Autor: arhiprofesor

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313) The spirit of Tuma’a, which is always present in the desert, found at that time a place in which to be strengthened. And while Israel were purified from the first filth that the serpent cast in the world, causing death to all, since the time they stood by Mount Sinai, now the sin with the calf defiled them as before. It prevailed over them and caused death to them and to the entire world once more, as well as to the generations following them, as it is written, “I said, ‘You are gods, and all of you sons of the Most High, yet you shall die like men.” This is why Aaron later returned to be purified in the upper faith in those seven holy days, the days of consecration, and then to be purified with the calf for a sin-offering.

314) Primarily, Aaron needed to be purified for had it not been for him, the calf would not have come out, since Aaron is right [line], he is the power of the sun, and the gold is from the sun, for the sun, Tifferet, consists of right and left, hence the gold comes out from the left. However, the power and dominion of the sun is right. The spirit of Tuma’a came down and was included there in the gold, the calf was made, Israel were defiled, and Aaron was defiled until they are purified.

315) He was defiled because the calf came out from the left side, which is an ox. As there are four Behinot on the left—ox, cow, calf, and heifer—these are HB TM of the left. The left is included in Aaron, who is right, and comes out by him. This is why he was given a calf for a sin-offering, just as he caused.

316) Thus, when the spirit of Tuma’a grew stronger and regained dominion over the world as before—for when Israel sinned with the calf, they extended the evil inclination upon them as before—when Israel were purified and wanted to be purified, they had to offer a he-goat, since the he-goat is part of the evil inclination, the spirit of Tuma’a.

317) “And they exchanged their glory for the image of an ox that eats grass.” “The image of an ox” is a calf. An ox is from the left side. Aaron is right, the left is included in him, intensified in him, and came out by him. “And they exchanged their glory” is Divinity, who was walking before them. They exchanged her with Tuma’a, another god. This is why the filth was not removed from the world until the Creator removes it from the world, as it is written, “And I will remove the … spirit of impurity from the land.”

318) It is written, “And [he] made it a molten calf.” It is also written, “And I cast it into the fire, and there came out this calf.” This means that he did not make it, but that it was made by another, so what is “And [he] made it”? Had it not been for Aaron, the spirit of Tuma’a would not have been strengthened to be included in gold. However, every correction that is needed must be built, and this is built by the charmers.

319) Some do magic and succeed, and some do and do not succeed, since these works require an established man.

320) Balaam was established for those charms of his, so he would succeed. It is written, “And the saying of the man whose eye is opened.” Open-eyed and close-eyed are all one, since one of his eyes was always closed, and his vision was not straight. He was flawed in his eyes. This is why he was established for his charms. It is written, “And shall send him away by the hand of an appointed man,” who is ready for his mission, whose eyesight was not straight, meaning there will be a flaw in him because the Sitra Achra clings to a flaw and a deficiency. But one who uses the holy spirit, it is written, “For any man in whom there is a blemish, he shall not approach a blind man or a lame.”

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308) The spirit of Tuma’a is the evil serpent. SAM rides it, and they are male and female, which are called “these.” They are present in the world in all their Behinot. The spirit of holiness is called “That” [in female form], which is the covenant, the holy impression that is always with the man, Ateret Yesod. It is also called “this” [in male form], as it is written, “This is the Lord.” It is also written, “This is my God.” However, they are called “these,” as it is written, “These are your gods, Israel,” and it is written, “These may forget, as well,” relating to the deed with the calf, and “I,” which is “this,” will not forget you.

It is written, “For these I weep,” since the sin of the calf, which is called “these,” caused them to cry. The sin of the calf is called “these” because the letters ELEH [these] are Bina and TM that fell from each degree to the degree below it, where KH that remained in the degree are MI of Elokim, and Bina and TM that fell are ELEH of Elokim. However, afterwards they returned to the degree and became the left line. Then, through the middle line, the letters ELEH reunited with the letters MI, and the name Elokim was completed. Yet, the sin of the calf was that they clung only to the left line and did not want the middle line.

It follows that the letters ELEH, which are left, did not bond with the letters MI on the right, to complete the name Elokim, but caused separation in the name Elokim because they took only the left line, which is ELEH [these]. Thus, the whole sin of the calf was because they separated the letters ELEH from Elokim and took them for themselves, as it is written, “These are your gods, Israel.” This is also the sin of the tree of knowledge, that SAM and the serpent seduced her into separating ELEH from Elokim, which is why they are called “these.”

309) “For these I weep,” since permission was given to the place called “these” to rule over Israel and destroy the Temple. “I weep” is the holy spirit, Malchut, who is called “I.”

310) But it is written in admonition, “Are these the words of the covenant?” Of course. And here, too, it relates to the Sitra Achra, since all those curses exist only out of “these,” where all the curses are found. The Sitra Achra is cursed, as it is written, “You are more cursed than all beast.” For this reason, he first said, “These,” which stands over those who transgressed against the words of the covenant, as it is written, “These are the commandments that the Lord commanded Moses.” It is so because the Mitzvot [commandments] of the Torah are to purify a man so he will not stray to this path of “these,” and will be safeguarded from them and part from them. And it is written, “These are the commandments,” for the commandments come to purity “these.”

311) “These are the generations of Noah.” There, too, was the Sitra Achra, since Ham, Canaan’s father, came out, and it is written, “Cursed be Canaan.” This is why it is written “These,” for he is cursed.

312) For this reason, all those are fusion of waste of the gold. Aaron offered gold, which is his side, in relation to him being included in the power of the fire when the right is included in the left. For this reason, Aaron, who is right, was included in the left, the power of the fire, and the left side is gold and fire.

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301) It is written, “And Rebecca raised her eyes and saw Isaac, and she fell off the camel. And she said to the servant, ‘Who is this man who is walking in the field toward us?’ And the servant said, ‘He is my lord.’” Why is this verse written in the Torah? Did she slip from the camel because she saw Isaac’s beauty?

