Autor: arhiprofesor

(înapoi la pagina ZOHAR CUPRINS / TEŢAVEH – click)

70) “A bird, too, has found a home, and the sparrow a nest for herself, where she may lay her young.” “The bird, too, has found a home” are the birds of the sky. Some of them build their nests outside, and some build their nests in people’s abodes. Such is the sparrow, which is a bird that builds its nest in the house of every person and is not afraid because everyone calls him Dror [sparrow], which translates as freedom. From the day it builds a nest and produces offspring, it dwells in the house for fifty days and then they part from one another. This is the bird called Dror, which means freedom, which implies to Bina. And Malchut is called “a bird.”

71) It is written, “And you shall hallow the fiftieth year, and proclaim liberty throughout the land.” The fiftieth year is Bina, from which liberty is emitted to all. And because liberty comes out of it, the Torah that comes out of Bina is called “freedom.” This is why it is written, “Harut [engraved] upon the tables.” Do not pronounce Harut, but Herut [freedom]. This is the Torah that is called “freedom.”

What this high day—meaning Bina—educes is called “freedom,” and it is freedom for all. Also, that day is superior freedom because there is inferior freedom and superior freedom, meaning upper Hey, which is Bina, and lower Hey, which is Malchut. The Shmita [Sabbatical Year], which is Malchut, and Yovel [Jubilee], is Bina. They are as one, meaning they clothe one another, and then the Bina is called “upper freedom” and Malchut, “lower freedom.”

(înapoi la pagina ZOHAR CUPRINS / TEŢAVEH – click)

(înapoi la pagina ZOHAR CUPRINS / TEŢAVEH – click)

62) “You shall keep the Feast of Unleavened Bread [Matzot].” This is the place, the Malchut, which is called “keep.” And for this reason, it is written, “You shall keep the Feast of Matzot; for seven days you are to eat Matzot, as I commanded you.” These seven days of the feast of Matzot are not as the seven days of Sukkot, since those of Sukkot are superior, HGT NHYM de Bina, which ZON rose and clothed. But those of the feast of Matzot are below, HGT NHYM of Malchut. Hence, in those of Sukkot we say a complete Hallel [series of psalms], and on those of the feast of Matzot we do not say a complete Hallel. And because they are seven days below, of Malchut, it is written, “Seven days you shall eat Matzot.” However, Matzot is written without the Vav [in Hebrew] to indicate that it is before the high days of the Vav, ZA, were on them.

63) This meaning of the feast of Matzot was sanctified, since on the first night of Passover, ZON were sanctified and received the Mochin of upper AVI, which rose and clothed them. Hence, why did Malchut come down from her place again? After all, sanctity is increased, not decreased. And also, why did AVI descend below these seven lower days?

64) It is written, “And make atonement for himself, and for his house.” This indicates that one who makes atonement should atone for himself first, and then for his house. Similarly, first Malchut began to be sanctified and come out in holiness on the first night of Passover, to atone for herself, and once she is sanctified, she needs to atone for her house and to sanctify them. This is why she came down—to sanctify her house. And she sanctifies them through Israel below. And when those are sanctified, they must raise her up because when the house of the queen, Malchut, is sanctified, it rises up to connect to the high days above.

It is known that there is no absence in spirituality. Any change of location does not mean that one has left and become absent in one place, and moved and came to the next place. Rather, there is addition of location here, since he remains entirely in the first place, as well as comes to the next place.

Accordingly, on the first night of Passover, when ZON rose to AVI and Nukva was established in Mochin de AVI, the Nukva remained in her place below, as well, and the seven Sefirot, HGT NHYM de Nukva that remained below in her place are called “the house of Nukva.” It is as though the Nukva rose and did not take her house with her. It turns out that the great correction that the Nukva received on the first night of Passover did not reach her home at all, for it remained below.

One who atones should atone for himself first, and then for his house. Hence, on the first night of Passover, Malchut began to be sanctified, as in “And make atonement for himself,” when she herself received the correction because of her ascent. And once she is sanctified, she needs to atone for her house, since her house—her seven Sefirot HGT NHYM that remained below and did not rise with her— has not received atonement yet, meaning Mochin de Ima, since the day of atonement is Ima. This is why she came down, to sanctify her house.

After the first night of Passover, Malchut descended from AVI to her place below, to sanctify her seven Sefirot that remained below. She sanctifies them through Israel below by Israel keeping the words, “You shall keep the Feast of Matzot; for seven days.” By that, her seven days—HGT NHYM that remained below, which are called, “her house”—are corrected, and since they were sanctified, she must be raised above. This is so because when the house of the queen, Malchut, is sanctified, it rises up, meaning that after these seven days received correction in their place, they need to raise the Malchut to AVI once again, and this is done by the Omer count.

65) This is what we calculate, counting the Omer count standing up because these days that we count are high days, the Sefirot de ZA, male. Also, each time a person enters these high days de ZA, whether in prayer or in praise, he should stand on his legs because the thighs and the body are used equally there, in ZA. And the thighs and the body should stand as a male who stands with his strength, not as a female, whose custom is to sit. Moreover, one should stand because of the praise of the upper world.

The male light, which shines from above downwards, is considered GAR. Hence, all his RTS, HBD HGT NHY, should be used in clothing the light. For this reason, man, too, should stand on his legs when in prayer or while praising ZA, who is a male, so his NHY, too, which are called “legs,” will be in use. However, the female light, which shines from below upwards, is considered VAK without GAR. For this reason, they need only Rosh and Toch—HBD, HGT de Kelim—to clothe the lights of Ruach Nefesh.

Thus, the legs, NHY, are vacant, without light, and completely inactive, as one who sits on a chair, when the legs are unused. Therefore, on Sabbaths or during prayer to Malchut, who is a female, the man should be seated, too, and not use his legs. This is so because there is an inverse relation between the lights and the Kelim, where the one that lacks NHY de Kelim, lacks GAR in the lights.

66) And because the Omer count is the male, due to the extending of the upper Sefirot de ZA, the women are exempted from this count and are not obliged to count, but only the males, to connect each one properly. Similarly, “All your males shall appear,” meaning the males must appear, not the women. And because the covenant is in male, not in female, and because above it is in a male, in ZA, women are not obliged.

67) On all seven days on those high days of ZA, one of the lower days—that of Malchut—receives holiness. And this lower day of Malchut is called “a week,” since it was sanctified by the seven upper days. Also, this is so on each and every seven of those fifty upper days, through the fiftieth day, excluding the last one. In other words, the fiftieth day is not among the correctors of the lower days. And when there are forty-nine upper days, below in Malchut there are her seven days that were sanctified.

This is so because each day is corrected through the seven upper days, where by HGT NHYM de Hesed de ZA, Hesed de Malchut is corrected. And through HGT NHYM de Gevura de ZA, Gevura de Malchut is corrected. Similarly, each one that is corrected in Malchut is called a week because it entered those seven high days. This is why it is written, “There shall be seven complete Sabbaths,” indicating the seven lower days, HGT NHYM de Malchut, each of which is called “a week.” And because they are females, since they are seven Sefirot of Malchut, it is said in female form [in Hebrew], “There shall be seven complete Sabbaths.”

68) And when the seven Sefirot de Malchut were sanctified in the forty-nine upper Sefirot and the house, the seven Sefirot de Malchut that did not receive corrections on the first night of Passover, was corrected for a woman to unite with her husband, for Malchut to bond with ZA, then it is called the Feast of Weeks [Shavuot]. It is named after those Nukvot [plural of Nukva], the seven Sefirot of Malchut, which are called “seven weeks,” that those high days are on them, meaning the forty-nine days of ZA that they were sanctified in. This is why it is written, “In your Feast of Weeks,” which means that they are yours. And it does not say, “In a Feast of Weeks,” since as the seven Sefirot de Malchut, called “weeks,” were sanctified, Israel below were sanctified along with them, since Israel below depend on the sanctity of Malchut, from whom they receive. This is why it says, “In your Feast of Weeks.”

69) Hence, when reaching forty-nine days, that upper day upon them, the fiftieth day, Bina, governs the forty-nine days, the forty-nine Sefirot de ZA, the whole of the Torah, where ZA is called “the Torah,” in which there are forty-nine faces. Then, through the awakening of the lower ones, that high day—the fiftieth day, Bina—produces the Torah, ZA, meaning his Mochin de GAR, the whole of the forty-nine faces that were corrected through the count of forty-nine days.

(înapoi la pagina ZOHAR CUPRINS / TEŢAVEH – click)

(înapoi la pagina ZOHAR CUPRINS / TEŢAVEH – click)

51) “Leave off the man whose breath is in his nostrils, for why should he be regarded?” What is, “Leave off”? Was the prophet cautioning to avoid the rest of the people, and that the rest of the people should avoid him, so people will never draw near to each other? However, “Leave off” was said in regards to one who comes to visit his friend to, greet him before he blesses the Creator.

52) It writes, “Leave off,” and it is written, “He who blesses his friend with a loud voice early in the morning, it will be considered a curse to him.” Even though he already blessed the Creator and does not need to be cautioned, “Leave off,” about that. But what is “Leave off the man whose breath is in his nostrils”? Here the Creator commanded man and cautioned him to keep himself from those people who diverted their ways from the good way to the bad way, and defile themselves with the impurity of the Sitra Achra.

53) This is so because when the Creator created man, He did it in the higher form and breathed into him a holy spirit that consists of three: Nefesh, Ruach, Neshama. The Neshama is above all of them, since she is a high force, to know and to keep the commandments of the Creator. And if he puts that holy Neshama in another work, this is what defiles it and he leaves the work of his Master.

This is so because these three forces are all one—Nefesh, Ruach, Neshama—participating together. They are one, as in the upper one, where Bina, ZA, and Malchut are one. Similarly, Nefesh, Ruach, and Neshama are one since they extend from them.

54) If you see a person with all the degrees, Nefesh, Ruach, and Neshama, and he still did not learn who he is, how does one know if he should be approached or avoided? Indeed, he will know him and recognize who he is in his anger. If he keeps the holy Neshama while he is angry, so as to avoid uprooting it from its place so no foreign god will come to be in its place, this is a worthy man. He is a slave to his Master; this is a whole man.

