Autor: arhiprofesor

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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.

(înapoi la pagina ZOHAR CUPRINS / VAYAKHEL – click)

(înapoi la pagina ZOHAR CUPRINS / VAYAKHEL – click)

100) “And let a book of remembrance be written.” There is a book above, Hochma, and there is a book below, Malchut. A remembrance is the token of the holy covenant, Yesod, taking and assembling to it all the life of above, all the upper Mochin. A book of remembrance is two degrees that are one, and this is the name HaVaYaH. Name [Hebrew: Shin–Mem] is one, Malchut, and HaVaYaH is one, ZA, and it is all one word. Thus, a book of remembrance is one word but includes two degrees, which are Malchut and Yesod.

101) There is a name and there is a name. There is a name above, where what is unknown and not implied at all is inscribed in knowledge, from Keter, and it is called “a high point,” Hochma, and there is a name below, Malchut. It is written, “From the end of the heaven to the end of the heaven,” since “The end of the heaven,” Yesod, is called “remembrance,” and the name is a point below Yesod, Malchut, who is the name of that remembrance, Malchut. She is the name of that remembrance, the end of the heaven that takes all the animals above, Mochin.

This is the end of the heaven below, Yesod, whose name is “a point below,” Malchut. This point is a book that stands in the calculation, Mochin of a number. It is written, “And let a book of remembrance be written before Him for those who fear the Lord and who contemplate His name.” A book of remembrance is for those who contemplate His name, who gives Mochin of calculation and number. A book and a name are the same thing in all the discernments, meaning Malchut.

102) Because this point stands in the middle, it is higher than all who united with her. VAK, YESHSUT, united in the upper book, Hochma, and she is superior to them. VAK, the six palaces of Beria, united in the lower book, Malchut, and it is superior to them. An upper book, a lower book, and all is called Torah.

The upper Hochma is the upper book. She is completely concealed in herself, who is the upper AVI. However, she is revealed through Bina, YESHSUT, since the Hochma appears in her, though not in her own place but to impart upon Malchut, the lower book. This is why YESHSUT are called a Merkava [chariot/structure] for the upper Hochma. And Malchut, too, once the middle point of the world has been established, the Hochma no longer appears in her, herself, but through her seven palaces in Beria, since the posterior Kelim of Malchut clothe in them, and there is no room for disclosure of Hochma, except in the Kelim de Achoraim of Malchut.

The point in the middle of the world, which returned to being Panim, is superior to VAK, the seven palaces of Beria that unite in her. Although the Achoraim of Malchut are clothed in them and unite in her, and the Hochma appears over them, they are not connected together with the Malchut because Malchut is Panim and considered Hassadim while they are Achoraim and a Kli for disclosure of Hochma of the left. For this reason, The Zohar compares her to upper Hochma, the upper book, upper AVI, who are in themselves considered Hassadim, and the Hochma in them appears in Kelim de YESHSUT, their VAK. Thus, Malchut is considered Hassadim after she was established as the middle point of the world, and her Hochma appears in her VAK, in the seven palaces of Beria.

It was said that VAK united in the upper book, and she is superior to them. VAK united in the lower book, and it is superior to them, since the upper book and the lower book are similar to one another—both are considered Hassadim and the Hochma in them appears in their Merkava. Therefore, both are called “book,” and both are called Torah, as they are equal to one another.

103) What is the difference between the upper book and the lower book? The upper book is the written Torah, upper Hochma, since she is concealed and stands only in writing, where it should appear, for there is the place of YESHSUT, so that Hochma will appear below in Malchut. The place is the next world, YESHSUT. The lower book is the oral Torah. Oral are the Merkavot [pl. of Merkava] below, the seven palaces of Beria on which Malchut stands. It is so because they are not included in the upper writing, as they are not considered hidden like the upper Hochma in YESHSUT, who is called “writing.” This is why they are called “oral,” which is the disclosure of what exists in writing, since in the place of Malchut, Hochma appears in her Kelim de Achoraim, the palaces of Beria.

104) That Torah stands on the mouth, on the seven palaces, which are her mouth for disclosure of Hochma, as it is written, “And from there it parted and became four heads.” Thus, from the garden—Malchut—and below begins the world of separation. It follows that the seven palaces of Beria are already in the world of separation. This is why the Malchut stands above them on the mouth.

And the upper Torah, upper Hochma, although she also stands above her Merkava, YESHSUT, she is nonetheless not called “oral Torah” but “written,” meaning standing inside the writing. The writing, YESHSUT, becomes a palace over the upper Hochma, and the upper Hochma stands inside that palace and hides there because the writing, YESHSUT, is also the world of Atzilut, like the upper Hochma. This is why the writing is considered her palace, and this is why she is called “the written Torah” and not “the oral Torah.”

105) But the Torah below, Malchut, stands on her own Merkava. She is called “oral” because she stands atop them. And because she is not regarded as being from the internality, included in the writing, since the Hochma in her is not concealed by the palaces like the written Torah—since writing indicates concealment until someone comes and reads the text and reveals it—and the Hochma in her is revealed in the palaces and is not hidden. Hence, no seven palaces were made for that point, Malchut, as with YESHSUT, who became the upper point, since “palace” means covering, and they do not cover. However, in themselves, they are also called “palaces” because the Hochma in them is in Achoraim. And because Malchut stands atop them, she is called “donation.”

(înapoi la pagina ZOHAR CUPRINS / VAYAKHEL – click)

(înapoi la pagina ZOHAR CUPRINS / VAYAKHEL – click)

81) Here we only have reliance because a text does not exceed the literal in regard to people’s actions in this world. Jonah, who went down to the ship, is the soul of the man. It comes down to this world to be in a man’s body. It is called Jonah [in Hebrew: Yonah—dove, but also deception] because once it partakes in a body, it is a dove in this world, which is deceived by the body that refuses it, as it is written, “You shall not wrong one another.” At that time a person walks in this world as a ship in the great sea that is about to break, as it is written, “The ship was about to break up.”

82) When a person in this world sins and thinks that he has fled from his Master because his Master is not watching in this world, the Creator casts a strong storm wind, which is the sentence of the judgment, which always stands before the Creator and seeks judgment over a person before Him. And a stormy wind reaches the ship and mentions the man’s iniquities to capture him.

83) When the man is caught by a storm in the house where he is sick, it is written, “And Jonah had gone below into the hold of the ship, lain down and fallen asleep.” Even though a man is in the house where he is sick, the soul does not awaken to return to her Master to redeem his iniquities. It is written, “And the captain approached him.” The captain is the good inclination, which leads everything. And it is written, “And said to him, ‘How is it that you are sleeping? Get up, call on your God.’” “It is no time to sleep because you are being sentenced for everything you did in this world, repent from your iniquities.