302) Rather, when Rebecca came to Isaac, it was the time of the afternoon prayer, when the Din awakens in the world. She saw him in anger of harsh Din and she saw that the end of the harsh Din below is a camel, death. This is why she descended and dropped herself from the camel, for when the harsh Din looks, the camel grows stronger. This is why she dropped herself off of it and did not sit there.

303) A camel is as it is written, “And He will repay him his reward,” since Gamal [camel] comes from the word Gemul [“reward” or “pay”], the reward of the wicked, as it is written, “Woe to the wicked … for the work of his hands shall be done to him.” This is a camel, which is poised to eat everything and to consume everything. It is always ready against people. For this reason, one who saw a camel in one’s dream is shown that he was sentenced to death, and was saved from it.

304) The side of Tuma’a is called “a camel,” which caused death to the entire world. This is what incited Adam and his wife to the tree of knowledge. SAM rode it when he came to mislead the world and caused death to all. For this reason, it came and governed everything. Adam drew it to him, and when he drew it to him, it was drawn after them until it incited them. This is why Solomon said, “And do not come near the door of her house,” for anyone who comes near her house, she comes out and connects, and is drawn after him.

305) When Rebecca saw Isaac in harsh Din, and saw that another strong Din was coming out of the filth of gold, she promptly fell off the camel, to break loose from the Din of that filth. It is written, “The voice of the Lord repays His enemies,” from filth.

306) When Israel made the deed and caused the sin, why a calf? They did not choose a calf. Rather, they said, “Arise, make us a god who will go before us.” But Aaron wished to detain them, so who chose a calf?

307) Indeed, the work was done properly. When the gold, left line, is sorted, the waste comes out and separates into several Behinot of left, and to all those who have a red color, which is the look of gold that is in the mountains when the sun is up, since the power of the sun shows the gold and begets it in the earth. And the appointee over the power of the sun looks like a calf. He is called “The destruction that lays waste at noon.”

That red fusion of gold comes out of the calf, as well as all those who come from the red side, from the spirit of Tuma’a, and spread in the world. This is why the calf was made of the fusion of the gold that Aaron threw into the fire. That is, HB TM in the left are ox, cow, calf, and heifer. Tifferet on the left is a calf, and from there the Sitra Achra and the golden calf are extended.

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295) On the day when the tabernacle was erected, they could not erect it until Moses erected it. Like a queen that no one has permission to raise her up except her husband, here, too, all the craftsmen came to erect the tabernacle, but they could not establish by them until Moses, who is a Merkava for ZA, the queen’s husband, came and erected it because he is the landlord.

296) When Moses established the tabernacle below, another tabernacle was established above. It is written, “The tabernacle was established,” but it does not interpret by whom because it was established from the upper, hidden and concealed world by Moses, ZA, to be corrected with it.

297) It is written, “And all the wise men who do all the holy work came.” If this concerns the tabernacle of above, who are the wise men who do the holy work there? They are right and left, and all the other edges of ZA, which are paths and trails by which to enter the sea, Malchut, the tabernacle, and fill it. They are the ones who made the tabernacle above and established it.

298) It is likewise in the tabernacle below. It is written, “And Bezalel and Oholiab shall do.” Bezalel is to the right, Hassadim, and Oholiab is to the left, Hochma. One is from Judea, Malchut, from the right, and one is from Dan, left. They correspond to right and left of ZA.

Afterwards, it is written, “And every wisehearted man.” “And all the wise men who do all the holy work came,” corresponding to the rest of the sides of ZA, and everything in the tabernacle below corresponds to the tabernacle above.

299) On the day when the tabernacle was established, death was cancelled in the world. Do not say, “cancelled,” but that death departed from the world and could not rule. After all, the evil inclination, who is the angel of death, will not be cancelled from the world until the Messiah King arrives, and the Creator is delighted with His deeds, and then it is written, “He will swallow up death forever.” When the tabernacle was established by Moses, the power of the evil inclination was separated and surrendered, and could not rule. At that time, SAM separated the power of the anger of the left from the power of the evil serpent, hence the evil serpent could not rule the world and could not connect to people and incite them.

300) When Israel made the calf, it is written, “And Moses took the tent and pitched it outside the camp,” since he saw the evil inclination walking among them. Moses, said, “The side of Kedusha will not be inside the side of Tuma’a.” As long as the side of Kedusha governs, the side of Tuma’a cannot govern and surrenders before the Kedusha. For this reason, as long as Jerusalem is full, the evil Tyre will be ruined.

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292) There are high secrets in the tabernacle, the holy name ADNI. This is the meaning of the tabernacle, like the upper secret, the secret of the ark, as it is written, “Behold, the ark of the covenant of the Lord of all the earth.” “The Lord of all the earth,” the holy meaning of the name, Aleph–Dalet–Nun–Yod, like the holy name HaVaYaH, since the letters of ADNI are as the letters HaVaYaH.

293) Aleph of ADNI is like Yod of HaVaYaH, Aba. Yod, in full, is like Aleph because the shape of the Aleph is Yod on top, Vav in the middle, and Dalet underneath, meaning Yod–Vav–Dalet [Yod]. Dalet of ADNI is the Hey de HaVaYaH, Ima, since when Malchut clothes the left line of Ima, she is called Dalet, and one is like the other.

Nun of ADNI is Vav of HaVaYaH, Tifferet, the middle line. Although Vav is a male and Nun is a female, one was included in the other, Tifferet of ADNI, Malchut, Nun, mingled with Tifferet of HaVaYaH, ZA, Vav. Nun–Vav are in the middle, since Nun is in the middle of the letters of tens: Yod, Chaf, Lamed, Mem, Nun, Samech, Ayin, Peh, Tzadi. Vav is in the middle of the letters of units: Aleph, Bet, Gimel, Dalet, Hey, Vav, Zayin, Het, Tet, Yod. Nun is a female, in the first half; Vav is a male, in the second half, since they are one whole.

Hey of HaVaYaH is Yod of ADNI, Malchut, since here the Hey is small Hochma, which is called “the wisdom [Hochma] of Solomon,” illumination of Hochma that appears in Malchut.

