The Meaning of the Letters of the Holy Name

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8) The first matter is Yod de [of] HaVaYaH. This is the first point, meaning Hochma, which stands on nine pillars that support it. Also, they stand toward the four directions of the world: south, north, east, and west. These are the three lines and Malchut, as the end of the thought—the last point, Malchut—stands toward the four directions of the world, south, north, east, and west, meaning the three lines and Malchut that receives them. Also, they are equal to each other, except for the highest point, the Yod de HaVaYaH, which is male, and the last point, Malchut, which is female.

9) This YodHochma, stands without a body, she has no Kli because there are only three KelimBinaTifferet, and Malchut—and Hochma has no Kli. Instead, she dresses in the interior of BinaTifferet, and Malchut. When she is clothed, meaning when she is clothed within them, she stands on nine pillars—HBDHGTNHY—like the letter final Mem [] without a circle. And even though the letter Samech is round and stands in a circle, the Yod is Samech and the first Hey is a square Mem. However, in letters that are engraved in points, meaning in letters that indicate to Hochma, which are called “points,”, it is considered that the lights above are in a square, and below are in a circle.

This relates to the illumination of Hochma, where the GAR are considered the Mochin in the drawing of a square, which is the final Mem [], referring to the four Behinot [discernments] HB HG in the three lines, upper HBD of the upper AVI, which are implied in the Yod de HaVaYaH. Each of them consists of ten, thus they are Mem [40 in Gematria], in a square. They are regarded as blocked Mem because they are in concealed Hassadim, where the middle line, Daat, does not disclose Hochma in them. Hence, the middle line is considered two BehinotHesed and Gevura.

However, below, in HBD de YESHSUT, the first Hey of HaVaYaH are in a circle, Lamed de Tzelem, which is a circle. This is so because the middle line in them unites the two lines and discloses the Hochma. Hence, the Hesed and Gevura in the middle line have united into a single Behina, and they are only three BehinotHochmaBinaDaat—in each of which are ten Sefirot, which are the thirty, which is round.

And what is written, that the first Hey is a blocked Mem and the Yod is Samech, relates to the presence of illumination of Hassadim that are in upper AVI in a constant Zivug. This applies in HBD HGT de Bina, hence they are Samech [60 in Gematria], six Sefirot with each containing ten. And YESHSUT, which are the first Hey de HaVaYaH, are the four Sefirot NHYM de AVI, which is the blocked Mem. And because they are Hochma without Hassadim, she is blocked and cannot shine.

10) This square stands with three points, three on each side. They amount to eight points, and they are nine points. And he explains: they stand and come out from the light, Bina de AA, and Keter de Yod, which is AVI in a square, meaning Mem [] in nine pillars for the letter Yod, which is one point out of them, meaning HBDHGTNHY are nine. And they are eight because the letter Mem in a square is three, three to each side, when not counting the Yod herself, meaning BinaDaatHGTNHY.

11) The letter Yod is one point. Although she is one point, her shape is a Rosh [head] above, the upper tip of the Yod, the tip below, and the point itself. Hence, she is three points like , right, left, and middle, three lines. For this reason, the expansion into four sides—three, three to each side—is nine with the Yod, and it is eight without the Yod itself.

There are Rosh [head], Toch [interior], Sof [end] in the letter Yod. These are the upper tip, the lower tip, and the point itself. These are the three lines in it because its Rosh and Toch are the two lines, right and left, and her Sof is the middle line. They are included in one another, hence there are three lines in the Rosh of the Yod, three lines in the Toch of the Yod, and three lines in her Sof. The three lines at the Rosh are HBD, the three lines at the Toch are HGT, and the three lines at the Sof are NHY, and they are all in a square of Mem [] de Tzelem, where the middle line in the Rosh, in the Toch, and in the Sof divides into HesedGevuraZA, and Malchut.

Thus, there are four directions in each of the three lines. The two lines—right and left—are south and north, and the two Behinot in the middle line are east and west, where ZA is east and Malchut is west. And when it is written that the two points expanded and became three, it means that the two lines—right and left—expanded and became three lines—right, left, and middle line—and the one—the middle line—became two—ZA and Malchut, east and west.

