Autor: arhiprofesor

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50) There is no father so merciful to His children as the Creator, as it is written, “That not one thing has failed of all the good things.” Come and see His mercies. If it had said only, “That not one thing has failed of all the things,” it would include His bad things, too, and it would be better for the world to not have been created, for it would be intolerable. But since it said, “Of all the good things,” and left the bad behind, meaning that He left the bad things He said about Israel aside and they did not come true, this is where His mercies are seen. This is because He does not wish to do a bad thing.

51) And even though He frightened and lifted the strap, his mother came and held His right arm, and the strap remained in its place and did not come down, and the judgment was not done. This is so because they were of one mind, the one that frightened and the one that held His right arm.

52) How do we know that? It is from something that was revealed, as it is written, “Go down for your people have become corrupt,” meaning the Creator began to lift His strap. And Moses, who did not know the way of the mother, to hold Him by His right and to detain Him, kept silent. Since the Creator saw it, He to hinted him and knocked him and said, “Now let Me alone.” Moses immediately sensed and gripped the Creator’s arm, as it is written, “Remember Abraham.” This is the right arm, Hesed, and this is why He did not bring down the strap.

53) And should you say, “Where was Ima [mother], Malchut, who is used to holding the King’s strap? Why did she leave it in the hands of Moses?” He saw a sign on their faces, recognizing in them what they had come to ask Him. He said, “Come, holy sons. Come, the King’s beloved. Come, My beloved. Come, those who love each other.”

54) All those friends who do not love each other depart the world before their time. All the friends in Rashbi’s time had love of soul and love of spirit among them. This is why in his generation, the secrets of Torah were revealed. Rabbi Shimon would say, “All the friends who do not love each other cause themselves to stray from the right path.” Moreover, they put a blemish in the Torah, since there is love, brotherhood, and truth in the Torah. Abraham loved Isaac; Isaac loved Abraham; and they were embraced. And they were both gripped Jacob with love and brotherhood and were giving their spirits in one another. The friends should be like them and not blemish them, for if love is lacking in them they will blemish their value above, that is, Abraham, Isaac, and Jacob, which are HGT.

55) In the future, when we see Divinity face to face, all the faces will be supported, for they will be shining in that secret.

56) The sons of the sins that the people on the outside sinned—meaning the mixed multitude—in which the holy nation participated, sinned in Ima, the Malchut, as it is written, “Come, make us a god.” Surely a god, to make them another god instead of Malchut, who is called “God.” Instead of this glory of Israel, meaning Malchut, who was over them like a mother over the sons. “Thus they exchanged their glory for the likeness of an ox.” This is the glory of Israel, their mother, the Malchut, as it is written, “The glory is departed,” for they caused Divinity to be in exile with them. Hence, “They exchanged their glory for the form of an ox.

57) Here is the meaning of the form of an ox. Below, in the wine yeast, the evil yeast, one damager came out—a slanderer, the first damager in the form of a man—when he approached the holiness. Since he was removed from holiness and wished to descend, he had to dress in another clothing, to harm the world. He and his chariots descended, and the first clothing he took was the form of an ox, the shape of an ox. And the first of the four primordial damagers is an ox. And these four primordial damagers come to harm the world. And the rest of the primordial damagers besides the ox are all of the ox. This is why it is written, “Thus they exchanged their glory for the likeness of an ox that eats grass.”

The upper Mochin are called wine, as it is written, “Wine, which cheers God and man.” And these are the Mochin of the left, Bina that returned to being Hochma. And due to the judgment in the left, there is waste at their end, called “wine yeast.” And out of this waste emerges the first damager to the world. And as long as the yeast are in wine, when the damager is attached to the Mochin of holiness, called “wine,” it is in the form of man, in Malchut, which is the form of man, which contains and receives all three shapes—lion, ox, and eagle—which are HGT. And when it is separated from holiness and descends to being a damager, it receives the shape of an ox, which is left that is separated for itself and does not connect with the four faces. And from this the damager is made. This is the first of all the damagers in the world.