294) The letters were included in one another: the four letters ADNI were included in the four letters HaVaYaH. They are included in one another and it is all one. The lower tabernacle, in the earth, is in the upper tabernacle, Malchut, who is called ADNI, and the upper tabernacle is in another tabernacle, superior to all, Bina. It is all included in one another to become one. This is why it is written, “That the tabernacle may be one.”

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287) In the upper secrets, meaning upper lights, there are capturing fortresses, meaning the Dinim in the left line. The lights ascend and descend. The fortresses are in their posts. The lights, the turning wheels, are present since the time when the dust was gathering, and they circle the world in a circle.

HG TM de ZA are called “the four legs of the chair,” Bina, and with respect to the Merkava [chariot/structure] they are called “four wheels”—three lines and Malchut who receives them. They are called “turning wheels” because they illuminate as they roll and travel. They were completed on the third day of the work of creation, when Malchut was established from what she was, prior to the arrival of the middle line, as dry and crumbled dust, in the Dalet of the EhaD [“one,” a special word in the Shema prayer]. The dust gathered and became a fruit-bearing land by having received from the middle line, and then the four wheels were completed.

This is why it was said that they are present since the time when the dust gathered, from the time it is written, “Let the earth put forth grass.” They illuminate the Malchut through their circling, which is called “world,” Nukva de ZA. Also, those wheels circle the world in a circle because they do not illuminate to the world, Nukva de ZA, except by circling, and this is why it is considered that they are circling the world.

288) In the circling that they circle the deserts, the domination of absorption of Hochma within them, there is a wheel among them that is turning and not turning. It stands in 12,000 worlds; it is among the wheels; it rises and journeys among them.

The world divides into the settled and the deserts. The right line is ascribed to the settled; the left line is ascribed to the deserts. The circle that the deserts circle is the left line, the domination of absorption, meaning obtainment of Hochma within them, since the Hochma is extended by the circles of the left line.

The fourth wheel, Malchut, is not considered a specific line, but rather receives from the three lines. There are three lines in it, as well, and it turns and does not turn because with respect to the three lines that it receives, it is considered turning. But in itself, there is no turning in it, hence it is regarded as not turning.

It stands in 12,000 worlds because the three lines in it illuminate in HG TM in it, and three times four is 12. Since the illumination of Hochma in them is called “thousands,” they are 12,000 worlds, on which the fourth wheel stands. And because it is between three lines, it ascends and travels within them, and its turning comes to it because it is found in the three lines in which it travels. But with respect to its being 12,000 worlds and not 16,000, it is regarded as not turning, since her own Behina [essence/discernment] is missing, as even in Malchut there are no more than three lines, without the Behina of Malchut.

289) A pillar stands under the fourth wheel, pinned through the great deep. In the great deep, stones are rolling, rising, and falling within the deeps. That pillar stands atop them, journeying and not journeying, pinned from above downward. 220 other wheels surround that pillar.

The great deep is Malchut that is mitigated in Bina. The pinned down pillar is Yesod de ZA. Under the fourth wheel—Malchut from Chazeh de ZA and above—meaning from Chazeh de ZA and below, “A pillar stands,” Yesod de ZA, “Pinned through the great deep,” meaning the mitigated Malchut.

“In the great deep, stones are rolling,” meaning Masachim, “Within the deeps,” within the Malchuts. “Rising” means that the Masachim raise Ohr Hozer, and “Falling” means that Ohr Yashar comes down, as is the case with the Zivug of the upper light on the Masach in the Kli of Malchut. “That pillar stands atop them,” meaning that the upper light extends to these stones through the Yesod.

Yesod receives all the Behinot in Partzuf ZA, and it, itself, is the middle line from Chazeh de ZA and below. Accordingly, it, too, is considered among the three traveling lines. On the one hand, it is regarded as traveling, as it is the middle line, and it also receives HG TM of above. Hence, it travels like them. On the other hand, it is regarded as not traveling because there is no journeying of lines in the place from the Chazeh and below, but only what the wheels above the Chazeh illuminate on them. “Pinned from above downward” means that it extends everything that there is above Chazeh de ZA to the place below Chazeh de ZA.

Yesod consists of Hochma and Hassadim, and it is called Avrech. It is made of the letters Av [father] Rach [soft]—Av from Hochma, and Rach from Hassadim. However, the dominion in it is given to Hassadim, and the Hochma is only included in it. It was said, “220 other wheels surround that pillar.” It is not like the fourth wheel, in which the Hochma has dominion, but the wheels that turn and illuminate around the Yesod—220 [Rach in Gematria] wheels—are only Hassadim, which are called Rach [“soft,” 220]. Moreover, Rach indicates a general illumination of all twenty-two letters, where each letter contains ten Sefirot, and ten times 22 is 220.

290) The other wheel on the pinned down pillar, the fourth wheel, which stands in 12,000 worlds, is turning inside the tabernacle, Nukva de ZA. It turns and does not turn, and the tabernacle stands on 12,000 worlds. In the tabernacle, there is that clarion who calls, “Beware the turning wheel!”

291) One who has eyes in Tevuna [gumption] will know and regard the wisdom of his Master, and will know these sublime matters where the keys of his Master are found, which are hidden within the holy tabernacle. They are happy in this world and happy in the next world. It is written about them, “Happy is the man whose strength is in You; in whose heart are the highways.” “Happy is the man whom You choose, and bring near, that he may dwell in Your courts; may we be satisfied with the goodness of Your house, the holy place of Your palace!”

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281) Here it is written, “You make him joyful with gladness,” and there it is written, “And Jethro rejoiced.” As the joy there was for Israel’s redemption from Egypt, here it is also for redemption, since the Creator is destined to raise the Assembly of Israel, Malchut, from the dust, to keep it in the right, and to renew her the renewal of the moon with the sun.

282) “You make him joyful with gladness in Your face.” “In Your face” means that He will be before you, and will be in gladness before you, in that wholeness that will be completed in the future, for when the Temple was ruined, Malchut was emptied of all that was filled, as it is written, “She who bore seven is dejected.” It is also written, “I shall be filled with she who is ruined.” And in the future, she will return, be renewed, and refilled.