84) “Look in these words and repent before your Lord,” as it is written, “What is your occupation and where do you come from? What is your country? From what people are you?” “What is your occupation,” in which you engaged in this world. Confess to it before your Master. Look where you came from, a foul drop, and do not be proud before Him. “What is your country?” See how you were born from the earth and shall return to the earth. “From what people are you?” See if you have ancestral merit to protect you.

85) When he is sentenced in the courthouse of above, a storm, which is the sentence of the stormy judgment over a person, asks the King to sentence these prisoners of the King, and all come before Him one at a time. At that time the courthouse approaches. Some of them begin with merit, and some of them begin with sins, and the sentence of the judgment seeks judgment.

86) If a person is not acquitted in the judgment, it is written, “And the men rowed to return to land but they could not.” Those who advocated him try to bring him back into this world but cannot because the sea is increasingly storming over them, the sentence gradually storms through a person’s iniquities and intensifies because of them.

87) At that time three appointed emissaries come down over him: 1) He who writes all the merits and all the sins he had committed in this world, corresponding to the two lines where the merits are on the right line and the sins are on the left line. 2) He calculates the days opposite the line that decides and weighs them. 3) He who walked with him when he arrived in his mother’s entrails during the months of conception, which is the Malchut.

But the sentence of the judgment does not ease until that time when it is written, “So they carried Jonah.” “They carried,” when he is carried from his home to the cemetery.

88) Then he is announced. If he is righteous, it is announced about him, “Give glory to the form of the King,” as it is written, “He enters into peace; they rest in their beds, each one who walked in his upright way.” It is also written, “And your righteousness shall go before you, the glory of the Lord shall be your reward.” If he is wicked, it is announced and said about him, “Woe unto so and so, it would be better for him if he were not born.” Then it is written, “They threw him into the sea, and the sea stopped its raging.” When he is placed in the grave, the place of judgment, the sentence of the judgment, which was storming and sought judgment over him, has now ceased its anger because what it wished for came true. The fish that swallowed him is the grave.

89) “And Jonah was in the stomach of the fish three days and three nights.” The entrails of the fish are the abdomen of the netherworld. Three days and three nights are those three days when a person is in the grave and his intestines break.

90) After three days, that filth in his intestines turns around and says to him, “Take what you have placed in me, what you have eaten and drank all day long and did not give to the poor, and all your days were as festivals and special occasions and the poor were hungry, not having eaten with you. Take what you have placed in me.”

91) Subsequently, from three days on, the man is sentenced for having looked at what was forbidden, for having done forbidden deeds, and for having went to a sin. This continues for 30 days, and for all those 30 days, the soul and the body are sentenced together. For this reason, the soul is below in the earth, not rising to her place, like a woman who sits outside all the days of her impurity. Afterwards the soul rises and the body rots in the dust until the Creator awakens to revive the dead.

92) A voice is destined to awaken in the cemetery and say, “Awake and sing, you who lie in the dust, for your dew is as the dew of the dawn, and the earth will give birth to the departed spirits.” This will be when the angel of death departs from the world, as it is written, “Death shall be swallowed up forever.” When death is swallowed up forever, then it is written, “And the Lord shall wipe the tear from every face, and shall remove the disgrace of His people from the land.” Then it is written, “Then the Lord commanded the fish, and it vomited Jonah up onto the dry land.”

93) When a voice awakens among the graves, all the graves shall vomit up the dead in them, as it is written, “And the earth will give birth to the departed spirits,” meaning vomit it up. Spirits are those who received healing, were healed and became as before, and bones were healed into bones. These are called “spirits.”

94) But it is written, “The departed spirits will not rise.” However, all the people of the world were healed by themselves in the cemetery, but those who did not believe in the revival of the dead will not be revived. It is written about that, “The departed spirits will not rise.” Happy are Israel, of whom it is written, “Their corpses will rise.”

95) Since that fish swallowed Jonah, it died and Jonah was in it for three days. Afterwards he was revived as before and vomited Jonah up, as it is written, “And Jonah prayed to the Lord his God from the stomach of the fish.” Similarly, the land of Israel is destined to awaken first, being purified from all the wicked, like Jonah’s fish, who was revived, and then it is written, “And the earth will give birth to the departed spirits,” it will vomit up the dead into life.

96) When a person passes away from this world, he experiences seven Dinim:

The upper Din, when the spirit comes out of the body;

When his actions and words walk before him and declare him;

When he enters the grave;

The Din of the grave;

The Din of the worms;

The Din of Hell;

The Din of the spirit that walks and roams the world, finding no place of rest until his works are completed and purified.

For this reason, one should always regard one’s actions and repent before his Master.

97) When King David looked at these Dinim of the man he rushed and said, “Bless the Lord, my soul,” before it leaves the world, while you are still with the body. He said, “And all that is within me, [bless] His holy name.” These are the organs of the body that partake with the spirit. Now that you are with the soul, hurry and bless the holy name before it is time, for you will not be able to bless and repent. This is why he said, “Bless the Lord, my soul, Halleluiah.”

98) “Take from among you a donation to the Lord.” When the Creator created the world, He did not create it so that Israel would come and receive the Torah. The world was created with the Torah and stands on it, as it is written, “If My covenant be not day and night, I have not appointed the ordinances of heaven and earth.” The Torah is the long life in this world, and it is the length of life in the next world.

99) Anyone who exerts in the Torah is seemingly exerting in the palace of the Creator, for the upper palace of the Creator, Malchut, is Torah, that is, the oral Torah, Malchut. When a person engages in Torah, the Creator stands there and listens to his voice, and the man is saved from three Dinim: the Din of this world, the Din of the angel of death, who cannot govern him, and the Din of Hell.

(înapoi la pagina ZOHAR CUPRINS / VAYAKHEL – click)

(înapoi la pagina ZOHAR CUPRINS / VAYAKHEL – click)

74) “And the Lord said to the fish, and it vomited Jonah up onto the dry land.” When the Creator created the world in the work of creation, He created the fish of the sea on the fifth day. At that time He commanded and said, “One fish will swallow Jonah, who will be in the fish’s entrails three days and three nights. Then it will vomit it out.”

75) Everything that the Creator did in the work of creation, He set conditions to all of them. On the first day, he created the heaven. He conditioned with them that they would raise Elijah by storm to the heaven. On that day, He created the light and conditioned with it that it would darken the sun in Egypt for three days, as it is written, “And there was thick darkness in all the land of Egypt for three days.”

76) On the second day, He created the firmament to divide between water and water. The Creator conditioned with them that the water would divide for Israel between impurity and purity to be purified in them, and so it was.

77) On the third day, He brought forth the earth out of the water and drained the water, making the sea out of that water drainage, when they were drained into a single place. He conditioned with the sea that it would let Israel pass within it on dry land, and drown the Egyptians. And so it was. He also conditioned with the earth that it would open its mouth in the dispute of Korah, swallowing Korah and his entire congregation, and so it was.

