Yod Begins with Her Engravings

(înapoi la pagina ZOHAR CUPRINS / ACHAREI MOT – click)

190) Yod begins with her engravings and the letters spread to the sides. Each letter from the name HaVaYaH spreads in three lines. They connect in Yod, where each of their lines is connected in a Yod, who is Hochma and the right line.

Yod goes to Yod. The Hochma, the first Yod of the name YAHDONHY goes and spreads up to the last YodMalchut, since she spreads in Ohr Yashar through MalchutYod that is Malchut ascends to Yod that is Hochma, for Malchut raises Ohr Hozer up to Hochma and the Hochma is included in the ten Sefirot, which is the meaning of the Yod beginning with her engravings.

Then, Yod, which is Hochma, goes to VavZA, spreading to ZA and becoming the Rosh of Vav. However, first the lights of Hochma gather in the letter HeyBina, and direct the Daat, for the Daat is directed in the middle—between Hochma and Bina. Afterward the letter Hey connects to the Vav, and the lights of Bina, of the first Hey de HaVaYaH, connect and come in Vav de HaVaYaHZA.

191) The Zohar interprets the three lines in Bina, and how each ties to the YodHochma. The first Hey in the name HaVaYaHBina, grips her gates, the fifty gates of Bina, with orderly engravings, meaning by raising Malchut to Bina and lowering her to her place. Three lines emerge in Bina out of it, and then she grips with the illumination of 1,570 blocked corridors. A thousand is Hochma and the right line. Five hundred are Bina and left line, and seventy is Daat and the middle line.

These Mochin are the roots of the illumination of Hochma, hence they are called corridors that are open to every direction. And because this is not the place of their illumination, since Hesed governs in Bina, and not Hochma, they are regarded as blocked, for they will open only in Malchut, which is the place of their governance. All those three lines are the Hochma in Bina and her right line, which includes three lines.

Afterward the first HeyBina, ascends and is crowned fifty times to the fifty gates of Bina, which are the existence of every existence, the Bina of Bina and her left line, which is the root of all the Mochin, called “existence.” And when the Bina is engraved with crowns, her two crowns, her Daat, the face of the king, ZA, lights up. It is so because all the lights of ZA are drawn out of those two crowns, where three come out from one, one is rewarded with the three of them.

Then the Vav expands in these lights into seventy-two engravings, the name AB, since the Vav includes VAKHGT NHY, and on each end, twelve Behinot [discernments] illuminate, HB TM, in each of which are three lines, and six times twelve is AB [seventy-two]. This clarifies how the three lines, HBD de Bina, are tied to Hochma.

Mochin de Hochma are called “one thousand,” as it is written, “And I will A’Aleph [teach] you wisdom” [A’Aleph comprises the letters of Elef, 1,000]. The Mochin de Bina are called “five hundred” after her five Sefirot HGT NH. Her digits are hundreds. The Moach [brain] of Daat are called “seventy” after his HGT NHYM, since the Sefirot de ZA are tens. In Bina, we count only HGT NH and not Yesod and Malchut because the expansion of Bina is only through Hod and no further. Daat is regarded as two Atarot [Aramaic: crowns] because HGT NHY in Daat are Atara [Aramaic: crown] de Hesed, and Malchut in Daat is Atara de Gevura.

192) Once the three lines of HBD expanded in Bina, in the letter Hey, she crowns the Vav with 70,500 Ketarim [crowns]. The seven Sefirot de HochmaHGT NHY, are 70,000, the right line. HGT NH de Bina are 500, the left line, and they are crowned in one AtaraDaat, which unites and includes them, as it is written, “With the crown with which his mother has crowned him,” since Bina is the mother of VavZA. It follows that the Rosh of Vav is engraved in two Roshim [pl. of Rosh], HB. Hence, two tips are written at the Rosh of the Vav, one tip above, implying Hochma, and one tip below, implying Bina. And then YodHochma, descends to the Vav, and the Vav ties to the Yod like Hey.

The engraving of all the engravings is the middle line between the two Roshim. It is seventy faces crowning from above downward. Daat spreads from above downward, HGT NHYM, each of which consists of ten, and they are seventy. Cups and flowers fly in it. The Daat divides into two parts: the lights of the right in it are called “cups,” and its lights of the left are called “flowers.” The flowers rise because they are in illumination of Hochma, which illuminates only from below upward, and the lights of the right, which impart from above downward, decline. They are engraved in one another where the lights of the right are included in the lights of the left.

193) Yod tied to the HeyHey to the VavVav to the Hey, one is tied to the other. VavZA, is tied to the HeyMalchut, as it is written, “And his bow abode firm, and the arms of his hands seemed golden, by the hands of the Mighty One of Jacob. From there is the Shepherd, the Stone of Israel.” “Firm” is Yesod; “His bow” is MalchutYesod de ZA is gripped to Malchut, and it is written, “Firm is your dwelling place, and place your nest in the rock.” Firm is Yesod; rock is Malchut.

Then all were tied in one another, and the keys illuminate in illumination of Hochma, which are all the Behinot of the middle line, which is called a “key” because it opens the illumination of Hochma by subduing the right and the left, and all seventy faces illuminate. At that time they all fall on their faces, hiding their faces so as to not extend from above downward, GAR de Hochma, which were diminished by the middle line. They are shaken by the Dinim that appear with the illumination of Hochma and say, “Blessed be the name of the glory of His kingship forever and for all eternity.”

(înapoi la pagina ZOHAR CUPRINS / ACHAREI MOT – click)

error: Content is protected !!