Autor: arhiprofesor

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239) It is written, “Let no man go out of his place on the seventh day.” “Out of his place” means a place worth going to, outside the city and its 2,000 cubits. It is written, “Blessed be the glory of the Lord from His place.” It is also written, “For the place on which you are standing.” There is a certain place above, Malchut, and it is called “a place,” in which the upper glory of above is known, meaning Malchut. Therefore, it is a warning for a man who is crowned in the holy crown of above to not leave the place, for if he leaves it, he will be desecrating the Sabbath. But not with his hands, with work, nor with his feet, by working, walking outside the 2,000 cubits. All these are desecrations of the Sabbath.

240) “Let no man go out of his place” is the place of the holy glory, Malchut, since outside of that place is the place of other gods, as it is written, “Blessed be the glory of the Lord from His place.” “The glory of the Lord” is the glory above, Bina. “From His place” is the glory below, Malchut, and this is the crown of the Sabbath.

241) It is written, “Behold, there is a place by Me.” This is certainly a hidden place, which is not known, Bina. “By Me” indicates a place that is not revealed, a high place, up above, the upper palace that is hidden and concealed, upper Bina. However, this place here is a place below, Malchut. It is a place that spreads above, in Bina, and spreads below, in Malchut. This is why it is written, “Let no man go out of his place on the seventh day.”

242) It is also written, “You shall also measure outside the city on the east side two thousand cubits.” 2,000 cubits are because Malchut, called a “city,” inherited two sides, right and left, where Hochma is clothed in Hassadim, and Hassadim in Hochma. They are 2,000 because the Sefirot of Hochma are 1,000, and Malchut is always crowned on two sides, whether above or below. That is, Divinity is not outside her proper zone, which is two lines.

243) When the Sabbath ends, Israel below should delay, adding from the secular to the holy, since it is a great and high day. On that day a great and honorable guest is on it—the added soul. For this reason, Israel should delay and show that the holy guest is not pressed to leave. Then Israel start and say, “But He is merciful, forgives iniquity.” This is a correction on that night, since the Din returns to its place, which was not seen at the arrival of the Sabbath, when the Din departed and was absent.

244) When Israel start and say, “Let the pleasantness,” and “And You are holy,” all those wicked in Hell start and say, “Happy are you O Israel, holy people; happy are the righteous who keep the Mitzvot of the Torah. Woe to those wicked who were not rewarded with keeping the Torah.” At that time Dumah rushes and a herald awakens, as it is written, “Let the wicked return to the netherworld, all the nations who have forgotten God.” And all those regiments of sabotaging angels torture them in Hell and there is no one to pity them. Happy are all those who keep the Sabbath in this world and delight the delight that is above, the upper spirit.

245) One who fasts on Sabbath, two awaken in his regard before the holy King: 1) The upper, holy spirit that should be delighted and is not delighted; 2) The appointee who stands over the fasting one. His name is Sangaria. They rise before the holy King and awaken over him.

246) That spirit departs from the pleasure below with a deficiency. And when that spirit is not completed below, another, high spirit is not completed. When he is not completed above and below, that man merits being cursed and punished. Yet, because he was completed at another time by that person, and that appointee who was appointed over torture and fasting is completed among other appointees with the sublime delight, every sentence in his regard that was sentenced from those 70 upper years, which are HGT NHYM, is torn for him.

247) It is like a king who delights in his feast, and all the people delight with him. He saw a man sitting shackled in chains. He commanded in his regard and he was let loose so that all would be in joy.

248) Afterwards, the appointees that punish people return and avenge that person for having caused a deficiency above and below because he did not delight on Sabbath. His correction is to sit fast for his fasting on Sabbath, for because it cancelled the Sabbath delight, he will cancel the weekday delight.

249) If he cancels the Sabbath delight and delights himself on a weekday, it is as though he regards another thing more than he regards the Creator, since the high spirit, the holy of holies that is on him, does not delight him, he cancelled it from him, and regards and delights another spirit, of a weekday, which dwells over the world later. Then he is avenged once more in this world and in the next world.

250) For this reason, another fast is required, on the first of the weekdays, when the secular spirit is over the world. In that, there is healing for him because he did not regard the secular spirit more than that of the Sabbath. It is written, “He shall restore what he took by robbery.” A robber has no regard for the Creator and no regard for people. Hence, his punishment is not as much as that of a thief. A thief, who regards people more than the Creator, is punished in this world as well as in the next world.

251) This day is crowned with 70 crowns, for it is the seventh day, in which HGT NHYM were completed and crowned, so each of them contains 10 and they are 70 crowns. And the upper holy name, Bina, is completed on all the sides, from three lines, which are the patriarchs, illuminating all the degrees, and all are in the joy of the blessings, in sanctity over sanctity, and in additional sanctity. The blessings extend from Bina, and the sanctities from Hochma.

252) The sanctity of the beginning of the Sabbath, Malchut, is the sanctity of the Sabbath of Beresheet [Genesis], Bina, 32 Elokim of the work of creation that were sanctified from the 32 paths in Hochma. Malchut was also sanctified by the 32 paths of Hochma, and three degrees of holy apples, three lines, in which there are the three colors of the apple—white, red, and green—that extend Hochma, sanctity. This is why they are called “holy apples,” and Malchut that receives them is called “a field of holy apples.”

The rule of the work of creation should be mentioned in regard to that Kedusha [holiness], as well as the rest on the seventh day, in the 32 paths of Hochma and the three degrees of apples included in them, which are the testimony in the work of creation, as it is written, “And the heaven and the earth were finished, and all the host of them. And on the seventh day God finished His work which He had made.” There are 35 words in this testimony, corresponding to 32 paths and the three degrees of holy apples.

253) There are three degrees—seventh, seventh, seventh—in the testimony, “And the heaven and the earth were finished.” The upper world, Bina, is called “seventh” from below upward when beginning to count from Yesod, the lower world, Malchut, called “seventh,” when beginning from Hesed, and all the faith is Ateret Yesod de ZA, Malchut de ZA, who is called “seventh.”

Also, there are three times Elokim [God] in the testimony, “And the heaven and the earth were finished”: 1) The bottom world, Malchut, who is called Elokim, 2) the fear of Isaac, Gevura de ZA, who is called Elokim; 3) The upper, holy world, the holy of holies, Bina, who is called Elokim.

One should testify that testimony with joy and a willing heart before the Master of faith. Anyone who testifies it and gives his heart and will to it, it atones for all his iniquities.

254) “Blessed are You the Lord our God, King of the world, who has sanctified us with His commandments and desired us.” This sanctification is tantamount to the testimony of faith, “And the heaven and the earth were finished.” These are 35 other words, as there are in the testimony, “And the heaven and the earth were finished.” All together, they amount to 70 words, with which to crown the Sabbath of the beginning of the Sabbath, Malchut. Happy is a man who aims his will to these things to glorify his Master.

255) The daytime Kiddush [sanctification, recited while holding a cup of wine and finally drinking it] is “Who has created the fruit of the vine,” and not more because the day, ZA, is poised to sanctify Malchut, the cup of the Kiddush. It is so because in the day, ZON rise up to AVI, who are holiness, and are sanctified by them. But at night, when we need to sanctify Malchut with 70 words, the night—Malchut—is sanctified only by the holy people below, when the upper spirit is on them—the added soul. We should sanctify it with the heart’s desire and aim the mind for it because at night, they have risen only up to YESHSUT, and must extend the Kedusha.

256) The Sabbath day, ZA, which rose to upper AVI and became as holy as they, is the one who sanctifies the Malchut, who is called a “cup,” and not we. Israel sanctify through the morning prayer and the addition, as well as through the repeat of the cantor, raising ZON to AVI. Now, in the Kiddush, we need not sanctify them further, but they are sanctified in the sanctity of ZA in AVI on this day. Happy are Israel, the holy nation, who inherited an everlasting inheritance on this day.

(înapoi la pagina ZOHAR CUPRINS / VAYAKHEL – click)

(înapoi la pagina ZOHAR CUPRINS / VAYAKHEL – click)

217) The meaning of the book of Torah on this day. It is written, “And they read in the book, in the Law [Heb: Torah] of God, distinctly; and they gave the sense, and caused them to understand the reading.” The meaning of the phrasing and the punctuation and all those precisions and upper secrets were all given to Moses from Sinai. If the Torah were given to Moses with all those precisions, why is a book of Torah, which is in all of these sanctities, lacking all those corrections and secrets that were given to Moses in the Torah?

218) When the holy throne, Malchut, is crowned and included in the written Torah, Tifferet, all those forms and all those punctuations and conveyances enter hidden and become inscribed within the holy throne from Tifferet. Those forms that the written Torah, Tifferet, admitted into the oral Torah, Malchut, it is impregnated with them like a woman who is impregnated by the male, and the upper letters in the written Torah remain in their Kedusha alone, completely formless. It is to show at the synagogue that the throne, Malchut, is blessed and crowned by the written Torah, and he instilled in Malchut all those forms, punctuations, and conveyances, and she is sanctified by him. It must be shown in the letters for themselves as it should be.

219) At that time everything is sanctified in the upper Kedusha as it should be, and all the more so on the Sabbath day. On that day, seven people should ascend to the Torah, corresponding to seven voices, HGT NHYM de ZA, which are the Torah, ZA. On special times and occasions, five people should ascend into that secret because the essence of the seven Sefirot is five, HGT NH, Yesod including them on the part of the giver, and Malchut including them on the part of the receiver. On the day of atonement, six people are in this high secret, HGT NHY de ZA.

220) The five of special times are five degrees, HGT NH, below the degree of the first light, which is Bina and GAR, but below in ZA. They are the meaning of the Torah, since ZA is called Torah. The six of the day of atonement are VAK, which calculate their inclusive, as well, Yesod. Here there is no addition to the five primary Sefirot. The seven of the Sabbath day are seven voices that calculate the second inclusion, too, Malchut, and all imply to the Sefirot of ZA.

221) On the first day of the month, one is added to the three in the weekdays—which indicate HGT de ZA—corresponding to Malchut, since the sun, ZA, illuminates to the moon, Malchut, at that time. This is the Addition [a supplement to the prayer] on the first day of the month, corresponding to the above-said addition. In a book of Torah, only one voice and one speech should be heard.

222) The arrangement that the holy people should arrange on that day—and on the rest of the days when there is reading in the book of Torah—is that they must set up and correct a correction in a throne that is called “an ark.” A throne should be with six degrees to climb, HGT NHY de Malchut, and not more. It is written, “And there were six steps to the throne,” Malchut. The one step above, corresponding to the Hochma in her, is the ark on which to place the book of Torah and show it to all, since the ark, Hochma de Malchut, gives vision to the book of Torah, ZA, for there is seeing only in Malchut.

223) When the book of Torah rises there, the whole people must set themselves below with fear and dread, with quiver and trembling, aiming their hearts as though they were now standing by Mount Sinai to receive the Torah. They should lend their ears and listen. Also, there is no permission for the people to open their mouths, even with words of Torah, much less on other matters. Rather, all are in fear, as though they have no mouths, as it is written, “And when he opened it, all the people stood up.” It is also written, “And the ears of all the people were attentive unto the book of the Torah.”

224) When taking the book of Torah out to the public to read in it, the gates of mercy open in the heaven, evoking the love above, and so one should say.

225) “Blessed is the name of the Master of the world. Blessed be Your crown and Your place. May Your favor remain with Your people Israel forever; may the redemption of Your right be shown to Your people in Your Temple, and impart upon us the best of Your light, and accept our prayers with mercy. May it be Your will that You extend our lives with goodness, that I, Your servant, be numbered among the righteous, that You have mercy on me, protect me, all that is mine, and that is of Your people Israel.

