Autor: arhiprofesor

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38) “Beautiful boughs, the joy of the whole earth is Mount Zion in the far north, the city of the great King.” When the Creator created the world, He threw one precious stone under the throne, which sunk to the deep. One head of the stone is stuck inside the deep, and the other head of the stone is above. The other head, which is above, is a point that stands in the middle of the world, from which it expanded to the right and to the left, and to all the sides, and the world existed in that middle point. That stone is called “foundation,” and from it, the whole world was planted to all sides. It can also be interpreted that Shtia [foundation] has the letters of Shet Koh [Yod–Hey], that the Creator Shet [established] it to be the foundation of the world and the planting of everything.

First, the world was created in Midat ha Din [quality of judgment], the restricted Malchut. He saw that the world did not persist because the Kelim of the people of the world, which extended from the restricted Malchut, were unfit for reception of the upper light due to the Tzimtzum over Malchut. Thus, He associated Midat ha Rachamim [quality of mercy] with it, Bina, since He raised the Malchut in the place of Bina, who is Midat ha Rachamim. And when Malchut rose to the place of Bina, the end of the degree was made there, under Hochma, in the middle of Bina. Thus, Malchut gained two Kelim that are fit to receive Ohr Yashar—half of Bina and Tifferet.

It is so because when Malchut is in Bina’s place, Bina and Tifferet are under Malchut, and are therefore included in her. Thus, this whole place, from Bina to Malchut, became considered Malchut, whose one end is stuck in the place of Malchut of Midat ha Din below, and whose other end stands above, in the middle of the Sefira Bina.

This was done in each degree in particular, and in the worlds in general, the five worlds AK and ABYA: AK is Keter, the world of Atzilut is Hochma, the world of Beria is Bina, the world of Yetzira is ZA, and the world of Assiya is Malchut. The Emanator elevated Malchut from Assiya to below Atzilut, which is Hochma, where she ended the world of Atzilut. It is considered that the Emanator threw a rock from the end of Atzilut through Assiya.

It is so because since the three worlds BYA are under the Malchut that ends Atzilut, they are included in her and all are regarded as Malchut, and she expanded from the end of Atzilut through the world of Assiya. Thus, she is stuck in Assiya, and her other end stands at the end of Atzilut, in Malchut de Atzilut that is there, and which is called “the middle point,” since she stands in the middle of the worlds under Hochma, which is Atzilut.

Malchut is called “a stone.” Because of her ascent to Bina, she is called “precious,” and the Emanator threw her, giving her the power of expansion from the place of Bina called “the throne,” until he sank in Malchut of Midat ha Din below, called “the deep.” Within her, she includes all the degrees in this place, which are VAK de Bina and Tifferet through the Malchut below. The majority of Malchut stands in the place of Bina, which is therefore called “the middle point,” as she is in the middle of the degree, in the place of Bina of each degree.

We could ask, “But Malchut rose to the place of Bina, under the Hochma, so why does it say that He threw one precious stone under the throne, under Bina? It is because GAR de Bina do not exit the degree due to the end of Malchut below the Hochma. Rather, only VAK de Bina exit the end of Malchut, and the VAK of each degree are regarded as the bottom of the degree. This is why it says “under the throne.”

It was said, “And from there it expanded to the right and to the left, and to all the sides,” that is, the whole world was planted from her to all the sides. All the Mochin and the ascent of the lower one to the upper one to receive Mochin depend on that middle point, which is Malchut that rose to Bina, since by her descent to her place, Bina and TM rise back to their degree, and also receive the lower one with them, who receives Mochin from the upper one. Thus, all is done by the middle point.

The above-said applies to all the degrees. Here The Zohar speaks of the degree of the earth of Assiya, which includes ten earths, ten Sefirot from the deep, which is the outermost Malchut of the earths, in the ocean that surrounds all the Malchut of the earths, through VAK de Bina of the earths, the land in which we dwell. This is the place of the expansion of Malchut. Her upper head is in the land where we dwell, and the lower head is in the deep.

Shtia [foundation] has the letters of Shet Yod Hey, and Malchut is established to being in the place of Bina, who is called Koh, for by that, the worlds acquire the proper Kelim for reception of the upper light. Also, by that, the lower one is prepared to receive Mochin from the upper one, and hence she is the foundation of everything and the planting of everything.

39) In three ways, the earth expanded around that point, the Malchut in the interior of this world. All the refinement and purity in the land stand at the first expansion around that point, and there it is. She is above, over all the earth around that point. The second expansion is around the first expansion and is not as refined and pure as the first expansion, but it is fine and refined in terms of the refinement in the dust, more than any other dust. The third expansion is darker and of more Aviut of the dust than all of them. Around that expansion are the waters of the sea of the ocean that surrounds the entire world. It follows that that point stands in the middle, and all the manners of expansion of the world are around it.

40) The first expansion is the Temple, and all the palaces and helps, and all its corrections, and Jerusalem, and the whole city from the wall inwards. Hence, it is more refined and purer than all the earth. The second expansion is the whole of the land of Israel, which was sanctified in sanctity. The third expansion is the rest of the earth, the dwelling place of the rest of the nations, and the sea of ocean that surrounds everything.

The Zohar speaks of the earth in this world, which consists of ten Sefirot. The Malchut of the earths rose to Bina of the earths and ended the degree there, in a way that the Malchut expands from VAK de Bina of the earths through the deep in the ocean, which is the outer Malchut in Malchut of the earths. It follows that the primary point of Malchut stands above VAK de Bina of the earths, which is the middle point, and the primary part of Malchut that is mitigated in Bina, and whose end is stuck in the deep.

She takes up four Behinot in VAK de Bina of the earths, which is the inhabited land:

1. The upper most Behina in her is the Temple and the city of Jerusalem from the wall inwards.
2. From Tifferet in her through Yesod, the land of Israel.
3. Malchut in her, the rest of the nations.
4. The deep, the outer Malchut.

These four Behinot surround one another and the middle point is the innermost, in the place of the holy of holies. She is called “the foundation stone.”

