Autor: arhiprofesor

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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.

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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.

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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.

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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.

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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.

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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.

(înapoi la pagina ZOHAR CUPRINS / PEKUDEI – click)

(înapoi la pagina ZOHAR CUPRINS / PEKUDEI – click)

108) Moses forgot those shekels and did not know what was done with them until a voice came out and said, “Of the 1,775, he made hooks for the pillars.” Half of the shekels that every one of Israel gave as ransom for their souls are considered YESHSUT. It is written about them, “And the silver of them that were numbered of the congregation was a hundred talents and 1,775 shekels, according to the shekel of the holiness.”

Talents and shekels are two degrees, Panim [anterior] and Achoraim [posterior] of YESHSUT. The 100 talents are the Panim of YESHSUT, and the 1,775 shekels are the Achoraim of YESHSUT, Bina and TM that fell from YESHSUT when they were considered the point of the Holam. Essentially, they are 775 shekels, where 700 are seven Sefirot of Bina, whose digits are hundreds, 70 are seven Sefirot of Tifferet, whose digits are tens, and five are HGT NH de Malchut, whose digits are units. However, once they returned and reunited with their degree, to KH de YESHSUT, which are the Panim that remained in the degree, those Bina and TM were included with the Sefirot of Hochma de YESHSUT, as well, who is 1,000, and the number 1,775 was made.

This is why Moses forgot them, for when they fell from the degree of YESHSUT and were not seen there, they are deemed forgotten and it is not known what has become of them. Afterwards, when the point of Shuruk arrived and brought them back to their degree in YESHSUT as blocked and not illuminating—and later by the point of Hirik, the middle line that united the right and the left—the Bina and TM de YESHSUT illuminated once again, and became hooks for pillars.

These are the shekels. Moses forgot them during the exit of the right line from the point of Holam, at which time they fell from the degree of YESHSUT and were forgotten. Later, too, at the point of Shuruk, the left line that brought them back to the degree of YESHSUT, they were still forgotten because they were blocked without light until a voice, the middle line, came out and they reappeared. At that time Moses remembered them, as it is written, “Of the 1,775, he made hooks for the pillars.”

109) It is written, “While the king sat at his table, my perfume gave forth its fragrance.” “While the king sat at his table” is the Creator, Bina, when He gave the Torah to Israel and came to Sinai. That is, when Bina disclosed the Mochin de Yechida de ZA that illuminated at the time of the giving of the Torah to Israel. There were several Merkavot with Him, all of which are holy Merkavot, left line, as well as all the upper sanctities from the upper Kedusha of the Torah, the right line. They were all there, and the Torah, the middle line, was given in flames of fire. Everything was of fire, written in white fire, from the side of Hesed, over black fire, from the side of Gevura. It is so because the middle line consists of HG, right and left, and the letters were flying and ascending through the air. In the air, the lower degrees would fly and rise up to the upper ones.

110) The first letter of the Torah was divided into 775 to each side, and all were seen in the air of the firmament in the letter Vav: a Vav to this side, and a Vav to that side, and likewise to all the sides.

The Torah is ZA. The first letter of the Torah implies the letter Aleph, which is the first letter in the giving of the Torah, the Aleph of Anochi [“I”]. This is the 1,000 in the number 1,775 [Aleph–Lamed–Peh spell both Aleph and 1,000 in Hebrew], the first Sefira of ZA, Hochma, as ZA begins with Hochma, and Hochma is called 1,000, as it is written, “And I will teach you wisdom [Hochma]” [here “teaching” is spelled similar to the number 1,000]. This is his Kli de Panim that remains in the degree upon the exit of the Holam, but the three Sefirot—Bina and TM—in him fell at that time from their degree to the degree below.

The first letter of the Torah, Aleph, Hochma, divided into 775. It was divided, meaning Bina and TM fell from it, since the seven Sefirot de Bina are 700, and the seven Sefirot de Tifferet are seventy, and five Sefirot HGT NH of Malchut are five. Also, the fall of these Bina and TM was to each of the four sides, HG TM.

Afterwards, by the exit of the points Shuruk and Hirik, the left line and middle line, the fallen Bina and TM rose back up to their degree, to ZA, ascending above Parsa de ZA, who is called “firmament,” and connecting with the Aleph of ZA from the firmament and above. They, too, were included in that 1,000 and became 1,775, for the Hochma, which is 1,000 was included in them.

