Ten Names

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157) There are ten names corresponding to ten letters, meaning corresponding to the Yod, which is the tenth letter in the alphabet and hence contains ten letters. There are eight from Bina downwards, and two degrees, Keter and Hochma correspond to two firmaments that are concealed and are not called by name. This is so because a name means disclosure, for anything that we do not attain, we do not know by name. Also, the number of names changes—ten when beginning the count from Keter; nine when beginning from Hochma; eight when beginning from Bina; and seven when beginning from Hesed.

158) He begins the count from Hochma. The first name, Koh [YodHey], is Hochma because the Yod, which is Hochma, contains Hey within it. This is because the filling of Yod is VavDalet, which are the shape of the Hey, and the Hey of HaVaYaH comes out of the Yod because it is those VavDalet of the filling of Yod that came out of the Yod—which is Hochma—and became Bina. It turns out that the two letters YodHey are included in the YodHochma, and this is why Hochma is called Koh.

159) The second name is HaVaYaH, called ElokimHaVaYaH in punctuation of Elokim is Bina because the river, Bina, is Rachamim, and because the Dinim awaken from her due to Malchut’s ascent to Bina and are not from herself. This is why her name is written with letters of Rachamim, which are HaVaYaH in punctuation of ElokimHatafSegolHolam, and Hirik—and it is not written in the letters Elokim, which are Din.

160) The third name is El, greatness, Hesed, called “the great God.” The fourth name is Elokim, in which the Dinim awaken, and this is a harsh Din, the Sefira Gevura. The fifth name is HaVaYaH, the complete perfection of faith. This is complete Rachamim and it is the Sefira Tifferet. The sixth and seventh names are Netzah and Hod, and they are called “hosts.”

161) The eighth name is El Hay [Living God], Tzadik [righteous], which is Yesod, from which all of life comes out. It is called HaVaYaH and it is the small Vav of the Holy Name, for which the Vav of the Holy Name has two Vavs. The first Vav is Tifferet and the second Vav is Yesod.

162) The ninth name is ADNI, the holy Malchut from which the Dinim come to the world. This is the last Keter, the last Sefirot of all the names. The name EKYEH is inclusive. Also, it is concealed, since in the first Sefira—the upper Keter, the Rosh [head] of all the Roshim [heads]—His name is concealed and not revealed because EKYEH [Hebrew: I will be] means that I am destined to be revealed but now I am not revealed yet.

163) “Awake, O north; and come, you south; blow upon my garden.” “Awake, O north” are the offerings that are slaughtered in the north, since they come over the thoughts that are in the secrets of the heart and the place of Din, where the north side is left and Din because the thoughts are at night, when there is Din. The north wind blows at midnight, when people awaken from their sleep and David’s harp, which is Malchut—which plays for the Creator—plays by itself and people’s thoughts awaken.

164) “Come, you south” are the Shelamim [lambs/sheep] that are slaughtered in the south, the side of Hesed, which is right, since they are the Shalom [peace] of the upper ones and lower ones, for offering the Shelamim extends Shalom and Shlemut [wholeness]. These are the Shlemut of the directions of the worlds, the wholeness of everything from the side of faith, Malchut. And because the Shelamim are the Shalom of everything, the owners eat from them and enjoy them.

This is so because peace is to him and to the whole world at the same degree. Sins and blames are only eaten by the priests, not by the owners, since the priests atone for them and remove their sins. Of all the offerings, the Creator favors the Shelamim the most, since they make peace in the upper ones and in the lower ones.

165) But above all offerings is the incense, which is perfectly whole and comes not because of a sin or a blame or an iniquity, but because of joy. It is written, “Oil and perfume rejoice the heart.” For this reason, incense is offered only when oil is offered, as it is written, “And Aaron shall burn on it incense of sweet spices; every morning, when he dresses the lamps, he shall burn it,” so that oil and incense will be together. Oil implies Hochma, and incense implies Bina, and HB are always together.

Shelamim make peace in everything, and disputes and complaints never awaken. But incense ties the tie of faith for it extends Mochin to the Malchut, which is called, “faith.”

166) All ten names are written in the Torah. The name of the first is EKYEH [I AM], the concealed upper one, as one who says, “I am who I am,” and it is unknown who He is. This is Keter. Afterwards, it is written, “WHO I AM,” which is Hochma. This means that “I AM” destined to be reveled in these other Ketarim [plural of Keter], since in the beginning, in Keter, He is concealed, and afterwards, in Hochma and Bina, He begins to be revealed until it reaches the revelation of the Holy Name in Tifferet.

167) This is what is written in Moses: “‘I AM WHO I AM.’ And He said, ‘Thus shall you say unto the children of Israel: ‘I AM has sent me to you.’’” The first “I AM,” which is concealed from all, meaning Keter, is “I am who I am.” Afterwards, “WHO I AM” is Hochma, which means, “I will be revealed.” Afterwards there is the last EKYEH [I AM], “I AM has sent me to you,” which is Bina.

When Ima is impregnated with ZON, the Name is still concealed. It is revealed when it is written, “Go and gather the elders of Israel, and say unto them: ‘The Lord, the God of your fathers.’” This name is the perfection of everything, and here is the revelation and unification of the Holy Name, Tifferet.

168) This is the reason why the first name of everything is EKYEHKeter, and the second is KohHochma. It is because the HochmaYod, took out the HeyBina, and is concealed in it and never parts from the Yod. She is Bina that is included in Hochma, and they are called upper AVI. This is why Hochma is called Koh.

“And a river comes out of Eden” means that Bina, called “A river that comes out of Eden,” is Hochma. This Bina is YESHSUT, meaning the bottom HB. They are in this shape [broken Hey, ], where the corner on the right of the letter Hey is YodHochma, “lower Aba,” and is called Ysrael Saba, and the letter, Hey—which is Bina, called “lower Ima,” and Tevuna—expands from it.