It was said that the expansion into four sides—three, three, to each side—is nine, along with the Yod, and it is eight without the Yod itself. This is so because the three lines expand to four directions—south, north, east, and west—as Mem []. It turns out that in the Yod, there are three of the kind of [] in the Rosh, which are the three lines, HBD: a in the Toch, which are the three lines, HGT, and a in the Sof, which are the three lines, NHY. They are three, three to each side, to the three sides in the Yod, in each of them are three, three. In many places in The Zohar, a side means Behina [discernment]. It is nine with the Behina of the YodHochma, and eight without the Yod.

12) Those eight points are pillars that come out of the light, from Bina de AA and Keter de AVI, since they support the letter Yod. This is so because the Yod dresses in these eight points, which are BinaDaatHGTNHY, and they are considered her Merkava [assembly/structure/chariot]. They are not called by a name, but only by the nine points [punctuation marks] in the Torah—KamatzPatachTzereh, which are GARSegolShvahHolam, which are HGT, and HirikKubutzShuruk, which are NHY—since the Sefirot of Hochma are called “points.”

13) In Adam’s book, these ten, which are eight, were divided in the combinations of letters of the Holy Name. Bina and Daat shine to the first Hey of HaVaYaHHGT NHY shine to Vav de HaVaYaH; and Ateret Yesod shines to the bottom Hey de HaVaYaH, to join them and to unite them in all those manners. This is so because when these eight—which are nine—travel, they shine their illumination by three lines one at a time. They shine in illumination of the letter Mem in a square, and elicit eight lights that seem as nine and divide below, between the Sefirot BinaZA, and Malchut, even to the point of carrying the whole tabernacle, which is Malchut. This is so because the Hochma in the Yod de HaVaYaH appears only in Malchut. Hence, the eight points need to expand through the Malchut, called “tabernacle,” where the Hochma appears.

14) And they are the combination of the Holy Name in seventy-two engraved letters that emerge from three colors—right, left, and middle—which are HGT de ZA. And everything is from the three points, which are the measure of the letter Yod, its RoshTochSof. It shines to four directions in the letter final Mem de Tzelem, and they are eight points, without the Hochma, and nine points with the Hochma. This is because each of the three points of RoshTochSof of the Yod consists of all three, and they are nine, which are HBDHGTNHY.

They are also twelve high points, three, three to each side. She shines in final Mem, which has four directions—south, north, east, and west—because the middle line divides into two: ZA and Malchut. For this reason, there are four lights in the Rosh of the YodHBD, four lights in the Toch of the YodHGT, and four lights in the Sof of the YodNHY. This is so because DaatTifferet, and Yesod divide into two lights each, and descend through twelve to VAK. And when these twelve are engraved in VAK de ZA, they are seventy-two names, since six times twelve is seventy-two, which is the Holy Name of AB, which comes out of the twelve points of Yod de HaVaYaH.

15) Everything rises in a desire to support the thought, Hochma, in those supports of the Yod. All those combinations of the name, AB, are to reveal the Hochma in the Yod de HaVaYaH, which is called “thought.” For this reason, the letters come in their combinations in the name AB as three, three letters in each of the combinations in it, to rise in the desire of the letter Yod de HaVaYaH, which contains three points, RoshTochSof.

Hence, it does not rise along with the ascent of the combination, but from the essence and root of those who support, who support the letter Yod, meaning in the letter square Mem. These are the three points RoshTochSof, which are the essence and root of all the supports, which hang down from her, who are nine points, eight points, twelve points, and seventy-two points.

It turns out that the whole of the Holy Name stands in the letter Yod, and everything is extension of Hochma. It stands in the light, Bina de AA, the Keter of this Yod, which is AVI, to support each letter in the name HaVaYaH. And those who support the nine, the eight, the twelve, and the seventy-two are the Merkava [chariot/structure] of each letter in the name HaVaYaH.

