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108) Moses forgot those shekels and did not know what was done with them until a voice came out and said, “Of the 1,775, he made hooks for the pillars.” Half of the shekels that every one of Israel gave as ransom for their souls are considered YESHSUT. It is written about them, “And the silver of them that were numbered of the congregation was a hundred talents and 1,775 shekels, according to the shekel of the holiness.”
Talents and shekels are two degrees, Panim [anterior] and Achoraim [posterior] of YESHSUT. The 100 talents are the Panim of YESHSUT, and the 1,775 shekels are the Achoraim of YESHSUT, Bina and TM that fell from YESHSUT when they were considered the point of the Holam. Essentially, they are 775 shekels, where 700 are seven Sefirot of Bina, whose digits are hundreds, 70 are seven Sefirot of Tifferet, whose digits are tens, and five are HGT NH de Malchut, whose digits are units. However, once they returned and reunited with their degree, to KH de YESHSUT, which are the Panim that remained in the degree, those Bina and TM were included with the Sefirot of Hochma de YESHSUT, as well, who is 1,000, and the number 1,775 was made.
This is why Moses forgot them, for when they fell from the degree of YESHSUT and were not seen there, they are deemed forgotten and it is not known what has become of them. Afterwards, when the point of Shuruk arrived and brought them back to their degree in YESHSUT as blocked and not illuminating—and later by the point of Hirik, the middle line that united the right and the left—the Bina and TM de YESHSUT illuminated once again, and became hooks for pillars.
These are the shekels. Moses forgot them during the exit of the right line from the point of Holam, at which time they fell from the degree of YESHSUT and were forgotten. Later, too, at the point of Shuruk, the left line that brought them back to the degree of YESHSUT, they were still forgotten because they were blocked without light until a voice, the middle line, came out and they reappeared. At that time Moses remembered them, as it is written, “Of the 1,775, he made hooks for the pillars.”
109) It is written, “While the king sat at his table, my perfume gave forth its fragrance.” “While the king sat at his table” is the Creator, Bina, when He gave the Torah to Israel and came to Sinai. That is, when Bina disclosed the Mochin de Yechida de ZA that illuminated at the time of the giving of the Torah to Israel. There were several Merkavot with Him, all of which are holy Merkavot, left line, as well as all the upper sanctities from the upper Kedusha of the Torah, the right line. They were all there, and the Torah, the middle line, was given in flames of fire. Everything was of fire, written in white fire, from the side of Hesed, over black fire, from the side of Gevura. It is so because the middle line consists of HG, right and left, and the letters were flying and ascending through the air. In the air, the lower degrees would fly and rise up to the upper ones.
110) The first letter of the Torah was divided into 775 to each side, and all were seen in the air of the firmament in the letter Vav: a Vav to this side, and a Vav to that side, and likewise to all the sides.
The Torah is ZA. The first letter of the Torah implies the letter Aleph, which is the first letter in the giving of the Torah, the Aleph of Anochi [“I”]. This is the 1,000 in the number 1,775 [Aleph–Lamed–Peh spell both Aleph and 1,000 in Hebrew], the first Sefira of ZA, Hochma, as ZA begins with Hochma, and Hochma is called 1,000, as it is written, “And I will teach you wisdom [Hochma]” [here “teaching” is spelled similar to the number 1,000]. This is his Kli de Panim that remains in the degree upon the exit of the Holam, but the three Sefirot—Bina and TM—in him fell at that time from their degree to the degree below.
The first letter of the Torah, Aleph, Hochma, divided into 775. It was divided, meaning Bina and TM fell from it, since the seven Sefirot de Bina are 700, and the seven Sefirot de Tifferet are seventy, and five Sefirot HGT NH of Malchut are five. Also, the fall of these Bina and TM was to each of the four sides, HG TM.
Afterwards, by the exit of the points Shuruk and Hirik, the left line and middle line, the fallen Bina and TM rose back up to their degree, to ZA, ascending above Parsa de ZA, who is called “firmament,” and connecting with the Aleph of ZA from the firmament and above. They, too, were included in that 1,000 and became 1,775, for the Hochma, which is 1,000 was included in them.
Also, all were seen in the air of the firmament in the letter Vav, meaning returning and rising to their degree. They were seen means that they were included in the illumination of Hochma, which is called “vision.” They were included in the middle line, the letter Vav, and because of that Hitkalelut in the middle line, these 1,775 lights are called “hooks.”
