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1) The sacrifice [offering], or the prayer instead of the sacrifice, is raising MAN, to unite the Nukva, ADNI, with HaVaYaH, ZA. For this reason, it is regarded as eating.
Man’s Guf corresponds to HaVaYaH, which includes ABYA. The Rosh through the Chazeh [chest] are Atzilut and Beria; the Rosh corresponds to ZA; the Guf through the Chazeh corresponds to the Nukva. From the Chazeh and below it is Yetzira and Assiya. As Yetzira and Assiya are mingled with Klipot, there are organs in man’s body from the Chazeh [chest] and below that correspond to the Klipot: liver, gall, and spleen.
The Zohar explains every organ in man at its root in the general HaVaYaH in ABYA, called Adam in ABYA, since all four worlds ABYA are regarded as one man [Adam], and one name HaVaYaH. Atzilut is Yod and Rosh [head]; Beria is Hey through the Chazeh [chest]; Yetzira is Vav; Assiya is the bottom Hey, and Yetzira and Assiya are from the Chazeh and below.
Once it explains the root of every organ and what it is in Adam de ABYA, it explains the work of the offering that a person brings, or the prayer that one prays, how it ascends as MAN to Malchut, which is the heart, and the actions performed on the offering in each organ until it comes to Malchut in the required form, so it is fit for MAN de ZA. It also explains the matter of MAD that ZA brings down on the MAN in Malchut and their Zivug.
2) First we will explain the matters in brief: The offering, the MAN, ascends and is corrected as do the food and drink that enter man’s body through the gullet and the rest of the internal organs, until it becomes blood. The liver presents the blood to the heart, the heart takes the clear and clean in the blood, then sends it to the organs, and leaves the murky blood in the liver.
Such is the way of the offering or the prayer instead of the offering: First, it comes to the molars in HaVaYaH de ABYA, which are the teeth that grind the food, from the molars to the gullet, and from the gullet to the stomach and to the abdomen, where it is ground once more.
The grinding in the teeth, in an offering or a prayer is the dispute between two lines prior to the elicitation of the middle line. Each one wishes to cancel the other: The right wishes to cancel the governance of Hochma in the left and impose only Hassadim, and the left wishes to revoke the rule of the Hassadim and impose only Hochma. Thus, they grind and diminish one another until they are both ground and neither one remains the final ruler.
In the beginning, in the pulverization and grinding in the teeth, the right prevails over the left, and the right governs. Through this grinding, the food is swallowed in the gullet and enters the stomach. And because the MAN enters the insides of the body, the power of the left awakens and a new grinding begins—the grinding of the stomach.
There the dispute is stronger, hence the grinding is finer. In this grinding, the left finally prevails, and by the rule of the Hochma of the left, the MAN turns into blood, light of Hochma, since the blood is the soul [Nefesh], light of life, Hochma.
However, the power of death in it is greater than the light of life because of the impure that is mixed with it, which is GAR de Hochma, whose Dinim are very harsh and destroy the world. Therefore, once the MAN has turned to blood, the liver, SAM, takes all the blood, which includes within it pure and impure blood, which are mingled, and presents it to the heart, Malchut, which is of the left of Bina, regarded as king.
The heart sorts the clean and clear in the blood, VAK de Hochma, which is ready to unite in it with the right, and leaves the rest—the impure blood—for the liver, SAM and his company. At that time begins the descent of MAD from ZA, the wind [Ruach], connects with the MAN in the heart, and they become one.
3) The MAD is Hassadim, Ruach, which extends from the brain, GAR de ZA, to the Hotem [nose], Tifferet de ZA, and to the Peh [mouth], Malchut de ZA. The Ruach from the brain enters the two holes in the nose, right and left included in Tifferet de ZA. From there it extends through the trachea to the lung. The two lobes of the lung blow the wind—Hassadim and MAD, to the heart—then the Hochma in the heart dresses in Hassadim in the wind, and ZA, HaVaYaH, unites with Malchut, ADNI, to the extent of the unification of MAN and MAD.