41) The colors in the eye surround the middle point of the eye, which is the power of vision of the whole eye, like the middle point in the insides of the land. It is the vision of everything and there is the holy of holies, the ark, and the cover, which is the vision of everything. It follows that that point is the vision of the entire world. This is why it is written about it, “Beautiful boughs, the joy of the whole earth, is Mount Zion.” She is called “beautiful” because this sight is beautiful. “Boughs” is the branch of the tree, ZA, the beauty of everything.

42) The beauty of the world and the vision of the world were not seen in the world until the tabernacle was built and established, and the ark entered the holy place. From that time, the vision of everything, of Divinity, was seen in the world and the world was established. The worthy come into the tabernacle and the ark until they arrive at the middle point that is there, which is “Beautiful boughs, the joy of the whole …” Once they arrive there, the ark started and said, “This is My resting place forever; here I will dwell, for I have desired it.”

43) The Assembly of Israel said this verse when the Temple was built and the ark was put in its place. The Creator said this verse about the Assembly of Israel when Israel do His will, for then the Creator sits on His throne and has mercy on the world, and a blessing, peace, and love of all are present. Then He said, “This is My resting place forever.”

44) When all the craftsmen began to do their craft, that very craft which they began was completed by itself, for it is written, “And all the work of the tabernacle of the tent of meeting was completed,” meaning completed by itself.

45) Likewise, it is written, “And the heaven and the earth were finished,” meaning completed by themselves. But it is written, “And on the seventh day God finished.” Thus, did God finish and complete them, and not by themselves? Of course the whole world—though all the works were completed—the world was still incomplete in its existence until the seventh day came, since when the seventh day came, all the works were completed and the Creator completed the world in it, as it is written, “And on the seventh day God finished His work which He had made.” By that, by the seventh, all the work that He had done was completed in existence. For this reason, “And on the seventh day God finished.”

46) When the Temple was built, all the work that was done, was done by itself. The craftsmen began, and the work was seen to them—how it should be done—and it was registered before them, and the work was completed by itself, as it is written, “And the house, while it was being built,” since it was completed by itself. It is also written, “Was built of a complete stone carried,” since it was built by itself. So it is in every work that is holy: it is completed by itself.

47) The spirit of holiness declared before the eyes of Israel and said, “Bezalel the son of Uri, the son of Hur, of the tribe of Judah did everything that the Lord commanded Moses … With him, Oholiab, the son of Ahisamach.” “With him” means that Oholiab did not do the work alone, but with Bezalel, and with him, not of his own, since Bezalel is right, and Oholiab is left. Thus, the left is always included in the right. This is why it is written, “And behold, I Myself have appointed with him Oholiab,” one is right, one is left, and the left is included in the right.

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12) “In the beginning God created the heaven and the earth.” When the Creator created the world, He created it such as above, so that this world would be in the form of the upper world, Malchut. He established all those colors of above below, in this world, to attach and connect a world to a world, this world to Malchut.

13) When the Creator wished to create the world, He looked in the Torah and created it. He looked in the holy name, HaVaYaH, the whole of the Torah, and made the world be. The world was created by three sides—Hochma, Tevuna, and Daat. By Hochma, as it is written, “The Lord established the earth with wisdom.” By Tevuna, as it is written, “He established the heaven with intelligence.” By Daat, as it is written, “By His knowledge the deeps were broken up.” Thus, all of them are present in the existence of the world. By those three was the tabernacle built, as it is written, “I have filled him with the spirit of God, in wisdom, and in intelligence, and in knowledge.”

14) All three, Hochma, Tevuna, and Daat, are implied in the verse. “In the beginning” is Hochma, “God created” is Tevuna, since Tevuna is called Elokim [God]. “The heaven” is in Daat because ZA is called heaven and Daat. Also, all are written in the work of the tabernacle, as it is written, “These are the accounts of the tabernacle,” the Hochma, since accounts and number extend from Hochma. “The tabernacle of the testimony” is Tevuna because the illumination of Hochma that appears in YESHSUT is called “testimony.” “Which were counted according to Moses” is Daat because Moses is Daat. All is done one opposite the other because everything that the Creator created in this world, He created it such as above, and all is registered in the work of the tabernacle.

15) When the Creator said to Moses, “Make the Tabernacle,” Moses was bewildered. He did not know what to do until the Creator vividly showed him, as it is written, “And see and make them after their pattern, which is being shown to you in the mountain.” “In their pattern” means that the Creator showed Moses everything in its higher, spiritual form, and each of the spiritual forms above was making its form similar to the fictitious form that was made below, on earth. This is how Moses knew.

16) “Which is being shown to you in the mountain.” The mirror that does not shine, Malchut, was showing him within her all the manners and forms that are being done below.

17) “Which is being shown to you.” “You” is the mirror that does not shine, Malchut, which showed him within her all those forms. And Moses saw each of them in its corrected form, as one who sees within a crystal lamp, within a mirror that shows all the forms. And when Moses looked into them, he found them perplexing, since there, in Malchut, everything stood in its spiritual form, but each form equalized its form to the imaginary form in this world, in the Tabernacle.

It follows that two forms were apparent in everything: the spiritual one and the imaginary one. This is why Moses was bewildered; he did not know which of them to grasp. The Creator told him, “You with your signs, and I with Mine,” that Moses would perceive the imaginary signs in everything, and the Creator perceives the spiritual signs of everything, and then the spiritual form is placed over the imaginary form. Then Moses was reconciled in all the work of the Tabernacle.

18) When all the work was done, Moses had to count everything so that Israel would not say that there were leftover silver and gold that he was going to take. Therefore, he had to count the accounts before Israel, since it is written, “And you shall be clear before the Lord and before Israel.”

19) This is why it is written, “These are the accounts of the tabernacle, the tabernacle of the testimony,” since the spirit of holiness, Malchut, called “a tabernacle,” was showing to everyone the account of all the gold and silver that Israel donated. The spirit of holiness said, “And the silver of those of the congregation who were numbered.” And he said, “All the gold that is made for work in all the work of holiness,” since the Creator desired those craftsmen and wished to show their loyalty to all.

20) “These are the accounts of the tabernacle.” When the work of the tabernacle was being done, the Sitra Achra would go and roam to slander. He did not find a reason with the faith of the craftsmen until the Creator surrendered him before Moses, and the Sitra Achra made the calculation of the loyalty against his will, showing their loyalty before all, as it is written, These are the accounts of the tabernacle.” “These are the Sitra Achra.” It is also written, “Which were counted according to Moses.”