“It is You who nourishes all and sustains all. You control everything. It is You who rules over kings, and the kingship is Yours. I am a servant of the Creator, and I bow before Him and before the glory of His law [Torah] at all times. Not in man do I put trust, nor on any children of God do I rely, only on God in heaven, who is the true God, whose law is true, whose prophets are true, and who executes abundant kindness and truth. In him do I trust, and to His glorious and holy name do I declare praises. May it be Your will that You open my heart with Your law, and that You give me male sons who fulfill Your wish. May You fulfill my heart’s wishes and the heart of Your entire people Israel for good, for life, and for peace. Amen.”

226) It is forbidden to read in the book of Torah, but only one, alone, and everyone listens and keeps silent so that they hear his words as though they had just received it from Mount Sinai. And above the one who is reading the Torah there should be one standing above him, ascending to the Torah, and keeping silent so that only one speaking will be heard and not two. The holy tongue should have one reader, and it is one and not two utterances. If two are in a book of Torah, it is diminishing of faith, and diminishing of the glory of the Torah is in the book of Torah, for only one voice is needed. Also, there should be only one translator, which is a Klipa [peel/shell] and Moach [brain], since the translator is regarded as a Klipa, and the reader in the holy tongue is the Moach, and there is no Moach without a Klipa.

227) Everyone keeps silent and one reads, as it is written, “And God spoke all these words.” This is above at the top of the mountain, and all the people are below, as it is written, “And they stood at the foot of the mountain.” It is also written, “And Moses went up to the God.” Thus, there was only one reader, and one went up to the Torah, up at the top of the mountain, and the whole people were at the bottom, listening in silence. This is how it should be with a book of Torah.

228) One who is reading in the Torah must aim his heart and will into those things that he is reading, for he is an emissary of his Master in words to announce to the whole nation, since he is similar to the upper one, like the Creator at the time of the giving of the Torah. Therefore, one who ascends to read in the Torah should first put matters in his house in order, and if he did not establish order, he will not read in the Torah. How do we know? From that word of the Creator before He sounded the Torah to the holy nation. It is written, “Then He saw it and declared it; He established it and also searched it out.” Afterwards, it is written, “And to man He said, ‘Behold, the fear of the Lord is wisdom.’” Thus, before He sounded it to man, He set each word in itself, and so must every reader in the Torah do.

229) It is forbidden for one who is reading in the Torah to stop a portion or even a single word. Instead, where Moses stopped the portion for the holy nation, he will stop. He will not stop the word of the portion of that Sabbath in the portion of another Sabbath.

230) When the portions were stopped, each was crowned and stood before the Creator. Once they completed stopping the portions of the entire year, they crowned themselves before the Creator and said, “I am from so and so Sabbath; I am from so and so Sabbath.”

231) At that time the Creator calls upon Yupiel, the high appointee, and the 53 holy Merkavot under his command, corresponding to the 53 portions in the Torah, that were appointed to be served in the Torah. Each Merkava is appointed—this Merkava to that portion on that Sabbath, and another Merkava for another portion on another Sabbath. Each serves the Torah of its Sabbath, and we must not mix these with those or let in one Merkava into another Merkava, even as a hair’s breadth, even in a single word, or even in a single letter. Rather, each one as the Creator determined for them, as they were crowned before Him. And He appointed the Merkavot over these portions each to her watch.

232) Therefore, when this portion is crowned, the words of that portion that has been completed in the public rise and that Merkava of the appointee over that Merkava welcomes it and elevates it before the Creator. And these words actually stand before Him, saying, “I am portion so and so, which so and so public completed,” whether properly or improperly.

233) If the portion is completed properly, these words rise and are crowned over the holy throne, Malchut, and that Merkava serves before her. Each Merkava serves the portion of each and every Sabbath, each Merkava to its portion. They are all crowned inside the holy throne, which rises with them to ZA to be unified up above. Then the portion and the throne and ZA become one collective. This is why happy is he who completes the portion of each Sabbath properly, as it was stopped above.

234) There are two readings in the Torah on Sabbath, in the morning and in the afternoon prayer, when the Din hangs on the weekdays, at dusk. This is so because the left must be included in the right, since the Torah was given from the two sides, as it is written, “On His right was a fiery law.” Thus, the Torah is fire, left, and on His right means right and left. This is why it is read in the morning, which is right, and in the afternoon prayer, which is left. And for this reason, the book of Torah in the afternoon prayer is in ten verses or more, but not a whole portion because a whole portion is only in the right, and the right hangs before the time of the afternoon prayer. But in the afternoon prayer it is left.

235) On the second and fifth days of the week [there is reading in the Torah], since the degrees descend. It is so because on weekdays, Jacob and Rachel operate instead of the great ZON, who clothe from Chazeh de ZA and below, who are the whole of the Torah. This is because Jacob is considered Torah, like ZA, but the prophets were separated below? That is, Jacob clothes only NHY de ZA, who are considered prophets, and not Torah because Torah is regarded as HGT? Thus, why is there reading in the Torah? Indeed, Jacob clothes NHY de ZA, but the nine Sefirot of Jacob are all the whole of the Torah, meaning that Jacob in general is considered HGT, Torah, like ZA, and each and every Sefira is mingled with each and every other Sefira. And because they are mingled with one another, there is HGT, which is Torah, in each.

236) The upper degrees—the seven Sefirot HGT NHY de ZA—are called “the portion of the week.” Afterwards, the nine unified degrees come out of them together, meaning the nine Sefirot of Jacob. This is why nine people are summoned, three on Sabbath during the afternoon prayer, opposite HBD of Jacob, three on the second day, opposite HGT of Jacob, and three on the fifth day, opposite NHY of Jacob, thus nine. The nine Sefirot are included in one another, hence there are HGT, Torah, in each of them, even in NHY.

237) In the afternoon prayer on Sabbath, the left awakens, and the bottom point, Malchut, receives the Torah on that left side. At that time Malchut journeys from the left, and we read in the Torah from that side. That is, even though Malchut herself is not regarded as the written Torah, because she receives the written Torah from the left side of ZA, we therefore read in the Torah.

238) This is so because Malchut stands in nine Sefirot, and this is why we summon nine people, which are six people, her HGT NHY, on weekdays, on the second and the fifth, and three people, her GAR, when the left awakens during the afternoon prayer on Sabbath, to include them all as one. She is crowned in them on three sides—right, left, and middle—like three upper sides, HGT, which are included in the portion of the Sabbath that we read in the morning. Even though on the Sabbath afternoon prayer Malchut receives from the left, she receives from all three lines that are ruled by the left. Happy is he who is rewarded with the glory of the Sabbath. Happy is he in both worlds—in this world and in the next world.

(înapoi la pagina ZOHAR CUPRINS / VAYAKHEL – click)

(înapoi la pagina ZOHAR CUPRINS / VAYAKHEL – click)

207) The Sabbath prayer of the holy nation. There are three prayers on this day, corresponding to three Sabbaths—Bina, ZA, and Malchut—that govern together. They are all one. And when the holy people comes to the synagogue, it is forbidden to engage even in needs of the synagogue, but in words of praise, prayer, and Torah.

208) One who engages in other matters and in worldly affairs is one who desecrates the Sabbath. He has no part in the people of Israel. Two angels are appointed over it on the Sabbath day, and they place their hands on his head and say, “Woe unto so and so, for he has no part in the Creator.” For this reason, they must exert in prayers, songs, and praises to their Master, and engage in Torah.

209) That day is the day of the souls, when a bundle of the souls, Bina, is crowned. For this reason, they praise in praises the praising of the soul, “The soul of every living thing shall bless Your name, the Lord our God, and the spirit of every flesh shall glorify and exalt Your remembrance.” There is praising only on the part of the soul and the spirit, and that day stands in Ruach and Neshama [spirit and soul respectively] and is not of the Guf [body].

210) The praising of another high degree, which is a day, the holy sun, ZA—the light of day—is the blessing, “Maker of light,” a light that illuminates, and from which all the armies, Merkavot [pl. of Merkava], stars, and signs are fed and illuminate, as well as all those who rule over the world.

211) The praise of the next world, Bina, on that day, is “God, Lord over all the deeds.” The praise is in 22 high and holy letters that are crowned in the patriarchs, HGT, and in the upper holy Merkava, Bina.

212) The small letters are 22 letters of the lower world, Malchut. These are “The blessed God, great in knowledge.” There is no other space between each two words, but only one letter of the 22 letters is written in each word, “The blessed God, great in knowledge.” In the upper world, Bina, there is space and holy sides between each two letters because in Aleph, there are five words, “God, Lord over all the deeds.” There are also five words in Bet, “Blessed and is blessed by the whole of the soul.” There are four words in Gimel, “His greatness and goodness fill the world.” This is the praise over the praises, when the upper letters of the seventh day, Bina, praises and says to the upper King, maker of the beginning, Hochma.

213) When this praise rises up, 60 upper Merkavot in the Garden of Eden mate and take that praise from the holy nation, and raise it to be crowned in it in several upper Merkavot. The appointees and all the righteous in the Garden of Eden, all crown in that praise, and all those Merkavot and all those souls of the righteous rise in this praise up to the throne, Malchut.

214) When the praise reaches Malchut, that praise that all of Israel say stands there until the time when Israel say the upper Kedusha of the Addition [a supplement to the prayer], “They will offer a crown unto You.” Then there is an ascent to those below to rise up, meaning that Malchut rises to Ima, Bina, and ZA rises to Aba, the upper point, so that all will be united above in AVI, for all to be one. Then Bina says this praise, “God, Lord,” which has already risen with Malchut to Bina, to the upper King, Hochma. This is a praise that transcends all praises.

215) Henceforth it is an order of the prayer as on the rest of the days, until “Let Moses rejoice.” This is the joy of the upper degree, Tifferet, which is called Moses, and he is Jacob, the essence of the patriarchs, the line that decides and unites HG, Abraham and Isaac, who is content with his portion, Malchut. When the throne, Malchut, rises to him, takes her, and they unite, it is the joy of the Torah above, the written Torah, Tifferet, which delights in the Torah below, the oral Torah, Malchut, and they unite with one another.

216) When they have bonded together, a person needs to include the holy people in that joy and say, “Let those who keep the Sabbath rejoice in Your kingship.”

(înapoi la pagina ZOHAR CUPRINS / VAYAKHEL – click)

(înapoi la pagina ZOHAR CUPRINS / VAYAKHEL – click)

198) When that spirit is on the world, all the evil spirits and all the evil slanderers depart from the world, and we do not need to pray for the keeping because Israel are kept in that spirit, a canopy [Sukkah] of peace, Malchut, spreads its wings over them, and they are kept from all.

199) But we learn that one must not go out alone on the fourth night of the week and on the night of the Sabbath. Therefore, should one be careful? But it is said that on Sabbath night, people are kept from all the slanderers of the world and we do not need to pray for keeping.

200) On the fourth night of the week, one should keep from the Sitra Achra because it writes “Lights” without a Vav, implying the diminution of the moon. Because the moon, Malchut, is deficient, several camps of spirits were included in that “Lights.” Curses and lights are in the diminution of the moon, and all of them govern on that night. This is why it is forbidden to come out alone.

201) On Sabbath night all the harm doers disperse to enter the hole in the dust so that they cannot rule and harm. This means that before they enter the hole in the dust, they can do harm. Therefore, a man alone should keep from coming out alone because they can harm him while they are still on their way, before they enter the hole in the dust. Also, although they cannot rule, they can sometimes be seen, and a lone person should keep himself from seeing them, for he could be harmed by the seeing.

202) If a person is forbidden to come out alone on Sabbath night, is that a lack of keeping? But on the Sabbath there is keeping for the holy nation. And when the Sabbath enters, the Creator crowns each and everyone of Israel with an added soul, and that holy crown with which they were crowned must be kept. And although the harm doers are no longer in the world, they sometimes still appear to people who are alone, their luck weakens, and the man should crown himself with the holy crown and keep it.