By that it is written, “My bread which is presented unto Me for offerings made by fire,” for not only is the request of the offerer or the invocator’s request answered, all the worlds receive from that Zivug, as well. It is so because the Zivug of ZON illuminates to all the worlds, and a small branch of the illumination of the Zivug reaches man to grant his request. It follows that the offerer or the invocator has not only corrected himself, but also corrected all the worlds. Because of it, the structure of his body implies HaVaYaH, as well, which includes ABYA.
There is HaVaYaH that includes AK and ABYA, although man’s work does not reach the world of AK. Even in Atzilut it reaches only ZA. This is why the Rosh corresponds to ZA de Atzilut, and from the Peh to the Chazeh corresponds to Beria and the Nukva de ZA de Atzilut, since Beria is the wife of Atzilut. From the Chazeh and below it corresponds to Yetzira and Assiya.
4) Concerning the form of the prayer and how it ascends to Nukva de ZA and becomes food for ZON, as it is written, “My bread which is presented unto Me for offerings made by fire,” since prayer replaces the offering. One who offers or prays, it is for some request that he has of the Creator, as there is no prayer but in the heart. That desire dresses in the parts of his soul, and the parts of his soul rise high up, breaching all the airs until they reach Nukva de ZA de Atzilut.
What is requested is clothed in the parts of his soul, and the parts of his soul go up and become MAN for the Zivug of ZA and his Nukva. This is eating because the Zivug is called bread and food.
By that you will understand why the prayer or the offering becomes MAN to evoke the Zivug, as nothing is given from above unless through Zivug of ZON. It follows that if the Creator wishes to fulfill the desire of the invocator, He needs a Zivug.
It follows that each prayer that is suitable for granting evokes a Zivug of ZON to impart that fulfillment to the invocator. First, the illumination of that Zivug necessarily comes to the upper worlds until it reaches the invocator.
The parts of the soul that rose to Nukva de ZA and became MAN to evoke the Zivug become, in themselves, a receptacle to the illumination of the Zivug that grants the wish of the invocator, and return to him with the granted request. It is so because the parts of the soul that ascend for MAN have two functions: 1) to evoke the Zivug for the granting of the request of the prayer, 2) to become fit to be a receptacle to receive the fulfillment of the prayer. And both come at once.
5) Nothing is completed until it has gone through an arrangement of three lines, which extend from the three points—Holam, Shuruk, Hirik. For this reason, the MAN—prayer—must first come into the body of the Nukva in the molars, where it receives the dominion of the right line, and from there to the stomach and the abdomen, where the MAN receives the dominion of the left line, where the MAN has become blood. The liver receives it and gives it to the heart. From both lobes of the lung, which blow wind on the heart, the MAN receives the work of the middle line, the Zivug. At that time the MAN are completed and become a receptacle to receive the illumination of the Zivug to grant the wish of the invocator.
6) From the fires, degrees emerge and take before the liver. They are the molars, the teeth that eat the offerings and grind. Once the food has assumed the dominion of the left line, it becomes blood and the liver takes it and gives it to the heart. However, first, the dominion of the right line is required. This is in degrees called “molars,” which receive the MAN before the liver and emerge because of the fires in the right line, the Dinim at the point of Holam, by the ascent of Malchut to Bina.
Fires work in the teeth. For this reason, by grinding them, in the war of right and left, the right prevails. And upon the conclusion of the war of right and left, called “grinding,” and the victory of the right, the Dinim of the right—called “fires,” which have won and govern the MAN—take the MAN and swallow it. The Dinim of the right that swallow the MAN are called “gullet.”
7) The gullet swallows the food, and from there it enters all the organs, which is at the degree of fires. It is so because before the MAN is included in the fires of the right line—for these fires come from the mitigation of Malchut in Bina—they are unfit to be included in the Guf of the Nukva and receive from the illumination of the Zivug.