58) “For the likeness of an ox that eats grass.” But it has no share of the extract of the bread and the seven kinds of grain. Rather, it eats grass. And since they were flawed in Ima, Malchut, Ima was not there and it was unbecoming of her to be there. And since Aba, ZA, knew Ima’s Rachamim [mercy] and her way, He said to Moses, “My beloved son, the way to avoid punishment for Israel is always in two: raising the strap and holding it and stopping. And since Ima is not here, it is on you. This is what was not befitting to be shown, so that the son would not know about it, and would see the strap being set and would always fear. But both are in this scheme and are of one mind, meaning the one who raises the strap and the one who stops it are of one mind.

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

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

47) How much good the Creator does to Israel in each and every generation. It is written, “And I sent before you Moses, Aaron, and Miriam.” But there were several prophets after Moses; hence, it should have said, “And I sent before you Moses, Aaron, Eliezer, Pinehas, Joshua, Elijah, Elisha,” and the rest of the righteous and pious. But the Creator said, “My People, My children, why do you not remember all the good that I have done for you, sending you Moses, Aaron, and Miriam?”

48) This is like a flesh and blood king, who has a state, and he sends there people, rulers, and ministers, to manage the people and to observe them and their judgments. Who is it who must be tied and committed to their nourishments and the things that they consume? Is it not the state? Against their will they must look out for them so they will not lack anything and will give them respect.

49) I have sent Moses. He brought you manna to eat and lead you and your sons and your stock, and he spoke on your behalf and toiled for everything that you needed. I sent you Aaron, who brought palaces of clouds of glory to cover you as kings. He bathed you with dew of honor so your clothes and shoes would not rot. They gave you of theirs and you ate and drank and sat under their canopy of glory, and you gave nothing of your own. Moreover, they spoke for you and took your load on their necks, and you cursed and reviled them.

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

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

44) It is written about Elijah, “And came and sat down under a broom-tree.” He said, “Dear Lord, You sent a woman to Israel, whose name is Deborah, as It is written, ‘And she sat under the palm-tree of Deborah.’ This is the broom-tree under which Elijah sat, and she reformed them, as it is written, ‘Until I, Deborah, arose.’ And I came among them and declared before them, and I cannot make them repent.

45) While he was seated, the Creator appeared before him and told him, “What are you doing here, Elijah?” In the beginning, in Moses’ days, you were complaining and envious over the covenant. And when I saw that you were envious for Me over that covenant, I took it, with Moses’ consent, and gave it to you. And Moses said, ‘I give unto him My covenant of peace.’

Pinehas [Pinchas] is Elijah. And now that it is yours, it is unbecoming of you to complain about it. You should have put away your envy for Me, as in the beginning when the covenant was Mine and I gave it to another and did not complain about him.”

46) What is “here”? The holy covenant is the mouth of the Lord, of which it is said, “I give unto him My covenant of peace.” And the Creator told him, “Since you did not wish to leave your mouth, the mouth that is zealous for the covenant, let the mouth that I have given you, the covenant of peace, return to the place of the mouth from before, to the Creator. At that time, that gift He had given to Moses, the covenant of peace, passed away from him, as it is written, “and went in the strength of that meal… unto Horeb the mount of God,” to ask from there.

But does he ask from there? One asks from the Lord! But he asked for what he had in the beginning, from the one from whom he inherited this covenant on the mountain of the Lord, meaning Moses. Pinehas is Elijah. Certainly, they are on the same degree. Moses told him, “You cannot receive from me the covenant of peace. Instead, go to the circumcision of the children of Israel and earn the covenant from them, and they will give you.” And so he did.

