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691) “As the deer longs for the water brooks, so my soul longs for You, O God.” Although there are masculine and feminine forms in this verse [in Hebrew], it is all one, since “Deer” is read in masculine form and it is read in feminine form. It is written, “As the deer longs,” where “longs” is in feminine form. It does not say “longs” in masculine form, since it is all one—the Malchut. However, in the first state, when she is with ZA, in the state of the two great lights, she is called “a deer.” In the second state, after she has been diminished, she is called “a deer.”
692) The morning deer is one merciful animal, the Malchut, of which there are none so merciful among all the animals in the world. When she is in a hurry and needs food for herself and for all the animals, which are all the hosts, BYA, she goes far away, to a far away road, and comes carrying food. She does not wish to eat until she comes and returns to her place, so the rest of the animals will gather to her and she will dispense to them from that food.
When she comes, all the other animals gather to her and she stands in the middle, giving to each and every one, as it is written, “She rises while it is still night and gives prey to her household.” And from what she gives them, she is satiated as if she has eaten more than all of them.
693) And when the morning comes, which is called “dawn,” the pangs of exile shall come to her, and this is why she is called “the Shahar [morning] deer,” after the Shaharut [blackness] in the morning. At that time she suffers pangs as one who is in labor, as it is written, “As the expectant approaches the time of labor, she writhes and cries out in her pangs.”
694) She dispenses to them when the morning should come, while it is still night, and the darkness departs before the light, as it is written, “She rises while it is still night and gives prey to her household.” When the morning has risen, they are all satiated with her food.
695) At that time, a voice in the middle of the firmament awakens, calls out loud and says, “Those who are near, enter your places. Those who are far, go out. Each will gather unto his proper place.” When the sun shines, each gathers to his place, and she goes by the day, appears by night, and dispenses food in the morning. This is why she is called “the morning deer.”
696) Afterwards, she prevails as a mighty one and goes, and she is called “a buck,” a masculine name. She walks sixty Parsas [parasangs, approx 2.5 miles] from the place from which she left, enters that mountain of darkness, and walks inside the mountain of darkness. One slant serpent smells after her feet and walks by her feet, and she rises from there to the mountain of light.
When she has arrived there, the Creator brings her a serpent and leaves. They fight each other and she is saved. She takes food from there and returns to her place at midnight. From midnight onward she begins to dispense until the morning dawn rises. When the morning rises she goes and she is not seen.
697) When the world needs rains, all the other animals gather to her and she rises to the top of a high mountain and covers her head between her knees and yells yell after yell. The Creator hears her voice and fills with mercy over the world. She comes down from the top of the mountain and runs, hides herself, and all the other animals run after her but cannot find her, as it is written, “As the deer longs for the water brooks,” of those water brooks that have gone dry, and the world is thirsty for water, then she longs.
698) When she conceives, she becomes blocked. When it is time for her to deliver, she yells and raises voices, voice after voice, up to seventy voices, as the number of the words in the verse, “The Lord will answer you on a day of plight,” which is a poem of that impregnated one. The Creator hears her and brings her salvation to her. Then, one large serpent comes out of the mountains of darkness and comes among the mountains, his mouth licking in the dust. He reaches that buck and comes and bites her in that place two times.
699) In the first time, blood comes out of her and the serpent licks. In the second time, water comes out, and all those beasts in the mountains drink. Then she opens and delivers, as it is written, “And struck the rock twice with his rod, and the congregation and their beasts drank.”
700) At that time when the Creator pities her for the deed of that serpent, it is written, “The voice of the Lord makes the deer calve and strips the forests bare.” “The voice of the Lord makes the deer calve” are the pangs and the pains to evoke those seventy voices. Promptly, “And strips the forests bare,” to evoke a serpent and to disclose that animal, to walk among them in the Creator’s hall, which is Malchut. All those multitudes in BYA start and say, “Glory,” meaning “Blessed be the glory of the Lord from His place,” which is the Malchut, called “the glory of the Lord.”
Here The Zohar explains to us a profound matter in regard to Malchut. It explains it in four Behinot [discernments]:
- How she dispenses nourishments from the illumination of Hochma to all her hosts, as it is written, “And gives prey to her household.”
