combination YodHeyVavYod formed out of them since the equal letters are not doubled.

YodHeyVav is AVI and ZON that decides and unites them. The last Yod in the combination YodHeyVavYod is the Shechina below, like the letter Hey is the Shechina. They were regarded as the same because Yod is the Yod that entered the light of YodHey and became AvirMalchut that rose to Bina. For this reason she is the Shechina, like the Hey, and one YodHeyVavYod is like YodHey VavHey, which are AVIZA, and Malchut.

11) “And the animals were running and retuning.” When the animals, illumination of Hochma in the left, are running, to be drawn from above downward, they encounter the Dinim of the middle line. Then they are returning, returning their illumination from below upward in order to unite in Hassadim. It is as it is written, “And God saw the light, that it was good.” That is, through the middle line the light became good because it reunited with the right.

It is written, “Say to the righteous that it is good,” for the righteous, the middle line in NH, right and left, makes her good. The verse, “And God saw the light, that it was good,” ascends in the scales in the middle line, which weighs and equalizes the two lights, right and left, so they are equal and unite with one another.

But the first verse, “Let there be light, and there was light,” were the right and left in and of themselves, before they united in the scales, after which all returned to one through the middle line. There, the sister, which is Hochma, and the acquaintant, which is Bina, implied in the verse, “Let there be light, and there was light,” were mingled with each other by it, being the YodHeyHB, the loving and embracing Ketarim [pl. of Keter]. And the reason why it calls HB sister and acquaintant is as it is written, “Say unto wisdom, ‘You are my sister; and call Bina [understanding] ‘an acquaintant.’” Hochma is called “sister” because she is as forbidden to him as his sister, and all the Hochma appears in Atzilut through the Daat in Bina, which returned to being Hochma. This is why Bina is called “acquaintant,” after the Daat.

12) Six Sefirot HGT NHY emerge from the branch of the root of the Guf, which is a tongue speaking great things. It is so because the tongue is a branch that emerges from the interior of the Guf, from below upward to the Peh de Rosh. It is the Sefira Daat, the middle line that decides and unites HB. That tongue is blocked between Yod and HeHB as it is written, “One shall say, ‘I am the Lord’s,’ another shall call himself by the name of Jacob, and another shall write with his hand unto the Lord, and will name himself Israel.”

“One shall say, ‘I am the Lord’s’” is the sister, Hochma that is forbidden, like his sister, in whom there is no attainment. “Another shall call himself by the name of Jacob,” an acquaintant, Bina, in whom the illumination of Hochma begins. This is why it is written, “In the name of Jacob.” “In the name” means attainment. “And another shall write with his hand unto the Lord” is Daat. “And will name himself Israel” is the expansion of Daat to ZA, at which time ZA is called Israel.

It is all said in YodHeyVav, in HBD. These whole HBD are included in the blocked tongue in Ima, where Daat decides between the two lines HB in Ima, including HBD in himself, since she opened from him and he exits her. Abba sits at the head, Ima in the middle, and she is covered from here and from there. Woe to one who uncovers their nakedness.

The two lines of Ima were in dispute, for which reason Mem was blocked and did not open from the blockade unless through the tongue, the middle line, by which the three lines HBD illuminated in her. It is known that all the lights that the lower one causes to the upper one, the lower one is rewarded with them. And because the three lines of Ima emerge from one, as they emerge from Daat, who is ZA, who rose by the middle line to Ima of the middle line, the one, meaning Daat, is rewarded with these three Mochin HBD, and they come out and spread to ZA below.

Ima was opened from Daat, which is the tongue. Hence, all the HBD are included in the blocked tongue of Ima, and come out from her with these HBD to his own place in ZA himself. The Zohar calls it, “a blocked tongue” because it blocks the GAR of the left line of Bina, diminishing the GAR de GAR from him. It calls Daat a “branch of the root of the Guf,” since the Daat is really ZA, who is called Guf that went up for MAN to Ima. This is why it is regarded as a branch, emerging in the Rosh from the root of the GufZA.

Abba sits at the Rosh, upper AVIYod de HaVaYaHIma is in the middle, and YESHSUT is Hey de HaVaYaHZA is Vav de HaVaYaH, below. It is covered from here and from there, meaning that the Hochma in Ima is covered from above, from upper AVI, which are Hassadim that are completely covered from illumination of Hochma, and from below, from ZA, which is covered Hassadim.