For this reason, the fire of that mitigation is regarded as “swallowing,” swallowing the MAN and letting them into the Guf of the Nukva. For this reason, that mitigation from the right line is called “gullet” and swallows the food, for it lets it in, to be included in the Guf of the Nukva, and from there it enters all the organs.
These fires, called “gullet,” first approach the MAN and swallow, letting them into the body. They take everything from the upper fire, which includes the fires. It is the fire of the point of Holam, from which the fires come, as it is written, “They shall eat the fires of the Lord and His inheritance.” The priests, the right line, eat and receive these fires. And one who has no fire of the right line will not be able to receive the MAN, as it is without the mitigation of Bina.
These fires eat and swallow, referring to the fires included in the gullet. The rest do not eat in this manner because the rest of the organs, which do not have the fire of the right line, will not be able to receive the MAN and include them in the Guf. They are organs that have only the power of the left line, and they are the externality of the Mochin, which they do not attain, even if there is a fire that swallows the MAN.
All the people of the world outside do not know how to eat because those who were not rewarded with internality do not know that there is the fire of mitigation, the food, the MAN. But the degrees within, those who have been rewarded with the internality of Mochin, know and attain these fires.
For this reason, the gullet has no examination from outside, since they do not know, but from within they know and take. With respect to the externality, even the existence of this fire is not attained. It follows that the beginning of the Hitkalelut in the interior of the Mochin is through the reception of this fire.
8) They enter through this gullet because the entrance to the body is through the fire on the right, the gullet, and they are sucked in by the lung. The MAN comes to the stomach and the liver, and to the heart, on which the lobes of the lung blow, and then the MAN is sucked and becomes included in the lung.
These seraphim are the MAN that turns to blood in the heart, which is as burning fire from the Dinim of the left. With their flames, they take a drink, which is included in water, Hassadim, and they are called “lung,” in one connection with the lung. That is, once the flames of the heart, Hochma, are in one connection with the water, Hassadim, they are jointly referred to as Re’ah [lung], with the letters of Re’iya [vision], meaning that illumination of Hochma included in Hassadim illuminates in her, and it is called “seeing.”
The shape of the gullet is not a simple line, such as the Vav, the middle line. Rather, it is a bent line, the right line, VAK without a Rosh, whose Rosh is bent. The gullet is for eating and drinking because being bent, it swallows the food and lets it into the body.
Hence, once the Temple has been ruined, it is written, “And the molars were cancelled because they have been diminished.” The ruin of the Temple was because the left prevailed over the right, and then the molars were cancelled, meaning the war of right and left in the teeth. It was so because the right has been cancelled and the MAN that Israel raise does not enter the upper Guf, since the form of the right has been cancelled and they reduced their food, meaning that the MAN did not enter the upper Guf.
9) After the initial grinding was done in the teeth, by overcoming of the right line, to immerse the MAN in the upper Guf, the MAN descends to a second grinding to the stomach. In this grinding the left prevails and turns it into blood, Hochma of the left, which is of red color, as it is written, “For the blood is the soul [Nefesh].” And what does not turn to blood exits as waste.
10) Eating is illumination of Hassadim. It comes to be ground in the stomach and be under the rule of the fire of the left only in order to be completed and included with the Hochma on the left. And the actual drinking, the drinking of wine, is illumination of Hochma on the left, which is completed only when it comes under the rule of the right, and is included in the Hassadim of the right.
The stomach takes everything for up to six hours and bakes, since the MAN that comes to the stomach is included in six Sefirot HGT NHY in the body of Malchut, and the fire in the stomach bakes the MAN.
Like a baker who places the bread on the fire, and whose intention is not to burn any of the bread, but make the bread sweeter by the heat of the fire, the actual MAN in the eating is Hassadim. They come in the fire of the left of the navel only for Hitkalelut [inclusion] and completion, like the baking of the bread on the fire.
The navel, the stomach, bakes the MAN in order to include the illumination of Hochma in it. The lung, which is right, Hassadim, drink, receives the wine—illumination of Hochma, in order to include the illumination of Hassadim in them.