55) And if that man does not keep it and uproots this high holiness because he came into anger, and places the Sitra Achra in its stead, it is certain that he has rebelled against his Master and must not be approached and bonded with. This is, “O you who devour your soul in your anger,” who devours and uproots his soul [Neshama] because of his anger and instills a foreign god in himself. It is written about him, “Leave off the man whose breath is in his nostrils,” for he devours that holy Neshama and defiles it because of his anger, since he has fallen into anger and replaced his soul with his anger. “For why should he be regarded?” That man is considered a stage on which idolatry is performed.

56) One who joins a foreign god, who speaks with him, it is as though he joins actual idolatry, since idolatry, a real foreign god is within him. Moreover, he has uprooted the upper holiness from its place and instilled idolatry, a foreign god instead. It is written about it, “Turn not unto the idols.” Similarly, it is forbidden to look at the face of one who is angry.

57) But there is anger of sages?! Anger of sages is good for all sides. The Torah is fire and the Torah makes him boil, as it is written, “Is not My word as fire? Says the Lord.” The anger of sages is in words of Torah; the anger of sages is to give glory to the Torah; it is all for the work of God. It was said about it, “For the Lord your God is a devouring fire, a jealous God.”

58) Yet, if the anger is in other things and not in words of Torah, it is not the work of the Creator, since of all the sins that man commits, none are as actual idolatry as is anger. It is forbidden to come close to it. And if one is angry for a time but then repents? It is not so, since because he uprooted the holiness of his soul from him and from her place, and that foreign god has robbed that place, he strengthens in him and does not leave him. An exception is when one is completely purified from everything and uproots the foreign god from within him forever, and then tries to be sanctified and extend holiness upon himself. Then, may it be that he will be sanctified.

59) When one uproots the holiness of his soul and a foreign god is in its place, that one is called “impure.” That man is defiled and he defiles those who come near him, and that holiness is uprooted from him. And since it was uprooted from him once, as much as one may do, it will never again return to its place.

60) If this is so, how many are the impure who are purified? Another impurity is different, for one can only defile oneself on the outside. But the anger is different from everything, since he has defiled his whole body from within and from without—the soul and everything is defiled. But other impurities in the world defile only the body, from without. This is why it is written, “Leave off the man whose breath is in his nostrils,” for he has replaced the sanctity of his Master with his anger, and this is impurity that defiles everything. “For why should he be regarded?” In idol worship he is certainly regarded.

61) That anger is idolatry, Sitra Achra. One should be wary of it and part from it. This is why it is written, “You shall make for yourself no molten gods.” “Yourself” means so you will not harm yourself. Afterwards it is written, “You shall keep the Feast of Unleavened Bread.” “Keep” is the side of holiness, and one must keep it and avoid replacing it with the Sitra Achra. If he replaces it with the Sitra Achra, he is defiled and defiles all who draw near him.

(înapoi la pagina ZOHAR CUPRINS / TEŢAVEH – click)

(înapoi la pagina ZOHAR CUPRINS / TEŢAVEH – click)

45) In Job, it is written, “And his sons went and held a feast,” and it is written, “And when the days of their feasting were over,” and it is written, “And they sent and invited their three sisters to eat and to drink with them.” This is the main thing, that he should give to the Sitra Achra, then offer sacrifices. An offering is a male, not a female [in Hebrew]. It rises up in its entirety, and he did not make an offering that would include her properly, giving a part to the Sitra Achra, too.

46) Had he given a part to all, to the Sitra Achra, too, the slanderer would not be able to come afterwards. But why did the Creator harm him for not giving a part to the Sitra Achra? It is because he caused the light to be covered and concealed, since he did not make another offering with which to nourish the Sitra Achra, who has a part in the offerings. Instead, he offered only an offering that rises up and the Sitra Achra has no part in it. This is why it is written, “Thus did Job all the days,” not giving a part to the Sitra Achra. Had the Sitra Achra been fed a part, she would move away from the Temple and would depart from it, and the side of holiness would rise high above.

47) But he did not wish for the Sitra Achra to enjoy his offering and removed himself from her, meaning removed himself from the evil so as to not give her any part. For this reason, he always made an offering [female], since the Sitra Achra never enjoys a [female] offering. Thus, all that the Sitra Achra later took from Job, she took from her own. This is also why Job caused a covering of foreskin over the holy covenant, which was not removed from the holy covenant. And this is the reason why the Creator evoked that slanderer over him, as it is written, “Have you considered My servant Job?”

Job’s sons sinned in eating and drinking; they drank to intoxication, by which foreskin was drawn over the holy covenant, meaning the Sitra Achra blocked the lights imparted from Yesod to the world. This is the main thing for the Sitra Achra, and Job could have protested but he did not protest. Instead, he offered a [female] offering for them. Had he offered a sin-offering, by that he would have given a part to the Sitra Achra and would separate her from the holiness. But because he offered an offering that did not have a part for the Sitra Achra in it, she did not retire from the holiness.

By that, Job caused the foreskin to remain on the holy covenant because of his sons’ sins, because he did not protest against them and did not correct them through an offering. Thus, Job caused a covering of foreskin over the holy covenant, for the foreskin was not removed through a burnt-offering.

48) When the Creator wished to unite with Israel in Egypt, the time was not right because the foreskin, the Sitra Achra, was covering the light until the slanderer came and took what was his from Job. Then the Creator commanded to eat the Passover in haste while the Sitra Achra was preoccupied with Job, and He commanded to remove the foreskin from over them. Then the Creator united with Israel, and the Sitra Achra was separated from the holiness, was preoccupied with Job, and took what was his. And then, “It is the Lord’s Passover,” since thus far it was not Passover for the Lord. Happy are they who know and unite the unification of their Master properly.

There is disclosure of illumination of Hochma only during disclosure of punishments and Dinim [judgments], which are drawn over the wicked who extended Hochma from above downwards. If the disclosure of Dinim ceases, the illumination of Hochma ceases, to chase away the Sitra Achra at that time, who wishes to suck out and to extend the Hochma from above downwards.

When the Creator wished to disclose illumination of Hochma to them, to unite with them, the time was not right because the foreskin, the Sitra Achra, was covering the light. This was so because the foreskin, the Sitra Achra, was awaiting the disclosure of Hochma to extend from above downwards. Hence, the illumination of Hochma was concealed and covered. This is considered that the foreskin covers and blocks the upper light from appearing until such time when the slanderer takes what is his from Job, meaning until the time of disclosure of the punishments and the Dinim, when the wicked who extended the Hochma from above downwards suffer. The disclosure of these Dinim chase away the Sitra Achra and the Hochma can shine.

The Passover offering is disclosure of illumination of Hochma. Hence, the Creator commanded to eat the Passover in haste while the Sitra Achra was busy with Job, since the illumination of Hochma comes with eating the Passover. And the Creator commanded to eat it in haste so it will not be later than the time of disclosing the punishments by which the Sitra Achra punished Job, since then there was no fear of the sucking out of the Sitra Achra. Then it was indeed the Lord’s Passover, since there was confidence that the illumination of Hochma would not be diverted from above downwards and Passover would be brought to the possession of the Sitra Achra.

Until now, it was not the Lord’s Passover. In other words, if illumination of Hochma that comes with eating the Passover—not during disclosure of the punishments—had been revealed, the illumination would not be for the Creator, but for the Sitra Achra, since it would be extended from above downwards.

49) Afterwards, it is written, “You shall keep the Feast of Unleavened Bread.” This means that one who eats leavened bread on Passover, it is as though he commits idolatry.

50) When Israel came out of Egypt, they came out of the possession of the Sitra Achra, who is called “leaven,” “evil bread.” This is why idolatry is called “leavened bread.” The evil inclination is the idolatry, which is also called “sourdough.” Such is the evil inclination in man, like the leaven in the dough, entering man’s intestines slowly and multiplying in it until the whole body is mingled in it. This is idolatry. And this is why it is written, “There shall no strange god be in you.”

(înapoi la pagina ZOHAR CUPRINS / TEŢAVEH – click)

(înapoi la pagina ZOHAR CUPRINS / TEŢAVEH – click)

42) “And in the course of Yamim [Hebrew: days], Cain brought an offering to the Lord of the fruit of the ground.” “In the course of Yamim” is impurity, and not “In the course of Yamin [Aramaic: days],” which is holiness. The Creator said to Daniel, “But you, go your way till the end.” He told Him, “Which end? End of Yamim or end of Yamin?” He told him, “End of Yamin.”

43) This is what David feared, as it is written, “Lord, make me know my end,” whether to the end of Yamim or the end of Yamin? And here, about Cain, it is written, “And in the course of Yamim,” and not “End of Yamin.” This is why his offering was not accepted, for it was all from the Sitra Achra.

44) It is written, “And Abel, he too brought of the firstlings of his flock and of their fat.” “He too” shows that there was a part to the Sitra Achra in the offering of Abel, too, and there was a part to holiness in the offering of Cain. However, the whole of Abel’s offering and its essence was to the Creator, and he gave a part to the Sitra Achra, as it is written, “And of their fat,” meaning that the fat and the good was to the Creator. And Cain, he worked primarily to the end of Yamim, the Sitra Achra, and gave only a part to the Creator. This is why he and his offering were rejected.

(înapoi la pagina ZOHAR CUPRINS / TEŢAVEH – click)

(înapoi la pagina ZOHAR CUPRINS / TEŢAVEH – click)

38) Moses, the sun, was not using the moon, Malchut, until he was included in the letter Vav, in Aaron, and in the Levites—right and left—on all sides. It is written, “From among the children of Israel, to minister unto Me in the priest’s office.” “To minister unto Me” is with an excess Vav [in Hebrew], which means using the letter Vav, Tifferet, “Unto Me,” which is the letter Hey, Malchut. This means using and serving the Vav in the Hey so all will be one. Happy are Israel who went into the secrets of Torah and came out, and know the secrets of the ways of Torah, to walk in the path of truth.

39) It is written, “From among the children of Israel,” since everything is called “one” being one, as it should be, only from among the children of Israel. This is so because the children of Israel stand below to open ways, to illuminate paths, to light the candles, which are the upper Sefirot, and to bring everything from below upwards so all will be one. This is why it is written, “But you that cleave unto the Lord.”