78) On the fourth day, He created the sun and the moon, as it is written, “Let there be lights in the firmament of the heaven.” He conditioned with the sun that it would stand at half the sky in Joshua’s days, and he conditioned with the stars to make war with Sisera.

79) On the fifth day, He created the fish of the sea and the birds of the sky. He conditioned with the birds that craws would feed Elijah, as it is written, “I have commanded the ravens to provide for you there.” “I have commanded,” in the work of creation. He also conditioned with the fish that a fish would come to swallow Jonah and vomit him out.

80) On the sixth day, He created the man. He conditioned with him that a woman would come out of him, who would feed Elijah, as it is written, “Behold, I have commanded a widow there to provide for you.” “Behold, I have commanded,” since the day the world was created. Here, too, it is written, “And the Lord said to the fish.” “Said” means He told him in the six days of creation.

(înapoi la pagina ZOHAR CUPRINS / VAYAKHEL – click)

(înapoi la pagina ZOHAR CUPRINS / VAYAKHEL – click)

52) “Take from among you a donation to the Lord; whoever is of a generous heart, let him bring it as the Lord’s donation: gold, silver, and bronze.” “Take from among you a donation” means be corrected all of you to put on you, to carry on you the glory of the holy throne, Malchut, to raise up to ZA.

53) Set apart from among you those honorable ones, those high ministers—Michael, Gabriel, Uriel, and Raphael—to raise this donation, the holy throne, Malchut, to bond with the fathers, HGT de ZA. And the queen, Malchut, is unfit to come to her husband except with those virgin maidens that come with her and lead her until she comes to her husband, ZA.

The virgins are the degrees that extend from Achoraim de Malchut. They are the seven palaces of Beria, the seven maidens that are fit to be given to her from the King’s house. They are as it is written, “The virgins, her companions who follow her will be brought to You.” This is so because since Malchut is only in Kelim de Hassadim when in Gadlut, she needs the seven maidens to complement her Kelim de Achoraim, since the illumination of Hochma dresses only in Kelim de Achoraim.

54) “Whoever is of a generous heart, let him bring it.” These are the four camps of upper angels that extend from NHYM de Malchut, in which all 12 camps are included. It is so because each of the four consists of three, and they are 12. They come out of the upper fathers, HGT, who are called “generous,” as it is written about the well, “The generous of the nation dug it,” the fathers. It is so because HGT built the well, Malchut, and corrected it. It follows that NHYM de Malchut come out of HGT de ZA, hence there are 12 in them, as in HGT de ZA.

55) It is written, “Let him bring it,” and not “Let them bring it.” “Let him” is in singular form, indicating uniting everything as one, ZON. It does not write, “Will bring,” but “Let him bring it,” indicating Malchut, who is called “donation,” so he would raise her to her husband with glory, as it should be. “The Lord’s donation.” “The” comes to include all those camps of other angels, to join everything together. They are 12 camps in one collective, as it is written, “Gold, and silver, and bronze,” which are 12 kinds. These are the 12 upper camps that are all included in the four that are called “the animals of holiness,” since each animal consists of three, hence they are 12.

56) And all those rise to the holy throne, Malchut, to raise her up to bond with her husband, ZA, so that all will be one, so that He will be with her in the upper glory. Then the upper King sits on the holy throne and a woman bonds with her husband—Malchut with ZA—so that all become one, and then it is everyone’s joy.

57) Here in the beginning, he begins with mentioning gold and then silver, since the calculation is from below upwards, so Gevura—gold—comes before Hesed—silver. But when he comes to calculate the calculation of the Merkava above, he begins the mentioning from the right—silver—and then from the left—gold, as it is written, “Mine is the silver and Mine is the gold,” as it concerns above. And in the Merkava below, in Malchut, he begins from the left and then from the right, as it is written, “Gold, and silver, and bronze.”

58) All those Merkavot [pl. of Merkava] are called “a generous heart,” as it is written, “Whoever is of a generous heart.” “Whoever” comes to include all the other 12 Merkavot. “Heart” is as it is written, “And a good heart is a continual feast,” which is the heart of everything. This is the holy throne, Malchut. “Whoever is of a generous heart,” since four camps are the whole of everyone, for each one comprises three, hence they are 12. They are all called “a generous heart.” “The Lord’s donation” is the holy throne. And because they lifted it up and raised her up to ZA, it is called “The Lord’s donation.”

59) Hence, when Ezekiel saw the animals raising Malchut for a Zivug, he did not see the Malchut that was riding them because she rose to the upper King, ZA, in concealment, hiding in the upper glory.

60) “And let every wisehearted man among you come and make all that the Lord has commanded.” These are 60 sources, HGT NHY de ZA, each of which consists of 10, which water the world, Malchut, and from which it is watered. “Come and make” means that they will come to receive from the treasure of life, Bina, and then do what the Creator, Bina, commands them—delight the world.

61) “Take from among you a donation to the Lord.” And it is written, “Slice from your bread to the hungry, and bring home the pauper.” Happy is a man when a pauper comes to him, for that poor one is a gift that the Creator has sent to him. One who welcomes that gift is happy.

62) One who takes pity on the poor and revives his soul, the Creator relates to him as though he created his soul. This is why Abraham, who took pity on all the people of the world, the Creator regarded him as though he created them, as it is written, “And the souls that they had made in Haran.”

63) “Slice” means spreading a map for him with bread and food to eat. Also, “Slice” means that pieces of bread should be sliced before him so he will not be ashamed. One should slice before him generously. “Your bread” means that the bread will be yours—out of your own money and not from a plunder, exploitation, or a theft, for if so, it is not a merit, but woe, it comes to mention his iniquity. Likewise, it is written, “Take from among you a donation,” to raise and to give of what is yours, and not from a plunder, exploitation, or a theft.

64) It is written, “Since the day that I brought My people Israel from Egypt, I did not choose a city out of all the tribes of Israel in which to build a house that My name might be there, but I chose David to be over My people Israel.” Why is it written, “I did not choose a city … But I chose David”? It should have said, “And I shall choose Jerusalem.”

65) However, when the Creator wishes to build a city, He first looks at the leader of the people of the city, and then builds the city and brings the people into it. This is the meaning of “I did not choose a city” until I looked at David, who would be the shepherd over Israel because the city and all the town’s people depend on the shepherd who leads the city. If the shepherd is good, it is good for him, good for the city, and good for the people. If the shepherd is bad, woe to him, woe to the city, and woe to the people. Now the Creator looked at the world and wished to build it, so first He established David, as it is written, “And I chose My servant, David.”