283) When Moses erected the tabernacle, he looked at all those works that they did, that they were as they should be, and then he erected it. And each of those works that were in the tabernacle was brought to Moses, as it is written, “The virgins, her companions who follow her, will be brought to You.” “Brought to You” is as it is written, “And they brought the tabernacle to Moses,” the seven maidens that bring Malchut, the tabernacle, to Moses, ZA.

284) “They brought the tabernacle” because there was a Zivug of Moses, ZA. Hence, “And they brought the tabernacle,” Malchut, “To Moses,” as a bride comes to the groom’s house, since first, the bride must be brought to the groom, as it is written, “I have given my daughter to this man for a wife.” And then he comes to her, as it is written, “And he came to her.” It is also written, “And Moses came to the tent of meeting,” to Malchut.

285) Moses could not come to the tent of meeting because the cloud was on it, since she was fixing herself like a woman who fixes herself and adorns herself for her husband. And when she is fixing herself, it is inappropriate for her husband to come to her. Hence, Moses could not come to the tent of meeting, for the cloud was on it. For this reason, “And they brought the tabernacle to Moses.” It is also written, “And Moses saw all the work.”

286) The color azure was on all the works of the tabernacle because azure is a color to be adorned in all the colors, for it is the black light in the candle, to which the white light clings, as it is written, “And they made the plate of the holy crown of pure gold, and wrote upon it a writing, like the engravings of a signet: ‘Holy to the Lord,’ and placed on it an azure thread.” And it is written, “And you shall make a plate of pure gold and shall engrave on it, like the engravings of a seal, ‘Holy to the Lord,’ and you shall put it on an azure thread.”

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276) “Lord, in Your strength the king will be glad, and in Your salvation how greatly he will rejoice! …He asked life of You; You gave him length of days forever and ever.” David said this psalm in praise of the Assembly of Israel, Malchut, whom the Creator delights with the joy of Torah, who is called “strength,” as it is written, “The Lord will give strength to His people.” This is also the meaning of “Lord, in Your strength.” as “The king will be glad” is the Creator, who is called a King, as it is written, “And there was a king in Jeshurun.”

277) “And in Your salvation how greatly he will rejoice.” This is the salvation of the right, Hassadim, as it is written, “Save with Your right hand, and answer me.” And His right shall save him. “In Your salvation, how greatly he will rejoice.” It should have said “rejoice” [without a Yod in Hebrew], and not “rejoice” [with a Yod].” The added Yod is a token of the holy covenant, the joy of all, Yesod. Everything was said about the King, ZA.

278) “He asked life of You.” King David had no life at all except what Adam HaRishon gave him of his own. King David lived 70 years, and the Creator gave him those 70 years from the years of Adam HaRishon, who was to live 1,000 years, as it is written, “On the day that you eat of it,” which is the day of the Creator, 1,000 years. And he lived only 930 years, meaning 70 short, which he gave to King David. David lived in them and was given length of days in this world and in the next world. He says about it, “He asked life of You; You gave him length of days.”

279) It is written, “His glory is great through Your salvation,” for He is great, as it is written, “Great is our Lord and abundant in strength.” ZA is called “great.” It is written, “And God made the two great lights,” so even Malchut, the moon, was as big as ZA, the sun. This is why ZA is called “great,” as it is written, “Great is our Lord and abundant in strength,” but Malchut is not called “great,” since she was diminished again. The Creator is not called “great,” except in what is written, “Great is the Lord, and greatly to be praised in the city of our God, His holy mountain.” In what is ZA great? Only “In the city of our God, His holy mountain,” Malchut.

ZA himself is always in Hassadim that are covered from Hochma. Only during the Zivug with Malchut does the Hochma appear in him, to bestow upon Malchut, and only one with light of Hochma is great. It follows that ZA is regarded as great only in the city of our God, during the Zivug with Malchut.

280) “For You make him most blessed forever.” “For You make him most blessed” because Malchut is the blessing of the entire world, and all the blessings in the world come from here. This is a blessing, as it is written, “And I shall make you a great nation, and shall bless you, and make your name great, and you will be a blessing.” It is so because in Malchut are all the blessings above, and from here they come out to the whole world. This is why she is called “a blessing.”

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262) It is written, “The secret of the Lord is to them that fear Him; and His covenant is to make them know it.” The upper secret, which is concealed, stands only for those who fear Him, who always fear the Creator, who are worthy of these sublime secrets, and to have these secrets in them in hiding and concealment as it should be, as they are sublime secrets. However, “And His covenant, to make them know it, the secret that stands in the holy covenant. “To make them know it,” since it is a place that is poised for revealing and for knowing, since the Yesod discloses the illumination of Hochma in Malchut. “To make them know it,” through Malchut.

263) “The secret of the Lord is to them that fear Him.” These secrets stand in fear, and those who fear sin, fear those high secrets, so as not to engage in them. However, “And His covenant is to make them know it,” to know and to interpret the matters because they are things that are about to be interpreted, as the secrets are interpreted through the Yesod, and there is no fear engaging in them.

264) The world, Malchut, was engraved and persists in 42 letters. The covering of the lights and their concealment is called “engraving,” and the disclosure of the lights is called “persisting,” the Mochin that sustain the degree. They are all the crown of the holy name because the name Mem–Bet [42] is GAR, KHB, which become a crown to Malchut, who is called “a name.” When Mem–Bet letters unite in order to be givers, they rise in His letters, in Bina, where they appear for the first time, and descend to ZA. Then crowns crown in him to the four directions of the world, which are HG TM through the Chazeh—the three lines and Malchut who receives them—and he can exist, meaning receive these Mochin from Bina, by which he exists.