111) These hooks would stand on pillars—NH de ZA—and those pillars stand on the banner, illuminating to Malchut, who is called “a banner,” with all the hooks upon them. They all illuminate to Malchut because the Torah stands on Vav, the middle line. Hence, the 1,775 lights included in them are called “hooks.” The hooks are the faith of the Torah. They all stand on pillars—NH de ZA—from which prophets come out, meaning from which the prophets who illuminate in the four directions—HG TM—receive, and the hooks stand on those pillars.
Once the 775 lights, which are Bina and TM de ZA that fell and descended from ZA rose back up above the firmament of ZA, above his Chazeh, they were included there with the Hochma in him, and became 1,775 lights, since they were included with illumination of Hochma, who is called 1,000. Yet, the illumination of Hochma in them cannot illuminate there above Chazeh de ZA, for there the Hassadim are covered from illumination of Hochma. Rather, they descend from Chazeh de ZA and below to his two Sefirot NH, which are called “pillars,” where the illumination of Hochma in them appears.
It was said that those hooks stood on pillars because those 1,775 lights that are called “hooks” are not poised to reveal the Hochma in them, but only in pillars, which are NH de ZA, and not above the Chazeh. However, the place of disclosure of Hochma is only in Malchut. Those are the pillars that stand on the banner, where NH gives illumination of Hochma in the hooks to Malchut, who is called “a banner.”
This explains the verse, “While the king sat at his table, my perfume gave forth its fragrance.” ZA says, “While the king,” Bina, “sat at his table,” was causing the correction of the three lines of ZA from the Mochin de Yechida on Mount Sinai, then “My perfume,” my declined and fallen Bina and TM, which are 1,775 hooks, “gave forth its fragrance,” the illumination of Hochma to Malchut, who is called “a banner.”
“Sat at his table,” since “Sat at his table” means causing the three lines, since illumination of Hochma appears only during the causing of the three lines. And when the causing stops, the illumination of Hochma stops shining. For this reason, when The Zohar begins to interpret the words, it also interprets the three lines of ZA, indicating that the disclosure of Mochin on Mount Sinai was with the turning of the three lines.
112) The upper Vav is the audible sound, ZA, in which the Torah stands. This is because the Torah, ZA, emerges from the inner voice in Bina, called “a great sound,” and the great sound in Bina is the Torah from which she emerges. This is why it is written, “With a great voice, and He added no more,” since the Torah comes out of him.
113) This great voice is the core of everything and the meaning of the holy name; it is the Daat in Bina. For this reason, it is forbidden for a person to greet his friend before he has prayed his prayer, as it is written, “He who blesses his friend with a loud voice early in the morning, it will count for him as a curse.” It is not forbidden until he blesses him with a loud voice, which is the core of the holy name, such as when he said to him, “May the Lord bless you.” But when he does not mention the name, it is not forbidden.
114) Hence, the Torah comes out of a great voice in Bina, and this is a king, as it is written, “While the king sat at his table.” This is the standing at Mount Sinai, where the three lines of ZA appeared. “My perfume gave forth its fragrance” is the Assembly of Israel, Malchut, since 1,775 hooks are called “My perfume,” after having fallen and descended from the degree of ZA. They gave a fragrance, illumination of Hochma, to the Assembly of Israel, Malchut, and all that was because Israel said, “All that the Lord has said, we shall do and we shall hear.” By that, they were rewarded with the full revelation of the upper king, Bina.
115) When the Creator brought the flood over the world to destroy everything, the Creator said to Noah, “You should be careful not to show yourself to the destroyer, the angel of death, so he will not rule over you,” since there was no one to protect him. When the offering that Noah sacrificed was offered, the world was perfumed. Yet, it was not so perfumed until Israel stood at Mount Sinai. Then the world was perfumed and the destroyer was no longer present in the world.
116) At that time, the Creator wished to remove the destroyer from the world, so that death would be swallowed up forever. However, some time afterwards, Israel sinned and made the calf. And then, “And the children of Israel stripped themselves of their ornaments, from Mount Horeb.” Their ornaments is the holy name that the Creator crowned them upon the giving of the Torah, and which was taken from them. At that time the destroyer ruled over the world and returned as before, as when it was ruling the world and executing Din on people.
117) Who placed the destroyer there at the time of the flood? The water prevailed and obliterated the entire universe, so how could Noah keep himself from the destroyer? There is no Din in the world—or when the world is struck by Din—in which that destroyer is not present. He walks among those Dinim that are done in the world.