- The midnight Zivug and the order of corrections she receives.
- The opening of abundance of water, Hassadim, in Malchut.
- The birth of the souls and the beating of the rock.
ZA is the governance of the day, right, the governance of Hassadim. Malchut is the governance of the night, left, the governance of Hochma on the left. Hence, during the day, when Hochma cannot govern, time is pressing for Malchut and she does not have her food—the light of Hochma on the left. Later in the day, there is no disclosure of light of Hochma—hers and her armies’ food, which extend from it—and she needs food for her and for all the animals, for she needs to extend her food. She goes far away, to a far away road, since Hochma is dispensed only with judgments.
And as long as she is not clothed in Hassadim in a Zivug of the middle line, harsh judgments extend from her and these Dinim appear through her appearance. They are regarded as far and as a far away road, as it is written, “His sister stood at a distance.” “His sister” implies Hochma. Also, “I said, ‘I will be wise,’ but it was far from me.”
She does it right at the beginning of the night, hence at that time, the darkness spreads over the land, since the illumination of Hochma on the left without right is darkness. However, then her food, which is illumination of Hochma, is extended, and then she brings and takes the food, the Hochma of the left.
But then, when she extends the Hochma, she freezes from all the Dinim in the Hochma without Hassadim. She cannot give anything, and she does not wish to eat until she comes and returns to her place, since Malchut does not wish to be in the left without the right, at the place of the elicitation of Hochma, which is a far away road. Finally, she returns to her place in the middle line of ZA, where the left unites with the right, for this is her perpetual place, between the two arms of the king.
Why must she return to her place? So the rest of the animals will gather to her and she will dispense to them from that food. Before she arrives at her place in the middle line, her lights freeze in her and she cannot give anything to the rest of the animals, to her armies, which extend from her. But when she comes to her place, all the animals gather to her and she bestows upon them from the light of Hochma.
When she comes, all the animals gather to her and she stands in the middle, in a Zivug with the middle line, and dispenses to everyone because when she is in the middle line, her lights open and she can dispense to everyone. Also, reception of illumination of Hochma is called “rising,” as it is written, “She rises while it is still night,” for then she receives Hochma, called “rising,” “And gives prey to her household,” meaning she gives to all her armies.
It is known that when Hochma illuminates in the left without right, it illuminates in GAR de Hochma. However, once the middle line unites the left with the right, the GAR de Hochma of the left diminish, and then the Hochma of the left does not illuminate, unless from below upward, which is VAK de Hochma. It follows that before Malchut came to her place, to the middle line, she illuminated in GAR de Hochma of the left. And now that she came from her place to the middle line, she was diminished to VAK de Hochma.
And from what she dispenses to them she is satiated as though she had eaten more than all of them. Although she has now been diminished to the middle line, in VAK de Hochma, and she cannot eat, meaning receive GAR de Hochma, she does not regret it. On the contrary, from what she can now dispense the abundance of Hochma to all her armies; she is more satiated than if she ate more than all of them, than if she ate GAR de Hochma, which is a big and important food. It is so because previously her lights were frozen and she could not bestow anything, but now she is bestowing to all her armies.
When dawn should come, at midnight, the pangs of exile will come to her, the judgments on the left without right. Because of it, she comes to her place, to the middle line, at midnight, since she does not wish to endure these judgments. This is why she is called the “morning [Shahar] deer,” after the blackness [Shaharut] of the morning, when she has pangs as one who is in labor, for labor pangs are from the judgments of the governance of the left.
She dispenses to them when the morning should arrive, while it is still night, and the blackness departs so as to shine—from midnight till morning. At that time she imparts Hochma upon her armies. However, the illumination of Hochma is still not completed, unless through clothing in Hassadim, whose time is the governance of the day, which is the light of day. Once the day has risen, when the light of Hesed shines, they all have been satiated with her food, for then Hochma dresses in Hassadim and is completed.
At that time a voice awakens in the middle of the firmament, a voice from the middle line, ZA, whose governance begins now, in the governance of the day, Hassadim. It calls out loud and says, “Those who are near, enter your places.” Those who extend from the right, Hesed, are called “near.” This is why it tells them to enter their places to receive Hesed, for now begins the imparting of Hesed.