66) “Happy is he whose help is the God of Jacob, whose shattering is in the Lord his God,” since Jacob did not trust his father or his mother when he fled from his brother, and went alone without anyone, as it is written, “For with my staff I crossed this Jordan.” He trusted the Creator, as it is written, “God is with me and keeps me.” He asked for everything from the Creator, and He gave him.

67) “Whose shattering is in the Lord his God,” his shattering and not his hope or his confidence. Do not pronounce it “His shattering” with a point on the left of the Shin, but “His shattering” with a point on the right of the Shin, since it is pleasant for the righteous to break themselves and be broken shattering-by-shattering, and all is over the Lord his God. It is written about it, “For we are put to death each day over You,” and it is written, “Because for Your sake I have borne disgrace.”

68) It is like Jacob, as it is written, “And Jacob saw that there was shattering in Egypt.” He saw the shattering of the exile that he would have in Egypt and put his trust in the Creator. And the sons of Jacob suffered the shattering of the exile, did not divert from their fathers’ faith, and the name of the Creator was regularly in their mouths.

69) This is why it is written about Moses, “And they may say to me, ‘What is His name?’ What shall I say to them?” The ends of the words in the verse, “To me, ‘What is His name’” are Yod–Hey, Vav–Hey, which was regularly in their mouths because they knew it and never forgot it, and suffered the shattering of the exile for the Creator. And because of that, they were rewarded with many redemptions, miracles, and tokens.

70) The upper holy ones, who suffer the shattering of the body from place to place over the Creator, are even more worthy of Him performing miracles and redemptions for them, and rewarding them with life in the next world.

71) “Take from among you a donation.” When a person places his will for the work of his Master, that will first rises to the heart—the persistence and the basis of the entire body. Afterwards that good will rises over all the organs of the body, the will of all the organs of the body and the will of the heart join together, pulling over them the brightness of Divinity to dwell with them. And that person is the Creator’s portion, as it is written, “Take from among you a donation.” “From among you” is the extension, to take upon yourselves that donation, the Divinity, so that the person will be a portion of the Creator.

72) Is the matter not in one’s own domain? After all it is written, “Whoever is of a generous heart, let him bring it as the Lord’s donation.” However, “Whoever is of a generous heart” means anyone whose heart wishes to extend Divinity to him. It is written, “Let him bring it,” although she is ascended. “Let him bring it” from the high place and draw it into dwelling with him.

73) And when she comes to dwell with him, she brings with her several blessings and several wealth, as it is written, “Gold, and silver, and bronze.” He will not lack all the wealth in the world. This is for the rest of the people in the world. But you, upper holy ones, “Take from among you a donation to the Lord,” making innovations in the Torah to uplift Divinity.

(înapoi la pagina ZOHAR CUPRINS / VAYAKHEL – click)

(înapoi la pagina ZOHAR CUPRINS / VAYAKHEL – click)

43) “Who has ascended into heaven and descended? Who has gathered the wind in His fists? Who has wrapped the waters in a garment? Who has established all the ends of the earth? What is His name and what is His son’s name? Surely you know!” Everything is said about the Creator, who is everything. “What is His name and what is His son’s name? Surely you know” is the Creator. “What is His name” is HaVaYaH, and “What is His son’s name” is Israel, as it is written, “Israel, My son, My firstborn.” “Who has ascended into heaven” is Moses, as it is written, “And to Moses He said, ‘Come up to the Lord.’”

44) “Who has ascended into heaven” is Elijah, of whom it is written, “And Elijah went up by a storm to heaven.” But how could Elijah come up to the heaven? After all, the heaven cannot tolerate a body from this world, even the size of a grain of sand, so how does it say, “And Elijah went up by a storm to heaven”?

45) However, it is as it is written, “The Lord came down on Mount Sinai.” It is also written, “And Moses entered the midst of the cloud as he went up to the mountain.” But the Creator, who was on Mount Sinai, is as it is written, “The appearance of the glory of the Lord was like a consuming fire on the mountain top,” so how could Moses climb to Him?

Yet, as it is written about Moses, “And Moses entered the midst of the cloud as he went up to the mountain,” he entered the cloud as one who wears a garment. And it is written, “And to Moses He said, ‘Come up to the Lord,’” meaning that He, too, clothed in a cloud and entered it. He came near to the fire in a cloud and could approach. It is likewise with Elijah, as it is written, “And Elijah went up by a storm to heaven,” meaning he entered a storm and clothed in a storm and went up.

46) It is said in the book of Adam HaRishon, “In these offspring that will come to the world will be a spirit that will come down to the world in the earth and clothe in a body. And his name is Elijah. He will depart from the world in that body, strip from his body, remain in a storm, and another body of light will be provided for him, to be in it among the angels. And when he comes down to this world, he will clothe in that body, which remained in that world, in a storm. He will be seen below in that body, and will be seen above in that other body—of light.” It is as it is written that there was not a person whose spirit went up to heaven after the departure of the body and then came down like Elijah, who went up and came down.

47) “Who has ascended into heaven and descended?” “Who has ascended into heaven” is Elijah. “And descended” is Jonah, whom the fish brought down into the deeps, to the depths of the sea. Jonah came from the power of Elijah; he had the soul of Elijah. Therefore, Elijah went up, and Jonah went down. One wished to die, and the other wished to die, and this is why he is called “Son of Amitai [also “true”],” as it is written, “And the word of the Lord in your mouth is truth.”

48) “Who has wrapped the waters in a garment?” “Who has wrapped” is Elijah, who tied the tie of water in the world and no dew or rain came down from heaven. “In a garment” is Elijah, who would bring his mantle to perform miracles, and with which he and Elisha split the Jordan. “Who has gathered the wind in His fists” is Elijah, who brought Adam’s spirit back into his body after he died.

49) “Who has established all the ends of the earth” is Elijah, who after gathering the water and swearing on the rain, returned in a prayer and established the whole world so that rain would come down and food would be given to all. “What is His name?” Elijah. “And what is His son’s name?” Elijah. “And what is His name,” when he went up, Elijah. “And what is His son’s name,” when he went down and became a messenger to perform miracles. His name is Elijah.

50) “Who [MI] has ascended into heaven” is the Creator. Who [MI] is the name of Bina. Heaven is ZA, who raises the Bina. The four directions of the world, the four Sefirot HGTM from Chazeh de ZA and above, are the upper Merkava [assembly/chariot] for Bina, MI. They are the initial foundations for everything, and all of them are dependent on the place, which is called MI, for whom they are a Merkava.

51) When the Creator has a time of good will, to unite the upper Merkava with the lower Merkava so they are all one, a voice comes out from the place of the high holiness, heaven, ZA, and gathers all those holy ones below—the righteous in this world—and all the holy ministers—Michael, Gabriel, Uriel, and Raphael—and all the upper camps, the angels, to all be ready together. It is written about it, “And Moses assembled,” meaning the heaven, ZA. It is also written, “The whole of the congregation of the children of Israel.” These are the 12 upper holy camps—the lower Merkava that Malchut rides—and they raise the Malchut for a Zivug with ZA.

