Autor: arhiprofesor

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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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98) “A song of ascents for Solomon: If the Lord does not build the house, its builders work in it in vain.” King Solomon said this verse when he was building the Temple. When he began to build, he saw that the work was being completed in their hands and it was being built by itself. At that time, he started and said, “If the Lord does not build the house,” as it is written, “In the beginning God created,” since the Creator created and established this world, Malchut, a home, with all that is needed.

99) It is written, “Its builders work in it in vain.” Its builders are the rivers, the Sefirot of ZA, all of which come and go within this house, the Malchut, to correct it in all that is needed. And although they all come to correct and to make its correction, without the Lord, which is the world of correction, Bina, which established and made the house as it should be, those builders would be in vain. Rather, the important thing is what Bina made and established. “If the Lord does not guard the city, the watchman watches in vain,” as it is written, “The eyes of the Lord your God are always on her, from the beginning of the year to the end of the year.” By this Providence she is kept from all sides.

100) It is written, “Here is Solomon’s bed, sixty mighty men surrounding it, from the mighty men of Israel.” Solomon’s bed is Malchut. Why are they all keeping it? It is written, “For fear at nights,” the fear of Hell that stands opposite her so she would repel it. This is why they all surround it.

101) Although they are all standing in illumination of the thought that is unknown, Rosh de Atik, called RADLA, at that time the light of the thought that is unknown strikes the light of that Parsa, which separates her from the three Roshim [pl. of Rosh] of AA, the separation is revoked, and they illuminate together. The three Roshim de AA went up to RADLA after the Parsa was revoked, and they illuminate together with RADLA. Also, the three Roshim de AA were included in one another, each was included in all three of them, and they became nine palaces.

Through Malchut’s ascent to Bina in each degree, which ended the degree below Malchut, a Parsa was made there—the Sium [end] of the degree—so Bina and TM of each degree fell from each degree to the degree below it. Thus, Bina and TM of Rosh de Atik fell into the three Roshim de AA, and a Parsa was placed below the Hochma de Atik. Additionally, Bina and TM of each of the three Roshim de AA fell to the Rosh below it, and Bina and TM of the third Rosh of AA fell to AVI.

Afterwards, at the time of Gadlut, an illumination is extended from AB SAG de AK, lowering again the Malchut from Bina to her own place, and canceling the boundary and the Sium of the Parsa in the middle of the degree. At that time Bina and TM that fell from each degree rise once more to their initial degree before they fell taking with them the lower degree where they were fallen. It follows that then, when Bina and TM of Rosh de Atik that fell to the three Roshim of AA return and rise to their place in Rosh de Atik, which is called RADLA, they also elevate with them the three Roshim de AA to Rosh de Atik, and the three Roshim of AA are called Kitra, Avira, and HS.

They all stand in the illumination of the thought that is unknown after the Parsa between RADLA and the three Roshim de AA have been set up, for which those same diminutions that are done in RADLA are done in the three Roshim, where each ends below the Hochma, and Bina and TM fell to the degree below them. However, afterwards the light of the thought that is unknown, RADLA, strikes the light of the Parsa that extended illumination from AB SAG de AK, and cancelled the Sium of the Parsa that separates it from the three Roshim of AA. Thus, Bina and TM de RADLA returned with the three Roshim de AA and rose to the place of RADLA due to the cancellation of the Parsa, illuminating along with RADLA.

Once the three Roshim de AA that rose to RADLA were included in one another there, until each of them consists of three, nine palaces were made of them in RADLA. However, those nine palaces illuminate in AA, too, although there they are called “lights.”

102) Palaces are not lights. Neither are they spirits, nor souls, and there is no one who stands in them. The desire of all nine lights, all of which are in a thought, which is one of them in the calculation, meaning an inclusion of the three Roshim de AA in one another in the place of HS de AA, called “a thought,” being one of the three Roshim de AA. They all wish to chase the nine palaces in RADLA and attain them while standing in the thought, in HS. That is, while the nine lights—which are Hitkalelut [inclusion] of the three Roshim of AA in HS—are in HS, outside RADLA, they wish to attain the nine palaces in the place of RADLA.

