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925) The seventh palace is the palace of wine yeast, to be saturated in it, to be drunken, as it is written, “And he drank of the wine, and was drunken; and he was uncovered.” The squeezing of all those grapes, all the evil grapes, here is their squeezing. This is the foaming wine in the verse, “Foaming wine, full of mixture, and He pours out of it, but her yeast—all the wicked of the earth shall drain them and drink them.” Foaming wine means the yeast of the wine. There is no one who drinks of it without inflicting death on himself. It is of that wine that Eve gave to her husband to taste, bringing him into that palace. She squeezed grapes and gave to him, causing death to him and to the whole world after him.
Illumination of Hochma is called “wine that delights.” It must be extended only from below upward. One who exceeds in extending Hochma, drawing it from above downward, is regarded as squeezing grapes. At that time the yeast in the wine awakens, the Klipot, and it becomes an intoxicating wine. That was the sin of the tree of knowledge. That seventh palace of the Sitra Achra is the place of seduction for this squeezing.
926) All the impure souls who descend to all who cling to that impure side stand in that palace. The impure spirit that comes down to all of them comes out from here. As they distorted their ways in this world and engaged in fornication, where they shouldn’t have, to stray from the path of truth, then as he clung to the evil inclination, to fornication, so the spirit of impurity comes out of that palace to defile him, and the son who comes out of the fornication.
927) That son is called “a bastard” because he came from a foreign god. As a man is on the side of the evil inclination, in passion and in fornication, so he draws to that son another impure spirit who defiles, and everyone testifies to him being a bastard. Thus, all his words and sides are in that very way.
928) A spirit who is appointed over the spirits comes out of that palace. They are called “Northern,” the seventh name of the evil inclination, as it is written, “He who hides her hides the wind” [Ruach means “wind” as well as “spirit”]. That spirit is appointed over the Northern, and the seventh palace corresponds to the name of Hell, which is called Underland. It is written about the Northern one, “And I will remove the northern one far off from you.”
929) One point stands at the deepest point, and from here emerge all the other spirits that roam in the world and rule in this world, in all those words and deeds that are given to the left side. From here come all those flickers and sparks that quench immediately, blaze and promptly quench. Also, other spirits come out of those—roaming the world and participating with those spirits that come out from the great deep, as it is written, “Your judgments are a great deep.” These are spirits that were not given to clothe in the world, in a garment from this world. They are visible and invisible.
930) There are spirits roaming the world, which are poised to make miracles for people, since they do not wallow in filth of Tuma’a as much as others. The spirit appointed over them is called Nesira [sawing off), for it was sawn off and divided from the most impure sides. They fly in the air and weaken their impure side to make miracles for those on the side of Kedusha.
931) Several other sides come out of that spirit, called Nesira, who sawn off and divided from the impure side. Those are divided into their kinds, and all of them perform missions in the world, each as befits him. Finally, they are appointed below as kings and ministers, and do not always exist like those other ones above.
932) Within that palace is Dvekut of the side of Tuma’a, and all the impure lusts that defile the world. It is destined to emit fire every hour and moment, and there is no one to rise against him. From here emerges a fire of a strong spirit below, to sentence the wicked of the world with him, and from here emerges a blazing spirit, which is fire and snow, called Tzalmon.
933) There are four doors in that palace, divided into four sides outside. They are united and not united on the side of Kedusha, but a light that shines from the side of Kedusha is seen in the doors. It is a place established in every door for the righteous of the rest of the nations who did not afflict Israel, and who exerted with them on the path of truth. They stand by those doors and rest there.
934) At the door in the middle of that palace, outside, six doors unite in that palace, and all grip it. Here there are open windows to the side of the holy light, and those places are established for the kings of the rest of the nations, those who did not afflict Israel, and have always protected them. For those, there is honor thanks to Israel, and in that dark in which they sit, they enjoy the light that illuminates on the side of Kedusha, as it is written, “All the kings of the nations lie in glory.”
935) But if they harmed Israel or afflicted them, several of them grip them and sentence them below three times a day, with several Dinim, different from one another, for those kings who afflicted them. They are sentenced in that world with several sentences, and each day they testify a testimony to Israel and to their faith, and they descend and are sentenced there. Happy are Israel in this world and in the next world.
936) Thus, seven palaces have been clarified—the departments of the side of Tuma’a from the side of the serpent. Happy is he who is saved from him and from his whispers, who is given from above that he will not be bitten by him and he will not cast venom in him, from which he will die. He should be watched from all sides, from above and from below. One who is saved from the head will not be saved from the tail. When he lowers his head, he erects his tail, strikes, and kills.
937) And yet, “If the serpent bites without a charm,” taking permission and taking out the soul. This is why the man must be careful not to sin before the Creator, so the serpent is not whispered to, to bite and to put to death.
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