Those who extend from the left line, where there is imparting of Hochma, are called “far,” after the Hochma, who is far. To them it says, “Those who are far, go out,” for now there is no imparting of Hochma, which the far ones need, as it is the governance of the day. “Each will gather unto his proper place,” meaning each will receive according to his root in the three lines.
When the sun shines, after the sun—which rules in the day—has come out, each is gathered in its place, each clings to its root to receive its abundance, for Malchut goes away during the day, as it is not her time to impart. She appears at night, for her abundance—Hochma of the left—appears only at night. In the morning she dispenses food, during the preparation of the morning light, from midnight to dawn.
This is why she is called the “morning deer,” for her time of illumination is in the dawn, which begins at midnight. But once the sun has risen she departs and imparts nothing of the Hochma of the left—which is uniquely hers—all day. And although she imparts Hassadim, it is not regarded as her abundance, but as the abundance of ZA.
When the governance of the day ends, she grows stronger like a mighty one and goes. She returns and clings to the left line, Gevura, and goes. She walks sixty Parsas from the place from which she came out, rising from her place, from Chazeh de ZA and below, to the place from Chazeh de ZA and above, where the left line from Ima illuminates, and she can cling to the left line and receive Hochma.
It is so because the left line of Ima illuminates in ZA through the Chazeh. From the Chazeh de ZA and below, NHY, they are included with HGT, as well, and there are six Sefirot there, HGT NHY, called sixty Parsas.
For this reason, she walks sixty Parsas from the place from which she had come out, walking and parting from all sixty Parsas from Chazeh de ZA and below, which are HGT NHY, each of which consists of ten. She reaches above Chazeh de ZA and clothes there in illumination of Hochma on the left of Ima.
And because she clung only to the left without right, she clung to the dark, since left without right is darkness. She enters the mountain of darkness because the left line without right is the mountain of darkness. While she is walking in the mountain of darkness, a slant serpent sniffs after her, walking by her feet. He is the judgments of the Nukva, which are added to the judgments of the left. Finally, Malchut cannot endure and returns to her place, to the middle line. Therefore, she ascends from there to the mountain of light, which is ZA, the middle line.
It is known that judgments of the left and judgments of Nukva add to one another and there is no one who can stand up to them. However, through the correction of the middle line, they annul one another because they are two opposites. And because the Malchut has reached the mountain of light, the middle line, the Creator summons for her another serpent, from the judgments of the left. It comes out and they fight one another—the judgments of the left with the judgments of the Nukva, since they are opposites. For this reason, they annul one another and Malchut is saved from all the judgments, the judgments of the Nukva and the judgments of the left.
These corrections are done to her at midnight. From the mountain of darkness, where it is the illumination of Hochma, she takes food and returns to her place, to the middle line, at midnight, which is the time of all the corrections. From midnight onward she begins to dispense because then she clings to the middle line, and then her lights open from their freezing. For this reason she can impart and dispense to all her armies until the morning blackness disappears. Once the morning has illuminated, she goes away and is not seen, for when the day rises begins the governance of ZA, Hassadim, and the governance of Malchut, Hochma, goes away and is not seen all day.
When the world needs rains, when the lower ones—by their iniquities—cause separation between ZA and Malchut, and Malchut is not attached to the middle line, her lights become frozen once again, and no dew or rain extend from her downward. At that time all the other animals gather to her and demand abundance from her. She climbs up to the top of a high mountain, the mountain of darkness, the left line without right, and wraps her head between her knees, so her GAR, which are called “head,” will descend to being knees, Achoraim [back/posterior] and judgments. She yells yell after yell due to the pangs and judgments that are there.
The Creator hears her voice and fills with mercy. He pities the world and opens the illumination of Hassadim, which are called “water.” She comes down from the top of the mountain, descends from the left line, runs, and hides herself. Because the Creator has opened the dominion of Hassadim, water, Malchut hides from the illumination of the left in her, as she hides during the day.
All the other animals run after her but do not find her because once the governance of Hassadim has been opened, to give water to the world, the illumination of Hochma in Malchut is absent. It is written about it, “As the deer longs for the water brooks,” when she clings to the left and her water brooks have dried out and the world is thirsty for water, she longs for the abundance of water, Hassadim.