21) “These are the accounts of the tabernacle, the tabernacle of the testimony.” It writes “tabernacle” twice: once above, in Bina, “The tabernacle of the testimony,” and once below, in Malchut, only “tabernacle.” A tabernacle is called “the tabernacle of the testimony,” as it is written, “The tribes of the Lord, a testimony to Israel,” since the name Yod–Hey, HB, is a testimony to Israel.

22) Likewise, it is written, “A testimony in Jehoseph is his name.” It is called “a testimony” because the name Yod–Hey in Jehoseph is HB, testimony. In every place, Yod–Hey testify to a testimony, meaning illuminate illumination of Hochma, which is called Eden or Edut [testimony]. This is why it is written, “The tabernacle of the testimony,” a tabernacle of the testimony of Yod–Hey, Bina. This is why the tabernacle is named after the holy name Yod–Hey, as it is written, “And I will teach them this testimony of Mine,” since this place, Yod–Hey, is hidden and concealed. This is why it is written, “I will teach them.”

23) “Which were counted according to Moses.” Does the tabernacle count the testimony, for it is written, “Accounts of the tabernacle, the tabernacle of the testimony”? Indeed, it counts the testimony, Yod–Hey, since on the day when the patriarchs departed from the world, as well as all the tribes of the children of Jacob, and Israel were left in exile, in those troubles, they forgot the knowledge of the high and holy name, “testimony,” which is the existence of heaven and earth, Mochin de ZON. It is so because the upper and lower ones, and all the sides of the world established those two letters Yod–Hey by giving them Mochin.

24) When Moses came, the name Yod–Hey was counted and mentioned in the world. And when he was by the bush, he immediately asked about this name, as it is written, “And they may say to me, ‘What is His name?’ What shall I say to them?” And there that name was accounted according to Moses.

25) “The tabernacle of the testimony, which were counted according to Moses, the work of the Levites.” It is written, “And the Levites shall perform is the service of the tent of meeting.” “Is” is the holy name, Bina. “Is” is in third person, and not in second person, like Malchut, which is called “you.” Hence, the tabernacle of the testimony, Bina, is the work of the Levites.

Also, the work of the Levites of carrying the tabernacle from place to place on their shoulders, as it is written, “But to the sons of Kohat he gave none, because the service of the holy things belonged to them: they bore them upon their shoulders.” This is why the tabernacle, the work of the Levites, is named after them.

26) “And in that day, it shall come to pass that the root of Yishai [Jesse], which stands as a banner for the peoples, the nations will seek it, and his resting place will be glorious.” “And on that day,” when the Creator increases peace in the world, the root of the tree of life shall be, meaning the decisive middle line, making peace between right and left. And out of that root will the rest of the roots exist below—the degrees in Malchut and BYA—for they are all rooted and exist by it.

27) “Which stands as a banner for the peoples,” standing as a banner and a token for the holy name, HaVaYaH. “The nations will seek it,” for there is the existence—Mochin—of the holy name. Therefore, “The nations will seek it,” to receive wisdom and knowledge [Hochma and Daat] from there, as it is written, “And many peoples shall go and say, ‘Come, let us go up to the mountain of the Lord.’” Therefore, “The nations will seek it.” “And his resting place will be glorious.” “Resting place” is the Temple, Malchut, as it is written, “This is My resting place forever and ever.” “Glorious,” for that is what it was called at that time, “The glory of the Lord.” It is written, “The light of the moon shall be as the light of the sun,” meaning that the light of Malchut will be as the light of ZA, “And the light of the sun will be sevenfold,” meaning that the light of ZA will be seven times what it was before.

28) The resting place of the root of Yishai, Malchut, which is called “The glory of the Lord,” will never be counted or accounted for because in all that is counted, the blessing is not complete. Blessings are present only in what is not counted, and in the first time, Malchut was counted, as it is written, “These are the accounts of the tabernacle.”

The light of the sun is called “lights of numbering” or “calculation,” GAR in Hochma. But VAK de Hochma are only called Mochin of numbering and counting. It is known that through the middle line, which makes peace between right and left, GAR de Hochma, which is a number and a calculation, were diminished. At that time the blessing is in her. But before the GAR were diminished, Dinim were extended from the left line, the lights froze, and there was no blessing there.

The root of Yishai, the middle line, diminished the GAR de Hochma from Malchut, which are called “number” and “calculation.” It is so because in all that is counted, the blessing is incomplete there because while GAR de Hochma illuminate in the left line, there is a dispute between the lines and there are no Hassadim there, and Hochma cannot illuminate without Hassadim. This is why there is no blessing there. However, although the Hochma was diminished by the middle line into VAK de Hochma, it is still impossible that VAK de Hochma would come out with absence of GAR. Rather, first, all ten Sefirot de Hochma must illuminate completely, and then the GAR de Hochma depart and the VAK de Hochma remain.

It was said that in the first time, Malchut was counted, that in the beginning, GAR de Hochma, called “calculation,” must come out as well, since it is impossible for VAK to come out without GAR. However, they promptly depart. It is written about the first time, “These are the accounts of the tabernacle.” But afterwards the GAR depart and she remains in VAK.

29) The tabernacle is counted. Malchut is called “a tabernacle,” left line, from which the counting comes. For this reason, she needs Moses’ prayer, the middle line, which unites the right and the left and instills blessings in them so there will be blessings on her, as it is written, “And Moses blessed them,” that there will be a blessing in the work of your hands. There are no blessings in a calculation until Moses ties it to the tabernacle of above, Bina, as it is written, “These are the accounts of the tabernacle, the tabernacle of the testimony, which were counted according to Moses.” “The tabernacle of the testimony” is Bina, and if the counting is not done by Moses, diminishing from GAR de GAR, they would not be able to count, as it is written, “Which were counted according to Moses.”

30) It is written about Elijah, “And the word of the Lord came to him, saying, ‘…Arise, go to Zarephat, which belongs to Sidon, and dwell there; behold, I have commanded a widow there to sustain you.’” Before he came to the world, the Creator commanded the crows by His decree to bring food to Elijah, and for that woman to give food to Elijah.