203) In the end, there is keeping for the holy nation because the canopy of peace, Bina, is spread over the people, for wherever the canopy of peace is present, the Sitra Achra is absent. This is why it is keeping and the keeping is present.

204) The Sabbath day is joy for all, and everything is kept above and below. The lowest point, Malchut, illuminates to raise with beauty 70 crowns to AVI, which she receives from ZAT de AVI, each of which consists of ten. These are the added pieces to the night of the Sabbath, and the oldest of all who are old, Keter, awakens to bestow upon her.

205) When the light rises, the holy people rush to the synagogue with garments of honor, with joy, crowning in the holy crown above. In that spirit, which is the added soul, which stands over them below, they praise with songs and praises. The praises go up, all the upper ones and lower ones rejoice, and all are crowned together. The upper ones start and say, “Happy are you, holy nation in the land, that your Master is crowned over you, and all the holy armies crown themselves for you.”

206) That day is the day of the souls. It is not the day of the body because it is the domination of the bundle of souls, Bina. Upper ones and lower ones all stand in a single Zivug in a crown of the added high and holy spirit.

(înapoi la pagina ZOHAR CUPRINS / VAYAKHEL – click)

(înapoi la pagina ZOHAR CUPRINS / VAYAKHEL – click)

183) When that lowermost point, Malchut, rises and appears, meaning when she receives Hochma—called “vision”—and is adorned in the upper Mochin, there is every joy above and below, and all the worlds are in joy. On that night of the Sabbath, that point expands in its lights and spreads its wings on the whole world, all the other rulers pass away, and there is watching over the world.

184) At that time the spirit of Neshama is added in Israel, on each and every one, and in that added Neshama they forget every sadness and wrath, and there is only joy above and below. When that spirit that came down and was added in the people of the world comes down, it bathes in the perfumes of the Garden of Eden, descends, and stays over the holy people. Happy are they when that spirit awakens.

185) When the spirit comes down, 60 Merkavot [chariots/assemblies] that crown VAK, HGT NHY, come down with it to the Garden of Eden. Each consists of ten, thus they are 60. When it reaches the Garden of Eden, all those spirits and souls in the Garden of Eden are crowned in that spirit. The herald calls out and says, “Happy are you, O Israel, a holy nation, that the will of your Master awakens toward you.”

186) The secret of secrets is for those who know wisdom. Happy are they when that spirit awakens. That spirit is expansion of that point, Malchut, and comes out of it and expands in the world. That spirit is the Sabbath that is below, which is why keeping is written in regard to it, “And the children of Israel shall keep the Sabbath.” It is written, “The Sabbath,” to include that spirit which is over all. It must be kept because it is with the man, and this is why it is written, “every one who keeps from profaning the Sabbath.”

187) There is another secret, that spirit enjoys on that day from the joys of Israel and from their pleasures. For this reason, it must be delighted with food and drink three times in three meals of the three degrees of faith. That spirit receives joy and pleasure on those meals of Israel.

188) That spirit enjoys all the six days from the upper spirit of Atik. On the Sabbath day—since it came down and bathed in the Garden of Eden at night—it is delighted with the delight of the body in the meal of the faith, and this spirit is crowned from above and from below, and its place is on all the sides, in Hochma and in Hassadim, in the crown of above, Hassadim, and in the crown of below, Hochma.

189) And when it is with the man, it must be kept. It is written about it, “And the children of Israel shall keep the Sabbath.” The Sabbath is the bottom point, Malchut. “The” is the spirit, the expansion of that point. When Kedusha and blessings are added to that point from above, everything is illuminated, and that illumination becomes a spirit that illuminates from all the sides: half of it divides above and shines, and half of it divides below and shines. It is written, “Between Me and the children of Israel,” that the spirit divides between him and Israel, and we have a part and a portion together.

190) The part of above was crowned on that day from the high and holy delight, enjoying the high brightness of Atik, Keter. The bottom part is crowned on that day with the delight of below, enjoying those meals that Israel make. This is why it must be delighted with food and drink, garments of honor, and with much joy.

191) When the part below is crowned and kept as it should, it rises up and unites with the other part. That point, Malchut, takes everything from the spirit, from the part above and from the part below, and is included in all the sides. And because it is crowned on Sabbath from above and from below, all the other days, HGT NHY, give strength to all, and Malchut is given dominance from above and from below. This matter is found in King Solomon’s book, and Rabbi Shimon explained it. Happy are Israel.

192) It is written, “For in six days the Lord made heaven and earth, and on the seventh day He ceased from work and rested.” “And rested” means woe, for the soul had been lost. Therefore, it should have said woe to the body, from which the soul had been lost. Why is it written, “And rested,” mentioning only the soul [soul is Nefesh, from the word Nefisha, “rest”]? There is a soul in a man, which receives and draws to it a spirit from the eve of the Sabbath. That spirit is within that soul, and stays in it all through the Sabbath day. Then that soul is in Gadlut and more benefit than it was.

193) All the souls of Israel are crowned on the Sabbath day. Their crown is a spirit that dwells within them. When the Sabbath ends and the spirit rises, woe to the soul that had lost what it lost—that upper crown and the holy force that was in it. It is as it is written, “And rested,” meaning woe to the soul that had lost what it lost.

194) The time of the sages, who know the upper secrets, is from the eve of the Sabbath to the eve of the Sabbath. Yet, we see that the lower Keter, Malchut, receives from ZA in a daytime Zivug, and at night she gives food to all her armies, as it is written, “She rises while it is still night and gives prey to her household and a portion to her maidens.” Thus, she takes in the daytime Zivug and gives at night. Therefore, there is no Zivug at night, so how was it said that there is a Zivug on the night of the Sabbath?

195) The night of the Sabbath is Malchut, who divides the souls to all those sages who know the wisdom. There is no Zivug on another day in complete joy without some other mixture of the Sitra Achra as on that night because she divides those souls into sages, righteous, pious, as it should be. Also, each night at midnight, there is a Zivug of ZA with Malchut. However, it is not complete on all the sides as the Zivug of the Sabbath night.

196) This is why the sages, who know secrets, must set up their intercourse on that night, for on all the days of the Sabbath we have another spirit that is over the world, but on this night, we have another spirit, holy one, superior, who comes down to the holy sons. That spirit blows [“spirit” also means “wind”] from Atik, Keter, and comes down to the lowest point to give in it rest for all. Also, that spirit divided to all the sides above and below, as it is written, “Between Me and the children of Israel.”

197) When these sages sit in that high and holy spirit, they must perform intercourse in their beds. This is because that spirit draws down in his wake all those holy souls, and the upper holy ones inherit in that spirit holy souls for their sons, as it should be.

(înapoi la pagina ZOHAR CUPRINS / VAYAKHEL – click)

(înapoi la pagina ZOHAR CUPRINS / VAYAKHEL – click)

174) When the Sabbath begins and that fire hides in the great deep, all the fires of the harsh fire hide and surrender because the fire, Stormy Wind, is the root of all the harsh Dinim. Even the fire of Hell and the wicked in Hell have rest, and everyone above and below have rest. When the Sabbath ends and Israel bless on the fire, all the fires that hid come out, each to its place. To not evoke another fire from those that hid, it is written, “You shall not kindle a fire in any of your dwellings on the Sabbath day.”

175) When the Sabbath begins, the herald calls through all the firmaments, “Establish yourselves, O assemblies; establish yourselves, O camps before your Master.” Then a single spirit comes out from the south, the light of Hesed, and that spirit spreads over all those armies and camps on the right side, who clothe in it. That spirit is called “garments of honor of the Sabbath.” At that time the tables that people set in this world are established in a certain palace, Malchut. Happy is a man whose setting of the table is seen there properly, and everything is corrected without shame, each according to his strength.

176) When the Sabbath arrives, a holy nation needs to wash themselves from the work of the weekdays. It is so because on weekdays, another spirit walks and roams and stays over the people. And when one wishes to come out of that spirit and into another spirit, high and holy, he must wash himself, so that that upper, holy spirit would be on him.

177) All those six days—HGT NHY de ZA—unite at a single, holy point, Malchut, and all the days unite in her. And there are other days, standing outside, in the Sitra Achra—HGT NHY de Klipot. There are also other days, standing inside the holy circle—HGT NHY de Malchut—uniting at the holy point—Malchut de Malchut.

178) The holy Israel and all those who engage in Kedusha on all the Sabbath days unite all those six days of theirs in those six days inside, HGT NHY de Malchut, which unite at the point of Malchut de Malchut, uniting in her in order to keep her. And all those six days of the Sabbath are of the hidden point—HGT NHY de Malchut. When the Sabbath comes, the point—Malchut de Malchut—rises, crowns and unites above, and all are hidden in her.

Malchut, which is called “a point,” receives from ZA the six days in him, HGT NHY. Hence, there are two Behinot in her: HGT NHY that she received from ZA, and her own Behina. The difference between them is that HGT NHY that she received from ZA is light of Hassadim, and her own Behina, which is called “a point,” is light of Hochma. Therefore, the six workdays are HGT NHY de Malchut that she received from ZA, and the Sabbath is the domination of her own point.

Also, the six workdays—her own HGT NHY—are hidden in her, not ruling, and unseen, and only Malchut of her own essence governs and is seen.

179) There are weekdays—HGT NHY de Sitra Achra—which stand outside, toward the nations. The Sabbath days, which are the six days of the week, stand for Israel, who are HGT NHY de Malchut. And when the point rises—Malchut de Malchut, meaning Malchut of her own essence—everything is concealed, all six Sefirot HGT NHY in her are concealed and she ascends. Once she rises, she is called “the Sabbath.”

180) Why is she called “Sabbath”? Is it because of the rest, as it is written, “Because in it He rested from all His work”? However, when that point ascended and her light shines, she is crowned in the fathers, HGT de ZA, and then bonds and unites with them to be one, and it is all called “Sabbath.” That is, Malchut along with the fathers are called “Sabbath.” Sabbath has the letters of Shin Bat [daughter]. Shin is three fathers that unite in a single daughter, Malchut, since the three letters Vav in the letter Shin imply the three fathers, HGT. The daughter crowns in them, and the fathers crown in the next world, Bina. This is Shin Bat, so all will be one.

Malchut receives Hochma only upon her ascent from Chazeh de ZA and above, the place of his HGT. There are two states in it: 1) When he is in the two great lights. At that time their level is the same, in a way that one does not need the other and they do not receive from one another. HGT de ZA receive from the right line of Ima, Hassadim, and Malchut receives from the left line of Ima, Hochma. That state is regarded as Achoraim because since the Hochma is alone without Hassadim, it does not illuminate. 2) When Malchut has already descended from Chazeh de ZA and below, when she receives Hassadim. And after she has Hassadim, ZA raises her to his HGT, where the AB illuminates, as it is written, “And went,” “And came,” “And pitched,” and she receives from them Hochma. This state is regarded as Mochin of PBP [face-to-face].

And when this point rises and her light illuminates because she rises to HGT after the light of Hassadim illuminates in her, in the second state of PBP, she is crowned in the patriarchs, HGT de ZA, who receives from them Hochma, from the name AB in them. At that time she bonds and unites in them to be one, not as the first state of Achoraim, which were separated from each other, when HGT were receiving Hassadim from the right line of Ima, and Malchut was receiving Hochma from the left line of Ima. Rather, now, in the second state, she bonds and unites with the HGT, to be one with them.

Now Malchut herself does not receive the Hochma from the next world, from Bina, as in the first state. Rather. Malchut receives the Hochma from HGT de ZA, and HGT receive Hochma from the next world, imparting upon Malchut. This is why it was said that it is Shin Bat [daughter], so they all become one. The fathers are Shin, and Malchut is the daughter, implied in a single name, Shabbat [Sabbath], indicating that now they are in the second state—one—and not separated in the first state. This is the Sabbath.

