Autor: arhiprofesor

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

33) Nine respectable corrections were given to the beard. All that was covered and not revealed is high and honorable. And Dikna, well the text has concealed it, as there is no text that speaks of the Dikna. It is written, “The eyes of the Lord,” “The ears of the Lord,” and “His cheeks are as a garden-bed of perfume,” but there is no mention of the Dikna, since he is high and honorable.

34) The first correction of the beard, hair over hair, comes out opposite the opening of the ears through the top of the mouth, the upper lip.

Second correction: From that top of the lip to the other top of the lip.

Third correction: A path under the two holes of the nose; it is so filled with hair that it is unseen.

Fourth correction: The cheeks are covered by hair from this side and from that side.

Fifth correction, in which the two red apples of the face seem like a rose.

Sixth correction: Hard, black hair is hanging on a thread down to the Chazeh [chest].

Seventh correction: The lips are hair-free and are as red as a rose.

35) Eighth correction: Short hair going down the throat and covering the back of the neck.

Ninth correction: Big and small hairs, as hard as tendons, descend equally, mingling with one another, and are equal.

Whomever is strong and mighty is found in these nine corrections, meaning ZA.

The nine corrections of Dikna de ZA extend from the thirteen corrections of Dikna de AA. Eight corrections extend from HS, and five corrections from Galgalta. The ones that extend from HS are three times NRNHY de Nefesh, de Ruach, and de Neshama. The difference is that thirteen corrections are actual GAR, but nine corrections, VAK de GAR.

First correction: The Shoresh of Dikna, like the first correction of the thirteen corrections of Dikna de AA.

Second correction: Ibur in the upper cheek, VAK de Nefesh.

Third correction: GAR de Nefesh.

A change occurs in the fourth correction: The fourth correction of the thirteen corrections of Dikna de AA is the hair of the bottom lip, VAK de Ruach, and the fifth correction is the path in the hair of the bottom lip, GAR de Ruach. However, here there is no path in the bottom lip of ZA because even the path in the upper lip does not illuminate because it is filled with hair. Hence, they were established here in their place for VAK de Ruach, where the cheeks are covered in hair from this side and from that side.

The fifth correction is GAR de Ruach, in which the two apples of the face seem as red as a rose. And because GAR de Ruach are Achoraim, they are red.

The sixth correction is the whole of Dikna, where the VAK de Ruach in the Panim are drawn to their place below, in the lower cheek.

Seventh correction: The Lips are hair-free and are as red as a rose. This is GAR de Ruach that extend from the two apples below.

Eighth correction: Short hair coming down on the throat, extending from the ninth and tenth corrections of the thirteen corrections of Dikna de AA.

The ninth correction extends from the eleventh correction in the thirteen corrections of Dikna de AA.

36) David said nine, from the verse, “Out of the straight I called upon the Lord,” through the verse, “All nations surrounded me,” to surround himself with them and protect himself. They correspond to the nine corrections of Dikna de ZA:

1. “Out of the strait I called upon the Lord.”
2. “The Lord answered me in the expanse.”
3. “The Lord is for me; I will not fear.”
4. The Lord is for me as my helper.”
5. “It is good to take refuge in the Lord.”
6. “It is good to take refuge in the Lord.”

With the three times man that is written in them, implying three corrections, they are nine.

These nine corrections are as it is written, “And the earth put forth grass, herb yielding seed after its kind, and a fruit bearing tree with its seed within it after its kind.” These nine corrections of Dikna were uprooted from the complete name, from the thirteen corrections of Dikna de AA. They came to ZA and were replanted in the complete name, as it is written, “And the Lord God planted,” the full name of Atik and of ZA. In the upper one, in AA, there are all thirteen corrections of Dikna. The lower one, ZA, is seen in nine corrections of Dikna. And thirteen and nine are twenty-two, which are twenty-two letters that were engraved because of them.

37) For this reason, if he sees in a dream that he is holding in his hand the beard of an important man, he is complete with his Master; his enemies will yield under him. It is even more so with the upper beard, of AA, which illuminates to the lower beard, of ZA, since the upper beard is called “great in mercy,” and in ZA he is simply called “mercy.” When he needs the light, the upper old one illuminates for him, and he, too, is called “great in mercy.”

38) “And God said, ‘Let the waters teem with swarms of living creatures.’” Het–Yod Yod–Hey [the letters of the word Haya (animal) in Hebrew], since Haya comprises the letters Het–Yod Yod–Hey. Het–Yod is Yesod of ZA; Yod–Hey is AVI. “Let the waters teem” means that the light of one will expand in the other, that the light of Yod–Hey will spread in Het–Yod, in Yesod de ZA. “And let the earth bring forth the living creature,” the Nukva. And also, the Nefesh of Adam HaRishon, everything was teeming at the same time, good water of Kedusha, and bad water of the Sitra Achra.

And because He said, “Let the … teem,” they were included in one another and the upper animal emerged, the Nukva, as well as the lower animal, the Nefesh of Adam HaRishon, the good animal, the Nukva, and the bad animal, Lilit, since “living creature that creeps” is Lilit.

39) “Let the waters teem.” Teeming is translated as murmuring, when his lips murmur, when his lips move with words of prayer in purity and cleanness of the mind. In the water that cleanses and purifies, the living soul is teeming.

When a person wishes to establish a prayer to his Master, his lips murmur in that manner from below upward, to raise the glory of his Master to the place of the potion of the deep well of Bina. Then he goes to draw from that potion of the stream, Bina, from above downward to each and every degree through the last degree, Malchut, to extend donations to all from above downward. Subsequently, he must make a connection through all, to unite all the degrees in Ein Sof, the connection of the aim of the faith, and all his wishes will be fulfilled, whether the wishes of the public or the wishes of an individual.

40) The prayer that one should ask of his Master is set up in nine manners:

1. In the order of the alphabet;
2. In mentioning the qualities of the Creator: Merciful, Gracious, and so forth;
3. In the honored names of the Creator: EKYEH, Yod–Hey, Yod–Hey–Vav, El, Elokim, HaVaYaH, Hosts, Shadai, and ADNI;
4. In ten Sefirot, KHB, HGT, NHYM;
5. In mentioning the righteous: the patriarchs, the prophets, and the kings;
6. In song and praise in which there is true reception;
7. Above them, one who knows how to properly correct corrections for his Master;
8. In knowing how to raise from below upward;
9. And there are those who know how to extend abundance from above downward.

41) In all those nine manners of prayer, great intention is required. If not, it is written about him, “They who despise Me will be despised.” With Amen, he should intend to include the two names HaVaYaH ADNI, which are 91 in Gematria, and Amen is also 91 in Gematria. And the name HaVaYaH, ZA, conceals its abundance and blessings in the treasure, called “palace,” which is ADNI, Malchut.

This is implied in the verse, “And the Lord is in the palace of His holiness, all the earth is silent before Him.” It is also implied in what we learn, “Man’s abundance is in his home.” It is so because man [Adam] is 45 in Gematria, the name HaVaYaH filled with the letters Aleph. And “abundance is in his home” is ADNI, Malchut, as it is written, “In all My house he is trusted.” It translates into “In all who are with Me,” in Malchut.

42) And if he aims properly in all of these nine manners of prayer, it is a person who honors the name of his holy Master. It is written about it, “For I will honor those who honor Me, and those who despise Me will be despised.” I will honor him in this world to keep and to do all his needs, and all the nations of the earth will see that the name of the Lord is called upon him and will fear him. In the next world, he will be rewarded with being with pious, in the realm of the pious, even though he did not read in the Torah sufficiently, but because he was rewarded with looking at knowing his Master and aimed in it properly.

43) One who does not know how to unify the holy Name and make the connection of faith, to extend to the place that is needed, and to honor the name of his Master, it is better for him not to be born, especially if he does not intend in the Amen. For this reason, anyone who murmurs with his lips with a clean heart, with cleansing waters, it is written about him, “And God said, ‘Let us make man in our image, after our likeness,’” for a man who knows how to unite the image and the likeness properly, where ZA is Tzelem [image] and Nukva is the likeness, “and they will rule over the fish of the sea.”

44) “And God said, ‘Let us make man.’” It does not write, “the man,” which would mean only Adam HaRishon, but simply “man,” to elicit and complement the man of above, as well, which are ZON, who are called “man,” which now became HaVaYaH Elokim in the complete name. It is so because when the lower Adam was completed, the upper Adam was completed—completed in male and female to complete everything.

HaVaYaH is the male, ZA. Elokim is the female, Malchut. HaVaYaH Elokim is the full name. The male, ZA, expanded and was corrected in his corrections as Ima before the maid, in Ateret Yesod, where the Hassadim de Ima appear because it is the middle line of NH. The seven kings of Nekudim that have been cancelled existed here through Yesod de ZA, the middle line.

45) The male is the right line; it is primarily Hassadim. Hence, the Dinim of the male are strong in the Rosh, in GAR, since the Hochma does not appear there, and are mild in the end, in his NHY, the place of disclosure of Hassadim in Hochma. The Dinim of the Nukva are the opposite, for because she is the left line, Hochma without Hassadim, dark and not illuminating, it follows that in her Rosh, where there is no disclosure of Hochma, the Dinim of the left are not as harsh. But in her NHY, the place of disclosure of Hochma, the left line, they are strong Dinim.

Fifteen harsh Dinim of smoke are engraved in her bosom, in the NHY of the Nukva. There are three times five Gevurot in them—in Netzah, in Hod, and in Yesod—which are fifteen Gevurot. A small Yod is inside of her, the lower Hochma, called Yod. Because she is in Malchut, she is small.

46) Atik wished to see if the Dinim de Nukva have been mitigated, if Adam and his wife clung to each other, and the serpent came over Eve with the seduction of the tree of knowledge. Thus, a nest of filth was established in the Nukva and the evil section was made, as it is written, “And she conceived and gave birth to Cain,” which means Ken [nest] and Mador [section] of the evil spirits and the storms, and harm-doers.

47) He established Ketarim [pl. of Keter] in this Adam, in the general and in the personal, and they were included in the personal and general, the thighs and the arms, right and left, the general and the personal in the arms, the personal and general in the thighs.

The middle line is the general because it includes both sides within it—right and left, Hochma and Hassadim. It is man’s body, Tifferet, which includes HG. The two arms are the personal. In the thighs is the Yesod, general, and the thighs are the personal, since in the right there are only Hassadim, and in the left there is only illumination of Hochma.

General and personal mean that the general rules over the personal. Personal and general mean that the personal rules over the general. In the arms, the general, middle line, rules over the personal. This is why the Hochma is covered there. In the thighs the personal rules over the general, which is why the Hochma appears there.