The reason is that they receive all their Mochin from those nine palaces, but they neither attain nor are they known, for they are absent in both the desire and the upper thought. They have perception in them, receiving Mochin from them, but they do not perceive them, for they are imperceptible. The whole of faith stands in those, and all those lights from the upper thought, HS below RADLA, are called Ein Sof. It is so because thus far the lights reach and do not reach, and they are unknown because there are neither will nor thought here, for this HS is hidden and does not illuminate to the lower ones whatsoever.

103) Rosh de AA is called “a thought.” When he illuminates, when the power of the Parsa is cancelled, when he brings his Bina and TM back to him—who also elevate the lower one with them, AVI and YESHSUT—and it is not known from whom he illuminates because the thought of AA is unattainable, at that time his light clothes and becomes hidden in Bina. It is so because Bina cannot receive without Hassadim, hence the light in her becomes concealed. Afterwards, the Hassadim illuminate and Hochma and Hassadim become included in one another until all are included together. Then they illuminate to all the Partzufim of Atzilut.

In an offering, when everything rises, when Bina and TM of each degree rise to her degree and elevate the lower ones in which they were fallen along with them, they become tied to one another and illuminate in one another. This is so because every lower one that rises to the upper one becomes tied to it, and thus receives the Mochin of the upper one. Therefore, each lower one is tied to the upper one, and each upper one illuminates to the lower one. At that time all the degrees are in an ascent to the upper one, and the thought, AA, rises and crowns in Ein Sof, RADLA, being tied to RADLA in an ascent, and therefore illuminates in him. The light from which the upper thought, AA, illuminates, RADLA, is called Ein Sof.

104) When the thought—Rosh de AA—illuminated, and forces expanded from it—meaning the Bina that rose to him and received Hochma from him expanded downward—that thought became hidden, concealed, and unknown, as in itself, it is hidden and does not illuminate to the lower ones at all. From Rosh de AA, it expanded in expansion to all the sides. Also, one expansion expanded from him, being the upper world, Bina.

105) The upper world is in a question. It is the upper utterance, Bina, who is called MI, as it is written, “Lift up your eyes on high and see who created these.” The question that created these is MI [who], Bina. She created ELEH [these], which are VAK de ZA. Afterwards, MI expanded and became a sea, the end of all the degrees below, Malchut. From Bina, he began to build below, in Malchut, and did everything in Malchut in the very same way as above, in Bina—one opposite the other. This is why Bina is the keeping of everything above and below.

It is so because each Sefira and degree receives its Mochin from a higher one through ascents of the lower one to the upper one. However, by that, each has its own Behina [essence/discernment], as well, besides what it took from the upper one.

The exception is Malchut, since in itself, Malchut is unfit for the upper light because the Tzimtzum [restriction] is over her. However, through her ascent to Bina, she receives her Kelim and lights from him, and all that exists in Bina, exists in Malchut in the very same way. Therefore, the letters of Malchut are as the letters of Bina, since Bina is called MI [“who,” consisting of Mem–Yod], and Malchut is Yam [“sea,” consisting of Yod–Mem].

Likewise, in the name HaVaYaH, the first Hey is Bina and the bottom Hey is Malchut. This is why Bina is regarded as the keeping of everything, for she keeps Malchut from being gripped by the outer ones, since she gives her Kelim and lights to her.

106) The expansion of the upper world from the thought, from HS de AA, is this Bina, which is called “the upper world,” as it is written, “If the Lord does not guard the city, the watchman watches in vain.” This is the keeper of Israel, ZA, for the keeping does not stand in ZA, but in the upper world, Bina.

107) The azure of the tabernacle stands in the upper one. Azure is Malchut and purple is Tifferet. One connects to one, so that ZA and Malchut will unite. “For the Lord your God is consuming fire.” There is fire that consumes fire, eating it and consuming it, because there is fire that is stronger than fire.