181) The great Sabbath is Bina. She is above, where the Hochma is hidden and not revealed. Why is she called “Sabbath”? It is because a point in which there is Hochma, which is called “eyes,” is called “a daughter,” since she is the heart of the whole eye [pupil]. There are three colors in the eye, HGT. The fourth color is a black point, Malchut, and only in that is the Hochma—called “eye”—revealed. This is why it is the heart of all the colors of the eye.

182) The next world, Bina, is a palace for the upper point, the upper Hochma. When she stands and takes the fathers in her wings, to crown them above, then all are called “Sabbath.” Thus, when the fathers are crowned above, at the uppermost point, they are called “Sabbath,” and when the bottom point, Malchut, is crowned in the fathers, she is called “Sabbath.”

A point always implies Hochma. The intimation is to the black point in the eye, also called “the pupil of the eye.” This is the core that befits the title, “eye,” Hochma, since the other three colors in the eye are HGT, in which Hochma, which is called “vision,” is not revealed. Thus, there are two Partzufim called “point” among the Partzufim of Atzilut: 1) upper Hochma, AVI, 2) lower Hochma, Malchut.

However, although AVI are upper Hochma, they do not disclose the Hochma in their own Partzufim, but in Partzuf YESHSUT, which is called Bina.

Bina, YESHSUT, is a palace for the upper point, AVI. AVI do not disclose the Hochma in them, but in the palace, Bina. Yet, in Bina, too, the Hochma appears only on the three lines, HGT, which are called “fathers.” It follows that the uppermost point reveals the Hochma in it only to Bina, when she is crowned and giving Hochma in her three lines, the patriarchs.

Bina receives three lines, the patriarchs, to crown them in the upper Hochma. At that time all are called Sabbath because the upper point—upper Hochma that is revealed by the fathers—is called “daughter.” The fathers themselves are called Shin, and together they are Shabbat [Sabbath]. It follows that when the fathers are crowned above, in the upper point, they are called Sabbath, and when the lower point, Malchut, is crowned in the fathers—receiving Hochma—she is called Sabbath. It is so because Sabbath includes illumination of Hochma within it, which is called a “daughter,” and the illumination of the fathers, which is called Shin. This applies in both Bina and Malchut, and this is why both are called “Sabbath.”

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(înapoi la pagina ZOHAR CUPRINS / VAYAKHEL – click)

158) “You shall not kindle a fire in any of your dwellings on the Sabbath day.” This matter was given to the high sages, since the Sabbath is a high matter.

159) When the sixth day reaches its evening, a star from the north side shines, with 70 other stars with it. That star strikes those 70 other stars, and all are included in that star, so all 70 become one in it. That star expands and becomes a fire that blazes on all sides, and then that fire spreads around a thousand mountains, standing over them like a thread surrounding them.

The six days are HGT NHY. The sixth day is Yesod. In the evening, at the end of Yesod, the foreskin—the three Klipot—increases in its dominion to separate the Zivug in Malchut, which is the Sabbath. A star is the Klipa, “stormy wind,” in which there are harsh Dinim from Masach of Malchut of Midat ha Din, intensifying to illuminate from the north side, from the left line, to extend the Hochma from there from above downwards, as do all the Klipot. Also, 70 other stars are with it, 70 ministers that extend from the illumination of the left.

There is no harsh quality of Din of the stormy wind in them, but that star strikes those 70 other stars, meaning mates with them. All are included in that star, meaning that the harsh quality of Din in the star spreads through all of them, and all 70 become one in it. That star expands and becomes a fire that blazes on all the sides, for in bonding with the 70 stars it becomes a fire, harsh Din, that blazes and burns to all the sides, since these are very harsh and strong Dinim, and there is no one who can withstand them. There is no correction for it except concealing.

NHY are called “mountains.” When they extend Hochma, they are a thousand mountains because “thousand” is an appellation for Hochma. When it is said, “Then that fire spreads around a thousand mountains,” it means that the fire spreads around NHY to suckle from them.

160) The fire draws other colors to it, from NHY, which are more internal than its color. The first color is green, which is illumination of the middle line. When that color stands, the fire rises and leaps over that green color, going inside it, and throwing the green color outside. The green color stands outside and the fire of the star, which consists of 70 stars, stands inside. That is, it cancelled the illumination of the middle line, repelled it, and governed in its stead because wherever the Dinim of the harsh quality of Din cling, the lights promptly depart.

161) Afterwards it extended a second color, white, which is illumination from the right line, and illuminated inside. Once that color stood, that fire of the star rose and threw the white color outside, while it went inside. So it was with all the colors, throwing them out and entering, approaching the hidden point, Ateret Yesod, to receive light. It is so because if it approached, the light would depart from Yesod and it would receive it, but a correction was done so it would not be able to approach.

162) “And I looked, and, behold, a stormy wind came out of the north, a great cloud, with a blazing fire, and a brightness was round about it. And out of its midst was as though electrum out of the fire.” Ezekiel saw that sight in a correction that stands only when that star governs. It does not always govern because it is concealed. It turned out that the stormy wind came to conquer the entire world before Nebuchadnezzar, but the stormy wind is a star that swallowed 70 other stars. This is the stormy wind that Elijah saw, of which it is written, “Rending the mountains and breaking the rocks,” since there is no power that can withstand it. This is what always stands before all the Klipot outside, to keep from it them that are inside, like a peal that protects the brain. Although it was concealed, its power is always outside of all the Dinim, to protect them, as it is the root of all the Dinim. If it were cancelled, all the Dinim would be cancelled with it.

163) It is called “a storm” because it storms everything above and below and there is no one who can withstand it. It comes from the north, for it is written, “Out of the north the evil will break forth.” For itself, it is harsh Dinim of the Masach de Malchut de Midat ha Din. However, it comes from the north to draw Hochma from the left line, as do all the Klipot. It is so because there are several other Behinot outside the north, gripping to that stormy wind. Hence, it comes from the north, meaning received the Dinim of the north, as well.

164) The second Klipa in Ezekiel is called “Great Cloud,” since it is the waste of gold. It grips to the north, to the left line, the middle point that stands in the desolate places. And because he knew how to seduce Eve, he governs the middle point of the world, except for the land of Israel. When Israel sang within it, it did not govern it. Afterwards, when Israel sinned, it governed the holy land, as well, as it is written, “He has drawn back His right hand from before the enemy.”

The Klipa that is called “a cloud” is waste of gold from the actual left line. When the illumination of Hochma from the left line, called “gold,” illuminates from below upward, it is good gold. When the illumination of Hochma extends from above downward, it becomes waste of gold. Thus, Great Cloud, the waste of gold, is from the actual left line.

However, the stormy wind is from Dinim de Nukva, Masach de Malchut, but comes from the north. It is called “the point of ruin.” And because it seduced Eve to extend from above downward, which was the sin of the tree of knowledge, it therefore governs the middle point of the world, gripping to Malchut, the point of the world, as well as on the land of Israel after the ruin because it governs all the places of ruin.

165) Great Cloud is a cloud of darkness, which darkened the whole world, as it is written, “And the cloud of the Lord was over them by day.” It is also written, “And Your cloud stands over them.” This is the illuminating and bright cloud, and all the lights are seen within that cloud. However, that cloud of Klipot is a cloud of darkness, which does not shine at all, but stops all the lights so they cannot be seen because of it.

166) If Great Cloud is darkness, why is it called “great,” as it is actually small? It is great because it governs, meaning it is great in ruling because it extends from the Hochma on the left line. Moreover, it is called “great” because the darkness in it is great, as it covers all the lights and they are not seen before it. It is great from all the things that are done in the world.

167) Blazing Fire, the fire of the harsh Din, never leaves him. The Klipa itself is not fire, as it is not harsh Din, but the fire rose from below, from the stormy wind, ignited in it, and never leaves it.

“And a brightness was round about it.” Although it is all in the Klipa, Blazing Fire, there is still brightness around it. Although this side is Tuma’a [impurity], there is brightness around it, meaning there is brightness and illumination of Kedusha around, so a person does not need to repel it outside because there is brightness around it. That is, it has a side of Kedusha of faith and there is no need to treat it with contempt. For this reason, it should be given a portion in the side of Kedusha of the faith.

This is so because the three Klipot correspond to the Dinim in Malchut, ZA, and Bina. 1) Stormy Wind corresponds to the harsh Din in Malchut. 2) Great Cloud corresponds to the harsh Din in Gevura de ZA. 3) Blazing Fire corresponds to the Dinim in Bina, into which Malchut ascended.

It is written about that third Klipa, “And a brightness was round about it,” meaning it is close to Kedusha because it extends from the obstacle that is placed on the face of the crocodile [sometimes translated as “monster”], so it would not slander with its tail. It follows that it is used for Kedusha. It is written, “And a brightness was round about it,” hence there is no need to treat this Klipa with contempt, but to give it a portion in the Kedusha, allowing it to grip to Bina, although there are no Dinim at all in Bina herself. However, it is because of Malchut that rose there, for this is regarded as an obstacle for the Klipot.

168) “And a brightness was round about it” is phrased as a question [in Hebrew]. This is why there is a need to treat Blazing Fire with contempt, since the brightness is within and does not stand outside and around Blazing Fire. And because the brightness is within, it is written, “And out of its midst was, as though electrum out of the fire.” “Out of its midst” means out of that brightness. “As though electrum” has the letters, Hash Mal, uttering animals of fire [in Hebrew].

This is why there is a need to treat the Klipa, Blazing Fire, with contempt even though it is serving the Kedusha, since the Kedusha is not outside the Klipa, meaning the Kedusha appears only after the Klipa has been cancelled and repelled. This is considered that the Kedusha is inside the Klipa, and the Klipa guards and surrounds it from without. Hence, it should be rejected and treated with contempt so that the Kedusha will appear.

It was said, “And out of its midst,” meaning out of that brightness. This means that the electrum is not from within Blazing Fire. And the words, “Uttering animals of fire” mean that their illumination extends from the Zivug of voice and speech, which are ZON.

169) When the foreskin is on the holy covenant to defile the Temple, meaning the crown, Malchut, the Temple refrains from disclosing the token of the covenant—the lights of Hassadim disclosed in illumination of Hochma—out of the foreskin. And when the brightness enters and separates the foreskin from the Temple, it is called “electrum,” which means sensing and appearing. The word Mal is also written in HASHMAL [electrum], implying to the token of the covenant, which avoids disclosing its light due to the foreskin. And now because the Mal has already been revealed, it will mean rushing to disclose because he has already circumcised the foreskin.

The foreskin comprises three Klipot: Stormy Wind, Great Cloud, and Blazing Fire. When it is close to Yesod and wishes to suckle from there, all the lights are blocked. And when the brightness—illumination of Hochma—enters Yesod, it cancels and separates all the Klipot. They flee as the darkness flees from the light, and then the disclosed Hassadim from Yesod appear, the middle line. Also, the light is called HASHMAL [electrum] because it Hash [rushes] to be revealed when it circumcises the foreskin.

170) The light of the Klipot were seen and unseen; there was still a tiny candle in them, meaning it was seen occasionally. But when the HASHMAL appeared, their light disappeared completely.

171) With this brightness, the serpent seduced the woman, Eve, to take light. This is why it is written, “And her palate is smoother than oil,” since he placed that light opposite the covenant, and this is why he seduced her and she took his light. This is the seduction that he seduced the woman, as it is written, “The lips of a strange woman drop honey.”

The Klipa, Great Cloud, seduced Eve into the tree of knowledge. It was said that because he knew how to seduce Eve, he controlled the middle point of the world. But here it was said that with this brightness, the serpent seduced the woman.

However, it does not mean that the brightness seduced her. Rather, the Klipa, Great Cloud—the serpent—is the one who seduced her.

