Autor: arhiprofesor

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471) These palaces are poised to establish the order of the praise of the Creator, between the order that stands in words and the order that stands in will. It is so because there is an order applied in words, and there is an order applied in will and in the aim of the heart, to know and to look through Ein Sof, where all desires and thoughts are pinned, and which is not at all expressible in words. Rather, as it is concealed, so are all the words concealed.

472) In all the palaces, all the orders have one rule: to include the lower palaces in the upper palaces.

473) When Moses established his prayer for Israel, he prolonged this prayer because it is a prayer that stands above, in ZA. When he established his prayer in brief, praying for his sister, he did not prolong this prayer because it stands below, in Malchut, as it is written, “Please, Lord, please heal her,” and he did not prolong further. Because he is the master of the house—Malchut is called “house,” and Moses is a Merkava for ZA, who is Malchut’s master—he commanded his house properly. This is why he did not prolong his prayer. Also, all the arrangements in the palaces are to instill Divinity in the world.

The length of the prayer, Torah, that extends the abundance from above downward, applies only in ZA. The brevity of the prayer, Torah, which extends only from below upward, applies in the abundance of illumination of Hochma from Malchut. This is why the lower palaces must be included in the upper palaces, and it is forbidden to draw the abundance directly from the upper palaces down to the lower ones. In principle, they are three kinds of Hitkalelut [mingling]. It was said, “All the arrangements in the palaces are to instill Divinity in the world,” for it is impossible to extend her unless through Hitkalelut of the lower ones in the upper ones, from below upward.

474) Happy are you, Adam HaRishon, the chosen one among all creations present in the world, for the Creator has made you greater than all and had let you into the Garden of Eden, and established for you seven canopies in which to play in the pleasure of the sublime delight, as it is written, “To behold the pleasantness of the Lord, and to visit in His palace.” “To behold the pleasantness of the Lord” above in ZA, “And to visit in His palace” below, in Malchut. “To behold the pleasantness of the Lord” in those seven firmaments above, of ZA, “And to visit in His palace,” in those seven firmaments below, of Malchut. These stand opposite those.

475) In all of them, the seven firmaments of ZA and the seven firmaments of Malchut, You stood in the Garden of Eden. The seven upper holy canopies, firmaments of ZA, stood over you, above, to be crowned in them. These are Hassadim. And those seven lower firmaments, of Malchut, you stood in them to play in them, and they are illumination, called “entertainments.” In all of them, your Master complemented you, to be whole in everything, whether in Hassadim or in Hochma.

476) Until you were deflected by the counsel of the wicked serpent and were expelled from the Garden of Eden, causing death to you and to the entire world, for you had left those enjoyments above and below, following those impure cravings, called “vipers’ head,” after which the body follows, and not the spirit, as it is written, “And a cruel vipers’ head,” who is cruel to the spirit. Finally, Abraham the pious came and began to mend the world, and entered the holy faith, establishing above and below—in those upper firmaments, and in those lower firmaments.

477) The lower firmaments of Malchut are palaces for the upper firmaments of ZA, to unite and to connect with one another. Here we should detail the matters and establish the unification as it should be, so the friends will not err and will go in the straight path, as it is written, “For the ways of the Lord are upright; the righteous shall walk in them.”

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424) The beginning of the point under the degrees of the Sitra Achra, being Malchut de Sitra Achra, is at the top of the degrees of the Sitra Achra, outside the Kedusha. It is the Rosh of the male of the Sitra Achra, who is riding a camel, meaning SAM that is riding a camel. This is a Rosh outside the Kedusha, from one mingling, to spread in the dark, mixing smoke with darkness and they expand together.

The Dinim are not completed all at once, in the very beginning of their disclosure. Rather, they must be disclosed many times until they obtain the strength to act and to punish. The beginning of the disclosure of the Dinim in Malchut de Sitra Achra is at the Rosh of the male of the Sitra Achra. They are completed in Malchut de Sitra Achra, at the end of the degrees.

425) It is so because when the smoke comes out of strong irritation, the smoke spreads and follows irritation by irritation, one atop the other, and one riding the other in an appearance of male and female so that all will be strong irritation.

All the punishments and the Dinim extend from the left line of Kedusha prior to connecting to the right. Those that cling to it are first punished with darkness, when their lights turn into darkness, then the Malchut of the harsh Midat ha Din [quality of judgment] appears on them, as it is written, “Sin crouches at the door.” The first punishment is called male Dinim, and the second is called female Dinim. When those two punishments are mixed together, they are called “smoke” because the fire—female Dinim—is mixed with the darkness, like the smoke, which is fire and darkens because the darkness is mingled in it.

He explains what is strong irritation. It was said, “The smoke spreads and follows irritation by irritation.” The first irritation—on those that cling to the left—brings darkness upon them. The second irritation brings upon them the disclosure of Malchut of Midat ha Din. One atop the other means that they are close to one another, as it is written, “Sin crouches at the door.” One rides over and rules over the other—the darkness ruling over the Dinim de Malchut de Midat ha Din, as they are in an appearance of male and female, where the darkness is considered male Dinim, and Midat ha Din in Malchut is the female Dinim. For this reason, the male dominates the female, so that everything will be strong irritation, meaning that the two irritations conjoin and become one strong Din, called “smoke.”

426) When the smoke begins to spread, it presses from within the irritation, to spread by pressing a single point. Afterwards the smoke of irritation spreads diagonally, like a crooked snake, to harm.

There are two kinds of female Dinim: 1) Malchut de Midat ha Din, which is not mitigated in Bina, 2) Malchut that is mitigated in Bina. In the beginning of the expansion of the smoke in the two punishments—male Dinim and female Dinim—the female Dinim were from the point of Malchut de Midat ha Din. Afterwards it expanded in Dinim that extend from the Malchut that is mitigated in Bina, who is called “diagonal.” Likewise, the serpent clings to these Dinim of Malchut that is mitigated in Bina so it can rise and grip to Bina, like a cunning snake, to harm, for so is the way of the cunning serpent.

427) The Rosh that comes out to expand is the Rosh of the male de Sitra Achra, the degree of darkness, male Dinim. He ascends and descends, walks, roams, and rests in his place. He finds no place to settle until the degree is about to settle, by its conjoining with the smoke that comes out of the irritation. At that time he is called “a shadow,” a mixture of darkness. He is a shadow on another place, called “death,” for the Dinim in him are still not revealed at all. Rather, he is their beginning, and they appear as his Nukva, who is called “death.” When the two unite, they are called “Shadow of death,” which are two conjoined degrees.

428) A shadow is a beginning of the lower point of the Sitra Achra from without, the beginning of his Nukva. A shadow is darkness that is remote from the holy point that stands in the middle, the Malchut of Kedusha, due to the Dinim that he received from the smoke, the female Dinim in the shadow. It is a point that neither stands nor is visible, nor is it registered in the colors. It is only a beginning, and no Din is apparent in it at all. An expansion expands from it, outward and downward, and the point itself sank and is neither seen nor registered.

429) That point expanded down to the right and to the left. It expanded in its middle, inside the darkness, HGT de Sitra Achra, opposite 1,100. Two pillars are engraved on each side, opposite NH. The darkness expands inside the black color, and it is not black. The female Dinim in it, which are mingled with darkness, called “black color,” but it is not yet black, since it has no color existing in it. There are darknesses that operated in Egypt in the expansion of the darkness, as it is written, “They did not see one another, nor did anyone rise from his place for three days,” and as it is written, “A darkness which may be felt.”

In the darkness of Egypt there was a mixture of male Dinim and female Dinim. From the side of the male Dinim, where there is GAR, it is written, “They did not see one another,” since due to the Dinim of the darkness, they could not see. From the side of the female Dinim, which diminish the GAR, it is written, “Nor did anyone rise from his place,” as rising means GAR. It is also written, “A darkness that could be felt,” which means that there is substance to the darkness—the female Dinim in it. All those are expansion that comes from the shadow.

It was said, “Opposite 1,100,” implying the matter of the 11, that the Sitra Achra is lacking from a Partzuf of 12, which is a male of Keter. It is so because all who add, subtract, adding an Ayin to the Shtei Esreh [12], making them 11 [Ashtei Esreh], as it is written, “11 curtains of goat hair,” and each consists of 100, which are 1,100.

430) This expansion expands in several kinds that differ from one another. Within the expansion, a light comes out, colored in red gold. That light expanded and covered the darkness in his Rosh, meaning it mingled with the darkness. For this reason, it is gold in which darkness is included.

This explains another order of HGT NHY of the male of the Sitra Achra, where first the gold came out in him—Gevura, left—sucking out illumination of Hochma from the left of the Nukva, and then the gold was included in the dark and mingled with it, and his Gevura ended. This is the rule that all of his Sefirot are regarded as darkness.

431) That darkness in Gevura expanded to the right and to the left. From those two sides, a single color—that of silver—came out, Hesed in it, which does not illuminate. That silver color expanded and covered the darkness, mingling with it, and the darkness and silver mingled in one another, and it descended in order to be corrected for its Hesed.

Hesed de Sitra Achra differs from the Sefira Hesed de Kedusha, called “silver,” in that the Sefira Hesed de Kedusha is all right, but Hesed de ZA consists of left, as well, for the core of the Sitra Achra is left. The darkness expanded first to the right and to the left, and from the mingling of both, silver came out, Hesed de Sitra Achra. This is why it is silver that does not illuminate, for there is no illumination of Hassadim in it, as it is included with left and there is no illumination of Hochma in it, as it is included with the right. And once it was included and mingled with the darkness, it was established as Hesed de Sitra Achra.

432) The darkness expanded from Hesed, the silver color, becoming two darknesses—on the right and on the left—standing at the beginning of the black. From there, a bronze color expanded—Tifferet de Sitra Achra.