The heart is the king, and those two—navel and lung—are indeed a baker and a drink to give to the king, for the heart, the actual structure of Malchut from the left of Bina, takes from them what is suitable for it. And once the heart has received, it gives and dispenses to all the organs, as it is written, “I have gathered my myrrh with my perfume; I ate my honeycomb with my honey; I drank my wine with my milk.”
Afterward it is written, “Eat, friends,” which is the rest of the organs, the armies and camps of the king, who dispenses to them food through the chief baker, the navel, through the mitigation of the left in the stomach. “Drink and be drunken, O beloved,” through the chief cupbearer, the lung, through the mitigation of the right in the lung.
11) This does not mean that the MAN comes from the stomach directly to the heart, the king. Rather, from the stomach, the MAN descends to the stomach and to the liver, and the liver gives to the heart.
The stomach implies the departure of the Mochin, which occurs by the domination of the left line because then the Hochma is without Hassadim. And not only does the illumination of Hassadim depart, the illumination of Hochma on the left is also regarded as though it has departed because the Hochma cannot illuminate without Hassadim.
The stomach is one degree out of sixty of death, and it is called “sleep.” During the sleep, an evil spirit governs, called Asirta, which is the sixth degree of the angel of death. That Asirta rules over those who do not wish to part from the left line, as it is written, “Sin crouches at the door.” But those who come to cling to the right, that force of the angel of death is regarded as the correction of Hochma, as it is written, “I said, ‘I will get wisdom,’ but it was far from me.”
And because it came from afar, meaning that that force came to correct the Hochma so it would be from afar, it is from the side of death, although it is not actual death. This is the reason for the intimation—one of sixty of death—indicating that it is not really death.
12) And once the MAN become blood through the stomach and the abdomen, the liver takes them. The blood indicates the illumination of Hochma on the left, as it is written, “For the blood is the soul. There is also a forbidden part in it, the GAR of the left. And there is also a permitted part in it, VAK of the left. They are called pure blood and impure blood.
And since the heart is the holy Malchut, Nukva de ZA de Atzilut, how can she touch impure blood? Therefore, she needs a means from the Sitra Achra, the liver, to receive the pure and impure blood together, and will give it to her. Malchut sorts the clean and clear blood out of it, VAK of the left, and leaves the GAR of the left in the liver without touching it.
The liver is the degree of Esau. Esau’s minister, SAM, assembles all the blood, whether clear or murky. From the GAR of the left, which is forbidden, comes the murky blood, and from the VAK of the left is the permitted, which is clear. The heart, Israel, the Malchut from which Israel receive, distinguishes between good and bad, between impure blood and pure blood. It takes only the clear and clean in the blood, only the VAK de Hochma, which are clear and clean.
13/1) How is it possible for the liver, Esau’s minister, to establish food for the heart, which is Israel? But the heart is not Israel. Rather, it is the Shechina, with respect to the left line, which is as Isaac, the left line of ZA. The liver is Esau, who hunts game, since the liver, the degree of Esau, receives all the blood, the impure and pure, and gives to the heart, the Shechina. He says to him, “Let my father rise and eat of his son’s game.” These are the prayers from the poor, which are repelled and are not accepted above.
Those who do not know how to aim their prayers to ask for illumination of the middle line, which unites right and left in Daat, but rather pray to extend GAR of the left, which illuminate without unification of the middle line, they are the ones called “poor.” It is so because their prayer is not received, but is rather repelled to the Sitra Achra.
For this reason, when the liver—the degree of Esau—assembles the impure and pure blood, and gives them to the heart, it says, “and eat of his son’s game,” meaning accept the prayer of those poor ones and grant their wishes, and the GAR of the left will illuminate in the world. The aim of the Sitra Achra is only for the Shechina to agree to illuminate the GAR of the left in the worlds.
