Autor: arhiprofesor

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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.

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231) “I am young and despised; I have not forgotten Your precepts.” At times, King David would praise himself, as it is written, “Who does kindness to His Messiah, to David, and to his descendants forever and ever.” It is also written, “The saying of David the son of Jesse, and the saying of the man raised on high, the anointed of the God of Jacob.” Sometimes he pretended to be poor, as it is written, “For I am poor and meager.” It is also written, “I am young and despised.” And he said, “The stone which the builders loathed became the cornerstone.”

232) When he would rise in the degree of peace and ascend in true judgment, ruling over his enemies, he would praise himself. And when he saw himself in plight and his enemies oppressed him, he lowered himself and would call himself “poor,” “Younger than all,” since sometimes he would rule, and sometimes he was in plight by his enemies.

233) This is why he always governed them and they could not prevail over him. Also, King David always lowered himself before the Creator, for anyone who lowers himself before the Creator, the Creator raises him above all. This is why the Creator desired David in this world and in the next world. In this world, as it is written, “And I will protect this city for My own sake, and for My servant David’s sake.” In the next world it is as it is written, “And [they will] seek the Lord their God, and David their king; and shall come trembling unto the Lord and to His goodness in the end of days.” David is a king in this world, and David will be a king for the next world. This is why it was said, “The stone which the builders loathed became the cornerstone.”

234) When the sun, ZA, turns back his face and does not shine for the moon, Malchut, the light is removed from the moon and she does not illuminate. At that time she is poor and darkened from all sides; she has no light at all. When the sun returns before her and illuminates for her, her face illuminates and she adorns herself for the sun like a female adorns herself for the male. Then she is governing in the world.

235) David was adorning himself like the moon because David is Malchut. At times he is poor, at times he is richer than all. This is why he would say, “I am young and despised.” And this is why, “I have not forgotten Your precepts.” Similarly, one should be despised in one’s own eyes and lower himself in everything, to be a Kli that the Creator wants.

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224) “And it shall come to pass in the end of days, that the mountain of the Lord’s house shall be established at the top of the mountains, and shall be higher than the hills.” “And it shall come to pass in the end of days,” when the Creator visits the daughter of Jacob and raises her from the dust, and the sun unites with the moon, meaning ZA with Malchut. At that time, “The mountain of the Lord’s house shall be established.” That is, Jerusalem of above, Malchut, will be corrected in her corrections to illuminate in the upper light, for all her lights are corrected only in the upper light of ZA. At that time, the upper light will shine upon her seven times what it did before, as it is written, “And the light of the moon shall be as the light of the sun, and the light of the sun shall be sevenfold.” The light of the sun is ZA, and the light of the moon is Malchut.

225) “At the top of the mountains” and not “At the tops of the mountains.” Rather, the light that she will have at that time is at the top of the mountains, the high priest, Hesed de ZA, since HGT are called “mountains,” and Hesed is their top. He is all right [side], Hesed, and he corrects the house, Malchut, and blesses her to illuminate her face. It is written about it, “Shall be established.”

226) He will correct her with garments such as above, as ZA, and the garments will stand in six, HGT NHY, which are included in Hesed, the high priest, as it is written, “And they made the tunics of linen … and the miter of linen, and the decorated caps of linen.” When this house is corrected at the top of the mountains, who is the high priest, Hesed de ZA, the house will connect and rise to the upper existence, Bina, and the world will illuminate from the upper light in Bina. This is the meaning of “And shall be higher than the hills,” than all the other upper hosts and camps. Then, it is written, “And all the nations shall flow unto it.”

227) When the priest below, in this world, spreads his hands, a high spirit, Bina, illuminates and comes out. And all the candles, all the Sefirot of ZA, illuminate. Then lights extend, illuminate, and connect to one another until the face of the Assembly of Israel, Malchut, illuminates, and all is by the first light, the priest, Hesed. And when the priest awakens below, there is awakening above. And with the works below, an awakening awakens above.

228) For this reason, “The mountain of the Lord’s house shall be established at the top of the mountains, and shall be higher than the hills; and all the nations shall flow unto it,” for now all the idol worshipping nations have an appointee over them in the firmament. At that time, the Creator will uproot them and cast them from their governance, as it is written, “The Lord will command the hosts of above, above.” And when they are all removed from their governance, the Creator alone will be high, as it is written, “And the Lord alone shall be exalted in that day.” Then, “All the nations shall flow unto it,” as it is written, “And many peoples shall go and say, ‘Come let us go up to the mountain of the Lord, to the house of the God of Jacob.’”

229) It is all when the priest, the top of the mountains, Hesed, illuminates to Malchut. And it is all in six, when he illuminates for her with all the VAK.

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217) “Halleluiah. Praise the Lord from the heavens.” David said this praise opposite HaVaYaH, ZA, the whole of the praise of everything. Two praises are as the high and holy name, HaVaYaH, the whole of the praises of everything. They are, “Praise the Lord from the heavens,” and the last praise in the book, Psalms, which is the whole of the praises of all of them, as it is written, “Halleluiah. Praise God in His sanctuary.” However, this is on ten kinds, as “Praise” is written in it ten times, corresponding to the ten Sefirot of ZA. “Praise the Lord from the heavens” is on seven, as “Praise” is written in it seven times, corresponding to the seven Sefirot HGT NHYM de ZA. It is all one in the holy name.

218) “Halleluiah. Praise the Lord from the heavens” is the beginning of VAK, HGT NHY, to expand below, which is ZA, who is under question, for attainment, as it is written, “Indeed, ask now about the former days, which were before you,” the seven days HGT NHYM de ZA. Thus far there is permission to ask. It is also written, “Since the day that God created man on the earth, and from the end of the heavens to the end of the heavens,” which is Hesed de ZA. Henceforth, KHB de ZA is not under question because it is a hidden and concealed place.

219) This is why it is written, “Praise the Lord from the heavens, praise Him in the heights.” These are two sides, right and left, HG de ZA. From here the rest of the Sefirot expand downward in the degree, to be properly corrected. “Praise Him, all His angels” are the two pillars, NH, which stand under the Guf, Tifferet, for it to lean on them.

220) These pillars are standing in relation to the angels, of whom it is written, “Praise Him, all His angels,” as they are messengers of the Guf, going by the emissary of their Master from place to place.