Here, too, there was a flood, and the destroyer was walking in the midst of the flood, and he is called “a flood.” This is why the Creator told Noah to hide himself and not be seen in the world.
118) “Of the 1,775, he made hooks for the pillars.” Why hooks? They were like a Vav [the letter Vav , but also “hook”], extending from the middle line, which is called a Vav. “And overlaid their tops” with gold. They themselves were from silver, light of Hassadim, and their heads, the GAR, were covered with gold, illumination of Hochma. Because every Vav comes on the side of Rachamim, ZA, the middle line, and they were all known above by calculation, in illumination of Hochma, and because they came from the side of Rachamim, middle line, this is why they are called “hooks” [Vavs].
The rest of the Sefirot in them depend on them, and Vav is only silver and gold together, including the two lines, right and left, Hassadim and illumination of Hochma. This is why they are called “hooks of the pillars.” It is written that the pillars are two, NH, since they were standing outside the body, from Tifferet, below Chazeh de ZA, the place of disclosure of illumination of Hochma.
119) Is this holy work or secular? After all, it is written, “Of the one thousand.” It is also written there, “My very own vineyard is before me, the thousand are for you, Solomon.” There, the 1,000 are secular. Is the 1,000 secular here, as well?
120) It is not so, for if it were secular, they would not be made into hooks. Moreover, there it is written, “The thousand,” and not more, but here it is written, “Of the 1,775.” Therefore, they are not to be compared to one another. There, the 1,000 are secular, as it is written, “The thousand are for you, Solomon.” It is secular because anything secular is not on the side of Kedusha at all. Secular is on the side of Tuma’a, hence there is a Havdalah between holy and secular [Havdalah: distinction between Sabbath and weekdays, holy and secular], as there is a need to distinguish holy from secular. It is written about it, “And distinguish between the holy and the secular, between the impure and the pure.
121) Yet, even though there is distinction between holy and secular, the secular has one part of the holy, from the left of the Kedusha, as it is written, “The thousand are for you, Solomon,” which are a thousand secular days [also weekdays in Hebrew]. These are the days of exile. As there are a thousand days in holiness, there are a thousand days to the other side. This is why the friends said that the days of the exile are a thousand years.
Four Klipot—Stormy Wind, Great Cloud, Blazing Fire, and Noga [Shine]—are presented in Ezekiel. Noga is holy from its Chazeh up, and secular from its Chazeh down. Noga is entirely from the left, for it extends the Hochma that is on the left. Hence, when it extends from below upward, it is holy, and when it extends from above downwards, it is secular. When it is attached to Kedusha, it is guarded from extending Hochma from above downward, and then it becomes entirely holy. And when it is attached to Tuma’a [impurity], extending from above downward, it is all Tuma’a, for even the part from the Chazeh up falls into Tuma’a.
The secular has one part of the Kedusha, from the left of Kedusha, the part from Chazeh and above of Noga, who is from the left side, Kedusha. These are the days of the exile. When Israel sinned, they caused Noga to cling to Tuma’a, at which time its half Partzuf from the Chazeh and above falls into Tuma’a, and the Tuma’a has all 1,000 days of Noga, its entire ten Sefirot, which are the Hochma, who is called 1,000.
And once Solomon corrected the Noga and attached it to Kedusha, it is written about him, “The thousand are for you, Solomon,” for he brought even the half Partzuf of Noga that is from the Chazeh and below out of the Tuma’a, and returned it to Kedusha. It follows that he corrected the thousand days of the secular days, which is the entire ten Sefirot de Noga. It is written about it, “The thousand,” secular, “Are for you, Solomon,” for he returned them to Kedusha.
As there are 1,000 days in Kedusha—extension of Hochma, which is called 1,000—so there are 1,000 days to the other side, which are the ten Sefirot de Noga. They, too, extend Hochma from the left. And although half of it is holy, it still refers to the days of the exile, when it fell entirely into the Tuma’a.
122) Therefore, there is a thousand, and there is a thousand. There is a thousand of Kedusha, and there is a thousand of Tuma’a. These are a thousand years of the exile, when all ten Sefirot of Noga fell into Tuma’a. And although Israel will be in exile and will stretch over more than a thousand years, it is considered that in a thousand years they extend, not correcting them, that they are a thousand years of Noga. This is why they explained that any Solomon that is said in the Song of Songs is holiness, except this one, “The thousand are for you, Solomon.” But the thousand in the hooks of the pillars are holiness, and all his work is holiness. And this is why he made of them hooks for the pillars.
