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424) The beginning of the point under the degrees of the Sitra Achra, being Malchut de Sitra Achra, is at the top of the degrees of the Sitra Achra, outside the Kedusha. It is the Rosh of the male of the Sitra Achra, who is riding a camel, meaning SAM that is riding a camel. This is a Rosh outside the Kedusha, from one mingling, to spread in the dark, mixing smoke with darkness and they expand together.
The Dinim are not completed all at once, in the very beginning of their disclosure. Rather, they must be disclosed many times until they obtain the strength to act and to punish. The beginning of the disclosure of the Dinim in Malchut de Sitra Achra is at the Rosh of the male of the Sitra Achra. They are completed in Malchut de Sitra Achra, at the end of the degrees.
425) It is so because when the smoke comes out of strong irritation, the smoke spreads and follows irritation by irritation, one atop the other, and one riding the other in an appearance of male and female so that all will be strong irritation.
All the punishments and the Dinim extend from the left line of Kedusha prior to connecting to the right. Those that cling to it are first punished with darkness, when their lights turn into darkness, then the Malchut of the harsh Midat ha Din [quality of judgment] appears on them, as it is written, “Sin crouches at the door.” The first punishment is called male Dinim, and the second is called female Dinim. When those two punishments are mixed together, they are called “smoke” because the fire—female Dinim—is mixed with the darkness, like the smoke, which is fire and darkens because the darkness is mingled in it.
He explains what is strong irritation. It was said, “The smoke spreads and follows irritation by irritation.” The first irritation—on those that cling to the left—brings darkness upon them. The second irritation brings upon them the disclosure of Malchut of Midat ha Din. One atop the other means that they are close to one another, as it is written, “Sin crouches at the door.” One rides over and rules over the other—the darkness ruling over the Dinim de Malchut de Midat ha Din, as they are in an appearance of male and female, where the darkness is considered male Dinim, and Midat ha Din in Malchut is the female Dinim. For this reason, the male dominates the female, so that everything will be strong irritation, meaning that the two irritations conjoin and become one strong Din, called “smoke.”
426) When the smoke begins to spread, it presses from within the irritation, to spread by pressing a single point. Afterwards the smoke of irritation spreads diagonally, like a crooked snake, to harm.
There are two kinds of female Dinim: 1) Malchut de Midat ha Din, which is not mitigated in Bina, 2) Malchut that is mitigated in Bina. In the beginning of the expansion of the smoke in the two punishments—male Dinim and female Dinim—the female Dinim were from the point of Malchut de Midat ha Din. Afterwards it expanded in Dinim that extend from the Malchut that is mitigated in Bina, who is called “diagonal.” Likewise, the serpent clings to these Dinim of Malchut that is mitigated in Bina so it can rise and grip to Bina, like a cunning snake, to harm, for so is the way of the cunning serpent.
427) The Rosh that comes out to expand is the Rosh of the male de Sitra Achra, the degree of darkness, male Dinim. He ascends and descends, walks, roams, and rests in his place. He finds no place to settle until the degree is about to settle, by its conjoining with the smoke that comes out of the irritation. At that time he is called “a shadow,” a mixture of darkness. He is a shadow on another place, called “death,” for the Dinim in him are still not revealed at all. Rather, he is their beginning, and they appear as his Nukva, who is called “death.” When the two unite, they are called “Shadow of death,” which are two conjoined degrees.
428) A shadow is a beginning of the lower point of the Sitra Achra from without, the beginning of his Nukva. A shadow is darkness that is remote from the holy point that stands in the middle, the Malchut of Kedusha, due to the Dinim that he received from the smoke, the female Dinim in the shadow. It is a point that neither stands nor is visible, nor is it registered in the colors. It is only a beginning, and no Din is apparent in it at all. An expansion expands from it, outward and downward, and the point itself sank and is neither seen nor registered.