48) When the middle line divides at its sides to right and to left, male and female are established in Yod–Hey–Vav. Yod is right, male; Hey is left, female; and Vav, it is written about it, “He created them male and female, and He blessed them and called their name, ‘man.’” That is, the form of Partzuf of Adam sitting on the throne, the Nukva. “And on the image of the throne was a likeness as the appearance of a man upon it from above.” It follows that Vav includes male and female together, a man sitting on the throne.

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

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

14) Chapter two, in which the beard of faith is clarified. Malchut, called “faith,” receives from him all her corrections until the end of correction. The beard is not mentioned in the Bible. It is written, “The eyes of the Lord,” and, “In the ears of the Lord,” and also “His cheeks are as a garden-bed of perfume.” But “beard” is not mentioned because it is the most respected. It comes out of the ears, from which the beard begins, and circumvents the shape of the face, going up, and going down, a white thread around his face. The beard itself looks like a white thread with white hairs that surround the face. Some of them go up, illuminating from below upward, and some of them go down, illuminating from above downward. It is clarified in thirteen corrections.

15) It is written about the most respected of all that is respected, the beard, “which no person crossed and where no man dwelt.” ZA is called “man.” Yesod de ZA is called “person.” Man is outside AA, where ZA, called “man,” clothes AA from without, from his Tabur down. It is even more so with “person,” Yesod de ZA, who is even outside of ZA because NHY are outside the body, and certainly outside of AA. Therefore, they have no Hitkalelut with this Dikna de AA.

The beard is clarified in thirteen fountains, and only four corrections of them remained, so as to not bestow below to ZA. Nine corrections from among them water the body, which is ZA.

16) First correction: Before the opening of the ears, the respected one, the beard, began to be established, opposite the holes of the eyes. It descends in beauty through the beginning of the lips.

Second correction: The hairs at the top of the lips, from the top in the right lip to the top in the left lip.

Third correction: The hair-free path under the two holes of the nose to remove the transgressions, as it is written, “And it is his glory to pass over a transgression.”

Fourth correction: The hair under the lips, where the hair goes back to being another head.

Fifth correction: Another hair-free path in the middle of the hair in the lower lip.

Sixth correction: A gift-offering of perfumes, the hair covers the face from below up to the top of the upper lip.

Seventh correction: Two apples, hair-free cheeks are seen, to light the candles.

Eighth correction: The fortune of everything, the extended hair hanging down to the heart. The upper and lower are dependent on it, and it is the upper area of the Dikna, called “upper fortune.”

What are the hairs? Although the Partzufim of Atzilut are VAK de Hochma, VAK de Hochma cannot emerge without the GAR. Rather, first emerges GAR de Hochma, then the GAR depart from them and they remain in VAK de Hochma. The Ohr Hozer that was clothing these GAR does not depart along with them but remains in the Rosh. And because of its Aviut, because it remained devoid of its light, it could not stay in the interior of the Kelim so it went outside to the residue of the Mocha and divided according to the order of Tzimtzum Bet, where KH in them rose and clung to Galgalta, who is Mem de Tzelem.

This is why they are called “clean wool,” since the Masach is below them, at the Sium of Galgalta, and there is no strength in the Masach to raise Dinim above the place where it is present. And its three Behinot Bina and TM are corrected by HS de AA, and after the Sium of Galgalta they cling to the lower cheek, ZON de Rosh.

However, since the two Roshim [pl. of Rosh] de AA—Galgalta and HS—are included in one another, and there are both Behinot in each of them, it follows that HS is also included with Galgalta. For this reason, the Galgalta in HS, too, illuminates in Dikna. And also, the first five corrections are from the illumination of HS, and the five last ones are from Galgalta.

And because HS de AA disappeared and was blocked, Dikna de AA—who receives from her—gives all the degrees of Mochin to the Partzufim of Atzilut, and they receive from him the same orders that were arranged in the thirteen corrections of Dikna.

First, we will explain the eight corrections of Dikna that extend from HS. These are the order of the three Behinot NRNHY of NRN and their inclusions.

First correction: The place of the beginning of the Dikna, at the beginning of the lower cheek after the hair of the head has ended at the sides of the head, at the end of the skull bone. This place aims opposite the holes of the ears.

Second correction: to rise to Bina in Ibur, the hair at the top of the lips, from the top of the right lip to the top of the left lip. The hair extends from the bottom cheek before the opening of the ears. The hairs are ZON; they climb over the upper lip, the place of the upper cheek, Galgalta, Bina. This is considered Ibur of Se’arot Dikna, ZON, in the upper lip, Bina. They receive VAK de Ibur, NR de Nefesh.

Third correction: Afterward the spirit of Hochma is extended from the two holes of the Hotem [nose], the place of disclosure of Hochma, into the hair of the upper lip, where it makes a hair-free path in the middle of the hair of the lip, since the Hochma removes all the Dinim. The spirit of the Hotem, Hochma, purifies the path from hair, removing the transgressions, since pardoning iniquities extends from the illumination of Hochma, and the illumination of Hochma is GAR de Ibur, Neshama, Haya, Yechida de Nefesh.

Fourth correction: Afterward comes the time of delivery in the Se’arot de ZON that have been impregnated in Bina. The Se’arot of the upper lip emerge and descend to their place in the lower cheek, under the lower lip. The Se’arot that were in the upper lip have been extended and came to their place in the lower cheek, where they became Se’arot of another lip, Se’arot ZON themselves. By this expansion below the lower lip, they are VAK de Ruach, NR de Ruach.

Fifth correction: Afterward extends the spirit of Hochma from the two holes of the Hotem, in the path in the upper lip, and passes over the Se’arot below the lower lip, making there another hair-free path, as in the upper lip. The illumination of Hochma in this path is GAR de Ruach, Yechida, Haya, Neshama of Ruach.

Sixth correction: Afterward another Ibur was made for the Neshama, and the hair in the lower cheek rose once more to the top of the upper lip, the place of the Sium [end], Galgalta, Bina, where she received VAK de Neshama, NR de Neshama.

Seventh correction: Afterward appeared the spirit of Hochma as Panim [face] in the two apples of the face. This is GAR de Neshama, Yechida, Haya, Neshama de Neshama. The two apples are seen so as to light the candles, the Sefirot, in GAR, as it is written, “A man’s wisdom illuminates his face.”

Eighth correction: Afterward the VAK de Neshama and illuminations of GAR de Neshama are drawn down to their place in the lower cheek. The fortune of everything, the hair that hangs down to the heart, which is the inclusive of all the previous corrections, the upper ones and lower ones are dependent on it, since all the Mochin de Atzilut are drawn from it.

This explains the eight corrections of Dikna that illuminate from HS.

17) Ninth correction: The short hairs that hang between the hairs in the upper area of the Dikna [beard] do not emerge from one another because they are all equal.

Tenth correction: The short hairs covering the throat next to the respected Dikna.

Eleventh correction: Big hairs completely covering with hair, hanging on the throat.

Twelfth correction: The lips became hair-free on all sides. Happy is one who kisses from those kisses.

Thirteenth correction: In the fortune of everything, thirteen rivers of pure persimmon are extended. Everything is in that fortune, and it is blocked. This is the lower area of the Dikna, called “the bottom fortune.”

After it explains the eight corrections of Dikna that extend from the illuminations of HS, it explains five corrections of Dikna that extend from Galgalta. There is a big difference between them because although the HS was blocked, it was blocked only from the Hochma in it, but Bina and TM in it illuminate to the eight corrections of Dikna. For this reason there is GAR in them because that Bina returned to being Hochma. But Galgalta that was established in Mem de Tzelem and in which there is no Hochma, but covered Hassadim—pure Avir, the level of Ruach—is devoid of GAR. It follows that the five corrections of Dikna that extend from her are also devoid of GAR.

For this reason the eight corrections of Dikna were hanging on the lower cheek. Although it was determined in advance, it is only with respect to the Atzamot [bones], Hochma. But with respect to the Gidin [tendons], Bassar [flesh], and Or [skin], implying Bina, Tifferet, and Malchut, it is connected to the Rosh. But the five lower corrections that extend from Galgalta depend on the throat, where even with respect to the Gidin, Bassar, and Or, it is distinguished as Guf, NR, and lacks GAR.

Ninth correction: When hairs grow from the skull, their first correction is the Ibur in Bina. The short hairs that hang among the long hairs in the upper area of Dikna do not come out from one another. They do not emerge and extend from the long hairs of Dikna because they are extended from HS. The short hairs extend from Galgalta, and are there only for the correction of the Ibur in Bina, where they receive Nefesh.

Tenth correction: Afterward they descend from there to their place, the throat, and initially emerge in Nefesh de Ruach, small hairs that grow and cover the throat.

Eleventh correction: Afterward big hairs come out in Ruach de Ruach that is in the throat, as well.

Twelfth correction: Afterward pure air extends from Galgalta. Although they are Hassadim, they are more important than Hochma because they are above the Hochma. Hence they move the hair from the lips in the place with which we kiss on each side.

Afterward emerges the inclusion of twelve corrections of Dikna, which is Malchut, who receives from everyone. It was said, “The fortune of everything” extends thirteen rivers from the pure persimmon, which is the lower area of the Dikna that is attached to the throat, where all the lower ones receive all the Mochin from that fortune. Everything is in that fortune, which is blocked, meaning that the bottom fortune comprises two points, Miftacha and Man’ula. On the side of the Miftacha, it is present; and on the side of the Man’ula it is blocked. It is called “and that will not clear the guilty.”

18) When Tishrey arrives, the seventh [Hebrew] month, these thirteen corrections are present in the upper world, Bina, and the thirteen gates of Rachamim open there. At that time it is written, “Seek the Lord while He is found.”

19) “And God said, ‘Let the earth put forth grass, herb yielding seed, fruit-tree bearing fruit after its kind.’” It is as is written, “And you shall torment your souls on the ninth of the month in the evening.”

It is written, “God Lord [ADNI HaVaYaH], You have begun to show Your servant Your greatness.” Here the name HaVaYaH is complete in its sides, illuminating in the right and in the left together. This is why it is written, “Lord God,” as well as “Your greatness.” And here, in this awakening of the earth, it is incomplete, for only the left side illuminates, without the right side.

When the Nukva is from Chazeh de ZA and above, clothing only the left line of Ima, she is regarded as Dalet of Ehad [one], dry, not bearing fruit. But once she has descended from Chazeh de ZA and below, she receives from ZA, from the middle line. At that time that which was dry, when she was from Chazeh de ZA and above, has become a land, bearing fruits and offspring, since the middle line corrects her to illuminate from both sides.

But as long as she receives only from Ima, from the left line, she was dry and ruined because the Hochma on the left cannot illuminate without the Hassadim on the right, and then Dinim and punishments are extended from her. At that time, when Nukva was from the Chazeh and above, in Dinim of the left, the Creator said, “Let the earth put forth grass,” meaning descend to from-the-Chazeh-and-below, and become a fruit-bearing land.

