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31) There are ten things that one must do in a meal: 1) Wash one’s hands; 2) set up two Hallahs for Sabbath; 3) eat three meals and more than on a weekday; 4) light a candle over the table—a table on the north and a lamp on the south, and in reclining. Once all are reclined, one blesses for all.
32) On Sabbath, one should add to the amount of a weekday in everything: food, drink, clothing, and reclining. One should set up a nice reclining place for oneself with several pillows and embroidered featherbeds from everything that he has in his home, just as one sets up a Huppah [wedding canopy] for the bride, since Sabbath is a queen and a bride. This is why the authors of the Mishnah would go out early on Sabbath eve and greet her on the way. They would say, “Come, you bride, come you bride.” Also, great singing and joy must be roused for her.
33) The Sabbath must be greeted as a mistress is greeted—with lighting several candles on Sabbath, with many delights, with handsome clothes, a house set up with several vessels for setting up, and a nice reclining place for each and everyone. By this joy and correction, they cause the evil maid, the Klipa, to remain in the dark, in hunger, weeping and lamenting in dark widow’s clothes, since when this one is full, that one is ruined, for the Klipa is filled only by the ruin of Kedusha [holiness], and Kedusha is filled by the ruin of the Klipa.
34) The good inclination is the holy queen. The Malchut of holiness that descended on Sabbath consists of ten Sefirot and is crowned in seven names that are unerasable, in several Merkavot [chariots/structures] of animals, and several armies and camps of angels, and the King goes out toward her with several camps. The evil inclination, evil maid, remains in the darkness as a widow without a husband, without Merkavot.
35) Those of whom it was said, “To those who bring offerings and to those who burn incense for the kingdom of the heaven and the fortunes which I have not commanded,” which is the work that they work for the evil maid who governs the eves of Sabbaths and the eves of the nights of the fourths. What do they do on Sabbath? They take black clothes and their lights darken. They mourn on Sabbath night, to partake with the evil maid, to be in sadness, in plight, and in darkness, as is she, for God has made one opposite the other.
36) After Israel sinned and the Temple was ruined, it is written about the holy Ima, “How lonely sits the city that was full of people! She has become like a widow.” This is why we put out the lights and the candles on the night of the ninth of Av, and lament and sit as mourners, to share in the affliction of Divinity because by their iniquities, they caused her all that shattering.
37) The fifth thing to do on Sabbath is a glass of wine of “And the heavens and the earth were completed,” the Kiddush [sanctification]. 6) Words of Torah must be on his table. 7) He should prolong by his table so that poor will come to his table. 8) Washing the hands with “last waters.” 9) The blessing for the food. 10) The cup of blessing for the food. He should toil with the above ten things to set them up as holy, which is the Malchut, who consists of ten Sefirot. Also, Malchut is regarded as the table of the Creator from the Gevura. This is why we learn that the table is on the north—the side of Gevura.
38) And now Moses interprets the ten things that one must do on the Sabbath meal. The first is washing the hands, since dirty hands are unfit for blessing, as they are second to Tuma’a [impurity]. It is so because when the hands are impure, they are the father of Tuma’a, the first in Tuma’a, and when they are pure they are second and fit for blessing because there is blessing only on purity. The blessing is in the priest, a pure man, a man of Hesed [grace/mercy], as it is written, “As the good oil over the head.” For this reason, “Speak unto Aaron and unto his sons, saying, ‘Thus shall you bless the children of Israel.’”
It follows that any priest who blesses is blessed, and one who does not bless is not blessed. We learn that any blessing in which there is no memorial part, meaning HaVaYaH and Malchut, meaning the King of the world, there is no blessing there, Malchut, ADNI. This is why in each blessing there should be a memorial part, meaning HaVaYaH and Malchut, ADNI.
39) The washing of the hands should be up to the joint, in which there are five fingers. He was sentenced to wash 14 joints in the five fingers, each finger having three joints and two joints in the thumb. At that time, the hand [14 in Gematria] of the Creator is upon him, and it is the hand  of the blessing from the side of Hesed, in which there are Hochma on the right hand because in Gadlut de ZA, Hesed rises to become Hochma. It is the hand  of Kedusha from the side of Gevura, which is in Din, and the hand of unification from the side of Tifferet, uniting right and left into one. It is in fourteen joints of the body, where twelve joints are in two arms, each arm with three joints, and they are six, with two shins, each shin having three joints, which are six, which are twelve together. Together with the two in the body and the covenant they are fourteen. Thus, the three times 14 in the three Sefirot HGT have been clarified.