When she is impregnated she becomes blocked, for when Malchut conceives with the souls of the righteous, she receives MAD from Him, and she raises MAN, and from the two of them the soul is formed. At that time Malchut awakens the illumination of Hochma of the left for the soul. And once she has awakened the domination of the left, her lights freeze once more and she is blocked, and nothing comes out from her to the lower ones. When it is her time to deliver, she yells and raises voices because she cannot bear, for everything has frozen in her from the judgments that extend from Hochma of the left.
At that time a big serpent comes out from the mountains of darkness and comes among the mountains. The Creator awakens upon her judgments of Nukva from the Masach de Hirik, which diminishes the GAR of the left, regarded as a bite. It reaches that buck, and comes and bites her twice in that place.
There are two kinds of judgments of Nukva in the Masach de Hirik: “lock,” and “key,” to diminish the left line and unite it with the right. The primary force that diminishes is the lock, the Masach de Hirik from Malchut of the first restriction. However, to be fit for reception of VAK de Hochma, the force of the Masach de Hirik from the key should be invoked on her, namely judgments mitigated in Bina. For this reason, he bites her in that place twice, first from the judgments of the lock, and then from the judgments of the key.
On the first time, which is from the Masach of the lock, blood comes out of her, which the serpent licks. He elicits the lights from her and licks them. In that, there is only diminution of the GAR. But she is not fit to receive and bestow the lights of correction, water, since the lock removes all the lights with her touch. To correct her into being worthy of imparting water, she needs the judgments of the Nukva from the key.
Hence, on the second time, which is the biting of the judgments from the judgments of the key, water comes out and all those beasts in the mountains drink. It is so because through the second bite of the key, she receives her correction for imparting water, Hassadim, and also receives her correction, so she can deliver, since she has been opened from her blockage.
It is written, “[He] struck the rock twice with his rod,” with two kinds of judgments—lock and key—“…and the congregation and their beasts drank.” It required two times because the lock works to diminish the GAR of the left, but it is still unfit for any light because of it. For this reason, it requires a key, through which she becomes a receptacle for the lights of correction, water. This is why the rock had to be struck twice.
The rock is Malchut, and the thirst for water is done due to the iniquities of the lower ones, who deflected Malchut into clinging to the left. To return her to the middle line so she gives water once again, Moses, the middle line, had to strike with his rod twice, with the lock and with the key.
It is written, “The voice of the Lord makes the deer calve.” These are the pangs and pains, the judgments due to the adhesion with the left. Promptly, “And strips the forests bare,” to awaken a serpent, to evoke the judgments of Nukva from the Masach de Hirik, and to disclose that animal to walk among them. By that, the force of bestowal of Malchut upon the lower ones is revealed, and then all the hosts say, “Blessed be the glory of the Lord from His place.”
701) Seventy years she is in labor pangs, and two years she delivers the redemption, after 1,200 since the ruin of the Temple. That is, after the fifth millennium, which is all ruin, and two hundred more of the sixth millennium, and seventy more years for labor pangs, and two years for the delivery. It amounts to 272 in the sixth millennium.
But it is written, “Before she travailed, she brought forth,” and it is written, “And it came to pass that before they call, I will answer; while they speak, I will hear.” But before the seventy-two years after the 1,200 are completed, and these seventy-two years are labor pangs, two Messiahs will appear in the world. At that time it is written, “And in His palace everything says, ‘Glory!’” It is also written, “The wise will inherit honor,” for “in His palace everything says, ‘Glory!’” meaning the glory of the wise will be in all of His palace.
702) At that time, sages in the Torah will be respected, they who suffered several pangs and pains of a woman in labor, who were despised among the uneducated will be respected. And promptly, “The Lord sat at the flood,” for the wicked.
There is no flood but the judgments of the flood, when the fountains of the abyss opened and the windows of heaven opened during the flood. Likewise, at that time the judgments will awaken over the wicked, above and below, until there is no end or conclusion to their judgments. And any disgrace and dishonor that the nations of the world caused the name HaVaYaH and His people, and the swears that Israel suffered from them over the name of the Lord, from all of them the Creator will take vengeance. This is why He is called, “The Lord … [is] avenging … and is full of wrath; … He reserves wrath for His enemies.”
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