Tifferet de Sitra Achra came out from the right and from the left like Tifferet de Kedusha. It became two darknesses—on the right and on the left—standing at the beginning of the black. From there, a bronze color expanded, since Tifferet de Sitra Achra was made of two darknesses, right and left. The Dinim de Malchut de Midat ha Din, included in the male of the Sitra Achra, stand in this Tifferet, since Tifferet includes the whole of the Partzuf.

Moreover, HG are considered inclusion with upper ones, in whom these Dinim have not been disclosed. The first time that those Dinim appeared, they were only a beginning, a shadow. They were not apparent in him. He became two darknesses—on the right and on the left—standing at the beginning of the color black, since the colors of Malchut de Midat ha Din is black. But here it is the beginning of this black color, and is still not apparent in him.

433) From Tifferet, the darkness spreads down to Malchut and persists. Then one black color comes out, having the appearance of iron. This is the completion of the disclosure of Malchut de Midat ha Din in the Sitra Achra, who is called “death.” All of it is in darkness, for the Sitra Achra is built primarily in the dark.

434) From between two pillars, NH de Sitra Achra, a single pillar comes out, darkness in the dark, in which there are two kinds of darkness of Egypt. The colors gold, silver, and bronze are seen in it because it is Yesod, which includes the five Sefirot HGT NH. This is a foreskin because Yesod de Sitra Achra is a foreskin, that the male leads the female to mate and become one.

435) Those seven degrees are in seven great and known degrees. The first degree is the degree that stands in the dark. The darkness rises inside the hiding place of the smoke of the fire, included in the color of smoke and in the black color. Those three colors differ in several ways, twisting in the twists of the world, to punish them.

The essence of the Sitra Achra is darkness. But when the darkness executes punishments on people below, it hides in the three colors, and the Din acts according to the matter. Smoke is male Dinim mixed with female Dinim. Fire is female Dinim gripped to Bina, as in the mitigation of Malchut in Bina. And black is female Dinim in and of herself, which is the harsh Midat ha Din. That first degree is the Rosh of the Sitra Achra.

436) This color of smoke comes down to the world in several manners. It expands in the world and incites spirits of people, bringing them into anger, deflecting their ways so they will strengthen in their anger. This is why it is written, “There shall be no strange god within you, nor will you bow before a foreign god.” “There shall be no strange god within you” is the male of the Sitra Achra. “Nor will you bow before a foreign god” is the female of the Sitra Achra. This smoke is the anger that rules and strengthens in the world. It permeates people and attacks them to harm them.

437) The color of fire comes down to the world in several Behinot: to harm, to kill, to shed blood, and to destroy people. It is written about it, “Come with us, let us lie in wait for blood, let us lurk for the innocent without cause,” since there are those who shed blood without cause and kill for nothing, and there are those who shed blood and kill in war. One is from the side of the male of the Sitra Achra, and one is from the side of the female of the Sitra Achra. The male side sheds blood for nothing; the female side by making wars, so they will kill one another. And all the wars and killings come from the side of that female.

438) The black color comes down to the world to be appointed over all the wounded and dead, and the seizing of bodies for the prison, the hanged, and the suffocating, to always harm people. The three colors—smoke, fire, and black—spread into several Behinot in the world, spreading inside the people in the world.

439) The smoke color that comes down to the world is the first color, coming out from the point that is sunken in the shadow, the Dinim de Nukva in it, SAM who rides a camel. That smoke color is called “the great Katzpiel,” from that anger of people who strengthen their hearts with anger. This is why he is called Katzpiel, the Ketzef [anger/wrath] of the El [God].

440) 1,600 regiments of sabotaging angels are appointed under Katzpiel. They are the anger that appears in people’s bodies, for there is anger that rules in the world to execute Din, governing and entering people’s bodies, who are angered by this anger. This is the foundation of all the other harmful colors, for by it, a construction for doing harm is made, since that smoke comes out of the irritation of the upper, blazing fire, and this is the first of that fire.

441) Four irritations divide from that irritation. The first one is called “the irritation that irritates people’s hearts.” It descends and goes and incites people, who become irritated in their anger. It is that which extends the saboteur of the world.

442) The second irritation that comes down to the world and spreads to all sides is called “hate.” Once it enters a person, it is called “a silent saboteur,” “the silent irritation.” It participates in the place of the female. The silent irritation that stands diagonally is the harshest of all because it is like the serpent, which is always silent but in the end kills.

443) The third irritation is opposite from the first irritation because it gradually strengthens and is not silent, but appears. And the more it appears, the more it breaks. It is called “the broken irritation.”

444) The fourth irritation is strong at first, and broken in the end. For this reason, it is opposite from the previous irritation, and is the most broken. This is why everything is in the first degree.

The smoke is two Dinim that conjoin, male Dinim—darkness—with female Dinim—disclosure of the harsh Malchut de Midat ha Din. These two kinds contradict one another because the darkness extends from the left line before it conjoins with the right, Hochma without Hassadim, and Hochma cannot illuminate without Hassadim. This is why the darkness extends from there. These Dinim are considered drawn from the wholeness, from disclosure of illumination of Hochma. And they are called “male Dinim” because a male indicates wholeness.

However, the Dinim of the disclosure of Malchut de Midat ha Din in the Partzuf, where there is the force of the Tzimtzum [restriction], appearing that the Partzuf is unfit for reception of illumination of Hochma due to the Tzimtzum, these Dinim break the Partzuf from GAR and bring it to VAK. This is why they are called “female Dinim.” Thus, the two kinds of Dinim included in the smoke contradict one another.

This is why it was said, “The smoke color that comes down to the world is the first color, coming out from the point that is sunken in the shadow,” since when it mingles in the darkness of the Dinim of the point of Midat ha Din, the darkness is called “shadow.” At first, the Dinim of the point of Midat ha Din are not apparent in it; they are only a shadow in it. But when they reappear many times, the form of the Din appears in full, enough to chase the lights away from the Partzuf, and then she is called “death.”

The color of smoke comes out from the shadow, and from the point that is sunken in it. And because those two kinds of Dinim contradict one another, irritation appears in the Partzuf, since they struggle with one another, since the female Dinim wish to remove the wholeness of GAR from him, and the male Dinim rebel against them because of it, wishing to revoke them from the Partzuf. Due to the struggling and the great wrath that appears in the colors of smoke, it is called Katzpiel, from the word Ketzef [anger/wrath]. It was said that people’s anger comes from that, since that anger and irritation from the color of smoke descend into those who cling to the Sitra Achra, and they are always angry and furious.

Four irritations divide from that irritation. They go through four discernments from the time of Malchut de Midat ha Din’s first disclosure as a shadow until she is completely disclosed as death. The first irritation, the smoke color while it is a shadow, is when the female Dinim appear for the first time. At that time it is called “irritation,” as the irritation and anger appear from the male Dinim over the female Dinim. It is all the more so in the first disclosure of the female Dinim, while there is still no impression in them. The male Dinim were irritated in great anger over the mingling of these Dinim of the female.

The second irritation is when it enters a person. It is called “silent saboteur” because once the female Dinim appeared for the first time, to sabotage the male Dinim, but could not, they came in the second state, being silent and no longer struggling with one another. However, hatred between them was felt. This is the irritation of silence, which stands diagonally. Through the irritation in the hatred only, without the struggling, it became possible for Dinim to ascend to Bina for mitigation in the diagonal.

The third irritation is not silent, but disclosed. The male Dinim awoke to struggle with the female Dinim once more, and the more it appears, the more it breaks, for through the struggling, the Dinim of Malchut de Midat ha Din reappeared until they obtained a sufficient amount to break the male Dinim, to chase away the lights of Hochma in them. But not entirely, since each time the male Dinim regained strength. It is called “broken irritation,” for each time, the irritation caused a breakage.

The fourth irritation is strong in the beginning and broken in the end. In the beginning, there was a hard struggle between the two kinds of Dinim. But in the end, the female Dinim prevail and break the Partzuf, meaning the form of Malchut of the harsh Midat ha Din, called “death,” is completed and there is no more struggling there. Two kinds of Dinim are left in her: female Dinim, which were completed in her, as well as the Dinim of darkness, which lost their completeness due to the prevailing of the female Dinim.

This is why it was said that this irritation is the most broken of all, for in the first three states, the darkness was in the completeness of illumination of Hochma from the left line. But in the fourth state, not only were the female Dinim completed in it, but the completeness of the darkness was cancelled, too, and it was broken from both sides. And since the smoke consists of these four states of irritation, it follows that everything is in the first degree, the smoke.

445) After he explained the Rosh de Sitra Achra, the first degree, now he explains the second degree, Hesed de Sitra Achra, emerging from the darkness of the Rosh. It is the color of darkness, although it is Hesed and the degree of “right.” It is darkness, too, for all the Sefirot de Sitra Achra come from darkness.

446) There are 300 Behinot in this degree, dividing from one another. It is the right hand, and there are three knots in it. Each knot consists of 100, thus 300. Although they differ from one another, stronger than one another, they are all included in one another. Therefore, all the degrees on this side know how to harm.

447) From here come all those saboteurs that roam the world and execute Din openly for hidden deeds that were done in darkness, in concealment. They roam the world and execute Din in them openly. For this reason, all who roam the world and execute Din openly are all against people, always ready to avenge those hidden sins. And those who are called “rant and rave” join them and execute Din on people. This is done in the world by those litigants of the second degree.

448) This degree stands in darkness and in fire, which are one. From this degree, several strong degrees divide, standing under one firmament, called “black color,” Dinim de Malchut de Midat ha Din. The third degree, Gevura de Sitra Achra, is a firmament that spreads over all those red degrees, which are Dinim from Malchut that is mitigated in Bina. The two degrees, second and third, are called “arms.” The second degree is the right arm, Hesed, and the third degree is the left arm, Gevura.

449) Below those two arms, degrees expand downward until they reach the black firmament. Even the degrees of the left arm, the red ones, expand to the black firmament, since those on the second degree, the right arm, come out from the black firmament and roam the world. Therefore, they take with them the degrees of the third degree, as well, being the left arm.

450) Those on the right, the second degree, divide into three Behinot, three knots in the right arm. Those on the left, the third degree, divide into three Behinot, which are three other knots in the left arm.