31) It is written, “As the Lord your God lives, I have no cake, only a spoonful of flour.” A spoonful was the measurement in flour, and it was befitting that there would be no blessings in it because it was under measurement. However, it is written, “So said the Lord, God of Israel, ‘The bowl of flour shall not be exhausted, nor shall the jar of oil be empty until the day when the Lord gives rain.’” Hence, because of that blessing, there were blessings in them although they were counted.

32) It is read, “The Lord gives rain,” and it is written “The Lord will give rain.” This is because in the whole of the generation, none was found to be awarded a reward as that woman. This is why it is written, “Will give,” meaning you will give rain on the world because of your great merit.

33) It is also written, “The bowl of flour was not exhausted nor did the jar of oil become empty, according to the word of the Lord, which He spoke through Elijah.” It is so because a flour that is measurable, the blessings still do not cease from it because of Elijah’s speech, as it is written, “The bowl of flour was not exhausted.” Although the tabernacle of the testimony was counted—as it was counted according to Moses—there are certainly blessings in it. This is why it is written, “These are the accounts of the tabernacle, the tabernacle of the testimony, which were counted according to Moses.”

34) It is written, “Do not come near here; remove your sandals from your feet.” The Creator separated him from his wife so he would cling to Divinity, as it is written, “For the place on which you stand is holy ground.” Holy ground is Divinity, holy Dvekut that Moses cleaved at that time above.

35) At that time, the Creator tied him with fondness of above and he was appointed the high appointee over the house, Malchut. He became a Merkava [chariot/structure] for ZA, the upper one of Malchut. He sentences, and the Creator executes, as it is written, “Arise, O Lord,” “Return, O Lord.” It is also written, “Which were counted according to Moses.” According to Moses was the tabernacle established and counted in everything. The counting of the tabernacle, Malchut, was by Moses, as it is written, “I have surely counted you.” Moses was the voice, ZA, which brings out the speech, Malchut, and he made a calculation for her to come out of exile. And now he was commanded to extend Kedusha from above downward, as it is written, “And let them make Me a Temple, that I may dwell among them.”

36) “And Bezalel the son of Uri, the son of Hur, of the tribe of Judah” did everything that the Lord commanded Moses. Bezalel is the right side, Hesed. He established the correction of everything, since Judah was a ruler and a king over all the other tribes. This is why the one who established the entire tabernacle came out of him. Bezalel means Betzel El [in the shadow of God], in the shadow of God, right, since Hesed is called “God.” He established everything from that side and inherited Hochma to do all the work.

37) With him, “Oholiab, the son of Ahisamach, of the tribe of Dan.” Dan is from the left side, harsh Din. On both these sides, right and left, the tabernacle, Malchut, was made and established in them, to be connected in them to be between right and left.

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9) “And a throne is established through mercy and a judge will sit on it in truth in the tent of David.” When the thought, Hochma, upper AVI, rose to be corrected by the will of joy from the most hidden of all that are hidden, who is unknown and unattainable, being Atik, the joy of Atik came and illuminated inside the thought, which is Aba. At that time it entered where it entered, mating with upper Ima in the light of Hesed in a never ending Zivug, as it is written, “Because He desires mercy.”

He explains that preparation that was done in Hesed by correcting the Partzuf of upper AVI in the light of Hesed in a Zivug PBP [face-to-face], “Because He desires mercy,” meaning that that great Zivug never stops. It is so because that desiring mercy in AVI extends to them from Atik, for when Atik corrected Partzuf AVI, the joy of the light of Hesed in Atik illuminated to Aba until this joy clung to Aba so much that he no longer receives Hochma. Rather, he mates with upper Ima in a never ending Zivug, only in illumination of Hassadim. It is written about that correction of upper AVI, “And a throne is established through mercy.”

10) Until AVI were hidden—meaning corrected and clothed in the upper palace, Bina, YESHSUT, the hidden palace where Hochma is not revealed up in his place, but from which all the lights pour out and extend, the light of Hassadim from the right line, and the light of Hochma from the left line, and the light of Daat in the middle line—the light of Hassadim first traveled from the right, and then the light of Hochma and the light of Daat traveled.

The throne below, Malchut, is established from the right side because the Creator, ZA, established a throne in Hesed, which extends from the right line of YESHSUT and from upper AVI, and does not sit on the throne, Malchut, but in a seal, which is called “truth.” This is the correction of the middle line, as it is written, “Will sit on it in truth,” in the correction of the seal over everything. In the tent of David, Malchut, the throne is below.

11) “Judging and seeking sentence, and prompt in justice” is the end of the verse. “Judging,” from the side of Din, left line. “Seeking sentence,” from the side of Rachamim [mercy], the middle line. “And Prompt in justice” is the chair of Din, the courthouse of below, Malchut. Likewise, the tabernacle was established from the right, Hesed, by which all the generations that extend from Malchut were counted and established below.

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3) It is written, “How great is Your goodness, which You have concealed for those who fear You, which You have wrought for those who take refuge in You, before the sons of men.” How much should people look into, and know the ways of the Creator, for each day, a voice comes out, declares, and says, “Beware, of the world, O people, close the doors of iniquity, move away from the net that hunts people before your legs are caught in that net.” The wheel always turns; the Din of above ascends and descends, raising people and bringing people down. Woe to those whose legs have been rejected by the wheel, for they fall into the depth that is kept for the wicked of the world.

4) Woe to those who fall into the depth and will not rise or illuminate in the light that is hidden for the righteous for the next world. Happy are the righteous for the next world, for several lights are hidden and kept for them, several refinements from that world are hidden for them, as it is written, “How great is Your goodness, which You have concealed for those who fear You.” “How great is Your goodness” is a light that is hidden for the righteous for the next world, as it is written, “And God saw the light that it was good.” It is also written, “Light is sawn for the righteous.” “Sawn” means that it was hidden. This is why it is written, “How great is Your goodness.”

5) Here it is written, “How great is Your goodness,” and there is it written, “And God saw the light, that it was good.” As there it is said, “Good,” about the light, here too, “Your greatness” means “Your light.” “Which you have concealed,” since the Creator looked in the light and in those wicked that are destined to sin in the world. He hid that light for the righteous to be rewarded with it for the next world.