429) That point expanded down to the right and to the left. It expanded in its middle, inside the darkness, HGT de Sitra Achra, opposite 1,100. Two pillars are engraved on each side, opposite NH. The darkness expands inside the black color, and it is not black. The female Dinim in it, which are mingled with darkness, called “black color,” but it is not yet black, since it has no color existing in it. There are darknesses that operated in Egypt in the expansion of the darkness, as it is written, “They did not see one another, nor did anyone rise from his place for three days,” and as it is written, “A darkness which may be felt.”
In the darkness of Egypt there was a mixture of male Dinim and female Dinim. From the side of the male Dinim, where there is GAR, it is written, “They did not see one another,” since due to the Dinim of the darkness, they could not see. From the side of the female Dinim, which diminish the GAR, it is written, “Nor did anyone rise from his place,” as rising means GAR. It is also written, “A darkness that could be felt,” which means that there is substance to the darkness—the female Dinim in it. All those are expansion that comes from the shadow.
It was said, “Opposite 1,100,” implying the matter of the 11, that the Sitra Achra is lacking from a Partzuf of 12, which is a male of Keter. It is so because all who add, subtract, adding an Ayin to the Shtei Esreh [12], making them 11 [Ashtei Esreh], as it is written, “11 curtains of goat hair,” and each consists of 100, which are 1,100.
430) This expansion expands in several kinds that differ from one another. Within the expansion, a light comes out, colored in red gold. That light expanded and covered the darkness in his Rosh, meaning it mingled with the darkness. For this reason, it is gold in which darkness is included.
This explains another order of HGT NHY of the male of the Sitra Achra, where first the gold came out in him—Gevura, left—sucking out illumination of Hochma from the left of the Nukva, and then the gold was included in the dark and mingled with it, and his Gevura ended. This is the rule that all of his Sefirot are regarded as darkness.
431) That darkness in Gevura expanded to the right and to the left. From those two sides, a single color—that of silver—came out, Hesed in it, which does not illuminate. That silver color expanded and covered the darkness, mingling with it, and the darkness and silver mingled in one another, and it descended in order to be corrected for its Hesed.
Hesed de Sitra Achra differs from the Sefira Hesed de Kedusha, called “silver,” in that the Sefira Hesed de Kedusha is all right, but Hesed de ZA consists of left, as well, for the core of the Sitra Achra is left. The darkness expanded first to the right and to the left, and from the mingling of both, silver came out, Hesed de Sitra Achra. This is why it is silver that does not illuminate, for there is no illumination of Hassadim in it, as it is included with left and there is no illumination of Hochma in it, as it is included with the right. And once it was included and mingled with the darkness, it was established as Hesed de Sitra Achra.
432) The darkness expanded from Hesed, the silver color, becoming two darknesses—on the right and on the left—standing at the beginning of the black. From there, a bronze color expanded—Tifferet de Sitra Achra.
Tifferet de Sitra Achra came out from the right and from the left like Tifferet de Kedusha. It became two darknesses—on the right and on the left—standing at the beginning of the black. From there, a bronze color expanded, since Tifferet de Sitra Achra was made of two darknesses, right and left. The Dinim de Malchut de Midat ha Din, included in the male of the Sitra Achra, stand in this Tifferet, since Tifferet includes the whole of the Partzuf.
Moreover, HG are considered inclusion with upper ones, in whom these Dinim have not been disclosed. The first time that those Dinim appeared, they were only a beginning, a shadow. They were not apparent in him. He became two darknesses—on the right and on the left—standing at the beginning of the color black, since the colors of Malchut de Midat ha Din is black. But here it is the beginning of this black color, and is still not apparent in him.
433) From Tifferet, the darkness spreads down to Malchut and persists. Then one black color comes out, having the appearance of iron. This is the completion of the disclosure of Malchut de Midat ha Din in the Sitra Achra, who is called “death.” All of it is in darkness, for the Sitra Achra is built primarily in the dark.