451) The first knot on the right arm stands up, in the joint that is connected to the shoulder. Smoke that is dark with irritation connects to it. There are three dark colors in this knot, which differ from one another, and mingle with one another. That knot is bent and does not expand, except in certain times. It is called “fume.”

452) This knot stands in its irritation and does not subside, except when Israel offer sacrifices below, for then the irritation subsides and surrenders below, its irritation wanes, and it cannot rule and strengthen. When this one wanes, the other knot, in the middle of the arm, also cannot journey and lead.

453) The second knot of the right hand is called “rage.” It travels from place to place and leads all the other knots, which are all strengthened by this knot. It brings every sorrow in the world when it joins to embrace the Nukva, for then every sorrow, every pressure, and every plight come down to the world, since the male and the female cannot rule without each other, and all the degrees are given to the Nukva de Sitra Achra to rule and to incite the world. Had they not ridden one atop the other, conjoining in one another, they would not have been able to rule.

454) When Adam HaRishon was in the Garden of Eden to engage in the work of his Master, SAM and all the degrees in him came down and he was riding the evil serpent, his Nukva, to deflect them, since the serpent that stood under SAM was cunning in inciting people and seducing them. Hence, the male gives strength and the female does craft in the world—seducing and deflecting. One without the other, they would not be able to govern.

455) For this reason, when the middle knot of the arm connects to the Nukva, Dinim and every pressure come down to the world. And when it does not strengthen and does not travel, everything breaks and surrenders, for they cannot rule. For this reason, everything breaks and surrenders in the offerings below, and Malchut de Kedusha rises to be crowned above, to be blessed by the upper depth, Bina, who illuminates to every face.

456) The third knot of the right arm is the strongest. It is called “plight,” because from it comes the domination to instill pressure and to cause people troubles. There are three knots—fume, rage, plight—on the right arm, the second degree.

457) When the three knots in the left hand, the third degree, strengthen together, it is called “left,” a delegation of evil angels. This is because from that left, all the evil angels that emerge from the side below are sent down and take strength. All this comes out from the second and third degrees, since the second degree is the right hand, and the third degree is the left hand.

458) The fourth degree of the Sitra Achra stands inside the twisting of the irritation, the color of fire. It is called “middle,” which is the Guf, Tifferet, standing in the middle, between the two arms, HG. There is a blazing fire here, blazing in the red color like a rose. From here comes the power that descends to attack and to shed blood, since this degree gives permission and dominion below in the world to attack and to shed blood. This degree is a fountain for the Nukva, since the Nukva needs a male like the body needs a soul. The soul does not do crafts, but rather the body. Hence, each power and each mighty deed comes out of this degree, the male, to attack and to perform crafts in the world, to harm, like a female who always receives from the male.

459) At each degree and in each knot there are appointees and regiments of saboteurs that are led by them. All of them are below, in the world, the hosts of the Nukva de Sitra Achra. They all have a degree above, and they are led by it.

460) As there are palaces of the Nukva on the upper side, of Kedusha, toward the upper degrees of the male, to be included in one another, likewise, below in the Sitra Achra, opposite the Kedusha, there are degrees in the male toward the palaces of the Nukva, to be included in one another.

461) In the fourth degree are evil Dinim, to come down, to be given into those saboteurs who make an evil and strong Din on the wicked. From there they suckle their strength to attack and to complete the Din that they execute. For this reason, all those degrees are included in them, in all those lower palaces on the side of the Nukva below. Happy are the righteous who stray from that path and follow the fear of the Creator, to be sanctified in the sanctity of their Master. Happy are they in this world and in the next world.

462) The fifth degree divides into two degrees—right and left—which are called shins, NH. They catch up to chase and to harm because here is the chasing power of all the diseases and all the evil that chases the wicked. When this Din approaches, it is as it is written, “The runners went forth in haste.” Those who run below, to run and to harm, are called “chasers.” It is written about it, “Our pursuers were swifter than the eagles of the heaven.”

463) This degree divides into right and left. Three ties are to the right, and three ties are to the left, since there are three ties in each leg, as in the hands. Those ties in the legs, and those ties in the hands, all look behind, since those upper holy ties all look ahead to the Guf, as it is written, “And all their rears turned inward,” while those in the Sitra Achra look behind, from the Guf outward.

464) What is the difference between the ties of Kedusha and the ties of the Sitra Achra? The upper, holy ties are on the side of man, and all their rears turn inwards. The ties of the Sitra Achra are in their middle, the second tie in each, and they all look back, on the side of the beast. For this reason, all their rears are turned backward, as it is written, “Man and beast You save, O Lord,” one on the side of man, and one on the side of the beast. The offering rises in the form of man and beast.

465) The first tie is from the legs of the Sitra Achra, in which the color “darkness” stands inside the mist, like one who grows in a curse under a rock that stands on it so it does not grow. Likewise, the tie is poised to harm the worthy, in whom there are merits, and who have no ancestral merit by which to be strengthened and protected. It is like a plant growing under a rock: it does not grow, for this plant grows in a curse.

466) The other ties are from the legs of the Sitra Achra, who chase the wicked who have previously deflected. They chase them, and those in whom an inscription for recognizing is seen, since all those who should be punished, an angel—a holy messenger from the side of Gevura—comes down and writes an inscription in them, which is recognized above by the litigants. When the inscription is known to them, those who deserve disease are stricken with disease, and those who deserve pain and other punishments are affected accordingly. They see everything in that inscription.

467) For this reason, those ties all stand back and kick those who kick their master, and all those who deserve to be kicked, except for the righteous and pious, since they have ancestral merit and diseases chase them. Those ties do not control them and the illnesses do not come upon them from that side.

468) From where do the illnesses come upon them? It is written, “The Lord wishes to oppress him.” He wishes to strike him and to give him illnesses, to reward him with the next world. But they do not come from the Sitra Achra. Those are called “pains of love,” and it all amounts to the weight of one holiness.

469) The sixth degree is Yesod de Sitra Achra. It is called “foreskin” because it suckles from that side. This is the Boa serpent, the male, nursing the Slant serpent, his female. All the degrees that cling to one another on that side are called “unripe fruit” of the foreskin.

470) As long as not all the trees that were planted in the earth strike root, there is a spirit over them from the side of that foreskin. This is why it is written, “You shall count its fruit as forbidden [foreskin]; three years shall it be forbidden to you; it shall not be eaten,” since the love of Israel is always with the Creator, and He removed them from all the bad ways and bad sides that defile, to cling to the side of Kedusha. Happy are they in this world, and happy are they in the next world.

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414) In the beginning, in the tabernacle that Moses made, he established it in the upper degree that he stood in—the degree of ZA. In the Temple that Solomon made, he established it in the river that comes out of Eden, which is domestic peace, Yesod, and is the contentment of the house, Malchut. Hence, in the tabernacle there is proximity of fondness in the Guf [body], Tifferet, Moses’ degree, in which there is proximity of fondness and not of rest. This is why the tabernacle would be taken along on journeys. When Solomon came and established the Temple, it was established in the fondness of rest. This is why it is written about Solomon, “He will be a man of rest.”

Moses established the tabernacle in VAK, HGT NHY of lights and HBD HGT de Kelim. This is why it is considered that the correction is from ZA, from his Tifferet, and not from his Yesod, since Malchut, the tabernacle, lacks NHY de Kelim. This is why the tabernacle was taken on journeys, like the animals and the Ophanim of ZA. But in Solomon’s days, the NHY de Kelim de Malchut were already corrected, hence she received from Yesod de ZA, from the river that comes out of Eden, and then her own essence was revealed—that her animals and Ophanim are at rest.

415) This is why Moses erected in the degree of Tifferet, and Solomon erected in the degree of Yesod. And the form of one is in the other—the form of Tifferet in Yesod, as it is written, “These are the generations of Jacob Joseph,” for the form of Jacob, Tifferet, is similar to the form of Joseph, Yesod.

416) The beginning that Moses began to correct in the place of Kedusha is that he established the rising of the point that stands in the middle, Malchut, which was dark and sunken in its place, unseen, and does not illuminate at all. First, he established that point which sunk in its place, and then corrected all the others, which are the structure of that point.

417) Had that point, Malchut, not been corrected first, all that expanded from her would have been unable to be corrected. And once that point had been established and illuminated, the rest of the corrections were corrected, and it settled in its place. This is why it is first written, “And Moses established the tabernacle,” which is the point that was dark and sunken in its place, and then, “And placed its bases,” which are the bases from here and from here, from all the sides of the tabernacle. They added up to 100, and all were divided to their places to the sides of the tabernacle, as it is written, “One hundred bases for the hundred talents, a talent for a base.”

418) Rising is not written in regard to those bases, but “And placed,” because it is placing, on which to put the boards, since there are lower and higher one atop the other. This is why “placing” is written in regard to them.

419) When that point was established, the other side sank. However, it was not at all annihilated. But in the future, it will be obliterated from the world. And here this was erected, and that one sank—the Sitra Achra.

420) Then the side of Kedusha began to strengthen. And when those bases were placed, all the bases of the Sitra Achra sank and entered the hole of the great deep, for because the side of upper Kedusha rose, and its portion ascended, the other side sank and went into the hole of the deep, as when one rises, the other sinks.

421) And had Israel not sinned, the Sitra Achra would have been unable to rule the world. Afterwards they sinned, and also drew over them the Sitra Achra as before. Since that day, there has been no counsel against the Sitra Achra, except to give her a portion of everything—of the sacrifices, the oils, and the offerings. This is why the offering is burned in the fire entirely, to surrender that side and to raise the side of Kedusha. And because Moses established the place of Kedusha, the place of Tuma’a sank.

422) Moses erected the side of Kedusha. The other side, of Tuma’a, sank. He placed the bases on the side of Kedusha, and the side of Tuma’a weakened. He placed the boards on the side of Kedusha, and the other side, of Tuma’a, surrendered. Afterwards, “And put in its bars.”