There are three discernments in the name Mem–Bet:

1. Its essential form, the Mochin KHB in upper AVI, which are Hochma. These are four letters of simple HaVaYaH, Keter, the ten letters in the complete HaVaYaH, Hochma, and the 28 letters in the filling of the filling of the name HaVaYaH, Bina. Together, they are 42 letters.
2. The form of a king engraved on a seal, meaning the three lines that emerged in YESHSUT, Bina. All the worlds that are similar to them were sealed in these three lines of Bina, like the forms in the imprint that are similar to the forms in the seal. However, although upper AVI are the essence of the Mochin de GAR, they are still not regarded as the seal of the Mochin of the worlds because the Yod does not come out of their Avir. The name Mem–Bet is the two names EKYEH [Heb: “I will be”] in “I will be what I will be,” which is 42 in Gematria.
3. The name Mem–Bet in the form of a wax seal. This is the three lines of ZA, indicating that there are two operations in it:
   1. It is sealed by the original seal, Bina;
   2. It seals the forms of the Mochin in Malchut. Like wax, which once sealed can also be a seal to seal something else.

Here it begins with the name Mem–Bet in Bina, the original seal, and then with the name Mem–Bet in ZA. It explains how the letters of the name Mem–Bet in ZA emerge and seal the Malchut, and then implies the name Mem–Bet in AVI.

265) Subsequently, the letters from the name Mem–Bet in ZA come out, ten utterances and 32 Elokim in the work of creation. Together, they make 42 that illuminate in ZA and create the world, Malchut above and below, the point of Holam that cuts Malchut in two: KH remaining above, Bina and TM descending to the world of Beria. KH remained in the world of unification, Atzilut; Bina and TM descended to the world of Beria, the world of separation.

Afterwards, Bina and TM rose back from Beria to Atzilut at the point of Shuruk, and then they are called “divided mountains” because once they ascended to Atzilut, Bina and TM parted from the right, from KH, for a dispute was made between them, and it is as though they were cut off from one another. These are the mountains of separation that are watered when the south, the right line, begins to draw closer to the left line. At that time the waters flow and the mountains of separation, the left line, are watered. The water is extended by this power above, in ZA, and all is in joy.

266) When the thought, Hochma, willingly rises with joy in the one who is more covered than all who are covered, Keter, another light, Bina, comes and pours out of him. They draw closer to each other, meaning Hochma unites with Bina, and this is the essence of the form of the name Mem–Bet, the Mochin de KHB. The four letters of simple HaVaYaH, the ten letters of HaVaYaH in a filling, and the 28 letters of the filling of the filling, which are KHB. Together, they are 42 letters.

267) These 42 letters are a high secret, and the upper world, ZA, was created in them, as well as the lower world, Malchut. They are the keeping of all the worlds, as it is written, “The secret of the Lord is to them that fear Him; and His covenant is to make them know it.” The letters engraved in the name Mem–Bet—in His engravings—are revealed. An engraving indicates concealment and a secret. The letters of the name Mem–Bet are engraved and sunken because the Hochma does not appear in them. This is why it is written about them, “The secret of the Lord is to them that fear Him.” Yet, they appear in the name AB in Malchut according to the measure of their engraving in the name Mem–Bet. “The secret of the Lord is to them that fear Him” in the name Mem–Bet, “And His covenant is to make them know it,” in the name AB in Malchut.

268) It is written, “You shall put in the breast piece of the judgment the Urim and the Tummim.” “The Urim” [lights], which illuminate, the illuminating mirror, ZA, the engravings of the letters of the holy name Mem–Bet, with which the worlds were created, and the letters were sunken in the concealment of the Hochma. “And the Tummim” [Tam means whole] are the letters included in the place of the mirror that does not illuminate, Malchut, who illuminates in 72 engraved letters in the holy name. The name AB is disclosure of light of Hochma in Malchut, and all together, they are called Urim and Tummim.

269) When the letters of the name Mem–Bet are immersed in the breast piece of the judgment, other letters in the tribes come and illuminate in that force. They either illuminate or darken; it is all in the letters of the holy names, the name Mem–Bet. These letters come over the Torah, appearing in ZA, who is called “Torah,” and all the worlds were created with those letters. These names of the Mem–Bet were hidden and sunken in the breast piece, and the letters of the names of the tribes protruded upward. Hence, everything is from those letters.

270) It is written, “In the beginning God created the heaven and the earth.” The letter Bet, with which the Torah begins—the Bet of Beresheet [In the beginning] —created with the upper force, the force of those letters in the name Mem–Bet. Bet is a female, Malchut. Aleph is a male, ZA. As the Bet created, so Aleph elicited all 22 letters, which is Et [“of” or “of the,” but also Aleph through Tav], which includes 22 letters from Aleph to Tav.

271) The letter Hey of ‘The heaven” indicates a Zivug with heaven, Bina who gives to the heaven, ZA, giving him life and for instilling Mochin upon him. The Vav of “And the earth,” ZA, is to give food to Malchut, to the earth, and to set up for her the provision fit for her. Vav of “And the,” indicates the 22 letters, since Et indicates the 22 letters from Aleph to Tav, from which the earth, Malchut, is fed. The earth includes them into her, as it is written, “All the rivers go to the sea,” meaning all the channels of abundance of ZA go to Malchut. “And the earth” indicates that Malchut gathers everything within her and receives them. The earth took the Vav and received her, as she is fed by her.

272) This is the meaning of the tabernacle being established only by Moses, since the upper degree, Bina, was awakened from the side of Moses, ZA, to keep the tabernacle, Malchut, so there would be the persistence of everything, as it is written, “And Moses established the tabernacle.” His establishing was with those letters with which the heaven and earth were created, with the name Mem–Bet.

273) This is why Bezalel did all the works of the tabernacle by engraving the letters with which the heaven and earth were created, the name Mem–Bet, and this is why he was called Bezalel [Betzel (in the shadow of) El (God)], since Bezalel knew the engraving of the letters with which the heaven and earth were created. Had Bezalel not known them, he would not be able to do those works in the tabernacle. Rather, as the upper tabernacle was, and as all its works were done only with the letters of the name Mem–Bet, the tabernacle below was also established only with those letters.

274) Bezalel would put together the letters of the name Mem–Bet, and with each putting together, he would do the work. With each work in the tabernacle, each putting together, he would do one work and all that befitted it. And likewise with all the works of the tabernacle. All those parts and corrections in the tabernacle were all in the putting together of the letters of the holy name AB.

