The First Palace of the Sitra Achra—an Empty Hole, Corresponding to the Satan of Evil Inclination

(înapoi la pagina ZOHAR CUPRINS / PEKUDEI – click)

843) The first palace, the beginning of the evil inclination is called “a hole emptied of everything.” One who comes to enter it, there is no one to hold him from falling. Everyone pushes him to make him fall, so he does not rise. There is no support for the good in it.

At the end of Kedusha, after Malchut de Kedusha, begins the evil inclination, the Sitra Achra. He has seven names, and it is written about him, “Sin crouches at the door.” At the door of Malchut below crouches the Sitra AchraMalchut that is not mitigated in Bina, and who is called Man’ula. From there begins the Sitra Achra.

And since he extends from the quality of harsh Din, all who come to enter there is pushed, to make him fall so he cannot rise. That is, they drop the GAR de Neshama because rising means GAR.

844) In this palace stands Dumah. He is standing above, in the third palace of the Sitra Achra, and below in the first palace. It is he who grips the soul when she is repelled from the holy palace by the appointee, Tahariel. Dumah stands at the gate of the first hall of Kedusha, to grip the soul and draw it into the palaces of Tuma’a.

Also, there are several instigators of law and sentencing with him. If the soul is not in purity, Angel Tahariel repels her from entering the first palace of Kedusha, and the angel Dumah who is standing there, next to the Kedusha—at the beginning of the Sitra Achra because he extends from the male of the Sitra Achra, who is standing at the beginning of the Sitra Achra—promptly grips her.

845) Under the appointee Dumah stands the appointee Pitut, with a thousand and tens of thousands under him, poised to lure people in. He is the one with the soul, inciting her to look and examine what she mustn’t—several fornications and several infidelities. And all those angels with him are all with her, walking before her and forcing her to turn her eyes to look at what she mustn’t.

846) Pitut is an evil mediator who incites to all the evils. He stands on the grave when the body is sentenced and breaks its eyes because it earned them while the body was in this world, and they are his. Those two appointees, Dumah and Pitut are considered male and female, as the harsh quality of Din does not stop harming at the beginning of its disclosure, as long as it is considered male of the Sitra Achra. Rather, they should appear many times until they obtain the strength to act and punish, considered the female of the Sitra Achra.

Dumah is a male. He grips only the soul, and he has no power to harm or punish her until Pitut, who is under him, goes and seduces the soul to look at what she should not, seducing it to extend Hochma from above downward, as does the Sitra Achra. Each time he does it, the harsh quality of Din appears at its end, as it is written, “Sin crouches at the door.” Then the soul is hurt by the harsh quality of Din and breaks the eyes of the dead body.

All that the body did in this world, the soul must do in that world. And since the body was caught in the net of that Pitut, the soul also falls into his hands and does what he seduces and commands her to do. He incites her to look and examine what she mustn’t, due to the actions of the body while in this world. He stands over the grave and breaks its eyes because he earned them while the body was in this world, for by clinging to Pitut and his company while in this world, eyes were built for him from their side, hence he breaks them, for they are his.

847) The soul is sentenced in the grave until she is brought into a place called “hole.” There are several snakes and scorpions in it, which are harm-doing angels, and all sting the soul, grip it and sentence it.

848) Inside the spirit, Pitut, there is the spirit of Tuma’a that is superior to all. He stands on that palace, they all travel by his strength, and he is called Gamgima. He is as red as a rose, and he is always poised to harm. When a person’s prayer is turned down and a person is not rewarded with it, the spirit Gamgima stands, ascends, and partakes with the highest spirit of Tuma’a, who is Satan, slandering above, and mentioning the person’s iniquities before the Creator, as it is written, “And Satan came also among them.” It writes, “Satan also,” since the spirit Gamgima partakes with Satan in slandering.

The first two spirits, Dumah and Pitut, were from the harsh quality of Din in MalchutMan’ula. Gamgima grips to the illumination of BinaYESHSUT, since Malchut ascends to Bina by the sin of the lower ones. By that, the Klipot rise and grip to Malchut in the place of Bina. This is why he is called Gamgima, since he brings Gimgum [stuttering], lack of clarity in the illumination of YESHSUT. It was said about him, “Superior to all,” for because he is going to grip to the illumination of YESHSUT, it follows that he is above Dumah and Pitut, who are considered Dinim of Malchut herself.

849) Several other instigators of Din hang down from that evil spirit. They are appointed over gripping to an evil thing or a foul word that a person utters from his mouth, and subsequently uttering holy words. Woe unto them and woe unto their lives. These people cause the other instigators of Din to rule and blemish the holy place. Woe unto them in this world and woe unto them in the next world, since those spirits of Tuma’a take that word of Tuma’a that he uttered, and when a person later utters a word of Kedusha, those spirits of Tuma’a come first and take that word of Tuma’a, and defile that word of Kedusha. Thus, the person is not rewarded with the word of Kedusha, and seemingly weakens the power of Kedusha.

He interprets how the Klipot grip to the illumination of YESHSUT by man’s sin. When a person blemishes and is blemished by the Dinim of Malchut, and is repelled from the palace of Malchut by Tahariel, it is considered that he uttered a word of Tuma’a. And before he is purified from his Tuma’a, he extends from the illumination of YESHSUT. Then the external ones take the flaw that that man flawed in Malchut, and rise and blemish with it the illuminations of YESHSUT, as well.

This is why it was said that they take this word of Tuma’a—the flaw that the man flawed in the Dinim de Malchut—and when the man later utters a word of Kedusha, extending from the illumination of YESHSUT, although that person did not blemish it at all and it is holy, they take that word of Tuma’a and defile that word of Kedusha. That is, they take and move the flaw that the man flawed in Malchut to a holy place of YESHSUT, and the Klipot seemingly grip to the illumination of YESHSUT.

850) Above those is an appointee, Sapsirita, with several instigators of law and sentencing with him. He is appointed over them, they take those evil words that the man uttered, which he threw with his hands when the anger was on him, and then that appointee grips to that thing which the man threw in his anger. He ascends and says, “This is the offering of so and so, who offered to our side.”

851) Because the whole side of rest is from the side of right and faith, and the whole side of anger is from the side of the impure evil, one who throws something from his hands in his anger, all those from the evil side take that thrown thing and raise it up, where it rots. They say, “This is the offering of so and so.”

852) And the herald calls through all those firmaments, saying, “Woe to so and so, who has strayed after a foreign god and worshiped another god.” The herald calls a second time, saying, “Woe to them, for they have wandered off from Me.” Happy is a man who keeps his ways and does not stray to the right or to the left. He will not fall into a deep hole from which he cannot rise.

(înapoi la pagina ZOHAR CUPRINS / PEKUDEI – click)

error: Content is protected !!