423) Afterwards it is written “established” again so that the beginning and the end will be in establishing. This is why he begins with establishing and ends with establishing, for establishing is required in both, in the beginning and in the end, since the establishing in the beginning is for the Sitra Achra to weaken. In the end, it is establishing to the side of Kedusha, to exist and to rise up, to be one connection as it should. This is so because each time the Kedusha governs and rises, the Tuma’a is lowered and descends.

Rising means GAR. There are two kinds of establishing for Malchut: 1) when she was in the two great lights; 2) after she diminished and was rebuilt from the Chazeh and below.

This is why it writes “established” twice: the first establishing is considered GAR de VAK, and the second establishing was not yet in the tabernacle in actual GAR, but VAK de GAR.

The first establishing—the establishing in the two great lights—came to weaken the Sitra Achra, for she could not exist in that state. It is establishing to the side of Kedusha, to exist and to rise up, which is the second establishing, when she was rebuilt in order to rise up to ZA and to cling to him, for then she can exist.

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405) “When they went, they went, and when they stood, they stood.” “When they went”—the animals, when the animals go, the Ophanim will go. Hence, “When they went, they went, and when they stood, they stood,” since all the journeys of the Ophanim are in the journeys of the animals. Their existence is not in their own place, but depends entirely on the animals. The animals and the Ophanim go together.

406) 24 lintels—the hollows of the openings of the upper guards—are within a lintel that is on the east. That opening is guarded by 24 guards, hidden within the power of the flame that surrounds and encircles inside the lintel on the east. A lintel means a hollow.

407) There are 24 bases under them, and 24 pillars stand on the bases. Those are the ones who always stand and never fly in the air like the others. They are called “standing,” as it is written, “And I will give you access among these that stand.” Those are the pillars that stand on those bases, turning in them, to exist in their places.

The four animals from Chazeh de ZA and above have 12 Panim [face/faces] to them. This is because although there are Panim of a man in each, still, all her Malchuts from Chazeh and above are considered HGT de Malchut: lion, ox, and eagle. Malchut herself, from Chazeh down, is missing there. Thus, there are four animals—ox, eagle, lion, and man—and in each there are only HGT, from Chazeh and above: lion, ox, and eagle, which are 12 Panim. However, the same 12 Behinot exist from Chazeh and below, as well, though they are only ox, eagle, lion, and man that have an outline of a man’s face, which is the Nun of SHANAN [acronym for Shor (ox), Nesher (eagle), Arieh (lion), and Nun should have been Adam (man)], and not the actual Panim of a man. These are the 12 in Malchut, and they are called Ophanim.

Those two times 12 in ZA and in Malchut are included in one another, becoming 24. Hence, there are 24 Behinot in ZA, and 24 Behinot in Malchut, animals and Ophanim in ZA, and animals and Ophanim in Malchut. Also, only the animals in ZA consist of 24, and only the Ophanim consist of 24. It is likewise with the animals and Ophanim in Malchut. Those animals and Ophanim are also called “Pillars and bases,” where pillars are animals, and the bases are Ophanim. They are also called “lintels and guards,” where lintels are bases and Ophanim, and guards are pillars and animals. It is so because the lintels are hollows and the guards are in them, like the pillar stakes inside the hollows of the bases.

It was said, 24 lintels—the hollows of the openings of the upper guards—are within a lintel that is on the east,” in ZA, who is the east. It is so because the lintel consists of HG TM, in each of which are HGT, which are 12. When included with the 12 in Malchut, they are 24. It was said, “That opening is guarded by 24 guards, hidden within the power of the flame that surrounds and encircles inside the lintel on the east.” The lintel is bases, the forces of Din that appear on the left line. This is why it calls it here “The power of the flame,” for the guards, the pillars, are hidden from ZA in the flame on the east. This is why he explained the 24 pillars and 24 bases of ZA, and now he explains the 24 pillars and 24 bases of Malchut.

Below the pillars and the bases of ZA there are also 24 bases, and 24 pillars stand on the bases, just as in ZA, since they are included in one another. But the difference is that the pillars and bases of ZA, which are the lintels and the guards, fly in the air—flying and traveling by the order of three lines in three places: in the entrance of the Yod in the Ohr [light] instead of the Holam, making it Avir [air], and in the exit of the Yod from the Avir in the place of the Shuruk. But the pillars and bases of Malchut do not fly in the air because Malchut does not do any work, but receives the three lines in ZA. Hence, they are at rest in her, standing.

Yet, this does not mean that the pillars and the bases, the animals and the Ophanim in Malchut are always standing in her. Rather, there are two states in Malchut:

1. Malchut in VAK, when HGT NHY de ZA illuminate in her. At that time her animals and Ophanim, which are animals and Ophanim de ZA, are regarded as flying in the air as in ZA.
2. Malchut in the state of the seventh day, when she obtains NHY de Kelim and GAR of lights until she dresses upper Ima. At that time she illuminates from upper Ima by herself, and her pillars and bases are at rest, not flying in the air like the pillars and bases of ZA. Here he is speaking of the second state of ZA.

The distinction between lintels and guards explains the difference between the tabernacle that Moses, ZA, did, and the Temple that Solomon, Malchut, built. The tabernacle is VAK de Malchut, and Moses built it with his VAK, HGT NHY de ZA. This is why the pillars and the bases in the tabernacle are not at rest, but are taken apart in each journey and reassembled at each stop, as do the animals and the Ophanim of ZA, who travel from place to place. But the Temple that Solomon built was in GAR, as on the Sabbath, when her pillars and bases stand in everlasting rest, since then her own Behina illuminated in a clothing for upper Ima. At that time, Solomon, Malchut, is called “a man of rest.”

408) When those pillars stand in their places, all the rulers that stand on them, the guards in ZA, hover and fly throughout the world and watch with the eyes. Those who listen to the voices raise words above, as it is written, “For a bird of the sky will carry the sound.” For this reason, those bases always exist. They divide into seeing, meaning Hochma, and hearing a sound, which is Hassadim. Some of them are dominated by Hassadim, and some are dominated by the Hochma.

409) It is written, “When they went, they went,” meaning when the animals went. “And when they were lifted up from the earth, the Ophanim were lifted up beside them.” As the animals journey and rise, so do the Ophanim. “For the spirit of the animal is in the Ophanim,” meaning the spirit of holiness, Malchut, blowing and striking all the Ophanim so they will go. It follows that anyone who is at a high degree carries the one who carries him. The ark carried those who carried it, and here too, the animals were carrying the Ophanim.

410) Why is it written, “The spirit of the animal was in the Ophanim, and not “The spirit of the animals”? And where does it imply that the animals were carrying the Ophanim? Also, animal means four animals, since it is on the right side and on the left side, on the front side, and in the rear. That is, four Sefirot HG TM in the animals, which are right, left, front, and back, considered four animals. This is why it is an animal, and this is the four animals, which are the same.

411) It is written, “This is the animal that I saw beneath the God of Israel by the river Chebar.” This is the squared animal to the four sides of the world, HG TM, and it is the chair, Malchut, for the form of man, ZA, who is HaVaYaH filled with Alephs, as it is written, “And on the image of the chair, an image resembling a man atop it from above.” It is all for the high, holy, and hidden degree, called “the God of Israel,” Bina. “This is the animal that I saw,” meaning Malchut, on which ZA, man, was riding, and both under the God of Israel, Bina.

412) “This is the animal,” the animal below, Malchut, standing under all the upper, holy animals, HGTM de ZA, man, since there are superior animals one atop the other; the upper animals of ZA atop the animals of Malchut. The throne under the God of Israel is the form of Jacob, ZA, a throne for Bina, who is called “the God of Israel.” The lower throne, under ZA, is the form of David, Malchut, squared to the four sides of the world. For this reason, a spirit comes out from above, from Bina, emerging and drawn from degree to degree, from Bina to ZA, and from ZA to Malchut until it strikes those lower ones below, in BYA. That spirit leads everything and corrects the corrections of everything to be corrected.

413) In that very way it was established below in the tabernacle. It is written above, “For the spirit of the animal was in the Ophanim.” And it is written, “Wherever the spirit was about to go, they would go.” And below it is written, “And Moses established the tabernacle, becoming a spirit for the degree below, the tabernacle, in the form of the upper spirit. It is written about it, “This is the animal that I saw beneath the God of Israel,” as from this animal, a spirit comes out to correct everything. Moses is the animal that gives the spirit below in the tabernacle, to correct everything. This is why it is written, “And arose,” “And gave,” “And placed,” for in all there is the spirit to correct everything.

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402) It is written, “Do not rejoice over me, my enemy. Though I have fallen, I shall rise.” “My enemy” is the wicked Malchut, the enemy of the holy Malchut. This verse was said by the Assembly of Israel, the holy Malchut. “Do not rejoice over me, my enemy. Though I have fallen, I shall rise.” But when the other, wicked Malchut, falls, she will never rise again. But as for the Assembly of Israel, even if she falls, she will rise, and she has risen many times, as it is written, “Though I have fallen, I shall rise.”

403) Several times did the Assembly of Israel fall in exile, dwelling among those enemies, and the rest of the idol-worshipping nations rose up against Israel to obliterate them from the world, as it is written, “They devise a cunning secret against Your people.” It is also written, “For they have conspired together with one heart.” “They said, ‘Come, and let us wipe them out as a nation.’” And yet, even though the rest of the nations rose up against them, the Creator did not leave them in their hands, and if they fell, they rose, as it is written, “Though I have fallen, I shall rise,” since the Creator always raises her.

404) When the Creator raises the Assembly of Israel, Malchut, from the dust of exile, and she departs from it, she will say, “Do not rejoice over me, my enemy. Though I have fallen, I shall rise.” Though I have fallen in exile and my children were enslaved, I have risen at this time. For this reason, when Moses brought Israel out of Egypt, when the Creator worked all those miracles and mighty deeds for them, then, “And Moses established the tabernacle,” since by Moses, ZA, the tabernacle—Malchut—was erected every time.

