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200) Rabbi Shimon started and said, “Listen, O upper ones, and gather, O lower ones, dwellers of the seminary of above and of below. Elijah, I adjure you, take permission from the Creator and come down here, for a great war has come to you. Hanoch, Matat, come down here, you and all the dwellers of the seminary under you, for it is not for my own glory that I did this, but for the glory of Divinity.”
Commentary: Those righteous ones, the authors of The Zohar, and especially Rabbi Shimon, their thoughts and words were in actual deeds, for according to the quality of the innovations in the Torah that they discovered, the upper degrees were promptly set up and arranged after them in actual fact. That is, the righteous build worlds with their innovations in the Torah, and Rabbi Shimon prepared himself here to fight with the primordial serpent and subdue him through the unification of the sling-stone, and to open a door for the people of the world, so they too would know how to subdue the serpent.
It is known that one cannot correct in a place where he is not present. Thus, Rabbi Shimon had to be at that time in the place where the serpent was so he would be able to subdue him. To be certain that he would not be at risk in that lowly place, he asked for assistance from Elijah, Matat, and from the dwellers of the seminary of above and of below.
201) Rabbi Shimon started with the Taam [singular of Taamim] that is called Zarka. He said that we must raise the prayer to that certain place, like the sling-stone that is slung toward a specific target, and one is careful not to miss the target. Likewise, during the prayer one should aim one’s thought to Keter, who is an included and crowned stone. Keter is translated as inclusive. Also, Atara is Keter [in Aramaic]. By that he implies the two ascents of Nukva de ZA, who is called “a stone”: 1) an ascent to an equal level up to Keter de ZA. In that regard he calls it “an included stone.” 2) An ascent to Ein Sof, by which she takes the quality of a crown at the head of a righteous and becomes fit to receive the Mochin of PBP. In that regard, he refers to it as a crowned stone.
One should aim in those two intentions that are implied in the Taam Zarka. One should raise one’s thought and aim in the prayer, in Keter, which is an included and crowned stone. It was said about her, the Nukva, “All who make upright, make upright by a name,” meaning that the Nukva must be raised to the place from which she was taken.
In the beginning the Nukva was with ZA on an equal level and her level was through Keter de ZA, and both were using the same Keter, as it is written, “And God made the two great lights.” This is a state of two Partzufim. Afterwards the moon, Nukva, diminished because of her complaint, “Two kings do not use the same crown [Keter],” and then she returned to being a point under Yesod de ZA, and rose to AVI for an Ibur. AVI rebuilt her in Ibur, Yenika, Mochin, de Panim, as it is written, “And He took one of his ribs, and the Lord God built the rib which He took from the man.”
The Nukva should be raised to the place from which she was taken because after the diminution of the moon we must correct her through prayer. The first correction is to raise her once again to an equal level with ZA so they will both be using the same Keter, as she was before AVI took her during the diminution of the moon, as it is written, “And He took one of his ribs,” which made her subsidiary to ZA.
Each day, in the intention of the prayer, one should extend Mochin and rebuild the Nukva de ZA, who each day returns to being a virgin whom no man has known. The order of the construction is that she should be extended two kinds of Mochin—Ibur Yenika Mochin de Achor [posterior], and Ibur Yenika Mochin de Panim [anterior]. First, three kinds of Ibur Yenika Mochin in Achoraim de ZA should be extended to her: 1) Ibur, Mochin de NHY, 2) Yenika, Mochin de HGT, 3) Mochin, meaning Mochin de GAR on an equal level through Keter de ZA.
Afterwards the three Behinot Ibur Yenika Mochin de Panim should be extended to her, which come to her through the construction of AVI. This is why it was said that the Nukva must be raised to the place from which she was taken, meaning to extend to her the Ibur Yenika Mochin de Achoraim de ZA, when her level grew up to Keter, as she was before AVI took her from there. It was said about her, “All who make upright, make upright by a name,” meaning that Malchut does not have an upright level, equal with ZA, unless in the Mochin of the Achoraim de ZA before she was diminished. Afterwards he extends to her Ibur Yenika Mochin de Panim through a prayer.