40) “And you, bring … near you.” Everything is brought closer by those who know how to unite the unification and to serve his Master. This is so because when the offering is there as it should be, everything draws near together—the sides, right and left—and the illumination of the face of the Creator is in the world, in the Temple. Then the Sitra Achra surrenders and hides, and the side of holiness governs with light and joy. And when the offering is not present as it should be, or if the unification was not as it should be, the faces are sad and light is absent. Then the moon, Malchut, is hidden and the Sitra Achra governs the world, since there is none who knows how to unite the Holy Name properly.

41) The Creator did not test Job and did not have a test with him as the tests of the rest of the righteous. After all, it does not say about him, “And God tested Job,” as it is written about Abraham, “And God tested Abraham,” who sacrificed his only son with his own hands. He did not give and did not pass over anything to Job, and he was not told that He would give. Instead, he was given to the hands of the slanderer under the Din [judgment] of the Creator, who evoked the slanderer upon him, for which he did not ask. This is so because the slanderer always comes to awaken upon people, and here the Creator awakened the slanderer on him, as it is written, “Have you considered My servant Job?”

(înapoi la pagina ZOHAR CUPRINS / TEŢAVEH – click)

(înapoi la pagina ZOHAR CUPRINS / TEŢAVEH – click)

8) The first matter is Yod de [of] HaVaYaH. This is the first point, meaning Hochma, which stands on nine pillars that support it. Also, they stand toward the four directions of the world: south, north, east, and west. These are the three lines and Malchut, as the end of the thought—the last point, Malchut—stands toward the four directions of the world, south, north, east, and west, meaning the three lines and Malchut that receives them. Also, they are equal to each other, except for the highest point, the Yod de HaVaYaH, which is male, and the last point, Malchut, which is female.

9) This Yod, Hochma, stands without a body, she has no Kli because there are only three Kelim—Bina, Tifferet, and Malchut—and Hochma has no Kli. Instead, she dresses in the interior of Bina, Tifferet, and Malchut. When she is clothed, meaning when she is clothed within them, she stands on nine pillars—HBD, HGT, NHY—like the letter final Mem [] without a circle. And even though the letter Samech is round and stands in a circle, the Yod is Samech and the first Hey is a square Mem. However, in letters that are engraved in points, meaning in letters that indicate to Hochma, which are called “points,”, it is considered that the lights above are in a square, and below are in a circle.

This relates to the illumination of Hochma, where the GAR are considered the Mochin in the drawing of a square, which is the final Mem [], referring to the four Behinot [discernments] HB HG in the three lines, upper HBD of the upper AVI, which are implied in the Yod de HaVaYaH. Each of them consists of ten, thus they are Mem [40 in Gematria], in a square. They are regarded as blocked Mem because they are in concealed Hassadim, where the middle line, Daat, does not disclose Hochma in them. Hence, the middle line is considered two Behinot—Hesed and Gevura.

However, below, in HBD de YESHSUT, the first Hey of HaVaYaH are in a circle, Lamed de Tzelem, which is a circle. This is so because the middle line in them unites the two lines and discloses the Hochma. Hence, the Hesed and Gevura in the middle line have united into a single Behina, and they are only three Behinot—Hochma, Bina, Daat—in each of which are ten Sefirot, which are the thirty, which is round.

And what is written, that the first Hey is a blocked Mem and the Yod is Samech, relates to the presence of illumination of Hassadim that are in upper AVI in a constant Zivug. This applies in HBD HGT de Bina, hence they are Samech [60 in Gematria], six Sefirot with each containing ten. And YESHSUT, which are the first Hey de HaVaYaH, are the four Sefirot NHYM de AVI, which is the blocked Mem. And because they are Hochma without Hassadim, she is blocked and cannot shine.

10) This square stands with three points, three on each side. They amount to eight points, and they are nine points. And he explains: they stand and come out from the light, Bina de AA, and Keter de Yod, which is AVI in a square, meaning Mem [] in nine pillars for the letter Yod, which is one point out of them, meaning HBD, HGT, NHY are nine. And they are eight because the letter Mem in a square is three, three to each side, when not counting the Yod herself, meaning Bina, Daat, HGT, NHY.

11) The letter Yod is one point. Although she is one point, her shape is a Rosh [head] above, the upper tip of the Yod, the tip below, and the point itself. Hence, she is three points like , right, left, and middle, three lines. For this reason, the expansion into four sides—three, three to each side—is nine with the Yod, and it is eight without the Yod itself.

There are Rosh [head], Toch [interior], Sof [end] in the letter Yod. These are the upper tip, the lower tip, and the point itself. These are the three lines in it because its Rosh and Toch are the two lines, right and left, and her Sof is the middle line. They are included in one another, hence there are three lines in the Rosh of the Yod, three lines in the Toch of the Yod, and three lines in her Sof. The three lines at the Rosh are HBD, the three lines at the Toch are HGT, and the three lines at the Sof are NHY, and they are all in a square of Mem [] de Tzelem, where the middle line in the Rosh, in the Toch, and in the Sof divides into Hesed, Gevura, ZA, and Malchut.

Thus, there are four directions in each of the three lines. The two lines—right and left—are south and north, and the two Behinot in the middle line are east and west, where ZA is east and Malchut is west. And when it is written that the two points expanded and became three, it means that the two lines—right and left—expanded and became three lines—right, left, and middle line—and the one—the middle line—became two—ZA and Malchut, east and west.

It was said that the expansion into four sides—three, three, to each side—is nine, along with the Yod, and it is eight without the Yod itself. This is so because the three lines expand to four directions—south, north, east, and west—as Mem []. It turns out that in the Yod, there are three of the kind of [] in the Rosh, which are the three lines, HBD: a in the Toch, which are the three lines, HGT, and a in the Sof, which are the three lines, NHY. They are three, three to each side, to the three sides in the Yod, in each of them are three, three. In many places in The Zohar, a side means Behina [discernment]. It is nine with the Behina of the Yod, Hochma, and eight without the Yod.

12) Those eight points are pillars that come out of the light, from Bina de AA and Keter de AVI, since they support the letter Yod. This is so because the Yod dresses in these eight points, which are Bina, Daat, HGT, NHY, and they are considered her Merkava [assembly/structure/chariot]. They are not called by a name, but only by the nine points [punctuation marks] in the Torah—Kamatz, Patach, Tzereh, which are GAR, Segol, Shvah, Holam, which are HGT, and Hirik, Kubutz, Shuruk, which are NHY—since the Sefirot of Hochma are called “points.”

13) In Adam’s book, these ten, which are eight, were divided in the combinations of letters of the Holy Name. Bina and Daat shine to the first Hey of HaVaYaH; HGT NHY shine to Vav de HaVaYaH; and Ateret Yesod shines to the bottom Hey de HaVaYaH, to join them and to unite them in all those manners. This is so because when these eight—which are nine—travel, they shine their illumination by three lines one at a time. They shine in illumination of the letter Mem in a square, and elicit eight lights that seem as nine and divide below, between the Sefirot Bina, ZA, and Malchut, even to the point of carrying the whole tabernacle, which is Malchut. This is so because the Hochma in the Yod de HaVaYaH appears only in Malchut. Hence, the eight points need to expand through the Malchut, called “tabernacle,” where the Hochma appears.

14) And they are the combination of the Holy Name in seventy-two engraved letters that emerge from three colors—right, left, and middle—which are HGT de ZA. And everything is from the three points, which are the measure of the letter Yod, its Rosh–Toch–Sof. It shines to four directions in the letter final Mem de Tzelem, and they are eight points, without the Hochma, and nine points with the Hochma. This is because each of the three points of Rosh–Toch–Sof of the Yod consists of all three, and they are nine, which are HBD, HGT, NHY.

They are also twelve high points, three, three to each side. She shines in final Mem, which has four directions—south, north, east, and west—because the middle line divides into two: ZA and Malchut. For this reason, there are four lights in the Rosh of the Yod, HBD, four lights in the Toch of the Yod, HGT, and four lights in the Sof of the Yod, NHY. This is so because Daat, Tifferet, and Yesod divide into two lights each, and descend through twelve to VAK. And when these twelve are engraved in VAK de ZA, they are seventy-two names, since six times twelve is seventy-two, which is the Holy Name of AB, which comes out of the twelve points of Yod de HaVaYaH.

15) Everything rises in a desire to support the thought, Hochma, in those supports of the Yod. All those combinations of the name, AB, are to reveal the Hochma in the Yod de HaVaYaH, which is called “thought.” For this reason, the letters come in their combinations in the name AB as three, three letters in each of the combinations in it, to rise in the desire of the letter Yod de HaVaYaH, which contains three points, Rosh–Toch–Sof.

Hence, it does not rise along with the ascent of the combination, but from the essence and root of those who support, who support the letter Yod, meaning in the letter square Mem. These are the three points Rosh–Toch–Sof, which are the essence and root of all the supports, which hang down from her, who are nine points, eight points, twelve points, and seventy-two points.

It turns out that the whole of the Holy Name stands in the letter Yod, and everything is extension of Hochma. It stands in the light, Bina de AA, the Keter of this Yod, which is AVI, to support each letter in the name HaVaYaH. And those who support the nine, the eight, the twelve, and the seventy-two are the Merkava [chariot/structure] of each letter in the name HaVaYaH.

16) The second matter is the letter Hey of HaVaYaH, which stands on five pillars that support it. They come out from the light, from Bina de AA, after it ceased and rose above the Masach. This is so because through the ascent of Malchut to the place of Bina de AA, the ending Masach to the Rosh de AA was made there, and Bina and TM de AA went outside the Rosh, to the place of HGT de AA, where AVI and YESHSUT de Atzilut stand.

Afterwards, at the time of Gadlut, Bina and TM return to the Rosh de AA, which rise above the ending Masach and become Rosh de AA once more. At that time, they also raise AVI and YESHSUT—which are Yod–Hey de HaVaYaH—with them to the place of Rosh de AA and they shine for them.

The Butzina, meaning the light, the Bina de AA, shine to the Hey de HaVaYaH after it ceased and rose above the Masach that ends the Rosh de AA.

17) This letter is called “The palace of holiness to the point,” the Yod de HaVaYaH, where everything is in the letter square Mem [], where the illumination of Hochma does not appear. But here, the letter Mem is not written, only the letter Hey, since here the disclosure begins in the letter Lamed de Tzelem, and her Merkava is five pillars.