“And God said, ‘Let the earth put forth grass.’” This is the issue, as it is written, “And you shall torment your souls on the ninth of the month in the evening.” On Yom Kippur [Day of Atonement], the Nukva ascends to the left line of Ima and receives there Hochma without Hassadim. This causes torments of the soul to the Nukva because Hochma without Hassadim does not illuminate and causes Dinim. However, afterward, when she descends from the Chazeh and below and is corrected by it, this Hochma that she previously received from Ima in Hassadim de ZA dresses and illuminates in full. Had she not received the Hochma from Ima, from the left line, which torments the soul, she would never have had GAR because being below the Chazeh she is no longer fit to receive Hochma.

It is written, “And you shall torment your souls,” for by assuming this torment of the soul on ourselves, which the Nukva has due to her ascent to the left line of Ima, we have a part in GAR, which the Nukva later receives from ZA after her descent below the Chazeh. The Hochma she previously received from Ima now dresses in Hassadim de ZA and becomes GAR, as it is written, “For any soul that shall not be afflicted in that same day shall be cut off from her people,” since she has no part in Mochin de GAR that the Nukva later extends. Thus, the awakening of “put forth grass” and the matter of “And you shall torment your souls,” are all the same matter, and both apply when the Nukva receives from the left line of Ima.

“Lord God, You have begun.” Here the name HaVaYaH is complete on both sides, right and left. This is the wholeness. In the awakening of the earth it is not complete because the awakening to bear fruit was when she received only from the left side of Ima, at which time she was dry, ruined, and incomplete.

20) It is not written here, “Let there be grass and herb.” In the word Yehi [let there be] we read an upper Yod and a lower Yod, as it is written, “And formed,” with two letters Yod [in Hebrew], where the upper Yod is upper Hochma, and the lower Yod is the lower Hochma, the Nukva. These are also the two letters Yod in the beginning and end of the combination, YaHDoNHY [HaVaYaH–ADNI]. Yod–Hey–Yod has an upper Yod, lower Yod, and the letter Hey between them, Bina, and the lower Yod receives from her the Hochma. This is the whole of the completeness, for then she receives Hochma, which is complete, and not from each side, but only from the left.

This is why that name was uprooted. The Nukva is called “name” and it was planted in another. She was uprooted from above, from Chazeh de ZA, from the place where she receives only from the left of Ima, to below Chazeh de ZA, to receive Hassadim from him, as it is written, “And the Lord God planted a garden in Eden, on the east,” planting it in the place below Chazeh de ZA.

21) Another way. The Hey that is written between Yod and Yod of Yehi [Let there be] implies the blowing of the wind [spirit/Ruach] of Hochma from Hotem de AA to ZA. And although ZA is always in Hassadim that are covered from Hochma, he still cannot exist without the spirit of Hochma. As long as there is no Hochma in him, he is VAK without a Rosh. The first Hey in the name, HaVaYaH, and the bottom Hey in the name, HaVaYaH, were completed with this Hey, which implies Hotem de AA. The first Hey, Bina, receives Hochma in her left line, from Hotem de AA, and gives to the bottom Hey, to the Nukva. At that time the two letters Hey are together, as it is written, “Aha, Lord God [ADNI Elokim],” implying that wherever the two letters Hey are together, when the bottom Hey receives Hochma from the left line of the first Hey, it is written about her, “Aha,” implying a time of trouble because at that time the Nukva is in trouble: ruined and dry.

22) There is Yod–Hey–Vav in the cluster of clusters, in the Ruach of the scales, ZA, in whom are the scales and who is called a “cluster,” as it is written, “My beloved is to me a cluster of camphor.”

The upper Yod, AVI, called Abba, crowned in the connection of Atik, who is the upper crust that becomes Zach and blocks. This is the third correction of the seven corrections of Galgalta de AA.

The first Hey, YESHSUT, are called Ima. She is crowned with the Ruach [wind/spirit] of the two holes of the Hotem, who went out to revive, to impart Hochma, called “life.” This is the seventh correction of the seven corrections of Galgalta de AA.

The upper Vav, the middle line and Daat, in which there is the harsh spark, Masach de Hirik is crowned on its sides and decides between the two sides in Ima and receives GAR from there, which are called Atara [Aramaic: Keter].

Subsequently, the letters Yod–Hey–Vav expand and become included in ZA in a way that three come out of one, one is rewarded with the three of them. As Yod–Hey–Vav are in Galgalta de AA, they expand in the whole Guf of AA, in ZAT, his HGT NHYM, to complete everything, since AVI, YESHSUT, and ZON clothe them. When these letters Yod–Hey–Vav are hanging, meaning blocked, they are in clean wool, which is the fifth correction of the seven corrections of Galgalta. When they appear to ZA, these letters Yod–Hey–Vav settle in him and he is called by them.

23) Yod–Vav–Dalet de HaVaYaH in Atik is blocked in his crowns, meaning that Malchut does not exit his Bina and blocks it because the left has no correction except in the scales, and the scales must be hung in Rosh Atik, which is the Malchut that blocks him. So it is in all the Roshim, Yod is always a Rosh.

Hey–Hey developed in the other Hey, in Hey de ZA, in whom is the place of disclosure. For this reason, the filling of Hey is also Hey, meaning Hey–Hey. She has two females because the bottom Hey, Malchut, is included in her and is in corrections. At the time of Gadlut, Malchut descends from her and she appears in Hochma, but not in her, herself, but in ZA.

Vav–Vav developed in another Vav, in ZA, as it is written, “like the good wine, it goes down smoothly for my beloved.” The corrections of above go to my beloved, to ZA, in whom there is the harsh spark, Masach de Hirik, to cover Ima’s opening. For this reason, the letter of the filling of Vav is with another Vav, like this: Vav–Vav.

24) It follows that there is a Vav above in the Rosh, and there is a Vav below in ZA. There is a Hey above in the Rosh, and there is a Hey below in ZA. For this reason they are doubled in the filling because above they are concealed and below, revealed.

There is a Yod above, and another Yod does not partake with her, as with the letters Hey–Hey Vav–Vav. She is not pronounced along with her, except with a hint that is implied because the filling Vav–Dalet in Yod–Vav–Dalet is Yod in Gematria, indicating that she also contains a second Yod, below. Two appeared in the Yod, which are upper AVI. They connect in one degree, in the path of Abba, where there is the concealed Daat, in one excitement, to part from the left. This is the Vav–Dalet that are included in Yod–Vav–Dalet. The Yod is upper Abba, and Vav–Dalet, upper Ima. Woe when Abba, Yod, parts and the Vav–Dalet appears.

25) The perfume and the scent are illumination of Hochma of the red engravings of all the Behinot of the left line, which are red. They move to illuminate, do not mingle with the place, but promptly return to their place, as it is written, “And the animals were running and retuning,” meaning they promptly return to their place. It is also written, “Now flee to your place,” where he hurries to return to his place. It is also written, “Though you go high like a vulture, though you set your nest among the stars,” wanting to extend the Hochma and detain it, “From there I will bring you down.” But the extension of Hochma must be, as it is written, “And the animals were running and retuning,” meaning he should promptly return it to its place from below upward and not detain it.

26) “And the earth put forth grass.” This was done when the Nukva was planted, after the Nukva was built from the Chazeh and below. At that time that which was dry became a land for bearing fruits and offspring. Then Avir, light of Hassadim, came out of Abba, and a spark came out of Ima, light of Gevurot, and when the Avir and the spark connected, one Galgalta expanded from them, Keter de ZA, at its sides, in the four sides HB and HG de Daat. These are regarded as upper AVI in Rosh ZA, and they are Mem de Tzelem. The Galgalta filled with dew on her in two colors, white and red, as it is written, “Your dew is as the dew of lights,” light of Hesed and light of Gevura. This is the first of the seven corrections of Galgalta de ZA.

27) Second correction: Three spaces of the inscribed letters Yod–Hey–Vav, HBD, appeared in him. This is Lamed de Tzelem in Rosh ZA.

Third correction: Raven black hairs hang on the deep holes of the ears, and he cannot hear right or left. It is so because the hairs, which are Dinim, are blocking them, and in Gadlut, the hairs depart from over the ears, as was said in the seventh correction. Here in the hairs on the Galgalta de ZA, there is one fine path above, the path in the middle of the head, where the hairs divide to right and left.

The seven corrections of Galgalta de ZA divide by three Behinot Meletz de Tzelem, like the seven corrections of Galgalta de AA, but in a different way because the correction of the crust of the Avir is missing here, and a correction in the ears is added here. In Katnut, the hairs block the ears. This is the third correction. And in Gadlut, the hairs depart from the ears, which is the seventh correction, and then the prayers from the lower ones are received. In this manner, Galgalta was established in four Mochin: HB, HG de Daat, and after these four Mochin she is called Mem de Tzelem because each Moach [brain/Mocha] comprises ten Sefirot, and they are forty Behinot.

It indicates that in the middle line, Daat, he does not unite the right and left, to clothe the Hochma in the left with the Hassadim on the right, which was done by the force of the Din in the middle line. For this reason, the Din became Hesed, and both are one Behina. Therefore, they are 30, three Behinot of ten Sefirot, which are HBD.

But in Mem de Tzelem, in upper AVI, they never receive Hochma and there is no need for the decision of the middle line. For this reason, the Hesed and Din in the middle line are separated from each other because the Din in the middle line does not become Hesed here because it does not cause the unification of right and left. Instead, Hesed and Din in Daat are regarded as two separate ten Sefirot, hence there are four Mochin, and they are 40. This is the first correction.

The second correction is the Mochin de YESHSUT in ZA, Lamed de Tzelem in Rosh ZA, in whom the Daat decides between right and left, between HB, by the force of Din in him, the Masach de Hirik. For this reason Din turns to Hesed, and there are only three Behinot of ten Sefirot here, which are thirty. This is the second correction.

The third correction is raven black hair that extends from the Dinim in the three Mochin, HBD, in the second correction. For this reason, it blocks the ears so they do not distinguish between good and bad, and the prayers of the lower ones are not received. It is so at the time of Katnut.

But in Gadlut, this hair is corrected in Mem de Tzelem de NHY, and then departs over the ears, which open up, as was said in the seventh correction. Over Galgalta de ZA there is a smooth line, where the hair divides to right and left. It is called a “path of division of the hair,” where there is no hair or Dinim at all, but rather wondrous Hesed. For this reason, it is white.