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370) When the Temple was built and made, the Sitra Achra surrendered and parted from the world. When he parted from the world, and the tabernacle was built by Moses, it was established above and below, as it is written, “And Moses established the tabernacle,” Malchut. “Established,” so it would rise up. What was low, he erected, as though lifting one who was fallen, as it is written, “In the future, I will raise up the fallen Sukkah [Tabernacles Feast booth] of David.”

371) It is written, “She has fallen, she will not rise again—the virgin of Israel.” “She will not rise again,” but she did rise at another time; she rose by herself, the Creator did not raise her. In the exile in Egypt, the Creator raised her, working several miracles to raise her. In the exile in Babylon, the Creator did not raise her, as He did not work miracles for them, which caused the sin. Rather, Malchut rose by herself and the children of the exile went up to Jerusalem as though they had no redemption and the craving of the Creator was not on them, for it caused the sin of foreign women.

372) Hence, the Creator did not establish the Assembly of Israel or work miracles and mighty deeds for her as it should be at the time they returned from Babylon. But of the future, it is written, “She will not rise again,” meaning she will not rise again by herself, as after the exile in Babylon. Rather, the Creator will raise her, as it is written, “I will raise the fallen Sukkah of David.” It is also write, “And David, their king, which I will rise up for them.” And this is why it is written here, “And Moses established the tabernacle,” when the Creator established the tabernacle, for Moses is a Merkava for ZA. And as Moses established the tabernacle below, the Creator established the tabernacle, Malchut, above.

373) When Moses established the tabernacle, another tabernacle was established along with it, Malchut. And the upper tabernacle, Bina, establishes and supports everything. This is so because the upper tabernacle is hidden and concealed above, and the tabernacle of Malchut was established over the tabernacle below, which Moses did, and stands on it through the upper tabernacle, Bina. As the tabernacle below was established by Moses, Malchut was established by the degree of Moses, ZA, above, as it is written, “And Moses established the tabernacle. Et [the] indicates that two tabernacles were established in Moses: the tabernacle below, and the tabernacle above, Malchut, who was also established by the degree of Moses, ZA.

374) What is, “And Moses established”? After all, not everything was corrected yet, since afterwards it is written, “And [Moses] placed its bases,” and there is establishing only after everything has been completed, and one organ went into another. Thus, what is, “And [Moses] established”? Moses established the tabernacle in three sides. It is written, “And Moses established the tabernacle,” the middle line, which is called Moses. “And [Moses] placed its bases” is the left line, for “Its bases” is Din, which is applied on the left. “And [Moses] set up its boards” is the right line. Moses erected the tabernacle in these three sides, the tabernacle, Malchut, rose, and the Sitra Achra surrendered. Hence, when Moses erected that side of Kedusha, the other side, of Tuma’a, surrendered. This is why Moses established it and none other.

375) “And [Moses] placed its bases.” At that time, SAM was shaken off his place, along with 40 Merkavot that were with him, and he fled 400 parasangs into the concealment of the hole in the dust. Moses brought those bases, and that side strengthened. Then those bases of the Sitra Achra fell and grew weaker.

There is disclosure of Hochma only when the Dinim of the left line appear. These are the Dinim of the wicked, who cling to the left line without right and extend the Hochma from above downward, as do SAM and the whole side of Tuma’a. The correction of these Dinim, so they would be revealed, is the bases that Moses placed. Hence, when Moses placed the bases, SAM and his entire sect fled for fear of those Dinim, for they no longer had the strength to incite people to clinging only to the left line, as is their way, due to the punishments and the Dinim that appeared to those wicked.

The 40 Merkavot with SAM are his HG TM, each of which comprises 10, extending from the left line without right. And the 400 parasangs is the boundary of Kedusha, which are HB TM from Bina, each of which comprises 100.

376) “On that day, I will raise up the fallen Sukkah of David.” On that day,” in the day when the Creator executes Din in the world and commands the wicked in the world according to their deeds. It is so because the Assembly of Israel will not rise from the dust, illumination of Hochma, while those wicked are standing in the world. First it was written, “All the sinners of My people shall die by the sword, who say, ‘The evil shall not overtake nor confront us,’” meaning when their Dinim and punishments appear. And then it is written, “On that day, I will raise up the fallen Sukkah of David,” through illumination of Hochma, called “raising,” for by the disclosure of the Dinim of the wicked, the illumination of Hochma appears.

377) It is written, “All the sinners of My people shall die by the sword,” for then the breakage that they caused in Israel through the illumination of Hochma will be corrected. This is why it is written, “And [I will] close up its breaches, and I will raise up its ruins,” the ruins of David’s Sukkah, for when the wicked Malchut strengthens in the world, the holy Malchut weakens, and David’s Sukkah destroys its construction. This is why it is written, “And I will raise up its ruins.”

378) When the Tuma’a strengthens, the Kedusha weakens. One is full and one is desolate. This is why until that day, the wicked Malchut will strengthen, and on that day, the Creator will strengthen and establish her into the holy Malchut. This is why it is written, “And I will raise up its ruins, and I will build it as in the days of old,” as it is written, “And the light of the moon shall be as the light of the sun.”

379) “And Moses established the tabernacle.” With what did he establish it? It is written, “And [Moses] placed its bases,” placing the bases under the boards, on which he would erect, and in which he would turn those hinges of the openings, for these bases beneath them are the foundation and the sustenance on which to turn. It writes “placed” because he fortified and established them by his strength. At that time, the bases of the Sitra Achra were removed.

Hinges are stakes, since he calls two stakes for one board “two hinges.” He calls the boards “openings,” as they are openings for illumination of Hochma from the Malchut, and it is known that illumination of Hochma appears by turning and rolling, when the turning is done inside the stakes, which are Dinim of the left line. By disclosing them, the Hochma appears.

380) It is written, “Remember, O Lord, against the children of Edom the day of Jerusalem; who said, ‘Raze it, raze it down to its foundation.’” For this reason, the Creator is destined to build the foundations of Jerusalem from other foundations, which will rule over everyone. These are sapphires, as it is written, “And I will establish you in sapphires.” These are strong and superior foundations and bases, in which there is no weakness, as in the first, since the rest of the nations could govern the first stones in those foundations because there is no upper illumination in them, as there should be, since their illumination is not theirs, but extends to them from Bina. However, these will illuminate from a high illumination, for they will illuminate because of themselves and will not need the association of Bina, and the illumination sinks into the depths, the Masachim, so the nations will not be able to govern them. These are the sapphires that will illuminate above and below, since at that time, high illumination will be added above and below.

381) The first foundations, which were used prior to the end of correction, will not be cancelled, for it is written, “Behold, I will set your stones in Puch.” “Set,” to correct what is broken. “In Puch,” as it is written, “And she placed Puch in her eyes.” There are stones called Puch, whose color is black, and women paint their eyes with them. This was given to know to the harvesters of the field—those who have already been rewarded with correcting all the corrections of the field, which is Malchut, and are already harvesting the crops of the field, enjoying its fruit.

382) The rest of the nations did not rule over the stones of the bases of Zion and Jerusalem. They did not burn them, nor were they burned, but all were hidden. The Creator hid them. All those bases of the holy house were concealed, and not even one of them was lost. When the Creator reestablishes Jerusalem in its place, the bases of the first stones will return to their places, and no other eye will rule them to see them, except when a person makes his eyes blue with that Puch, and fills his eyes with it. Then he will see all the stones and all the bases of Jerusalem, that they are corrected in their places, and that the rest of the nations did not govern them. And all the other precious stones, and all the stone buildings will be standing erect.

The Masach de Malchut in herself is harsh Din, unfit for extending lights for Israel. Rather, its entire correction is through connection with Bina. And since for herself, she is unfit for lights, when Israel corrupted their works and the connection of Bina was cancelled, the nations could rule over her Masach, by which the house was ruined and Divinity exiled. But in the future, when Malchut herself is corrected, it will appear in retrospect that even prior to the correction, there was no Din and grip for the outer ones in her at all, as it is written, “The stone which the builders loathed has become the cornerstone.”

Then they are rewarded with the end of correction and with seeing it, by putting Puch in his eyes, since the left line, where the Hochma appears, are the eyes. However, as long as there is no Hassadim in them, there is no vision in these eyes, as it is written, “They have eyes, yet will not see,” written about those who cling to that left without right. But through the Masach de Hirik in the middle line, which unites the left with the right, the eyes of the left clothe in Hassadim and obtain the vision. Man’ula, included in the Masach de Hirik, is called Puch, as it corrects and adorns the eyes.

It was said, “And no other eye will rule them to see them,” for although they returned to their place and it became apparent that there is no Din in them at all, the eye will not be able to govern and to see it, except when a man makes his eyes blue with that Puch. Only the righteous receive the illumination of the Masach de Hirik in the middle line, which is the Puch that corrects and adorns the eyes. He fills his eyes with it, complements all the Zivugim that can emerge on the Masach de Hirik, called Puch, and then he will be rewarded with seeing the Masach in Malchut herself, and all the degrees and structures that emerged on that Masach. And he will see that the nations never ruled, but that she had been concealed.

383) At that time, it is written, “For they shall see, eye to eye, when the Lord returns to Zion.” What is “When the Lord returns”? When the rest of the nations governed her, the Creator raised her. But at that time, He will bring her back to her place, as it is written, “When the Lord returns to Zion,” when He returns her to her place.

384) Anything that is hidden from the eye and the eye was not given permission to govern, when the left is without right, the eye cannot rule it, except for one who places blue in his eye, meaning Puch. This is why it is written, “Behold, I will set your stones in Puch.” All those stones from before the correction will exist in their places, and will be bases as before, and the bases of a sapphire will be in another place, around the width and the length, as it is written, “And I will establish you in sapphires.”

385) When the Creator establishes His house, Malchut, it is written about that time, “He will swallow up death forever.” As the angel of death swallowed up the people of the world, so will the angel of death be swallowed.