The upper Merkava, HGTM from Chazeh de ZA and above, is the four legs of Bina’s chair. They are 12 because each of the HGTM consists of HGT. Similarly, the lower Merkava is the four Sefirot NHYM of the Nukva, which are called “four animals” or “four angels,” Michael, Gabriel, Uriel, and Raphael, or the four camps of angels. They, too, are 12 because each of the four Sefirot NHYM consists of NHY, as has been explained regarding HGTM. Likewise, the four angels and four camps are the 12 upper holy camps because in the four camps of angels, each camp consists of three camps, who carry the chair, Malchut, for a Zivug with ZA.

(înapoi la pagina ZOHAR CUPRINS / VAYAKHEL – click)

(înapoi la pagina ZOHAR CUPRINS / VAYAKHEL – click)

26) While Rabbi Elazar and Rabbi Yosi were engaging in Torah, the day rose. They rose and went before Rabbi Shimon. When he saw them, Rabbi Shimon said, “Elazar, my son, you and the friends hide yourselves these three days and do not come out because the angel of death is in the city, and he has permission to harm.” When permission is given to a saboteur, he can destroy anyone who appears before him.

27) Moreover, the person who appears before him, the angel of death rises and slanders him, mentioning his iniquities, asking the Creator for judgment, and not moving from there until that person is sentenced, and he is given permission and kills him.

28) Most of the people in the world do not die prematurely, except for those who do not know how to keep themselves. This is because when the dead is taken out of his home into the cemetery, the angel of death is among the women, since this is his way, as he seduced Eve and because of her caused death to the entire world. This is why he is the one who puts the man to death. The men are with the dead, and the angel of death comes among the women on the way until the cemetery.

29) At that time he has permission to put people to death. He looks in the faces of those who appear before him on the way to the cemetery from the time the dead is taken out of his home to the cemetery until they return to their home. For this reason, he causes premature death to several people in the world because he rises and slanders, mentioning the iniquities of that person before the Creator, who is sentenced for those iniquities and departs before his time.

30) The correction for keeping safe from the angel of death is that when the dead is carried to the cemetery, one should turn his face and leave the women behind his shoulders. And if the women go first, he will walk behind them in a way that he is not seen with them face-to-face. When they return from the cemetery, he will not return by the way where the women stand and will not look at them at all, but will turn himself to another way. And because people do not know and do not regard it, the majority of the world are sentenced by judgment and depart prematurely.

31) Therefore, is it good for a person to not accompany the dead? No, because a person who keeps himself in this manner is worthy of a long life and the next world.

32) The first ones set up to blow the Shofar [a ram’s horn] for taking out the dead from his home to the cemetery, not for the glory of the dead, but to protect the living people, so the angel of death does not control them, slandering above.

33) “When you go to war in your land against the adversary who attacks you, then you shall sound an alarm with the trumpets.” “The adversary” is the angel of death. “Who attacks you” always and puts people to death, seeking to kill everyone. His correction: “Sound an alarm.” If on Rosh Hashanah [New Year’s Day], on judgment day above, the angel of death comes down to look at people’s works and rises to slander them, Israel, who know that the angel of death is coming down and going up to slander them, blow the Shofar first to sob on it so he cannot defeat them, and to protect them.

34) It is all the more so when he is below, passing judgment and killing people. And even more so when they walk to the cemetery and return from the cemetery. This is so because when women walk with the dead, he descends and is before them, as it is written, “Her feet go down to death.” They go down to a place called, “death,” meaning that the angel of death comes before them when they walk to accompany the dead. This is why Eve caused death to the entire world.

35) It is written, “So is the way of an adulterous woman, she eats and wipes her mouth, and says, ‘I have done no evil.’” “So is the way of an adulterous woman” is the angel of death. “She eats and wipes her mouth,” for it burns the world with its flames and puts people to death prematurely. And she says, “I have done no evil,” for he sought judgment for them and they were caught in their iniquity and died by true judgment.

36) When Israel had made the calf and all those multitudes died, the angel of death was among the women inside the camp of Israel. When Moses saw that the angel of death was among the women and the camp of Israel was among them, he promptly gathered all the men separately, as it is written, “Then Moses assembled all the congregation of the sons of Israel.” These were the men that he had gathered and separated to themselves.

37) The angel of death was not separated from the women until the Temple was built, as it is written, “And Moses erected the tabernacle.” Even when the women would bring donations to the tabernacle, he would not part with them. Finally, Moses saw and advised the men to not bond with them and be seen face-to-face, but walk behind their shoulders, as it is written, “And the men came over the women.” It is not written, VaYavi’u, [brought] but VaYavo’u [came], indicating that the men were not walking with them on the same road, but behind their shoulders, since the angel of death did not part from them until the tabernacle was erected.

38) The angel of death is not present among less then seven women, and no less than ten. On the way, he is in the seven women openly, seeking judgment. If there are ten women, he slanders to put to death. And because he is openly among them on the way, it is written, “And the men came over the women,” behind their shoulders.

39) “And the Lord said unto Noah: ‘Come you and all your house into the ark.” Could the Creator not watch over Noah in one place in the world, so there is a flood in the entire world but not in that place? Or to keep him in the land of Israel, as it is written about it, “Nor rained upon in the day of indignation,” so the waters of the flood would not come down on it?

40) Because the saboteur went down to the world, one who did not close himself off and was before him openly risked his soul because he put himself to death, as it is written, “Escape for your soul; look not behind you,” since the saboteur was walking behind his shoulders. Had he turned his head back and looked at him face-to-face, he would have been able to harm him.

41) This is why it is written about Noah, “And the Lord shut him in,” so he would not appear before the saboteur and the angel of death would not govern him.

42) “And Moses assembled.” He repeats the work of the tabernacle as before in the portion Teruma [Donation]. The work of the tabernacle is done only by Israel, not by the mixed multitude, since the mixed multitude drew the angel of death back to the world. When Moses saw it, he threw out the mixed multitude and assembled only Israel, as it is written, “And Moses assembled all the congregation of the sons of Israel.” Conversely, in the portion, Teruma, it is written, “From every man whose heart moves him you shall take My donation,” so the mixed multitude were included. This is why Moses had to say the work of the tabernacle a second time.

(înapoi la pagina ZOHAR CUPRINS / VAYAKHEL – click)

(înapoi la pagina ZOHAR CUPRINS / VAYAKHEL – click)

14) Rabbi Elazar and Rabbi Yosi were sitting one night, engaging in Torah before midnight. At that time, the rooster called, meaning the midnight hour had arrived. They blessed the blessing, “Who gave understanding to the grouse to tell day from night.” Rabbi Elazar wept and said, “Thus far the Creator shook 390 firmaments and struck them, brought two teardrops down into the great sea, and remembered His sons in weeping.”