It is written, “The path of the righteous is as the light of dawn that shines brighter and brighter.” This is written about the path of division of the hair in Galgalta de AA. From the path of AA it extends to the path of division of the hair of ZA, of which it is written, “All the paths of the Lord are mercy and truth.” It is so because through the hair of the right appear Hassadim to the worshippers of the Creator, and through the hair of the left appear punishments to the wicked who do not worship the Creator. When it reaches the lower ones, they recognize the difference, which is the path of division of the hair between a servant of the Creator and one who does not serve Him. Through that recognition they are rewarded with complete Dvekut [adhesion] with the Creator, and then “All the paths of the Lord are mercy and truth.”

28) The fourth correction is Metzah that does not illuminate, from which Din and strife extend to the world, except during Gadlut, when the desire of Metzah de AA oversees the Metzah de AA.

The fifth correction is eyes in three colors—black, red, and green—to fear them, since all these colors imply Dinim: red is left, green is the middle line, and black is Malchut. In Gadlut they are as is written “Bathing in milk,” which illuminates. It is Hesed that extends from Atik, as it is written, “Your eyes shall see Jerusalem a peaceful habitation,” without any Din.

It is written, “Justice would lodge in her.” Thus, there is Din in her, called “justice”? “A peaceful habitation” was said when the eye of Atik that is blocked shines, as it is written, “Bathing in milk,” for it is written “Your eye” without the Yod of the plural form [in Hebrew], as there is no left in Atik, and the two eyes are considered the right eye.

29) The sixth correction is the nose of the Partzuf, which is short, for recognition. A Partzuf can be identified by the nose, as we learn. We do not testify until a Partzuf is Panim [face] with the nose. Three flames burn in its holes. These are three Behinot of Din, which extends from Bina, from Malchut, and from the left line.

The seventh correction is a twisted degree, to hear good and bad. During Gadlut, when the hair that blocked the ears departs from them, they open up to hear good and bad, to benefit the good, and to punish the bad, and to receive the prayers of the lower ones.

This clarifies the seven corrections of Galgalta de ZA, where Galgalta and the four sides in her govern the Mem de Tzelem, and the three spaces in Galgalta are Lamed de Tzelem and the hair and the two ears are the hidden NH, Metzah is Yesod in them, and the two eyes are the revealed NH. The nose is regarded as Yesod and Malchut in them. Here The Book of the Concealed interprets primarily the Din in them at the time of Katnut, and the Behinot Meletz de Tzelem were said primarily for the time of Gadlut.

30) It is written, “I am the Lord; this is My name. It speaks in a revealed manner, “I,” and a concealed manner, “This” [“he” in Hebrew] in the same sentence. It should have said, “I am the Lord; it is My name.” And it says that “I” and “He” are two names, as it is written, “I will put to death, and I will revive.” It is also written, “I will carry and I will suffer. This “I” is the name of Malchut. He [Hey–Vav–Aleph] is also a name, as it is written, “He has made us, and not we.” Likewise, “He is unique and who can turn Him?” Thus, He is also called “He,” since the “He” is called one who is concealed and is not present, HS de AA, which was blocked and does not open before the end of correction.

“He” is one who is not apparent to the eye, who is not available for reception of Hochma, called “eye,” meaning upper AVI, who are covered Hassadim and never receive Hochma. It is written about them, “For He desires mercy.” “He” is called one who is not called by name, Bina, YESHSUT, in whom the left line came out. And before the middle line decided between right and left, clothing the Hochma in the left in the Hassadim on the right, she is not called by a name because she is concealed and does not illuminate.

31) The meaning of the three letters of “He” [Hey–Vav–Aleph]: HS and AVI and YESHSUT are each called “He.” The Hey of “He” comprises Vav, and the Vav comprises Aleph of “He”, and does not comprise the Hey of “He.” Aleph goes to Yod, Yod goes to the Yod that is more concealed than all that are concealed, in which the Vav–Dalet of the filling Yod–Vav–Dalet are not connected. Woe when the Yod does not illuminate to Vav–Dalet.

The Hey of “He” is Bina when she is in the left, prior to unification in the middle line.

Vav of “He” is ZA. When Bina returns her Bina and TM to the left line, ZA rises with them to Bina, too, where he takes the form of the Aleph of “He,” which is a depiction of the letters Yod–Vav–Dalet. Vav is ZA, the middle line; the upper Yod atop it is the right of Bina, included in ZA, and the Dalet below is the left of Bina, included in ZA.

Hey contains Vav. During the elicitation of the left of Bina, Bina already includes within it Vav, ZA, who rose together with Bina and TM de Bina. Vav contains Aleph, which is the Vav in the middle of the Aleph, which consists of two lines of Bina, which are Yod–Dalet. But it does not contain Hey because Vav has still not decided between the right and left of the Hey, hence it does not contain it.

For this reason, Aleph goes to Yod, meaning that the illumination of ZA, Aleph, illuminates only in its upper Yod, right, since the left in it, Dalet, still does not illuminate before the decision of the middle line.

For this reason, YESHSUT is called “He,” where the lights are hidden from the lower ones. It is thus considered that Aleph goes to Yod, to upper AVI, and causes them that Yod, too, Abba, would part from Vav–Dalet, Ima. At that time their lights are also hidden and they are called “He.” Yod, AVI, goes to the Yod that is more concealed than all that are concealed, to HS de AA, who is more concealed than all that are concealed because the Vav–Dalet in him are not connected, causing him to not impart upon the Nukva. He is called Vav Dalet of the filling, Yod–Vav–Dalet, the Bina that returned to his head. This is why he, too, is called “He.”

For this reason, Abba, who is Yod, does not illuminate to Ima—Vav–Dalet of the filling of Yod. And because Ima, Vav–Dalet, does not illuminate, it follows that YESHSUT, Hey de HaVaYaH, do not illuminate because they receive from upper Ima, from Vav–Dalet. Woe when the Yod does not illuminate to Vav–Dalet, for then there is separation between the Yod and Hey, too.

32) When Yod departed from Vav–Dalet due to the iniquities of the world, the nakedness of everyone appeared, since Vav–Dalet has been darkened, meaning upper Ima, from whom all the Partzufim of Atzilut and BYA receive. It is written about it, “Do not uncover your father’s nakedness,” since upper AVI, who are Yod–Vav–Dalet, are both called Abba. And when Yod departed from the Hey, after the Vav–Dalet have darkened, the Yod cannot impart upon the Hey, to YESHSUT. It is written about it, “And do not uncover your mother’s nakedness, she is your mother, do not uncover her nakedness.” YESHSUT are both called Ima. “Your mother” is as is written, “But if you call upon Bina,” thus YESHSUT, which are Bina, are called “mother.”

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

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

1) What is the concealment of the book? Rabbi Shimon said, “Five chapters are included in the great palace and fill the whole earth.” Rabbi Yehuda said, “If these include all the wisdom, then they are better than all and there is no need to learn more.” Rabbi Shimon said, “So it is for one who enters the wisdom and comes out of it in peace, he sees here the inclusion of all the wisdom. But one who did not enter in wisdom and came out of it in peace is not so, since one who enters the palace of wisdom and comes out of there because of a flaw is not regarded as one who entered and came out, for he did not come out of his own will and wish. Rather, he was expelled from there due to a flaw.

But one who has no flaw, who comes out of the palace of his own will and wish, is as one who enters and leaves his own home; he is as one of the family there. The Shechina shows him all her treasures and secrets, and hides nothing from him, and he is regarded as coming and going.”

2) It is like a person whose house was in the mountains, and who did not know city dwellers. He sowed wheat and ate the wheat as it was. One day he arrived at the city and was given good bread. That man said, “What is this for?” He was told, “It is bread to eat.” He ate and found it very tasty. He said, “Of what was this made?” They told him, “Of wheat.” Then he was given cakes made in oil. He tasted them and said, “Of what were these made?” They told him, “Of wheat.” Then he was given a dish fit for kings, kneaded in oil and honey. He said, “Of what are these made?” He was told, “Of wheat.” He said, “Indeed, I am the owner of all that because I eat the essence of all those,” which is wheat. Because of that view he did not learn how to make all those delights and did not know the delicacies of the world, and they were lost from him. So is one who has the whole of the wisdom and does not know all the delightful refinements that come out of that whole.

3) The Book of Concealment is a book that weighs at the scale, meaning a book that speaks of the weight of the lights in the scales. It is called, The Book of Concealment, because the Hochma in the scales illuminates this way from below upward, which is a way of concealment, as it is written, “And with the concealed is wisdom.” Before there was weight, the right and the left, which are male and female, did not watch each other face-to-face, and the first kings died and their weapons were not found, and the earth, Malchut, was cancelled.

It is known that the world could not exist until He associated Midat ha Rachamim [quality of mercy] with Din [judgment], raising Malchut, which is Midat ha Din [quality of judgment] to Bina, who is Midat ha Rachamim. Then both participated together and the world existed.

Through that ascent of Malchut in Bina, each degree split into two halves: KH that remained in the degree because they are above Malchut, and Bina and TM, which were flawed by Malchut that ascended and came out of the degree. This occurred in all the degrees, and by that the Katnut was established in all the degrees.

At the time of Gadlut, a Zivug of AB SAG de AK was made, lowering Malchut from Bina back to her place below. And the three Sefirot, Bina and TM, were purified from the flaw of the Din in Malchut, and ascended back to their degree, where they became the left of the degree, and KH, the right of the degree. At that time the two pans of the scales were made. KH, which are the right of the degree, became the scale of merit. Bina and TM, which became the left of the degree, became the scale of fault. They are called “scale of fault” because the extension of the light of left from above downward is the root of all faults.

This explains the two pans of the scale, which are right line, called “scale of merit,” and left line, called “scale of fault.” The weight in the scale is done by the Masach de Hirik in the middle line, which diminishes the left line into VAK de Hochma so it illuminates only from below upward. This is why the Masach de Hirik is regarded as the balancing pivot, since by its power the two pans equalized. Before He diminished the illumination of Hochma in the left to VAK, the illumination of the left was greater than the right. This is why they were disputed with it and wanted to cancel it. Through the Masach de Hirik, which diminished it to VAK de Hochma, their weights were equalized and the two of them were united and included in one another.

It was said in The Zohar that males and females are weighed in the scales so they marry each other. They are called “scales” because the male is the right line and the Nukva is the left line. It is written about that, “In the scales they go up,” since through the Masach de Hirik, the left line illuminates only in VAK de Hochma, which illuminates only from below upward. And all those are equal to each other, one does not weigh more than the other, and they rise and connect together. The Masach de Hirik equalizes the two pans so they are of equal weight, and the left will not be greater than the right. And then the two unite.

Three lines are water, fire, and wind. Water is KH of the right, the scale of merit. Fire is Bina and TM on the left, the scale of fault. The Masach de Hirik in the middle line is the balancing pivot, which equalizes the weight of the two so that one is not bigger than the other. Then they unite with one another and see each other face-to-face. Panim [face] means bestowal. They bestow upon each other where the right imparts Hassadim to the left, and the left imparts Hochma to the right.