6) Why does it first write “Concealed,” and then writes, “Wrought”? “Concealed,” since He hid it for the righteous. “Wrought,” for the Creator worked the craftsmanship of the world in that hidden light. It is so because it is written, “These are the generations of the heaven and the earth when they were created. It is written, “In Abraham,” since “When they were created” has the letters of “In Abraham” [in Hebrew]. That is, that light of Abraham, Hesed, the Creator hid it, as well as operating the craftsmanship of the world with it, as it is written, “Which You have wrought for those who take refuge in You,” meaning those who sit under the shade of the Creator, who take refuge by His shade.

7) “You have wrought for those who take refuge in You, before the sons of men.” The craftsmanship that was done in that light sustains people in the world, and it is their sustenance. And although the light is hidden, the people in this world live by it. “You have wrought” the craftsmanship of this world, in which all is done by calculation. The craftsmanship of the world is like the craftsmanship of the tabernacle, which is a craftsmanship like the world.

8) It is written here, “These are the accounts of the tabernacle,” and there it is written, “These are the generations of the heaven and the earth.” This teaches that their works are equal, for all those generations that the heaven and the earth made and brought forth were done and came out by the force of the hidden light. Likewise, the accounts of the tabernacle came out by the force of the hidden light, for it is written, “And Bezalel the son of Uri, the son of Hur, of the tribe of Judah.” This is from the right side, Abraham, the hidden light. “And with him was Oholiab,” from the left side, while the tabernacle, Malchut, was established and made from the right and left sides. Moses, who was the between them—the middle line—established it.

(înapoi la pagina ZOHAR CUPRINS / PEKUDEI – click)

(înapoi la pagina ZOHAR CUPRINS / PEKUDEI – click)

1) “These are the accounts of the tabernacle, the tabernacle of the testimony.” It is written, “All the rivers flow into the sea, yet the sea is not full.” All the rivers are rivers and holy springs, the Sefirot de ZA, which have been filled and came out to illuminate upon the great sea, which is Malchut. And when the great sea is filled by those rivers, it emits water and waters all the animals of the field, as it is written, “They water every beast of the field,” which are the degrees of BYA.

2) First it is written, “He sends forth springs in the rivers,” and then it is written, “They water every beast of the field, the wild donkeys quench their thirst.” These are the Merkavot [pl. of Merkava (chariot/assembly)] below, in BYA, which are called “beasts of the field” and “wild donkeys.” And when the sea, Malchut, receives those springs, the lights of ZA, it receives all of them and sucks them into it. Subsequently, it emits water to the other side—which is the holy Merkavot below, in BYA—waters them, and all are accounted for and counted by name, for Malchut names all the degrees that she waters, as it is written, “He calls them all by name.” This is why it is written, “These are the accounts of the tabernacle,” for the tabernacle is Malchut, and the degrees that she waters—the Kelim of the tabernacle—are her accounts, which are called by name.

(înapoi la pagina ZOHAR CUPRINS / PEKUDEI – click)

(înapoi la pagina ZOHAR CUPRINS / VAYAKHEL – click)

493) When the dead of the world awaken and come to the holy land, the camps of all will rise over the land of the Galilee. It is so because the Messiah king is destined to be revealed there, as he is the portion of Joseph, and there they broke first, meaning that from there they were first exiled from all their places, to be dispersed among the nations, as it is written, “And they have not grieved over the ruin of Joseph. Therefore, they will now go into exile at the head of the exiles.”

494) Those who are to be revived will rise there because it is the part of the one who was placed in the coffin, as it is written, “And he was embalmed and placed in a coffin in Egypt.” Afterwards he was buried in the holy land, as it is written, “And the bones of Joseph, which the children of Israel brought up out of Egypt, they buried in Shechem,” and Joseph kept the keeping of the covenant more than all the tribes.

495) At that time, when all the camps arise over the land of the Galilee, they will all go, one to the portion of his fathers, and one to the portions of his fathers, as it is written, “And each of you shall return to his own property,” and they will recognize each other. The Creator is destined to clothe each one with embroidered garments, and they will all come and praise their Master in Jerusalem. Then multitudes will bond there, and Jerusalem will spread to all sides, more than it had spread when they bonded there upon their return from the exile.

496) When they bond and praise their Master, the Creator will rejoice with them, as it is written, “And they will come and shout for joy on the height of Zion.” Subsequently, it is written, “And they will flow the bounty of the Lord,” each to his own portion and the portion of his fathers. And the portion of Israel will be up to the high Rome, and there they will learn Torah. It is written, “You who lie in the dust, awake and shout for joy,” and the portion of Israel will reach up to the great Rome, and there they learn Torah. That is, they will conquer it and bring it back to sanctity.

(înapoi la pagina ZOHAR CUPRINS / VAYAKHEL – click)

(înapoi la pagina ZOHAR CUPRINS / VAYAKHEL – click)

485) “And to the woman He said, ‘I will greatly multiply your sadness in childbirth. In sadness you will bear children, and your desire will be for your man.” This applies above, in Malchut, and is true below, as well, in the corporeal woman. To the upper woman, Malchut, it was said, “In sadness you will bear children.”

486) “As the deer longs for the water brooks.” There is an animal in the world, Malchut, which governs in governance over a thousand keys each day. The illumination of Hochma is called “a thousand.” It is a female, and her desire is always for the water brooks, Hassadim de ZA, so that the Hochma in her will clothe in them, to drink and to satiate the thirst. It is so because Hochma cannot illuminate without Hassadim, hence she is darkness and thirsty for light of Hassadim, which are called water.

487) A deer is male. Taarog [long] is in female form, since the male form is Yaarog [long]. Yet, this is male and female together, to not separate them. And it is one, that they must not be elevated from one another, but rather both of them together. That Nukva will long for the water brooks. She is impregnated by the male, and it is hard for her because he stands on Din.

When Malchut is impregnated by ZA, when she receives from him the MAD of the souls, which connect with her MAN into a single soul, and then she receives Hochma for the soul from the left line. It is known that when the Nukva comes under the domination of the left line, she freezes and all her openings and gates are shut.