202) In that place, when he raises her to her husband, on an equal level to the Keter of her husband, he will not stop even if a serpent were wrapped around his heel. Although it was said of him, “And you will bruise his heel,” still that stone implied in the letter Yod of Yaakov [Jacob]—for Jacob has the letters Yod–Akev [heel], of which it was said, “From there the stone of Israel shepherds”—he will not stop raising her to the place from which she was taken by his power.
Although the serpent has a grip in the Nukva, as it is written, “And you will bruise his heel,” which the Creator said to the serpent, and as it is written, “With which they have reproached the footsteps of Your Messiah, Lord.” It is also written, “The iniquity of my heels,” with the letters Akev [heel]-Yod. However, Jacob the patriarch corrected it, raising it to his head, as it is written, “And he took of the stones of the place,” meaning the Yod, who was at the end of the heel, “And placed it under his head,” from the head of Akev to Bina, who is the head of Tifferet, called Jacob, since Jacob has the letters Yod–Akev. By that she was mitigated up to Behina Nukva to Israel, which has the letters Li Rosh [“I have a head,” comprised of the letters of Israel], and it was said about her, “From there the stone of Israel shepherds.” Through that ascent he became certain that he will not stop because of the grip of the serpent and will be able to raise her to the place from which she was taken, to Keter de ZA.
Once he returned her to the level of Keter ZA, the middle pillar, he must raise her from the middle pillar through Ein Sof. When he lowers her from Ein Sof, it is said of the Nukva, “All who kneel, kneel in ‘Blessed.’” Once he aims in his prayer to extend to the Nukva Ibur–Yenika–Mochin de Achoraim and her level was equaled to that of Keter ZA, he must aim to raise her to Ibur once more, and to extend to her Ibur–Yenika–Mochin de Panim, to raise her up to Ein Sof. Then she is built by AVI, as it is written, “And the Lord God built the rib and brought her to the man,” ZA.
When he lowers her from Ein Sof and she returns to ZA, as it is written, “And [He] brought her to the man,” it is said of the Nukva, “All who kneel, kneel in ‘Blessed,’” meaning that her level was diminished by a new construction from Ein Sof. It is so because kneeling indicates bowing of the head and smallness of level, for now the Nukva became annulled before ZA and has nothing of her own except what her husband gives her. But in the beginning, when she was in Mochin de Achoraim, although she did not need ZA and was as big as him, she still could not be in that state due to a lack of blessing, the light of Hassadim, for this is the meaning of her complaint.
But now, after the new construction from Ein Sof, “And the Lord God built the rib,” although her level was diminished in kneeling, she was blessed with the level of Hassadim in which the light of Hochma clothed, as well. This is the intimation, “All who kneel,” that the whole matter of the kneeling of the Nukva is because he kneels in “blessed,” where by the kneeling, she obtained the blessing from the upper blessing. By that she received the Mochin de PBP and became fit for a Zivug with ZA PBP.
This is why it was said that she should be raised through Ein Sof and through endlessness, and will not part her from ZA, neither above nor below. By extending Ibur–Yenika–Mochin de Achor, the Nukva unites with ZA below, and by extending Ibur–Yenika–Mochin de Panim, she unites with him above.
203) Sometimes he is her husband, the letter Vav, implying the righteous Yesod that includes six joints of the two thighs, NH, and then the Nukva descends to him for a Zivug in the two thighs NH, for there are three joints RTS in the Sefira Netzah, the right thigh, and three joints RTS in the Sefira Hod. The righteous Yesod decides about them in the middle and includes both of them. It is called Vav after the six joints in them.
Here The Zohar explains the order of Ibur–Yenika–Mochin de Achor that should be extended, for she gradually grows. The first Zivug is called “the level of NHY,” Ibur. Sometimes he is her husband, the letter Vav, implying Tifferet, who includes six joints of the two arms, RTS de Hesed, and RTS de Gevura. At that time the Nukva grows and ascends in the two arms at the level of Yenika. Sometimes ZA is her husband when he stands between AVI. At that time he is called “the son of Yod–Hey” and the Nukva must be raised there for a Zivug in him, to the level of Mochin that she obtains from ZA. At that time she grows and rises up to his Rosh.