Before there was weight, before there was the Masach de Hirik in the middle line, which weighs the right and left in the scales so that one will not be bigger than the other, they were not looking face-to-face. That is, they were not bestowing upon each other, since the left was bigger than the right because it expanded from above downward. For this reason they were back-to-back [Achor–be–Achor] with each other, disputed, and each turned its Achoraim [back] toward the other.

And this is the reason for the death of the first kings, who are ZAT in the world of Nekudim. At the time of Gadlut, when the Zivug of AB SAG de AK was done, it lowered Malchut from Bina from them back to her place below, and Bina and TM rose back to the degree, where they became the left line. Then light of Hochma came out in them, and the Hochma illuminated from above downward, from Atzilut to BYA, and the Kelim broke and died.

This was so because their weapon was not found, since Malchut, called “earth,” which rose to Bina, from her is their weapon, and she has been completely cancelled by the illumination of AB SAG because she went down to her place below. The Kelim de Bina and TM were completely purified and could impart Hochma from above downward, and there was no one to give them arms so they would bestow only from below upward, hence the seven kings broke and died.

4) Finally, the most coveted of all that is coveted, Rosh de Nukva de Atik, RADLA, prepared garments of glory and bequeathed them to all the Partzufim of Atzilut.

For the middle line to be able to evoke the Masach de Hirik in it, so it will equalize the illumination of the two lines—right and left—with each other and they will illuminate in one another, there had to be help from above. It is so because since Malchut had already descended from Bina and the three Kelim Bina and TM—the left line—were purified in her from any flaw, then how can the middle line diminish the left line again through its Masach de Hirik, which is considered the return of Malchut to Bina?

For this reason, RADLA prepared itself so Malchut would never descend from his Bina, and there will be no purification of the left line in him at all. This is why he is called RADLA [the unknown Rosh], since no illumination of Hochma is known in him, and he is all right, Hassadim. By that the force of the left of below has weakened, too, and the middle line could diminish it. The Hassadim in RADLA, which extend to the middle line, emerge through the Masach de Hirik in it and are called “garments of glory,” since through the middle line that extends them, the illumination of Hochma in the left dresses in them, and then it can illuminate.

The most coveted of all that is coveted, Rosh de Nukva de Atik, RADLA, prepared the garments of glory. He prepared himself so Malchut would never descend from his Bina, and by that the middle line extends from him the garments of glory for the Hochma in the left line. That force bequeathed to the Partzufim below it so that Malchut would not come out of Bina in the GAR of each degree. And since the middle line has help from RADLA, it can diminish the left line in its Masach de Hirik so it illuminates only from below upward, in VAK de Hochma, for then the weight of the right and the left is equal and they connect and watch over each other face-to-face.

5) These scales are hanging in a place where they weren’t, meaning in Rosh de Atik, who was prepared so that Malchut would never come down from his Bina. This is the root of the scales, so it was established at the Rosh [head/beginning] of each degree. It is considered that they are hanging there. Seven kings were weighed in him. They died because their weapon was not found and they were established by the root of the scales, which is hung at the Rosh of each degree. The actual scales stand in the Guf [body], in the middle line, Tifferet, in which there is the Din of the Masach de Hirik. That Din does not unite and is not seen in the scales because had it been seen, even the VAK de Hochma would have been cancelled. Rather, it works to diminish the left although it is not seen in it. The lights of the left ascend in it from below upward, and those who weren’t were and will rise in it.

The scales are hanging at the Rosh of each degree. It is considered that they are hanging in a place where they weren’t in the past because there it is not the place of Malchut and her Din. Rather, she was established there to correct the lower ones, to give power to the middle line in the Guf. The scales that stand at the Sof [end] of each degree is regarded as the present, since in Tifferet it is the existence of the Masach de Hirik in its Chazeh.

The scales that stand at the Sium of each degree, in Ateret Yesod, which is the middle line of NHY, is considered the future because the Din of Masach de Hirik does not appear in Ateret Yesod before the removal of the foreskin. This is why it is spoken of in future tense, for they appear in him through the correction.

6) A concealment was established within concealment and came into one skull, Keter de AA, which is filled with crystal dew, HS de AA. It follows that Hochma de AA, which is one concealment, emerged and was established inside the Keter de AA, which is another concealment. In this way, the illumination of one Rosh, called RADLA, came to illuminate to the lower ones.

The membrane of the Avir [air] between Galgalta and HS becomes Zach [inoperative, not bestowing] and blocks. These Se’arot of Rosh de AA, called “clean wool,” are hanging on the scale. The desire of desires appears in Metzah de AA through the prayer of the lower ones. Providence from an open eye so he will not sleep and will always watch has been established in the Eynaim de AA, and the providence of the Partzufim below depends on this upper providence of AA. And two holes of the stand-in for the governance, which is the nose, evoke the spirit of life for all.

The scales are hanging in Rosh Atik, RADLA, where the root is found. The scales are standing primarily in Guf de Atik, in his HGT NHYM. However, HGT NHYM de Atik are hidden in and of themselves, as well, and appear through their clothing in AA, where they make seven corrections known as the “seven corrections of Galgalta.” Although the scales stand in Tifferet de Guf, where the Hochma clothes in Hassadim in an equal weight, and Hochma illuminates in the proper wholeness, it is only for the elicitation of Hochma. However, Hochma still does not appear to illuminate there, except in NHY de Guf. Thus, the place of elicitation of Hochma is in HGT, where it is still covered. And the place of disclosure of illumination of Hochma is in NHY, primarily in Malchut, who includes NHY.

For this reason, each degree divides into three parts, implied in three letters: Mem, Lamed, Tzadi. Mem de Tzelem [acronym of Tzadik–Lamed–Mem] is Rosh, HBD, the place of the hanging of the scales. Lamed de Tzelem, HGT, is the place of elicitation of Hochma. Tzadi de Tzelem, NHYM, is the place of disclosure of illumination of Hochma.

They are included in one another: there is Meletz [Tzelem in reverse order of letters] in Mem, there is Meletz in Lamed, and there is Meletz in Tzadi. Thus, there are Meletz in HGT de Atik and Meletz in his NHY.

This is the meaning of the seven corrections of Galgalta that were corrected by HGT NHY de Atik. HGT de Atik illuminate inside the Rosh de AA. These are three corrections: Galgalta, HS, and the membrane of the Avir. NHY de Atik illuminate four corrections in the exterior of Rosh de AA. These are “clean wool,” Metzah, opening of the eyes, and two holes of the stand-in for the governance, which are the nose.

One skull [Galgalta] Keter de AA, where Hesed de Atik illuminates, is the first correction, Mem de Tzelem in HGT de Atik.

Being filled with crystal dew, Hochma de AA, where Gevura de Atik illuminates, is the second correction, Tzadi de Tzelem in HGT de Atik.

“The membrane of the Avir becomes Zach and blocks” means that the membrane that blocks Hochma de AA so it is not disclosed outside of him is where Tifferet de Atik shines, the middle line. This is the third correction, Lamed de Tzelem in HGT de Atik, in which the scales stand. It becomes Zach and blocks because since it is the middle line and the Lamed of Tzelem, it unites the two lines with each other and Hochma is corrected by the garment of glory of Hassadim and can illuminate in full.

“Becomes Zach” means that the Yod comes out of her Avir and returns to being Ohr [light], since by the scales in her the light of Hochma has been completed.

And yet, it blocks, meaning that the blocking that blocks Hochma de AA has not been opened because although the scales stand in HGT, it is only a place for elicitation of Hochma, but not for its disclosure. The disclosure of Hochma is only in NHY. This is why the Hochma remained hidden there by the membrane, although it became Zach and complemented the light of Hochma.

For this reason it was necessary for NHYM de Atik—the place of disclosure of Hochma—to illuminate four more corrections in AA. At that time the Hochma appears in the last correction, called Hotem [nose], which is Malchut. There are Meletz in NHYM, too, hence there are two forms of NH: 1) The hidden NH, since they are Mem de Tzelem in Tzadi. These are the two corrections—clean wool, which is the two ears, and the desire of desires, the Metzah. Also, Metzah is the middle line in the two ears. 2) The revealed NH, which are Lamed de Tzelem in Tzadi, where the disclosure begins. It is called providence by an open eye that will not sleep.

The fourth correction is two holes of the stand-in for the governance, the Hotem, where Yesod and Malchut de Atik illuminate. They are Tzadi de Tzelem in Tzadi, hence there is the place of disclosure of Hochma. Also, the necessity for the division of Meletz is because of the scales, whose place of hanging is the Mem, and whose place of standing is the Lamed, where she is still covered. And the place where she is revealed is the Tzadi.

These Se’arot of Rosh de AA, called “clean wool,” are hanging on a scale, which are the Se’arot de AA that rise and grow out of the two ears of AA, in which the hidden NH de Atik illuminate, as they are the Mem de Tzelem in the Tzadi where the Yod does not come out of the Avir. The Avir in Mem is called pure Avir [air], hence the hairs are called “clean wool.”

And because the Hochma does not appear there, Netzah and Hod—right and left—are of equal weight. It is so because where Hochma appears it grows long and on the right line until the middle line must weigh them through the Masach de Hirik so they are equal. But with the hidden NH, where only Hassadim illuminate even in the left, they are therefore equal and the Hod in them is not longer than Netzah. This is the fourth correction.

The desire of desires is revealed in Metzah de AA through the prayers of the lower ones, where Yesod de Atik illuminates, meaning the middle line of his hidden NH. Because of the illumination of Yesod de Atik there, the Metzah becomes devoid of Se’arot [hair], from forces of Din, and the desire of desires appears in it. This is the fifth correction.

Providence by an open eye, which will not sleep and will always guard, is Eynaim de AA, in which the revealed NH de Atik illuminate. Lamed de Tzelem in Tzadi is the place where the ears stand and the elicitation of Hochma. However, it is still not the place of disclosure. Providence of the Partzufim below depends on this upper providence of AA. Providence indicates Ohr Hochma, called “seeing.” Hochma, which appears below, in Hotem de AA, is received from the Eynaim de AA, in which there is the place of elicitation of Hochma, as she is Lamed de Tzelem in Tzadi. This is the sixth correction de AA.

The two holes of the stand-in for the governance, which evokes the spirit of life for all, are Hotem de AA. Yesod and Malchut de Atik, Tzadi de Tzelem in Tzadi illuminate in it, which is why there are two holes in the Hotem, corresponding to the illumination of Yesod and Malchut de Atik. This is the place of disclosure of Hochma, and this is why the Hotem is called “stand-in for the governance,” since the governance on the elicitation of Hochma is primarily in the Eynaim de AA, Lamed de Tzelem. However, because this is not the place for disclosure, as it is GAR there, and Hochma appears only in Kelim of VAK, it therefore appeared in the Hotem, VAK, Tzadi de Tzelem in Tzadi. It follows that the Hotem is the stand-in for the governance, and the stand-in for the Eynaim. This is the seventh correction.