386) And he will not be swallowed for a set time, as Israel were in exile for a set time. Rather, it is written, “Forever,” for all generations.

387) At that time the Creator will raise the Assembly of Israel, Malchut, and will establish the bases and the sills, and all the ceilings of the house in their correction forever because the Sitra Achra will be swallowed up, and will never rise again. Then it is written, “And He will remove the disgrace of His people from all the earth; for the Lord has spoken.”

388) “And Moses established the tabernacle.” When the bases have been set up and placed in their places, at that time the bases in the place of the Sitra Achra are weakened and removed. This is why it is written, “And [Moses] placed its bases.”

389) When Moses saw wicked SAM before him, heading toward him to slander him, Moses attacked him and tied him before him. He erected the tabernacle and placed its bases, as it is written, “And [Moses] placed its bases.” He placed them strongly, for no other person could govern SAM and place the bases in their place like Moses, since Moses established them with great force.

390) The day when Moses began to establish the tabernacle was the first of Nissan [the 7^th month in the Hebrew calendar], when the force of the Sitra Achra was in the world. It is so because we learn that in the days of Nissan, even when the head of the ox is in the crib, rise up for an ascent and drop the ladder behind you so it does not climb after you to harm you. But on Nissan, Moses began to erect the tabernacle. He saw SAM walking around him to confuse him, and Moses overcame him. And then, “And [Moses] placed its bases.” He started and placed the bases below, and the Creator started and placed the bases above, one opposite the other.

391) On the day when the tabernacle below was established, a holy tabernacle was established above, Malchut. The upper tabernacle, which is hidden and concealed, Bina, elicited lights to every direction, and the worlds illuminated.

392) There are three tabernacles in the writing. It is written, “And on the day that the tabernacle was established, the cloud covered the tabernacle for the tent of the testimony … and in the evening, there was an appearance of fire on the tabernacle, until morning.” There are three tabernacles here. And why is it called “tabernacle” and not “House”?

393) The Creator chose Israel for His lot and portion, and brought them near Him. He made of them certain degrees in this world, the patriarchs, such as above, to perfect all the worlds as one, above and below, as it is written, “The heaven is My throne, and the earth is My footstool,” to perfect above and below into being one.

394) “The heaven is My throne” is the firmament where Jacob is found, a high form of the upper, holy throne, HGT de ZA. “The earth is My footstool” is the firmament where King David is found, Malchut, to enjoy the brightness of the illuminating mirror, ZA. Because he wished to expand further below the upper throne, he said, “My footstool,” Malchut. It is written, “Where is the house that you will build for Me.” This is the Temple. And “Where is My resting place” is the house of the holy of holies below.

395) As long as Israel were walking in the desert, they had a tabernacle, until they arrived at Shiloh and the tabernacle was there. That tabernacle is to extend one in the other and to insert one in the other, to unite one in the other in order to illuminate. However, it is not for rest, for there is no rest except when the Temple was built in the days of King Solomon, since then it is rest above and below, as there is the power of rest, and not traveling from place to place like the tabernacle.

396) This is why there is a tabernacle and there is a house, as it is written, “And I will set My tabernacle among you, and My soul shall not abhor you.” “My tabernacle” means the tabernacles of the Creator, so they would be among Israel, for it is written, “And My soul shall not abhor you.” Thus, the illumination is not so great because He conditioned it on the extent to which “My soul does not abhor you.”

397) What is the difference between a tabernacle and the Temple? A tabernacle is like a king who comes to his loved one and did not bring all his treasures with him, to not be overwhelming, so he comes to him in small hosts. A house is when he brings with him all his hosts and all his multitudes to dwell in that house. The Temple is an abode for everlasting rest, in all the Merkavot, the forms, and the deeds, to compose the deeds below such as above. A tabernacle is in small forms, in lesser works, traveling from place to place, and all is as above.

398) When the Creator commanded the tabernacle to Moses, he could not perceive it until the Creator showed him everything in its form, every single thing. He showed it with white fire, black, red, and green, opposite HG TM, as it is written, “And see and make them after their pattern that is being shown to you in the mountain.” Yet, it was difficult for Moses to grasp them.

399) Even though He showed it to him clearly and explicitly, Moses did not want to do them. Can it be that he did not know how to do, or that he did not have the wisdom? Although Bezalel and Oholiab and all the others did not see the forms as did Moses, it is written, “And Moses saw all the work, and, behold, they had done it.” If those who did see did so, Moses, who saw all the forms on the mountain certainly knew how to make them. However, although Moses removed himself from the work of the tabernacle, everything was in his hands, and everything was done by him, and he is named after it. This is why it is written, “And see and make.”

400) Moses removed himself from the work of the tabernacle and gave his place to another because he wished to reward others, until the Creator told him, “See, I have called by name Bezalel … and Oholiab with him.” And it is written, “And Bezalel and Oholiab shall work, and every wisehearted man.” And if that glory was Moses’, that he would make the tabernacle, it will always be in him. So why did the Creator later command, “And Bezalel and Oholiab shall work”? This means that Moses removed himself from the work, that he wished to reward others.

401) And yet, since he commanded, and it was done on his command, it is considered that he did everything. All the work stands only at the end of the work, and is named after the one who finished it. Hence, “And Moses established the tabernacle,” for all those wisehearted wished to establish it but it did not stand, because of Moses’ glory, until Moses came and erected it. And since he finished the work, it is named after him.

(înapoi la pagina ZOHAR CUPRINS / PEKUDEI – click)

(înapoi la pagina ZOHAR CUPRINS / PEKUDEI – click)

349) It is written, “This is the law of the burnt offering. It is that which goes up on its firewood upon the altar all night.” In the next world, Bina, all will be one. The burnt offering is called “the holy of holies,” after the Dvekut [adhesion] with Bina. This is why Malchut is called “burnt offering,” for it rises and crowns in ZA and in Bina, for everything to be one, in one connection in joy.

350) Because she rises up to ZA and to Bina, it is written, “This is the law of the burnt offering” [Ola means both “burnt offering” and “rising” in Hebrew], which is a male and female together. “This” is the Nukva, “The law” is ZA, who is called Torah [law]. The written Torah is ZA; the oral Torah is Malchut. “Rising” [also “burnt offering”] means rising to the next world, Bina, to connect within her, since Bina is called “the holy of holies.” Also, a burnt offering is the holy of holies, as well.

351) This is why the order of the slaughtering is to the north, the left side, since the oral Torah, Malchut, rises in love only when the north side, left line, from which is her construction, awakens, as it is written, “His left under my arm, and his right shall embrace me.” At that time, she ascends in love and is crowned in the right, the light of Hesed. She connects with the middle line, which unites right and left, and illuminates to all from the holy of holies, Bina. This is out of man, by the will of the priests, the right line, by the singing of the Levites, the left line, and by the prayer of Israel, the middle line.

352) A burnt offering is the holy of holies in the upper spirit that it clothes, since three spirits are tied together in the burnt offering: 1) The bottom spirit is called “the spirit of holiness,” Malchut. 2) The spirit inside, in the middle, is called “the spirit of Hochma and Bina, ZA, who is a son to HB. It is also called “the bottom spirit” in relation to Bina, who is above him. Yet, ZA is called “a spirit coming out of the Shofar” [ram’s horn used as an instrument for making festive sounds on festivals], consisting of fire and water. 3) The uppermost spirit that is hidden in concealment, Bina. In it, all the holy spirits exist, and all the illuminating faces. For this reason, the burnt offering returns to the actual upper spirit.

353) Afterwards, the outer ones suffice with feeding on the beast that is offered, by which to take out and connect the spirit inside the Tuma’a, to bring out the holy sparks in the Sitra Achra through the fat and the oil that they offer. This is why a burnt offering is the holy of holies and is entirely for the high one. There is no food in it for the outer ones.

But the rest of the offerings come to make peace in the whole world, from several Behinot [discernments], and from the litigators in the world, to remove them and illuminate from within the desire, to mitigate them through the offerings. They are called “light [weight] holies” because they are not crowned above in the holy of holies, Bina, and are therefore light holies and are slaughtered anywhere. But a burnt offering, which is the holy of holies, is not like other sacrifices, for all its works are holy.

354) It is written, “And the priest shall put on his linen garment,” special garments for Kedusha. Linen means unique, dedicated to Kedusha. And it is written, “They are holy garments; and he shall bathe his flesh in water, and shall wear them.” The offering is the holy of holies because it ascends entirely and is crowned in the holy of holies, Bina, in one connection. Afterwards, the spirit of Tuma’a that defiles everything is removed and passes away, and does not govern nor comes near the Temple. It is removed from all the sides of Kedusha, and everything remains holy, only in Kedusha.

355) It is written, “You preserve man and beast, O Lord.” This is how it certainly turns out, a man from a man, meaning through Torah and prayer. A breast from the side of the beast is by offering to the altar. This is why it is written, “When any man of you brings an offering.” A man is one whose offering is from Torah and prayer, tying a knot above, in Adam, ZA, in HaVaYaH de MA, which is Adam in Gematria. Afterwards, it is written, “From the beast,” for offering on the altar, which rises up to Malchut, HaVaYaH de BON, which is a beast in Gematria (52). It is all in the matter of man and beast, for an offering of a man and a beast is required, since when the Creator created the world, He made man and beast.

356) It is written, “And the fowl shall fly above the earth.” Yet, are sacrifices made of them, even burnt offerings? Of all the fowls, only turtledoves and nestlings of pigeons are offered. What is permissible in one is forbidden in the other. The red is permissible in turtledoves and forbidden in nestlings of pigeons because nestlings of pigeons are right, and red is forbidden in them, while turtledoves are left, hence red is permitted in them.