Sometimes he is her husband at the level of Keter, in the shape of Aleph, which is Vav between two letters Yod, Yod above and Yod below []. Aleph includes ten Sefirot: KH above, Bina and TM below. The Nukva must be raised to him and she grows with him on a completely equal level through Keter. This is the whole of the growth of the Nukva. However, she obtains this level only in the state of Achoraim. When the Nukva ascends and grows up to Keter, it is written about her, “The stone which the builders loathed has become the cornerstone,” since she obtained the level of Keter, considered the cornerstone. This explains the order of Ibur–Yenika–Mochin de Achoraim.
204) When she rises to the Rosh of all the Roshim [pl. of Rosh], to RADLA, Ein Sof, the angels ask about her, “Where is the place of His glory, to admire Him?” That is, her ascent from the middle pillar to Ein Sof to receive Ibur–Yenika–Mochin de PBP, as it is written, “And the Lord God built the rib.”
This explains the two kinds of Ibur–Yenika–Mochin that must be extended for the Nukva during prayer—Ibur-Yenika-Mochin de Achor and Ibur–Yenika–Mochin de Panim. And when the Nukva ascends to ZA, when she is in the form of the letter Aleph, she becomes a Keter there in the Rosh of the Aleph. When she descends from there, she descends in Aleph and becomes a point below the Vav in the Aleph, for the Aleph includes ten Sefirot: Vav in the middle, the Parsa, the upper Yod, KH, the bottom Yod, Bina and ZON from Chazeh de ZA and below, NHY.
When she rises to the Aleph though Mochin de Achoraim, she is Keter at the Rosh of the Aleph because she ascends through the upper Yod where there is Keter de ZA. When she descends, it is done through Ibur–Yenika–Mochin de Panim. And when she is diminished, she descends below Chazeh de ZA and can no longer rise above Parsa de ZA and equalize with him through Keter. This is considered that she descends below the Vav, the Parsa, and becomes the bottom Yod, and all that she receives is through ZA, her husband. When the Nukva ascends, she is called “Keter in Taamim.” When she descends, she is called “a point.” When she unites with ZA, she is Vav Shuruk [].
The Zohar implies how the Nukva ascends and descends and unifies similar to the shape of Aleph. First, she unites with him in Shuruk, [], receiving from him the left line, Ibur–Yenika–Mochin de Achoraim. It is so because for herself, the Nukva is built only from the left of ZA. At that time she grows and ascends up to the level of Keter over ZA and receives there from the Taamim de ZA.
Afterwards she receives Ibur–Yenika–Mochin de Panim from Ein Sof through the construction of AVI and descends to Nekudot de ZA. At that time she descends below the Vav in the Aleph, for then she becomes the bottom Hochma because Taamim is Keter, Nekudot is Hochma. When she unites with him in Shuruk, [], she becomes Vav in the Aleph, and when she rises up to Keter she is considered the upper Yod. When she descends she is regarded as the bottom Yod. He calls Mochin de Achoraim Taamim, and he calls Mochin de Panim Nekudot, since Taamim is called “movement,” on the part of the point of unification.
When she is Keter over the Rosh de ZA, she is called “the letter Zayin,” where the form of Vav is ZA, and the Nukva is Keter on the head of the Zayin []. The token of the covenant, Yesod de ZA, consists of that letter Zayin, for she is the seventh of all. Yesod de ZA has a crown on his head, like the letter Zayin, a crown on the head of the righteous, from his Hitkalelut [mingling] with the Nukva from the time when she rose to the Rosh of the Aleph to be the level of Keter de ZA. In that regard of the Zayin, Malchut is called “seventh,” on the Sabbath day. She is also the seventh quality of ZAT, seventh to everything, both above the Chazeh, Keter for ZA, as it is written, “A virtuous woman is the crown of her husband,” as well as below the Chazeh, as Ateret Yesod.
205) That stone, the Malchut—Nukva—is the construction of all the worlds. It was said about it, “A perfect and just stone shall be unto you.” It is a measure between each and every Sefira, and every Sefira rises with it to be ten Sefirot. Its measure is Vav.