Also, all were seen in the air of the firmament in the letter Vav, meaning returning and rising to their degree. They were seen means that they were included in the illumination of Hochma, which is called “vision.” They were included in the middle line, the letter Vav, and because of that Hitkalelut in the middle line, these 1,775 lights are called “hooks.”

111) These hooks would stand on pillars—NH de ZA—and those pillars stand on the banner, illuminating to Malchut, who is called “a banner,” with all the hooks upon them. They all illuminate to Malchut because the Torah stands on Vav, the middle line. Hence, the 1,775 lights included in them are called “hooks.” The hooks are the faith of the Torah. They all stand on pillars—NH de ZA—from which prophets come out, meaning from which the prophets who illuminate in the four directions—HG TM—receive, and the hooks stand on those pillars.

Once the 775 lights, which are Bina and TM de ZA that fell and descended from ZA rose back up above the firmament of ZA, above his Chazeh, they were included there with the Hochma in him, and became 1,775 lights, since they were included with illumination of Hochma, who is called 1,000. Yet, the illumination of Hochma in them cannot illuminate there above Chazeh de ZA, for there the Hassadim are covered from illumination of Hochma. Rather, they descend from Chazeh de ZA and below to his two Sefirot NH, which are called “pillars,” where the illumination of Hochma in them appears.

It was said that those hooks stood on pillars because those 1,775 lights that are called “hooks” are not poised to reveal the Hochma in them, but only in pillars, which are NH de ZA, and not above the Chazeh. However, the place of disclosure of Hochma is only in Malchut. Those are the pillars that stand on the banner, where NH gives illumination of Hochma in the hooks to Malchut, who is called “a banner.”

This explains the verse, “While the king sat at his table, my perfume gave forth its fragrance.” ZA says, “While the king,” Bina, “sat at his table,” was causing the correction of the three lines of ZA from the Mochin de Yechida on Mount Sinai, then “My perfume,” my declined and fallen Bina and TM, which are 1,775 hooks, “gave forth its fragrance,” the illumination of Hochma to Malchut, who is called “a banner.”

“Sat at his table,” since “Sat at his table” means causing the three lines, since illumination of Hochma appears only during the causing of the three lines. And when the causing stops, the illumination of Hochma stops shining. For this reason, when The Zohar begins to interpret the words, it also interprets the three lines of ZA, indicating that the disclosure of Mochin on Mount Sinai was with the turning of the three lines.

112) The upper Vav is the audible sound, ZA, in which the Torah stands. This is because the Torah, ZA, emerges from the inner voice in Bina, called “a great sound,” and the great sound in Bina is the Torah from which she emerges. This is why it is written, “With a great voice, and He added no more,” since the Torah comes out of him.

113) This great voice is the core of everything and the meaning of the holy name; it is the Daat in Bina. For this reason, it is forbidden for a person to greet his friend before he has prayed his prayer, as it is written, “He who blesses his friend with a loud voice early in the morning, it will count for him as a curse.” It is not forbidden until he blesses him with a loud voice, which is the core of the holy name, such as when he said to him, “May the Lord bless you.” But when he does not mention the name, it is not forbidden.

114) Hence, the Torah comes out of a great voice in Bina, and this is a king, as it is written, “While the king sat at his table.” This is the standing at Mount Sinai, where the three lines of ZA appeared. “My perfume gave forth its fragrance” is the Assembly of Israel, Malchut, since 1,775 hooks are called “My perfume,” after having fallen and descended from the degree of ZA. They gave a fragrance, illumination of Hochma, to the Assembly of Israel, Malchut, and all that was because Israel said, “All that the Lord has said, we shall do and we shall hear.” By that, they were rewarded with the full revelation of the upper king, Bina.

115) When the Creator brought the flood over the world to destroy everything, the Creator said to Noah, “You should be careful not to show yourself to the destroyer, the angel of death, so he will not rule over you,” since there was no one to protect him. When the offering that Noah sacrificed was offered, the world was perfumed. Yet, it was not so perfumed until Israel stood at Mount Sinai. Then the world was perfumed and the destroyer was no longer present in the world.

116) At that time, the Creator wished to remove the destroyer from the world, so that death would be swallowed up forever. However, some time afterwards, Israel sinned and made the calf. And then, “And the children of Israel stripped themselves of their ornaments, from Mount Horeb.” Their ornaments is the holy name that the Creator crowned them upon the giving of the Torah, and which was taken from them. At that time the destroyer ruled over the world and returned as before, as when it was ruling the world and executing Din on people.