40) Three times 14 are 42. The Yod, Yod, Yod in the Yod–Dalet, Yod–Dalet, Yod–Dalet [the Hebrew spelling of “hand”] are implied in “Will bless you,” “Will shine,” Will carry,” from HaVaYaH, HaVaYaH, HaVaYaH in them, the three letters Yod in the three Havayot, “May the Lord [HaVaYaH] bless you,” “May the Lord shine,” and “May the Lord carry.” The Dalet, Dalet, Dalet of the Yod–Dalet, Yod–Dalet, Yod–Dalet are implied in ADNI, ADNI, ADNI. The prophet said about these threefold HaVaYaH and threefold ADNI that they are Heichal HaVaYaH [palace of the Lord], Heichal HaVaYaH, Heichal HaVaYaH. Heichal is Malchut, ADNI. This is why he said a threefold Heichal HaVaYaH, which are a threefold ADNI and a threefold HaVaYaH. This is why the washing of the hands was set up, to imply the fourteen joints, as well as the threefold 14 in HGT, three Havayot, and three ADNI.
41) Each side of the three lines, HGT—right, left, and middle—is three times Yod–Dalet of the three Panim [faces/anterior] in the animals—lion, ox, and eagle—HaVaYaH, HaVaYaH, HaVaYaH, and the threefold wings in the animals, Dalet, Dalet, Dalet, threefold ADNI. They must all be from the 28 of Adam, HaVaYaH filled with Alephs, Yod–He–Vav–He, which is Adam [man] in Gematria.
His 28 are the filling of filling of HaVaYaH of Alephs, Yod–Vav–Dalet, He–Aleph, Vav–Aleph–Vav, He–Aleph. These are 28 letters corresponding to the 28 joints in the ten fingers on the hands, and the queen is not in his 28, in the 28 joints of the fingers, until the filth of the evil, unfit maid passes away from them, meaning the wife of the unfit one. For this reason, filthy hands are unfit for blessing because the unfit maid is on them.
42) These are the waters to purify the hand where the hand HaVaYaH is found. The hand HaVaYaH is waters of Torah, the populace, who are vermin. Since they have no Torah to lead them out of their filth, what good does washing do for them when the vermin, the evil maid, is in their hands, in the theft that is in their hands, the theft of the blessings that they steal from the Creator? They know neither how to bless nor what is a blessing nor what is filth.
43) When the friends and I heard these words we could not wait until he completed the ten things of the blessing and we bowed down before him. We told him, “Indeed, no man can say these words but you, for you are like the four partitions in the Garden of Eden, where if a person enters, among children he becomes a child, among youths he becomes a youth, among young men he becomes a young man, and among the old he becomes old. This is why it is written about you, “From the place of His dwelling, He watches over all the dwellers of the land.” This implies to Moses, and you are the one of whom it is written, “Because he also is flesh.” “Also” is the letters of Moses [in Hebrew], where there is what is written, “And Bet–Gimel, which are Hey [in Gematria].” You were in the generation of Babel, and in each generation you come in an incarnation, like a wheel that turns to several directions, and you appear only in a generation where the Torah was given by you.
44) As soon as you parted from the world, you are as the sun that shines in every generation, since when the sun sets a night, it shines to the moon and in 600,000 stars. So are you: you shine in 600,000 in each and every generation. This is what Ecclesiastes implied, “A generation comes and a generation goes.”
We learn that there is no generation of less than 600,000. We also learn that the generation that goes is the one that comes, that the souls in the previous generation incarnate and come into the following generation to keep the verse, “That which was is that which will be.” Henceforth, complete the ten things of the Sabbath table openly. Moses said, “Rabbi Shimon, happy are you, for the Creator has revealed to you what He has not reveal to any prophet and seer or to anyone.
45) The second correction on the Sabbath table is to divide over the two breads on Sabbath, implied in the two tablets of the Torah that were given on Sabbath: pairs. They came down from the heaven on the third day, Tifferet, in which there are twice “It was good,” since it consists of right and left. On Sabbath, Malchut, the Torah was given.