Light does not extend from Ein Sof unless by Zivug de Hakaa from the upper light on the Masach in the Kli of Malchut. For this reason, the Nukva is regarded as the construction of all the worlds, for without the Masach that was established in her, all the worlds would be in Tohu ve Bohu [chaos]. She is the Sium [end] of every illumination because once the illumination expands in ten Sefirot from above downward through her Behina, which is restricted from receiving light, she stops the illumination and ends. Thus, Malchut becomes a measure between each and every Sefira, ending the illumination of each Sefira and thus separating between each and every Sefira. Also, she is the tenth Sefira in each Sefira.
The measure that Malchut measures in each Sefira through Zivug de Hakaa on the five Behinot of her Masach is Vav. She extends light as the measure of Vav de HaVaYaH ZA. The measure relates to the actual light that is measured. A measure is only a boundary.
Through Malchut each cubit becomes ten cubits of length between each and every Sefira, as it is written, “Ten cubits shall be the length of a board,” and between everything she makes 100 Sefirot, ten between each two Sefirot. Ten times ten is 100, since there is no degree without ten Sefirot, which are included in one another. Thus, each degree contains 100 Sefirot, and each Sefira is separated from the other by Malchut’s force of Sium. Thus, there are necessarily 100 Malchuts in each degree. When you invert the letters of Me’ah [100] they become the letters of Amah [cubit]. This indicates that all of these 100 boundaries are from only one cubit, Malchut.
206) Each and every measure that Malchut measures is called “a world,” meaning a degree in itself, and each is Yod Vav, indicating the extent and measure. Vav is the weight of the light. Yod is the measure of the light. Vav implies the actual light being weighed, or which is measured by the Masach in Malchut. Yod implies only the boundary of the light, not itself. The extent of the measure is five cubits to the length and five cubits to the width, corresponding to the measure of each firmament, whose span is 500 parasangs to the length and 500 parasangs to the width.
That is, the Sefirot are included in one another, hence when ten Sefirot KHB TM come out of the Zivug de Hakaa, they are included in one another and expand five times KHB TM side by side, becoming five Behinot to the length, KHB TM from above downward, and five Behinot to the width, five times KHB TM that are added to the width, side by side. Thus, they are five to the length and five to the width.
They correspond to the firmament, in which there are also 500 parasangs to its length and 500 parasangs to its width for the same reason, since on the part of Bina, each Behina is regarded as 100, and five Behinot are 500, included in one another. Hence, there are 500 parasangs in it to its length, as well as to its width, and they are two letters Hey in the name HaVaYaH—the first Hey implying the width, and the bottom Hey implying the length.
207) The level of Partzuf ZA is explained in the letters HaVaYaH. Vav de HaVaYaH indicates Tifferet, heaven, Tifferet de ZA. His five firmaments are the bottom Hey de HaVaYaH, which are called “heaven,” meaning the additional Hey that indicates those five firmaments included in ZA, who is called “heaven.” The five upper firmaments are called “heaven’s heaven,” meaning there are five firmaments above Chazeh de ZA, and five firmaments below his Chazeh, which are the letters Hey in the name HaVaYaH. The first Hey implies the five upper firmaments, and the bottom Hey implies the five lower firmaments.
Vav de HaVaYaH, Tifferet, which includes five firmaments, is itself considered a sixth firmament to them, sixth to the five firmaments above the Chazeh, sixth to the five firmaments below the Chazeh. However, above the Chazeh he is called Tifferet, and below the Chazeh he is called Yesod.
Yod de HaVaYaH is Malchut who becomes a seventh firmament for them, a Keter [crown] over the Rosh [head] of Vav. The letter Zayin that rose in a Keter on its head and became a Yod over the Vav, which is the seventh firmament both for the firmaments above Chazeh de ZA and for the firmaments below his Chazeh. However, above it is Keter on his head, Yod de HaVaYaH in the level of ZA, and below it is a crown on the head of the righteous. They are seven in seven—seven firmaments above Chazeh de ZA, and seven firmaments below his Chazeh, making 14 firmaments on his level.