18) The five pillars: When the light of Butzina illuminated in the letter Yod and Bina de AA was illuminated by that illumination that the Butzina shone, nine pillars were made—HBD, HGT, NHY. They expanded from the Rosh–Toch–Sof [RTS] of Yod, and the three points of the Yod expanded out of the illumination that illuminated the letter Yod. The two points above, at the Rosh of the Yod, are the upper tip and the Guf [body] of the Yod, and the point below is the bottom tip of the Yod, such as this [], three lines—right, left, and middle.

When the two points Holam and Shuruk expanded and became two lines, the middle line connected to them in Hirik, they became three, and the middle line became two, dividing into Hesed, which is ZA, and Gevura, which is the Nukva. These four points expanded and became one Heichal [palace], and after that Heichal became the first point, this letter Hey was done in concealment and under a cover, and it stands over the other Heys [plural of Hey].

Five levels came out in Atzilut from the new MA: 1) Keter in Partzuf Atik; 2) Hochma in Partzuf AA; 3) Bina was divided into two Partzufim—her KH became Partzuf upper AVI, and her Bina and TM became Partzuf YESHSUT; 4) Tifferet came out in Partzuf ZA; 5) Malchut came out in Partzuf Nukva de ZA.

Thus, you find that only the level of Bina was divided into two Partzufim that each contains ten Sefirot. These are Yod–Hey de HaVaYaH, where upper AVI is Yod and YESHSUT is Hey. AVI, who are the Yod de HaVaYaH, divided into two Behinot [discernments], too, during the exit of the point of Holam in all the degrees, during the ascent of Malchut from each degree to the Bina of each degree. At that time, Bina and TM of the Yod fell into the degree below it, which is the Hey de HaVaYaH. And you should know that when each Bina and TM that fell from their degree return to their degree at the time of the points of Shuruk, they do not actually unite into a single degree with the Keter in Hochma that remained in the degree. Instead, they are established as the left, the Nukva of Keter and Hochma in the degree.

Thus, there are two Nukvin [Aramaic: plural of Nukva] to the Yod de HaVaYaH, which are upper AVI. The first Nukva is Bina and TM that fell from the Yod during the Katnut and descended to YESHSUT, which is Hey de HaVaYaH. These Bina and TM are Vav and Dalet of the filling of the Yod. The second Nukva is YESHSUT, Bina, and TM of the general level of Bina, which was established into a separate degree, Hey de HaVaYaH.

However, during the Katnut, they are not considered Nukvin because then both are below the degree of AVI, the Yod de HaVaYaH. Yet, during the elicitation of the point of Shuruk, when Bina and TM of all the degrees return and rise to their degrees, taking the lower degree that they were in while they were fallen back with them, Bina and TM of the Yod rose to Yod again and became a Nukva to her, Vav–Dalet of the filling of Yod. Also, these Bina and TM raised the Hey de HaVaYaH with them to the Yod, as well, since they were clothed in them while they were fallen. Thus, the Hey de HaVaYaH, too, was established as a Nukva to the Yod, as its left line. Thus, the Yod has two Nukvin: 1) Vav–Dalet of the filling of Yod, which is HGT de Yod, and 2) Hey de HaVaYaH, which is NHY de Yod.

Hence, they come out of the light, from Bina de AA, since each degree receives its illumination from its corresponding Behina in the upper one. And since the Yod–Hey de HaVaYaH are both the level of Bina, they receive from AA, from the level of Hochma, though only from its corresponding Behina, from Bina in AA, and she is called Butzina, which shines after it has stopped and rose above the Masach that ends the Rosh de AA.

This is so because before Bina de AA returned and rose to Rosh de AA, all the degrees were in Katnut, and Bina and TM of the Yod, meaning Vav–Dalet of the filling of Yod, as well as Bina and TM of the level of Bina, meaning Hey de HaVaYaH, both were still not at the degrees of Yod, to be regarded as the two Nukvin of Yod. Instead, they were fallen outside the degree of Yod. Still, after Bina de AA returned and rose to Rosh de AA, above the Masach, Bina and TM of the Yod, too, rose to the degree of Yod and became her Nukva, meaning Hey in the form of Vav–Dalet with the filling of Yod.

And when the light of Butzina illuminated in the letter Yod and Bina de AA was illuminated by that illumination that the Butzina illuminated, nine pillars were made. This is so because the Yod received all three Behinot [plural of Behina], Holam, Shuruk, Hirik from the Butzina, meaning the three lines RTS of the Yod, and each of them consists of all three. Hence, there are three lines in the Rosh, HBD, three lines in the Toch, HGT, and three lines in the Sof, NHY.

However, the Hey—Bina and TM de Yod—that fell from her during the illumination of the point of Holam, in Katnut, did not begin to shine, meaning to be a Nukva to the Yod and receive from her until after it had ceased and rose above the Masach that ends the Rosh de AA. At that time, it is the illumination of Shuruk, which is only the Toch of the Yod, her HGT. Hence, she receives only the illumination of the three lines from HGT de Yod.

And when the light of Butzina illuminated in the letter Yod, from the part of illumination of the Yod, the three points of the Yod—Holam, Shuruk, Hirik—expanded, became two lines, and the middle line connected to them in Hirik. Thus, they became three in the part of illumination of the Toch of the Yod, which was divided into three lines, which are four, and the middle line became two, which was divided into Hesed, which is ZA, and Gevura, which is Nukva. Then these four points expanded and became one Heichal, which was established as a Heichal to the Yod, Nukva to the Yod, since Nukva is called Heichal. But with respect to the three lines in the Rosh, the Yod does not receive because its illumination begins from the Toch de Yod.

Once this Heichal became the first point, meaning after the Hey de Yod received from the illumination of Shuruk, she rose from the place where she fell and became a Nukva to the first point, the Yod. In concealment and in hiding, the letter Hey—meaning the Vav–Dalet of the filling of Yod—became a Nukva to her, concealing and hiding the Hochma, and was established as unknown, which is upper Ima. She stands on the other Hey, Hey de HaVaYaH, meaning Bina, and TM of the general Bina de Atzilut, called YESHSUT, where the illumination of Hochma begins to appear. She dresses the Sof of the Yod, her NHY, since the Yod has RTS, in each of which are three degrees.

And the Dalet–Vav of the filling of Yod, meaning Bina and TM of the Yod herself, became Hey, clothing the HGT de Yod, and these two are called “upper AVI. Also, Hey de HaVaYaH, which is YESHSUT, clothes the NHY of the Yod, hence there are only four points in each of the two letters Hey, and not all nine, as in the Yod. This is because each has only one Behina of the Yod—one has Toch and the other Sof.

19) There are four concealed points, two lines—right and left, and right and left in the middle line. They are five with one point that stands in the middle of them, the Yesod in her, which is a path of Aba in a route of Ima. And she—the Hey, Nukva de Yod, called “upper Ima,” like the Hey below, meaning the Malchut—stands on four: on three lines and the Malchut that receives them, and she is a point on four. In other words, Malchut herself, the point, stands in the middle of them because she receives from three lines and is considered among the four. She is considered the Ateret Yesod, called Miftacha, and not the actual Malchut.

Here, too, there are four hidden points and a route in the middle line. And the reason she stands on five other supports, the Hey de HaVaYaH, YESHSUT, is that the upper point, the Yod de HaVaYaH, is on the two Behinot: 1) When she is on her own and is not clothed in YESHSUT. At that time, the Vav–Dalet of the filling of Yod became a Nukva in and of herself, which is Hey in five concealments. 2) And one in the covered, meaning that she is clothed in YESHSUT, at which time the YESHSUT is considered the Nukva of the Yod and the Vav–Dalet. At that time she is included in the Yod as a male. This is why there are two letters Hey.

20) In Enoch’s book of secrets, it is written that the Hey stands on five supports that emerge from the Butzina, which is Bina de AA, the letters Vav–Dalet of the filling of Yod, meaning upper Ima. At that time, this Hey elicits five other pillars, which are the first Hey of HaVaYaH, meaning YESHSUT. It turns out that this Hey is ten—her five supports and the five supports of Hey de HaVaYaH, which are together in the place of the Yod.

When Hey de HaVaYaH separates from the Hey of Vav–Dalet in the filling of the Yod and comes to her place, this Hey stands on five supports: four supports are the three lines and the Malchut that receives them, and the fifth is the point in the middle of them. The four supports are included in one another in a way that there are three lines in each of the four supports, which are twelve, and they are the thirteen qualities of Rachamim with one degree that is added to them, the point in the middle line of the four supports. Thus, they receive from the thirteen qualities of Rachamim in Dikna de AA.

21) And these are the twelve pillars in VAK, since YESHSUT are VAK de AVI, and those twelve shine in each of their edges. They are named as the number AB [72] because six times twelve is seventy-two. At one time they are regarded as the name Mem–Bet in YESHSUT themselves, and another time as AB, when they descend to VAK de ZA, for only there does the name AB shine. In YESHSUT, paths spread from AB to all sides, meaning the thirty-two paths of Hochma [wisdom], and when you deduct thirty-two from seventy-two, you are left with forty. They are forty-two when including the two Awznayim [ears]—right and left—where Awznayim are Bina—the right is YESHS and the left is Tevuna, which are the roots of the lights; they are forty-two, the name Mem–Bet. These are the forty-two upper letters, the big letters in the Torah.

22) There are big letters and there are small letters. The big letters are above, in Bina, and the small letters are below, in Malchut. Below, in Malchut, everything is as it is above, in Bina. This is so because there are high, holy names in Bina, which are drawn out only by the will of the spirit and the heart without any speech, and there are lower holy names in Malchut that extend in speech and in extending the thought and the desire over them.

23) There are also other names below, from Sitra Achra. They are extended by the will of an act below, to raise to them the desire in the act below. This is so because the Sitra Achra awakens only in actions of this world, to be defiled in them. Such were Balaam and the people of the east, and all those who engage in the other side. They awaken it by doing deeds below to awaken it.

24) Those from the Sitra Achra do not stand in the written letters of the twenty-two letters of the Torah, except for two: Het and Kof. The Klipa of Yesod is called Het—the sons of Het [Heth], who negotiated with Abraham at the Cave of Machpelah—and the Klipa of Malchut, which is called Kof. The three letters Shin–Kof–Reish support them, the Sitra Achra, meaning they cling to them. However, those Het and Kof have greater presence in them.