There are two females in Malchut, from Chazeh de ZA and above is the first Nukva [Aramaic: female], and from Chazeh de ZA and below is the second Nukva. These are two females to receive the two times “Good” that are written in the third day, Tifferet. Although it was clarified that the demons appointed over harming couples—as was explained that we should not eat two eggs, two nuts—why do we take two breads on Sabbath, since they are pairs? A law was received by Moses in Sinai: “Errands of Mitzva [commandment/correction] are not harmed.” Thus, when a Mitzva is concerned, there is no need for fear because of pairing.
46) Do we not begin on the second and end on the fourth day, in two and four, which are even [numbers], which was said even in relation to a Mitzva, but “Errands of Mitzva are not harmed”? He replies, “With a mixed multitude, meaning that Israel are mingled with the mixed multitude, who are never errands of Mitzva, for they did not convert in order to bestow, and then it is forbidden to begin on the second or on the fourth.”
But the righteous, who have no connection with the mixed multitude, are permitted to begin on the second and on the fourth for the purpose of Mitzva, since “Errands of Mitzva are not harmed.” For this reason, once they have passed away from the world, after the deed with the calf, the Creator commanded that two tablets of stone would be taken, like the first ones, and He said, “And I have written on the tablets,” and He had no fear of couples.
47) The two breads on Sabbath imply the two letters Yod of the combination HaVaYaH ADNI, YAHDONHY, since ADNI, Malchut, is alone without her husband, HaVaYaH, during the six weekdays, as then they do not have a complete Zivug. On Sabbath, HaVaYaH comes down to ADNI and the combination YAHDONHY is made. Hence, two breads are taken, to imply the two letters Yod, the beginning and end of the combination YAHDONHY.
For this reason, on Sabbath, all the Neshamot, Ruchot, and Nefashot [plurals of Neshama, Ruach, Nefesh respectively] come out and descend in couples, and no Satan or harm-doer governs on the Sabbath day. Even Hell does not govern or burn on Sabbath. This is why it is written, “You shall not kindle a fire in any of your dwellings on the Sabbath day,” which is foreign fire. But the fire of the offering is fire of Kedusha [holiness], which is permitted in the Temple on Sabbath. Hence, we must take two loafs on Sabbath and not fear any couples. But we should not prolong their division more than the measure of an olive and an egg.
48) The third correction on the Sabbath table is to eat three meals on Sabbath. We learned, “May my share be with those who complete three meals on Sabbath,” which is the complete seven blessings of the prayer, with which they are completed into ten. This is the delight that is written, “A river comes out of Eden to water the garden.” Eden means “delight,” and garden is the Malchut, Sabbath. Oneg [delight] is an acronym for Eden, Nahar, Gan [Eden, River, Garden respectively]. One who has permission to keep them but does not keep, his Oneg [delight] turns into a Nega [disease/pain] of leprosy, since their letters are the same. To avoid coming to that, the Creator said, “They borrowed on Me and I repay,” and it is written, “Then you shall delight in the Lord.”
49) The fourth correction is to illuminate the table with a lamp, as we learn—a table on the north and a lamp on the south. The Creator’s table, Malchut, should be so. The fifth correction is the cup of “And the heavens and the earth were completed,” a cup of Kiddush [sanctification]. A cup is the number of Elokim, 86, and “Completed” is the number AB, 72, for the holy bride, Malchut, includes the name Elokim and the name AB. This cup, Malchut, fills her wine—abundance of illumination of Hochma—of Torah, ZA. He must testify to the act of creation, Bina, since the abundance of illumination of Hochma is called “testimony,” Eden. Bina is the source that gives her, and this is the meaning of him needing to testify to the act of creation.
50) The sixth correction is to have words of Torah on his table. The table is on the north and the Torah was given on the right. Hence, he must say words of Torah at the table, to connect the right, Rachamim, with the left, Din, since the Torah, HaVaYaH, ZA, was given from the right, and the table, ADNI, Malchut, from the left, which is in the north. Hence, they must be connected because left without right gives harsh Dinim. And because the table is on the left, we learn that man’s nourishments are as hard as the tearing of the Red Sea. For this reason, he should invite a wise disciple to be with him, one who will engage in words of Torah.
51) The seventh correction is to prolong by his table so that the poor may come. For this reason, anyone who prolongs by his table, his days and years are prolonged. For this reason, charity saves from death, since a poor is considered dead, and he revives him with the charity. Likewise, the Creator revives him.
52) Also, all the poor are from the side of the letter Dalet, of which it is written, “I was poor, and He saved me.” The letter Dalet in Ehad [“One” in “Hear O Israel”] should be extended, as it is written, “To prolong his days on His kingdom.” This is why we should prolong at the table, which is the Dalet, consisting of the four legs of the table. And because of the glory of the letter Dalet, we should prolong at the table for the poor.