117) Who placed the destroyer there at the time of the flood? The water prevailed and obliterated the entire universe, so how could Noah keep himself from the destroyer? There is no Din in the world—or when the world is struck by Din—in which that destroyer is not present. He walks among those Dinim that are done in the world.

Here, too, there was a flood, and the destroyer was walking in the midst of the flood, and he is called “a flood.” This is why the Creator told Noah to hide himself and not be seen in the world.

118) “Of the 1,775, he made hooks for the pillars.” Why hooks? They were like a Vav [the letter Vav [], but also “hook”], extending from the middle line, which is called a Vav. “And overlaid their tops” with gold. They themselves were from silver, light of Hassadim, and their heads, the GAR, were covered with gold, illumination of Hochma. Because every Vav comes on the side of Rachamim, ZA, the middle line, and they were all known above by calculation, in illumination of Hochma, and because they came from the side of Rachamim, middle line, this is why they are called “hooks” [Vavs].

The rest of the Sefirot in them depend on them, and Vav is only silver and gold together, including the two lines, right and left, Hassadim and illumination of Hochma. This is why they are called “hooks of the pillars.” It is written that the pillars are two, NH, since they were standing outside the body, from Tifferet, below Chazeh de ZA, the place of disclosure of illumination of Hochma.

119) Is this holy work or secular? After all, it is written, “Of the one thousand.” It is also written there, “My very own vineyard is before me, the thousand are for you, Solomon.” There, the 1,000 are secular. Is the 1,000 secular here, as well?

120) It is not so, for if it were secular, they would not be made into hooks. Moreover, there it is written, “The thousand,” and not more, but here it is written, “Of the 1,775.” Therefore, they are not to be compared to one another. There, the 1,000 are secular, as it is written, “The thousand are for you, Solomon.” It is secular because anything secular is not on the side of Kedusha at all. Secular is on the side of Tuma’a, hence there is a Havdalah between holy and secular [Havdalah: distinction between Sabbath and weekdays, holy and secular], as there is a need to distinguish holy from secular. It is written about it, “And distinguish between the holy and the secular, between the impure and the pure.

121) Yet, even though there is distinction between holy and secular, the secular has one part of the holy, from the left of the Kedusha, as it is written, “The thousand are for you, Solomon,” which are a thousand secular days [also weekdays in Hebrew]. These are the days of exile. As there are a thousand days in holiness, there are a thousand days to the other side. This is why the friends said that the days of the exile are a thousand years.

Four Klipot—Stormy Wind, Great Cloud, Blazing Fire, and Noga [Shine]—are presented in Ezekiel. Noga is holy from its Chazeh up, and secular from its Chazeh down. Noga is entirely from the left, for it extends the Hochma that is on the left. Hence, when it extends from below upward, it is holy, and when it extends from above downwards, it is secular. When it is attached to Kedusha, it is guarded from extending Hochma from above downward, and then it becomes entirely holy. And when it is attached to Tuma’a [impurity], extending from above downward, it is all Tuma’a, for even the part from the Chazeh up falls into Tuma’a.

The secular has one part of the Kedusha, from the left of Kedusha, the part from Chazeh and above of Noga, who is from the left side, Kedusha. These are the days of the exile. When Israel sinned, they caused Noga to cling to Tuma’a, at which time its half Partzuf from the Chazeh and above falls into Tuma’a, and the Tuma’a has all 1,000 days of Noga, its entire ten Sefirot, which are the Hochma, who is called 1,000.

And once Solomon corrected the Noga and attached it to Kedusha, it is written about him, “The thousand are for you, Solomon,” for he brought even the half Partzuf of Noga that is from the Chazeh and below out of the Tuma’a, and returned it to Kedusha. It follows that he corrected the thousand days of the secular days, which is the entire ten Sefirot de Noga. It is written about it, “The thousand,” secular, “Are for you, Solomon,” for he returned them to Kedusha.

As there are 1,000 days in Kedusha—extension of Hochma, which is called 1,000—so there are 1,000 days to the other side, which are the ten Sefirot de Noga. They, too, extend Hochma from the left. And although half of it is holy, it still refers to the days of the exile, when it fell entirely into the Tuma’a.

122) Therefore, there is a thousand, and there is a thousand. There is a thousand of Kedusha, and there is a thousand of Tuma’a. These are a thousand years of the exile, when all ten Sefirot of Noga fell into Tuma’a. And although Israel will be in exile and will stretch over more than a thousand years, it is considered that in a thousand years they extend, not correcting them, that they are a thousand years of Noga. This is why they explained that any Solomon that is said in the Song of Songs is holiness, except this one, “The thousand are for you, Solomon.” But the thousand in the hooks of the pillars are holiness, and all his work is holiness. And this is why he made of them hooks for the pillars.