488) When she is in labor, the Creator brings to her one high and great serpent, who bites that place, and she delivers. It is written, “I will greatly multiply your sadness in childbirth,” because she is shaken each day, and is in sadness over the works of the world. “In sadness you will bear children.” The serpent saddened the faces of the world, meaning brought death over them through the seduction of the tree of knowledge. Yet, she needs him to open the opening so she may bear.

The blocking of the womb comes from the domination of the left line, which does not unite with the right line. Through the middle line—the Masach de Hirik, which diminishes the left line from GAR—the left surrenders and unites with the right. However, for the diminution of GAR of the Nukva, her TNHY fall into Beria and the serpent suckles from her Yesod, which fell into Beria. Thus, the opening of the womb comes by permitting the serpent to suckle from her Yesod. This is why it is considered that the serpent bites her pubis. It is to open the womb of the Malchut through her bonding with the Hassadim on the right. Then she is opened from her blocking and delivers the soul. And it is written, “In sadness,” through the suckling of the serpent because of the opening the opening, “You will bear children.”

489) “Your desire will be for your man, and he will rule over you.” She craves for ZA to give her Hassadim so she may satiate her thirst. “And he will rule over you” means that ZA will rule over Malchut because in the beginning, she was as big as ZA and he did not govern her. And because the moon, Malchut, said, “It is impossible for two kings to use the same crown,” and she was told, “Go and diminish yourself,” for this reason she waned her light and diminished her governance, and she has no authority of her own, except if ZA gives her strength. It follows that he is governing her, as it is written, “And he will rule over you.”

490) “In sadness you will bear children.” “In sadness” relates to the serpent. This serpent is needed, for he opened the way for all those souls to come down to the world. Had he not opened the ways for the souls to come down, the souls would not have been within the man. It is written, “Sin crouches at the door,” meaning Malchut’s door, which is meant to bear and to bring forth souls to the world, and the serpent stands at that door.

491) And all those souls that must come down in holy bodies, souls that extend from the right line, the serpent does not stand at that door because then Malchut does not need to draw Hochma from the domination of the left, and her gates are not blocked, making her need the serpent’s opening. Also, the serpent has no authority in that soul. And if not, then the serpent bites, that place is defiled, and it is not a soul that was purified. It is written about them, “In sadness you will bear children.” This is the serpent, with which she bears souls through his opening.

It is so because the serpent is over the body, for the body is born out of the filth of the serpent, and Malchut is over the soul, from which souls are born. Both clothe in one another—one grips the soul, and one grips the body.

492) This serpent is destined to beget all those bodies before it is his time, as it is written, “Before she travailed, she delivered.” It is so because the time of the serpent to beget is in seven years, and here he begets in five years, which is not his time. And in that time when he begets them, he will die of that birth, as it is written, “He will swallow up death forever.” It is also written, “Your dead will live; their corpses will rise.”

In the breaking of the vessels, and later through the sin of the tree of knowledge by the serpent’s seduction, 320 sparks of holiness dispersed and fell into the Klipot. Our whole work in Torah and Mitzvot is to sort those sparks of holiness and bring them back to holiness, and then will be the end of correction, as it is written, “He will swallow up death forever.” However, we must sort only 288 sparks of holiness, and we need not sort those last 32 sparks of holiness because they are sorted by themselves through the sorting of the 288 sparks.

This is so because eight kings broke, Daat, HGT, and NHYM. In each king there are 40 Behinot [discernments]: ten Sefirot KHB HGT NHYM, and in each Sefira four Behinot HB TM, and eight times 40 is 320 Behinot. They are called “320 sparks,” and if we divide those ten times by the ten Sefirot in them, we will find that there are ten Sefirot KHB HGT NHYM, where in each Sefira are 32 Behinot. In each Sefira there are eight kings, with four Behinot in each, HB TM, which are 32, and ten times 32 is 320.

Yet, we only have the strength to sort the first nine, which are nine times 32, being 288 sparks. But we have no power to sort those 32 sparks in the Sefira Malchut. But there is also no need to sort them because when the 288 sparks are fully sorted, the 32 sparks of Malchut are sorted by themselves. Thus, the correction depends only on sorting the 288 sparks through the Sefira Yesod, and the 32 of Malchut are sorted with them by themselves.

The redemption and the end of correction will be in the sixth millennium, the Sefira Yesod. It is so because once the sorting of Yesod has been completed, the sorting of the 288 sparks has been completed, and redemption and the end of correction will promptly follow. There is no need to wait for the seventh millennium, Malchut, to sort the 32 sparks of Malchut, too, since they are sorted along with the 288 in the sixth millennium.

Indeed, the bodies are considered the generations of the serpent because they were born due to the serpent’s seduction for the tree of knowledge. Had Adam not sinned in the tree of knowledge, he would not have begotten bodies. But to sort and to return all 288 sparks of holiness that fell through the sin of the tree of knowledge, many bodies are required. And after all the bodies have been born and do what they must, the end of correction will promptly follow.

It was said, “This serpent is destined to beget all those bodies before it is his time,” as it is written, “Before she travailed, she delivered.” This is because the time of the serpent is to beget is seven years, and here he begets in six years since the birth of all the bodies means that they will sort all the sparks that fell into the Klipot due to the sin of the tree of knowledge, which are 320 sparks. Thus, how will her delivery time be seven years, in the Sefira Malchut in the seventh millennium, in which the 320 sparks are completed? However, here he begets in six years, meaning in the sixth millennium, the Sefira Yesod, which is not his time, since in that, only the sorting of the 288 sparks is completed, and not all 320. At that time all the bodies will be born and it will be the end of correction, for the sorting of the sparks of the seventh millennium is completely unnecessary because they are sorted by themselves along with the 288 sparks. And when the 288 sparks complete returning to holiness, the end of correction will promptly follow.

At the time when he begets them, he will die of that birth, as it is written, “He will swallow up death forever,” for because it will be the end of correction, the serpent and the angel of death will be cancelled and die, as the serpent and the angel of death are one and the same. It follows that he died because he begot all the bodies, as it is written, “He will swallow up death forever,” and then will be the revival of the dead, as it is written, “Your dead will live; their corpses will rise.”