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

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

37) But all that the Creator saw for Israel is at the end of days, meaning Malchut, and at this end of days, He will make miracles and vengeances for them, as it is written, “And it shall come to pass in the end of days, that the mountain of the Lord’s house shall be established as the top of the mountains, and shall be exalted above the hills.” “The top of the mountains” is Abraham Saba, Hesed, the great priest, Hesed that rose to Hochma, which is the head of all because Hesed is the Rosh [head] of the ZAT. And since it is the Rosh, the cup of blessing, Malchut, will be established at the head of the mountains. This is Abraham Saba, the first of the rest of the mountains. This is so because HGT are called “mountains,” and Hesed is their first, since a cup of blessing, Malchut, needs to be corrected in the right, Hesed.

38) A cup of blessing should be lifted off the table by a certain measure called “the little finger,” to bless the Creator. This is, “And shall be exalted above the hills.” The hills are Bina, and “The virgins, her companions who follow her” is the measure of the little finger. Hence, he certainly carried a cup of blessing from the hills. And this is why the good that the firstborn son, Israel, will have is at the end of days. And in Aramaic, the little finger means handbreadth.

The degrees of Malchut, since the time she was in Mochin de Achoraim [posterior Mochin], are called “The virgins, her companions who follow her,” since “follow her” implies posterior. The Achoraim of the Malchut is judgments; hence they are called “the little finger,” from the word “stranger” [in Hebrew the words have the same root]. This is so because in “The virgins, her companions who follow her” is the little finger, meaning judgments. And she, who already climbed to the head of the mountains, Hesed, is full of softness, and she is called “a cup of blessing.” And the cup of blessing should be raised by the measure of the little finger over the table, which implies that there is no strangeness in her, as she had had while in the state of Achoraim.

39) At the head of the mountains, right, Abraham Saba is the Rosh of HGT. And “Shall be exalted above the hills” means from the measure of hills, which are her companions. “And all nations shall flow unto it” means even women and children. And one who serves the table, even if he does not eat, should hear the blessings and answer, Amen, so that one will not say, “But I did not eat because I did not join the summoning, I did not hear and I will not say, Amen.” This is why it is said “And all nations shall flow unto it,” for all are obliged by it.

40) “And all nations shall flow unto it.” Even though women and children are exempted from the Mitzvot [commandments], everyone is beholden to a cup of blessing, as long as they know to whom they are blessing. This is the meaning of, “All nations shall flow unto it.”

41) If the end of days is a real cup of blessing, meaning Malchut, then what is the “Mountain of the Lord’s house”? “And it shall come to pass in the end of days, that the mountain of the Lord’s house shall be established as the top of the mountains.” The end of days is Malchut and the mountains of the Lord’s house is Malchut. The end of days is the whole tree, the whole of Malchut from head to toe, the tree of good and knowledge. If he is rewarded, good; if not rewarded, bad. The mountain of the Lord’s house is the good of Malchut without the bad. The mountain of the Lord’s house is where the Sitra Achra has no part because the mountain of the Lord’s house is sorted out from the tree, which is the end of days. This is the cup of blessing at the top of the mountains.

42) Happy is the way we have been rewarded. This holy thing was illuminated by the Holy Light. Happy is a generation that sustains the world and that the pillars of the world are among them.

43) This is what the Creator showed Moses, since although Israel sin before Him each and every generation, He does not wish for anyone to slander them. For this reason, He blessed them with several blessings so they will repent, and to bring them back to their Father in heaven. And he did not move from there until the Creator forgave their sins and they were purified before Him.

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

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

21) We see, and so can the strong ones in the world, meaning the nations, that the exile is continuing and the Son of David has not come. So it is, but what makes Israel suffer this exile? It is all the promises that the Creator had promised them. They enter synagogues and seminaries and see all the comforts in the holy books, and in their hearts they are happy to suffer all that comes upon them. Had it not been for that, they would not have been able to withstand.

22) Everything depends on repentance. But they cannot all awaken to repentance together because it is written, “So it shall be when all of these things have come upon you.” It is also written, “and you call them to mind in all nations where the Lord your God has banished you.” Also, it is written, “And you shall return to the Lord your God.” And then, if the One who banished you will be at the end of the sky, from there will He gather you. And before all these things come true, they cannot be awakened by them for repentance.