16) The second matter is the letter Hey of HaVaYaH, which stands on five pillars that support it. They come out from the light, from Bina de AA, after it ceased and rose above the Masach. This is so because through the ascent of Malchut to the place of Bina de AA, the ending Masach to the Rosh de AA was made there, and Bina and TM de AA went outside the Rosh, to the place of HGT de AA, where AVI and YESHSUT de Atzilut stand.

Afterwards, at the time of GadlutBina and TM return to the Rosh de AA, which rise above the ending Masach and become Rosh de AA once more. At that time, they also raise AVI and YESHSUT—which are YodHey de HaVaYaH—with them to the place of Rosh de AA and they shine for them.

The Butzina, meaning the light, the Bina de AA, shine to the Hey de HaVaYaH after it ceased and rose above the Masach that ends the Rosh de AA.

17) This letter is called “The palace of holiness to the point,” the Yod de HaVaYaH, where everything is in the letter square Mem [], where the illumination of Hochma does not appear. But here, the letter Mem is not written, only the letter Hey, since here the disclosure begins in the letter Lamed de Tzelem, and her Merkava is five pillars.

18) The five pillars: When the light of Butzina illuminated in the letter Yod and Bina de AA was illuminated by that illumination that the Butzina shone, nine pillars were made—HBDHGTNHY. They expanded from the RoshTochSof [RTS] of Yod, and the three points of the Yod expanded out of the illumination that illuminated the letter Yod. The two points above, at the Rosh of the Yod, are the upper tip and the Guf [body] of the Yod, and the point below is the bottom tip of the Yod, such as this [], three lines—right, left, and middle.

When the two points Holam and Shuruk expanded and became two lines, the middle line connected to them in Hirik, they became three, and the middle line became two, dividing into Hesed, which is ZA, and Gevura, which is the Nukva. These four points expanded and became one Heichal [palace], and after that Heichal became the first point, this letter Hey was done in concealment and under a cover, and it stands over the other Heys [plural of Hey].

Five levels came out in Atzilut from the new MA: 1) Keter in Partzuf Atik; 2) Hochma in Partzuf AA; 3) Bina was divided into two Partzufim—her KH became Partzuf upper AVI, and her Bina and TM became Partzuf YESHSUT; 4) Tifferet came out in Partzuf ZA; 5) Malchut came out in Partzuf Nukva de ZA.

Thus, you find that only the level of Bina was divided into two Partzufim that each contains ten Sefirot. These are YodHey de HaVaYaH, where upper AVI is Yod and YESHSUT is HeyAVI, who are the Yod de HaVaYaH, divided into two Behinot [discernments], too, during the exit of the point of Holam in all the degrees, during the ascent of Malchut from each degree to the Bina of each degree. At that time, Bina and TM of the Yod fell into the degree below it, which is the Hey de HaVaYaH. And you should know that when each Bina and TM that fell from their degree return to their degree at the time of the points of Shuruk, they do not actually unite into a single degree with the Keter in Hochma that remained in the degree. Instead, they are established as the left, the Nukva of Keter and Hochma in the degree.

Thus, there are two Nukvin [Aramaic: plural of Nukva] to the Yod de HaVaYaH, which are upper AVI. The first Nukva is Bina and TM that fell from the Yod during the Katnut and descended to YESHSUT, which is Hey de HaVaYaH. These Bina and TM are Vav and Dalet of the filling of the Yod. The second Nukva is YESHSUTBina, and TM of the general level of Bina, which was established into a separate degree, Hey de HaVaYaH.

However, during the Katnut, they are not considered Nukvin because then both are below the degree of AVI, the Yod de HaVaYaH. Yet, during the elicitation of the point of Shuruk, when Bina and TM of all the degrees return and rise to their degrees, taking the lower degree that they were in while they were fallen back with them, Bina and TM of the Yod rose to Yod again and became a Nukva to her, VavDalet of the filling of Yod. Also, these Bina and TM raised the Hey de HaVaYaH with them to the Yod, as well, since they were clothed in them while they were fallen. Thus, the Hey de HaVaYaH, too, was established as a Nukva to the Yod, as its left line. Thus, the Yod has two Nukvin: 1) VavDalet of the filling of Yod, which is HGT de Yod, and 2) Hey de HaVaYaH, which is NHY de Yod.