And since the birth of all the bodies indicates the end of correction, how can we relate that to the serpent, who is the opposite of correction, and who is the angel of death? It is written, “And behold, it was very good.” “Very” indicates the angel of death, who is very good, since although Adam HaRishon was all holiness before he sinned, he still lacked perfection. And as we learn about the sin of the tree of knowledge, you came to him with libel, since through the sin of the tree of knowledge, he begot many bodies, which complemented everything. This is why it is ascribed to the serpent, for had the serpent not seduced him into the tree of knowledge, bodies would not have been born from Adam HaRishon, and the correction would not have been completed. Thus, he is directly related to the end of correction, but he will die of that birth.

(înapoi la pagina ZOHAR CUPRINS / VAYAKHEL – click)

(înapoi la pagina ZOHAR CUPRINS / VAYAKHEL – click)

471) There are two altars: an altar for offerings, and an altar for the incense offering. One is without, and one is within. The altar for the incense is within. But why is it called “an altar”? After all, no sacrifices are offered on it?

472) But because it cancelled and prohibited several evil sides, and because the Sitra Achra is imprisoned, he cannot rule or be a prosecutor. This is why it is called “an altar,” since the Sitra Achra was imprisoned and tied to it like an offering. When the Sitra Achra sees the rising smoke of the incense, he surrenders and flees, and cannot approach the tabernacle at all. This is why he was purified and no other mingled with that joy above but the Creator Himself. And because he is so cared for, he does not stand in that altar, but inside, for it is an altar where blessings are found. This is why it is hidden from the eye, for it stands inside.

473) It is written about Aaron, “And he stood between the dead, and between the living, and the plague was stopped,” since he imprisoned the angel of death until he could not rule at all or pass judgment. And wherever the work of the incense is said with intent and with the will of the heart, death does not govern in that place, and he will not be harmed, nor will the rest of the people be able to rule over that place.

474) It is written, “You shall make an altar as a place for burning incense.” Since it writes, “altar,” why is it called “A place for burning incense”? But because fire is taken from this place to light the incense, as did Aaron, as it is written, “Take the pan and place on it fire, over the altar.” Moreover, it is because incense must be burned on the altar and should be sanctified with incense, for it is forbidden to burn incense anywhere but in a pan

475) One who is chased by Din needs this incense, and to repent before his master, since the incense is help to remove the Dinim from him. By that, the Dinim certainly depart from him, if he regularly mentions twice a day, morning and evening, as it is written, “A burnt offering in the morning, in the morning.” It is also written, “At dusk he shall burn it.” This is the perpetual sustenance of the world, as it is written, “A perpetual incense before the Lord throughout your generations.” It is certainly the keeping of the world below, and the keeping of the world above.

476) In a place that is not mentioned, when they do not say the work of the incense each day, there are Dinim of above on it, many plagues are in it, and other nations govern it, as it is written, “A perpetual incense before the Lord.” It always stands before the Creator, more than all other works. The work of the incense is more respected and favored by the Creator than all the works and desires in the world. And although the prayer is the most important, the work of the incense is more respected and esteemed by the Creator.

477) What is the connection between prayer and the work of the incense? A prayer was established instead of the sacrifices that Israel would do. All those sacrifices that Israel would do are not as important as the incense. Moreover, what is the connection between them? A prayer is a correction, to correct what is needed. Incense does more: it corrects, ties ties—unifications—and makes more light than anything, removing the filth and purifying the tabernacle, and everything illuminates and is corrected and tied together.

478) Hence, the work of the incense should come before the prayer each day, to remove the filth from the world, which is the correction of everything on each day, like a desirable offering that the Creator desires.

479) It is written about Moses, “And the Lord said unto Moses, ‘Take for yourself spices.’” What is the difference that when it is said, “Take for yourself,” of all that He said to him and did not say to him, “Take for yourself.” Indeed, “Take for yourself” means for your own pleasure and use. This is because when a woman is purified, it is the delight of her husband, for the incense purifies the tabernacle, who is Malchut, Moses’ bride, since Moses was a Merkava for ZA. It is written about it, “Take for yourself spices,” to remove the filth, so the woman would be sanctified, meaning Malchut, with her husband, ZA.

480) Similarly, it is written, “Take for yourself a bull-calf,” which was said to Aaron. This also means for your own delight and use, to atone for his sin, for the calf he had caused Israel. This is why it is written in regard to Moses, “Take for yourself,” for your own pleasure and use.

481) The incense ties a tie. It unites, illuminates light, and removes filth, and the letter Dalet becomes the letter Hey for prior to the Zivug with ZA, Malchut is Dalet, for being without Hassadim, she does not illuminate and she is poor. And when ZA mates with her, the Hochma in her dresses in Hassadim and she illuminates in all the perfection and becomes the letter Hey.

The incense unifies a unification of ZA with Malchut, thus causing the Dalet to become Hey. Through it, Hey connects with Vav, ZA. Vav rises and is crowned in the first Hey, Bina, to receive abundance for Malchut. And the first Hey, Bina, shines in the letter Yod, Hochma, to give to ZA, and all raise a desire to Ein Sof, and all—Hochma, Bina, ZA, and Malchut—become Yod–Hey Vav–Hey, one high knot. All this is done by the incense.

482) Henceforth, since everything is tied in that tie, everything was crowned in Ein Sof, and the holy name shone and was crowned on all the sides, and the worlds were all in joy, the candles illuminated, and there were blessings and food in all the worlds. And all came in the incense, for if the filth were not removed by the incense, none of it would be done because everything depends on it.

483) The incense is always first, before everything. This is why the work of the incense should come before a prayer, songs, and praises. It is because all of this does not rise and is not corrected or connected until the filth is removed by the incense. In the beginning, it is written, “And he shall atone for the holy place from the impurity of the children of Israel,” and then it is written, “And from their transgressions to all their sins.” This is why there is a need to atone for the holy place, to remove the filth, and to purify the holy place through the incense, and then songs, praises, and prayer.

484) Happy are Israel in this world and in the next world because they know how to correct the correction of above and below, as the correction from above to below should be corrected, until all is tied together in one tie, in that high tie, the incense, when there is a need to correct in the correction of the inscribed letters in which the Creator is read, HaVaYaH.

