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26) Tens of thousands of souls emerge in the world at once. And from the day she educes them, they are not called Nefashot [plural of Nefesh], receiving their illumination from Malchut, until they settle in a body for thirty-three days. Until then, the body is incomplete for the soul to dwell and clothe in. And the soul is impure for seven days because for all seven days, spirits do not enter the Malchut to connect with her. And during all those seven days, the spirit walks in the body, to find its place of dwelling. Then it is written, “Then it shall be seven days under its mother,” Malchut, meaning he is under her and cannot attach to her.
27) On the eighth day, the spirit and body return before the queen, to attach to her and to the male, ZA, in body and spirit. “She shall remain in the blood of purification for thirty-three days” so that the spirit will settle in the body. Three days after the circumcision, the child suffers the pain of the circumcision and the spirit does not abide in the body as during the rest of the days. Hence, “She shall remain in the blood of purification for thirty-three days.”
The doe [female deer] cannot deliver the soul unless the serpent bites her pudendum. Hence, the soul was made impure by his bites, since the bite of the serpent and his filth evokes the point of the quality of judgment, which is not associated with Bina, which is a lock. For this reason, the spirit, the light, cannot clothe in the body, the Kli, and the spirit must rise back to the Malchut that was mitigated in Bina, in the key, and connect with her. Then, it, too, receives the mitigation of the association of Malchut in Bina and can clothe in a body, as it is written, “Then she shall be unclean seven days,” which are the seven Sefirot, HGT NHYM, when Malchut must rise to Bina to be mitigated in Bina.
And before she comes to Bina, which is the eighth day, no spirit rises to her to attach to her. However, the ascent of Malchut to Bina is not for her own need, but for the purpose of purifying the soul from the serpent’s bite in her pudendum while she was delivering. This is so because after the soul received the mitigation from Bina, she becomes worthy of connecting to the Malchut, which is corrected in the key. Thus, the spirit can clothe in a body. It is called Ruach [spirit], and not Neshama [soul] because on the eighth day, when she receives the mitigation from Bina, during Malchut’s ascent to Bina, she still does not have GAR, Neshama, but only the Katnut, called Ruach.
To receive a soul [Neshama], she must sit for thirty-three days in the blood of her purification. This is so because bloods are judgments that appear from the Masach de Katnut [infancy/smallness], which prevents the GAR.
Also, there is pure blood and there is impure blood, since they are two kinds of Masachim [plural of Masach]—the Masach of the lock, from Tzimtzum Aleph [first restriction], and the Masach of the key, from Tzimtzum Bet [second restriction]. The judgments of the Masach of the lock are called “impure bloods,” since as long as there is a hint of their filth in the soul, it is unfit for any light, as it is written, “Then she shall be unclean seven days.” And the judgments that extend from the Masach of the key are called “pure bloods,” since they are fit to receive light. However, she needs time for the Malchut to connect in HGT de ZA, from whom she receives the GAR.
As it is written, she needs to wait in Katnut that is mitigated in Bina, called “pure bloods,” for the duration of thirty days so that the Ruach will receive its GAR, at which time it will clothe in the body. However, according to this, thirty days should have sufficed, in accordance with the three Sefirot HGT de ZA, each of which consists of ten. But after the circumcision, three days are required to heal the circumcision. These are the three lines of Katnut, and when they are received, the circumcision is healed, and the Malchut can rise and connect in three lines of Gadlut, which are thirty days.
28) Is it blood of purification or days of purification? In blood of purification it is the circumcision blood—blood that is after the blood that comes from the child. The Creator watches over those bloods all those days, as it is written, “Remain in the blood of purification.”
Just Taharah [purity], which does not have the Mafik Hey [a special pronunciation mark], and is not pronounced in the reading, indicates that he does not mention the bottom Hey of HaVaYaH, Malchut. But do not say that it is about the purification of Malchut, the mother of the Neshama [soul], but about plain purity. This is so because plain blood of purification is what the pure bloods are called, since it is only about the soul that is born out of her. And all the ascents and attachment that are said about Malchut relate to Malchut being the root of the soul.
The circumcision blood, which are on the eighth day, are the root of the pure blood that extends from the Masach of the key, and the bloods that are drawn during the thirty-three days are drawn from the pure blood of the circumcision, as it is written, “Blood of purification,” which are the roots of pure blood.
Also, the blood that is seen during the thirty-three days is considered blood of circumcision, pure blood, from the Masach of the key. Without these judgments of Katnut it would not be possible for her to ever receive GAR. This is why the Creator must keep them, to qualify her to receive GAR.
29) Each day, the assembly of Israel, Malchut, takes food from the king’s house for people’s spirits and nourishes them with holiness, except for those spirits that are in the thirty-three days of purification. Until these spirits settle in a body after thirty-three days, she watches over them daily, for then the spirits attach to the body like the rest of the dwellers of the world. As the Malchut is present only in a whole place, all her deeds toward the spirits of people are in this manner until they are perfected, as it is written, “She shall not touch any hallowed thing.” This is the meaning of watching over the souls, meaning she does not touch holiness to receive food from the holy, which is ZA, for the souls.
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