15) The 12 hours that are written in the night divide into three sides—right, left, and middle. If there are more than 12 hours in the night, they are regarded as day and not of the night, since only 12 hours are of Malchut, who is called “night.” These 12 hours divide to three sides, and three camps of holy angels divide in these three sides.

The four Sefirot HG TM do not comprise of HG TM in each, to make it 16 Behinot [discernments], since Malchut disappeared in the diagonal. Thus, they consist of only HGT, and are only 12 Behinot because four times three are twelve. It follows that the illumination is essentially only HGT, three lines. However, they illuminate in each of the HG TM, even in Malchut. It follows that the night divided into four parts, HG TM, where in each part are three lines HGT. And two Sefirot HG are in the first half of the night, hence they are six because there are three lines in each. The two Sefirot TM are on the second half of the night, and they are six hours because each consists of three lines, HGT.

However, with respect to the singing of the angels, the night does not divide into four watches, HG TM, but to three watches. It is so because the angels that sing in three watches extend by that the illumination of Hochma that illuminates in the night, as it is written, “She rises while it is still night.” This operation of the illumination of Hochma applies only to the three lines, not to Malchut, since Malchut only receives their illumination and discloses them, but she does not operate at all.

Hence, there is no watch from her Behina [singular of Behinot], for which she should sing. This is why in this Behina, the night divides to only three lines, and in each line are HG TM, hence they are 12 hours in the night in this Behina.

It follows that with respect to the existence of the night, which is Partzuf Malchut, there are four Sefirot in it, HG TM, and it divides at the point of midnight when the Sefira Tifferet, the middle line, begins to shine. The Creator entering the Garden of Eden is the middle line that enters Malchut, who is called “the Garden of Eden.” However, with respect to those who sing, the night divides by three lines each line with HG TM because Malchut de Malchut does not operate and there is no singing out of her Behina.

16) The first camp was appointed to praise their Master, right line, Hesed, in the first four hours of the beginning of the night. They say, “The earth is the Lord’s, and all it contains … for He has founded it upon the seas … Who may ascend into the mountain of the Lord, and who may stand in His holy place? He who has clean hands and a pure heart.” They say it because when the night spreads its wings over the world, all the people of the world taste the taste of death and their souls come out to rise up, those angels stand and say about the souls, “Who may ascend into the mountain of the Lord?” The mountain of the Lord is the Temple Mount. “His holy place” is the section of Israel.

As there is in the Temple above, Malchut, there is in the Temple below. Everything there is in the Temple below, the Temple Mount, the section of Israel, and the holy of holies, extends from the forms that exist in the Temple above. When they look below, they know what there is above—that there too is the Temple Mount, the section of Israel, and the holy of holies, which are called “The mountain of the Lord,” “His holy place,” and “holy of holies.”

17) Because in each and every firmament are several appointees and several officers, when the souls come out and wish to go up, if they are not rewarded, they are repelled and walk and roam the world. Then several regiments of spirits take them and inform them false words, or sometimes true words of what is to come in the near future.

18) The souls of the righteous walk and roam above, and doors open to them. They rise up to a place that is called “the mountain of the Lord,” which is as the Temple Mount below, and from there they rise to a place called “His holy place.” There, all the souls appear before their Master, such as a place below, which is called “the section of Israel,” where Israel appear before the Creator. When the souls stand there, the joy of their Lord is to establish in them the place of the holy of holies, where all their works and merits are inscribed.

19) The second camp was appointed to sing in the second four hours. They sing only two hours until midnight, and the Creator, the middle line, enters the Garden of Eden. This is so because a second camp of angels extends from the left line, as the second watch is the left line, and they should have sung until the beginning of the third four hours. However, since with respect to the existence of Malchut, the night divides into four parts, HG TM, with three hours in each, it follows that the Sefira Gevura ends at the point of midnight, the left line, and the Sefira Tifferet, the middle line, begins.

Therefore, the angels from the left line were compelled to stop their singing because the domination of the middle line already began in the night. Hence, they sing for only two hours until midnight, and they must stop their singing at the point of midnight because then the Creator, the middle line, enters the Garden of Eden, Malchut, and it is past the time of those of the left line to sing.

20) The angels of the second watch are after the ruin of the Temple, the mourners of Zion. They are the ones who weep over the ruin of the Temple. In the beginning of the middle four hours, the left line, to which the Sitra Achra primarily grips, start and say, “By the rivers of Babylon, there we sat, and also wept.” They are the ones who weep over the rivers of Babylon with Israel. This is the meaning of what is written, “And also wept.” The meaning of the word “also” is that we, too, wept, like the angels. How do we know that they wept there? Because it is written, “Behold, their brave men cry outside.” What is “outside”? It is Babel, since all the angels accompanied Divinity through Babel, and wept there with Israel. This is why they started, “By the rivers of Babylon,” and concluded, “Remember, O Lord, against the sons of Edom.”

21) Then the Creator awakens in His degrees, strikes the firmaments, 12,000 worlds shake, and He roars and weeps. It is written, “The Lord will roar from on high, and utter His voice from His holy habitation. He will roar mightily against His fold.” He remembers that Israel are in exile and brings down two tears into the great sea. At that time a flame awakens in the north side, and a single wind on the north side mates with that flame, and the flame walks and roams the world. At that time the night is halved and the flame walks and strikes the wings of the rooster, and he calls. Then the Creator enters the Garden of Eden.

The three watches of the night are three lines of Malchut. From the second watch, the left line, Dinim extend until the middle line arrives and unites the left with the right line, when Hochma on the left dresses in the Hassadim on the right, and she illuminates in wholeness. The left line does not yield to unite with the right until the middle line raises the Masach de Hirik in the beginning, from the perspective of Malchut de Midat ha Din [of the quality of judgment], who is called Man’ula [lock], and subsequently from Malchut that is mitigated in Bina, who is called Miftacha [key].

At that time the Creator, middle line, awakens in His degrees due to the Dinim of the left line, and strikes the firmaments, meaning mates in the Masach de Hirik. And the 12,000 worlds that extend from the illumination of Hochma on the left shake because of the Masach that diminishes them into VAK. They are of the number 12 because each line consists of all 12 Behinot of Malchut.

He roars and weeps because due to the Masach that diminishes into VAK, Katnut, it is considered that He is roaring and weeping, since the Katnut is called “weeping,” in regard to the letters next to the name EKYEH [Aleph–Hey–Yod–Hey], which is the name Bochu [Bet–Vav–Chaf–Vav]. He remembers that Israel are suffering in the exile due to the Dinim of the left line, and lowers two teardrops into the great sea, Malchut. The two teardrops are the two Behinot of Malchut, Miftacha and Man’ula, included in the Masach de Hirik. And because the Hochma is called Eynaim, the diminution of Hochma is regarded as tears.