For this reason, woe to one who uncovers their nakedness. One who wishes to disclose and extend the Hochma in the left line of Ima from above downward, thus causes upper AVI to separate from YESHSUT, meaning separation between YodHey and separation between YodHey and Vav. His punishment is grave.

13) “And God said, ‘Let there be lights in the firmament of the heaven, to divide between the day and the night.’” It implies that the male, ZA, will rule over the female, Malchut, for this is why the male is called “the greater light,” and the Nukva, “the lesser light.”

It is written, “A righteous is the foundation of the world.” The righteous, Yesod de ZA, is the Yesod [foundation] of Malchut, who is called “world.” It means that were it not for the righteous, there would not be existence to the world, and this is why he rules over her.

The YodHochma and upper AVI, illuminated in two letters Hey. She illuminated and impregnated the first Hey with the Nukva. Afterward the Yod retired and stayed by herself, meaning parted from the Hey and rose by her degrees upward, and the Nukva darkened. Then Ima illuminated and opened up with her gates, and the key came, which includes six SefirotZA, and the cover of the door of Ima. It united below with Nukva and with Ima. Woe to one who uncovers the opening.

It is known that by Malchut’s ascent to Bina in each degree, all the degrees divided into two halves, where KH remained in the degree, and Bina and TM fell from each degree to the degree below it. Afterward, at the time of GadlutMalchut descended from Bina in each degree, and the three Sefirot Bina and TM that fell to the bottom one returned and rose to their degree, taking the bottom one along with them, where they were clothed during the fall. By that, each lower one rises to the upper one and receives the light of the upper one. This is the impregnation.

Yod is Hochma, upper AVIHey is BinaYESHSUT. It follows that during the descent of the Parsas—meaning Malchut—from each degree, the Bina and TM of each degree return to their places and raise the lower degree to the upper one along with them. It follows that Bina and TM of Yod returned to her and raised the degree of Hey to the degree of Yod along with them, and they became one.

Similarly, Bina and TM of Hey returned and elevated the degree, VavHey along with them—meaning ZON—to Hey, and became one with the Hey, to which Yod was already connected.

It therefore follows that the letter Yod illuminates to the two letters Hey together, since the bottom HeyMalchut, has already clung to Ima, the first Hey, and that illumination is regarded as Ibur [impregnation]. Yod illuminates in two letters Hey, and impregnates the first Hey with the Nukva. However, VavZA, is also attached to Ima. It is considered that Vav is attached to the right line of Ima, and Hey is attached to the left line of Ima.

With the ascent of Bina and TM of each degree, becoming the left of the degree, a dispute awakened between right and left, and separation occurred between them. At that time separation occurred between YodHeyYod, which is all right, separated to herself and rose. And the Nukva, which is attached to the left line of Ima, was completely darkened because the Hochma in the left cannot illuminate without clothing of Hassadim in the right. And since she is regarded as left without right, it was determined she would always be in the dark, for this is why she is night.

Afterward ZA in Ima decided between the two lines—right and left—in Ima, and the Daat was made in her. Then she returned and illuminated, and opened in her gates. Next, the key, which includes six SefirotZA, came and covered the door of Ima. That is, after the decision of ZA—which is the key that includes six Sefirot—between her two lines, the Yod resumed her illumination in the Hey, and her five Sefirot KHB TM, each of which comprises ten, became 50 gates of Bina. It is known that the last gate with respect to the Kelim de Ima is concealed in Malchut de Ima, and it is Man’ula and the unattained 50th gate. For this reason, it requires covering and concealing. Therefore, NHY de Ima clothe in ZA, and ZA covers them.

He unites below, with Malchut, with Nukva, and with ImaBina and Malchut. He unites in Bina, as it decides between her two lines, and clothes her NHY. He unites in Malchut, mating with her and illuminating to her from his three lines. Woe to one who uncovers the door because when the Man’ula is uncovered, which is Malchut de Midat ha Din in the last gate of Ima, he loses all his illuminations and his punishment is very grave. By that it has been clarified that the Malchut has been darkened and needs ZA to illuminate to her. This is the reason why the male governs the female.

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