This is why in the Psalm of praise of David there is a Vav written in the middle of all the verses after the cantillation mark, Etnahtah in each letter, meaning on each verse, where each begins with a specific letter from the alphabet, except for those two letters, Het and Kof.

It is written, “The Lord is gracious, and full of compassion; slow to anger, and of great mercy.” There is no Vav written in, “And slow to anger, and of great mercy.” And it does write, “The Lord is near unto all them that call upon Him, to all that call upon Him in truth.” It does not write, “And to all that call upon Him in truth.” This is so because the Vav is the name of the Creator, the middle line, which unites the right and the left, and the Sitra Achra has no desire for the middle line. This is why Vav is not written in the middle of the text, to indicate that there is hold for the Sitra Achra in them.

25) Hence, they are forty-two letters by which this world was created. It turns out that this upper Hey de HaVaYaH amounts to ninety-two, which are forty that remained of the AB in her. And two Awznayim—right and left—are forty-two. Each of her five supports is made of ten, which are fifty, and fifty and forty-two are ninety-two. Ninety, excluding the two Awznayim—right and left—are as it is written, “And shall Sarah, who is ninety years old, bear?” Sarah indicates Ima, which is the upper Hey de HaVaYaH. However, with the Awznayim, she is ninety-two. And when the degree of the covenant, Yesod, is added to them—meaning the eighth firmament, and stands for eight days, meaning the circumcision is for eight days—ninety-two and eight of Yesod, they are one hundred. And those are the one hundred blessings with which the assembly of Israel, Malchut, should be crowned each day, and all is in the Hey.

26) The shape of the Hey is in two letters Nun, which are one hundred, meaning the two Heys that have ten supporters, each of which consists of ten. One Hey is five supports and Merkavot [plural of Merkava—chariot/structure] that emerge from the Butzina, which is Bina de AA, upper Ima, which is Vav–Dalet of the filling of Yod. The other Hey is the five other supports that come out of her, which is the first Hey de HaVaYaH, YESHSUT, and ten supports of these two letters Hey are the two letters Nun. This is why their shapes are such as this: [], two letters Nun and a point that stands in the middle line. This is why Vav always stands between them, like a Nun, since this is the place of ZA, which is Vav, to be crowned, to receive Mochin de GAR.

27) When she was established in only fifty, meaning after the Hey de HaVaYaH retired from upper Ima and came to her place, she is at one point that stands in Nun—like this Nun, which sounds so when pronounced—where the Vav is a point between them and governs them.

28) A third matter is the letter Vav de HaVaYaH, the shape of Adam, ZA, in which there is HaVaYaH with the filling of Alephs, which are Adam in Gematria, MA. The letter Vav implies to the three edges in it. It stands on twelve Merkavot [plural of Merkava] because three times twenty-four are seventy-two. This is so because this letter includes the expansion of the shape of Adam, opposite the arms HG, the thighs, NH, and the Guf, Tifferet and Yesod. Their organs are twenty-four in the arms, twenty-four in the thighs, and twenty-four in the Guf, but they are all blocked in the Guf, Tifferet, and the Guf stands in all three twenty-four, and all seventy-two Merkavot are included in the Guf. And because they are all included in it, the Vav stands in one expansion, in one line that contains them all.

29) One Guf contains all twenty-four Merkavot: the Rosh of the Vav has six Merkavot in it, the Guf of the Vav has eighteen Merkavot, where six and eighteen are twenty-four. And although all the Merkavot are twelve to each edge in the VAK, and six times twelve are seventy-two and not twenty-four, it is certain that the Guf stands in all of them. However, with respect to the twenty-four, where the Guf is regarded as only one third of seventy-two, they are explained—six in the Rosh are HGT NHY in the Rosh, which are organs in which to insert the Rosh, GAR. And the eighteen are eighteen vertebrae in the spine, on which the Rosh stands and the Guf is supported.

The Rosh is established in Hesed and Gevura, lacking GAR de Rosh and having only VAK de Rosh in it. However, the disclosure of the VAK de Rosh is not in the Rosh. Rather, it is in the three lines in the Guf. The VAK de Rosh appear in each line, and three times six are eighteen. These are the eighteen vertebrae in the spine, since the three lines in the Guf reveal the illumination of Hochma in the Rosh. Thus, it is considered that the Rosh stands over them, and the whole Guf stands over them, as well.

30) All twenty-four Merkavot expanded in the Rosh and Guf of the Vav, and the six includes all sixty Sefirot, being that it is the six Sefirot HGT NHY, where each comprises ten. Hence, the appearance of the letter Vav, meaning the Rosh of the Vav, is in six points, HGT NHY, and the Guf of the Vav is in eighteen. And all the secrets become clear in the Guf, since the arms and the thighs, HGT and NH, are concealed because they are the two upper lines that do not shine except through the middle line, which unites them in one another in the Vav. This is why everything is included in the letter Vav and in its shape.

31) And when the perfection of the Vav, the middle line, appears, meaning the middle line, all the evil sides are blocked and separate from the moon, the Malchut, and do not cover her. This is so because the middle line breaches all the lintels in the firmaments and shines for Malchut, and the slanderer cannot do any harm. And when the Vav, the middle line, departs, the slanderer rises, complains, seduces, and can slander against all the people in the world, for he is an old and foolish king.

32) Vav de HaVaYaH is light that shines to the moon, to Malchut. Even though many lights are included in the Vav, meaning ZA, the light that shines to the moon, is only one expansion to fill her. Also, ZA is an Aleph whose shape is Vav in between two letters Yod on its right and on its left [].

ZA, the middle line, subdues and unites the right and the left. Hence, the right and the left are attached to it in the shape of the two letters Yod in the Aleph. It is written about that, “Three come out of one; one is rewarded with all three,” and it is registered in all those secrets in the Aleph. When it shines to the moon, to Malchut, it shines to her in Vav, whose shape is one line, the expansion of the middle line that consists of both, right and left.

33) In the book of Adam ha Rishon it is written concerning the shapes of the letters that the shape of the Vav is a point from above, which implies to the Yod de HaVaYaH, and five points below, which are the first Hey of HaVaYaH, five supports. Also, this measure of the Vav de HaVaYaH, ZA, contains within it the Yod–Hey de HaVaYaH, the son of Koh [Yod–Hey]. And each of the six points in it stands in ten, for there is no point that is not complemented into ten, since each point has nine supports and Merkavot [structures], which are the RTS [Rosh–Toch–Sof] in her, where each one in the RTS comprises three lines, and the actual point complements to ten.

This is so because the point of the right has nine supports and Merkavot, and with her, herself, she is ten. It is the same with the point of the left and similarly to all sides. Hence, all the points contain ten each, she and her Merkavot. Also, they are all contained in the expansion of the letter Vav, for which reason everything is in the shape of the letter Vav, in depicting a single point from above and five points below.

34) When the sun, ZA, enters the moon, Malchut, one expansion comes out of the Vav, which is the covenant, the Yesod, like a Gimel, whose shape is Vav with an added point at its end []. This is the crown that was added in it, the Masach in it, which rewards the poor, since the Gimel is Yesod and the Dalet is Malchut, and this is to enter the Nukva, Malchut.

When all that is included in the expansion of the letter Vav, ZA, it is ready to mate with the Nukva, as it is written, “And you, bring Aaron your brother near you,” which comes to include the right arm, Hesed, meaning Aaron, in the Guf, which is Moses. “And his sons with him” are all his Merkavot and supports. The left arm is included in Moses, who is the Merkava for ZA, Vav, as it is written, “Take the Levites.” The Levites are the left arm, Gevura, so that Vav, Moses, will be mingled with everything in a single expansion, being one.

35) Hence, there is unification in this Vav, in right, left, and middle: the middle is Moses, the right is Aaron, and the left are the Levites, and all is one. This is why it was made in one expansion, it is called “one,” and there is only one expansion in the Vav, one line, and this is “one.”

36) The bottom Hey of HaVaYaH, Malchut, is made into one Guf in this middle point. Even though she is one Guf in ten Sefirot, her essence is the middle point, Malchut, and the rest is only included. The Vav de HaVaYaH, ZA, entered her and the Vav is between the two points: Ima above and Malchut below. At that time, the upper world, Bina, is in the bottom world, Malchut, and they are one.

37) The thighs below, Netzah and Hod in the letter Vav, Tifferet, are included in that Vav. It is written, “Remember the law of Moses My servant,” and it does not write, “My prophet,” to show that it is all included in the Vav, Tifferet, and prophets are Netzah and Hod, which are included in Moses, Tifferet. This is why there is no need to write, “Moses my prophet,” and the letter Vav is called “one,” and he is one, alone, and one expansion.

(înapoi la pagina ZOHAR CUPRINS / TEŢAVEH – click)

(înapoi la pagina ZOHAR CUPRINS / TEŢAVEH – click)

1) What is the difference between here and all other places? It writes, “And bring near you,” “And you shall speak unto all that are wise-hearted,” “And you shall command the children of Israel,” “And take also the finest of perfumes, of flowing myrrh.” This is not as it is written in all other places, “And you shall bring,” “And said,” “Command,” and “And … took.” Indeed, Divinity is with him, since Divinity is called “You.” When it writes, “And you,” it means to include Divinity in the command and in the speech.

2) The upper light, ZA, and the bottom light, Nukva, are included together in the word, “And you,” since “you” is the name of the Nukva, and the added Vav [“and”] is ZA, as it is written, “And You preserve them all,” relating to ZA and Nukva. This is why it is not written, “And you have brought Aaron your brother,” “And you have commanded the children of Israel,” “And you spoke unto all that are wise-hearted,” since at that time the sun, ZA, was in the moon, Nukva, and everything was shared as one, ZA and Nukva, to be on the artfulness of the work. This is why it is written about them, “And you,” indicating ZA and Nukva. We learn from this that the Creator was present in the craftsmanship of the work of the tabernacle, as it is written, “In whom the Lord hath put wisdom and understanding.”