Isaac, the Shechina, is grieving and mourning because they do not know how to aim their prayers to the middle line. This is why he is grieving and mourning, for he does not accept their prayers, but receives from the liver only the pure blood, VAK of the left. The GAR of the left, the prayers of the poor, he repels from before him and leaves them in the liver. And the poor must receive their wish from the liver, Esau’s minister.
Likewise, Israel has no nourishments in the exile, unless through the nations of the world. The poor must receive what they want from the liver, Esau’s minister, because the Shechina cannot grant them their wish because it is impure blood. Likewise, in the exile, Israel do not adhere to the middle line but are under the authority of the left, and they, too, must receive what they want from the ministers of the nations.
But when they are in the land of Israel, adhering to the middle line, they will be able to receive their nourishment from the heart, from the Shechina—the illumination of VAK of the left that is received in the heart. And they will not receive from the liver, from SAM.
13/2) Thus, you see how the Sitra Achra, the liver, enjoys every offering, since the heart leaves with it the GAR of the left, since what the heart grips, it offers to the heart, the king, whether impure or pure blood. The manner and passion of the heart are not for murky works, for the impure blood that comes from the GAR of the left. Rather, it takes all the clear and clean, the pure blood that comes from VAK of the left. It leaves for the liver, SAM, all the murkiness, filth, and dirt, the bad deeds, impure blood, since the Sitra Achra enjoys every offering because this is the goat to Azazel.
14) It is known that at end of the Dinim of the left appears the Klipa from Man’ula [lock], called “sin,” and “death,” as it is written, “Sin crouches at the door.” This Klipa is the gall that hangs on the liver, since the liver is Dinim of the left, called SAM. At its end the gall appears, as it is written, “And its end is as bitter as wormwood,” which is the sword of the angel of death.
Gall is Hell, created on the second day of the work of creation. The second day is the left line, and the gall is the end of the left line, which brings anger to the liver, and the liver punishes the wicked who cling to suck from the GAR of the left in it through the gall.
Through the Klipa of the gall comes death to grownups, to any person except for little ones, who are put to death by Lilit, who is the spleen. But the death of every person is through the gall, Man’ula.
There is no burning and warmth in all the illnesses of the body’s organs except from the gall. During illness, it lights flames on the arteries of the liver and wishes to burn the whole body, for once the liver receives GAR of the left that the heart leaves in it, when the gall awakens and drips a drop in the liver, those GAR depart from it, since wherever the Man’ula awakens the GAR depart from there.
It follows that all the arteries of the liver light up in the fire of the gall’s Dinim. It is like a sea in wrath. The wrath of the sea is because of the sand that limits it, since the waves of the sea rise up to the firmament and wish to exit their boundary and destroy the world.
That is, when the left line awakens in the sea and wishes to disclose the GAR of the left, as it is written, “They rose up to the heavens,” to disclose the GAR, at that time they would destroy the world with the Dinim of the GAR of the left. Hence, when the waves of the sea touch the sand that surrounds the sea, in which there are of the Dinim de Man’ula, the GAR of the left promptly depart from those waves that have touched the sand on the sea, and “they go down to the deeps.”
Thus, the sea is like the liver: the waves of the sea are GAR of the left, as there is in the liver. And as when they wish to disclose that GAR to the world, they cannot because of the sand that removes the GAR from them. Likewise, when the wicked come to suck from the liver, the GAR of the left that are in it, the GAR cannot be disclosed due to the gall that is in it, which promptly awakens and removes that GAR.
15) So it is for the wicked who wish to suck from the liver, which the gall surrounds and limits so they cannot suck from the GAR. But the Shechina limits the righteous so they do not suck from the GAR, since they are always adhered to the Shechina. And as the Shechina receives only VAK of the left, so are the righteous.
Were it not for the Shechina, who is like the sand that surrounds the sea, so it does not come out of its mouth, likewise, the Shechina surrounds the body and supports it. Thus, should a sin happen to a righteous and the power of the left would prevail in him, extending from the liver, and he is sickened, the Shechina keeps him from failing in the GAR of the left. It is like the sand that guards the sea and like the gall that guards the liver, since the Shechina is on his head, and not at his feet, for the angel of death is at his feet.