123) Wherever a Vav comes in the holy name, it is Rachamim. For example: “And HaVaYaH [the Lord] showered Sodom,” “And HaVaYaH [the Lord] said to Abraham.” It points to Rachamim and Din being together.

What is the difference that in all the places regarding the flood, it writes Elokim [God]? Why does it not write “And HaVaYaH” [and the Lord]? Wherever it writes HaVaYaH, it indicates that it is ZA and his courthouse, Malchut. And if it writes only Elokim, it is only Din.

124) In Sodom, a Din was made, but not to obliterate the world. This is why ZA mingled in the Din, included in Rachamim. But in the flood, the entire world was obliterated, as well as all who were in the world. This is why it writes Elokim there, indicating Din alone, which is not included in Rachamim. Therefore, why were Noah and those who were with him saved? It is because he was hidden from the eye. He was not seen in the world because he was in the ark. But He destroyed everything that was in the world.

125) Therefore, if it writes, “And the Lord,” it is in disclosure and does not obliterate everything. And if it writes, God, it is concealed and one should beware, for He obliterates everything. This is why in the flood it was only God, as it is written, “The Lord sat at the flood.” “Sat” means that He sat alone, on His own, not included with the Din of the flood.

126) The Creator is concealed and revealed. He is concealed of illumination of Hochma, illuminating only in Hassadim, and He is revealed in illumination of Hochma. “Revealed” is the courthouse of below, Malchut, in which the Hochma illuminates. “Concealed” is the place from which all the blessings come out—ZA. For this reason, every word of a person that is in concealment, there are blessings on it. And all that are revealed, the place of the courthouse is on it, as it is the place of disclosure, Malchut.

127) “While the king sat at his table” in the connection and the delight of the upper Eden, the upper Hochma that extends to Bina for the hidden and concealed one, who is unknown—Yesod de Aba. She is filled with him and comes out in certain streams, NHY de Bina. “My perfume gave forth its fragrance,” the last sea, Malchut, which created the bottom world, Malchut, such as above, Bina, and brought up the upper good scent—illumination of Hochma—to rule and to make, and he is able and rules, and illuminates in the upper light.

He is Able—through the right line, mitigating the Malchut in Bina, by which she obtains the ability to receive light. He is ruling through the left line, when she receives from him illumination of Hochma, from which the ruling comes. He illuminates through the middle line, clothing the Hochma of the left in Hassadim of the right, and then the Hochma illuminates. Before the arrival of the middle line, the left was darkness and not light.

128) When this perfume gives forth fragrance, illumination of Hochma, love connects, meaning the love of lovers that comes from the left. Then that perfume rises to unite above, to illuminate from below upward, and all the holy Merkavot receive from that perfume. They all send up scents to be crowned above, to illuminate from below upward, like the nature of the scent. These Merkavot are all called “maidens of song,” as it is written, “Upon maidens of song.” It is also written, “And maidens without number.” A number means illumination of Hochma. Because they have no calculation to them, meaning Hochma, it is written, “And maidens without number,” meaning that there is no illumination of Hochma in them. This is why they are called Alamot [maidens], from the word He’elem [concealment]. And for this reason, they need to receive illumination of Hochma from the perfume.

129) Hooks for pillars are all males that extend from ZA, a male. They ascend in the glory of the oil upward, in ZA. They are all males, and only Vav is called a “male,” heaven, ZA, being males. All those below in Malchut are called “females.” For this reason, all those who come from the left side, from the side of the Nukva, Malchut, are appointed over the song, and always sing. This is why it is written, “Upon maidens of song.” They all come out in the letter Hey, Malchut. Hey elicited several hosts and their kinds in the Vav, which are males. The Vav is the male who is poised to give food to the Nukva, Malchut.

130) For this reason, all those hooks that Bezalel made were to let them be over the Nukva, Malchut. They emerge in a thousand out of a thousand, a complete calculation. Hochma is called “calculation,” and 700, which are one whole, are the seven Sefirot HGT NHYM de Bina, whose digits are hundreds. Five is also complete, HGT NH de Malchut, whose digits are units. And 70 are HGT NHYM de ZA, whose digits are tens.

It is all one, for they are Bina and TM de ZA that fell from his degree and returned. For this reason, he made hooks of that calculation, and they are all in Vav, extended from ZA, Vav, and made in the form of Vav, from the middle line, and they were all in the upper one and calculation.

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