Hence, they come out of the light, from Bina de AA, since each degree receives its illumination from its corresponding Behina in the upper one. And since the YodHey de HaVaYaH are both the level of Bina, they receive from AA, from the level of Hochma, though only from its corresponding Behina, from Bina in AA, and she is called Butzina, which shines after it has stopped and rose above the Masach that ends the Rosh de AA.

This is so because before Bina de AA returned and rose to Rosh de AA, all the degrees were in Katnut, and Bina and TM of the Yod, meaning VavDalet of the filling of Yod, as well as Bina and TM of the level of Bina, meaning Hey de HaVaYaH, both were still not at the degrees of Yod, to be regarded as the two Nukvin of Yod. Instead, they were fallen outside the degree of Yod. Still, after Bina de AA returned and rose to Rosh de AA, above the MasachBina and TM of the Yod, too, rose to the degree of Yod and became her Nukva, meaning Hey in the form of VavDalet with the filling of Yod.

And when the light of Butzina illuminated in the letter Yod and Bina de AA was illuminated by that illumination that the Butzina illuminated, nine pillars were made. This is so because the Yod received all three Behinot [plural of Behina], HolamShurukHirik from the Butzina, meaning the three lines RTS of the Yod, and each of them consists of all three. Hence, there are three lines in the RoshHBD, three lines in the TochHGT, and three lines in the SofNHY.

However, the HeyBina and TM de Yod—that fell from her during the illumination of the point of Holam, in Katnut, did not begin to shine, meaning to be a Nukva to the Yod and receive from her until after it had ceased and rose above the Masach that ends the Rosh de AA. At that time, it is the illumination of Shuruk, which is only the Toch of the Yod, her HGT. Hence, she receives only the illumination of the three lines from HGT de Yod.

And when the light of Butzina illuminated in the letter Yod, from the part of illumination of the Yod, the three points of the YodHolamShurukHirik—expanded, became two lines, and the middle line connected to them in Hirik. Thus, they became three in the part of illumination of the Toch of the Yod, which was divided into three lines, which are four, and the middle line became two, which was divided into Hesed, which is ZA, and Gevura, which is Nukva. Then these four points expanded and became one Heichal, which was established as a Heichal to the YodNukva to the Yod, since Nukva is called Heichal. But with respect to the three lines in the Rosh, the Yod does not receive because its illumination begins from the Toch de Yod.

Once this Heichal became the first point, meaning after the Hey de Yod received from the illumination of Shuruk, she rose from the place where she fell and became a Nukva to the first point, the Yod. In concealment and in hiding, the letter Hey—meaning the VavDalet of the filling of Yod—became a Nukva to her, concealing and hiding the Hochma, and was established as unknown, which is upper Ima. She stands on the other HeyHey de HaVaYaH, meaning Bina, and TM of the general Bina de Atzilut, called YESHSUT, where the illumination of Hochma begins to appear. She dresses the Sof of the Yod, her NHY, since the Yod has RTS, in each of which are three degrees.

And the DaletVav of the filling of Yod, meaning Bina and TM of the Yod herself, became Hey, clothing the HGT de Yod, and these two are called “upper AVI. Also, Hey de HaVaYaH, which is YESHSUT, clothes the NHY of the Yod, hence there are only four points in each of the two letters Hey, and not all nine, as in the Yod. This is because each has only one Behina of the Yod—one has Toch and the other Sof.

19) There are four concealed points, two lines—right and left, and right and left in the middle line. They are five with one point that stands in the middle of them, the Yesod in her, which is a path of Aba in a route of Ima. And she—the HeyNukva de Yod, called “upper Ima,” like the Hey below, meaning the Malchut—stands on four: on three lines and the Malchut that receives them, and she is a point on four. In other words, Malchut herself, the point, stands in the middle of them because she receives from three lines and is considered among the four. She is considered the Ateret Yesod, called Miftacha, and not the actual Malchut.