Although the Shechina guards him, he might still part with her in the end, and sin once more. This is regarded as the angel of death still being at the sick person’s feet, since the end is called Raglaim [legs]. But this is not for every person, but for an intermediate. For a complete righteous, “The Lord will support him upon his sickbed,” by his head, while the Shechina circles his body down to his feet, for he is certainly kept by the Shechina forever, as it is written about Jacob, “And he gathered his legs onto the bed,” which is the Shechina.
To a complete wicked, the angel of death, the evil inclination, surrounds him on all sides, and his sword, the gall, the sword of the angel of death, keeps him so he does not suck from the liver. His face turns green by one drop, meaning that the GAR, called “his face,” turns green by one drop of the gall, because of which the GAR depart.
The liver is a male. The protrusion of the liver is his female. The Nukva of the liver is not the gall, but the protrusion of the liver, which is mingled with Dinim de Dechura and Dinim de Nukva because she fornicates with others. But the gall is only Dinim de Nukva. The difference between gall and spleen is that although both are Dinim de Nukva, the gall is Dinim de Man’ula and the spleen is Dinim de Miftacha.
16) Once the heart receives the clean and clear blood from the liver, VAK de Hochma, it is full of Din, since before the Hochma dresses with the Hassadim in the right, she is all Din.
The heart is fire. It is written about it, “And the king arose in his wrath.” Therefore, now the heart, Malchut, needs a Zivug with ZA, so it bestows upon her the spirit of Hassadim.
When she mates with ZA, the spirit of Hassadim descends from the brain, GAR de ZA, to the nose, Tifferet de ZA, and the spirit [also “wind”] of Hassadim descends through the two holes of the nose to the trachea of the lung, Bina de Malchut. From the trachea to the two lobes of the lung, Hesed de Malchut, and from the two lobes of the lung the spirit of Hassadim comes to the heart. This is the meaning of the lung blowing wind on the heart.
At that time the Hochma dresses in the heart, in these Hassadim. This completes the illumination of the Zivug from which it reaches all the worlds until it reaches the invocator to complement what he is asking in his prayer.
The Moach [brain] de ZA is the throne of Rachamim, from which the spirit of Hassadim descends. The heart, Malchut, is the throne of Din, because the Hochma is without the Hassadim that are there. The Creator is the king standing from the throne of Din, which is the heart, and sitting on the throne of Rachamim, the brain. That is, He mates with the heart, then Rachamim extend from the brain to the heart. Also, the throne of Rachamim of the brain is the ruler.
17) If man’s organs are rewarded with the Mitzvot of the upper king, meaning if one’s prayer is granted, the upper king, the holy spirit, the spirit of Hassadim de ZA, climbs down the ladder, in the throat, in several holy spirits [also “winds”]. The spirit of Hassadim descends from the brain to the trachea by four winds, corresponding to the four letters of His name, HaVaYaH, of whom it is written, “He makes His angels into winds.” The winds are the spirits of Hassadim that ZA sends to the Malchut, which are therefore called “messengers.”
They ascend to receive the Havalim [pl. of Hevel] in the heart, meaning that the spirits of Hassadim receive the Hochma of the left in the heart, which is called Havalim. It is written about it, “His servants, a blazing fire.”
The Dinim in the Havalim serve the Hassadim, by which the Hassadim are included in illumination of Hochma. This is the Zivug of ZA and Malchut, brain and heart. The Zivug is done in two places: 1) in the Peh de Rosh, the connection of the Rosh with the Guf, the palate and throat; 2) in the heart, in Malchut.
In the Zivug in the heart, the Hochma in the heart is the principal, and the Hassadim de ZA complement her. In the Zivug in the Peh, Hassadim are the principal, and the Hochma that rises there with the Havalim in the heart only complement the Hassadim.