221) “Praise Him, all His hosts” is the place from which all the upper holy hosts come out, the token of the holy covenant, Yesod de ZA. It is inscribed in all the tens of thousands that come forth from Him, as it is written, “The Lord of Hosts is His name,” since it is a token in all the other hosts and tens of thousands.

222) “Praise Him, sun and moon.” All the Sefirot of ZA are in the sun because the sun is Tifferet de ZA, the essence of ZA, and the rest of the Sefirot are only in the form of inclusion in Tifferet. The sun is to shine. There are the illuminating upper stars and signs in it. Afterwards, it returns upward to Bina, where all are pinned, as all the Mochin of ZA, Malchut, and BYA come out from there. It says about her, “Praise Him, heavens of heavens,” since the heavens is ZA, and the heavens of heavens is Bina. “Praise the Lord from the earth,” Malchut de ZA, who corresponds to those, for afterwards it is written, “fire and hail, snow and steam, stormy wind, fulfilling His word.”

223) These are stars below, standing in an extension that they were extended from the upper one in ZA, for everything stands in the upper form. For this reason, all those stars and signs from the height of the firmament, ZA, are to lead the world below it. From there, the degrees spread until the degrees stand in the stars below in this world. Also, all of them are not on their own authority, but in the authority of the upper one. It is written about it, “Let now the astrologers … stand up, and save you.” It is all by permission from above.

(înapoi la pagina ZOHAR CUPRINS / PEKUDEI – click)

(înapoi la pagina ZOHAR CUPRINS / PEKUDEI – click)

213) “Lift up your eyes above and see who created these.” Can one—because he raises his eyes and looks up—know and observe what he has not been given permission to know and to see?

214) Rather, “Lift up your eyes above” means that those who wish to observe and to know the works of the Creator should raise their eyes above and see several hosts, camps, and strange great deeds. Then you will see and ask, and say, “Who created these? Who [MI], Bina, created these, since Bina is a place that is above, hidden, concealed, and unknown. It is always under question because that place has not been revealed.

215) “The one who leads forth their host by number, He calls them all by name.” “The one who leads forth,” since the hidden and concealed place, Bina, brought everything out in regard to the voice that comes out of the Shofar [horn], which is ZA, who is called “a voice.” It comes out of Bina, who is called “a Shofar.” The voice, ZA in illumination of Hochma, is the number of all the hosts above, and the calculation of everything. A number and a calculation is Mochin of illumination of Hochma. However, they do not appear in the place of ZA, but from there is the upper faith, Malchut, on all the upper sides—Hassadim from the right and Hochma from the left—in which is the place of disclosure of Hochma until the degrees extend from ZA, extending down to Malchut. Also, several armies part to their kinds, and all are calculated and are called by name.

“Because of the greatness of His might and the strength of His power, not one of them is missing.” Because of the greatness of His might” is the right. “And the strength of His power” is the left. “Not one of them is missing,” from the sides that extend from the two lines. Nothing is missing because these two sides include the whole of reality, and nothing new is added to them even in the middle line because it only includes all that there is in the two lines, right and left.

216) “Lift up your eyes above and see who created these.” When the tabernacle was established and was set up, anyone who saw the tabernacle looked in it in what was above and what was below, and saw everything in the tabernacle. Because all the works of the upper world and the lower world were established in the tabernacle, anyone who saw the hooks in the tabernacle and looked at them would see in their illumination, the illumination of the stars, for this is how the stars are in the firmament.

(înapoi la pagina ZOHAR CUPRINS / PEKUDEI – click)

(înapoi la pagina ZOHAR CUPRINS / PEKUDEI – click)

172) The ephod [a special vest of the high priest] and the breast piece were as one, since ephod is Malchut and the breast piece is ZA. In a place of existence, where there are complete Mochin, all those 12 stones stand, carrying the names of the sons of Israel, and they are all 12 high boundaries, 12 combinations of HaVaYaH, HG TM, in each of which are three lines, hence they are 12. They are all tribes of the sons of Israel because the 12 tribes of Israel are 12 combinations of HaVaYaH that are given to Malchut.

173) It is written, “To which the tribes go up, the tribes of the Lord, a testimony to Israel, to give thanks to the name of the Lord.” “To which the tribes go up” are the 12 upper tribes, the 12 boundaries in ZA, the roots of the 12 tribes. These are the tribes of the Lord [Koh, Yod–Hey] because the name Koh is a testimony to Israel, as a testimony is GAR.

174) It writes “tribes” twice: “Tribes,” “Tribes of the Lord.” “To which the tribes go up” are the tribes below, in Malchut. “The tribes of the Lord” are the tribes above in ZA. “A testimony to Israel” is the upper, holy name Koh, which is called “a testimony,” as it is written, “I will teach them this testimony of Mine.”

This is why there are the names of the 12 tribes in the breast piece, opposite ZA, and there are the names of the 12 tribes in the ephod, opposite Malchut. The 12 upper, holy tribes in ZA are the 12 holy stones in the breast piece. This is why they stand below, in the breast piece, as above. Also, all those names of the 12 tribes are engraved in those stones, and the high priest carries them.

175) When Jacob was going to Haran, it is written, “And he took of the stones of the place and put them under his head.” These are the 12 holy stones, which are considered the 12 tribes in Malchut, HG TM, in each of which are three lines, and they all became one stone, as it is written, “This stone, which I have set up as a pillar.” He calls it a stone because all 12 stones were included in one high and holy stone that is above them, Malchut, who is called “a stone,” as it is written, “This stone, which I have set up as a pillar, will be the house of God.” For this reason, her 12 tribes are also called “stones.”

176) Therefore, here the high priest places it on his heart to always remember them, as it is written, “And Aaron shall carry the names of the sons of Israel … over his heart … before the Lord continually.” And for this reason, everything is in 12: 12 high stones that are hidden above, concealed in the upper holy one, ZA. They are the meaning of the Torah, ZA, and they come out of a single, fine voice, Bina.

12 other stones are hidden below in Malchut, similar to those above in ZA. They come out from a different voice, which is a stone, as it is written, “From there is the Shepherd, the Stone of Israel,” Malchut.