23) O how You have sealed all the trails and paths from the children of the exile, and have left no possibility for them to speak, for they did not delve in redemption every single generation, did not suffer the exile, did not seek reward, departed the rules of Torah, and mingled with the rest of the nations.

24) “As the pregnant woman approaches the time to give birth, she writhes and cries out in her birth pangs,” since it is the nature of a pregnant woman to wait nine whole months. But there are quite a few in the world who go through only one or two days of the ninth month, while all the pains and pangs of the pregnant woman are on the ninth. Hence, even if she only went through one day of the ninth month, it is considered as though the whole of the ninth month had passed for her. So are Israel: since they tasted the taste of exile, if they repent, it is considered for them as though they had experienced all the troubles that are written in the Torah, especially that they had experienced several pangs since the beginning of the exile.

25) But it is written, “In thy distress, when all these things are come upon thee, in the end of days.” How has the Creator pitied Israel with this thing? It is like a king who had an only son whom he loved dearly. And for his love, he gave him to his mother, the queen, to rear him and to teach him the right ways. Once, the son sinned before his father, and his father came and struck him, and then forgave his sin. He sinned against his father once again. His father was angry with him and expelled him from his house. Thus, the son departed the house.

26) And instead of going in the right way and being worthy and pure so his father would hear and want him, what did he do? He said, “Now that I have departed my father’s palace, from here on I will do as I wish.” What did he do? He bonded with whores and was defiled by filth of soiling with them, and he was only with them when they bonded. His mother, the queen, visited that son every day and knew that her son had bonded with whores, and that his only bonding was with them. She began to cry and to grow bitter with her son.

27) One day, the king came over to her and saw her crying. She said, “How can I not cry when our son is out of the palace? And not only is he not sitting in the king’s palace, he is sitting in a whorehouse.” The king said, “For you, I will bring him back, and you will be the guarantor that he will not sin.” She said, “I will certainly be his guarantor.”

28) The king said, “Since this is so, he need not be brought back openly, during the day, for it is shameful for us to follow him to the whorehouse. Had it not been so, that he defiled himself so and desecrated my honor, I and all my armies would follow him with many treasures, trumpeters marching before him, and weapons to his right and to his left, until all the people in the world would be shaken and all would know that he is the king’s son. Now, since he has defiled himself and desecrated my honor, he will return in secret, so he is not recognized.” The son returned to the king, who then gave him to his mother.

29) In time, he sinned as before. The king expelled him and his mother from his palace. He said, “You will both go, and both will suffer exile and affliction. And since you will suffer together, I know that my son will properly repent.”

30) Such are Israel. They are the sons of the Holy King. He brought them down to Egypt. And you might say that at that time, they had not sinned and He did not bring them down because of a sin but because of the sentence He had sentenced between the pieces, which merited coming true. Indeed, the Creator considered two things: Abraham’s words, “How will I know that I will inherit it?” which was the reason for the exile in Egypt, and that before they departed Egypt they were not a nation and were not worthy of being a proper nation.

31) “As a lily among thorns, so is my love among the daughters.” The Creator wished to make Israel similar to what is above, so there would be one lily in the earth that is like the lily above, Malchut. And the fragrant lily, better than all the lilies in the world is only one who has grown among the thorns. This one smells as it should. Hence, He sowed seventy pairs, which are seventy souls, and brought them among the thorns, the Egyptians. And as soon as these thorns came, those pairs out there grew branches and leaves and dominated the world. Then the lily blossomed among them.

32) Since the Creator wished to take out the lily from among them, the thorns dried out and were thrown away and were corrupted until they were regarded as nothing. When He went to collect the lily, to bring out his firstborn son, the King went within several armies, ministers, and rulers with waved banners. He took out his firstborn son with several mighty ones and brought him to His palace to sit in the King’s house, as it should be.