When Malchut receives from the left without right—Hochma without Hassadim—she is in darkness and poverty because the Hochma cannot shine in her without clothing in Hassadim. At that time Malchut is called Dalet, from the word Dalut [poverty]. The table on the north indicates this Dalet of Malchut. Aleph–Het in Ehad [One] indicate the nine Sefirot de ZA, which give Hassadim to the Dalet, at which time the Hochma of Dalet dresses in the Hassadim of Aleph–Het, and the Hochma appears in Malchut.
Also, disclosure of Hochma is called “length.” This is why it was said that we must prolong the Dalet to extend Hassadim to her so that the Hochma will appear, as it is written, “To prolong his days on His kingdom.”
Malchut, the Dalet in Ehad, is short lived, since the Hochma in her is put out and does not shine. Through the Hassadim, she obtains long days, which is the disclosure of illumination of Hochma. And because of the glory of the letter Dalet, we must prolong at the table for the poor, and those whose root is from the letter Dalet, who are as poor as the Malchut, will receive abundance of Hassadim and live.
It was said that a poor one is regarded as dead because being extended from this Dalet, all his lights are out and he is like the dead. Through charity, which is extension of Hassadim, Hochma dresses in Hassadim and shines. Also, the light of Hochma is called “The light of life,” hence it was said that He revives him with the charity.
53) We learn that it is for her that the Creator asked of Israel for a good quality but found only the quality of poverty. It was asked about her: It’s been clarified that the number of types of deaths is as the number of outcomes, and poverty is the worst of them, so why do they say that He found no better quality for Israel than poverty?
54) It is written about every people and language, “If it came to pass that they are hungry, they will be enraged and curse their king and their God as they face upward.” But Israel are in covenant with the Creator in that quality; they do not deny Him. Hence, to that extent they will be redeemed, as it is written, “And You save a poor people.” “Poor” comes from the word “torment” [in Hebrew], where even if a man has wealth and he is sick and suffering, he is regarded as poor, or that he is being afflicted for his wealth, and he is pained each day. It is all the more so with one who is poorer, who lacks what he needs to satisfy his needs and wanders from place to place. He is certainly called “poor.”
55) There is another poor—one who’s mind has departed him, like Job, of whom it is written, “Job speaks without knowledge.” So is the Dalet, Divinity: when the Aleph–Het of Ehad depart from it—the middle pillar, Daat—she is poor. One who has no knowledge, has no iniquity, in regard to his speaking improperly. Moreover, Aleph–Het, the Torah, consists of 613 Mitzvot, as it is written, “This is My name forever, and this is My memorial-name to all generations.” In Gematria, My name with Yod–Hey is 365. “My memorial-name with Vav–Hey is 248 in Gematria. For this reason, there are no poor, except from Torah and from Mitzvot, since the rest of the poor are only afflicted, not poor. The letter Dalet of ADNI, Malchut, is also poor, without HaVaYaH. And the Dalet in Ehad, Malchut, is poor without the Aleph–Het of Ehad, the 613 Mitzvot of the Torah, which are Hassadim.
56) The eighth correction is “last water,” corrected because of the Sodom salt, which blinds the eye. They are called “a must” because the potion of death is over filthy hands with which one blesses, and over a cup that is blessed without purity and which is called “impure.” As a cup for drinking is impure for blessing until it is purified with washing within and without, it is all the more so with the hands. This is why the last water is a must. “And you shall be sanctified” is the first water. “And you were holy” is the last water,” since “holy” is the evening oil that they would put on the hands after the last water. These three things are opposite, “Holy, holy, holy.” Hence, “And you shall be sanctified,” so it will be apparent that you are the sons of the Creator, as it is written, “You are the children of the Lord your God.”
57) The ninth correction is the cup of blessing. We learn ten things in the cup of blessing: decoration, wrapping, rinsing, washing, alive, full, receiving it with both hands, giving it with the right, removing a portion from the ground, looking at it, and giving it as a present to his household. Now we have only four of them: rinsing, washing, alive, and full. Some say “Alive,” straight out of the barrel, but with a cup it is possible to give it poured in water. Some say “Alive,” meaning that it will be their cup, and it does not mean that it is poured in water. Its shattering is its death, hence when it is whole, it is called “alive.”