And because Atik wanted to disclose Hochma through AA, ZAT—HGT NHYM—were forced to make and correct these seven corrections of Galgalta in AA, which are illuminations of the three Behinot Meletz in HGT de Atik, in the interior of Rosh de AA, which are Galgalta and HS and Avir. And the three Behinot Meletz in NHY de Atik, as well as his Malchut, make the four corrections in the exterior of the Rosh, which are clean wool, the desire of desires, providence of an open eye, and two holes of the stand-in for the governance, the Hotem. It is so because the Hochma can appear only in this last correction, from which the spirit of Hochma emerges to all the lower Partzufim.

7) Beresheet Barah Elokim Et HaShamaim VeEt HaAretz [In the beginning God created the heaven and the earth]. These are six words corresponding to HGT NHY, and atop them is the word Beresheet [In the beginning], Bina. They are all below Bina and in ZA, hanging and extending from the seven corrections of Galgalta, expanding to the most respected of all that are respected, who is the 13 corrections of Dikna de AA, from whom the second verse extends, Hayta Tohu ve Bohu VeHoshech Al Pnei Tehom [was unformed and void, and darkness was on the face of the abyss], in which there are 13 words.

The words “and the earth” in the second verse is not counted among those 13 words because it went out of that Eretz [land] that was corrupted by the sin of the tree of knowledge, where Malchut of the harsh Midat ha Din [quality of judgment] mingled in her, as it is written, “from the ground which the Lord has cursed.” For this reason, it is not counted among the 13, and they begin from the word “was.” Hayta Tohu ve Bohu VeHoshech Al Pnei Tehom VeRuach Elokim Merachefet Al Pnei HaMayim [was unformed and void, and darkness was on the face of the abyss, and the spirit of God was hovering over the face of the water] are 13 words that hang down from the 13 corrections in the most respected of all that are respected, Dikna de AA.

8) The 6,000 that the world has been standing are hanging and extend in the first six words, which are Barah Elokim Et HaShamaim VeEt HaAretz [God created the heaven and the earth]. The seventh, Bina, atop them, prevails alone; it is the word Beresheet preceding them. Everything was ruined in twelve hours, as it is written, “Was unformed and void.” Thirteen will raise those twelve hours in Rachamim, and they are renewed as in the beginning. Then all those six arise once more because it is written, “created,” and then it is written “was.” This means that now she is gone because she was during the 6,000 years and finally, in the seventh millennium, she is Tohu ve Bohu [unformed and void] and darkness, as she was ruined. It is written about it, “And the Lord alone shall be exalted in that day,” in the seventh millennium.

It is known that for the correction of the world, He associated Midat ha Din with Midat ha Rachamim, raising Malchut to Bina, by which ZON obtained Mochin and Kelim from Bina and the world persisted. Were it not for that, the world would not have persisted. 6,000 the world is standing, hanging and extended in the first six words, HGT NHY de ZA that were mitigated in the Kelim de Bina, and for which they are devoid of Malchut. Ateret Yesod, Miftacha—Malchut with regard to Bina—stands in the place of the real Malchut of Midat ha Din.

The seventh, Bina, is atop them, prevailing alone. That is, Malchut is the seventh Sefira with respect to Bina, which is above HGT NHY. It is so because Bina alone grows stronger in Malchut, to sustain the world during the 6,000 years through her Kelim and lights. It is to her that the word Beresheet implies.

The root of the correction of the ascent of Malchut to Bina, the Katnut and the Gadlut, emerge from the twelve corrections of Dikna de AA until the words “and clear,” which is the concealed Malchut. However, she receives from the twelve corrections of Dikna, which is why it is about her, “and that will not clear the guilty,” since all the lights of the twelve corrections are from the Kelim and lights of Bina. In that respect she is called “and clear,” and not from her own Kelim, which are regarded as “will not clear.”

In the seventh millennium, the Mochin that extend from the twelve corrections of Dikna will be ruined. This is the ruin of the world that will take place in the seventh millennium. Everything was ruined in twelve hours, meaning that all that there is in twelve hours, being the twelve corrections of Dikna that include all the lights and the Kelim de BYA, will be ruined. And the thirteen will raise the twelve hours with Rachamim. The fortune, thirteen, that is written about in the 6,000 years will not be cleaned, and then it will receive the complete correction because BON will return to being SAG, and all the Mochin of the 6,000 years will rise again.

9) The engravings of engravings are as the appearance of a long serpent sprawling here and there. The tail is in the head, the head unites with the shoulders, passes and rages, keeps and conceals. One out of a thousand small seas—providence appears in its correction. The fin that the world stands on is in part. Its head breaks in the water of the great sea, as it is written, “You have broken the heads of crocodiles on the water.” They were two and they were returned one, as it is written, “crocodiles,” with the Yod of plural form missing [in Hebrew]. And although it is written, “heads,” it is still singular form, as it is written, “And a likeness over the heads of the animal, a firmament.”

This concerns the left line, from which all the Dinim extend. The Zohar compares it to the shape of a crocodile at sea, and to the shape of a long serpent, since it extends from the left line of Bina through Malchut, called “sea.” This is why it is long. And because the Hochma appears in the left line, and Hochma is called “long,” it calls it “a long serpent.”

“The engravings of engravings” is the left line from which are all the engravings, the Dinim. “As the appearance of a long serpent,” spreading to Bina and to Malchut, hence its length is from Bina to Malchut, its tail in its head. It is so because in the left line the degrees have overturned. The order is GAR in the Rosh, VAK in the Guf, and the sentence in the Sium, the tail. To blot out the wicked, who extend GAR de Hochma from above downward, a correction took place in the left line, reversing the degrees: the sentence went up so that the Sium and the tail became Rosh, then VAK, and finally GAR. Thus, its tail is in its head.

“The head unites with the shoulders” means that its head is regarded as shoulders, meaning that the GAR, which is the Rosh, have departed from him and only VAK de Hochma—regarded as shoulders—remained of it.

“Passes and rages” means that when it passes in order to bestow Hochma, it rages in Dinim because it appears only over a sentence, as it is written, “She comes in the evening.”

“Keeping and concealing” means that through his anger he keeps the wicked from approaching in order to extend from it, and he conceals the GAR de Hochma.

Hochma is called “a thousand seas.” VAK de Hochma is called “a thousand small seas.” Malchut is one of those one thousand seas. But Hochma appears only in Malchut, which is one of a thousand small seas, and in her appears the providence, Hochma, through his corrections. It tells us that other than that, the Hochma does not appear at all. Malchut that discloses Hochma is called a “fin,” on which the world stands. The world cannot exist if not through the Hochma that she discloses. The fin that the world stands on is in the part of that Malchut, who is one of a thousand small seas.

It is known that when the middle line comes to decide and unite the two lines with one another, it does two things. First, it acts in the Masach of Malchut de Midat ha Din, and then in Malchut that is mitigated in Midat ha Rachamim. With the Masach de Midat ha Din from Tzimtzum Aleph, he killed the Nukva, and with the mitigated Masach de Midat ha Rachamim from Tzimtzum Bet he crushed the head of the male, diminishing him from GAR de GAR to VAK de GAR.

This is why they were two that were returned one, for with respect to the left line, two crocodiles were extended, a whale and his mate. But due to the Masach de Hirik that extended the middle line, Malchut de Midat ha Din, the female was killed and only one crocodile remained, the male. Its head broke in the water of the great sea, meaning that it diminished into VAK de GAR through the Masach de Hirik in the middle line of Tzimtzum Bet, which is the mitigated Malchut, and by that it is considered that its head, GAR, broke. A hole was made in it, as it is written, “You have broken the heads of crocodiles on the water.” This refers to the male crocodile, since it writes “crocodiles” without the letter Yod [in Hebrew], pointing to one crocodile.

10) “And God said, ‘Let there be light, and there was light.’” “Let there be light” is Abba and right line. “And there was light” is Ima and left line. Afterward the right and left returned to being one through the middle line, ZA, Masach de Hirik, and “Let there be” united with “And there was,” and the combination Yod–Hey–Vav–Yod formed out of them since the equal letters are not doubled.

Yod–Hey–Vav is AVI and ZON that decides and unites them. The last Yod in the combination Yod–Hey–Vav–Yod is the Shechina below, like the letter Hey is the Shechina. They were regarded as the same because Yod is the Yod that entered the light of Yod–Hey and became Avir—Malchut that rose to Bina. For this reason she is the Shechina, like the Hey, and one Yod–Hey–Vav–Yod is like Yod–Hey Vav–Hey, which are AVI, ZA, and Malchut.

11) “And the animals were running and retuning.” When the animals, illumination of Hochma in the left, are running, to be drawn from above downward, they encounter the Dinim of the middle line. Then they are returning, returning their illumination from below upward in order to unite in Hassadim. It is as it is written, “And God saw the light, that it was good.” That is, through the middle line the light became good because it reunited with the right.

It is written, “Say to the righteous that it is good,” for the righteous, the middle line in NH, right and left, makes her good. The verse, “And God saw the light, that it was good,” ascends in the scales in the middle line, which weighs and equalizes the two lights, right and left, so they are equal and unite with one another.

But the first verse, “Let there be light, and there was light,” were the right and left in and of themselves, before they united in the scales, after which all returned to one through the middle line. There, the sister, which is Hochma, and the acquaintant, which is Bina, implied in the verse, “Let there be light, and there was light,” were mingled with each other by it, being the Yod–Hey, HB, the loving and embracing Ketarim [pl. of Keter]. And the reason why it calls HB sister and acquaintant is as it is written, “Say unto wisdom, ‘You are my sister; and call Bina [understanding] ‘an acquaintant.’” Hochma is called “sister” because she is as forbidden to him as his sister, and all the Hochma appears in Atzilut through the Daat in Bina, which returned to being Hochma. This is why Bina is called “acquaintant,” after the Daat.

12) Six Sefirot HGT NHY emerge from the branch of the root of the Guf, which is a tongue speaking great things. It is so because the tongue is a branch that emerges from the interior of the Guf, from below upward to the Peh de Rosh. It is the Sefira Daat, the middle line that decides and unites HB. That tongue is blocked between Yod and He, HB as it is written, “One shall say, ‘I am the Lord’s,’ another shall call himself by the name of Jacob, and another shall write with his hand unto the Lord, and will name himself Israel.”