This is the level of Partzuf ZA in the four letters HaVaYaH. His five Sefirot HGT NH are five firmaments, and being divided at the Chazeh into two Partzufim, he has two times five firmaments. The five firmaments above the Chazeh are the first Hey de HaVaYaH, and ZA himself—who includes them—is the sixth firmament, Vav de HaVaYaH. Malchut—who rose and became a crown over his head, as it is written, “A virtuous woman is the crown of her husband”—is Yod de HaVaYaH, the seventh firmament above the Chazeh.
The five firmaments below the Chazeh are the bottom Hey de HaVaYaH. Yesod, who includes them, is the second Vav, implied in the filling Vav–Vav. He is a sixth firmament below the Chazeh. That same Malchut above the Chazeh, the seventh firmament, Yod de HaVaYaH, becomes a seventh firmament here, as well, Ateret Yesod, a crown on the head of a righteous. Yod at the Rosh of everything and Yod at the Sof of everything, which are two letters Yod in the combination of the name YAHDONHY—seven firmaments above and seven firmaments below, where each one that is below receives from its corresponding Behina above.
So are the countries. There are seven countries over seven countries overlapping like onion skins that circle each other on all sides. ZA and his Nukva are called “heaven and earth.” As the level of the heaven, who is ZA—seven firmaments over seven firmaments—so is the level of Partzuf Nukva, called “earth.” She has seven countries corresponding to the seven firmaments of ZA, and for the same reason explained in ZA, they are above her Chazeh and they are below her Chazeh. The seven above the Chazeh receive from the seven firmaments of ZA above the Chazeh, and the seven below the Chazeh receive from the seven firmaments below Chazeh de ZA.
All the firmaments, the seven above the Chazeh and the seven below the Chazeh are implied in the two eyes, since the three colors in the eye—white, red, and green—are three Sefirot HGT. The white color is Hesed, red color is red tendons in her, Gevura, and green color is Tifferet. The two eyelids are NH, the upper one is Netzah and the lower one is Hod. The eye itself, which includes them, is Yesod. The black point in the middle of the eye is Malchut, thus seven Sefirot HGT NHYM in the eye. The seven on the right eye are the seven above the Chazeh, and the seven on the left eye are the seven below the Chazeh.
208) Hey de HaVaYaH, Malchut, who rose to Keter over the Rosh of ZA, is considered a small world. Vav de HaVaYaH, Tifferet, is considered a long world. Anyone who wishes to ask his wishes for the long world should prolong his prayer, and anyone who prays to the short world should make his prayer short. It is as we learn that in a place where it is said to be brief, meaning in the Yod, he is not permitted to prolong. To be brief in the prayer means like Moses, who prayed a short prayer, “Please God, please heal her,” for his prayer was at the point of Yod de HaVaYaH, who is a short world.
The Yod de HaVaYaH is Malchut who rose to Keter on his Rosh. She is built entirely from the left line of ZA, the point of Shuruk. The light of Hochma in that Yod cannot illuminate in her due to lack of clothing in Hassadim. Therefore, that Yod is considered a short world, since the light of Hochma in her is too short to spread below. Vav de HaVaYaH, Tifferet, is the line that decides between the two lines—right and left—and clothes them in one another, sustaining the illumination of both. The right line illuminates from above downward, and the left line from below upward. Hence, Vav is considered a long world because his illumination spreads to the lower ones. This is the intimation that the Yod is short-legged and the Vav has a long leg.
He brings evidence to the matter from Moses’ two prayers—one prayer was very short, “Please God, please heal her,” and the other was very long, lasting 40 days and 40 nights. This is why Moses was so brief in his prayer, since his prayer was at the point of Yod, the Malchut in Keter over his Rosh, the left prior to the sentencing of the Vav. Hence, Moses was brief in his prayer because Hochma does not spread in Yod before she is included in Vav de HaVaYaH, and he prolonged only in the letter Vav de HaVaYaH.
209) In a place where it is said to prolong he is not permitted to be brief. This is from the side of the letter Vav. Moses’ fall was in the letter Peh, meaning Mem [40 in Gematria] days and Mem nights, which together are Peh [80 in Gematria]. Everything is the two letters Peh Vav in the word “VaEtnapel [And I fell down] before the Lord as on the first, forty days and forty nights.” It is all Mem, two letters Mem, one is open and the other closed, and the point of Yod extended through their middle, creating the combination Mayim [Mem–Yod–Mem, water].