123) Wherever a Vav comes in the holy name, it is Rachamim. For example: “And HaVaYaH [the Lord] showered Sodom,” “And HaVaYaH [the Lord] said to Abraham.” It points to Rachamim and Din being together.
What is the difference that in all the places regarding the flood, it writes Elokim [God]? Why does it not write “And HaVaYaH” [and the Lord]? Wherever it writes HaVaYaH, it indicates that it is ZA and his courthouse, Malchut. And if it writes only Elokim, it is only Din.
124) In Sodom, a Din was made, but not to obliterate the world. This is why ZA mingled in the Din, included in Rachamim. But in the flood, the entire world was obliterated, as well as all who were in the world. This is why it writes Elokim there, indicating Din alone, which is not included in Rachamim. Therefore, why were Noah and those who were with him saved? It is because he was hidden from the eye. He was not seen in the world because he was in the ark. But He destroyed everything that was in the world.
125) Therefore, if it writes, “And the Lord,” it is in disclosure and does not obliterate everything. And if it writes, God, it is concealed and one should beware, for He obliterates everything. This is why in the flood it was only God, as it is written, “The Lord sat at the flood.” “Sat” means that He sat alone, on His own, not included with the Din of the flood.
126) The Creator is concealed and revealed. He is concealed of illumination of Hochma, illuminating only in Hassadim, and He is revealed in illumination of Hochma. “Revealed” is the courthouse of below, Malchut, in which the Hochma illuminates. “Concealed” is the place from which all the blessings come out—ZA. For this reason, every word of a person that is in concealment, there are blessings on it. And all that are revealed, the place of the courthouse is on it, as it is the place of disclosure, Malchut.
127) “While the king sat at his table” in the connection and the delight of the upper Eden, the upper Hochma that extends to Bina for the hidden and concealed one, who is unknown—Yesod de Aba. She is filled with him and comes out in certain streams, NHY de Bina. “My perfume gave forth its fragrance,” the last sea, Malchut, which created the bottom world, Malchut, such as above, Bina, and brought up the upper good scent—illumination of Hochma—to rule and to make, and he is able and rules, and illuminates in the upper light.
He is Able—through the right line, mitigating the Malchut in Bina, by which she obtains the ability to receive light. He is ruling through the left line, when she receives from him illumination of Hochma, from which the ruling comes. He illuminates through the middle line, clothing the Hochma of the left in Hassadim of the right, and then the Hochma illuminates. Before the arrival of the middle line, the left was darkness and not light.
128) When this perfume gives forth fragrance, illumination of Hochma, love connects, meaning the love of lovers that comes from the left. Then that perfume rises to unite above, to illuminate from below upward, and all the holy Merkavot receive from that perfume. They all send up scents to be crowned above, to illuminate from below upward, like the nature of the scent. These Merkavot are all called “maidens of song,” as it is written, “Upon maidens of song.” It is also written, “And maidens without number.” A number means illumination of Hochma. Because they have no calculation to them, meaning Hochma, it is written, “And maidens without number,” meaning that there is no illumination of Hochma in them. This is why they are called Alamot [maidens], from the word He’elem [concealment]. And for this reason, they need to receive illumination of Hochma from the perfume.
129) Hooks for pillars are all males that extend from ZA, a male. They ascend in the glory of the oil upward, in ZA. They are all males, and only Vav is called a “male,” heaven, ZA, being males. All those below in Malchut are called “females.” For this reason, all those who come from the left side, from the side of the Nukva, Malchut, are appointed over the song, and always sing. This is why it is written, “Upon maidens of song.” They all come out in the letter Hey, Malchut. Hey elicited several hosts and their kinds in the Vav, which are males. The Vav is the male who is poised to give food to the Nukva, Malchut.
130) For this reason, all those hooks that Bezalel made were to let them be over the Nukva, Malchut. They emerge in a thousand out of a thousand, a complete calculation. Hochma is called “calculation,” and 700, which are one whole, are the seven Sefirot HGT NHYM de Bina, whose digits are hundreds. Five is also complete, HGT NH de Malchut, whose digits are units. And 70 are HGT NHYM de ZA, whose digits are tens.
It is all one, for they are Bina and TM de ZA that fell from his degree and returned. For this reason, he made hooks of that calculation, and they are all in Vav, extended from ZA, Vav, and made in the form of Vav, from the middle line, and they were all in the upper one and calculation.
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