169) Yod is Hochma. Then Koh, in which the Hochma elicited the Bina, which is VavDalet of the filling of Yod, which are upper AVI, who never part from each other. Afterwards, Yod elicited the Hey in this manner [], where there is an imprint in the corner of the Hey. Thus, there is a Yod here, Ysrael Saba, and that river that comes out of him, Tevuna, which is the essence of the Hey that spreads from the Yod in her corner, and they are the first Hey in the name HaVaYaH.

170) Two sons extend below from the Hey, meaning YESHSUT. From the lower Aba, the Yod in the corner of the Hey, a son comes out, ZA, who grips to the YodYESHS, called Aba, and grips to the river, Tevuna, called Ima, who is the essence of the Hey that extends from the Yod. Also, a daughter, Malchut, comes out from the side of Ima, the essence of the Hey. This is the lower river.

Then the son, ZA, extends and comes out of YESHS and Tevuna. This is the Vav de HaVaYaH, and he inherits AVIYESHSUT, meaning receives their Mochin, although they are not his own but he inherits them. Then faith, Malchut, ties to him and the daughter is nourished from him, from that inheritance he had inherited, from YESHSUT. Thus, he illuminates to her from those Mochin.

171) This is why the Holy Name should be written with the Yod first, and a tip should be written above, over the Yod, a tip in the middle of the Yod, and a tip below, at the bottom of the Yod. These are KHB, which are implied in the Yod. Afterwards, Koh should be written, and in this way they are not separated. [] First, the Yod at the corner should be written, and then two lines are to be drawn out of it, one on top, on the roof, and one downwards, to the right leg. And there is a broken line on the left leg. This is so that both father and mother—upper AVI—will be in wholeness, included in the Yod.

Then the Yod brings the filling of VavDalet out of her and the letter Hey in the drawing [] is made of it, which are the son and daughter of the Yod. This is so because VavDalet of the filling of Yod are ZA and Malchut, which are mingled with Hochma and are called “son and daughter.” Correspondingly, YodHey should be written, and thus you have the full perfection of faith, Bina.

172) Afterwards, faith—meaning Bina—expanded and two sons out of one came out of her and split their ways. The son, ZA, came out of both, from YESHSUT, and he is the Vav of the Holy Name HaVaYaH. The daughter, Malchut, came from the side of ImaTevuna, and she is the bottom Hey of the Holy Name HaVaYaH. Also, she is completed only with Vav because she is fed by him. This is why the shape of Hey should be written in a way that Vav is included in it first, and then the Hey, like this: , which are ZA and Malchut that are included in Malchut. Thus, the Vav, with the expansion that comes out of it, which completes the shape of the Hey, is like a river, Tevuna that comes out of the YodYESHSUT, as in the form of the first Hey of HaVaYaH, since the HeyBina, is nourished by it, by the Yod.

Here, too, in the bottom Hey, we should first write Vav and then draw the shape of the Hey from it, since Hey is fed from the HeyBina. And here, too, in the bottom Hey, we should first write Vav and then draw the shape of the Hey from her because she is fed from the Vav. The Vav in the beginning of the shape of the Hey is the son that comes out of the Vav de HaVaYaH below, inside the bottom HeyZA in Malchut.

173) Thus, one must be cautious with the Holy Name, to write the Holy Name in this manner. This is how it should be done, and if not in this way, it is not regarded as a Holy Name and is called “flawed.” And for one who blemishes the Holy Name, it is better that he were not born.

174) The first two names are EKYEH KohKeter and Hochma. The third name is HaVaYaH, called ElokimBina, and Bina is Rachamim but Din comes out of her. This is why the writing is HaVaYaHRachamim. And the reading is ElokimDin, since she is punctuated in the punctuation of Elokim. This is the river that comes out of Eden, Bina.

The fourth name is “Great God,” greatness, the Sefira Hesed.

The fifth name is ElokimGevura.

The sixth name is HaVaYaHRachamim, the wholeness of everything, the essence of everything, the tie of faith, gripped to all sides, including all six edges HGT NHY. This is the Tifferet of Israel [the glory of Israel].

175) The seventh and eighth names are called “hosts,” together, and they are Netzah and Hod. For this reason, the name HaVaYaHTifferet, is close to all and grips all edges. This is so because at times it writes, HaVaYaH Elokim [the Lord God], indicating that Tifferet draws nearer to Gevura, and at times it writes HaVaYaH Tzevaot [the Lord of Hosts], indicating Tifferet approaching Netzah and Hod, which are called “Hosts.” We know the words of the prophets, which are trusted to have come from their mouths, saying, “So said the Lord God.” And when they said, “So said the Lord of Hosts,” they knew from which place the words of prophecy had come.

176) The ninth name is ShadaiYesod, who said to His world, Dai [enough], since Dai implies satisfying all that is needed, and satisfaction comes to the world from a righteous, the foundation of the world, who said to the world, “Enough,” that he had all that he needed.

The tenth name is ADNIMalchutADNI is the letters of Din, waging the wars of the king, ZA, in the world. It is also called “bottom Gevura,” and Tzedek [justice].

177) These are the ten names by which the Creator is called, which are connected to each other in complete unification. And these ten names are the holy Sefirot of the king, KHBHGTNHYM, by which He is known and which are His name, and He is them. When they all connect as one through the scent of incense, it is called Ketoret [incense], which is Kesher [knot/tie/connection] in Aramaic, meaning the connections of the degrees that tie together. Happy are the righteous, who know the ways of Torah and recognize the glory of their Master. It is written about them, “And they shall come, and shall see My glory.”

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