(înapoi la pagina ZOHAR CUPRINS / PEKUDEI – click)

(înapoi la pagina ZOHAR CUPRINS / PEKUDEI – click)

83) Moses commanded and Bezalel did, so that all would be in the body—Moses, Tifferet—and the end of the body—the holy covenant, Bezalel—to increase love and the tie of unification in the tabernacle, in Malchut. All was done in the right. Hence, wherever there is the right side, the evil eye does not control it. This is why it is written, “And the silver of those of the congregation who were numbered.” It is counted by a calculation, which is illumination of Hochma. It is not written in regard to it, “Silver of the wave offering,” since that silver comes from the right, Hesed, hence everything is counted by a number, Hitkalelut [mingling/integration] with the left. For this reason, everything is given from above downward.

84) But there is no blessing in a thing that is measured and calculated, so why was everything calculated in the tabernacle? Wherever the side of Kedusha is on it, meaning that it extends from the middle line, uniting right and left. If the calculation comes from the side of Kedusha, there is always blessing on it, and it does not depart from him. How do we know? From the tithing: because the calculation comes to the holiness, there is blessing in it. It is even more so with the tabernacle, which is holiness and comes from the side of holiness.

85) But with all other things in the world, which are not from the side of Kedusha, there is no blessing on them when they are calculated, since the Sitra Achra, who is evil-eyed, can control it. And because he can control it, there is no blessing in it, so that blessings will not touch that evil-eyed one.

86) Blessings are always added to measurement of Kedusha and to calculation of Kedusha. This is why it is written, “And the silver of those of the congregation who were numbered,” meaning in calculation. “Them that were numbered of the congregation,” and there is no fear of the evil eye and of any calculation because the blessings are in everything from above.

87) The evil eye has no control over the descendents of Joseph because he comes from the right side. This is why the tabernacle was made by Bezalel, for he is on the side of Joseph, the holy covenant, Yesod. For this reason, Moses commands and Bezalel does, so that all will be in the body—Moses, Tifferet—and the end of the body—Bezalel, Yesod, the token of the holy covenant—to increase the love and the tie of unification in the tabernacle—Malchut.

Everything was done on the right. This is why it is written, “And the silver of those of the congregation who were numbered was a hundred talents,” for a calculation is a calculation of great, appointed degrees, GAR, which unite on the right. This is why it is written “A hundred talents,” indicating ten Sefirot, in each of which are ten, for there is GAR in them.

88) It is written, “The eyes of the Lord are to the righteous, and His ears are to their cry.” So why do we see righteous in this world who cannot even obtain food, like crows in the field?

89) All the creations in the world are known above, either to the side of Kedusha or to the side of the Sitra Achra. The ones who are known above to the Kedusha, Her Providence is always on them. Those who are known to Tuma’a, her providence is always upon them. Where the Providence from Kedusha governs, the Sitra Achra will not govern him and will never approach him. He will not be able to move him from his place in all that he does. It is written about it, “The eyes of the Lord are to the righteous,” and because of that, the Sitra Achra will not be able to govern them.

90) But wherever there is Kedusha, even though it is under calculation, the blessing is not denied. And Israel are holy, coming from the side of holiness, as it is written, “Israel was holy to the Lord.” It is also written, “And you will be holy, for I am holy.” Why was there death in them when David calculated Israel, as it is written, “And the Lord sent a plague upon Israel from the morning until the appointed time”?

91) It is because He did not take Shekels for proceeds from them, as it is written, “And each of them shall give a ransom for himself to the Lord when you number them, and there will be no plague among them when you number them.” It is so because holiness must give the proceeds of the holiness, yet it was not taken from them because Israel are holy, standing without calculation. Hence, proceeds must be taken from them, which can be calculated, while they are not calculated.

92) This is because holiness is the highest of all the degrees, upper AVI. As holiness exceeds everything, and has another holiness outside, below, which stands below it—YESHSUT—clothing upper AVI from the outside and being calculated and counted, so are Israel holiness, as it is written, “Israel was holy to the Lord.” They give another holiness—their proceeds—which is to be calculated.