With what light and how did he seduce her? He seduced her to extend and to take that light of the brightness. He showed her how that brightness shone over the covenant, separated and chased all the Klipot away, and uprooted every evil, as it is illumination of Hochma. This is why the serpent’s power was sufficient to seduce her to take that light.

Yet, when the brightness illuminates in the matter of the covenant, it illuminates from below upward like the middle line, which is the covenant, Yesod. But the serpent—the Klipa, Great Cloud—seduced her to extend that light of brightness from above downward as is the way of Great Cloud. And by that he failed her. We learn that the sin of the tree of knowledge was that she squeezed grapes, extending illumination of Hochma from above downward, as does the Klipa, Great Cloud.

This is the meaning of Noga [brightness] being half Kedusha and half Klipa. 1) If it is clung to the covenant of holiness, illuminating only from below upward, it is the half of VAK de GAR, great Kedusha. 2) If the Klipot approach to pull its other half from it, GAR de GAR, which extends from above downward, then it is an impure Klipa, Great Cloud.

172) On the sixth day, Yesod, when the end of the evening arrives, the fire of Stormy Wind leaps ahead and rises up, to enter the colors. Then Israel below set up and arrange meals, setting up tables, each his own table. At that time, a flame comes out—the Dinim de Malchut that is mitigated in Bina—and strikes the fire, meaning bonds with it. Once it strikes it and they unite, the flame and fire role together, enter the hole of the great deep, and hide and sit there.

After the flame on the part of Malchut that is mitigated in Bina struck and united with the fire, which is Stormy Wind from the Masach of Malchut of the quality of harsh Din, the fire received the Dinim that are mitigated in Bina from the flame, and her own harsh Dinim were cancelled. Thus, they both rolled into the great deep, the place of Dinim de Bina, since the place of Dinim de Malchut is called “the small deep.” And once the harsh Dinim of the fire were cancelled, the lights of the Sabbath could appear.

173) That flame is from the right side, the point of Holam, by which Malchut rose to Bina and was mitigated. And because she is from the right side, she cancelled the Dinim of that fire and admitted her into the hole of the great deep because the Klipa always wishes to cling to a higher place.

Therefore, since a place was given to the Klipa of the fire to cling to Bina through her bonding with the flame, she promptly left the Dinim of Malchut and rose to the Dinim of the flame, which cling to Bina, and bonded with her. She sits there in the great deep until the end of the Sabbath. When the Sabbath ends, the people of Israel need to bless for the fire, and through the blessing below, a flame comes out, going forth and governing the fire throughout the night of the end of the Sabbath, and the fire surrenders, meaning her power is concealed.

(înapoi la pagina ZOHAR CUPRINS / VAYAKHEL – click)

(înapoi la pagina ZOHAR CUPRINS / VAYAKHEL – click)

121) “And He said unto me, ‘You are My servant, Israel, in whom I will be glorified.’” This concerns the prayer that one should pray before the Creator, which is one great work, more honored than the work of his Master. There is the work of the Creator that is in the work of the body, meaning the Mitzvot that depend on an act, and there is the work of the Creator that is more internal work—which is the most important—meaning Mitzvot that depend on speech and on the will of the heart.

122) There are 12 organs in the body that stand in the work of the body. These are the two hands, the two legs, in each of which are three joints, and four times three are 12. These are the organs of the body. The work of the Creator—the Mitzvot that depend on an act—is in them, since the work of the Creator is in two Behinot [discernments]: 1) The external organs of the body. These are the 12 organs in the hands and the legs. 2) 12 other—internal organs—in the insides of the body are the brain, heart, liver, mouth, tongue, five lobes of the lungs, and two kidneys. These are corrections within the body, in which to establish the correction of Ruach [spirit], which is the glorified inner work of the Creator, meaning Mitzvot that depend on the speech, such as praying, blessings, and giving thanks.

123) A man’s prayer is the work of the Ruach [spirit], work from Behina Bet, which depends on the speech. It is in high secrets and people do not know that a man’s prayer breaches airs and breaches firmaments, opens doors and rises up.

124) When the morning light rises and the light departs from the darkness, a herald walks through all the firmaments and calls, “Set yourselves up, rulers of the doors, rulers of the palaces, each on his watch,” since those who govern during the day are not those who govern at night. When the night comes, the rulers of the day depart and other rulers, which govern in the night, are appointed. They replace one another.

125) It is written, “The greater light for the governance of the day, and the lesser light for the governance of the night.” The governance of the day and the governance of the night are appointed rulers in the day and appointed rulers in the night.

126) When the night arrives, a herald comes out: “Set yourselves up, rulers of the night, each on his watch.” And when the day rises, a herald comes out, “Set yourselves up, rulers of the day, each on his watch.” And when the herald announces, each is appointed his place. At that time Divinity rushes and comes down, and Israel come into the house of assembly to praise their Master. They begin with songs and praises.

127) Once a man has set himself up in the work of actions, meaning the first discernment in the correction of Mitzva and Kedusha, which are Tzitzit and Tefillin, he should unite his heart in a correction of the inner work of his Master—the second discernment—and place his heart and will on that work of those words in the praises, since the speech ascends.

128) Those appointees who stand in the air are appointed to the four directions of the world. One appointee is appointed to the east. He stands in the air on that side and his name is Gzardia. There are 20 other appointed ministers with them, awaiting the saying of the prayer, which rises in the air on that side, and that appointee takes it.

129) If it is a worthy speech, all those ministers kiss that speech and rise with it to the air of the firmament above, where there are other appointed ministers. When they kiss that speech, they start and say, “Happy are you, Israel, for you know how to crown your Master with holy crowns. Happy is the mouth from which the words of this crown has come out.”

130) At that time the letters that stand in the air—in the holy name of 12 letters—fly and this name governs the air. This is the name in which Elijah would fly when he went up to heaven. Obadiah said to Elijah, “And the spirit of the Lord shall carry you,” since Elijah would fly in the air in that name, and this is the name that rules in the air.

131) All those letters fly and rise along with that word. And that appointee, in whose hands are the keys to the air, as well as all the other appointees rise with her up to the firmament. There it is given into the hand of another appointee, to raise it up.

This is so because after the sowing off, ZA was established as entirely Hassadim, on the right line, and Malchut as all Gevurot, on the left line. Hence, they are disputed as in the two lines—right and left of Bina—until ZA ascends in the middle line and establishes peace between them, uniting them with each other, so ZA and Malchut, which are also two lines—right and left—need a middle line to establish peace between them and unite them with each other. Through the MAN that the righteous raise by their prayer—as they are from this world—they carry the Masach de Hirik of the middle line, which causes the left line to unite with the right, and the Nukva to unite with ZA.

It was said that in that order of praises that Israel say below, Malchut adorns herself and corrects in her corrections as a woman adorns herself before her husband. This is because the prayer becomes MAN and middle line, establishing peace and uniting Malchut with ZA, her husband, for as Yesod above is the middle line, establishing peace and uniting the Creator with His Divinity, the prayer that one raises corrects the middle line and establishes peace between the Creator and His Divinity to unite them in one unification. This is why the man is called “peace,” like Yesod above. Moreover, the peace of below precedes the peace of above, Yesod, since the awakening below precedes the awakening of above, as there is no awakening above before the awakening toward it rises from the lower ones.

Words of prayer are parts of a man’s soul, his actual soul that is clothed in the body, as it is written, “My soul went out when he spoke.” Accordingly, we should be wondering, for since the prayer is man’s soul in this world, VAK de Nefesh from Malchut de Malchut in the Malchut of the world of Assiya, how can it rise through all the degrees in the three worlds BYA and reach Malchut de Atzilut, serving there as MAN and middle line, uniting it with ZA de Atzilut? After all, it is known that no degree can rise above its level, all the more so such a great leap from the bottom of all the degrees through the world of Atzilut.

It was said that a man’s prayer breaches airs and breaches firmaments, opens doors and rises up. First we should understand what are airs, firmaments, and doors, and how they open. The thing is that through Malchut’s ascent to Bina at the point of Holam, the ten Sefirot in all the degrees break into two. The KH in the ten Sefirot of each degree remain in the degree, and Bina and TM in the ten Sefirot of each degree fall to the degree below it. This is so because Malchut that rose to Bina made a new Sium [end] there in the degree due to the Tzimtzum [restriction] on the Malchut from receiving light. And since Bina and TM are below that new Sium of the degree, they are regarded as a degree below it.

Afterwards, through MAN that the lower ones raise, illumination spreads from Zivug AB SAG de AK, and this illumination brings out the Malchut from the place of Bina, returning it to its place as before, at the Sium of the ten Sefirot of each degree. Then the fallen Bina and TM of each degree rise to their level as prior to their fall, since the new Sium that was in the place of Bina has already been cancelled. It follows that all the degrees were completed in ten complete Sefirot as before.

However, although the Malchut—the new Sium that was made in each degree due to her ascent to Bina—descends to her place at the Sium of the ten Sefirot once more, the new Sium that she made is still not completely cancelled from the place of Bina. Therefore, Bina and TM do not join in their degree when they are below the new Sium, but need to go above the new Sium, where they become the left line, to KH, which are the right line that never fell from the degree.

Therefore, the new Sium, which remains consistent and existing in each degree, even after the descent of Malchut from there, is called “a firmament.” And those Bina and TM that fell from each degree during the ascent of Malchut to Bina—and returned and rose to their degree after the descent of Malchut to her place—are called “air” or “wind.” This is so because each lower degree is regarded as the level of VAK, which is called “wind” with respect to the degree above it. Accordingly, Bina and TM that fell from each degree to the degree below it became the level of Ruach by that, like the lower degree to which they fell. And after the descent of Malchut from the place of Bina, it is considered that the wind, the air, Bina and TM that were below the firmament, has now risen and rose above the firmament, where they became the left line.

It has also been clarified that while Bina and TM ascend and rise to their degree from the firmament and above, they take with them the lower degree that clothed them while they were fallen in her, and raise her above the firmament, as well. It is so because Bina and TM of the upper one that were equalized with the lower one during the fall no longer part from them during the ascent, as well. Thus, by Malchut’s ascent to Bina, an opening is made for the lower degree so it can rise to the upper one. As a result, later—during Malchut’s descent from Bina—each lower degree will be able to rise to the upper one with Bina and TM of the upper one, which were fallen and clothed in her.

Thus, because of Malchut’s ascent to the place of Bina and her return to her place, during the illumination of AB SAG, three discernments were made in each degree: 1) Airs, which are Bina and TM of each degree that fell into the lower one. 2) Firmaments, which are the new Sium that was made in each degree, due to the ascent of Malchut to Bina, which is never cancelled and is fixed and existing even after the descent of Malchut from Bina. 3) Doors, which are a renewal of the door for the lower degree that was made in each degree with the ascent of Malchut to her Bina. Were it not for that, it would be impossible for a lower degree to ever rise to its superior, since a degree cannot rise above its level whatsoever.

The breaching of the airs does not mean that the air was broken, but rather that the boundary over the air, Bina and TM of the upper one, which was made out of Malchut’s ascent to the place of Bina, was broken through Malchut’s descent from there to her place. It is so because then the air rises above the firmament and obtains GAR there.

At that time, the breaching of the firmament was also made, since the firmament, the boundary from the new Sium, which repelled Bina and TM, the air, into a lower degree, and detained them from returning to their degree, was breached by Malchut’s descent to her place and no longer detains Bina and TM from rising and connecting to their degree.

At that time, the opening of the doors was made for the lower degree because through Malchut’s descent to her place and the breaching of the firmament, Bina and TM rise to their degree above the firmament, receiving the lower degree with them. It follows that a door was opened for the lower degree to rise to the upper one.