However, to extend Mochin de VAK de Hochma, the Dinim de Man’ula must be concealed and the Zivug of the middle line must be only on Masach de Miftacha. Then a flame awakens in the north side—the Dinim on the Masach de Hirik—which are called “a flame.” The north side is the left line. It cannot awaken there, but only the Masach de Miftacha, the Masach de Malchut that rose to Bina. Due to the return of that Malchut to her place the left line came out, and now the ascent of Malchut to Bina, the Masach de Miftacha, has reawakened there through the middle line.

And a single spirit on the north, the middle line, which is included in the north, mates with the flame, the Masach de Miftacha. Then Mochin de VAK de Hochma are extended over it once more, and the Masach de Miftacha, which is called “a flame on the north side,” spreads in the world, and Man’ula is hidden and concealed. At that time the night is halved, for then begins the domination of Tifferet, the middle line, and the night is halved. This is so because the first half of the night is two lines, HG, and the second half of the night is TM. The flame, the Masach de Miftacha, strikes the wings of the rooster, who is Angel Gabriel, who calls. This is the clarion that calls to awaken people from their sleep.

Due to the Dinim of the left, sleep is extended to people. This is the departure of the Mochin. And through the flame that the middle line evokes in the left line, the left unites with the right, the Mochin de VAK de Hochma, Rachamim, awaken, and the sleep ceases from the righteous. This is what the rooster below implies—that at midnight, the flame arrives, the awakening to strike its two wings against each other, indicating the unification of right and left. He calls, indicating the clarion above, who arrests the sleep of the righteous, and the rooster below also slightly awakens the people from their sleep with his call. At that time the Creator, the middle line, enters the Garden of Eden, Malchut, for then begins the domination of Tifferet, the middle line.

22) The Creator has no contentment until He enters the Garden of Eden to play with the souls of the righteous. The mark of this unification is what Ester, Malchut, said to the King, ZA, “For we are sold, I and my people, to be destroyed, to be slain, and to perish.” This is the domination of the Dinim of the left line. “And the king Ahasuerus said … ‘Who is he?’ … And Ester said … ‘This wicked Haman,’” the Klipa that extends from the left line. Then the Zivug on Masach de Hirik de Miftacha was made, and then it is written, “And the king arose in his wrath from the banquet of wine and went into the palace garden.” “Arose” means extension of Mochin, as it is written, “She rises while it is still night.” From the banquet of wine” is Mochin de VAK de Hochma. “In his wrath” means affected by the manifold Dinim extending from the left line. “Into the palace garden” means into the Garden of Eden.

23) When the Creator enters the Garden of Eden, all the trees of the garden and all those souls of the righteous start and say, “Lift up your heads, O gates … that the King of glory may come in. Who is the King of glory? The Lord strong and mighty.” When the souls of the righteous that are on the earth return to their bodies, all those angels strengthen them and say, “Behold, bless the Lord, all servants of the Lord.” The third camp says this verse in the last four hours, the middle line.

24) The third camp sings until the morning light shines, and then all those stars and signs, and all those high angels that govern in the day—who extend from ZA—praise their Lord. They all praise their Lord and sing, as it is written, “When the morning stars sing together and all the sons of God cheer,” meaning all the angels. At night, only the angels sing, those who extend from Malchut. But in the day, the angels that extend from ZA also sing.

25) When the sun comes out, in the daytime, Israel sing below, and the sun above. When the sun journeys in his wheels, a pleasant voice begins and sings, as it is written, “Thank the Lord, call out His name; make known His deeds among the peoples. Sing to Him, chant to Him.” Israel praise the Creator in the day. If the people of the world were not hard-hearted and blind, they would not be able to face the pleasant sound of the wheel of the sun as it journeys and praises the Creator.

(înapoi la pagina ZOHAR CUPRINS / VAYAKHEL – click)

(înapoi la pagina ZOHAR CUPRINS / VAYAKHEL – click)

1) It is written about Amalek, “I remember that which Amalek did to Israel, how he set himself against him in the way, when he came up out of Egypt.” What is the reason that all the wars that the nations had with Israel were not as hard for the Creator as this war, which Amalek had with them? Indeed, the war of Amalek was on all the sides, above and below, since at that time the evil serpent greatly strengthened above and below in this world.

2) As the evil serpent lurks on the crossroads, Amalek was also an evil serpent for Israel, lurking for them on a crossroads, as it is written, “How he set himself against him in the way, when he came up out of Egypt.” He was lurking above, too, to defile the Temple, Malchut, and lurking below to defile Israel, as it is written, “Remember what Amalek did to you on the way as you came out of Egypt; how he met you on the way.”

3) This is why it is written about Balaam, “And God met Balaam.” Vayikar [“met”] implies Tuma’a [impurity], from the words Mikreh Laila [nocturnal ejaculation]. But is God not sanctity? Rather, the Creator brought him the place of Tuma’a to be defiled in it, in that degree to which he clung, to be defiled in it, while Balaam contemplated rising up to Kedusha [sanctity] through those offerings that he sacrificed. Promptly, the Creator brought him a place of Tuma’a. He told him, “The Tuma’a is for you, as befits you.” This is why it is written, “And God met Balaam.”

4) Likewise, It is written, “He met you on the way.” It means that He brought you that evil serpent above to defile you on all the sides. And were Moses not strengthened above and Joshua below, Israel would not prevail over it. This is why the Creator bore that hatred for all generations, since he contemplated uprooting the covenant from its place. This is why it is written, “I remember,” meaning remembrance, which is Malchut, since there the token of the holy covenant is implied.

5) It is written, “And Saul said to the Kenites, ‘Go, depart, go down from among the Amalekites.” The Kenites is Jethro. But who let the sons of Jethro dwell in Amalek? Were they not in Jericho? It is written, “And the children of the Kenite, Moses’ father-in-law, went up from the city of palm-trees with the sons of Judah into the Judah desert.” When they went up from there, they were in the territory of Amalek until that time when King Saul came, as it is written, “So the Kenites departed from Amalek.”

6) It is so because when there are wicked, those pious and righteous among them are caught in their iniquity. This is why Saul removed the Kenites from Amalek. Similarly, were it not for the mixed multitude that joined Israel, Israel would not be punished for the sin with the golden calf.

7) It is written, “And they will take a donation for Me from every man whose heart moves him.” This includes everyone, even the mixed multitude, since the Creator wished to perform the work of the tabernacle on all the sides, in Moach and in Klipa. And because there was the mixed multitude among them, it is written, “From every man whose heart moves him,” including them in Israel, who are the Moach [brain], and all came to partake in the tabernacle.