275) When Bezalel came to establish the tabernacle, he could not erect it because the will and the intention that rises over the letters of the name Mem–Bet were given only to Moses, and he knew the will that rises to these letters. This is why the tabernacle was established by Moses, as it is written, “And Moses established,” “And Moses gave,” “And Moses placed.” Bezalel did not know and could not erect it.

(înapoi la pagina ZOHAR CUPRINS / PEKUDEI – click)

(înapoi la pagina ZOHAR CUPRINS / PEKUDEI – click)

236) “And He brought me there, and, behold, there was a man whose appearance was as the appearance of bronze, with a line of flax in his hand, and a measuring reed; and he stood at the gate.” Ezekiel saw it in a prophecy, and the man is the messenger in garments, Gabriel.

237) Here he says, “A man,” and does not say, “The man wearing linen.” But when he does a mission to execute Din or to show Din in a vision, it is called the garment of linen. As the emissary changes, his appearance changes and the clothes change. However, he is always on the left side, for Gabriel and all those who come from his side are on the left of the Merkava.

238) Here he wore the garment of mountains of bronze, the shining from the side of Kedusha, and Gabriel brought a measure in order to take a measurement.

239) The measure is not the harsh, hidden, and concealed spark. Rather, the measuring reed comes out from the harsh spark downward, healing from the light that was left of the holy spark when it departed upward and was carved there inside the sapphirety, the sparkling one that is not known, RADLA. For this reason, that measuring reed is in the measuring of the measure that is below in this world.

The measure is the Masach. All the measures of the level in AK and ABYA come out by its striking, in the expansion of the upper light. That Masach is established in the Kli of Malchut. However, there are two Behinot [discernments] in Malchut: Man’ula [lock] and Miftacha [key]. Hence, there are also two kinds of Masachim: Masach de Miftacha and Masach de Man’ula. Masach de Miftacha is called “measuring cord,” and Masach de Man’ula is called “measuring reed” or the “harsh spark.”

The Masach de Man’ula was hidden in RADLA, and operated only in the Partzufim of AK, and not in ABYA. How could this Masach have been in the hand of Gabriel, that he would use it in this world to build the house? After all, it was hidden in RADLA; it is not even in the world of Atzilut! Yet the measuring reed is not the hard spark, it is not the Masach de Man’ula itself, which was hidden in RADLA. Rather, the measuring reed comes out of the harsh spark, which healed from the light that was left of the holy spark when it departed upward.

It is so because when the Masach de Man’ula departed upward to RADLA and was concealed, it departed and left its illumination in its place. This illumination that it left is called the “measuring reed.” And since the place of this Malchut, which operated in the Partzufim of AK, was at the point of this world, it follows that this illumination that Malchut de Man’ula left is below in this world. This is why that measuring reed is in the measuring of the measure that is found below in this world, and can be used to measure the Temple in this world.

240) Sometimes the measuring reed is used, and sometimes the measuring cord, hence the line of flax, which is the measuring cord. And the measuring reed is a measure for measuring. All of Ezekiel’s measurements were with the measuring reed and not with the line of flax, the measuring cord. In the work of the tabernacle, it was all with the measuring cord, the Masach de Miftacha.

241) In the tabernacle, the measuring below, which is the measuring cord, it is the line of flax. When it began to expand, there was one knot in each cubit, and the length of a cubit was up to the knot. He would measure with that measure of cubit. Therefore, even when measuring several cubits, it is called a “cubit” and not “cubits.” This is why it is written, “The length of one curtain was twenty eight cubit, and the width, four cubit.” It does not write “Four cubits” because he would measure a cubit to each side. That is, there is no new cubit here, but he would multiply that same cubit to each side when it was needed.

242) That measuring cord comes out from the light of above, Bina, as the measuring below, in Malchut, is there because of the measuring above, in Bina. The measuring below is 1,500 Behinot, and each Behina is 12,000 cubits. Hence, one cubit goes in all of them, meaning that each cubit takes up that measure, and that cubit in the measuring cord, which measured it, the measuring cord expands further, a second cubit appears in it, and it measures another cubit. So it is in all the measures.

The measuring cord, Masach de Man’ula, extends from Malchut herself. The measuring cord is Masach de Miftacha, which means that Malchut was mitigated in Bina and received the form of Bina. The measuring below, in Malchut, is not because of herself, like the measuring reed, but is there from the measuring above. By the ascent of Malchut to Bina, she received from her the Katnut and the Gadlut, and all the measurements in her degrees.

Each cubit means a measure of Mochin that can be extended from above downward. The Mochin come in three lines. The right line is Hassadim, the left line is Hochma, and the middle line consists of both Hassadim and Hochma. The curtains are the heaven, ZA, and Hochma is covered in it, and only the Hassadim illuminate in it.

The numbers of the Mochin of illumination of Hochma is thousands. The measuring below, a measuring that extends from above downward, is 1,500 Behinot—a line and half a line: the right line is complete, 1,000 and half of the middle line, from the Hassadim in it, half a thousand, 500. However, the 1,500 from the left line and half the middle line from the Hochma in it do not appear in it.

Yet, even though only the right side 1,500 are extended, which are only Hassadim, do not mistake them for being only Hassadim, without inclusion with the left line, Hochma. This is why it was said, “And each Behina is 12,000 cubits,” since 12 is the four Sefirot HG TM, in each of which are three lines. Thus, each of the 1,500 Behinot is included with these 12,000, which necessarily have illumination of the left. However, they are regarded as a line and half a line of the right side because the right is in control, and the left is only by inclusion.

243) “Twenty eight cubit” is the measure of one cubit. “And its width was four cubit” is with the same cubit. There is not difference between them, from cubit to cubit, since each illuminates only in Hassadim. For this reason, they are regarded as one cubit. It follows that one cubit is 32 thirds, as it is written, “And all with a third, the dust of the earth.” A third means illumination of Hochma in the left. The measure of length and width is the illumination of the left that is clothed in Hassadim, since the light of Hochma is called “length,” and the light of Hassadim is called “width.” Hence, he calls them “32 thirds,” which are 28 and four. They are 32, corresponding to the 32 paths of Hochma that come out from above, but the domination is only for illumination of Hassadim.