This illumination, which lowers Malchut from the place of Bina and returns her to her place at the Sium of the ten Sefirot, comes from Zivug AB SAG de AK, which are HB de AK, since the ascent of Malchut to Bina begins in Bina de AK, and the ten Sefirot de Hochma de AK were not blemished at all, and Malchut is there in her place. Hence, when this Hochma mates with Bina de AK, Malchut is repelled from Bina’s place to her place, as well, and the illumination extends to Bina de Atzilut—called EKYEH—from Bina de AK. From Bina de Atzilut, the illumination extends to all the degrees of ABYA, and they lower the Malchut from Bina in them to her place. This is why it is considered that the name EKYEH governs the air, meaning that that name removes the boundary from the air by lowering the Malchut from Bina to her place.

There are four general Behinot [discernments], HB TM, or HG TM, in each world, where each Behina comprises ten Sefirot, and through the ascent of Malchut to the Bina of each Behina, Bina and TM of each Behina fell to the degree below it. Hence, there are four airs in each world, in which the three names EKYEH govern: EKYEH in the Avir [air] of Hesed, EKYEH in the Avir of Gevura, and EKYEH in the Avir of Tifferet. In the Malchut that receives them, all of these three EKYEH rule her Avir together. Also, three times EKYEH [Aleph–Hey–Yod–Hey] are 12 letters, the twelve-letter name that governs the Avir.

It was said, “At that time the letters that stand in the air—in the holy name of 12 letters—fly,” meaning in the three names EKYEH. The name EKYEH governs the Avir, to lower Malchut from Bina to her place and return the fallen Bina and TM, which are called Avir, to their degree above the firmament. This is the name that Elijah would fly until he rose to heaven. Through Malchut’s ascent to Bina, an opening for the lower one was made, so it could rise to the upper one while the door was open, at the time of Malchut’s return to her place.

Therefore, when Elijah wished to fly to heaven, Malchut of each degree rose to Bina of that degree, and Bina and TM fell to the degree below it, and a firmament had been spread between them.

It follows that each degree was doubled: 1) the degree itself; 2) Bina and TM of the upper one, which fell and clothed in it.

This was done in each degree of ABYA until Bina and TM de Malchut de Assiya fell and went out from Malchut into this world, and Malchut de Assiya ended on her firmament, which is the new Sium in the place of Bina. It was also doubled because Bina and TM de Yesod de Assiya fell and clothed in her degree. Similarly, Yesod de Assiya end in his firmament, and there is also Bina and TM de Hod de Assiya in it. Likewise, Netzah de Assiya was doubled through Bina de Atzilut.

For this reason, Elijah rose and clung to Bina and TM that fell from Malchut de Assiya into this world, and equalized with them, clothing them until they became as his degree. Then the twelve-letter name acted, lowering Malchut once more from the place of Bina de Malchut de Assiya to her place at the Sium of her ten Sefirot, and Bina and TM rising to their degree as in the beginning, above the firmament of Malchut. And since Elijah was clinging to that Avir—Bina and TM that rose—it follows that he raised Elijah with him, above the firmament of Malchut, because of the equivalence.

And since he rose above the firmament of Malchut de Assiya, he met there the Avir of Yesod de Assiya—Bina and TM of Yesod that fell there—and then he clung to that Avir and clothed it, as it was with him on a single degree. Afterwards the twelve-letter name acted, lowering the Malchut from Bina de Yesod de Assiya to her place at the Sium of the ten Sefirot de Yesod de Assiya, and then Bina and TM—the Avir de Yesod—rose above the firmament of Yesod. And since Elijah had already clung to that Avir, it follows that Elijah rose with him above the firmament of Yesod de Assiya, because of the equivalence.

And because he rose above the firmament of Yesod de Assiya, he met there the Avir de Hod de Assiya, which are Bina and TM de Hod de Assiya that fell there. At that time he clung to that Avir and clothed in it, as it was with him in the same place. For this reason, afterwards, when the twelve-letter name operated and returned Malchut at the Sium of the ten Sefirot de Hod de Assiya, and the Avir—his Bina and TM—returned to above the firmament of Hod de Assiya, also taking Elijah with them, who was clung to them, they raised him to the firmament of Hod de Assiya because of the equivalence.

And once he was already in the firmament of Hod de Assiya, he met there the Avir of Netzah de Assiya and clung to it. And when the twelve-letter name operated and returned Malchut to her place, the Avir de Netzah rose above the firmament, raising Elijah with it, too, who clung to it. Once he was already in the firmament of Netzah, he met there the Avir of Tifferet, and so on until he rose with the Avir above the firmament of Tifferet de Assiya.

Likewise, that Avir of each degree raised him to the degree above it, until the end of the degrees of Assiya, from there to Malchut de Yetzira, and from there to all the degrees of Yetzira and Beria, until he rose to heaven, which is ZA de Atzilut. Obadiah said to Elijah, “And the spirit of the Lord will carry you,” since the spirit [Ruach] of the Creator is Bina and TM of the upper one, which are called Ruach or Avir that have fallen into the degree of the lower one. That Ruach actually carried him from degree to degree through all the degrees within the degrees from the bottom of Assiya through Atzilut.

It was said that these appointees who stand in the air were appointed to the four directions of the world. To the east, an appointee was appointed, standing in the air on that side, and his name is Gzardia. There are appointees in each Avir in the four directions of the world, in HG TM, in whose hands are the keys to evoke the twelve-letter name to act and lower the Malchut from Bina to her place. The Zohar does not count the four directions in order, but mixes the order because its way is to conceal the matters. However, the order of the four airs is from below upwards: west, east, north, and south, which are Malchut, Tifferet (including NHY), Gevura, and Hesed.

The appointees do not raise the prayer from Avir to Avir and then from firmament to firmament as is seemingly arranged in The Zohar. Rather, the airs raise the prayer to the firmaments, each Avir to its firmament. It was said that that appointee in whose hands are the keys of the Avir, and all the other appointees, rise with her through the firmament, and there he is given into the hands of another appointee, to raise her up.

In this way, first the prayer of the Avir rises to Malchut de Assiya, to Bina and TM that fell from Malchut de Assiya into this world. She is like the prayer itself. And since this Avir is equal with the prayer, they clung to one another as a single degree, and then the appointee, Zvuliel, who is there, evokes the twelve-letter name, lowering the Malchut from Bina de Assiya to her place. At that time the Avir returns to its degree and ascends above the firmament of Assiya. And since the Avir has already equalized with the degree of the prayer, it takes with it the prayer above the firmament of Malchut de Assiya.

And when the prayer has already come to the firmament of Assiya, it meets there the Avir de Yesod de Assiya that fell there. She also meets there the appointee Gzardia, who governs the Avir of the east, Tifferet, which includes the Yesod, as well, because it includes NHY. The twelve-letter name evokes that appointee and lowers the Malchut from Bina de Yesod to its Sium, and then the Avir de Yesod rises to its degree, to the firmament of Yesod. And because it has already equalized with the prayer in the same degree, it takes the prayer, as well, and raises her with it together above the firmament of Yesod. It is likewise in the Avir, in the firmament of NH, and in the Avir and firmament of Tifferet.

And when the prayer rose to the firmament of Tifferet, it meets there the Avir of the north, Bina and TM de Gevura de Assiya that fell there, and equalizes with that Avir on the same degree. At that time the appointee, Petahiah, who governs the north, evokes the twelve-letter name and lowers Malchut from Bina to her place, and the Avir rises again to the firmament of Gevura, taking with it the prayer with which it equalized in degree during the fall.

And when the prayer is in the firmament of Gevura, it meets there the Avir of the south, Bina and TM of Hesed de Assiya, which fell into there, and clings to that Avir. At that time the appointee, Psagniah, who rules the Avir of the south, Hesed de Assiya, evokes the twelve-letter name and lowers Malchut from Bina de Hesed de Assiya to her place, and the Avir of the south returns and rises to its degree, to the sixth firmament, Hesed de Assiya, which is called “south.”

And when the prayer is in the sixth firmament, it meets there the Avir that fell from the seventh firmament, which is Bina that includes GAR, and clings to that Avir. And when the twelve-letter name lowers the Malchut from Bina of the seventh firmament to her place, the Avir returns to its degree—the seventh firmament—taking with it the prayer, which is clung to it from the time of the falling.

And when it is in the seventh firmament, it meets and clings to the Avir that fell from Malchut de Yetzira. At that time, Sandalfon, the appointee over the whole of Assiya, takes it and evokes the twelve-letter name, lowering Malchut from Malchut de Yetzira to its place. Then the Avir rises and returns to its place—the firmament of Malchut de Yetzira—taking the prayer with him and raising it to the firmament of Malchut de Yetzira. It is likewise in all seven palaces of Yetzira and of Beria up to Atzilut.

This explains the question, “How can a prayer rise from the bottom of Assiya to Atzilut if no degree can rise above its level?” It is so because since it clung to the first Avir, which fell from Malchut de Assiya to this world, that Avir carries it to the firmament of Malchut, and the Avir of Yesod de Assiya to the firmament of Yesod, etc.. Thus, the airs [pl. of air, Avir] to which the prayer rose and clung carried it and raised it to Malchut de Atzilut, as it is written, “And the spirit of the Lord will carry you.”

132) To the south, Hesed, there is an appointee, Psagniah, who governs the Avir on that side, and several other appointees and ministers are there with him. The keys of the Avir on that side were given to him, and all who are in trouble pray a prayer to their master out of their plight, out of the shattering of the heart. If the utterance is as it should be, it rises to the Avir on that side and that appointee accepts it and kisses it. When he kisses it, he starts and says, “The Creator will have mercy on you and will be filled with mercy for you.”

133) All the holy appointees and all the ministers that are on that side rise with him. The letters of the holy name EKYEH fly, meaning the twelve-letter name, which are four letters Aleph–Hey–Yod–Hey to each side, which crown and govern that side of the Avir. They rise on that side of the Avir up to the firmament of the south, Hesed, the sixth firmament, up to the appointee of the firmament that governs the south side, since there is another appointee in the firmament of the south, and his name is Anpiel.

134) To the north, Gevura, there is an appointee, Petahiah, who governs the Avir, and with him are several appointed ministers who govern the Avir, and all those who pray prayers for enemies, who are sorry for them. When the uttering of a prayer rises to the Avir, if he is righteous, the appointee accepts it and kisses it.

135) At that time, a spirit awakens, coming out of the deep on the north, that spirit calls upon all the airs, and they all take that utterance and raise it up to the firmament of the north, the fifth firmament, kiss it, and start and say, “Your lord will make your enemy fall before you.”

After the appointee over the Avir accepts the prayer and kisses it—meaning that it clung to the degree of the Avir and the appointee—the Avir awakens out of the deep in the north. The Sium [end] that Malchut made in Bina is called “deep,” from the word Tohu [void, chaos]. Through the twelve-letter name, Malchut descended from Bina de Gevura de Assiya to her place, and then the Avir that fell into the Dinim of that deep awakens to rise to the firmament of Gevura, raising with it all the degrees that were clung to it during the fall to the firmament of Gevura because of the equivalence.

This is why it was said that that spirit calls upon all the airs, meaning all the degrees that were clung to this Avir, and who had the level of Avir. They all take that utterance and raise it up to the firmament, meaning that all the degrees clung to the Avir of the north that rises to the firmament of the north, taking with them the prayer, as well, which was clung to them, and raising it to the fifth firmament.

136) Here begins the order of the ascent of the prayer. The prayer goes and rises, breaching the Avir that fell from Malchut de Assiya into this world until they rise with it to the first firmament, the firmament of Malchut de Assiya. The prayer ascends and reaches the appointee of the west, Malchut, where there are nine doors, in which several appointed ministers stand, and over them the appointee, Zvuliel.