177) This is why it is written, “And all the herds were gathered there and rolled off the stone.” This is Divinity, who is called “a testing stone,” “the stone of Israel,” which is rolled off and placed in exile. It is written, “And [they] put the stone back in its place on the well’s mouth,” at the time of redemption. After it, all of them, all the degrees that come out of it, are called “stones.”

178) There are several Behinot [discernments] of stones in the stones. There are stones that are the foundations of the house—Malchut in the Behina [singular of Behinot] of Hochma, who is called “a house,” as it is written, “In wisdom shall a house be built.” It is also written, “And the king commanded, and they quarried great stones, precious stones, to lay the foundation of the house with hewn stone.” HB in her are called “great stones, precious stones.” There are also high precious stones, which are 12, four orders—three, three to each order to the four directions of the world, HG TM, in each of which are three, hence they are 12.

Likewise, four banners were walking in the desert, which are the 12 tribes—three, three to each side of the four directions of the world. To the east: Yehuda, Issachar, and Zebulun; to the south: Reuben, Shimon, and Gad; to the north: Ephraim, Menashe, and Benjamin; and to the west: Dan, Asher, and Naphtali. The four directions of the world are HG TM, and the three tribes in each direction are three lines, and it is all one.

179) When the high priest would place those 12 stones and wear them in the breast piece and the ephod, Divinity was upon him. Those 12 stones are decorated with the names of all the tribes, and each tribe was engraved on a single stone. The letters were embedded in stones, and when the stones illuminated, the letters would protrude outwards, illuminating what they needed to.

180) The two letters Het and Tet, the letters in Het [sin], were absent in all the names of the tribes, as there was no sin in all of them. The Het [sin, but also the letter Het] that the name caused, since the name Het means descent or decline, so it is good that it is not among the names of the tribes. But Tet is a good letter. One who sees the letter Tet in his dream, it is good for him because he began the Torah with it, “And it was good” [Tov (good) begins with a Tet], as it is written, “And God saw the light, that it was Tov [good].” Thus, it is a good letter, so why was it not written in the tribes?

181) It is because those two letters [Het and Tet] are adjacent, and the proximity indicates sin. This is why they were absent in the tribes. Also, the letter Tet is hidden and concealed. It indicates Yesod de Bina and illuminates the illumination of all of them, and there is no light other than that letter because all the lights come out of Yesod de Bina, as it is written, “And God saw the light, that it was good,” which is illumination of that light in the letter Tet, being concealed and hidden. It is written about that letter, “Will not deny Tov [good] of those who walk wholeheartedly.” It is the light of all the tribes. And because it is so concealed, it is not among the tribes. Moreover, all 12 tribes come from that corridor, Yesod de Bina, which is hidden, and which is the letter Tet. For this reason, it is hidden and concealed and is not seen in the tribes.

182) All the stones in the breast piece stood in a manner of letters and banners. When they would illuminate, they would illuminate the face of the high priest, the letters were illuminating and protruding, and they were recognizable from the stones outwards. When they would illuminate the face of the high priest, it was apparent that the protrusion of the letters was favorable. By that, it became apparent if the priest was righteous or not. For this reason, everything was in a manner of letters and banners.

183) It is written, “You shall put in the breast piece of the judgment the Urim and the Tummim.” Urim [lights] illuminate what is being asked. Tummim [pl. of Tam (whole)] complement their words.

184) The breast piece and the ephod correspond to the Urim and the Tummim. They are Tefillin and the knot of the Tefillin, which are opposite one another. It is written, “You shall see My back, but My face shall not be seen.” “You shall see My back” means that the Creator showed Moses the knot of the Tefillin. “But My face” means the actual Tefillin, the high secret, the holy name. “My back” is the knot of Tefillin. Tefillin are the illuminating mirror, ZA. The knot of Tefillin is a mirror that does not illuminate, Malchut.

185) Accordingly, the Urim illuminate while they speak. ZA is the illuminating mirror. The Tummim complement with their words, meaning Malchut that illuminates in illumination of Hochma, as it is written, “You shall see My back,” in which there is all the wholeness. The face is the Urim; the back is the Tummim. Also, these are voice and speech: the voice is ZA, illuminating to the speech, Malchut, to speak, since the voice complements the speech. That is, the voice is the actual essence, and the speaking complements it. They always go hand in hand and never part from one another because it is impossible to separate voice from speech. Therefore, the breast piece and the ephod are face and back, and it is all one.

186) The breast piece and the ephod never part. It is written of one who parts them, “Who separates the Champion,” since they imply ZA and Malchut. It is also written, “And it came to pass when Eviatar the son of Ahimelech fled to David at Keilah, he came down with an ephod in his hand.” But he did not say “breast piece.” It follows that he separated them from one another.

187) All that is important is hidden, concealed and is not mentioned. It is written, “Carrying a linen ephod.” The breast piece is not mentioned due to its importance. What is more revealed is mentioned so that what is hidden and covered shall be covered. This is why that which is more disclosed is mentioned, which is the ephod.

188) For this reason, the upper name is a secret that is covered and concealed, and is mentioned only in the name that is revealed. One is mentioned and one is concealed. The concealed name is HaVaYaH; the revealed name is ADNI. This is why it is written in hidden letters, HaVaYaH, and is called by the letters ADNI. One is covered by the other: the name ADNI covers the name HaVaYaH so that the glory of the upper one will be forever covered and concealed.

All the ways of the Torah are revealed and concealed. Likewise, all the matters of the world, this world or the upper world, are concealed and revealed. That is, there is interior in everything.

189) It is written, “Do tell us, because of whom has this calamity struck us?” “On whose account” is asking about the Hochma. Here they were asking a secret that is revealed, to know if he comes from Joseph’s descendants, where the sea—when it saw Joseph’s coffin—parted at once and became land, as it is written, “The sea saw and fled.” The sea saw it, that it was written in it, and fled out, meaning parted at once, “The Jordan turned back.”

190) This is why they asked Jonah, “Do tell us, because of whom has this calamity struck.” It was because it is written about him in Joseph, “Because you are his wife.” They implied to him with the word, “Because,” if you come from the descendants of Joseph, pray that the sea would ease up on us. And it is written, “Because of whom has this calamity struck us?” In the word “Whom,” they implied to him, “If you come from the descendants of Jacob,” as it is written, “To whom do you belong, and where are you going,” and they are the ones to whom Jacob said it. They were the holy angels that he sent to Esau on his mission, and he was saved from that plight, so you, too, pray to your Master and He will send His angels and we will be saved from that plight.