357) “And the fowl shall fly above the earth” are the Merkava, Angels Michael and Gabriel, on whom the Malchut rides. They are called “fowl.” The holy spirit, Malchut, rises in them, to rise up to ZA, and they are two, one to the right, and one to the left. “Fowl” is to the right, which is Michael, and “Fly” is to the left, and this is Gabriel. This is why these two fowls, turtledoves and nestlings of pigeons, are offered, to raise the spirit of holiness, Malchut. The left of ZA crowns and nurtures below to the left side of Malchut, and the right to the right, and a woman, Malchut, connects to her husband, ZA, to be one, and all ascend and connect together above and below, and the Creator rises alone and strengthens.

358) The poor, who offers turtledoves and nestlings of pigeons, does not give a portion to nourish the worlds, but to unite above. But above and below, each side connects to its side.

359) The tie of the burnt offering ties to the holy of holies, Bina, to illuminate. To where does the Dvekut of the will of the priests, the Levites, and the Israelis above, in the offering of the sacrifice, rise?

360) Their Dvekut rises up to Ein Sof, since every connection and unity and perfection is to hide and conceal that which is unattainable and unknown, that the desire of all desires is in him, in Ein Sof. Ein Sof is neither about to be known nor to become a Sof [end], nor become a Rosh [head/beginning]. It is also not like the first absence, Keter, which elicited Rosh and Sof. Rosh, the uppermost point, the concealed beginning of everything, stands within the thought, Hochma, since Hochma emerged from Keter, as it is written, “But wisdom, from where shall it be?” He made an end, called “the end of the matter,” Malchut, the end of all the lights. But there, in Ein Sof, there is no end.

361) There are no desires in Ein Sof, nor are there lights or candles, which are lights of Gevura. All the candles and lights in Atzilut depend on Ein Sof, to exist in them. However, it is unattainable. One who is known and unknown, in whom there is knowing but is unknown, is the highest and most concealed desire, called Ein [absence/null] the Sefira Keter. But in Ein Sof, not a word can be said, for there is zero attainment in it.

362) When the uppermost point, Hochma, and the next world, Bina, ascend in their illumination, they know only scent, VAK of illumination of Hochma, and not GAR, as one who smells a fragrance and is perfumed. It is not considered contentment, called “a fragrance,” for it is written, “And I will not smell the savor of your sweet odors.” Thus, “smell” and “fragrance” are two separate things, since a fragrance means the scent of the desire, all those desires of prayer, the desire of singing, and the desire of the priest, which are Adam. Then they all become one will, called “a fragrance,” which means a desire. Then everything becomes connected and illuminates together as it should.

363) By that, the Sitra Achra is given to the hand of the priest, as it is written, “Command Aaron and his sons saying, ‘This is the law of the burnt offering.’” There is no commandment except for idol-worship, Sitra Achra, and here he was allowed to burn the evil thought and remove it from the Kedusha with this desire, which rises up, and with this smoke, and with the burning fats, so they would be removed from the holy. That commandment is in their possession to separate it from the holy through the offering.

It is written, “Command the children of Israel.” Here, too, the meaning of the word “command” relates to the Sitra Achra, for the Sitra Achra was under their authority, for as long as Israel do their Master’s will, the Sitra Achra cannot govern them.

364) This text comes to show and to crown the holy spirit, Malchut, above, and to separate the spirit of Tuma’a and bring it down—the Israelis by will and prayer, and the priests by the work of offering the sacrifice—each according to what befits him.

365) This verse proves what is written about them, “Command Aaron and his sons saying.” “Command” is idol-worship, which is the spirit of Tuma’a. “Saying” is a woman, called “The fear of the Lord,” Malchut. It is all to crown the Malchut and lower the Sitra Achra. The priest is poised to correct everything in man and in beast. Happy are the righteous in this world and in the next world, for they know the ways of Torah, and walk in it in the path of truth. It is written about them, “Lord, by these they will live.” “By these” are the ways of Torah. “Will live” means that they will exist in this world and in the next world.

366) “This is the law of the burnt offering.” “This is the law” is the Assembly of Israel, Malchut. The burnt offering rises and crowns up above to connect up to the place called “the holy of holies,” Bina.

367) “This is the law” is the Assembly of Israel, Malchut. “The burnt offering” is an evil thought that rises over man’s desire to deflect him from the path of truth. It ascends and slanders a person, and must be burned in fire to not let it multiply.

368) This is why it is written, “On its firewood upon the altar all night.” “Night” is the Assembly of Israel, Malchut, which comes to purify a man from that desire. “On its firewood,” since the river of fire is a place to burn all those who are unsustainable, who are flawed by the Sitra Achra, for they are taken through the burning fire and their governance is removed from the world. So he would not rule, it must be “On its firewood upon the altar all night,” and then he surrenders and does not govern.

369) Therefore, when the Sitra Achra surrenders, the Assembly of Israel, the spirit of holiness, Malchut, rises up and is crowned above, since her ascent is when that other force surrenders and parts from her. For this reason, a sacrifice is needed, to separate that side from the spirit of holiness, Malchut, and to give it a portion so that the spirit of holiness would rise up.

(înapoi la pagina ZOHAR CUPRINS / PEKUDEI – click)

(înapoi la pagina ZOHAR CUPRINS / PEKUDEI – click)

338) “And above the firmament that was over their heads, as the appearance of a sapphire stone, was an image of a chair.” This is a firmament that stands over the four animals. When they rise through the Avir [air] that beats them—to elevate the chair, Malchut—they do not raise their heads up to look at Divinity in the chair, due to the firmament that is over them.

339) Because the spirit of the animal, Malchut, beats the animals and the Ophanim [wheels/angels], and through the spirit, all the animals and Ophanim in BYA ascend, as it is written, “And when the animals rose above the earth … the Ophanim would rise beside them.” It is also written, “For the spirit of the animal is in the Ophanim.” Thus, the spirit of the animal, Malchut, elevates all of them.

340) When the Avir of Malchut strikes the four animals, it raises those four animals that live beneath this animal, Malchut, and they elevate the animal until they bring it to the upper brightness, ZA, to Atzilut, as it is written, “Virgins following her, her companions brought to You.” The four animals are called so, and they never move from the animals, the chair, Malchut. They elevate Malchut from below upward to mend the chair, Malchut, in relation to above, ZA, as it is written, “And they carried the ark and it was lifted above the earth.” When Malchut rises up to ZA, and these four animals raise her, it is written, “And they brought the tabernacle to Moses.” Malchut is called “tabernacle,” and Moses, ZA, and the four animals are the ones who bring her.

The four animals are NHYM de Nukva de ZA that fell into Beria upon her diminution. As long as they do not return to her, the Nukva is unfit for Zivug with ZA because when she is devoid of NHYM of the Kelim, which are the four animals, she is devoid of GAR of lights. Also, the ascent of NHYM de Malchut is done by lowering the Malchut from Bina to her place. At that time, Ruach [also “spirit”] comes out of Nukva de ZA and elevates her four Kelim NHYM, the four animals, and then she is fit for a Zivug. It is considered that the four animals that carry the chair, Malchut, complement her for a Zivug with ZA.

When the Ruach de ZA beats the four animals, she raises the four animals below the animal, Nukva de ZA, elevating them and connecting them to her to complement the ten Sefirot of her Kelim. They raise the animal until they bring it to the upper brightness, ZA, where by complementing her ten Sefirot de Kelim, GAR clothe within her and she is fit for a Zivug with ZA. It is considered that the animals raised the Nukva de ZA. And when Malchut rises up, it is written, “And they brought the tabernacle to Moses,” since the four animals bring the tabernacle, Nukva de ZA, to Moses, ZA.

And although the ending Malchut descends from Bina to her place, the Sium [end] that is done by her is still not cancelled. This Sium, which is not cancelled, is called “a firmament.” This is the firmament that stands over the four animals. When they rise, they do not straighten up their heads because the firmament above them, the Sium of Tzimtzum Bet, which was not cancelled, causes that although they rise and connect to the Nukva de ZA, they are still not completely connected in a way that the firmament above their heads is cancelled.

341) “And they brought the tabernacle.” The animals bring Malchut. It is written, “And they carried the ark,” meaning the animals carry Malchut, “To Moses,” as it is written, “An image resembling a man atop it from above,” which is ZA. Moses is called “a man,” as it is written, “My spirit shall not abide in man forever, for he is also flesh,” which is Moses, since “For he is also” has the letters of Moses. This is why the image of a man, Moses, ZA, stands on the chair, Malchut. This is also why it is written, “And above the firmament that was over their heads,” the four animals, “As the appearance of a sapphire stone, was an image of a chair,” Malchut, “And on the image of the chair, an image resembling a man atop it from above,” ZA, HaVaYaH de MA, which is Adam [man] in Gematria (45). This is because the four animals carry and bring Malchut for a Zivug with ZA.

342) “And they brought the tabernacle.” These four animals bring the Malchut when they rise to Atzilut. These are all the organs of the Guf [body], the Sefirot de ZA, all of which are in holy craving, and all are gripped to the tabernacle, Malchut, for the male and female to unite. “And they brought the tabernacle” means bringing the bride, Malchut, to the Huppah [wedding canopy], for a Zivug called Huppah. First, they must raise her and bring her to him, and then he will always come to her.

343) All the righteous that tie the knots of unifications and daily unify the unification of the faith, Malchut, who is called “tabernacle,” raise the chair, Malchut, until they bring her to Moses, ZA. It is written about them, “And they brought the tabernacle to Moses.” And since the righteous connect her with Moses, they gain blessings from the source of life by merit of the ties of unifications that they tie, tying the unification properly. It is written, “And Moses saw all the work,” meaning the unification of everything, and then, “And Moses blessed them,” meaning they gained the blessings from the place where the degree of Moses stands—ZA. These are the sages that do all the holy work because they know how to arrange the holy work through the unifications that they do.

344) Anyone who prays a prayer and ties the unification is looked upon. If the prayer and the knot are proper, he is blessed first, from the place from which all the blessings come, as it is written, “And behold, they had done it; as the Lord had commanded, so they did.” Promptly, “And Moses blessed them.”

345) This is why it is written, “And they brought the tabernacle to Moses, ZA, the landlord, so he would see the correction of the house, Malchut. We should see that her corrections were not given to another to look and to see her—in those concealments and secrets of hers—except for Moses.