33) Since he sinned against his father, He reproached him and struck him, as it is written, “And the anger of the Lord was kindled against Israel, and He delivered them into the hands of spoilers.” He sinned as before and rebelled against his father. He took him out of His house. What did Israel do? They saw that they were scattered in Babel, they mingled with the nations, took foreign women, and begot sons from them. This is why the holy mother, Malchut, was their guardian and pleaded with the King, ZA, in their favor.

34) And for having done so, the Creator said, “He is a shame to Me; let My son come by himself. Since he desecrated My honor, he is not worthy of My going there to bring him out and to make miracles and wonders for him as previously in Egypt.” They returned without the help that befitted them, without wonders and miracles, but were all rejected, all tired and poor, and they returned to the King’s palace in shame. And the holy mother, Malchut, was their guarantor.

35) They sinned as before. The Creator expelled his son as before, and his mother with him. He said, “Henceforth, the mother and son will suffer some afflictions together, as it is written, “And for your transgressions was your mother put away.” It is also written, “In thy distress, when all these things are come upon thee, in the end of days.” “The end of days” is the holy mother, Malchut, which is the end of the ten Sefirot, with whom they have suffered all that they suffered in the exile.

36) And if they repent, even one evil or one affliction that they suffered will be regarded by them as though they suffered all the troubles of the exile. And if not, if they do not repent, they will have to wait until the end comes and all its generations, as it is written, “Permanently to its purchaser throughout his generations,” until the end of all the generations that precede the end. And still, this thing depends on repentance, which is why the exile continues.

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

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

16) “All those who are angered at you will be shamed and dishonored.” The Creator is destined to do unto Israel all that good, which He had said through the prophets of truth, and for which Israel greatly suffered in the exile. Had it not been for all that good that they await and see, which is written in the Torah, they would have been unable to tolerate and stand the exile.

17) But they go to seminaries and open books, and they see all this good that they hope for. And they see that it is written in the Torah that the Creator promised them, and they are comforted in exile. And the rest of the peoples curse and revile them. And they said, “Where is your God? Where is the good that you say you are destined to have, and that all the peoples in the world will be shamed by you?”

18) This is the meaning of the words, “Hear the word of the Lord, you that tremble at His word: your brothers that hate you.” “You that tremble at His word” are those who have suffered much evil, several evil rumors; they heard and they feared for them, as it is written, “We have heard a voice of trembling, of fear, and not of peace.” Those are always afraid of His word when there is judgment.

19) “Your brothers that hate you” are your brothers, the sons of Esau. “That cast you out,” as it is written, “Depart you! unclean! men cried unto them,” for there is no other nation that scorns in the face of Israel and spits in their faces like the sons of Edom. They say about Israel that they are all as impure as menstruation. This is, “That cast you out.” “For My name’s sake, have said: ‘Let the Lord be glorified,’” for they say, “We are the sons of the living God, and in us is His name glorified. We rule the world because of He who is called ‘Great,’ as it is written, ‘Esau, his elder son.’ And this name, ‘Great,’ is what the Creator is called, as it is written, ‘Great is the Lord, and highly to be praised.’ We are the children of the great, and he is great. Certainly, it is said about us, ‘For My name’s sake, have said: ‘Let the Lord be glorified’’”

20) And they say unto Israel, “But you are the smallest, as it is written, ‘Jacob her younger [also ‘small’ in Hebrew] son.’ Where is your God? Where is the good, that all the peoples in the world will be shamed by your joy? May it be that we will see your joy, as you say, and they will be shamed.” It should have said, “You will be shamed.” But it is as one whose curse depends on others, for they said that then Israel will be shamed and disgraced. Except they said, “But they shall be ashamed,” as one whose curse depends on others. And this is why the spirit of holiness would say this word in this way, that they will truly be shamed. It is said about that, “All those who are angered at you will be shamed and dishonored.” “All those who are angered at you,” who huffed with anger at you in this exile, for in the future, they will be shamed and dishonored by all the good that they will see in Israel.