Israel are the tree that stands inside, opposite upper AVI. The proceeds that are given are another holiness, which stands outside and is to be calculated, corresponding to YESHSUT. Also, one protects the other.

The calculation is the Mochin of illumination of Hochma. Upper AVI are in Hassadim that are covered from illumination of Hochma. Only in YESHSUT, which clothe them, does the root of illumination of Hochma appear.

Israel correspond to the holiness in AVI. For this reason, they are not to be calculated, like upper AVI. Rather, they give ransom for their souls, corresponding to YESHSUT, which are to be calculated. At that time, they protect one another, having the blessings from AVI and having the calculation from YESHSUT, extended through the ransom that they give. Therefore, when David made the calculation in Israel without a ransom, the plague broke out in them, since Israel themselves are incalculable and the Kedusha of upper AVI departed them.

93) “Yet the number of the children of Israel will be like the sand of the sea, which cannot be measured or numbered.” What is, “Like the sand of the sea”? There are two manners here: 1. “Like the sand of the sea” means that when the sea raises its waves in anger and the waves come up to wash the world over, when they come and see the sand of the sea, they promptly break and turn back quiet, and cannot rule and wash the world over.

94) Similarly, Israel are like the sand of the sea. When the rest of the nations, the waves of the sea—angry, with harsh Dinim—see that Israel are connected to the Creator, they turn back and break before them, and cannot rule over the world. 2. The sand of the sea is incalculable; it cannot be calculated or measured, as it is written, “Which cannot be measured or numbered.” So are Israel: incalculable and cannot be measured.

95) There is a concealed and hidden measuring, AVI, and there is a calculation that stands in concealment, concealed and hidden, YESHSUT. Although the illumination of Hochma appears in them, which is a calculation, there is no disclosure in their own place. Rather, it is concealed and hidden, and only in Malchut does the Hochma in them appear. One is measured and one is calculated. This is the keeping of everything above and below, since it is never known on what stands the measuring in AVI—the measure of the level of Hassadim in them. Also, it is unknown what the calculation in YESHSUT stands on, and this is the faith of all.

96) Israel below are counted only in covered Hassadim. The proceeds that they give opposite YESHSUT are calculable. Therefore, when Israel are calculated, proceeds are taken from them. This is why in David’s days, when he counted Israel and did not take a ransom from them, there was anger and several hosts and camps were lost from Israel.

97) For this reason, it is written about the work of the tabernacle, “And the silver of them that were numbered of the congregation,” and it is written, “For every one who passed over to them who are numbered,” meaning the calculation. Everything was sanctified for the work of the tabernacle.

“Talents” are as it is written, “A hundred talents,” one calculation. “Shekels” are as it is written, “1,775 shekels, according to the shekel of the holiness,” another calculation. There are upper ones, which rise for a superior calculation—the lights in YESHSUT, Bina, who is the upper calculation, talents—and there are others, who come up to a different calculation—the calculation in ZA, who illuminates to Malchut. One is superior and one is inferior. This is why it is written, “The hundred talents of silver were for casting the foundations of the holiness.” These are the sockets, who is Malchut in general, who is called ADNI, receiving from a higher calculation, from Bina.

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(înapoi la pagina ZOHAR CUPRINS / PEKUDEI – click)

74) “And the gold of the wave offering,” why is it called “the gold of the wave offering” and the silver is not called “of the wave offering”? There are two who are called that: the gold of the wave offering, and the bronze of the wave offering. It is not called “The silver of the wave offering” because the waving is departing upward. Gold is illumination of Hochma in the left line, bronze is Tifferet, the middle line, which consists of Hochma, for the illumination of Hochma illuminates only from below upward.

It is so below, in the Klipot, and it is not the gold of the wave offering because the Sitra Achra extends the Hochma on the left from above downward, and they are not in waving, like the Kedusha. Waving means lifting up, and not lowering down. Silver is Hassadim, and it is permitted to extend it below. This is why it is not written, “Silver of the wave offering.”