There are nine doors in the ten Sefirot of Malchut, and not ten, for because Malchut de Malchut is Midat ha Din [quality of judgment], she is included in Yesod de Malchut. Therefore, Yesod and Malchut have only one door, and they are nine doors. Yet, on all the sides, there is a special appointee over the Avir, and a special appointee over the firmament:

1. On the east, the appointee over the Avir is Gzardia, and the name of the appointee over the firmament—Tifferet, the fourth one—is Shamshiel.
2. On the south, the appointee over the Avir is Psagniah, and the appointee over the firmament is Anpiel.
3. On the north, the appointee over the Avir is Petahiah, and the appointee over the firmament is Gadriel.
4. In Malchut there is one appointee over the Avir and the firmament together—Zvuliel.

Because of Malchut’s ascent to Bina, Bina and TM departed from all the degrees and fell to the degree below it, descending to the level of Avir. But not the whole of Bina fell, only half of it, her ZAT, so that KH and half of Bina remained in the degree, and half of Bina and TM fell from her and became Avir. This is why two appointees were appointed, one in the upper half of the degree, which remained in the degree above the firmament, and one appointee in the lower half of the degree, which departed from the degree and became Avir.

But the degree of Malchut, from which all bottom nine fell to the degree below her at the time of Malchut’s ascent to Bina, only the Keter remained in her degree, remaining as a point under the Yesod. Even that point which remained is ascribed more to Yesod than to Malchut, hence there is only Avir in her, and she is all Avir, except for her Keter. This is why there is only one appointee in her for both.

137) Zvuliel wishes to operate in the firmament in the daytime, but he was not given permission until the light of the moon rises at night. At that time he brings out all those armies and appointees, and when the day rises, they all rise through a single door out of those nine doors—the uppermost door, at the point of Keter that remained in the degree, under which the firmament stands.

And when the prayer rises, it enters the uppermost door and all the ministers and all the appointees come out through that door, with Zvuliel—the high appointee—over them. There is no other appointee there. Rather, Zvuliel, the appointee over the Avir, is the appointee also over the upper door, above the firmament of Malchut de Assiya, and they all come out, kiss her, and reach the second firmament, Yesod de Assiya, along with her.

Malchut is the left line, Hochma without Hassadim. For this reason, when she rules, there is no light, but darkness, since Hochma does not shine without Hassadim. It is written, “She rises while it is still night,” meaning that the time of her rising, meaning ruling, is at night. It was said that Zvuliel wishes to operate in the firmament in the daytime, but he was not given permission because when Malchut rules it is night and not day, until the light of the moon rises, until the night. This is so because at night, all bottom nine of Malchut govern, and armies and appointees that govern by the power of the left extend from them.

And when the day rises, Malchut descends from Bina to her place, although the bottom nine are unblemished. This is so because Malchut had already descended from the firmament that restricted them into Avir, yet they have no governance in their place, but they rather need to rise from the firmament and above, to the uppermost door, Keter, where they are included in the right, in Hassadim. And the prayer goes and rises with them due to the equivalence with them that it has obtained while they were below the firmament.

And when the prayer rises above the firmament of Malchut, it meets the Avir of the second firmament there, which fell into there. Afterwards, after Malchut’s descent from Bina de Yesod de Assiya to her place, the Avir rises and climbs to the firmament of Yesod, taking with it all the armies and appointees, and the prayer that became attached to it during the fall, raising them to the firmament of Yesod. It was said that they all come out and kiss her, reaching the second firmament—Yesod de Assiya—along with her.

138) When the prayer rises to the firmament of Yesod, the twelve gates of the firmament open, and on the 12^th gate stands Anael, the appointee over several armies and several camps. When the prayer rises, this appointee stands and declares over all those doors saying, “Open the gates!” Then all the gates open and the prayer enters through all those gates. This is so because there are 12 boundaries of the diagonal in Tifferet—HG TM, in each of which are three lines, HGT, which are 12. Also, all that there is in Tifferet, is also in Yesod, and they are called “twelve gates.”

139) At that time, an old appointee awakens, Azriel Saba [grandfather], standing on the south side. Sometimes he is called Mahaniel because he was appointed over 600,000 camps. All of them are winged, having camps filled with eyes. And with them are those camps that are with ears. They are called “ears” because they listen to all those who pray their prayer in secret, with the will of the heart, when none other hears the prayer. This prayer rises and all those who are called “with ears” listen to it.

There is a special disclosure from the upper Hesed in Yesod, extending from the right line in Bina. This is why the appointee over this Hesed is called Azriel Saba, since HB are called “old.” He is appointed over 600,000 camps because 600 extend to him from HGT NHY de Bina, whose digits are hundreds, and the thousand is illumination of Hochma that each consists of it. This is why they are 600,000. GAR de Tevuna are called “ears,” in which Hassadim illuminate, and not Hochma. VAK de Tevuna are called “eyes,” in which the Hochma illuminates, and this is why it draws these two Behinot [discernments] from Bina.

It is known that a twisted degree was established in the ears, to hear good and bad. A twisted degree means a diagonal, where Malchut and Bina, the two spirits, west and north, were included in one another and became a diagonal. This is a mixture and a mitigation of Midat ha Din with Midat ha Rachamim [quality of mercy]. This is why those who are rewarded are heard well, meaning that their prayer is accepted in Midat ha Rachamim in the diagonal, while those who were not rewarded are heard poorly, meaning that his prayer is accepted in Midat ha Din.

140) If a prayer is heard by a person’s ears, there is no one who will accept it above, and others will no longer accept it from the one who heard it first. This is why one needs to keep from people hearing the prayer, since the uttering of the prayer unites with ZA in the upper world, and the utterance of the upper world need not be heard.

141) One who is reading in the book of Torah—one reads and the other is silent. If two read in the Torah, they diminish the faith above because with one voice and speech, everything is one. But two voices and two speeches are a deficiency and a flaw in the faith, Malchut. Rather, it should be one voice and speech as it should be, so that the voice, ZA, and the speech, Malchut, will be one.

The prayer should be in speaking without a sound, so that a man’s ear will not hear it:

1. This is because the Malchut, from which people are extended, consists of two points—Malchut of Midat ha Din, which is unfit to receive light, and Malchut that is corrected in Bina, Midat ha Rachamim, which is fit for receiving light. So is the man who is mingled with these two points. If he is rewarded, then Midat ha Din is concealed and Midat ha Rachamim is revealed, and he is fit to receive the upper light. If he is not rewarded, Midat ha Din appears in him and all the lights depart from him. For this reason, the upper ear was established in a twisted degree, to receive the prayer of a righteous person, who was rewarded with his Midat ha Din being concealed so that the ear of the listener would not evoke Midat ha Din that is hidden in the words of the prayer. Therefore, if another person hears the prayer before it rises up, then that person evokes Midat ha Din that is hidden in the words of the prayer, and then it can no longer be heard above, for it is not worthy of receiving abundance.
2. The speaking of the prayer is Malchut. One who prays should be a Merkava [chariot/assembly] for Malchut. Hence, the prayer should rise and be included in the upper Malchut, which is called “speech.” At that time Malchut unites with ZA, who is called “voice,” and the prayer is accepted, receiving the abundance from ZA. Therefore, it is forbidden to kindle a man’s voice during prayer, so that the upper voice, ZA, will be in it, since the speech rises to Malchut and unites with ZA through the Malchut, receiving a voice that is mitigated from ZA. Then the prayer is fit for reception of the abundance, and the speech of the upper world need not be heard through a man’s voice.

Likewise, one who reads in the Torah should be a Merkava for ZA, which is called “Torah.” The voice of the reader is instead of the voice of ZA, hence it is forbidden to sound another voice with it, the voice of a person who is mingled with Midat ha Din. And if two are reading in the Torah, they diminish the faith above because the man’s voice blemishes the voice of the one who is reading in the Torah, and the Malchut of above is unfit to receive abundance from ZA, since with one voice and speech, everything is one, meaning that it causes above that the voice, ZA, and the speech, Malchut, mate in a single Zivug. And if a man’s voice and speech connect to it, it blemishes this Zivug.

142) The name of that appointee is Azriel Saba. When the prayer rises secretly, all those 600,000 camps, all those with eyes, and all those with ears come out and kiss that word of the prayer that rises, as it is written, “The eyes of the Lord are toward the righteous, and His ears are toward their cry.” “The eyes of the Lord are toward the righteous” are those with eyes below, the angels in the firmament of Yesod de Assiya. It is so because there are those with eyes above in GAR, since eyes are Hochma. But those eyes are the eyes of Yesod, which is why it is written, “The eyes of the Lord are toward the righteous,” since Yesod is called “righteous.” “And His ears are toward their cry” are those with ears.

143) The third firmament is NH de Assiya. A prayer rises and reaches that firmament. The appointee, Gdaria, is there, and with him are several ministers and several appointees. He works three times during the day: at the time of the journeying of the three lines above in Atzilut, opposite a scepter of light that comes out, rising and falling, and not standing in one place. Its aim is to extend the illumination of Hochma on the left, called “a scepter of light,” since the word consists of two, Shar Vit [scepter], where Shar is vision, and Vit is seeing, as in looking. Also, illumination of Hochma is called “seeing.” This is the scepter that travels three times and is concealed because the Hochma appears only during the journeying of three lines in three places—Holam, Shuruk, Hirik.

She is concealed as soon as the journey is through. When the prayer—the middle line that carries the Masach de Hirik—rises, the scepter, meaning illumination of the left, comes down and bows before that prayer. That is, it lowers its head, meaning that its GAR is raised. This is so because the middle line diminishes the left line from GAR through the Masach de Hirik. And the third firmament, NH de Assiya, is called “the firmament of the scepter,” since the scepter operates in it.

144) When the prayer rises, after he has bowed to the prayer, that appointee struck the strong, illuminating rock that stands in the middle of the firmament with a scepter, and out of the rock come 375 armies that were hidden there since the day the Torah came down to earth. They insisted on refusing and detaining the Torah from descending to earth, so the Creator rebuked them and they went into that rock. They do not come out of there except when the prayer rises. Then they start and say, “The Lord our God, how mighty is Your name in all the earth.” This is the prayer that is called “mighty,” because it rises above all those firmaments, and then they bow to it.

Those angels that complained about the Torah—the middle line—so it would not extend to the earth, to Malchut, and to the worlds BYA, were drawn from the left line. They wished that the dominion in Malchut and BYA would be of the left, and not of the middle line, Torah, which diminishes GAR from the illumination of the left. This is why it was said, “They insisted on refusing and detaining the Torah from descending to earth, Malchut, which also includes BYA. But the Creator, the middle line, rebuked them and forced them to receive the illumination of the middle line and disappear. Then they disappeared inside the strong, illuminating rock in the middle of the firmament, by the force of the Din in the middle line.

They do not come out from there except when the prayer rises because the prayer rises up only upon the awakening of the left line, Bina and TM, which fell to the lower one and returned above the firmament, becoming the left line, which take the prayer with them, which was clung to them during their fall. For this reason, at that time the appointee receives the scepter, which is the illumination of the left. Thus, during the ascent of the prayer, the illumination of the left comes out to his dominion.

And when he stuck with a scepter the strong, illuminating rock in the middle of the firmament, 375 armies come out of the rock, awakening and receiving the illumination of the left from the scepter. At that time they start and say, “The Lord our God, how mighty is Your name in all the earth.” The prayer that rises above all the firmaments is great because it includes within it the Masach de Hirik of the middle line, which diminishes the left line from GAR by force.

For this reason, at that time they bow to her, lowering their heads, and not extending from GAR of illumination of Hochma, but only from VAK. They are called “375 armies,” as it is written, “But for Cain and for his offering He had no regard,” since his offering was from those 375 armies that the Creator rebuked and that disappeared in the rock and their faces fell. This is why Cain’s countenance fell, as well.

145) Henceforth the prayer is crowned in the upper crowns and rises to the fourth firmament, Tifferet. Then the sun, Tifferet, comes out in his degrees, and Shamshiel, the upper appointee, comes out. Then, 365 upper camps rise with him into that firmament, and they are called “the days of the sun,” since they are degrees that extend from the sun, Tifferet, and all crown the prayer in crowns in the heaven of the Garden of Eden.