58) What is “a whole cup?” A cup, in relation to Hochma, is Malchut that is called Elokim filled with Yod–Hey. In Katnut, Malchut is called Elem without the Yod–Hey, and they are whole. That is, in this way, the two names, “cup” and Elokim are whole. But “cup” without the Vav [in Hebrew] is like Kess [throne] instead of Kisse [throne/chair], flawed and without the Aleph. Similarly, a Kess instead of Koss [cup], lacking the Vav, is flawed. The Kisse is equal in Gematria to Koss because the Kisse is the name of Malchut, too, like the cup.
59) The cup, Malchut, is Hey de HaVaYaH. It requires ten things, corresponding to the Yod, to double ten times Hey and to extend fifty gates of Bina: 1) Decoration, which implies to the crown, Ateret Tifferet, Malchut de Yesod. It is a decoration, as we learn that he crowns him with disciples. She is the Ateret of the covenant, connecting Malchut de Yesod with her, indicating the Zivug of Yesod and Malchut, to beget souls, which are disciples. 2) Wrapping, implying to “A prayer for the poor when he wraps.” It is when all the blessings and prayers wrap, when their reception is delayed until the prayer of the poor rises. The prayer of the poor is the correction of Malchut from the side of the Dalet of Ehad, which is called “poor.” And the wrapping implies to that correction.
60) 3 and 4) Rinsing and washing. They are like “Purified and sanctified.” Purification is on the right, Hesed, and sanctity is on the left, Gevura. A cup of blessing is called Malchut, on the part of Bina, Elokim. She is called “crown” on the part of Keter. 5) She is called Het–Yod [Chay (alive)], on the part of Yesod, who is called “peace,” as it is written, “And the covenant of my peace shall not be shaken.” Rather, it shall live forever. This is why on His part, Malchut is called “alive.” 6) Full, on the part of Tifferet. When she receives from Tifferet above the Chazeh, she is whole and full. 7) He receives him with both his hands, implying to the two letters Hey of HaVaYaH, where the first Hey is Bina, Hesed, and the bottom Hey is Malchut, Gevura.
61) He places it in the right because the first Hey is Hesed, and the bottom Hey is Gevura. Hence, he places it in the right, in the first Hey. 8) He removes a handbreadth of the ground. A handbreadth implies the letter Yod because raising the Hey is in Yod, where the five Sefirot of Malchut are raised from her place, the ground, and she is doubled with Yod, to aim that she will receive fifty gates of Bina. 9) Looking at it, who are in the unification, YAHDONHY, the combination of HaVaYaH ADNI, to aim that HaVaYaH, ZA, will shine in the pupil of the eye, ADNI. HaVaYaH shines in the three colors of the eye, white, red, and green, which are HGT de ZA. ADNI shines in the two eyelids, the covers of the eyes, and in the two pupils of the eyes and the hair of the eyelids. 10) Sends him as a gift to his household. His household is Bina, of whom it is written, “Moses will rejoice with the gift of his share,” since Moses was rewarded with Bina, and they must attach the cup, Malchut, to the lights of Bina.
62) The tenth correction on the Sabbath table is the blessing for the food. Three that have eaten as one need a cup because three are regarded as “The love of your espousals,” the love of all three, which are the patriarchs, of whom it is written, “In every single way,” since “Your espousals” comes from the word “all” [in Hebrew]. It is written about Abraham, “The Lord blessed Abraham in everything,” it is written about Isaac, “And I ate from everything,” and it is written about Jacob, “I have everything.”
63) The blessing for the food is from the Torah, as it is written, “And you shall eat and be satisfied, and bless the Lord your God for the good land which He has given you.” “And bless” is the blessing, “Who nurtures all.” “The Lord your God” is the blessing for the land and for the food, where “The Lord your God” is the blessing for the food. “For the good land” is the blessings, “Who builds Jerusalem.” It is also written, “This good mountain and the Lebanon.” All I have is the blessings after the food. Where does the blessing before the food come from? It is written, “Which He has given you,” which means you must bless Him from the time He has given you, even before the eating.
64) Moses established the Blessing for the Nourished for Israel when the manna came down to them. Joshua established for them the blessing of the land when he admitted them into the land. David and Solomon established, “Who builds Jerusalem.” We also find in the story of the manna an intimation for the blessing of the food in the manna itself, as it is written, “And in the morning you shall be filled with bread; and you shall know that I am the Lord your God.”
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