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

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

10) “Truthful lips will be established forever, but a lying tongue is only for a moment.” If all the people in the world worshipped lies, they would be annulled. But this light and radiance that shines from the sun is certainly true. Also, the stars in the sky are true. And if they say and call upon those gods for their mind is deficient and foolish, it is not a reason for the Creator to obliterate His deeds from the world. Even in the future, the stars and lights will not be blotted out from the world, but those who worship them will be blotted out.

11) “Truthful lips will be established forever.” Those are Israel, who are the truthful lips, who say, “The Lord our God, the Lord is one.” And all is true and they conclude with reading of the “Shema [Hear]… the Lord is your God, truth.” This is “Truthful lips will be established forever.”

12) How long will they persist in the world, until the future comes and I have rest from their hard labor? It is written of Israel, who are the truthful lips, “The people which I formed for Myself, that they might tell of My praise.”

13) Once, a bishop encountered Rabbi Eliezer. He told him, “Do you know the Torah of the Jews?” And he replied, “I do.” He told him, “Do you not say that your faith and your law are true, and that our faith and our laws are false? It is written, ‘Truthful lips will be established forever, but a lying tongue is only for a moment.’ We have always had kingship, and it has never parted with us, generation after generation. Thus, it will certainly be built forever. You, however, had kingship for a short time, and it immediately parted with you. Thus, the verse, ‘A lying tongue is only for a moment’ comes true in you.”

14) He told him, “I see that you were wise in the Torah, damned be the spirit of that man. Had the writing said, ‘You have established forever,’ it would have been as you said. But it does not say this, but ‘Will be established forever,’ which means that the truthful lip will be established in the future. This is not so now, for now the untruthful lip stands and the truthful lip lies in the dust. When truth stands up and rises out of the earth, then ‘Truthful lips will be established forever.’”

15) The bishop told him, “Right you are, and happy is the nation of the Torah, for they have inherited the truth.” After some days, we heard that he had converted. They went, came to a field, and prayed their prayer. After they prayed their prayer they said, “Henceforth, we will bond with Divinity and go and engage in Torah.”

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

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

7) When the face of the east shines, all the sons of the east, of the mountains of light, bow before the light that shines instead of the sun, before it emerges over the face of the earth, and worship it. This is so because how many worship the sun after the sun comes out? They are those who worship this light of the illumination of the dawn, who call this light, “The God of the illuminating jewel.” And they swear by the God of the illuminating jewel.

8) And should you say that this work is in vain, then since the ancient days, they knew wisdom when the sun was shining, before it came out over the face of the earth, at which time that appointee that was appointed over the sun comes out with holy letters of the Upper Name written on his head. And by the power of these letters, he opens all the windows of the heavens, strikes them, and passes. And that appointee enters that radiance, which shines around the sun before it comes out and he is there until the sun comes out and spreads through the world.

9) And that appointee is appointed over gold and red jewels, and they worship that form which is in the light of the sun, which is the appointee. Then, in points and in signs that they inherited from the first, from ancient days, they walk and know the points of the sun, to find the places of gold and jewels. But how much longer will there be these many labors in the world? After all, the lie has no pillars to support it for its existence.

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

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

4) Giving “Half a shekel after the shekel of the sanctuary.” Half a shekel is like half a hin, which is the Vav, the middle between the two Heys. A stone to weigh with is the Yod, and the “The shekel is twenty gerahs” is Yod. “The rich shall not give more” is the middle pillar, ZA, meaning not give more than the Yod. And we learn in The Book of Creation, only ten Sefirot, ten and not eleven. “And the poor shall not give less.” The poor is a righteous, Yesod. Will not give less than ten, as it is written in The Book of Creation, “Ten and not nine,” from the half shekel, which is the Yod.