75) The illumination of Hochma is called “calculation,” when all the degrees and Merkavot are in waving, illuminating from below upward. This is the gold of the wave offering. The gold, illumination of Hochma, is all that extends below, blocking the vision, the good, and its light. When it is in waving, from below upward, it is a good gold with its light, and every gold that extends below is waste of gold, its fusion, Klipa, and Sitra Achra.

When Hochma extends from the left line, from above downward, she cancels the right line and is in dispute with it. At that time, Hochma is without Hassadim from the right, and therefore her illumination is blocked, for Hochma cannot illuminate without Hassadim. However, once the middle line comes and unites the two lines in one another, it sustains the illumination of both of them in a way that they do not contradict one another, so the light of the right will illuminate from above downward, and the light of Hochma on the left will illuminate only from below upward. When the two lines unite with each other, the Hochma dresses in Hassadim and she illuminates completely, but only from below upward.

However, the Klipot and the Sitra Achra grip only to the left, when it is disputed with the right, extending the Hochma from above downward. Yet, she is dark and full of Dinim. This is why it is said, “And all that gold that extends below is waste of gold, it is its fusion, Klipa, and Sitra Achra.

76) “And the silver of those of the congregation who were numbered.” Silver is the light of Hassadim from the right line. Anything that expands below in this way is good. And although it is not by waving from below upward, it is good. But with gold, which is illumination of Hochma from the left line, anything that expands below is bad. This is why there must be waving of gold, raising, and silver should spread below and to all the sides because it is all good.

77) It is written, “For the Lord God is a sun and a shield; the Lord gives grace and glory.” The sun is the Creator, the holy name, HaVaYaH, ZA, in which all the degrees are in contentment. A shield is the holy name Elokim, Malchut, as it is written, “I am a shield to you.” “I,” Malchut, is called “Am a shield to you.” And the sun and the shield are a complete name, indicating ZA and Malchut in one bonding. “The Lord gives grace and glory,” meaning that Elokim will be a shield, and HaVaYaH will give grace and glory, so all will be one. Although grace and glory are extended in contentment, and a shield is extended with force to one who has enemies, they come as one, from the bonding of HaVaYaH and Elokim.

78) “No good thing does He withhold from those who walk uprightly.” It is written, “From the wicked their light is withheld.” For this reason, here he says that He will not withhold good from those who walk uprightly. This is the first light, Hesed, of which it is written, “And God saw the light, that it was good,” concealing it from the wicked and denying them in this world and in the next world. But to the righteous, He will not withhold the good for those who walk uprightly.

79) For this reason, the first light does not need ascending from below upward or waving, but rather expansion and disclosure, and not to ascend like the left, gold. This is why it is called “the gold of waving” and not silver. Also, this is why it is written, “And the silver of those of the congregation who were numbered,” and it is not written, “silver of the wave offering.”

80) The right side is always posed to keep the whole world, illuminate, and bless it. Therefore, the priest, the right side, Hesed, is always ready to bless the people, since all the blessings of the world come from the right side, and the priest takes first. For this reason, the priest was appointed on blessings above and below—the Hesed above, and the priest below.

81) When the priest stretches his hands to bless the people, Divinity comes over him and fills his hands. He raises the right hand over the left hand, to elevate the right and make it stronger than the left. Then, all the degrees in which the priest stretches his hands are blessed from the source of everything. The source of the well is a righteous, Yesod. The source of everything is the next world, Bina, from which all the faces, all the Mochin illuminate, for it is the spring and the source of everything, and all the candles and lights are lit from there.

82) As in Bina, the source and the spring of the well, which is Yesod, all those candles below—Malchut’s Sefirot—are illuminated and filled with lights from it. Bina is the source that gives to all. Likewise, Yesod is the source that gives to Malchut. For this reason, when the priest stretches his hands and begins to bless the people, high blessings are on him, from a high source—Bina—to light up the candles. Then all the faces shine and the Assembly of Israel, Malchut, is crowned in high crowns, and all the blessings come down and are drawn from above downward.