(înapoi la pagina ZOHAR CUPRINS / VAYAKHEL – click)

(înapoi la pagina ZOHAR CUPRINS / VAYAKHEL – click)

466) Likewise is the incense. Anyone who smelled that smoke when the pillar of smoke went up from that one who raises smoke would scrutinize his heart in a scrutiny, to serve his Master, and this would remove the filth of the evil inclination from him. He would have only one heart toward his Father in heaven because the incense is indeed the breaking of the evil inclination on all the sides. And as the ornament would rise over a banner, so it was with the incense, for nothing in the world breaks the Sitra Achra but incense.

467) It is written, “Take the pan and place fire on it over the altar, and place incense.” It is written, “For there is wrath gone out from the Lord; the plague has begun.” It is so because there is no shattering to that side except through incense, for there is nothing more favorable to the Creator than incense, which can cancel charms and bad things from him. The smell and the smoke of incense that people make cancels charms with that deed; it is especially so with incense.

468) There is a sentence before the Creator that anyone who looks and reads the story of the incense each day will be saved from all the bad things and charms in the world, as well as from all those harms, bad thoughts, bad judgment, and from death. No harm will happen for the whole of that day because the Sitra Achra cannot rule over him. And he must intend in it.

469) If people knew how sublime is the work of the incense before the Creator, they would take each and every word from it, and would raise it to be a crown over their heads, like a crown of gold. One who exerts in the work of incense should be observed. If he intends in it each day, he has a part in this world and in the next world, death will forever depart from him, and he will be saved from any judgment in this world, from evil sides, from the Din of Hell, and from the Din of the other Malchut.

470) In that incense, when the smoke would rise like a pillar, the priest would see letters of the holy name flying in the air, rising upward like a pillar. Afterwards, several holy Merkavot surround it from all sides until she rises in light and joy, delights those who delight, ties ties, and unifies unifications above and below, to unify everything. This atones for the evil inclination and for idol worshipping, the Sitra Achra.

(înapoi la pagina ZOHAR CUPRINS / VAYAKHEL – click)

(înapoi la pagina ZOHAR CUPRINS / VAYAKHEL – click)

456) “Boaz ate and drank, and his heart was merry.” “His heart was merry” means that he blessed for his food. One who blesses for his feed does good to his heart. He is as it is written, “To you my heart says.” It is also written, “The rock of my heart,” which means Malchut, who is called “heart.”

457) Because the Creator favors the blessing for the food, anyone who blesses for satiation benefits and delights another place, Malchut. Similarly, on Sabbath meals, another place—Malchut—enjoys the blessing for that satiation and the joy. And here, Malchut enjoys the blessing for that satiation of the righteous Boaz. This is the meaning of what is written, “And his heart was merry.”

458) Malchut enjoys the blessing for the food because man’s food, which is the place of Malchut, is hard before the Creator. And once a man has eaten and drank, and blesses the blessing for the food, that blessing rises, and Malchut enjoys those words that are said about the satiation that rises. It follows that that man enjoys the food below, and Malchut—above.

459) On weekdays, that place enjoys only those words that rise out of satiation, the blessing for the food, and all the words are crowned, satiated and satisfied in delight, and that place enjoys them. On Sabbath, it is a different matter. Malchut enjoys the actual food and that joy of the food of the Mitzvot of the Sabbath, and the food itself is completely included, above and below, as it is written, “For all things come from You, and from Your hand we have given You.” That is, Malchut enjoys that delight of man, and in that delight in the food of the Mitzvot of the Sabbath.

460) One who blesses the Creator out of satiation should aim his heart to place his will in joy, and to not be sad. Rather, he should bless with joy and place his will, which he now gives to another with joy and with a kind eye. As one who blesses with joy and with a kind eye, so will he be given with joy and with a kind eye. And therefore, he will not be sad at all, but in joy and in words of Torah, and he will place his heart and mind on blessing where needed—Malchut.

461) Four Merkavot govern the four directions of Malchut. The camps of angels are nourished by the blessing over the satiation, and in the words, “Blessed are You,” in the blessing for the food, the Malchut enjoys, grows, and is crowned in him. And he who blesses, the will should be in joy and in a kind eye. This is why it is written, “He who has a kind eye will be blessed.”

462) “He who has a kind eye will be blessed” because he gives of his bread to the poor. If the beginning of the text does not discuss the blessing for the food, the beginning of the text is not its end, and its end is not its beginning. That is, they are unrelated. Rather, one who has a kind eye blesses with a kind eye, with joy, and it is with good reason that he blesses with joy, for out of those blessing and joy, he gives of his bread to the poor. That is, the place that should be nourished on all the sides, from the right and from the left, a place that has nothing of its own, a place that enjoys all the sides and is included from all the sides, Malchut. This is why she is called “poor,” and it is written about her, “For he gives of his bread to the poor.” These words are given only to the wise who know the upper secrets and the ways of the Torah.

463) Boaz had a kind eye. There was never any insolence in him. It is written, “He went to lie down at the end of the heap,” as it is written, “Your belly is a heap of wheat,” said about Malchut. Here, too, at the end of the heap, is Malchut. Anyone who blesses the blessing for the food properly, with joy, with the will of the heart, when he rises from this world, a place is set up for him inside the upper secrets in the holy palaces of Malchut, who is called “a heap.” This is what the text implies, “He went to lie down,” once he passed away from the world, at the end of the heap, Malchut.

Happy is a man who keeps the Mitzvot of his Master, who knows their secrets. We have no Mitzva in the Torah on which high secrets, lights, and sublime splendors do not hang. But people do not know and do not consider the glory of their Master. Happy are the righteous, who engage in the Torah. Happy are they in this world and in the next.

464) All those insolent ones who have no shame have no part in this world or in the next world. When all those insolent ones who were in Israel looked at that ornament, their hearts would break and they would look at their deeds. This is because the ornament stood on a token with the engraving, “Sanctified to the Creator,” and anyone who looked at it was ashamed of his actions. This is why the ornament atones for the insolent and impudent.

465) The letters of the holy name that were engraved on the ornament would illuminate with a bold and sparkling light. The face of anyone who looked at that sparkling of the letters would fall with fear and his heart would break. Then the ornament atones for them, such as this matter, since it caused him to break his heart and yield before his Master.

(înapoi la pagina ZOHAR CUPRINS / VAYAKHEL – click)