Here, too, there are four hidden points and a route in the middle line. And the reason she stands on five other supports, the Hey de HaVaYaHYESHSUT, is that the upper point, the Yod de HaVaYaH, is on the two Behinot: 1) When she is on her own and is not clothed in YESHSUT. At that time, the VavDalet of the filling of Yod became a Nukva in and of herself, which is Hey in five concealments. 2) And one in the covered, meaning that she is clothed in YESHSUT, at which time the YESHSUT is considered the Nukva of the Yod and the VavDalet. At that time she is included in the Yod as a male. This is why there are two letters Hey.

20) In Enoch’s book of secrets, it is written that the Hey stands on five supports that emerge from the Butzina, which is Bina de AA, the letters VavDalet of the filling of Yod, meaning upper Ima. At that time, this Hey elicits five other pillars, which are the first Hey of HaVaYaH, meaning YESHSUT. It turns out that this Hey is ten—her five supports and the five supports of Hey de HaVaYaH, which are together in the place of the Yod.

When Hey de HaVaYaH separates from the Hey of VavDalet in the filling of the Yod and comes to her place, this Hey stands on five supports: four supports are the three lines and the Malchut that receives them, and the fifth is the point in the middle of them. The four supports are included in one another in a way that there are three lines in each of the four supports, which are twelve, and they are the thirteen qualities of Rachamim with one degree that is added to them, the point in the middle line of the four supports. Thus, they receive from the thirteen qualities of Rachamim in Dikna de AA.

21) And these are the twelve pillars in VAK, since YESHSUT are VAK de AVI, and those twelve shine in each of their edges. They are named as the number AB [72] because six times twelve is seventy-two. At one time they are regarded as the name MemBet in YESHSUT themselves, and another time as AB, when they descend to VAK de ZA, for only there does the name AB shine. In YESHSUT, paths spread from AB to all sides, meaning the thirty-two paths of Hochma [wisdom], and when you deduct thirty-two from seventy-two, you are left with forty. They are forty-two when including the two Awznayim [ears]—right and left—where Awznayim are Bina—the right is YESHS and the left is Tevuna, which are the roots of the lights; they are forty-two, the name MemBet. These are the forty-two upper letters, the big letters in the Torah.

22) There are big letters and there are small letters. The big letters are above, in Bina, and the small letters are below, in Malchut. Below, in Malchut, everything is as it is above, in Bina. This is so because there are high, holy names in Bina, which are drawn out only by the will of the spirit and the heart without any speech, and there are lower holy names in Malchut that extend in speech and in extending the thought and the desire over them.

23) There are also other names below, from Sitra Achra. They are extended by the will of an act below, to raise to them the desire in the act below. This is so because the Sitra Achra awakens only in actions of this world, to be defiled in them. Such were Balaam and the people of the east, and all those who engage in the other side. They awaken it by doing deeds below to awaken it.

24) Those from the Sitra Achra do not stand in the written letters of the twenty-two letters of the Torah, except for two: Het and Kof. The Klipa of Yesod is called Het—the sons of Het [Heth], who negotiated with Abraham at the Cave of Machpelah—and the Klipa of Malchut, which is called Kof. The three letters ShinKofReish support them, the Sitra Achra, meaning they cling to them. However, those Het and Kof have greater presence in them.

This is why in the Psalm of praise of David there is a Vav written in the middle of all the verses after the cantillation mark, Etnahtah in each letter, meaning on each verse, where each begins with a specific letter from the alphabet, except for those two letters, Het and Kof.

It is written, “The Lord is gracious, and full of compassion; slow to anger, and of great mercy.” There is no Vav written in, “And slow to anger, and of great mercy.” And it does write, “The Lord is near unto all them that call upon Him, to all that call upon Him in truth.” It does not write, “And to all that call upon Him in truth.” This is so because the Vav is the name of the Creator, the middle line, which unites the right and the left, and the Sitra Achra has no desire for the middle line. This is why Vav is not written in the middle of the text, to indicate that there is hold for the Sitra Achra in them.