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(înapoi la pagina ZOHAR CUPRINS / PEKUDEI – click)

71) “And he turned back and saw them.” “And he turned back” means that he looked behind him whether or not they repented. “And saw them” means that he saw in them that no corrected seed would come out of them. “And saw them,” meaning that they were made on the night of Yom Kippur [Day of Atonement], that then their mother was impregnated with them. Promptly, “[he] cursed them in the name of the Lord.”

72) “And he turned back” means that he looked at them, whether he would be punished for them. He turned away from that thing, meaning turned away from their punishment. “And saw them,” meaning saw that they would do several harms in Israel.

73) “And he turned back,” as it is written, “And his wife looked behind him,” behind Divinity, and saw that all their mothers were impregnated on the night of Yom Kippur. Promptly, “[he] cursed them in the name of the Lord.” “And two bears [in female form] came out of the woods.” It should have said, “Two bears [in male form].” But they were females, and their children were with them, which is why he says “bears [in male form]” and not “bears [in female form].” “And tore up forty-two children of them,” corresponding to the offerings of Balak.

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(înapoi la pagina ZOHAR CUPRINS / PEKUDEI – click)

68) The Creator looked when Israel gave the gold for the calf and preceded this gold for them as a cure, since He preceded for them the gold of the tabernacle before the gold of the calf. It is so because they gave all that gold which they had as a contribution to the tabernacle. But can it be that there was gold with them when they made the calf? Did they tear off their ears to take that gold, as it is written, “Then all the people tore off the gold rings which were in their ears”? This is why He preceded the gold of the contribution, to atone for the deed with the calf.

69) Bezalel is from the side of Malchut. He did all that the Lord commanded to Moses, since all the crafts of the tabernacle was set up in them and by them. Bezalel did the work, and then Moses would set everything up. Moses and Bezalel were as one—Moses above, Tifferet, and Bezalel below him, Yesod. The end of the Guf is as a Guf, since Yesod and Tifferet are one. Bezalel is right, Hesed, and Oholiab is left, Din. It is all one, for they are included in one another. This is why it is written, “Bezalel the son of Uri, the son of Hur, of the tribe of Judah … And … with him Oholiab, the son of Ahisamach, of the tribe of Dan.”

(înapoi la pagina ZOHAR CUPRINS / PEKUDEI – click)

(înapoi la pagina ZOHAR CUPRINS / PEKUDEI – click)

65) Everything is established and revealed before the Creator. Although Balak and Balaam did not intend for the Creator with their offerings, all is set up before Him, and does not reduce their reward in this world at all. At that time, they ruled over Israel through their offering, which caused 24,000 people to depart from Israel, besides all those who were killed. And the Lord said to Moses, “Take all the heads of the people and condemn them to the Lord.” Until now that offering is hanging to avenge Israel. They built seven altars and offered sacrifices on them, 42 in total.

66) Balaam and Balak made these 42 offerings and took them from the Sitra Achra to the Creator. For this reason, the offering was hanging, so the Sitra Achra would take it from Israel. This is called “a curse,” but until now she did not take from them. It is written about Elisha, “And he turned back and saw them,” the boys who were teasing him and told him, “Go up, you baldhead.” “And he turned back” means after Divinity, since the Sitra Achra stands in the back. “And saw them” means he looked and saw in those 42 children, the Sitra Achra, who is called “a curse,” and he saw them as deserving punishment.” Hence, “[he] cursed them in the name of the Lord.” “In the name of the Lord,” to take out the name of the Creator from the necessity of the offering that Balaam and Balak offered. All is corrected before the Creator and nothing is lost. Similarly, all is corrected before the Creator, for better and for worse.