346) Therefore, “And they brought the tabernacle to Moses,” meaning the tent and all its tools. When they brought everything to Moses, they brought him organs to fix, each and every one, and to insert one organ in the next, in one another. And when they wished to correct one with the other and insert one in the other, they would not succeed. And when they brought to Moses, he would immediately succeed and each organ would come up and enter its place, as it is written, “And Moses established the tabernacle.”

347) When Moses began to erect the tabernacle and began to establish the correction of the organs, inserting them one inside the other, all the organs and all the corrections of the impure Sitra Achra were weakened. When the holy side began to grow stronger, the impure side was weakened. One strengthens and the other weakens. As long as the Kedusha is strong, all the organs of the other side are weakened. One is full and the other is desolate. This is Jerusalem and the evil Tyre. When one is full, the other is ruined. Hence, when the Kedusha strengthens, the Sitra Achra weakens.

348) For this reason, “And Moses erected the tabernacle,” to be strengthened from above, from ZA, since Moses is a Merkava for ZA, and will not receive strengthening from below. Hence, since Moses was from the illuminating mirror, ZA, he had to establish the tabernacle, so it would illuminate from him and not from another, for the moon, Malchut, must illuminate from the sun and not from another. The Assembly of Israel, Malchut, must rise up and cling to the sun, ZA.

(înapoi la pagina ZOHAR CUPRINS / PEKUDEI – click)

(înapoi la pagina ZOHAR CUPRINS / PEKUDEI – click)

329) The Creator gives dominion to the Sitra Achra, and there is a need to subdue the spirit of Tuma’a from all the sides. Come let me tell you a secret that can be disclosed only to those who are high and holy.

330) The Creator gave the spirit of Tuma’a dominion so it would rule in several ways and be able to harm. We have no permission to treat it with contempt because we must beware of it, so it does not slander us in our Kedusha. Hence, we have a secret: it must be given a little bit of room within our Kedusha, since out of the Kedusha, its dominion expires.

331) A single hair of a calf must be placed inside the Tefillin, so it sticks out and is visible, since this hair-string does not defile except when that hair connects and becomes as the measure. But less than that does not defile. That hair should be placed inside our upper Kedusha, and should be given room so he does not slander us in our Kedusha.

332) A bit of the hair will be outside the Tefillin, so it is visible. This is because when the Sitra Achra sees that man in the upper Kedusha, and his own part participates there, he will not slander him and will not be able to harm him above or below, for he has given him room. And if he is not given a part in this Kedusha, he could harm him below, and he ascends and slanders him above. He says, “So and so, who is now sanctifying, did this and that on a certain day, and these are his sins,” until the Din reaches that man and he is punished by it.

First, we should understand why we sometimes say that the disclosure of Malchut of Midat ha Din [quality of judgment], called Man’ula [lock], is a correction for all the Mochin, and we sometimes say that the disclosure of the Dinim de Man’ula defiles and separates the holy Zivug, and that it inflicts death upon a person. The thing is that the disclosure of the Man’ula that brings Tuma’a or a man’s death is not done all at once. Rather, through one’s sins, he causes multiple disclosures of the Man’ula above, and the connection of all those disclosures joins into a sufficient amount to take out the spirit of life from the person.

And yet, you should understand that the disclosure of the Man’ula in the Masach de Hirik that corrects the Mochin is less than the amount that will defile and chase the lights away. Therefore, it is possible to use it for correcting the Mochin. Moreover, the correction of the Mochin is inconceivable without it.

The calf’s hair is the disclosure of Malchut of Midat ha Din, since the calf indicates the calf that Israel made in the words, “These are your gods, Israel,” extending Hochma from above downward. It is written about it, “If you do not do well,” but extend the Hochma from above downward, then “Sin crouches at the door.” Eventually, Malchut of Midat ha Din shall be disclosed, which is why it is considered the calf’s hair, the storm that comes with the deed with the calf.

It was said that we are not permitted to treat the spirit of Tuma’a with contempt, since its dominion comes from the Kedusha. This is so because the disclosure of the Man’ula is the correction of the Kedusha that was done by the middle line. Hence, we cannot treat a slanderer with contempt, mocking it and not dealing with it, for because there is already the disclosure of the Man’ula in the Kedusha, he can always slander, mention a man’s iniquities, which are enough to chase the lights of life away from him. This is what was said, that since the root of the disclosure is already in Kedusha, we must fear his slandering.

“A single hair of a calf must be placed inside the Tefillin, so it sticks out and is visible,” since the calf’s hair implies the disclosure of the Man’ula. However, for a Tefillin, which are three lines corrected above in that disclosure, we should place a calf’s hair inside the Tefillin, and it should be disclosed outside the Tefillin, for then the slanderer will see that we include the part of his slandering in the correction of the Kedusha. Thus, he will not be able to turn it into slandering for harming a person.

To avoid the question, “How can the disclosure of Midat ha Din de Man’ula be in Kedusha, once it is known that wherever it appears, it defiles?” it was said that this hair-string defiles only if that hair connects and becomes as the measure. There is a measure for Tuma’a, made by proliferation of the iniquities of the lower ones, but less than that does not defile. The correction of the calf’s hair is less than that measure, hence it does not defile.

333) This is what Israel—who knew that secret—would do. When they began to be sanctified in high Kedusha on Yom Kippur [Day of Atonement], they would instantly see to giving a part to that place, and to giving him a portion among them so he would not slander them and would not come to mention Israel’s iniquities. There are several associations and several camps that are ready to that take that thing from him when he comes to slander. Happy is he who can keep from his iniquities being mentioned above, and he is not looked upon for harming.

335) On the day of Rosh Hashanah [New Year’s Eve], the world is sentenced, and the Creator sits and judges the entire world. The Sitra Achra stands on this side, watching over all those who were sentenced to death, and they are written before him. When Israel evoke mercy with the sound of the Shofar [ram’s horn], everything gets mixed up for him and he does not know and does not notice those who were sentenced. Until after all that, they do not repent and are sentenced to death, decrees come out from the King’s house and are given to the Sitra Achra. Once the decrees have been given to him, they do not return until the sentence is carried out.

336) All of Israel must beware the slanderer, and especially a person alone, for by the high meaning of above, one should beware. Because he has a root in Kedusha, he is to be given one he-goat each month, when the moon, Malchut, should be renewed, so he does not slander the renewal and takes his portion from the he-goat, while the holy moon, Malchut, suckles in the Kedusha to be renewed properly.

337) When she is renewed each month, she is called “a lad.” The Sitra Achra, who is always in Tuma’a and does not come out of it, is called “An old and foolish king.” For this reason, the holy Israel, which is a single nation in holy unification, the Creator gives them a counsel by which to be saved from everything. Happy are they in this world and in the next world, as it is written, “And Your people are all righteous; they shall forever inherit the land, the branch of My planting, the work of My hands to be glorified.”

(înapoi la pagina ZOHAR CUPRINS / PEKUDEI – click)

(înapoi la pagina ZOHAR CUPRINS / PEKUDEI – click)

321) In the deed with the calf, everything was arranged for the spirit of Tuma’a to give it room to govern, since it found a completely desolate desert, as it is written, “In the great and terrible desert, a snake, a seraph, and a scorpion.” Its dominion comes from there; it found gold sufficiently, and it found Aaron, to be strengthened in the right and to be included in it. Then the place of the Sitra Achra was completed, he came out, and the work was done.

322) How do we know that it was the spirit of Tuma’a? Because it is written “Oh, this people have sinned a great sin.” This is the spirit of Tuma’a, the primordial serpent. When Aaron wished to be purified, he offered a calf for a sin-offering from that side, to execute Din on it by slaughtering and sacrificing on the altar. In the beginning, he made it govern, and now he will execute Din on it to subdue it, for when Din is done on that side, all who rule from his side surrender.

323) In Egypt, the side of the lamb, which the Egyptians worshiped, it is written, “Do not eat of it raw, nor sodden at all with water, but roast with fire,” so its smell would spread. And it is written, “Its head with its legs,” to break it and subdue it. Then, all who come from his side will not be able to rule. It is likewise with a faultless, red cow, to subdue all those sides of Tuma’a so they do not rule.

324) The holy cow is pure. Why does it compare it to a calf and a lamb that the Egyptians worshiped? Also, why does burning it subdue the sides of Tuma’a? The cow was the inclusion of four Malchuts. A cow is as it is written, “For Israel is froward like a froward cow.” “Red” means the kingdom of Babel. “Faultless” means the kingdom of Madai. “In which there is blemish” is the kingdom of Greece. “Upon which never came yoke” is the kingdom of Edom.

325) It is written, “Who can bring pure out of impure?” A red cow is pure that comes out of impure, since in the beginning, it was impure, including four Malchuts. And now that the Din was executed in it, and it was given into cremation in burning fire and became dust, it is pure that comes out of impure.

326) All who engaged in it are defiled because it is impure. When it is turned into ashes, before it is gathered and ascends from there, it defiles everyone. The ash that it should become is as it is written, “You will tread down the wicked, for they will be ashes under the soles of your feet.” And because water was placed on that ash, it is pure out of impure.

327) A sin-offering, as it is written, “Sin crouches at the door.” Likewise, the cow is a sin crouching at the door. This is why first it is written, “And it shall be brought outside the camp,” since making it was given to the coadjutor, and not to the high priest. This is pure out of impure: first it was impure, and now it is pure. And when he sees the whole side of the spirit of Tuma’a, he runs away and does not dwell in that place. This is why it purifies the impure.

328) This is why it is certainly water of sin-offering, water of menstruation; it is all Tuma’a. For this reason, once the Din is executed on it, the holy spirit rules, and the spirit of Tuma’a surrenders and does not rule at all. This Din that was done in the spirit of Tuma’a is outside the camp because it is the spirit of Tuma’a, and it is written, “And your camp shall be holy.”

(înapoi la pagina ZOHAR CUPRINS / PEKUDEI – click)