434) From between two pillars, NH de Sitra Achra, a single pillar comes out, darkness in the dark, in which there are two kinds of darkness of Egypt. The colors gold, silver, and bronze are seen in it because it is Yesod, which includes the five Sefirot HGT NH. This is a foreskin because Yesod de Sitra Achra is a foreskin, that the male leads the female to mate and become one.
435) Those seven degrees are in seven great and known degrees. The first degree is the degree that stands in the dark. The darkness rises inside the hiding place of the smoke of the fire, included in the color of smoke and in the black color. Those three colors differ in several ways, twisting in the twists of the world, to punish them.
The essence of the Sitra Achra is darkness. But when the darkness executes punishments on people below, it hides in the three colors, and the Din acts according to the matter. Smoke is male Dinim mixed with female Dinim. Fire is female Dinim gripped to Bina, as in the mitigation of Malchut in Bina. And black is female Dinim in and of herself, which is the harsh Midat ha Din. That first degree is the Rosh of the Sitra Achra.
436) This color of smoke comes down to the world in several manners. It expands in the world and incites spirits of people, bringing them into anger, deflecting their ways so they will strengthen in their anger. This is why it is written, “There shall be no strange god within you, nor will you bow before a foreign god.” “There shall be no strange god within you” is the male of the Sitra Achra. “Nor will you bow before a foreign god” is the female of the Sitra Achra. This smoke is the anger that rules and strengthens in the world. It permeates people and attacks them to harm them.
437) The color of fire comes down to the world in several Behinot: to harm, to kill, to shed blood, and to destroy people. It is written about it, “Come with us, let us lie in wait for blood, let us lurk for the innocent without cause,” since there are those who shed blood without cause and kill for nothing, and there are those who shed blood and kill in war. One is from the side of the male of the Sitra Achra, and one is from the side of the female of the Sitra Achra. The male side sheds blood for nothing; the female side by making wars, so they will kill one another. And all the wars and killings come from the side of that female.
438) The black color comes down to the world to be appointed over all the wounded and dead, and the seizing of bodies for the prison, the hanged, and the suffocating, to always harm people. The three colors—smoke, fire, and black—spread into several Behinot in the world, spreading inside the people in the world.
439) The smoke color that comes down to the world is the first color, coming out from the point that is sunken in the shadow, the Dinim de Nukva in it, SAM who rides a camel. That smoke color is called “the great Katzpiel,” from that anger of people who strengthen their hearts with anger. This is why he is called Katzpiel, the Ketzef [anger/wrath] of the El [God].
440) 1,600 regiments of sabotaging angels are appointed under Katzpiel. They are the anger that appears in people’s bodies, for there is anger that rules in the world to execute Din, governing and entering people’s bodies, who are angered by this anger. This is the foundation of all the other harmful colors, for by it, a construction for doing harm is made, since that smoke comes out of the irritation of the upper, blazing fire, and this is the first of that fire.
441) Four irritations divide from that irritation. The first one is called “the irritation that irritates people’s hearts.” It descends and goes and incites people, who become irritated in their anger. It is that which extends the saboteur of the world.
442) The second irritation that comes down to the world and spreads to all sides is called “hate.” Once it enters a person, it is called “a silent saboteur,” “the silent irritation.” It participates in the place of the female. The silent irritation that stands diagonally is the harshest of all because it is like the serpent, which is always silent but in the end kills.
443) The third irritation is opposite from the first irritation because it gradually strengthens and is not silent, but appears. And the more it appears, the more it breaks. It is called “the broken irritation.”
444) The fourth irritation is strong at first, and broken in the end. For this reason, it is opposite from the previous irritation, and is the most broken. This is why everything is in the first degree.
The smoke is two Dinim that conjoin, male Dinim—darkness—with female Dinim—disclosure of the harsh Malchut de Midat ha Din. These two kinds contradict one another because the darkness extends from the left line before it conjoins with the right, Hochma without Hassadim, and Hochma cannot illuminate without Hassadim. This is why the darkness extends from there. These Dinim are considered drawn from the wholeness, from disclosure of illumination of Hochma. And they are called “male Dinim” because a male indicates wholeness.