67) Because David ran away from Saul, he caused all the priests of the city of Nob to be lost. Of all of them, only Eviatar, who fled, remained. This caused Israel several ills: Saul and his sons died, and several thousands and tens of thousands of Israel died. Yet, it was David who had to repent for that sin, until all of David’s sons were lost in a single day, and only Yoash remained. He was stolen by Yehosheva, daughter of Yoram, just as only Eviatar remained of Ahimelech, and until today that sin is hanging, to sentence Nob for that sin of Nob, as it is written, “Yet today he will halt at Nob.”

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(înapoi la pagina ZOHAR CUPRINS / PEKUDEI – click)

63) “When the wicked sprout up like grass, and all who did iniquity flourished, to be destroyed forever.” “Like grass” means like grass in a dry land. It is dry, and when water is poured on it, it blossoms and the dryness departs from it. It is as a tree that has been cut, and springs once more, but it is only decorations, one next to the other, which are only springing branches, and a tree never springs from there, like the tree that was in the beginning. That is, “When the wicked sprout up,” and it is all in order to destroy them forever, to uproot them from their root and from everything.

64) The Creator is patient with the wicked in this world because this world is the part of the Sitra Achra. The next world is the part of Kedusha, the part of the righteous so that those righteous are in it in the crown of the glory of their Master. These two sides stand one opposite the other: the next world is the side of Kedusha, and this world is the side of Tuma’a [impurity]. One stands for the righteous, and one stands for the wicked. It is all one opposite the other. Happy are the righteous, for they have no part in this world, but in the next world.

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(înapoi la pagina ZOHAR CUPRINS / PEKUDEI – click)

53) The Creator wanted Bezalel for the work of the tabernacle more than all of Israel. His name caused, for he was called Bezalel, Betzel [in the shadow of] El [God]. God is the name of Hesed. The Creator places names in the earth to be crowned by them and to do with them the work of the world, as it is written, “Who puts names in the earth,” that the names people name in the earth are placed upon them from the mouth of the Lord.

54) Judah was from the left side, since Judah is Malchut, and Malchut is built from the left. He clung once more to the right, to ZA, and this is why the tabernacle was made on that side, beginning from the left side and clinging to the right. Afterwards they were included in one another and all became right. Likewise is the Torah, Tifferet. It began from the left, since Tifferet was emanated from Gevura, left, clung to the right, in Hesed, they were included in one another, and all became right. Reuben started from the right, since Reuben is Hesed and leans to the left, since he took the rest of the tribes with him to his banner—Shimon and Gad—which are left, as he started from the right and leaned to the left.

55) Judah started from the left because he came from the left, Malchut, and Malchut is built from the left. Then he clung to the right, and the tabernacle, too, was made on that side, beginning from the left and clinging to the right, since the tabernacle is Malchut. Hence, Bezalel, who came from the side of Judah, made the tabernacle and it was established in his place since he is similar to the tabernacle. The Creator desired him and chose him from among all of Israel to that work of the tabernacle.

56) He gave him wisdom and understanding and knowledge because to begin with, he had the understanding of the heart with him, as it is written, “And in the heart of every wisehearted, I have placed wisdom,” since he was already wisehearted. “For this reason I placed wisdom in him.” It is so because the Creator gives wisdom only to those in whom there is wisdom. Likewise, Bezalel, in whom there was wisdom, the Creator gave him wisdom. Bezalel, Betzel El [in the shadow of God], the name caused him, and he was called so after his wisdom.

57) “Like an apple tree among the trees of the forest, so is my beloved.” “In his shade I took delight and sat, and his fruit, sweet to my palate.” “In his shade” is Bezalel, who established the tabernacle and made it. “I took delight and sat” means that the tabernacle is pleasant to sit in, giving delight to the Assembly of Israel, and the Assembly of Israel dwells in the shadow of God. This is Bezalel.

58) “And his fruit was sweet to my palate” is ZA, who makes good fruits in the world. Fruits are the souls of the righteous, who are the fruit of the work of the Creator. A river that comes out of Eden is Yesod de ZA, which brings out and throws souls into the world, and they are the fruits of the Creator.