244) And when the measure of length was made with this measuring, they are four sides of the same length, opposite HG TM, and each side is seven cubits, which are HGT NHYM. For this reason, these seven cubits rise to four sides, in the matter of seven, which are KH in the length, since seven is superior in all, for seven is the Malchut, the lower Hochma. Also, all 32 paths of Hochma are included in seven, in the holy name, in Malchut, which is called “holy name.”

245) But it is written, “One measure to all the curtains.” This means that in each curtain there are many cubits. Therefore, should the text say that there is one measure to all of them? Of course there is one measure, one cubit. Although the measuring cord expanded cubit by cubit, one by one, it adds nothing to the first cubit because they all illuminate only in Hassadim. It follows that that same cubit is doubled again, and this is what the text is telling us. It all comes in the Mochin of the light of above, Bina, so that above and below, in Bina and in Malchut, it will be one measure.

246) This measure is more in Kedusha, since there is another measure, covering the ten curtains within, meaning covering the goat hair curtains. The other measure that covers amounts to 34, while the curtains inside amount to 32. Thus, one covers the other, the 32 inside, the 34 outside.

247) The first measure is holy, in holy colors: “Twisted linen and azure and purple and scarlet.” These imply HGT and Malchut: linen is Hesed, scarlet is Gevura, purple is Tifferet, and azure is Malchut. The entire count amounts to 32—28 to the length and four to the width. The second measure of the goat hair curtains on the outside, covering this one, amounts to 34—30 cubits to the length, and four to the width, as it is written, “Happy is he who educates the poor; in the day of evil, the Lord will deliver him.” The Lord will actually deliver him in the day of evil with the Dinim themselves because the goat hair curtains imply meagerness and Dinim. They cover and protect the Kedusha, which is the curtains of twisted linen, azure, purple, and scarlet, so that the outer ones will not suckle from them.

248) The count inside, in the curtains of twisted linen, azure, purple, and scarlet is 32 paths of Hochma. It is written about the count outside, “And you shall make goat hair curtains.” The name “goats” indicates harsh and strong Dinim. Its color is to let it cover the Kedusha, which is why goat hair curtains are needed—the Dinim in them keep the Kedusha from the outer ones being able to cling to Kedusha. There are curtains of twisted linen, azure, purple, and scarlet in the tabernacle, as it is written, “I went down into the garden of walnuts.” A walnut has a shell that covers the Moach [brain/marrow/interior] in it. Likewise, anything in Kedusha, the Kedusha is inside and the Sitra Achra is on the outside, as it is written, “A wicked crowns the righteous.” This is why it is called “a walnut.”

249) In that one that is on the outside, in goat hair curtains, all who add, diminish. As with the oxen of the festival, which gradually diminish because they are sacrificed over the nations of the world, the external ones, here, too, it is written about what is inside, “And you shall make the tabernacle with ten curtains.” And of what is outside, it is written, “Eleven curtains.” It adds the letter Ayin to the 12, reducing from the count, for one is reduced from the number 12 by the addition of the Ayin to the 12.

When adding a number, it reduces. Adding a number, as it is written, “The length of one curtain was thirty cubits and its width was four cubits.” But the inner curtains were only twenty-eight in length, so in the calculation, it is less, for it adds up to thirty-four [in Gematria: Dal (meager, Dalet–Lamed)]. Of all the names, there is none so hard as the one called Dal. For this reason, when it adds in the number, it adds in deficit.

250) And when it reduces the number, it adds in ascension, for it rises to the 32 paths of Hochma, which is all the faith, Malchut, the holy name. Hence, one who reduces, ascends, and one who adds, reduces. One ascends and reduces, and one reduces and ascends. One is inside, curtains of twisted linen, which reduces and ascends, and one is outside, goat hair curtains, ascending and reducing.

251) This measuring cord began to expand and measured a measure for the boards, as it is written, “And he made the boards for the tabernacle of acacia-wood, standing up.” These boards are the seraphim in the world of Beria, as it is written, “Acacia-wood, standing up,” and it is also written, “Seraphim stand.”

252) Measuring this measure is ten cubits to the length of the board, and a cubit and a half to the width. Here it writes, “Ten cubits,” and does not write “Ten cubit,” as with the curtains. These ten cubit are three, three, three, which is nine, HBD HGT NHY of the seraphim, and the one that is above them, a spirit that is over them, the Achoraim of Malchut de Atzilut, the dominion of Hochma. And since there are two dominions here—the dominion of Hassadim and the dominion of Hochma—they are called “cubits,” in plural form. But with the curtains, where there was only one dominion—of Hassadim—it is called “cubit.”

253) The measure of cubit includes 28 to the length and four to the width, which is 32. Here the measure is 11 and a half—ten to the length, and a cubit and a half to the width—which are 11 and a half cubits all together, which amount to 12. Yet, they do not add up because they are lacking one half, since they are lacking in the Ophanim, lacking the Malchut, who is called Ophanim, as they are only three times three, which are nine—HBD HGT NHY—lacking their Malchut.

There are 20 boards in the holy Merkava—ten to the right, and ten to the left—until they ascend to the upper seraphim—the two lines right and left of the seraphim, which are regarded as superior, and the middle line, regarded as inferior. Afterwards, the Kedusha rises until everyone in the middle crossbar awaken, receiving from the middle line, and those three lines in Rosh, Toch, Sof—HBD HGT NHY. However, the Malchut is missing in them. This is why there is one half in them, incomplete, and they are only 11 and a half and not the whole 12.