25) Hence, they are forty-two letters by which this world was created. It turns out that this upper Hey de HaVaYaH amounts to ninety-two, which are forty that remained of the AB in her. And two Awznayim—right and left—are forty-two. Each of her five supports is made of ten, which are fifty, and fifty and forty-two are ninety-two. Ninety, excluding the two Awznayim—right and left—are as it is written, “And shall Sarah, who is ninety years old, bear?” Sarah indicates Ima, which is the upper Hey de HaVaYaH. However, with the Awznayim, she is ninety-two. And when the degree of the covenant, Yesod, is added to them—meaning the eighth firmament, and stands for eight days, meaning the circumcision is for eight days—ninety-two and eight of Yesod, they are one hundred. And those are the one hundred blessings with which the assembly of Israel, Malchut, should be crowned each day, and all is in the Hey.

26) The shape of the Hey is in two letters Nun, which are one hundred, meaning the two Heys that have ten supporters, each of which consists of ten. One Hey is five supports and Merkavot [plural of Merkava—chariot/structure] that emerge from the Butzina, which is Bina de AA, upper Ima, which is VavDalet of the filling of Yod. The other Hey is the five other supports that come out of her, which is the first Hey de HaVaYaHYESHSUT, and ten supports of these two letters Hey are the two letters Nun. This is why their shapes are such as this: [], two letters Nun and a point that stands in the middle line. This is why Vav always stands between them, like a Nun, since this is the place of ZA, which is Vav, to be crowned, to receive Mochin de GAR.

27) When she was established in only fifty, meaning after the Hey de HaVaYaH retired from upper Ima and came to her place, she is at one point that stands in Nun—like this Nun, which sounds so when pronounced—where the Vav is a point between them and governs them.

28) A third matter is the letter Vav de HaVaYaH, the shape of Adam, ZA, in which there is HaVaYaH with the filling of Alephs, which are Adam in GematriaMA. The letter Vav implies to the three edges in it. It stands on twelve Merkavot [plural of Merkava] because three times twenty-four are seventy-two. This is so because this letter includes the expansion of the shape of Adam, opposite the arms HG, the thighs, NH, and the GufTifferet and Yesod. Their organs are twenty-four in the arms, twenty-four in the thighs, and twenty-four in the Guf, but they are all blocked in the GufTifferet, and the Guf stands in all three twenty-four, and all seventy-two Merkavot are included in the Guf. And because they are all included in it, the Vav stands in one expansion, in one line that contains them all.

29) One Guf contains all twenty-four Merkavot: the Rosh of the Vav has six Merkavot in it, the Guf of the Vav has eighteen Merkavot, where six and eighteen are twenty-four. And although all the Merkavot are twelve to each edge in the VAK, and six times twelve are seventy-two and not twenty-four, it is certain that the Guf stands in all of them. However, with respect to the twenty-four, where the Guf is regarded as only one third of seventy-two, they are explained—six in the Rosh are HGT NHY in the Rosh, which are organs in which to insert the RoshGAR. And the eighteen are eighteen vertebrae in the spine, on which the Rosh stands and the Guf is supported.

The Rosh is established in Hesed and Gevura, lacking GAR de Rosh and having only VAK de Rosh in it. However, the disclosure of the VAK de Rosh is not in the Rosh. Rather, it is in the three lines in the Guf. The VAK de Rosh appear in each line, and three times six are eighteen. These are the eighteen vertebrae in the spine, since the three lines in the Guf reveal the illumination of Hochma in the Rosh. Thus, it is considered that the Rosh stands over them, and the whole Guf stands over them, as well.

30) All twenty-four Merkavot expanded in the Rosh and Guf of the Vav, and the six includes all sixty Sefirot, being that it is the six Sefirot HGT NHY, where each comprises ten. Hence, the appearance of the letter Vav, meaning the Rosh of the Vav, is in six points, HGT NHY, and the Guf of the Vav is in eighteen. And all the secrets become clear in the Guf, since the arms and the thighs, HGT and NH, are concealed because they are the two upper lines that do not shine except through the middle line, which unites them in one another in the Vav. This is why everything is included in the letter Vav and in its shape.