191) And if not, tell us what is your work, what is your occupation each day, where you come from, what do you love, what is your country, and should that country be punished? And from what people are you? Is it Amalek, or one of the seven nations that should be punished?

192) What did Jonah reply to them? “He said to them, ‘I am a Hebrew,’” meaning I am from the descendants of the Hebrew Abraham, who sanctified the name of his Master in the world each day. “And I fear the Lord, God of heaven.” They asked him, to know a matter that is revealed and that is concealed. They implied to him with the word “because,” and in the word “of whom,” which is covered, and they asked him the rest openly. And Jonah replied everything to them openly.

193) “And the men feared a great fear.” When they heard the name of the Creator, they were immediately afraid because they all knew the miracles and mighty deeds that the Creator did at sea. He also told them that he was fleeing the Creator. This is why they said to him, “What have you done,” running from Him and not doing His commandments?

194) All of them later converted, when they saw the miracles and the great deeds that the Creator had done for Jonah at sea. They all saw him fall into the sea, that fish which swallowed him, and that that great fish came in front of everyone and vomited him onto land. They came to him and converted, as it is written, “Those who regard vain idols forsake their mercy.”

195) They were all proselytes by conviction [converted out of free will], grew wise in the Torah, and became great sages because the Creator desired them and all who approach Him and openly sanctify His name. When sanctifying His name openly, His hidden name—HaVaYaH—rises to its throne, ADNI, and a unification of HaVaYaH ADNI [The Lord, God] is made, as it is written, “I will be sanctified among the children of Israel.”

196) “They shall bind the breast piece by its rings to the rings of the ephod with an azure cord.” Why an azure cord? It is to show that azure, Malchut with respect to the Din in her—connected with Hesed—is tied to everything. For this reason, everything is in the upper one. Azure ties the breast piece, ZA, with the ephod, Malchut.

197) “They also made bells of pure gold, and put the bells inside the pomegranates.” It is written, “And its sound shall be heard when he came into the holy place before the Lord,” since a sound that is heard is needed, ZA, and there will be blessings on the world thanks to the priest who blesses everything and does everything. The gold bell is an audible sound, ZA. The pomegranate is Malchut, which is filled by all, receiving from all the upper ones.

198) “And he made the robe of the ephod of woven work, all azure.” The robe of the ephod is Malchut. “All azure,” meaning azure is the light of the chair, from Malchut, who is the black light in a candle that burns and consumes all that is under it. She is azure when she connects to the white light in the candle, Hesed. Hence, the azure is for the ephod, as it is the light of Malchut.

199) These are the Kelim of the garments of the priest in the upper one, so that the garments below will be as above. And because Michael is the high priest, and comes from the right, why is it written about Gabriel, “The man clothed in linen”? After all, the garments were for the high priest, and Michael is a priest and comes from the right. However, the left is always included in the right, hence Gabriel, who is left, wore garments from the right.

200) Gabriel was appointed as an emissary for this world. Each emissary that is appointed for this world must wear clothes of this world. Likewise, when the soul rises, she dresses in a garment of above in order to be there. Also, when she descends from above downward, she dresses in a garment. Each garment suits the place to which she goes. Likewise, all the emissaries appointed a mission in this world should wear [garments] from this world.

201) The robe of the ephod was in order to cover him around his body. When he wore it, it is written, “You have formed me behind and before, and laid Your palm upon me.” That is, the breast piece is from before, and the ephod is from behind.

202) “Behind and before.” When the Creator created Adam HaRishon, male and female were created, tied to one another, the female to the back, and the male from before. Finally, the Creator cut and separated them, and set her up before the man, to look face-to-face. And when they looked face-to-face, the love in the world increased and they begot offspring in the world, which was not so before.

203) And after the man and his wife sinned and the serpent came and cast filth in her, she gave birth to Cain, whose form was the form of above and of below—of the filth of the Sitra Achra from below, from the external ones. This is why he was the first who made death in the world, since his side inflicted, as he came from the serpent’s filth. The conduct of the serpent is to lie in wait in order to kill. He who comes from the serpent, Cain, his way is to take and go. This is why it is written, “And it came to pass that when they were in the field, Cain rose up against Abel his brother and killed him.”

204) When Cain killed Abel, he bit him like a snake until he took his breath away and killed him.

205) All things return to the first foundation from which they came out. If Cain were not from the side of the serpent, he would not be so toward his brother. Therefore, when Adam saw that Abel was killed and Cain was expelled, he said, “Why am I begetting henceforth?” He parted from his wife for 130 years, and impure female spirits would come and be warmed by him, and he begot spirits and demons. These are called “the afflictions of people.”

206) Afterwards he grew jealous, wore envy, united with his wife, and begot Seth. This one was in his image, after his own likeness, which was not so before, with the first sons that were before.

207) In the beginning, before Eve, he had another bonding, Lilit, until Eve came when the Creator set her up for Adam, and they united face-to-face. This is why it is written, “This one shall be called Woman.” But the other one, Lilit, was not called so.

208) Because Adam and Eve were created as one, it is written, “He created them male and female, and He blessed them,” for they were together. This is why it is written, “You have formed me behind and before.”

209) Ephod and the breast piece are behind and before. The breast piece is before, and the ephod is behind. When the priest would clothe in them, he was similar to the upper form, ZA and Malchut, who are behind and before. At that time his face would illuminate, and the letters would protrude and shine, and would rise up. And then he knew the matter that was needed.

210) For this reason, the correction of the breast piece and the correction of the ephod tie together, although the correction of one is not as the correction of the other, and it is all one. The connection of one to the other is for the breast piece, ZA, to unite with the ephod, Malchut, in four rings that connect in this place and in that place, in the breast piece and in the ephod. The rings are the Merkavot that connect to that side, below those that are above, and it is all Ophanim [lit. wheels, but also “angels”] and animals. The two rings in the breast piece are the animals, Yetzira. The two rings in the ephod are the Ophanim, Assiya, and are tied to one another.

211) It is written, “In the beginning God created the heaven and the earth,” the heaven being ZA and the earth being Malchut, since the tabernacle was made according to everything, making the similitude of the lower world, Malchut, and the similitude of the upper world, ZA. All of the works that the Creator worked in this world are as above. So is the tabernacle: all of His works are as the work and as the similitude of the upper world.