“When you take the sum,” when you extend GAR to the children of Israel, “According to their number,” meaning in three points Holam, Shuruk, Hirik, “Then shall they give every man a ransom for his soul unto the Lord,” meaning they will abstain from extending GAR de [of] Hochma in the left. Instead, they will raise them to the Creator. “And there will be no plague among them.” But if they do extend GAR de Hochma, there will be plague among them due to the judgments of the left. “After the shekel of the sanctuary” is extension of Hochma, which is a complete degree. “The shekel is twenty gerahs” because in a complete degree, the ten Sefirot of the male light is dispensed from above downwards, and the ten Sefirot of the female light is dispensed from below upwards. Also, they are twenty Sefirot, and since they are considered left, they are called “twenty gerahs,” from the words, “I have been a Ger [stranger] in a strange land.” “Half a shekel” is ten Sefirot of male light. “An offering to the Lord” means it should be raised to the Lord and not extended, but only to extend half of the female light, which is from below upwards.

Half a shekel, half a hin, means half a measure. The Vav is the middle between the two Heys because the Vav is the middle line, called “scales,” which weigh the two lights, right and left, being the two Heys, so the left will not be greater than the right. This is why he diminishes the left, so it will not shine from above downwards but only from below upwards. And then it is equal with the right, which shines from above downwards. Thus, the Vav divides and makes half a shekel an offering to the Lord, which is the half that is from above downwards of the left.

A stone to weigh with is Yod, and twenty gerahs a shekel is Yod, since a full Yod indicates a complete degree, where the male light, Yod, and the female light—Vav and Dalet, which are ten in Gematria—make twenty together, twenty gerahs the shekel. And he says that the stone with which to weigh the offering to the Lord is Yod, the male light from above downwards. And they receive for themselves only the Yod of the female light, which shines from below upwards. “The rich shall not give more” is the middle pillar, which, from His essence, leans toward the right, to Hassadim, and does not need Hochma, hence its title, “rich.”

To not exceed ten means to not elevate any of the female light to being an offering to the Lord, and to raise only the Yod of the male light and nothing of the female light. In The Book of Creation, only ten Sefirot and not eleven. But if ZA were to exceed the half shekel, meaning raise some of the female light, it would thus be elevating eleven Sefirot, meaning more than ten.

“And the poor shall not give less,” this is righteous, for Yesod leans toward Hochma and needs it. Hence, in regards to that, it is considered poor. Will not fall short of ten means not leaving any of the ten Sefirot of the male light, that is, not rising to the Creator due to craving for abundance of Hochma, as it is written, “Ten and not nine.” This is so because if he fell short of ten Sefirot of the male light and did not raise her, it would not be elevating the whole ten, but only nine. But there must be ten and not nine.

6) The subsequent Mitzva [precept/commandment/good deed] is to sanctify the month, since the holy moon, Malchut, the bride, is sanctified according to the court house—Gevura de ZA. Malchut is built from the left side, Gevura, since the Levis are in Gevura de ZA. It is said about them, “And you shall sanctify the Levis.” Similarly, Malchut, which is from Gevura de ZA, needs sanctity, as well. And once the moon is seen and its light is relished, for she received Mochin, he blesses, “Blessed are You the Lord our God, king of the world, who created the heavens with His word, and all their hosts with the wind of His mouth.” Then she is sanctified and blessed in Tifferet, because she is Tifferet [glory] to those with a full stomach.

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

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

1) It is written, “The eyes of the Lord are toward the righteous, and His ears are toward their cry.”

2) There is no blessing above for something that is counted. And how are Israel counted? He took from them ransom for their souls, and they did not calculate until all the ransom was collected and reached the number. In the beginning, Israel is blessed when receiving the ransom. Afterwards, they count the ransom and bless Israel once more. It turns out that Israel were blessed in the beginning and in the end, and there was no plague in them.

3) Why is a plague appearing because of the count? It is because there is no blessing in what is counted. And since the blessing disappears, the Sitra Achra is on it and can harm, hence the reception of ransom and redemption, to elevate the count over him.

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