31) And when the perfection of the Vav, the middle line, appears, meaning the middle line, all the evil sides are blocked and separate from the moon, the Malchut, and do not cover her. This is so because the middle line breaches all the lintels in the firmaments and shines for Malchut, and the slanderer cannot do any harm. And when the Vav, the middle line, departs, the slanderer rises, complains, seduces, and can slander against all the people in the world, for he is an old and foolish king.

32) Vav de HaVaYaH is light that shines to the moon, to Malchut. Even though many lights are included in the Vav, meaning ZA, the light that shines to the moon, is only one expansion to fill her. Also, ZA is an Aleph whose shape is Vav in between two letters Yod on its right and on its left [].

ZA, the middle line, subdues and unites the right and the left. Hence, the right and the left are attached to it in the shape of the two letters Yod in the Aleph. It is written about that, “Three come out of one; one is rewarded with all three,” and it is registered in all those secrets in the Aleph. When it shines to the moon, to Malchut, it shines to her in Vav, whose shape is one line, the expansion of the middle line that consists of both, right and left.

33) In the book of Adam ha Rishon it is written concerning the shapes of the letters that the shape of the Vav is a point from above, which implies to the Yod de HaVaYaH, and five points below, which are the first Hey of HaVaYaH, five supports. Also, this measure of the Vav de HaVaYaHZA, contains within it the YodHey de HaVaYaH, the son of Koh [YodHey]. And each of the six points in it stands in ten, for there is no point that is not complemented into ten, since each point has nine supports and Merkavot [structures], which are the RTS [RoshTochSof] in her, where each one in the RTS comprises three lines, and the actual point complements to ten.

This is so because the point of the right has nine supports and Merkavot, and with her, herself, she is ten. It is the same with the point of the left and similarly to all sides. Hence, all the points contain ten each, she and her Merkavot. Also, they are all contained in the expansion of the letter Vav, for which reason everything is in the shape of the letter Vav, in depicting a single point from above and five points below.

34) When the sun, ZA, enters the moon, Malchut, one expansion comes out of the Vav, which is the covenant, the Yesod, like a Gimel, whose shape is Vav with an added point at its end []. This is the crown that was added in it, the Masach in it, which rewards the poor, since the Gimel is Yesod and the Dalet is Malchut, and this is to enter the NukvaMalchut.

When all that is included in the expansion of the letter VavZA, it is ready to mate with the Nukva, as it is written, “And you, bring Aaron your brother near you,” which comes to include the right arm, Hesed, meaning Aaron, in the Guf, which is Moses. “And his sons with him” are all his Merkavot and supports. The left arm is included in Moses, who is the Merkava for ZAVav, as it is written, “Take the Levites.” The Levites are the left arm, Gevura, so that Vav, Moses, will be mingled with everything in a single expansion, being one.

35) Hence, there is unification in this Vav, in right, left, and middle: the middle is Moses, the right is Aaron, and the left are the Levites, and all is one. This is why it was made in one expansion, it is called “one,” and there is only one expansion in the Vav, one line, and this is “one.”

36) The bottom Hey of HaVaYaHMalchut, is made into one Guf in this middle point. Even though she is one Guf in ten Sefirot, her essence is the middle point, Malchut, and the rest is only included. The Vav de HaVaYaHZA, entered her and the Vav is between the two points: Ima above and Malchut below. At that time, the upper world, Bina, is in the bottom world, Malchut, and they are one.

37) The thighs below, Netzah and Hod in the letter VavTifferet, are included in that Vav. It is written, “Remember the law of Moses My servant,” and it does not write, “My prophet,” to show that it is all included in the VavTifferet, and prophets are Netzah and Hod, which are included in Moses, Tifferet. This is why there is no need to write, “Moses my prophet,” and the letter Vav is called “one,” and he is one, alone, and one expansion.

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