212) This is the meaning of all the work of the tabernacle. All of them are deeds and corrections of above and of below, to instill Divinity in the world, in the upper dwellers, the angels, and in the lower dwellers, people. The lower Garden of Eden, Malchut, is as the upper one, Bina. All the images and all the forms of the world are there, hence the work of the tabernacle and the work of heaven and earth, ZA and Malchut, are all one.

(înapoi la pagina ZOHAR CUPRINS / PEKUDEI – click)

(înapoi la pagina ZOHAR CUPRINS / PEKUDEI – click)

166) The soul does not rise to appear before the holy King until she is rewarded with clothing in a garment of above, to appear there. Similarly, she does not come down until she dresses in a garment of this world.

167) Similarly, the holy angels of above, of whom it is written, “He makes the winds His angels, flaming fire His ministers.” When they perform a mission in this world, they do not come down before they clothe in a garment of this world. It is all according to the place to which they go. And the soul does not rise, unless in an illuminating garment.

168) When Adam ha Rishon was in the Garden of Eden, he was clothed in a garment such as above, a garment of upper light. When he was expelled from the Garden of Eden and needed the colors of this world, it is written, “And the Lord God made for Adam and for his wife garments of skins, and clothed them.” First, they were garments of light, the upper light, which he used in the Garden of Eden.

169) Because the illuminating upper light was operating in the Garden of Eden, when Adam HaRishon entered the Garden of Eden, the Creator clothed him in a garment of that light and admitted him there. Had he not worn that light first, he would not have entered there. Once he was expelled from there, he needed a different garment. And then, “And the Lord God made for the man and for his wife garments of skin.” It is likewise here: they made official dress to serve in the holy place, to bring him to the holy place.

170) The good deeds that one does in this world draw light of the upper splendor to set up for him a garment for that world, to be seen before the Creator. In that garment that he wears, he enjoys and sees the illuminating mirror, as it is written, “To behold the pleasantness of the Lord and to visit in His palace.”

171) Therefore, the soul dresses in special garments in two worlds, so she will have wholeness in all—in this world, below, and in the world above. This is why it is written, “Only the righteous will give thanks to Your name, the upright will dwell in Your presence.” “Only the righteous will give thanks to Your name” is in this world; “The upright will dwell in Your presence” is in that world.

(înapoi la pagina ZOHAR CUPRINS / PEKUDEI – click)

(înapoi la pagina ZOHAR CUPRINS / PEKUDEI – click)

158) Bronze of the wave offering are mountains of bronze, two mountains, ZON of Noga, and they are called “bronze plinths.” There are gate-guards who surround all who are inside because they are the gate-guards who stand at the gates from outside. It is so because the Noga surrounds the Kedusha and keeps it from the Klipot. They come and go in the King’s house, in Malchut, since the good side in Noga is complete Kedusha, though outside Kedusha, and sometimes it goes inside.

159) All of the instruments of the altar, to use them, are of bronze, ZON de Noga. These are instruments for the altar when the souls draw near, to rise over the altar, Malchut. They are the one who do the work of the altar, and all help the souls serve service, and they are called “instruments of the altar.” Also, all the Kelim and the stakes of the tabernacle, which are outside the tabernacle, as well, are called by names of instruments of service, to serve in the holiness. By that, all the appointees and the Merkavot [pl. of Merkava], and certain directions stand each in its place. In certain palaces of Kedusha, they are all under calculation, as it is written, “Who leads forth their host by number.”

160) The gold in the tabernacle is connected to the upper gold, Gevura. Likewise is the silver to the upper silver, Hesed, and the bronze in the tabernacle to the upper bronze, Tifferet. It is so because the bronze below, ZON de Noga, takes power from the bronze above, Tifferet. Also, all the colors mingle in one another to unite and connect with one another.

161) Gold hooks are poised to tie those curtains of azure and purple, scarlet, and linen to one another, connector to connector. The bronze hooks are to connect the tabernacle, the goat-hair curtains, and they stand opposite each other.

They all stand as the stars in the firmament. As the stars illuminate in the firmament and are seen, so these hooks in the tabernacle illuminate. Those hooks illuminate and seem as stars, standing, protruding, and sparkling. And these 50 of gold and 50 of bronze illuminate one opposite the other.

162) One spark comes out of the upper light, ZA, sparkling and illuminating in a mirror that does not illuminate. That is, it illuminates to Malchut. The spark consists of all the illuminating colors, and it is called “purple.” When that purple strikes—bestows—in the dark light, Malchut, another spark comes out, which is not flaming, azure, and they mingle with one another. These are the holy garments in which Michael, the high priest, is robed.

163) When Michael wore those garments of glory, he entered to serve in the holy place. But as long as he was not wearing those garments, he did not enter the holy place, as it is written, “And Moses entered the midst of the cloud and went up to the mountain.” He clothed himself in the cloud, and then went up to the mountain. But as long as he did not clothe in it, he could not enter. Likewise, the high priest does not enter the holy place before he is clothed in those garments to enter the holy place.

164) And because they emerge from the upper ones, and they are as above, they are called “official dress” [literal translation: garments of residue], from the word “residue” because they remain from those upper garments, as they were from what was left of the lights of the upper splendors. Azure is Malchut, and purple is ZA. These are colors of the holy name, whose complete name is HaVaYaH Elokim [the Lord God], where HaVaYaH is purple, and Elokim is azure. This is the meaning of the high priest wearing it in order to come to the holy place.

Scarlet is the red color, opposite Gevura. Azure and purple correspond to Malchut and ZA, who are included in all those colors. And because the high priest dresses in the garments of these colors, he goes inside and is not repelled outward.

165) It is all done in faith, in the degree of Malchut, who is called “faith,” so all will be as above. This is why it is written, “The official dress for ministering in the holy place.” They are called “holy garments” because they are called “holy” only when those colors are in them, as it is written, “They are holy garments.” It is also written, “The holiness of Israel is for the Lord, His first fruit.” “The holiness of Israel,” since all the colors are seen in Israel, who are priests, Levites, and Israel, the colors of HGT—white, red, and green. The priests are white, the Levites are red, and Israel are green, colors to be shown inside, in the holy place.