“One shall say, ‘I am the Lord’s’” is the sister, Hochma that is forbidden, like his sister, in whom there is no attainment. “Another shall call himself by the name of Jacob,” an acquaintant, Bina, in whom the illumination of Hochma begins. This is why it is written, “In the name of Jacob.” “In the name” means attainment. “And another shall write with his hand unto the Lord” is Daat. “And will name himself Israel” is the expansion of Daat to ZA, at which time ZA is called Israel.

It is all said in Yod–Hey–Vav, in HBD. These whole HBD are included in the blocked tongue in Ima, where Daat decides between the two lines HB in Ima, including HBD in himself, since she opened from him and he exits her. Abba sits at the head, Ima in the middle, and she is covered from here and from there. Woe to one who uncovers their nakedness.

The two lines of Ima were in dispute, for which reason Mem was blocked and did not open from the blockade unless through the tongue, the middle line, by which the three lines HBD illuminated in her. It is known that all the lights that the lower one causes to the upper one, the lower one is rewarded with them. And because the three lines of Ima emerge from one, as they emerge from Daat, who is ZA, who rose by the middle line to Ima of the middle line, the one, meaning Daat, is rewarded with these three Mochin HBD, and they come out and spread to ZA below.

Ima was opened from Daat, which is the tongue. Hence, all the HBD are included in the blocked tongue of Ima, and come out from her with these HBD to his own place in ZA himself. The Zohar calls it, “a blocked tongue” because it blocks the GAR of the left line of Bina, diminishing the GAR de GAR from him. It calls Daat a “branch of the root of the Guf,” since the Daat is really ZA, who is called Guf that went up for MAN to Ima. This is why it is regarded as a branch, emerging in the Rosh from the root of the Guf, ZA.

Abba sits at the Rosh, upper AVI, Yod de HaVaYaH. Ima is in the middle, and YESHSUT is Hey de HaVaYaH. ZA is Vav de HaVaYaH, below. It is covered from here and from there, meaning that the Hochma in Ima is covered from above, from upper AVI, which are Hassadim that are completely covered from illumination of Hochma, and from below, from ZA, which is covered Hassadim.

For this reason, woe to one who uncovers their nakedness. One who wishes to disclose and extend the Hochma in the left line of Ima from above downward, thus causes upper AVI to separate from YESHSUT, meaning separation between Yod–Hey and separation between Yod–Hey and Vav. His punishment is grave.

13) “And God said, ‘Let there be lights in the firmament of the heaven, to divide between the day and the night.’” It implies that the male, ZA, will rule over the female, Malchut, for this is why the male is called “the greater light,” and the Nukva, “the lesser light.”

It is written, “A righteous is the foundation of the world.” The righteous, Yesod de ZA, is the Yesod [foundation] of Malchut, who is called “world.” It means that were it not for the righteous, there would not be existence to the world, and this is why he rules over her.

The Yod, Hochma and upper AVI, illuminated in two letters Hey. She illuminated and impregnated the first Hey with the Nukva. Afterward the Yod retired and stayed by herself, meaning parted from the Hey and rose by her degrees upward, and the Nukva darkened. Then Ima illuminated and opened up with her gates, and the key came, which includes six Sefirot, ZA, and the cover of the door of Ima. It united below with Nukva and with Ima. Woe to one who uncovers the opening.

It is known that by Malchut’s ascent to Bina in each degree, all the degrees divided into two halves, where KH remained in the degree, and Bina and TM fell from each degree to the degree below it. Afterward, at the time of Gadlut, Malchut descended from Bina in each degree, and the three Sefirot Bina and TM that fell to the bottom one returned and rose to their degree, taking the bottom one along with them, where they were clothed during the fall. By that, each lower one rises to the upper one and receives the light of the upper one. This is the impregnation.

Yod is Hochma, upper AVI. Hey is Bina, YESHSUT. It follows that during the descent of the Parsas—meaning Malchut—from each degree, the Bina and TM of each degree return to their places and raise the lower degree to the upper one along with them. It follows that Bina and TM of Yod returned to her and raised the degree of Hey to the degree of Yod along with them, and they became one.

Similarly, Bina and TM of Hey returned and elevated the degree, Vav–Hey along with them—meaning ZON—to Hey, and became one with the Hey, to which Yod was already connected.

It therefore follows that the letter Yod illuminates to the two letters Hey together, since the bottom Hey, Malchut, has already clung to Ima, the first Hey, and that illumination is regarded as Ibur [impregnation]. Yod illuminates in two letters Hey, and impregnates the first Hey with the Nukva. However, Vav, ZA, is also attached to Ima. It is considered that Vav is attached to the right line of Ima, and Hey is attached to the left line of Ima.

With the ascent of Bina and TM of each degree, becoming the left of the degree, a dispute awakened between right and left, and separation occurred between them. At that time separation occurred between Yod–Hey. Yod, which is all right, separated to herself and rose. And the Nukva, which is attached to the left line of Ima, was completely darkened because the Hochma in the left cannot illuminate without clothing of Hassadim in the right. And since she is regarded as left without right, it was determined she would always be in the dark, for this is why she is night.

Afterward ZA in Ima decided between the two lines—right and left—in Ima, and the Daat was made in her. Then she returned and illuminated, and opened in her gates. Next, the key, which includes six Sefirot, ZA, came and covered the door of Ima. That is, after the decision of ZA—which is the key that includes six Sefirot—between her two lines, the Yod resumed her illumination in the Hey, and her five Sefirot KHB TM, each of which comprises ten, became 50 gates of Bina. It is known that the last gate with respect to the Kelim de Ima is concealed in Malchut de Ima, and it is Man’ula and the unattained 50^th gate. For this reason, it requires covering and concealing. Therefore, NHY de Ima clothe in ZA, and ZA covers them.

He unites below, with Malchut, with Nukva, and with Ima, Bina and Malchut. He unites in Bina, as it decides between her two lines, and clothes her NHY. He unites in Malchut, mating with her and illuminating to her from his three lines. Woe to one who uncovers the door because when the Man’ula is uncovered, which is Malchut de Midat ha Din in the last gate of Ima, he loses all his illuminations and his punishment is very grave. By that it has been clarified that the Malchut has been darkened and needs ZA to illuminate to her. This is the reason why the male governs the female.

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

(înapoi la pagina ZOHAR CUPRINS / TRUMA – click)

923) Woe unto the world when one cherub turns its face away from another. It indicates that there is no Zivug above between right and left, for it is written, “With their faces toward one another,” when there is peace in the world. This means that if their faces are not toward one another there is no peace in the world. It is written, “’You shall not uncover the nakedness of your father and the nakedness of your mother,” so as to not sin and separate the Zivug between ZON, who are your AVI [father and mother]. Woe unto one who uncovers their nakedness if he blemishes them. Therefore, there is no need to learn it from the verse, “With their faces toward one another.”

Similarly, it is written about Jacob, “Shall pass through from end to end,” uniting right and left together. Happy are all the parts of Israel that the Creator is praised in their praise as above in Tifferet, as it is written, “Israel, in whom I am glorified.”

924) In the early days, a man would tell his friend, “Tell me a word of Torah and have a portion of silver.” Now, a man says to his friend, “Have a portion of silver and engage in Torah.” And there is no one to notice and no one to lend an ear except those few high and holy in whom the Creator is praised, as it is written, “Then all your people will be righteous; they will inherit the land forever, the branch of My planting, the work of My hands to be glorified.”

925) The hooks of the pillars and their silver rings. All those of the forms of the upper pillars, NH, who unite, are called “The hooks of the pillars,” and all those that hang down from those hooks. Hooks are six within six, since the two Vavs [in “hooks” in Hebrew] are two times six, meaning that the VAK are incorporated in one another, and there are six in each of them. Hence, Netzah is six and Hod is six. They unite and are watered by the spinal cord, Tifferet, which stands over them, for Tifferet stands over NH. There are hooks above in HGT, and hooks below, in NHY, and all are considered the same, and there is no dispute here.

(înapoi la pagina ZOHAR CUPRINS / TRUMA – click)

(înapoi la pagina ZOHAR CUPRINS / TRUMA – click)

922) It is written, “And I will make mere lads their princes, and capricious children will rule over them.” It is also written, “And you shall make two cherubim of gold.” Matat and Sandalfon are called “lads.” It is written, “Who sits with the cherubim.” It is also written, “And He rode on a cherub and flew.” Is there only one Cherub? “Who sits with the cherubim” is when the Creator is present to dwell with them in wholeness. Then it is written, “Who sits with the cherubim,” when He settles on both of them together. When the King is not sitting in the chair, when there is no Zivug above between ZON, it is written, “And He rode on a cherub,” one, since the King, ZA, did not sit in this chair, Malchut. But “Who sits with the cherubim” means two.

(înapoi la pagina ZOHAR CUPRINS / TRUMA – click)

(înapoi la pagina ZOHAR CUPRINS / TRUMA – click)

916) “Who has measured the water in His step.” Water is Bina, Hesed. They are all equal because Hesed extends from Bina. “And marked off the heavens by the span.” Heaven is Tifferet, as it is written, “The glory [Tifferet] of Israel.” This is why it writes “span” about Him, for He is arranged in order for glory and beauty. “And calculated the dust of the earth by the measure” is Gevura. Before the left line is included in the right, it does not shine and it is as the dust of the earth. “And weighed the mountains in a balance” are the rest of the crowns, the Sefirot NHY. “And the hills in a pair of scales” are the rest of the Merkavot [chariots/structures], below them, in Malchut and BYA.

917) “In His step” is the spirit of Hochma, the trail of the thicket is established in a sedan chair. The thicket is all the Klipot. The trail is the Hochma, which consumes the whole thicket, Klipot, wherever it shines. The sedan chair is Malchut. The trail of the thicket, Hochma, is established in Malchut and no place else. A step is the trail of Hochma. Here, too, “Who has measured water in His step” means Hochma.

918) “And marked off the heavens by the span.” The span are those 50 gates of Bina that developed and dispersed to all directions. “Span” is dispersion.” “And calculated … by the measure” is Rachamim, the middle line, Tifferet, which includes three lines in it, the wholeness of everything. “And weighed … in a balance.” The balance is NH.

919) Jacob, Tifferet, came out of the harsh Din, from Gevura, which is opposite to him, since Isaac, Gevura, the harsh Din, gripped to his portion. This is him alone. But Isaac, Gevura, came out of Hesed. So it is in all the degrees. The Din came out of Rachamim, and Rachamim from Din. Abraham inherited the inheritance of Hesed, and Isaac came out in Din from within the Hesed. Jacob came out in Rachamim out of the harsh Din, Isaac, and so it is above, in the degrees of Atzilut, where one comes out of the other and suckles from the other—Gevura from Hesed and Hesed from Gevura—until it is apparent that everything is one, they all hang down from one, and everything is one.