3) From this we learn that ZA and Nukva were on the craftsmanship of the work of the tabernacle, as it is written, “And you shall speak unto all that are wise-hearted, whom I have filled with the spirit of wisdom.” If it relates to the wise-hearted, it should have said, “Whom I have filled” in plural form. However, “Whom I have filled” concerns the heart, Divinity. This is why it should be said, “Whom I have filled with the spirit of wisdom,” indicating that the sun, ZA, is in the moon, the Nukva, called “heart,” in completeness of everything. And this is why everything, which is ZA and Nukva, was registered in all the places in the work of the tabernacle. But if we interpret their meaning as ZA and Nukva, how do the “And you,” “And you” reconcile with the rest of the text?

4) When He said to Moses to bring the “And you,” meaning ZA and Nukva, nearer to Aaron, it was to unite the Holy Name, “And you,” in him and to bring it closer to him. This is why it is written, “And you shall speak unto all that are wise-hearted,” so he will speak, bring closer, and unite the name, “And you,” meaning ZON, to all the wise-hearted. This so because all of them did not come to do the work of the tabernacle until the spirit of holiness was speaking within them and secretly whispered to them how they were to do it, and then they carried out the work.

This is why it is written, “And you shall command the children of Israel,” meaning that the spirit of holiness implied in the name, “And you,” will command the children of Israel and will shine upon them so they will perform the act with a complete desire. Also, “And take also,” “And bring near you,” and all those “And you” that are written here concerning the work of the tabernacle, it is all done with this meaning, of the name, “And you.”

5) “But You, O Lord, be not far off; O You my strength, hasten to help me.” “And You, O Lord,” where “You” is the Nukva. And the name, HaVaYaH, is ZA. He prays that all will be one, that they will be united in each other. “Be not far off” means that He will not move far off from him, that the upper light, ZA, will move from the lower light, Nukva, since when the upper light departs from the lower light, all the light darkens and is absent in the world. This is so because the world receives only from the Malchut, who is the lower light. If the upper light, ZA, does not shine in her, she has nothing to shine in this world.

6) The Temple was ruined in the days of Jeremiah because ZA departed from the Malchut. And even though it was later rebuilt, in the second Temple, the light did not return to its place as it should. This is why the name of the prophet who was prophesying about it is Jeremiah, from the [Hebrew] letters Yarum [will lift] YaHU [Yod–Hey–Vav], which means departure of the upper light above Malchut. Afterwards, it did not return to shine properly in the second Temple. The name Jeremiah indicates that the upper light departed from Malchut and did not return to its place, the Temple was ruined, and the lights darkened.

7) However, Isaiah—whose name is from the [Hebrew] letters Yesha [salvation] YaHU [Yod–Hey–Vav]—causes redemption, the return of the upper light to its place, to Malchut, and the building of the Temple. Then, all the abundance and all the lights will return to be as in the beginning. For this reason, the names of these two prophets stand one opposite the other: the name of one is Yarum [will lift] Yod–Hey–Vav, and the name of the other is the opposite, Yesha [salvation] Yod–Hey–Vav, since the name causes.

Joining the letters to one another causes an act according to their meaning, for better or for worse. This is the meaning of the joining of the letters of the holy names. Also, the letters themselves cause the upper secrets to appear according to the meaning of the name, meaning the letters themselves cause high and holy secrets to be seen in them.

(înapoi la pagina ZOHAR CUPRINS / TEŢAVEH – click)

(înapoi la pagina ZOHAR CUPRINS / SAFRA DEŢNIUTA – click)

57) There are seven degrees that one emerges from the others: Yod–Vav–Dalet, Hey, Vav, Hey, and Hey. Yod elicited Vav–Dalet in the filling, Yod–Vav–Dalet. Dalet was impregnated with Vav and became Hey, which then becomes Yod, Hey–Vav–Yod. These are four degrees Yod, Vav, Dalet, and Hey.

Next, Hey delivered Vav, a fifth degree. Vav, ZA, elicited Hey from inside in Atzilut, who is the Nukva and the sixth degree, and elicited Dalet–Vav, the souls of Adam and Eve outside of Atzilut, a seventh degree, and hid the male and female of man, Dalet Vav, outside of Atzilut. That is, He hid His face from them because they sinned in the tree of knowledge.

58) “In the beginning God created the heaven and the earth.” “In the beginning” [Beresheet] is a complete degree. “Created” is half a saying, half a degree, since Beresheet is HS de AA, created is half the degree, Bina and TM, that came out of HS into a degree below it, and three sowings were sown in her: Holam, Shuruk, Hirik. They are father and son, and due to the exit, HS and Bina became two degrees that emerge from one another, father and son. HS is the father, and Bina is the son.

HS is blocked; Bina is revealed. HS is the upper Eden, which is blocked and concealed, and Bina is the lower Eden, which goes out on its journeys in three places: Holam, Shuruk, and Hirik. Then HaVaYaH Yod–Hey appears, a saying and half a saying, through the journeying.

“God [created] the,” which is written after “In the beginning [God] created,” means ADNI EKYEH. Et [the] is Malchut, ADNI. Elokim is Bina, who returned to the Rosh and became a complete degree NRNHY in five letters Elokim—is called EKYEH. Right and left participated together, and they are “the heaven,” Tifferet, who comprises HG, right and left.

“The heaven and the earth.” “And the” is NHY, as it is written, “and the glory [Tifferet], and the eternity [Netzah], and the majesty [Hod]; for all that is in the heaven and in the earth” The heaven, Tifferet, and NH were participated together. “For all” is Hod. These NHY are called “the small ZA from the Chazeh and below.” “The earth” is the last Malchut, as it is written, “How mighty is Your name in all the earth.” And also, “The whole earth is full of His glory,” where earth [Eretz] is Malchut.

“In the beginning” is HS. “Created” is Bina that came out of HS and was sown in three sowings, Holam, Shuruk, Hirik. “God” [Elokim] is Bina after she returned to Hochma and was completed in five lights NRNHY. “The” is the big Nukva from Chazeh de ZA and above. “Heaven” is ZA, and “the” is NHY de ZA, called “the small ZA.” “Earth” is Malchut.

59) “Let there be a firmament in the midst of the water, and let it divide between water and water.” It divides between the holy, ZA, and the Holy of Holies, AA and AVI. It is so because a firmament is the Masach of Tzimtzum Bet, which stands at the Chazeh de AA, from which down begins ZA. It follows that the firmament divides between Atik, who is AA, and ZA, who was separated from AA by the firmament and clings. He was not actually separated with a mouth speaking greatness, meaning Peh de AA, where the Daat, the tongue, is found, ZA who rose to the Rosh and decides there between Hochma and Bina and unites them together. Thus, although ZA was separated from AA through his Masach de Chazeh, which is called a “firmament,” he still rose and clung once more to the Rosh as Daat.

60) ZA was detached from GAR and was crowned in small Ketarim, in VAK de GAR, in five kinds of living water, in HGT NH de Ima, which are 500 years, called “living water” or “life,” as it is written, “and will place on it living water,” Hesed. “He is the living God, and the everlasting King,” Gevura. “I shall walk before the Lord in the lands of the living,” Netzah. “And the soul of my lord shall be bound in the bundle of life,” Hod. “And the tree of life in the midst of the garden,” Tifferet. Yod–Hey HB. Yod–Vav–Dalet Hey–Aleph. HB de ZA himself, HaVaYaH filled with the letters Aleph. EKYEH, Keter.

They are the difference between water and water. The upper water above the firmament—Yod–Hey Yod–Vav–Dalet Hey–Aleph and EKYEH—is complete. And the lower water, below the firmament, is incomplete water. Above the firmament they are complete Rachamim; below the firmament they are incomplete Rachamim.

61) “And the Lord said, ‘My spirit shall not abide in man forever, for he, too, is flesh.’” “And the Lord said” is when He settled and clothed in ZA. From here comes a word in the name of its sayer, since the blocked Atik, who is AA, said, “My spirit shall not abide in the upper man,” ZA, because in the wind [Ruach] that blows out of the two holes of Hotem de AA, he draws life, meaning light of Hochma, to the lower ones. For this reason ZA, too, does not extend life to the lower man forever. But the owner of the saying, AA, speaks of the upper man, ZA. And once AA dresses in ZA to this small extent, he says it in relation to the lower man.

62) It is written, “And his days were one hundred and twenty years.” Yod–Vav–Dalet is Hochma and life. Also, there are the letters Yod–Vav–Dalet in the two holes of the Hotem, since the partition between the two holes is Vav, the right hole is Yod, and the left hole is Dalet. Yod–Vav–Dalet is complete and incomplete. In herself, without the filling, Vav–Dalet, she is complete with ten Sefirot. But with respect to the filling of Vav–Dalet, the Nukva of the Yod, she is incomplete. Hence, Yod herself is one hundred, ten Sefirot, each of which comprises ten, thus one hundred. The two letters Vav–Dalet that are incomplete are two times ten, which together are one hundred and twenty years.

Yod in herself, as she appears in ZA, spreads to 10,000 years, since the whole of the Sefira Hochma spreads into 1,000. From here comes the verse, “You laid Your hand on me.” His level diminished to one hundred cubits because he received the light of life from Yod–Vav–Dalet, which is complete and incomplete, since Vav–Dalet that are incomplete are connected to Yod–Vav–Dalet.

63) “The fallen ones were in the earth in those days.” It is as is written, “And from there it parted and became four heads.” From the place where the garden parted, Malchut de Atzilut, it is called “fallen,” meaning in all three worlds BYA, for all who fell there from the degrees of Atzilut are called “fallen.”

It is written, “And from there it parted,” meaning that from there down it will part from Atzilut. For this reason, Uza and Azael and the daughters of men, who were from the degrees of Atzilut and fell below Malchut de Atzilut are called “fallen.” “The fallen ones were in the earth in those days,” and not later, until Joshua came and the sons of God were concealed. These are the two silent spies of whom it is written, “And the woman took the two men, and hid them.”

64) Until Solomon came and the daughters of men were included in Kedusha, as it is written, “I got me men-singers and women-singers, and the delights of the sons of men.” It is written Taanugot [delights] in feminine form, and not Taanugim [also delights], which is masculine form because they were the daughters of men, the two harlots. The sons of men are the sons of men who were cast from other spirits in Atzilut and were not included in the upper Hochma. It is written, “And the Lord gave Solomon wisdom [Hochma]. It is also written, “And he was wiser than all men,” because he corrected the people spoken of here, who were not included in Adam de Kedusha.