However, the Dinim of the disclosure of Malchut de Midat ha Din in the Partzuf, where there is the force of the Tzimtzum [restriction], appearing that the Partzuf is unfit for reception of illumination of Hochma due to the Tzimtzum, these Dinim break the Partzuf from GAR and bring it to VAK. This is why they are called “female Dinim.” Thus, the two kinds of Dinim included in the smoke contradict one another.
This is why it was said, “The smoke color that comes down to the world is the first color, coming out from the point that is sunken in the shadow,” since when it mingles in the darkness of the Dinim of the point of Midat ha Din, the darkness is called “shadow.” At first, the Dinim of the point of Midat ha Din are not apparent in it; they are only a shadow in it. But when they reappear many times, the form of the Din appears in full, enough to chase the lights away from the Partzuf, and then she is called “death.”
The color of smoke comes out from the shadow, and from the point that is sunken in it. And because those two kinds of Dinim contradict one another, irritation appears in the Partzuf, since they struggle with one another, since the female Dinim wish to remove the wholeness of GAR from him, and the male Dinim rebel against them because of it, wishing to revoke them from the Partzuf. Due to the struggling and the great wrath that appears in the colors of smoke, it is called Katzpiel, from the word Ketzef [anger/wrath]. It was said that people’s anger comes from that, since that anger and irritation from the color of smoke descend into those who cling to the Sitra Achra, and they are always angry and furious.
Four irritations divide from that irritation. They go through four discernments from the time of Malchut de Midat ha Din’s first disclosure as a shadow until she is completely disclosed as death. The first irritation, the smoke color while it is a shadow, is when the female Dinim appear for the first time. At that time it is called “irritation,” as the irritation and anger appear from the male Dinim over the female Dinim. It is all the more so in the first disclosure of the female Dinim, while there is still no impression in them. The male Dinim were irritated in great anger over the mingling of these Dinim of the female.
The second irritation is when it enters a person. It is called “silent saboteur” because once the female Dinim appeared for the first time, to sabotage the male Dinim, but could not, they came in the second state, being silent and no longer struggling with one another. However, hatred between them was felt. This is the irritation of silence, which stands diagonally. Through the irritation in the hatred only, without the struggling, it became possible for Dinim to ascend to Bina for mitigation in the diagonal.
The third irritation is not silent, but disclosed. The male Dinim awoke to struggle with the female Dinim once more, and the more it appears, the more it breaks, for through the struggling, the Dinim of Malchut de Midat ha Din reappeared until they obtained a sufficient amount to break the male Dinim, to chase away the lights of Hochma in them. But not entirely, since each time the male Dinim regained strength. It is called “broken irritation,” for each time, the irritation caused a breakage.
The fourth irritation is strong in the beginning and broken in the end. In the beginning, there was a hard struggle between the two kinds of Dinim. But in the end, the female Dinim prevail and break the Partzuf, meaning the form of Malchut of the harsh Midat ha Din, called “death,” is completed and there is no more struggling there. Two kinds of Dinim are left in her: female Dinim, which were completed in her, as well as the Dinim of darkness, which lost their completeness due to the prevailing of the female Dinim.
This is why it was said that this irritation is the most broken of all, for in the first three states, the darkness was in the completeness of illumination of Hochma from the left line. But in the fourth state, not only were the female Dinim completed in it, but the completeness of the darkness was cancelled, too, and it was broken from both sides. And since the smoke consists of these four states of irritation, it follows that everything is in the first degree, the smoke.
445) After he explained the Rosh de Sitra Achra, the first degree, now he explains the second degree, Hesed de Sitra Achra, emerging from the darkness of the Rosh. It is the color of darkness, although it is Hesed and the degree of “right.” It is darkness, too, for all the Sefirot de Sitra Achra come from darkness.
446) There are 300 Behinot in this degree, dividing from one another. It is the right hand, and there are three knots in it. Each knot consists of 100, thus 300. Although they differ from one another, stronger than one another, they are all included in one another. Therefore, all the degrees on this side know how to harm.