When HaVaYaH, ZA, descends to the heart, to ADNI, Malchut, the Din connects to the Rachamim inside the heart, meaning the Hochma of the left with the Hassadim de ZA, YAHDONHY, indicating Zivug of ZA and Malchut, HaVaYaH ADNI, integrated with one another.
When ADNI ascends to the Peh, in “ADNI [Lord], open my lips,” to receive the name, HaVaYaH, in the mouth, the two names join there in one connection, YAHDONHY, as though they have connected in the heart. But the difference is that in the Peh, Hassadim are the principal, and in the heart, the Hochma are the principal.
18) They ascend and descend through the trachea, which is a ladder, when the spirits of Hassadim from the brain descend through the trachea to the heart, and the Havalim of the heart, Hochma, ascend through the trachea to the head. The trachea is Bina de Malchut, connected with the Rosh, ZA, for every lower one that receives from the upper one receives in its most purified part, and the Bina, the trachea, is the most purified Kli of all the Kelim in Malchut.
The trachea is as it is written, “Acquire wisdom [Hochma], acquire understanding [Bina].” Bina comprises ten Sefirot, HB, HG, Tifferet, and NHY. The Guf [body] comprises VAK: two arms are HG, the body and the covenant are Tifferet and Yesod, the two thighs are NH. These are VAK, opposite the six rings in the trachea, and HB are above, in the Rosh of the trachea. All these are Sefirot of Bina.
The six rings in the trachea are included together, and come from the side of Gevura, from Bina in the left line. When they join together, when the two lines of Bina, right and left, join together through the middle line, they are as the Shofar, which is Bina when she emanates ZA, which is a voice that comes out of the Shofar.
These are called Shofar, the Shofar of Isaac’s ram, which are the gods of Isaac, the Dinim of the left line, which are called Isaac. They emit wind and sound, the middle line, ZA, which is called “wind” [also “spirit” and Ruach] and “sound,” which is born and comes out by mitigating these Dinim in Bina, which is called Shofar.
When that voice, the middle line, emerges and meets the Dinim in Bina, called “clouds of rain,” the thunder of Dinim is heard by people outside. It is so because before the middle line comes to Bina, to unite the right and left in her, the Dinim of the left line are not heard and are not known to have any importance in them. This is why it is written, “But the thunder of His mighty deeds, who can understand?” because they come from the side of Gevura. Before the arrival of the middle line, called “voice,” who contemplates them so they will count as His Gevurot?
This is why it is written, “The God of glory thundered, the Lord is over many waters,” and it is not written, “The God of glory thunders,” but rather, “The God of glory thundered.” This means that He is operating others, that He thunders through sons of gods, that He revealed the Dinim and the Gevurot on the left of Bina, and there is no one to observe the praise of that voice, the middle line, which discloses all that, as it is written, “Who can understand?”
This is another interpretation to the verse, “Who can understand?” At first, he interpreted it in relation to the Gevurot in the left of Bina. Afterward he interprets it on the middle line.
19) Three forces are included in the trachea:
- Hevel, a blade that emerges from the heart, the place of Dinim de Hochma.
- Avir [air], Ruach of ZA that enters him from outside, coming to him through the holes of the nose.
- Water of the lobes of the lung, adhered to the trachea, Hassadim.
Of those three, HGT became a voice, water is Hesed in the lobes of the lung, fire is Gevura that ascends from the heart, and Ruach is Tifferet. Each is divided to seven, corresponding to HGT NHYM in each one.
The flames of the heart are Hochma of the left in the heart. These are the Dinim and the fire from the lack of Hassadim. If they meet in the clouds of rain, the lobes of the lung, Hassadim, the Hochma in the heart dresses along with the Hassadim in the lobes of the lung, through the trachea of the lung. That is, by clothing Hochma in Hassadim, the Hochma is revealed in the trachea of the lung.