920) It is apparent that there is wholeness only when one grips to the other, Hesed from Din and Din from Hesed. The middle line, Rachamim, grips to both of them, uniting the two lines, Hesed and Din. To complete everything, Jacob, the middle line, passes the bar at the center through from end to end, passing from the end of Hesed to the end of the harsh Din. And although they are opposite to each other from one end to the other, it passes through between them and unites them with one another.

921) Such a great distance is not called between the Hesed and the Din, but on our part. Everything is apparent on our part, for in the one above, it is all the same, unchanging and will not change, as it is written, “I the Lord do not change.” All the candles illuminate from one, from Ein Sof, and are hanging down from one. All the candles are one, and there is no need to separate them. One who separates them, it is as though he parted from the everlasting life.

(înapoi la pagina ZOHAR CUPRINS / TRUMA – click)

(înapoi la pagina ZOHAR CUPRINS / TRUMA – click)

911) The Hochma is the inclusion of everything. The upper Hesed in ZA, right line, coming out of Hochma. Gevura, a strong Din, comes out of Bina. Jacob complements the two sides, determining between HG, uniting and completing them, and the patriarchs, Abraham and Isaac, HG de ZA, include everything. Jacob, the inclusion of the patriarchs, includes both.

912) The Hochma mated in its trails and gathered the water in its Ruach, in its ZAT, which are called Ruach. The water gathered into one place, meaning he brought back his lower waters, Bina and TM that fell from him to Bina, and gathered them into his degree, with whom Bina, too, rose to the Hochma. It is so because Bina and TM of the upper one raise the lower one with them upon their return to the upper one. Then the 50 gates of Bina opened, meaning that KHB TM emerged in her, each comprising ten, and they are 50. Ten crowns came out of these 32 paths, ten Sefirot de GAR de Hochma in glowing crowns, leaving 22 trails, ZAT de Hochma, 22 letters.

When Ruach struck those trails to gather the water into one place, the 50 gates of Bina opened, GAR de Bina, and 22 were opened, which are ZAT, in the 50 gates of Yovel, in these 50 gates of Bina. It is so because as the 32 trails of Hochma divided into ten in GAR, and 22 in ZAT, Bina divided into 50 gates of Bina in GAR and 22 in ZAT. The 22 de Bina crowned in 72 letters of the holy name, which illuminates in illumination of Hochma, and they evolved into his Behina [discernment]. However, the name Mem–Bet illuminates in the 50 gates of Bina, which are GAR de Bina, since the name Mem–Bet illuminates in GAR, and the name AB [Ayin–Bet] in ZAT.

913) 22 crowns of Rachamim were crowned. These are ZAT that are included in Atik Yomin, each of which illuminates for them in its own Behina. They illuminate in covered Hassadim, from which 50 engravings were crowned. These are the 50 gates of Bina, in 42 holy letters of the holy name, with which heaven and earth were created. The name Mem–Bet [42] illuminates in GAR, and AB in ZAT. Eight gates were engraved in their engravings, which are the eight letters of Rachamim, as it is written, “The Lord, the Lord, a compassionate and gracious God.” These are eight names that emerge from the holy Atik, the eight corrections of Dikna that come out of the 13 corrections of Dikna de AA, which are VAK de Dikna that come out to ZA and unite in these holy crowns, the upper HB that rise, illuminating from below upwards. GAR de ZA were made of these eight corrections of Dikna and HB. Also, the upper Hesed comes out of Hochma, the Din of Gevura from Bina, and the merit of Jacob—the middle line, Tifferet—comes and unites them with one another, for he is the wholeness of the upper one.

914) This is the reason why he is called Israel. Jacob is the lower one, from Chazeh de ZA and below. Israel is the upper one, from Chazeh de ZA and above. Jacob is not wholeness; Israel is the wholeness of everything. “The saying of David the son of Yishai.” David is not wholeness because he is the last one, the last Sefira, Malchut, having wholeness only in Yesod. Yishai is Yesod, superior, wholeness. Israel were not exiled from their land until they denied the Creator and the kingship of the house of David, Yesod and Malchut, as it is written, “We have no portion in David,” Malchut, “Neither have we inheritance in the son of Yishai,” Yesod, “Every man to his tents, O Israel,” the place where idol worship is among them.

915) When the Hochma began to carve engravings in all the crowns, the Sefirot, from which crown did it begin? From a crown called Bina. It is so because everything was included in Bina, for in it, the revelation of the Hochma began. This is why the 50 gates opened in her. It follows that everything was engraved in Hochma, as it is written, “You have made them all in wisdom.”

(înapoi la pagina ZOHAR CUPRINS / TRUMA – click)

(înapoi la pagina ZOHAR CUPRINS / TRUMA – click)

904) “Happy are you, O land whose king is of nobility and whose princes eat at the appropriate time.” When Moses brought Israel out of Egypt and liberated them. “And whose princes eat at the appropriate time,” as it is written, “And you shall eat it in haste—it is the Lord’s Passover.”

905) Rabbi Shimon said, “Did I not say that all the words of King Solomon are inside the King’s hall? This verse is above, in the upper hall, Malchut.”

906) “Happy are you, O land whose king is of nobility” is merely a land, Malchut. It is written, “He has cast from heaven the land of the glory of Israel.” This land is inside the crowns of the holy king, the Sefirot, in which it is written, “On the day that the Lord God made earth and heaven.” God is Bina; heaven is ZA; earth is Malchut. All that this earth suckles and feeds on is from a place called “heaven,” since this earth feeds only on the holy perfection, which is called “heaven.”

907) When the Creator wished to destroy His house below—the Temple—and the holy land below, He first transferred into the holy land above, which is Malchut, and lowered from the degree from which it suckled, the holy heaven, ZA, and then destroyed the one below. First it is written, “He has cast from heaven the land.” And then, “And has not remembered His footstool,” which is the Temple, and the holy land below, which is called “His footstool.”

So are the ways of the Creator when He wishes to sentence the world. First, He sentences above, and then the sentence is executed below, as it is written in the beginning, “The Lord will command the host of heaven on high,” and then “And the kings of the earth on earth.”

908) “Happy are you, O land whose king is of nobility,” ZA, who nurses you with everything without fear of another. Everyone is fed by that high King. “And whose princes eat at the appropriate time,” as it is written, “Now it shall be said to Jacob and to Israel, what God has done,” which are ministers. “Woe to you, O land whose king is a lad,” as it is written, “And I will make lads their princes,” for woe unto a land if it suckles from the left, which is called “a lad.” “And whose princes eat in the morning,” in the darkness of the left, as long as the middle line, which unites right and left, does not illuminate and does not govern.

909) “The middle bar in the center of the boards shall pass through from end to end.” This is the holy and complete Jacob, as it is written, “And Jacob was a whole man, dwelling in tents.” It does not say, “Dwells in a tent,” but “Dwelling in tents,” which means two, for he is gripped to Malchut above Chazeh de ZA, who is called Leah, and to Malchut below Chazeh de ZA, who is called Rachel. Here, too, it is written, “The middle bar in the center of the boards shall pass through from end to end,” gripping to Leah and Rachel, the full level of ZA from end to end.

910) “A whole man” means perfect, for he is perfect from everything: perfect to the two sides, to holy Atik and to ZA. It is so because he is the middle line, determining and complementing the two lines—right and left—in Bina, who is sometimes called “holy Atik,” and the two lines in ZA, for he is whole, for upper Hesed and for upper Gevura—the two lines, right and left, in Bina—and complements for Bina and for ZA.

(înapoi la pagina ZOHAR CUPRINS / TRUMA – click)

(înapoi la pagina ZOHAR CUPRINS / TRUMA – click)

899) After he died, there was not a person in the world who was ill and did not die from the illness, until Hezekiah arrived, as it is written, “In those days was Hezekiah sick to death.” It is also written, “And Hezekiah turned his face to the wall and prayed to the Lord.” He said to the Creator, “If it pleases You that people should be cured from their illness and will thank Your name and recognize, and will then return in complete repentance, and the people of the world will be worthy before You.” The Creator replied, “Fine, you will be a sign in the world,” as it is written, “A letter to Hezekiah king of Judah, when he was sick and recovered from his sickness.” On that day, the sun returned ten degrees back.

900) Merodach Baladan would eat each day on the fourth hour of the day, and sleep until the ninth hour of the day. That day, too, he slept until the ninth hour. When he awoke, he saw that the sun was standing at the fourth hour of the day. He said, “What is this? Have you conspired against me to kill by hunger?” They replied, “Why?” He said, “That I have slept for one day and a third of a day?” He thought that he was on the fourth hour of the next day, so it turned out that he slept one day from the fourth hour onward, and a third of the next day, for it was already in the fourth hour of the next day. They replied, “It is not the case, but the God of Hezekiah made two miracles on that day: 1) He cured Hezekiah from his illness; 2) He turned the sun back to this hour.” He said, “Is there a great God in the world besides my gods?” They replied, “The God of Hezekiah.”

901) He rose and wrote his letter: “Greetings to Hezekiah, king of Judah, greetings to his God, and greetings to Jerusalem, the holy city.” Afterwards, he regretted. He rose up from his chair, took three steps, and wrote another letter: “Greetings to the great God in Jerusalem, greetings to Hezekiah, king of Judah, and greetings to Jerusalem, the holy city.” The Creator told him: “You took three steps for My honor, be sure that three ruling kings shall come out of you, and princes and high officers, ruling over the entire world.” The first among them was Nebuchadnezzar.

902) Nebuchadnezzar said, “The image that I saw in the dream had a head of gold and silver intestines. I will make it all gold, and a crown of gold on its head.

903) On that day, he gathered all the nations, the peoples, and the tongues to worship that image. He took a vessel from the vessels of the Temple that had the holy name engraved in it, and put it in the mouth of that image. At that time, the image spoke great things, until Daniel came, approached that image, and said, “I am a messenger of the High Master. I decree that you should leave here.” He mentioned the holy name, and that vessel came out of the mouth of the image, and the image fell and broke.

(înapoi la pagina ZOHAR CUPRINS / TRUMA – click)

(înapoi la pagina ZOHAR CUPRINS / TRUMA – click)

898) In the early days, before Jacob arrived, man was peacefully in his home without any illnesses. When his time would come to die, he died without an illness. When Jacob came, he asked of the Creator, “Lord of the world, if it pleases You, let a man fall ill for two or three days and then be gathered unto his people, so he can instruct his household and repent from his iniquities.” The Creator replied, “Fine, and you will be a sign for the world, and the matter will begin with you.” It is written, “And it came to pass after these things that Joseph was told, ‘Behold, your father is ill.’” “Ill” is written without a Vav, indicating that it is an innovation, which did not previously exist for man.

(înapoi la pagina ZOHAR CUPRINS / TRUMA – click)