447) From here come all those saboteurs that roam the world and execute Din openly for hidden deeds that were done in darkness, in concealment. They roam the world and execute Din in them openly. For this reason, all who roam the world and execute Din openly are all against people, always ready to avenge those hidden sins. And those who are called “rant and rave” join them and execute Din on people. This is done in the world by those litigants of the second degree.
448) This degree stands in darkness and in fire, which are one. From this degree, several strong degrees divide, standing under one firmament, called “black color,” Dinim de Malchut de Midat ha Din. The third degree, Gevura de Sitra Achra, is a firmament that spreads over all those red degrees, which are Dinim from Malchut that is mitigated in Bina. The two degrees, second and third, are called “arms.” The second degree is the right arm, Hesed, and the third degree is the left arm, Gevura.
449) Below those two arms, degrees expand downward until they reach the black firmament. Even the degrees of the left arm, the red ones, expand to the black firmament, since those on the second degree, the right arm, come out from the black firmament and roam the world. Therefore, they take with them the degrees of the third degree, as well, being the left arm.
450) Those on the right, the second degree, divide into three Behinot, three knots in the right arm. Those on the left, the third degree, divide into three Behinot, which are three other knots in the left arm.
451) The first knot on the right arm stands up, in the joint that is connected to the shoulder. Smoke that is dark with irritation connects to it. There are three dark colors in this knot, which differ from one another, and mingle with one another. That knot is bent and does not expand, except in certain times. It is called “fume.”
452) This knot stands in its irritation and does not subside, except when Israel offer sacrifices below, for then the irritation subsides and surrenders below, its irritation wanes, and it cannot rule and strengthen. When this one wanes, the other knot, in the middle of the arm, also cannot journey and lead.
453) The second knot of the right hand is called “rage.” It travels from place to place and leads all the other knots, which are all strengthened by this knot. It brings every sorrow in the world when it joins to embrace the Nukva, for then every sorrow, every pressure, and every plight come down to the world, since the male and the female cannot rule without each other, and all the degrees are given to the Nukva de Sitra Achra to rule and to incite the world. Had they not ridden one atop the other, conjoining in one another, they would not have been able to rule.
454) When Adam HaRishon was in the Garden of Eden to engage in the work of his Master, SAM and all the degrees in him came down and he was riding the evil serpent, his Nukva, to deflect them, since the serpent that stood under SAM was cunning in inciting people and seducing them. Hence, the male gives strength and the female does craft in the world—seducing and deflecting. One without the other, they would not be able to govern.
455) For this reason, when the middle knot of the arm connects to the Nukva, Dinim and every pressure come down to the world. And when it does not strengthen and does not travel, everything breaks and surrenders, for they cannot rule. For this reason, everything breaks and surrenders in the offerings below, and Malchut de Kedusha rises to be crowned above, to be blessed by the upper depth, Bina, who illuminates to every face.
456) The third knot of the right arm is the strongest. It is called “plight,” because from it comes the domination to instill pressure and to cause people troubles. There are three knots—fume, rage, plight—on the right arm, the second degree.
457) When the three knots in the left hand, the third degree, strengthen together, it is called “left,” a delegation of evil angels. This is because from that left, all the evil angels that emerge from the side below are sent down and take strength. All this comes out from the second and third degrees, since the second degree is the right hand, and the third degree is the left hand.
458) The fourth degree of the Sitra Achra stands inside the twisting of the irritation, the color of fire. It is called “middle,” which is the Guf, Tifferet, standing in the middle, between the two arms, HG. There is a blazing fire here, blazing in the red color like a rose. From here comes the power that descends to attack and to shed blood, since this degree gives permission and dominion below in the world to attack and to shed blood. This degree is a fountain for the Nukva, since the Nukva needs a male like the body needs a soul. The soul does not do crafts, but rather the body. Hence, each power and each mighty deed comes out of this degree, the male, to attack and to perform crafts in the world, to harm, like a female who always receives from the male.