8) Afterwards, each kind went to its kind and the mixed multitude came, they made the calf, and all those who were dead from Israel went after them. They caused Israel death and killing. The Creator said, “Henceforth, the work of the tabernacle will be only from the side of Israel.” Promptly, it is written, “And Moses assembled all the congregation of the children of Israel.” And afterwards it is written, “Take from among you a donation to the Lord.” “From among you,” and not as it is written before, “From every man whose heart moves him.” “And Moses assembled.” From which place did he assemble them? Because the mixed multitude were among them, Moses had to assemble them, to unify them from among them.

9) “Assemble the people, the men and the women and the little ones.” As it is the whole of Israel afterwards, so here it is the whole of Israel. And who are those? 600,000.

10) When Moses came down from Mount Sinai, it is written, “And Joshua heard the sound of the people as they shouted. He said to Moses, ‘There is a sound of war in the camp.’” Did Joshua hear and Moses did not hear? Until now, Joshua did not know and Moses knew. This is why it is written, “And Joshua heard.” Raoh [As they shouted] is written with the letter Hey because that sound was in the Sitra Achra, who is called Raah [evil/bad], and Joshua, who was the face of the moon, Malchut, looked in the sound, which was from the side of the evil. It is promptly written, “He said to Moses, ‘There is a sound of war in the camp.’”

11) The first two stone tablets that were heavy on Moses’ hands fell and broke because the letters departed from the stone tablets and the stones remained with the spirit of the letters, and hence grew heavy.

12) A voice awakens in the four directions of the world during the four seasons of the year, HG TM. The time of Nissan is south and Hesed. The time of Tishrey is north and Gevura. The time of Tamuz is east and Tifferet, and the time of Tevet is west and Malchut. Also, each is comprised of all.

In that sound, the awakening of the Sitra Achra awakens, and that awakening of the Sitra Achra enters between the sounds, between the sound of Tifferet and the sound of Malchut. The darkness of the light is in the voice below, Malchut, and because the light of the voice above, from Tifferet, does not reach the voice below, Malchut, the awakening of the Sitra Achra comes first, and the serpent—who seduced the woman, Eve—enters between Tifferet and Malchut and takes light. That voice of the Sitra Achra is a sound of war, the sound of evil. This is “As they shouted,” as it is written, “And Joshua heard the sound of the people as they shouted.”

13) This is why Joshua heard and not Moses, since this evil took the light of the moon, Malchut, to which Joshua was clinging, while Moses, who clung to the sun, ZA, did not hear. And the light of the whole of Israel darkened because of that evil that clung to them. When the Creator pardoned their iniquity, it is written, “And Moses assembled all the congregation of the sons of Israel, and said to them: ‘These are the things that the Lord has commanded you to do,’” for that mixed multitude has departed from them.

(înapoi la pagina ZOHAR CUPRINS / VAYAKHEL – click)

(înapoi la pagina ZOHAR CUPRINS / KI TISA – click)

112) It is written, “And the children of Israel stripped themselves of their ornaments from mount Horeb onward.” This means that they caused death to themselves from that night onwards, and that the evil serpent—which they had already removed from themselves in the beginning—controlled them. Israel deserve it. But Joshua did not sin with the calf. Hence, was that higher armor removed from him, that jewel he had received with them on Mount Sinai?

113) If you say that the jewel was not removed from him, then why did he die like the rest of the people? After all, by merit of the jewel they had obtained liberation from the angel of death. And if you say that the jewel was removed from him, why was it removed? After all, he did not sin, for he was with Moses when Israel sinned. And if you say that he did not receive that crown, meaning the jewel, which Israel received on Mount Sinai, then why?

114) “For the Lord is righteous, He loves righteousness; the upright will behold His face.” “For the Lord is righteous,” and His name is “Righteous.” For this reason, “He loves righteousness,” meaning Malchut, whose name is “Righteousness.” “Upright” means just and right, and “Will behold His face” refers to all the people in the world who will correct their ways to go by the proper, just way.

115) When the Creator sentences the world, He sentences it by the majority. When Adam sinned with the tree from which he ate, he caused the tree, Malchut, to have death in it for the whole world. Also, he caused the flaw of separating a woman from her husband, Malchut from ZA. This sin stood in the moon, Malchut, until the children of Israel stood at Mount Sinai. When Israel stood at Mount Sinai, that flaw of the moon had been removed, the flaw of the separation and death by the tree of knowledge, and she was about to shine forever, ceaselessly. But when Israel sinned with the calf, the moon was flawed once more, as in the beginning, the evil serpent ruled and gripped her, drew her to it, and she was flawed.

116) And when Moses knew that Israel sinned and the holy jewels were removed from them, he certainly knew that the serpent had gripped the moon and drew her to it, and she was flawed. When the serpent wishes to suck from Malchut, the light departs her so it will not have what to suck. This is why he took her outside the camp. And because she is about to be flawed, even though Joshua kept the crown of his jewel, since there is a flaw in Malchut and she reverted to the flaw that was in her in Adam’s sin, hence, a person cannot exist.

The exception is Moses, who governed Malchut, for he was the husband of the mistress. And his death was on another side, by the word of the Lord. Hence, Malchut did not have permission to always sustain Joshua, so he, or any other person, would not die. This is why he called her, “the tent of meeting [also time],” for there was a set time of life to the whole world in her.

117) There is right above and below; there is left above and below. The right above is in the upper holiness; the right below—in the Sitra Achra. The left above is in the upper holiness, to evoke love, so the moon, Malchut, would connect to a holy place, above, in ZA, so it would shine.

118) There is left below, which separates the upper love and separates the Malchut from shining through the sun, and from approaching it. This is the side of the evil serpent. It is so because when this left from below awakens, it pulls the moon to itself and separates her from above, from ZA. Then her light darkens and she clings to the serpent. At that time, she draws death down to all those who clung to the serpent and became removed from the tree of life. This is why he caused death to the whole world with the sin of the tree of knowledge. This is also the meaning of the Temple, Malchut, being defiled until the time when the moon is corrected and shines once more. This is why she is called “the tent of meeting [occasion].”

119) This is why Joshua did not die except by the counsel of that serpent, who approached and blemished the tabernacle, Malchut, as before. This is the meaning of the words, “Joshua, the son of Nun, a youth.” Even though he is a youth below—Matatron is called “a youth,” receiving light from Malchut—he will not move from within the tent, for he is similar to the tent, Malchut. And as the tent was flawed, Joshua was flawed, even though he had the holy jewel from Mount Sinai. This is so because since the moon was flawed, it is certain that he was not the only one to be saved from her, from that actual flaw.

120) Happy are the righteous who know the secrets of Torah and cling to the Torah, and keep the verse, “But you shall meditate on it day and night.” By her merit, they will be rewarded with the life of the next world, as it is written, “For this is your life and the length of your days.”

(înapoi la pagina ZOHAR CUPRINS / KI TISA – click)