65) “And the Lord gave Solomon wisdom.” He gave him the upper five, Bina that returned to being Hochma. But not actually Hochma because HS was blocked and does not illuminate. All the Hochma that illuminates is only from Bina that returned to being Hochma. “And he was wiser than all men” because from Bina he was made wiser below. It is written, “They are the mighty ones who are from the world, men of the name.” “From the world” means the upper world, Atzilut, from which they fell. “Men of the name,” who behave in the holy name, Malchut, who is called “name.” They who are not holy behaved in it, meaning the fallen ones behaved in it, extending from there Hochma from above downward, which is not holy because it is forbidden to do so. But they did behave only in the name, in Malchut.

It is written, “men of the name,” and not “men of the Lord [HaVaYaH],” ZA, since it is diminution and not diminution because it diminishes from the name HaVaYaH, and is not diminution because it is Malchut, who is called “name.” It could not be written otherwise. Simply “men of the name” were no longer regarded as man, as it is written, “But man abides not in honor.” “Man … in honor,” the king’s honor, that of Malchut, and she is the honor of ZA. Thus, a man who behaved in the name, Malchut, let him not abide when he is without Ruach.

66) Thirteen kings of war are thirteen corrections of Dikna de AA. In seven—the thirteen receive from the seven corrections of Galgalta de AA. Seven kings are seven corrections of Galgalta de ZA. When their illumination spreads in the earth, in Malchut, they are seen winning wars. When the illumination of Hochma in the seven corrections of Galgalta—which surrenders the enemies, the Klipot—does not appear in their place, but in Malchut, the triumph over the enemies of Kedusha is seen in her.

Nine climb up the degrees and run as they wish. These are the nine corrections of Dikna de ZA that climb and run up the stairs: first VAK de Nefesh, then GAR de Nefesh, then VAK de Ruach, then GAR de Ruach, and so forth, as has already been explained. And there is no one to protest against them. Five kings stand in fright, unable to resist the four.

Five kings are the five letters of Elokim. The four kings are four letters HaVaYaH. At the time when the point of Shuruk comes out in Ima, the letters ELEH rise and connect to the letters MI that remained in the degree, and the five letters, Elokim, reunite in Ima. A blockade was made where due to the lack of Hassadim, Hochma does not illuminate, as well.

The five kings stand in fright because they cannot illuminate. At that time ZA rises as the point of Hirik and diminishes the left, by which he unites the right and the left and three lines come out in Ima, HBD, the four letters HaVaYaH. It is so because the two lines—right and left—are Yod-Hey, and ZA, the middle line that unites them, is Vav-Hey, Hassadim and Gevurot in Daat. The Hassadim are Vav and the Gevurot are Hey.

They were “unable to resist the four” means that the five letters Elokim in the left line of Bina could not resist the decision in the middle line before the four letters HaVaYaH. The middle line diminished the left line from GAR de GAR and united them in four letters HaVaYaH, which is the correction of HBD.

67) After the clarification that the four letters HaVaYaH defeated the five letters Elokim because a correction of lines was established in Bina in HBD, in the four letters HaVaYaH, four kings emerged and were born toward the four kings. The four kings in ZA, HGTM, emerge and are emanated from the four kings in HBD, in Bina, since out of three emerges one, and one is rewarded with the three of them. HGTM in ZA hang on HBD in Bina like grapes in a bunch, since from them they emerged and from them they exist.

Seven runners are included in them, seven Sefirot HGT NHYM in the general Malchut. When the Hochma appears in her they run and hurry, as it is written, “And the animals were running and returning.” They are included in the four kings, HGTM.

They testify a testimony when they are not in their place because when they discover illumination of Hochma, called “testimony,” they must come down from their place because Malchut does not receive Hochma except when she is included in Malchut above the Chazeh, where she is a fourth to HGT and is included in them. But there the Hochma does not appear in her due to lack of Hassadim. Rather, after she comes down from there to below Chazeh de ZA and becomes seventh, she testifies a testimony that the Hochma appears in her. Thus, she testifies a testimony, only not in her place, and in her own place she cannot testify.

The tree that perfumes—Yesod de ZA that gives Hassadim to Malchut, and the Hochma is perfumed with Hassadim—sits in the seven Sefirot of Malchut. Branches stretch out from him—which are Hassadim—where birds nest and grip, meaning degrees of Hochma that clothe in his Hassadim. Under Yesod de ZA, the animal, Malchut, who governs the tree, takes cover in his shade. There are two ways in it, the tree of knowledge of good and evil. If he is rewarded, it is good; if he is not rewarded, it is bad.

If he is rewarded, the good rules and he walks in seven pillars, HGT NHYM de Nukva, illumination of Hassadim that surround the tree of knowledge and govern it. He is rewarded with four animals: lion, ox, vulture, and man, NHYM, the lower Merkava [assembly /chariot], which roll in four directions. This is the disclosure of illumination of Hochma. NH are south and north; Yesod and Malchut are east and west, and the illumination of Hochma appears only as they roll.

68) A serpent that runs in 370 leaps, leaps over the mountains, jumps on the hills, its tail in its mouth, it punctures on two sides with its teeth. When it journeys it stops and its body divides to three sides.

The left in itself, the light of Hochma in relation to itself, is called a “serpent.” The light of Hochma is called “games [or playing].” The Creator is playing with the righteous in the Garden of Eden. A serpent that runs in 370 leaps is the left line, called “serpent,” which reveals Hochma, called 370 and “playing.” Running is as is written, “And the animals ran and returned.” In leaps means as is written, “Leaps over the mountains, jumps on the hills.” Mountains are HGT, where the Hassadim are covered and there is no place for disclosure of Hochma. Hence, the Hochma leaps over them so as to not illuminate in them. It jumps and illuminates on the hills, NHY, in which the Hochma appears.

“Its tail is in its mouth, in its teeth” is its Dinim. Initially, they were at its end. They were corrected into being a head in its mouth, in its teeth. It is punctured in two Behinot—Dinim de Man’ula, which are corrected at the GAR of the degree, where there is the root of the scales, and Dinim de Masach de Hirik in the middle line, where the scales are standing. Were it not for these two forces that diminish it, it would not yield into uniting with the right line.

The illumination of Hochma does not appear solely in the left line, due to lack of Hassadim, but by combining the three lines together. If even one line from them were missing, the Hochma would not illuminate. It is so because if the right line were absent, the left would not illuminate for lack of Hassadim. If the middle line were missing, the left would not unite with the right to receive Hassadim from it.

The serpent, the left line, stopped and divided into three directions, three lines. It is so because the Hochma in it does not illuminate from its own body alone, from the left line by itself, but by connecting the three lines together. It is considered that its body divided between the three lines, where each carries a part of the disclosure of its body, and when they are joined together it appears.

69) It is written, “And Enoch walked with God, and he was gone because God took him.” It is also written, “Teach [Hanoch means both “teach” and Enoch] the boy by his way.” It is that certain boy, Angel Matat. Enoch became the boy Matat. “God” means Malchut, and not “the Lord,” ZA, since he became a servant of Malchut. “And he was gone” means he was not in the name Enoch “because God took him” to be called “the angel of God.”

70) There are three courthouses, three sowings in Holam, Shuruk, Hirik. Three kinds of Din in the three lines are four because the middle line includes two Dinim in the Holam and in the Shuruk. They are four courthouses because in the Holam there are Dinim de Nukva, Malchut that rose to Bina, and in the Shuruk there are Dinim de Dechura [male Dinim], the blocking of Hassadim. Both are present in the middle line, which includes them.

There are four courthouses above, in AVI in ZA, in the four Mochin HB HG. There are four courthouses below, in YESHSUT in ZA. Although there are only three Mochin there, HB and Daat, the Daat still includes the two kinds of Dinim in HB. It is written, “You shall do no wrong in judgment, measurement, weight, or quantity.” “Judgment” is the right line; “measurement” is the left line; “weight” is the middle line; and “quantity” is Malchut.

A harsh Din is Dinim de Shuruk. A Din that is not harsh is Dinim de Holam. A Din in weight is when the two Dinim are included in the middle line, equal in one connection. This is in YESHSUT de ZA, which are regarded as only three Mochin HBD. Din that is not of equal weight is the two Dinim in the middle line that are not equal and each is distinguished separately. This is in AVI in ZA, hence they are regarded as four Mochin, HB HG.

The mild Din has no harsh Din or Din that is not harsh. It is the left line of the Nukva, in which there is no harsh Din of the left, of ZA, and no Din that is not harsh from ZA, for it is left and not right.

71) “And it came to pass, when men began to multiply on the face of the earth.” “Men began to multiply” is as is written,” “For he, too, is flesh.” “For he, too” has the letters of Moses [in Hebrew], Shin, Mem, and Bet-Gimel, which are the letter Hey. This is why it is written, “men,” implying the upper Adam, Moses, a Merkava for ZA.

It is also written, “On the face of the earth,” although the degree of Moses is above in ZA, in the heaven. It is written, “And Moses did not know that the skin of his face beamed.” “Skin” is Malchut. “Beamed” is the name of the Malchut that clothes Bina above. “Moses did not know” that his Malchut, the upper Malchut, is attached to Bina.

72) “The skin of his face beamed,” as it is written, “And Samuel took the horn of oil,” since anointing kings is with a horn. It is the tenth of the king, Malchut, the tenth Sefira of ZA. It comes from the Yovel [50^th year anniversary, jubilee], from Ima. The horn, Malchut, was crowned in Yovel, the tenth was crowned in Ima, Bina, which clothes her and becomes like Bina. It is called “horn” because Malchut takes from Bina, who is Yovel, a horn and the wind in it, so the spirit [also “wind” in Hebrew] of Bina will return to her, her Mochin.

73) The horn is of Yovel, of Ima, the first Hey of HaVaYaH, which blows the spirit of life to all, and all return to their places, as it is written, “Aha, Lord God [ADNI Elokim].” HaVaYaH punctuated as Elokim is Bina. ADNI is Malchut. When the first Hey is seen to the bottom Hey, Bina to Malchut, when they are clothed in one another, it is called by the full name, ADNI Elokim. When in the future [end of correction] this clothing will be permanent, it is written, “And the Lord alone shall be exalted in that day.” Thus far the chasteness of the king has been blocked and crowned, meaning the book of chasteness. Happy is one who has entered in wisdom and has emerged, who knows her paths and her ways.