146) The prayer is delayed there in order to cling to the Avir of Gevura in the degrees that are there. It is so because in the previous firmaments, NHY, she did not need to detain so because they are included in Tifferet, until all the camps rise with her to the fifth firmament, Gevura. There is an appointee there, Gadriel, who owns the wars of the rest of the nations, since Gevura is the left line, to which the nations cling. When the prayer rises, carrying within it the Masach of the middle line, which diminishes the left line from GAR, he and all his camps shake and their power breaks. They come out, bow, lower their heads, their GAR, and crown that prayer.

147) They rise with her until they reach the sixth firmament, Hesed. Then several armies and several camps come out, receiving that prayer until they reach seventy gates, HGT NHYM, each of which consists of ten, since Hesed includes all the ZAT, where Anpiel, the upper appointee, stands and crowns the prayer in 70 crowns.

148) And when the prayer is crowned with all those crowns, all the soldiers of all the firmaments—that have accompanied the prayer from firmament to firmament thus far—join and raise the prayer to the seventh firmament, Bina, who includes GAR, and the prayer enters there. Sandalfon, the respected, high minister, in whose hands are all the keys of his Master, admits the prayer into the seven palaces of Yetzira.

149) These seven palaces are palaces of the King, meaning seven palaces of Malchut de Atzilut where the King, ZA, mates. Also, when that prayer is crowned with all those crowns, when it rises there, it connects ZA and Malchut together, to be crowned above, so that all will be one as it should be. And the name of the Creator, Malchut, will be crowned on all the sides, above and below, to be one with ZA. Then it is written, “Blessings on the head of the righteous,” for Yesod, who is called “righteous,” imparts blessings in Malchut.

150) Happy is a man who knows how to set up his prayer properly. In this prayer, in which the Creator is crowned, he waits until all the prayers of Israel have concluded ascending and are included in the complete prayer, and then all is as perfect as it should be above and below.

151) There are Mitzvot of the Torah that depend on speech, as there are others that depend on action. These are six Mitzvot that are applied here in the prayer, as well:

• To fear the honorable and terrible name;
• To love Him;
• To bless Him;
• To unify Him;
• For the priest to bless the people;
• To give one’s soul to Him.

These six Mitzvot that are done in the prayer depend on speech, besides those that depend on action, such as Tzitzit and Tefillin.

152) The Zohar interprets six Mitzvot: 1) “To fear the honorable and terrible name.” This Mitzva is done in those praises that King David said, and in the offerings in the Torah, where one should fear one’s Master, since those songs stand in a place called “fear,” Malchut. Also, all those “Halleluiah” in the text are the fear of the Creator, Malchut. One should place one’s will in these songs—in fear.

153) 2) “To bless Him.” When one has reached the blessing, “Shall be praised,” he will place his will on blessing the Creator, as in the blessing, “Maker of light,” “Maker of the lights.” 3) “To love Him.” When reaching the blessing, “Everlasting love,” and the words, “And you shall love the Lord your God,” which is love of the Creator. 4) “To unify Him.” It is written, “Hear O Israel, the Lord our God, the Lord is one.” Here, there is the unification of the Creator, to unify His name with the will of the heart as it should be. Henceforth it is the memory of the exodus from Egypt. It is a Mitzva to mention the exodus from Egypt, as it is written, “And you shall remember that you were a slave in the land of Egypt.”

154) 5) “For the priest to bless the people.” This is to include Israel together when taking blessings above, for at that time the Assembly of Israel, Malchut, receives blessings. 6) “To give one’s soul to Him.” It is a good time to give one’s soul [Nefesh] to Him, and to give Him the soul [Neshama] with the will of the heart. When they fall on their faces they say, “To you, O Lord, I shall carry my soul.” Thus, he should aim his heart and will to Him, to give him the soul with a complete will.

These are the six Mitzvot that stand in the prayer, corresponding to the 600 Mitzvot of the Torah.

155) But there are 13 other Mitzvot in the Torah, since there are 613 Mitzvot, so why was it said that the six Mitzvot correspond to 600? These 13 Mitzvot are to extend the 13 qualities of Rachamim, in which all are included. The 13 qualities of Rachamim that we say correspond to them, and these six Mitzvot by which the prayer is crowned correspond to the HGT NHY that the prayer, Malchut, receives from ZA.

156) Happy is he who places his heart and will on that, complementing them each day. Also, many other things depend on these, but when a person comes to these places, he should aim his heart and will to complement a Mitzva that depends on the word. Then it is declared and said about him, “And He said unto me: ‘You are My servant, Israel, in whom I will be glorified.’”

157) “And Moses assembled the whole of the congregation of Israel.” He assembled them to give them the Sabbath as before, since before Israel made the calf, he gave them the Sabbath, and it is that which the mixed multitude did not keep. When they heard, “Between Me and the children of Israel,” they said, “but we were deprived of that matter.” Promptly, it is written, “The people assembled about Aaron,” to make the calf, and many were lured after them. After those who worshipped the calf died, Moses assembled only the children of Israel and gave them the Sabbath as before, as it is written, “Six days shall work be done.”

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(înapoi la pagina ZOHAR CUPRINS / VAYAKHEL – click)

107) Each day a herald calls upon all the people in the world, “This matter is up to you,” as it is written, ‘Take from among you a donation to the Lord.’ And if you should say that the matter is hard for you, ‘Whoever is of a generous heart, let him bring it.’”

108) Hence the meaning of the prayer: a person who fears his Master and aims his heart and will in a prayer corrects the upper correction, first by singing and praising that the upper angels say above. And in that order of praises that Israel say below, Malchut adorns herself in her corrections as a woman who adorns herself for her husband.

109) In the order of the prayer, in the correction of the prayer while sitting, from the blessing, “Maker of Light” until the “Eighteen prayer,” which is while standing, they have established all those maidens, the seven damsels of Malchut, and all those who are adorned with her. Once everything is established and put in order, when reaching the words, “True and sound,” everything is corrected—she and her maidens, until we reach the words, “Redeemer of Israel.” Then everyone must stand up.

110) It is so because when a person reaches the words, “True and sound,” and everything is already established, the maidens carry the Malchut and she carries herself to the upper King, ZA. When reaching the words, “Redeemer of Israel,” the holy, upper King journeys in His degrees by an order of three lines that illuminate only while traveling, and He comes out to welcome Malchut.

111) And before the high King, we must stand up with fear and quiver, for then He stretches out His right hand to her in the blessing, “Protector of Abraham,” who is the right line. Afterwards, His left, which He puts under her head in the blessing, “You are mighty,” is the left line. Then they both embrace together in kissing in the blessing, “The holy God,” the middle line. From there up they are kisses until the last three. These are the first three blessings of the Eighteen Prayer. One must place his heart and will, and aim his mouth, heart, and will together in all those corrections and orders of the prayer.

112) Now that the upper King and Malchut are in bonding and joy in those kisses, he who needs to ask questions and make requests shall make them because then is a time of good will. Once the person has made his requests before the King and queen in the 12 middle blessings, he will set himself up in his will and heart for the last three blessings, to evoke joy in concealment. It is so because from these three blessings, he is blessed with another Dvekut, with a Zivug. And the man should correct himself to come out from before them and place them in hidden joy in those three blessings. For this reason, his desire should be that the lower ones will be blessed by these blessings of the hidden joy.

113) At that time he should fall on his face and give his soul when Malchut grips the souls and the spirits. That is the time for dedicating his soul among all those souls that she grips, for then the bundle of life, Malchut, is as it should be.

114) I heard this matter among the secrets of Rabbi Shimon and I was not given permission to disclose, except to you, the high pious ones. When Malchut grips people’s souls and spirits in one desire for Dvekut [adhesion], the man places his heart and will on that and gives his soul in Dvekut with that desire, to include his soul in that Dvekut. If at that time his dedicating of his soul is accepted in the will of the souls [Nefashot, pl. of Nefesh] and spirits [Ruchot, pl. of Ruach] and souls [Neshamot, pl. of Neshama] that she grips, it is a man who was bundled in the bundle of life in this world and in the next world.

115) And while the King and queen, Torah and Mitzvot, must include all the sides above and below, and be crowned with Neshamot on all the sides, she is crowned in the Neshamot from above, and crowned in the Neshamot from below, of those who give her their souls [Neshamot]. If a person aims his heart and will to all that, and gives her his Nefesh from below willingly and in Dvekut, the Creator calls upon him peace below, such as the peace above, Yesod, who blesses the queen, and includes her and crowns her on all sides.

116) Likewise, the Creator calls this man Peace, as it is written, “And the Lord called him Shalom [peace].” All his days, this is what he is called above, “peace,” because he included and crowned the queen from below, such as this peace above, Yesod.

117) When that person departs from this world, his soul rises and breaches all those firmaments and there is no one to stop her. The Creator calls her and says, “Let Peace come.” And Divinity says, “Let them rest in their beds,” and 13 mountains of pure persimmon shall open before her, and there will be no one to stop her. This is why happy is he who dedicates his heart and mind to that. And this is why it is written, “Whoever is of a generous heart, let him bring it as the Lord’s donation” to the upper King.

118) Rabbi Aba said, “Woe Rabbi Shimon, you are alive and I am already weeping for you. It is not over you that I am weeping, but I am weeping for the friends, and I am weeping for the world that will remain orphans after your departure from the world.” Rabbi Shimon is like the light of a candle that burns above and burns below. All the people of the world shine in that light that it lit below. Woe to the world when the light below departs and comes into the light of above. Who will shine the light of Torah for the world?

119) “And let every wisehearted man among you come and make all that the Lord has commanded.” When the Creator said to Moses, “Choose wise and intelligent and full of knowledge men from your tribes,” he looked through all of Israel and could not find any intelligent ones. It is written, “And I took the heads of your tribes, wise men, and full of knowledge,” but it does not write, “Intelligent.” An intelligent one is a higher degree than a wise one, hence he could not find intelligent ones, for an intelligent one is more important than a wise one.

120) What is the difference between wise and intelligent? Even a disciple who makes his teacher wise is considered wise. “Wise” means one who knows for himself all that he needs. “Intelligent” consists of several degrees because he looks at everything and knows about himself and about others, as it is written, “The righteous knows the soul of his beast.” The righteous, Yesod, imparts upon Malchut, HaVaYaH de BON, for a beast [Heb: Behama] is BON in Gematria (52). It is also written, “The righteous rules the fear of God.” The righteous, Yesod, rules and gives to Malchut, who is called “the fear of God.”

A wise one is regarding Malchut, who is called “wisehearted,” wise at heart, since the Hochma [wisdom] is in the heart, in Malchut, and not elsewhere. Intelligent means above and below, looking at his own and at that of others. A wise one is Malchut, from whom the Hochma appears, and an intelligent one is Yesod, righteous, higher than Malchut.

It is known that the Hochma in Malchut illuminates only from below upward, which is why it was said that the righteous knows for himself all that he needs, meaning he knows only for himself and cannot bestow below upon others. Wise at heart and not elsewhere because the heart, Malchut, receives from below upwards and not from above downwards, which is another place. The Yesod, intelligent, gives the Hassadim from above downwards, receiving for himself and giving below, to others, to Malchut, as it is written, “The righteous knows the soul of his beast,” and as it is written, “The righteous rules the fear of God.”

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106) A donation is as in the giving of a donation to the priest, two parts out of a hundred. All those holy degrees that are in faith—in which the Creator appears—are ten degrees, ten utterances, ten Sefirot. These ten add up to a hundred because each Sefira comprises ten Sefirot. And when we need to raise this lowest point, Malchut, we must not take her alone, but her and her husband, Yesod. They are two, two Sefirot—Yesod and Malchut—out of those hundred, since she must not be separated at all, but unite her with her husband. This is why she is called “donation,” in one collective, which are Yesod and Malchut.

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