(înapoi la pagina ZOHAR CUPRINS / PEKUDEI – click)

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145) The world, Malchut, was divided into 45 kinds of color of light. This is because Bina, who is called MI, after the 50 gates in her [MI is 50 in Gematria], where in each of the five Sefirot KHB TM in her there are ten Sefirot, hence they are 50. And Malchut is called MA [45 in Gematria] because she lacks the five Sefirot of Partzuf Malchut in her. Thus, she has only four and a half Partzufim.

146) The seven Sefirot HGT NHYM de ZA divide into seven deeps, Malchuts, where each Sefira of HGT NHYM de ZA spreads into ten. There are seven Malchuts, Malchut for each Sefira. Each of them strikes her deep, mating in a Zivug de Hakaa with the Masach in the Malchut in her, who is called “deep.” They raise the ten Sefirot of Ohr Hozer that clothe the ten Sefirot of Ohr Yashar, and those are called “ten Sefirot de Rosh.” The stones, meaning the Masachim [pl. of Masach], roll inside the deep, turning over to illuminate from the Masach de Malchut de Rosh and below, through Malchut de Malchut.

It follows that the light enters from the ten Sefirot de Rosh, in stones, in Masachim, and punctures those waters, the lights, which come out through the holes in the Masach until they all sink on the deep, Malchut de Malchut, the ten Sefirot de Guf through the Chazeh. The water covers the two Behinot [discernments/aspects] of the deep—Masach de Miftacha [key], and Masach de Man’ula [lock]. By that, the order of the emanation of Partzuf ZA, Rosh and Guf, has been explained.

147) The order of the emanation of the Nukva was only on Masach de Miftacha, because of which she has only 45 kinds of color of light. Water comes out through the holes in the stones of ZA, and light comes in through them and strikes the four Behinot of the deep, emitting the four Partzufim of Malchut, KHB and Tifferet. Thus, each light is included in the other, and they meet in the one, in her fifth Partzuf, Malchut de Malchut. The waters divide because they extend in it only through the Chazeh, only through Yesod de Malchut, Masach de Miftacha that is on the Chazeh. There the light stops because from the Chazeh of Malchut de Malchut downward, it is expansion of the Masach de Man’ula, and she is devoid of it. This is why she has only four and a half Partzufim, which are 45 kinds of color of light.

148) The order of the Mochin that ZA gives to Malchut is the left first, as it is written, “His left is under my head,” and then by embrace of the right, as it is written, “And his right shall embrace me.” All seven Sefirot de ZA grip to the seven deeps, their seven Malchuts, which are regarded as the left line of ZA. They mine in the darkness of the deeps—the Malchuts of Malchut—meaning they extend in her the left line from Bina, which are darkness. By that, Malchut is carved in the darkness of Ima, and these darknesses mingled with the Sefirot of Malchut.

Water, Hassadim, rise from the right line of ZA, descend, and roll through those dark lights of the left line. They mingle—the lights of Hochma and darknesses that are attached to the lights of Hochma are from the left, and water, Hassadim, from the right. Invisible lights are made of them, dark ones, meaning the Mochin of Malchut, who is called “a mirror that does not illuminate.”

149) After he explained the giving of the left, he explains the Mochin of the right, which ZA gives to Malchut. Each Behina [singular of Behinot] in ZA beats and gives to its corresponding Behina in Malchut. The Behinot of ZA divide into 75 hoses of deeps, through which the water is extended. The seven Sefirot HGT NHYM de ZA, in each of which are ten, hence they are seventy, and half of Partzuf Malchut de Malchut that is missing in Malchut, which is the five Sefirot from her Chazeh down, were also added to the seven Sefirot de ZA, in which there are two Behinot of deep. Therefore, there are 75 Behinot in him, which are hoses of deeps that give water, light of Hassadim to Malchut.

150) Each and every hose in ZA rises in its voice, and the deeps—the Malchuts of Malchut, who receive from the hoses of ZA—are shaken. When the voice is heard, each deep calls on the other and says, “Divide your water that I may enter you, as it is written, ‘Deep calls to deep at the sound of Your hoses.’”

There are two Malchuts in ZA—of Miftacha and of Man’ula. For this reason, he is regarded as two voices, two kinds of giving of ZA, who is called “a voice.” The voice of Miftacha has a corresponding Behina in Malchut. The voice of Man’ula has no corresponding Behina in Malchut because there is no Man’ula in Malchut. This is why she is lacking the half Partzuf of Malchut de Malchut.

Each hose in ZA rises in its voice, and therefore the deeps of Malchut are shaken, for they have no receptacle for the bestowal of the voices of Man’ula, Midat ha Din [quality of judgment], and they are shaken by them. When the voice of Midat ha Din is heard from Man’ula, the Malchuts of ZA call upon the Malchuts of the Nukva, “Divide your waters,” meaning “Do not receive in your entire Partzuf, but only up to the Chazeh, and do not receive from the Chazeh and below, and then I will enter you, meaning bestow upon you. However, if you wish to receive for the entire Partzuf, from the Chazeh and below, as well, I will not enter you because you lack the correction of Malchut de Man’ula there, for she has only 45 kinds of color of light.”

151) Explains the correction of Yesod de Malchut, which was done by the effect of ZA. There are 365 white, black, and red tendons under the influence of the hoses, included in one another, and they have become one color. These tendons are reticulated in seventeen nets, and each net is called “tendons.” They are reticulated in one another and descend to the end of the deep, in the Yesod in Malchut, called “deep.” Under those, two nets stand in a vision of iron and two other nets in a vision of bronze.

The 365 tendons are illumination of Hochma in the left of Bina, which extends to Malchut. They are called tendons because they are from Bina, since KHB is called Mocha, Atzamot, Gidin. Also, they are 365 because every left line is from Bina and TM, which that fell from the degree at the point of Holam and returned to her at the point of Shuruk, these Bina and TM became the left line of the degree. And with respect to the Partzuf, the Kelim from the Chazeh down are considered Bina and TM, since Tifferet is Bina and NH are TM.

It turns out that the left line of Bina is half of Tifferet and her NHY from the Chazeh down, which make up three and a half Sefirot. The Sefirot de Bina are hundreds, hence they are 350, and the illumination Yod–Hey from Bina rides atop them, hence they are 365. Also, they are 365 tendons, in which there are three colors white, red, and black, which are HG and Malchut. The color green is not mentioned because it is the one that dispenses the colors.