Once The Zohar explained the extension of the Mochin of Nukva in Achoraim and Panim in general, it explains the three lines of Nukva in four Behinot [discernments]: Taamim, Nekudot, Otiot [letters], and time. First, it explains them with respect to the Otiot. It says that the meaning of Peh Vav of “And I fell down,” and the Yod in the middle of the two letters Mem in the word “water.”
When the Nukva is in her Katnut, without Mochin, she is built in the letter Bet, where her north side is broken open implying that she lacks the Mochin of the north side, which is Bina. When ZA begins to build her, he first extends to her the Mochin of his left line, the Mochin from the point of Shuruk. Then it is considered that the Vav extends from the left line of ZA to the Nukva, who is in the shape of Bet, and fences her north side.
Now she is considered the shape of the Mem that is closed from all directions. The Bet of Beresheet is a point in his palace, Nukva de ZA. It was said about her, “A locked garden is my sister, bride, a locked spring, a fountain sealed up.” She is sealed in the letter Vav because when the Vav extends to the Nukva, the letter Bet, what is found is that her previously being Bet, she has now become a closed Mem, which is a wine kept in its grapes.
This means that the extension of the Mochin of the left line of ZA is considered the letter Vav, which fences the breach of the north side of the Bet, and becomes a closed Mem, since those Mochin extend from the point of Shuruk, which is a hidden light before it receives the illuminating garment of glory. This is why the Nukva is blocked and can no longer illuminate to the lower ones. However, because there is no absence in the spiritual, it is considered that the previous form of the Nukva, the letter Bet, remains now, as well, once she has become a closed Mem, and becomes the right line in her, as though the Hassadim are extended from the right line of ZA. But because of the Mochin of the left, which are in the form of closed Mem [], the Bet on the right receives the form of the Mem, but not a blocked, but only an open Mem [].
Thus, now she has two lines: the right line is a Mem that is open in Hassadim, and the left line is a closed Mem that does not illuminate. The right line is an open Mem, forty days, and the left line is a closed Mem, forty nights. As long as the lines do not unite with one another, both are still regarded as lacking wholeness, which is called “falling.” Therefore, when Moses extended those two lines—right and left—to the Nukva, he said about them, “And I fell down before the Lord as in the first, forty days and forty nights.” And because they lack perfection, he said about them, “And I fell down,” implying falling.
Falling is in the letter Peh, in the two letters Mem—the open and the closed—which are Peh (80) in Gematria, in whom there is falling. It is so because everything is a matter of Peh Vav that Moses talked about in the words, “And I fell down.” Thus, the two lines—Vav of the left line of ZA, who makes the two letters Mem, Mem [] days and Mem [] nights, which are Peh—are still considered falling because they lack the unification of right and left. [] [] Yod [], a point in the middle, became water. Therefore, we must extend the point of Yod between the two letters Mem. This is the middle line extended over the Masach of the point of Hirik.
This creates the combination “water,” indicating light of Hassadim, which opens Mochin so they may illuminate to the lower ones from above downward. On the part of Hesed, so the lights of Hassadim may open in the Nukva, we should prolong the prayer forty days and forty nights, and then extend Yod in their middle. Then the Hassadim in the right line of Nukva illuminate and appear. This explains the three lines of Nukva in the letters: the open Mem being the right line, the closed Mem is the left line, and the letter Yod between them is the middle line.
210) In the holy name, HaVaYaH ascends on the fourth playing [singing of a tune] of the Taamim. We should prolong in playing this movement in the Revii [fourth] over the name HaVaYaH in the blowing. The place to be brief is on the side of Gevura, in the movement of Shevarim [pieces], where there is the playing of Tvir in the Taamim. Medium means that they neither prolong nor are they being brief. This is the Trua [trumpeting], the middle pillar, the middle line, the playing of Shalshelet [chain] in the Taamim.