59) “In his shade” is Bezalel. Hence, the establishment of the tabernacle was by Bezalel, which is why it is written, “And Bezalel the son of Uri, the son of Hur.” “Son of Uri” is the light of the sun that comes out. This is the right. “The son of Hur” is the left, hence the Din of the Creator is completed in him in the deed with the calf, which the mixed multitude killed.

60) It is written, “All the gold that was made for the work.” From the time when Israel gave it, it was already made and established above before, in all the holy work. All the gold was already made and corrected in all the holy work above, since in each degree, gold was established in it, as there is no wholeness except Rachamim and Din. For this reason the gold would go in all the work of the tabernacle, in all the degrees of Malchut, in every work that is called “holy.”

61) The Creator desires Din in everything, mingling Hesed and Din with one another. For this reason, he extends the Din for the wicked of the world. If He wishes Din, why is He patient and removes it from the wicked? How many sages have been uprooted for not knowing the real reason? But Rabbi Shimon disclosed several things in that.

62) The Din that the Creator desires is a clear Din, which evokes love and joy. It is the Din of the left line after it unites with the right line. At that time it is wine that delights God and people. The same applies to gold, but when the wicked are in the world, they are all the Din of filth, they are all Din which the Creator has no wish for at all. For this reason, we must not mingle the holy Din with the Din of filth, until the Din of filth is naturally consumed and the wickedness vanishes from the world, since the Din of filth in it removes it from the world.

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(înapoi la pagina ZOHAR CUPRINS / PEKUDEI – click)

50) It is written, “And He will be the faith of Your times, the strength of salvation of wisdom and knowledge; the fear of the Lord is His treasure.” Any person who engages in Torah in this world and is rewarded with setting up times for it should be with faith that his desire will be aimed at the Creator, ZA, that he will intend for the Creator. Malchut is called “a name,” to mate with the heaven, ZA, since the faith, Malchut, intended to connect with ZA, as it is written, “The faith of Your times,” where “Your times” are the times for Torah, ZA, and faith—Malchut—to bond together. “The strength of salvation,” including Hesed in Din, since strength is Din and salvation is Hesed. “Of wisdom and knowledge.” These are one atop the other because the Hochma is hidden and concealed, and they should be placed one atop the other, as Hochma appears only through the Daat.

51) “The fear of the Lord is His treasure.” It is the treasure of all those degrees, for the fear of the Lord, Malchut, takes all those rivers, degrees, and becomes a treasurer for them all. When all those secrets come out of her, she takes them out by number, as it is written, “Your eyes are pools in Heshbon [calculation],” since she certainly calculates and brings out those pools of water, which are the degrees that she received within her, minding to take out everything in calculation.

There is disclosure of Hochma only in Malchut, hence Malchut is called “a treasurer.” Like a treasurer who keeps and sustains all that is placed within it, Malchut receives within her all the Sefirot and degrees, and imparts within them illumination of Hochma, by which they are kept and sustained. She takes them out by calculation, in illumination of Hochma, which is called Mochin of calculation, and he brings an evidence to that from the text: “Your eyes are pools in Heshbon,” since Hochma is called “eyes.” Heshbon [calculation] is imparting of Hochma. Pools are the degrees she receives, and he says that she takes out the pools in her by calculation, meaning illumination of Hochma from the eyes.

52) Because there is calculation in Malchut, which is Hochma that sustains everything, she is called “faith,” since faith is faithfulness and sustenance. In the upper Sefirot and degrees that Malchut receives, one should see faith, to illuminate them in the count, as it is written, “The fear of the Lord is His treasure.” At that time in the generations of the world—in the corrections of Malchut herself, which is called “world,” in the vessels of the tabernacle—it is all the more needed to calculate and show the faith, which is the keeping. This is why the Creator announced to all of Israel the matter of faith of the makers of the tabernacle in all that they did, as it is written, “These are the accounts of the tabernacle.”

(înapoi la pagina ZOHAR CUPRINS / PEKUDEI – click)