This is the meaning of “But the thunder of His mighty deeds, who can understand?” There is a heart that understands in Him, from Bina, and there is Hochma there, Moach [brain]. And from him, “A fountain of gardens, a well of living waters, and flowing streams from Lebanon,” which is the whiteness of the brain that flows on the trachea of the lung. The Hassadim, which are white color, descend from the brain through the trachea to the heart. Once the clouds of Bina, the Dinim of the left in the heart, have risen to the brain to receive Hassadim from him, the Hassadim flow on them from the brain.
It is written, “Who is it rising from the desert as columns of smoke?” It is the smoke of the altar rising from the heart to the brain, since before the Dinim de Hochma unite with Hassadim, they are called “smoke of the altar.” These are the “clouds of Bina.” That smoke rises to the brain to clothe in the Hassadim in it, which completes the Hochma in the heart, which all the winds in the world do not move from its place. That is, they cannot prevent its illumination.
20) Hochma has the letters Chaf–Het Mem–Hey. This implies that she is Chaf–Het [force/power] in the heart, and Mem–Hey [MA] in the brain. That is, she is completed only through the power, the flames that rise from the heart to the brain, which are illumination of Hochma, and from the Hassadim that descend from the brain to the heart, which are MA that implies Hassadim. The Hochma is complemented only by those two.
As a whole, the trachea is Bina, as it is written, “acquire Hochma, acquire Bina,” and includes six Sefirot HGT NHY. HGT NHY included in the trachea are six degrees to the throne, to Ima, Bina, so that Hochma will descend to her from the brain to the heart, for in her, the heart understands. It is so because through the descent of Hochma from the brain, Hochma of the right, Hassadim, to clothe the Hochma of the left line of Bina, in the heart, the wholeness of Bina appears in the heart. This is the meaning of “the heart understands.”
And this is why it is written, “acquire Hochma [wisdom], acquire Bina [understanding],” in which Abba, Hochma, descends, and in which Abba ascends. It is a ladder, since Abba, Hochma of the right, descends from the brain to the heart. After he is included with the Hochma of the left in the heart, he rises once again through the trachea to the brain.
Likewise, Ima, Hochma in Bina—Hochma of the left in the heart—ascends through the trachea to the brain to clothe in Hassadim. Once she is included in Hassadim, she descends to the heart once more. It follows that two go up, AVI, and two come down, AVI.
21) Two ministers serve the heart, the king: the chief cupbearer, the two lobes of the lung, and the chief baker, the stomach. The chief cupbearer clothes the Hochma in Hassadim. The chief baker complements the Hassadim with Hochma. This relates to the Zivug of ZA and Malchut to nourish the worlds.
But in a Zivug to beget souls, the two kidneys are regarded as the chief baker, for they cook the seed that descends from the brain to beget the souls. And once the king has eaten, meaning the heart, it is written about those two kidneys, “Eat, friends,” for they cook the seeds to beget the souls.
The heart is the throne of Din. Four animals are his messengers: the two lobes of the lung, and two kidneys, HG and NH. It is so because the two lobes of the lung are two animals, right and left of Hesed, the chief cupbearer. And two kidneys are two animals of Din, the chief baker. They carry the throne, the heart, which they serve.
22) With respect to the Kelim, the right line is hot, and the left line is cold. Once the middle line has worked with the Masach de Hirik and united the right and the left, and the Mochin departed, the right becomes cold, and the left becomes hot. The wind that blows from the lobes of the lung blows on the two holes of the nose. It is cold and chilly from the left, and warm on the right.
Because the spirit ascends from below upward, from the lung to the two holes of the nose, they are regarded according to the Kelim of right and left—cold from the left, and hot on the right. From the side of the brain, the throne of Rachamim, from which the wind is imparted from above downward through the middle line, which is the throne of Rachamim, it is a cold wind to the right, Hesed, and hot from the left, Gevura. It is so because from the side of the middle line, the lights are inverted, where the hot is on the left, and the cold is on the right.
(înapoi la pagina ZOHAR CUPRINS / PINCHAS – click)