These tendons were reticulated in 17 nets, for before the left was mitigated with Hassadim from ZA, when Malchut was in the left without the right and became darkness and frost, the illumination of the left was regarded as a net for her. And now, by ZA illuminating Hassadim, they were mitigated into nets and became 17 nets, which is illumination of Yesod de Malchut in the form of Joseph, as it is written, “Joseph was seventeen years old.” Also, four nets were reticulated in the form of Benjamin—two in the interior, which appear as bronze, and two in the exterior, which appear as iron.

152) Two chairs stand on them, on all the Behinot, from the right and from the left. All those nets join together, and the waters, the lights, come down from the hoses and enter those nets. When those two chairs rise—the chair of the black firmament and the chair of the firmament that is like a porpoise—they rise in the chair of the black firmament. When they come down, they come down in the chair of the firmament that is like a porpoise.

The issue of the unification of the four directions above and below. The four directions above and below, HG TM, are NH. The illumination of Netzah illuminates all four directions HG TM from below upward, and the illumination of Hod illuminates all four directions from above downward. This applies to every degree. It is two chairs: the chair of the right is illumination of the Netzah that illuminates from below upward, and the chair of the left is illumination of Hod, illuminating from above downward.

When ascending, the ascent is in the chair of the black firmament. And when descending, the descent is in the chair of the firmament that is like a porpoise. The black firmament, Masach de Man’ula, is the essence of Malchut, who is the color black. The firmament that is like a porpoise is the Masach of Miftacha, which is mitigated in Bina. The chair of illumination of Netzah, illuminating from below upward, stands over the black firmament, of Man’ula. The chair of illumination of Hod stands on the firmament that is like a porpoise, of Miftacha.

153) Those two chairs are one from the right and one from the left. The chair of the black firmament, Netzah, is from the right. The chair of the firmament that is like a porpoise, Hod, is from the left. When the lights rise in the chair of the black firmament, the chair of the left firmament descends, and the lights descend in it from above downward.

154) The chairs are included in one another, gripping within them all those nets and ushering them at the end of the bottom deep, since the left chair obtains a great illumination from the Hitkalelut [mingling] of the chairs and its illumination descends and complements through the end of the degree, the bottom deep.

155) One chair stands and rises above all those deeps, and one chair stands below all the deeps, and all those deeps roll between those two chairs. Also, all the hoses are pinned between those two chairs. The illumination of the chair of Netzah, from below upward, reaches GAR and illuminates from there. It follows that the chair of Netzah stands above all the deeps, the Malchuts in the Guf of the Partzuf, and the illumination of the chair of Hod, from above downward, descends through the end of the degree and illuminates there. Thus, the chair of Hod stands below all the deeps, and all those Behinot—the deeps and the hoses—are completed between them.

156) There are 75 hoses. Seven are superior to all the others, and all the others are included in them. The primary ones in them are the seven Sefirot HGT NHYM, and all the rest are from Hitkalelut, for each was included in ten, hence they are 70. The five are from the additional half Partzuf that is missing in Malchut de Malchut, and all are pinned to the wheels of the chair on that side. They are pinned to the wheels of the chair on that side, receiving the illumination of the two chairs.

157) The waters rise and fall in the chairs, illuminating from below upward and from above downward. Those who descended mine the deeps and break them. Those who rise enter through those holes in the stones, in the Masach de Peh de Rosh ZA, rising and filling for seven days, which are the seven Malchuts from Chazeh and above. Thus far are the seven colors of light in the upper one, HGT NHY from Chazeh and above.

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131) “And the bronze of the wave offering was 70 talents.” All this came down in the upper form of faith, Malchut. Wicked Nebuchadnezzar did likewise with that image that he erected, for God has made them one opposite the other. However, Nebuchadnezzar did not do so, but in his dream, he saw an image whose head is of gold, then silver, and then bronze. Yet, why are the iron and clay that were in the image not in the tabernacle? It is because they are not so important as to be admitted into the holy place. Conversely, those gold, silver, and bronze, which are HGT, did enter.

132) The tabernacle is in three in these metals—gold, silver, and bronze. In the rest of the things it was four, corresponding to HG TM, such as azure—Malchut, purple—Tifferet, scarlet—Gevura, and linen—Hesed, and such as the four stone-columns, opposite HG TM.

133) Some of them are in three, some are in four, some are in two, and some are in one. However, each sequence is in three. There are three sequences, divided into every direction, the four directions of the world. Also, in each sequence in Ruach there are three other sequences.

The four directions of the world are HB TM, and in ZA and Malchut they are HG TM. Although they are included in one another, they are not four Partzufim of Dalet, but three Partzufim of Dalet, which are 12. It is so because these HG TM are three lines, HGT, and Malchut who receives the three lines, since for herself, Malchut is only the three lines that she receives from ZA, her husband. This is why there are only three lines in each Ruach, in which there are 12, and not 16.

Each sequence is in three—three lines. These are three sequences, divided into every direction, where in each of the four Ruchot [pl. of Ruach] HG TM there are three lines, and in each sequence in each Ruach, in each and every line, there are three other sequences because the three lines in each Ruach are included in one another, and there are three lines in everything. It follows that there are nine lines to each direction.

134) The first order on the east, which is Tifferet, is three orders, three lines, since they are included in one another. Thus, there are nine lines, and several thousands and tens of thousands of degrees below them. These nine orders are three lines, each of which consists of three. They are all conducted by inscribed letters, the 27 letters in the alphabet—22 letters and the final letters—which double.

Each order, each line, observes, to receive its abundance to those inscribed letters of the 27 letters ascribed to it. It is likewise for each order and for each and every line—they all journey in the inscribed letters, and those are above those, standing one atop the other.

The root of the three lines is the three actions taken in the three points Holam, Shuruk, Hirik in Bina. The arrival of the letter Yod in the light of Bina, and becoming Avir—which divides the degree—is the point of Holam. The exit of the Yod from the Avir, which returns and complements the degree, but blocks the light, is the point of Shuruk. The ascent of ZA in MAN and in Masach de Hirik to unite those two points with one another and open their illumination is the point of Hirik.