(înapoi la pagina ZOHAR CUPRINS / SAFRA DEŢNIUTA – click)

(înapoi la pagina ZOHAR CUPRINS / SAFRA DEŢNIUTA – click)

49) Atik, Keter, is covered and blocked. ZA is revealed and not revealed, and in him begins the disclosure. The disclosure is in Malchut. The revealed one, ZA, is written in letters, where the name HaVaYaH is interpreted in letters, and its meaning is “was,” “is,” and “will be,” in which everything is revealed. The covered one, Atik, is blocked in the letters EKYEH [Aleph–Hey–Yod–Hey], future tense. It does not settle in its place but in another place because the upper and lower did not settle in him, for even the upper ones do not attain him.

50) “And God said, ‘Let the earth bring forth the living creature after its kind, beast, and creeping thing.’” It is as is written, “Man and beast You preserve, O Lord.” It follows that beast is included in man, as it is written, “Should a man offer from among you an offering to the Lord from the beast.” It helps him because the beast was included in man.

51) When Adam below went down in the upper form, in an image and a likeness, two spirits were on his two sides. This was because man consists of right and left. Right is the holy soul; left is the soul of a beast. Man is the middle line uniting right and left, and then the illumination of the right spreads from above downward, and the illumination of the left only from below upward. From above downward is regarded as GAR, Neshama [soul]. From below upward is regarded as VAK, the Nefesh [also translated as soul] of an animal. It is called “animal” because there is illumination of Hochma in it, called “light of Haya.”

When man sinned, the left expanded from above downward. This is the sin of the tree of knowledge, which drew illumination of the left, Hochma, from above downward. At that time those who are without a body expanded, meaning that the force of Malchut of Midat ha Din appeared because if he is not rewarded, it is bad, and spirits without bodies are extended from her.

52) ZA is revealed and not revealed. When the right and left of Bina clung to each other, then like an animal that gives birth to many at once, twenty-two blocked letters were born, the whole of the lights of ZA, right, and twenty-two revealed letters, which are all the lights of Nukva de ZA. There are two letters Yod at the beginning and end of YAHDONHY, the combination of HaVaYaH ADNI, which are ZON. Yod in the beginning is Yod de HaVaYaH of ZA. It is blocked, and no illumination of Hochma appears in it. The Yod at the end of ADNI is revealed, and the illumination of Hochma appears in it.

Concealed and revealed, right and left were weighed in the climbing scales, where the pans of the scales climb and go up, climb and go down. This is the middle line that equalizes the two letters right and left so they weigh equally and unite with one another. Therefore, it could be said that the Hochma appears through ZA, the middle line, and it could be said that it was not revealed in it because it is the twenty-two blocked letters. However, in it begins the disclosure in the middle line, and the disclosure itself is in Malchut, in the twenty-two revealed letters. This is why it was said about it, “Revealed and not revealed.”

53) Male and female emerge from Yod, Vav–Dalet of the filling of Yod–Vav–Dalet. Instead, it is Vav, male, Dalet, female, and not Vav–Hey as in the rest of the places. This is why Du means two [in Hebrew], since Dalet–Vav are male and female. Dalet–Vav are two equal Ketarim when the levels of the male and female are equal. ZA clothes the right line of Bina, Hassadim, and the Nukva, the left line of Bina, Hochma without Hassadim. But Hochma cannot illuminate without Hassadim, so at that time she is meager and poor, hence then she has the shape of a Dalet.

Yod in itself is a male, and Hey is Nukva. Hey was initially Dalet. The Dalet in the filling Yod–Vav–Dalet. When she was impregnated with a Vav inside of her, she became Hey, which is a Vav inside the Dalet. Afterward she elicited and gave birth to Vav. This is the Yod–Hey–Vav in the name, and the Yod–Vav–Dalet appears in its appearance, which is the whole of the Yod–Hey–Vav.

Initially, Yod was included with Vav–Dalet, and then Dalet was impregnated with Vav and became Hey. Afterward Vav begot outside, and when she elicited the Yod–Vav–Dalet, which is male and female, the Hey–Vav, Ima and ZA, then Vav settled; she received Mochin and covers Ima, the Hey.

54) “And the sons of God saw the daughters of men that they were good.” This is as is written, “Two men spying silently.” What is “the daughters of men”? It is written, “Then two women who were harlots came to the king.” Because of them, it is written, “For they saw that the wisdom of God was in him to do justice.” Then they [harlots] came and not before. When the form of the unripe fruit dominates, which is to eat fruits before they are ripe, two were embracing above. When they went down they inherited dust. They lost the good part that was in them from the crown of Rachamim, and crowned themselves with the quality of grapes.

The sons of God are Uza and Azael, who fell from their sanctity, whose root is from the Achoraim of the inner AVI that illuminated in the Rosh of ZA de Nekudim. Through these Achoraim, ZAT de Nekudim expanded from above downward and died. Afterward they received a correction and fell once more by the sin of Adam HaRishon, and they became two Klipot. Some of them were established by Joshua, and they are two silent spies.

They are called “spies” because their root is from Achoraim de AVI, which are NHY, called Raglaim [legs]. “Silent” is the correction that they obtained by Joshua, which means extension of Hochma from below upward in a way that it is not heard below. This is a correction of the middle line that they received at that time, and then Rahav the harlot was also corrected.

But before the flood, it is written about them, “And the sons of God saw the daughters of men, that they were good, and took them wives from all that they chose,” without any limits. They extended the Hochma from above downward as do the Klipot. And also, the daughters of men are Achoraim de Nukva that fell down by the sin of the tree of knowledge. This is why they were named after Adam [men], after his sin. The right one received correction in the days of Joshua, but not completely. She is the harlot, Rahav.

They both, the two harlot women, received correction in the days of Solomon. Both were in the left. One was the right of the left and was already corrected in the days of Joshua, and the other was the left of the left. Hence, a dispute occurred between them, for after the son of the left harlot died, since Hochma was without Hassadim, she wanted to rob the son of the right harlot, in whom there were also Hassadim because of her correction in the days of Joshua. She said to her, “No; but the dead is your son, and the living is my son.” She said that her Hochma, which extends from above downward like the Klipot, is the light of life, since Hochma is the light of life, and she denied that the absence of Hassadim would harm him and would put him to death.

This is why Solomon said, “Cut the living child in two,” because he knew that it was impossible that the left harlot would want to receive from the side of the Hassadim of the child, which extends from the middle line that diminishes GAR de Hochma. Therefore, it is necessary to cut the boy in two, so the right one will take the side of Hassadim, and the left one would take the side of Hochma. This is why the left harlot promptly confessed that she had no wish for Hassadim, that she does not wish to be diminished into VAK de Hochma and said, “Neither I nor you will have, cut him.” And even though the right harlot said, “Give her the living child,” she did not want to receive. Then everything became clear: the right one, the corrected one, is his mother, and the left one is unfit to bear fruit until she surrenders to the middle line of Kedusha like the right one. By that she received her correction from him, and this is why it is written, “For they saw that the wisdom of God was in him,” as he corrected the Klipot and elicited from them illumination of Hochma and connected it to Kedusha.

“And the sons of God saw the daughters of men that they were good.” These are Uza and Azael, who fornicated with the daughters of men to extend the Hochma from above downward. This is why the daughters of men were called after the man [Adam], for his sin.

It is written, “Two men spying silently.” They received through Joshua a correction in silence, to extend the Hochma only from below upward, and it will not be heard below.

And what has become of the daughters of men? It is written, “Then two women who were harlots came to the king,” whose correction was clarified in the verse, “Cut the living child.” Because of them it is written, “They saw that the wisdom of God was in him.” Through that scrutiny, he brought the Hochma out of the Klipa and connected it to Kedusha. “Then two women came” and not before because they were not worthy of correction previously, not in the days of Joshua, and not prior to the flood.

Because Uza and Azael were holy angels, why did they err in connecting with the daughters of men to extend Hochma from above downward like the Klipot? However, it is under the dominion of the form of an unripe fruit. At that time there was domination to eating fruits before they are ripe. This is the sin of Adam HaRishon, who ate it unripe. He should have waited until the end of correction, for then he would not have failed with extending the Hochma from above downward. And the serpent misled him in that, and made him believe that it was possible to extend the end of correction immediately. Similarly, Uza and Azael erred in the dominion of that force of the unripe fruit.

Uza and Azael were united with one another above because they were holy angels. This is why the text calls them, “The sons of God.” Because they descended to the world of Assiya and extended the Hochma of above downward, they inherited dust like the serpent, who was told, “And dust you will eat all the days of your life.” They lost the good part that was in them from the crown of Rachamim, the middle line, which includes Hochma and Hassadim together, and they crowned themselves with the quality of grapes, the left line without right, the tree of knowledge, which was grapes.

55) “And the Lord said to Moses, ‘Why are you crying out to Me?’” It is precisely, “to Me.” “Speak to the children of Israel that they will go.” It is precisely “they will go.” It depends on fortune [luck]. He wanted to honor the Dikna, as it is written, “Do what is right in His eyes, listen to His commandments, and keep all His statutes, …for I, the Lord, am your healer.”

To divide the sea, save Israel, and drown the Egyptians, the light of Hochma had to be revealed in seventy-two names, which is three lines implied in three verses, “And went,” “and came,” and pitched.” It is written, “Why are you crying out to Me?” to ZA, for they had to extend the great illumination of Hochma in the seventy-two names, which extends from the thirteen corrections of Dikna. And it is written, “Speak to the children of Israel that they will go,” since Hochma appears only through the three lines, but by traveling to three places.

56) The matter depends on fortune. He wanted to honor the Dikna, for then illumination extended from the upper fortune, from the eighth correction of the thirteen corrections of Dikna, called “fortune.” It is written, “And do what is right in His eyes.” This is the left line, in which the Hochma, called “His eyes,” extends. “And listen to His commandments” is the right line, in which Hassadim are extended from Bina, who is called “ears.” “And keep all His statutes” is the middle line, which keeps the laws that the right will draw from above downward, and the left only from below upward. Thus far we must extend and unite the three lines in one another. “For I, the Lord, am your healer,” that My healing is drawn specifically by the unification of the three lines.

(înapoi la pagina ZOHAR CUPRINS / SAFRA DEŢNIUTA – click)