The missing Malchut is Malchut de Man’ula, as there is only the Malchut de Miftacha, Yesod. This is why Malchut is regarded as missing half of her Partzuf from the Chazeh down, 45 lights. 12 are three lines, where in each line there are three lines, for in each line are HG TM. And since Malchut—the 12^th Partzuf in them—is only a half Partzuf, through the Chazeh, it follows that there are only 11 and a half Partzufim in them. Because they are lacking the core of Malchut, there is only a half Partzuf, up to her Chazeh, for up to there it is considered the first nine in her, through Yesod, and half the Partzuf from the Chazeh down is missing. This is why they are only 11 and a half, and this is why the boards are three lines, which are 10 to the right, 10 to the left, and the middle crossbar. And Malchut is not mentioned among them because she is lacking in them.

254) A measure of 11 and a half for twenty boards is 230, since 20 times 11 and a half is 230, and all of that is measured in the account. Thus, each count is done, coming out of this measuring in the seraphim.

255) The curtains of the tabernacle are high secrets, the heaven, ZA, as it is written, “Stretching out heaven like a curtain.” They add up to 32. There are also curtains of twisted linen, azure, purple, and scarlet, and there are goat hair curtains. It is all above, from the heaven, to know the wisdom of every discernment and every matter.

Therefore, man discerns between good and evil, between curtains of twisted linen, which are good, and goat hair curtains, which are bad, between Hochma and Hassadim, between curtains of twisted linen, which are under the rule of Hassadim, and the boards, which are under the rule of Hochma, as well. This explains the first measurement that was in the cubit, the 1,500 Behinot in each Behina, 12,000 cubit.

256) The ark calculates from whom it takes, from whom it receives, and of what is in it. It receives from both sides, right and left, and it takes from those two sides. For this reason, it is a cubit to the right, a cubit to the left, and half a cubit of its own. This is why it is written, “Its length was two cubits and a half,” two cubits from the two sides, right and left, and half of its own. This is to the length. To the width and to the height, they are one and a half cubits: one cubit from the side where it takes more, such as when taking from the right and left, and half of its own. The ark, Malchut, receives from all, and is in everyone’s calculation.

The measure of the length implies illumination of Hochma. The measure of the width implies illumination of Hassadim. The measure of the height implies illumination of Hochma extended by the middle line. The measure of the length is regarded as taking without receiving because first, it takes the Hassadim in the right line, and then it takes the Hochma in the left line. And before the Hochma dresses in Hassadim, the illumination of Hochma is not received. Likewise, Hassadim are not received because there is a dispute between right and left.

Thus, there is taking, for it already took the illumination of the two lines. Also, there is no reception because they do not illuminate in it. But afterwards, when receiving the Hassadim through the middle line, the Hassadim come into reception, and this is the width. Then, when receiving illumination of Hochma corrected in Hassadim through the middle line, the Hochma comes into reception.

We should also discern the receiver of these three qualities itself, receiving from both sides, right and left. The right is the width, and the left is the height. It takes from those two sides—right and left—that it takes in the length, hence it is a cubit on the right, Hassadim, a cubit on the left, Hochma, and half of its own, the half that receives for itself, Malchut, who is regarded as half a measure. This is why it is written, “Its length was two cubits and half a cubit,” two cubits from two sides, from the right and from the left that it takes in the length, and the half is the receiver itself, Malchut, half a cubit.

To the width and to the height, they are a cubit and a half. That is, it is one and a half cubit in width and one and a half cubits in height. The cubit implies one cubit from the side that takes more, that the width receives more of the side of Hassadim, right, and the height receives more of the left side, illumination of Hochma. They are like the right and the left that it takes in the length. Likewise, the width favors the right, and the height favors the left.

For this reason, they are a cubit each, and half of its own, the “self” of the receiver itself, half a cubit that joins both the width and the height. Because a matter can only be over a matter, the measure of the receiver itself—on which there is the right, left, or both—should be mentioned in each. Therefore, to the length, which includes two lines one at a time, it is two and a half cubits. To the width, which is only Hassadim from the middle line, a cubit and a half. To the height, which is Hochma in the middle line, a cubit and a half.

257) The Hitkalelut of illumination of Hochma is called “gold.” This is why the ark is coated with gold from within and from without. It is a measure that is in the first measurement in the curtains, and it is all in regard to one matter. The table, too, is as measured in the first measure in the curtains.

258) But the measurement in the ark that is in the Torah, and the first measurement as in the curtains, must not be used more than what had appeared to the high sages, to know the wisdom in it, and to discern between good and evil, between the upper Hochma and the Hochma in Malchut. All of the other works of the tabernacle were with a measuring of a cubit, as with the curtains, except for the measure of the breast piece, which is the little finger.

259) The gowns of Aaron and his sons were made in holiness, even though no measure is mentioned in regard to them. It is so because it was all six, in Hesed that includes VAK, HGT NHY, and in the work of the six, the six strings HGT NHY de ZA, and stands and persists in six. All the corrections in the tabernacle were to wear and to be corrected in six, HGT NHY de ZA, and in six, which is Hesed.

260) All the measurements taken in the tabernacle were with the measuring cord. The measuring reed was in the measuring of Ezekiel, for he is a house in which to be in its place, within those partitions, within those walls, within those openings, and within those doors, so that all will be measured. But in the future, it is written about the measuring of Ezekiel’s house, “And the side-chambers were broader as they wound about higher and higher.” It is so because when they begin to build with the measuring reed, it will rise higher and higher to the length and to the width; there will be expansion to all sides, and it will not be looked upon as evil, for all will be holy.

Although the measuring cord is illumination of Masach de Man’ula, there is no Zivug on it prior to the end of correction, due to the Din in her. But in the future, there will be no Din in the Man’ula in the house of Ezekiel, and no evil will be seen in her. Therefore, the measuring will be with the measuring reed, since there will be no Din in the world. This is why everything exists and persists completely, as it is written, “And will not be disturbed again, nor will the wicked afflict them any more.”

261) All the measures and all the measurements are in this world, so that this world will exist such as above, to connect this world with the upper world, so that all will be one. But when the Creator awakens to renew the world, all the worlds will be one, like the upper world, and the glory of the Creator will be in all of them. Then it is written, “On that day, the Lord will be one, and His name, One,” meaning His name, Malchut, will itself be one, like HaVaYaH.

(înapoi la pagina ZOHAR CUPRINS / PEKUDEI – click)