Points are in Bina and letters are in ZON. The three operations from which the three lines extend are three letters that stand in the sequence of right, left, and middle, in a way that the roots of the nine lines in each of the three sides—south, north, and east—are 27 letters, nine letters to each side. And the west direction, Malchut, receives all of them into her.

135) Those letters fly in the air of the Ruach [spirit] that is appointed over everything, meaning the arrival of the Yod in the Ohr [light], making the Avir in the right letter and the exit of the Yod from the Avir, which was made light once more. In the left letter, this Avir is appointed over the entire order of elicitation of Mochin. They all come out by an order of three lines that extend from the changes made in this Avir. At that time, all the letters travel.

One letter beats from below, the middle letter from the point of Hirik—ZA that rises to MAN, becoming a Zivug on his Masach de Hirik, educing the level of Hassadim, which unites the right and the left. That letter rises in Ohr Yashar [direct light] and descends in Ohr Hozer [reflected light], and two letters—right, from the point of Holam, and left, from the point of Shuruk—fly over the middle letter.

Also, a letter from below, the middle one, rises from below upward. This is ZA who rises to Bina and unites the two lines—right and left—in Bina. She unites in them and they become three letters, all according to the letters Yod–Hey–Vav, which are three within the illuminating mirror—ZA—where the right is Yod, the left is Hey, and the Vav is the middle one.

Three orders divide out of those, three lines. They are in two letters, which extend from Holam Shuruk, right and left of Bina. And one letter that rises, ZA, rising from below up to Bina, and connecting with them, hence they are three.

136) Those two upper letters that rise in the air—the right one and the left one—are included in one another, Hesed and Din. This is why they are two. Also, they are from the upper world—right and left in Bina—the male. They are regarded as males because Bina is a male. And the middle letter that rises and unites them with each other is a female, since being ZA that rises for MAN to Bina, it is regarded as a female compared to the two letters of Bina, and is included in both.

137) As the Nukva, Malchut, is included in both sides of ZA—right and left—and bonds with them, as it is written, “His left is under my head, and his right shall embrace me,” the middle letter, the female, bonds with the two other letters in the two sides, right and left. Those two upper letters, from Bina, and those middle ones that unite all two upper letters, are lower ones, from ZA. It is all one, male and female, where all two upper letters are males, and each letter that unites them, rising from the lower one, is a female.

138) When the world was created, when Bina emanated ZA, who is called “a world,” those two letters— the right one and the left one—that extend from Holam Shuruk, which are from the upper world, Bina, begot all the things below in ZA in their very own form. However, the middle letter that extends from Hirik has no new form in it, except that it unites the right and the left. For this reason, one who knows them and is watchful with them, is loved above and loved below.

The creation of the world, ZA, was done by the ascent of ZA for MAN to Bina, where it became the middle line, uniting the two lines—right and left in Bina. By that, he received all the Mochin that are in the two lines in Bina. It follows that all the forms that exist in the two lines, right and left, of Bina, exist in ZA. However, there is no innovation of form from the middle line of Bina, which extends from ZA, since it is considered ZA himself, who rose up there. Conversely, the two letters, right and left, are regarded as males, as givers, while the middle letter is considered a female, receiving from the males, and all three are as one body.

139) All those letters, all 27 letters in the alphabet, are male and female. Some of them are males, and some are females, to be included in the upper water, the males, and in the lower water, the females, and it is all one. This is a complete unification. Therefore, one who knows them and is watchful with them is happy in this world and happy in the next world because it is the essence of the complete unification as it should be.

The letters divide into groups of three, three: two males above, and one female between them, below—three, three, from this side and from that side in one unification. The right side and the left side unite through the middle one in one unification, in completeness of everything. They are all the high order in Bina. It is as when the three original lines came out in Bina and were included in one another, and three groups of three lines were made in it. Likewise, the 27 letters in Malchut, who is the tabernacle, were divided after them into groups of three letters.

140) The second order is to the south, Hesed. There are three orders, three lines, in each order, each line. There are three, three, where each of the three lines consists of all three, thus they are nine, so the letters divide on each side into right, left, and middle, as was said earlier about the east side, uniting everything together. It is so because there are female letters, male letters, they all unite as one, and they are in the complete, holy name, Yod–Vav–Hey.

There are appointed orders in them, groups of three, three, as on the east side. They all come out from the order of the patriarchs above, who are the three lines of Bina, as the order by which the letters Yod–Hey–Vav were set up in the holy name. Those nine orders are all guided by those specific letters: three groups of three letters—right, left, and middle—as in the east direction, and they journey in them. Also, several hosts and tens of thousands of angels are all below, journeying and guided in this order.

141) The third order to the north is Gevura. There are three orders to that direction, which are nine, since there are three, three, to each side in the three orders, three lines where each line consists of three, hence they are nine. Those orders are to three sides—right, left, and middle—all as in the east and south directions.

142) There are 27 orders in the letters. And although there are only 22 letters in the alphabet, the completion of the letters with the doubling final letters is 27. It follows that as the letters are 27, so is the order of orders 27—three, three orders to each of the three directions, east, south, and north. It follows that those three from the south direction are nine, for each of the three lines consists of three, hence they are nine. Likewise, the three of the north direction are nine, and the three of the east direction are nine. Altogether, they are 27.

143) Those 27 are nine letters in a female, uniting with the 18 other letters in the male. Each three letters are three lines that extend from Bina, where each two upper letters—right and left—are males, and each third one below them—uniting them—is a female. And the nine letters in each direction are three groups of three, three.

It follows that in each direction there are six male letters—three times two upper letters in each group—and three female letters—the three middle letters in each group. Thus, there are six males and three females in the east direction, and six males and three females in the south direction, as well as six males and three females in the north direction. Together, they are 18 males and nine females.

The three female letters are in each of the three directions, and three times three is nine. Six male letters are in each of the three directions, and three times six is 18. Thus, the 27 letters divide into nine females and 18 males.

144) Like those letters in the upper world, Bina, there are other letters below in Malchut. The upper letters in Bina are big, and the lower letters in Malchut are small. It is all one like the other: all that applies to the letters in Bina applies also to the letters in Malchut, as well as the conduct of male and female in the letters. For this reason, everything that is in Malchut is as in the upper one, in Bina.

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