459) At each degree and in each knot there are appointees and regiments of saboteurs that are led by them. All of them are below, in the world, the hosts of the Nukva de Sitra Achra. They all have a degree above, and they are led by it.
460) As there are palaces of the Nukva on the upper side, of Kedusha, toward the upper degrees of the male, to be included in one another, likewise, below in the Sitra Achra, opposite the Kedusha, there are degrees in the male toward the palaces of the Nukva, to be included in one another.
461) In the fourth degree are evil Dinim, to come down, to be given into those saboteurs who make an evil and strong Din on the wicked. From there they suckle their strength to attack and to complete the Din that they execute. For this reason, all those degrees are included in them, in all those lower palaces on the side of the Nukva below. Happy are the righteous who stray from that path and follow the fear of the Creator, to be sanctified in the sanctity of their Master. Happy are they in this world and in the next world.
462) The fifth degree divides into two degrees—right and left—which are called shins, NH. They catch up to chase and to harm because here is the chasing power of all the diseases and all the evil that chases the wicked. When this Din approaches, it is as it is written, “The runners went forth in haste.” Those who run below, to run and to harm, are called “chasers.” It is written about it, “Our pursuers were swifter than the eagles of the heaven.”
463) This degree divides into right and left. Three ties are to the right, and three ties are to the left, since there are three ties in each leg, as in the hands. Those ties in the legs, and those ties in the hands, all look behind, since those upper holy ties all look ahead to the Guf, as it is written, “And all their rears turned inward,” while those in the Sitra Achra look behind, from the Guf outward.
464) What is the difference between the ties of Kedusha and the ties of the Sitra Achra? The upper, holy ties are on the side of man, and all their rears turn inwards. The ties of the Sitra Achra are in their middle, the second tie in each, and they all look back, on the side of the beast. For this reason, all their rears are turned backward, as it is written, “Man and beast You save, O Lord,” one on the side of man, and one on the side of the beast. The offering rises in the form of man and beast.
465) The first tie is from the legs of the Sitra Achra, in which the color “darkness” stands inside the mist, like one who grows in a curse under a rock that stands on it so it does not grow. Likewise, the tie is poised to harm the worthy, in whom there are merits, and who have no ancestral merit by which to be strengthened and protected. It is like a plant growing under a rock: it does not grow, for this plant grows in a curse.
466) The other ties are from the legs of the Sitra Achra, who chase the wicked who have previously deflected. They chase them, and those in whom an inscription for recognizing is seen, since all those who should be punished, an angel—a holy messenger from the side of Gevura—comes down and writes an inscription in them, which is recognized above by the litigants. When the inscription is known to them, those who deserve disease are stricken with disease, and those who deserve pain and other punishments are affected accordingly. They see everything in that inscription.
467) For this reason, those ties all stand back and kick those who kick their master, and all those who deserve to be kicked, except for the righteous and pious, since they have ancestral merit and diseases chase them. Those ties do not control them and the illnesses do not come upon them from that side.
468) From where do the illnesses come upon them? It is written, “The Lord wishes to oppress him.” He wishes to strike him and to give him illnesses, to reward him with the next world. But they do not come from the Sitra Achra. Those are called “pains of love,” and it all amounts to the weight of one holiness.
469) The sixth degree is Yesod de Sitra Achra. It is called “foreskin” because it suckles from that side. This is the Boa serpent, the male, nursing the Slant serpent, his female. All the degrees that cling to one another on that side are called “unripe fruit” of the foreskin.
470) As long as not all the trees that were planted in the earth strike root, there is a spirit over them from the side of that foreskin. This is why it is written, “You shall count its fruit as forbidden [foreskin]; three years shall it be forbidden to you; it shall not be eaten,” since the love of Israel is always with the Creator, and He removed them from all the bad ways and bad sides that defile, to cling to the side of Kedusha. Happy are they in this world, and happy are they in the next world.
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