It explains the three lines of Nukva, how they are implied in the Taamim. The Revii [fourth] in the Taamim is the right line, light of Hassadim. For this reason, we must prolong with the name HaVaYaH punctuated with this Taam [singular for Taamim]. In the blowing of the Shofar, it is the Tekyia [blowing], which implies right, Hassadim, since the light of Hassadim is the place where one needs to prolong. The Tvir in the Taamim is the left line, Gevura. Hence, we must be brief in her. In the blowing of the Shofar it is the Shevarim [pieces], implying Gevura.
The Shalshelet [chain] in the Taamim is the middle line, which decides and unites the two lines—right and left, short and long—with one another, thus becoming medium, including both. For this reason it is neither long nor short, and it is the middle pillar, the middle line. In the blowing of the Shofar it is the Trua [trumpeting], implying the middle line, the playing of Shalshelet in the Taamim. This is why the middle line is called Shalshelet [chain], as it is like a chain to both of them, to the right line and to the left line, for it ties them and unites them in the shekel of the sanctuary.
211) Corresponding to the Revii [fourth] in the Taamim, which ascends in its tune, there is the point of Holam in the Nekudot [punctuation], Hesed. The Shevarim [pieces] are Tvir in the Taamim, corresponding to the point of Shva in the punctuation. On Revii one should raise one’s pitch, and on Tvir one should lower the pitch, as it is Gevura. In Aramaic and in the holy tongue, Tvir means Shevarim. Because the pitch needs to be lowered, it is regarded as a broken voice, which is called Shevarim or Tvir.
The trumpeting [Trua] is the middle line, called Shalshelet, Yod, extending between the two letters Mem of forty days and forty nights. It is Segolta in the Taamim, where through the middle line, Trua, and Shalshelet and Yod, the right line appears in full, which is called Segolta in the Taamim.
213) Zarka, Makaf [dash] Shofar, going Segolta. Zarka means that the Nukva is thrown [Zorek means throwing] to that place from which she was taken, which is Ibur–Yenika–Mochin de Achoraim before AVI built her. Makaf [dash] Shofar is an extension of Ibur–Yenika–Mochin de Panim by raising her to Ima, who is called Shofar. Makaf means conjunction [in grammar]. Shofar is Ima. Going Segolta is disclosure of light of Hassadim on the right line of Nukva, since the Mochin de Panim go and disclose the Segolta de Taamim in all its wholeness. That Zivug of going Segolta is done in secret, for in the lower Divinity it is said, “And her voice will not be heard.”
The point of right is Holam, the line of Hesed, the Lord is king. The point of left is Shuruk, Shva, the line of Gevura, the Lord was king. The middle point is Hirik, the deciding line, the Lord will be king.
He explains the three lines in past, future, and present tenses:
The right is the Lord is king, with Segol, present, since the illumination of the right is the place in which it was said to prolong, to extend it down to this world. This is why it is implied with a king punctuated with Segol [Melech], present, since the corporeal ones do not touch the past or the future, but only the present moment.
The left—of which it was said to be brief because its illumination is hidden and does not reach down to this world—is implied in “Was king” [Malach], punctuated with Kamatz. This means that He was king in the past, and the lower ones cannot touch the past, hence they must be brief.
The middle point, the deciding line—will be king in the future—is medium, and it is guaranteed to reach this world at the end of correction.
The Revii [fourth] in Taamim is to raise the pitch.
The Tvir [aramaic: broken] in Taamim is to lower the pitch.
The Shalshelet [chain] in Taamim grips the two lines like a chain and unites them with one another, and then extends their illumination down like the Revii in the Taamim, with which the melody is prolonged in the word. It is a single point, like the Holam. The Shalshelet, which unites the two lines with one another, extends the illumination of the Revii of Taamim from above downward to this world, meaning the disclosure of illumination of Hassadim on the right lines.
There is no point in Nekudot [points/punctuation] that does not have its corresponding one in the Taamim. Opposite Segol in the Nekudot is the Segolta in the Taamim. Opposite Shva is Big Zakef in Taamim. In all of them you will find Nekudot corresponding to the Taamim, to anyone who knows the hidden secrets. By that he is telling us that there are different relations in comparing Nekudot to Taamim, for which one cannot compare them unless he knows the hidden secrets.
(înapoi la pagina ZOHAR CUPRINS / Beresheet Alef – click)