Autor: arhiprofesor

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894) There are three things that one should do for his son: circumcision, redemption, and wed him with a woman. The Creator did everything for Israel. Circumcision—as it is written, “And circumcise again the sons of Israel the second time.” It is also written, “And every male among you who is eight days old shall be circumcised.” Redemption, “And redeemed you from the house of slavery, from the hand of Pharaoh, king of Egypt.” Wed him with a woman, as it is written, “Male and female He created them,” and it is written, “And God blessed them, and God said to them, ‘Be fruitful and multiply.’” Also, He carried them as the eagle that carries his sons on his wings, as it is written, “I bore you on eagles’ wings.”

895) It is all good, but the Torah that He gave to Israel and taught them is more important than anything. There is no praise for a person in this world and in the next world as the praise of Torah, of which it is written, “By Me kings reign.”

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888) Rabbi Shimon said, “Moses did not die.” But it is written, “And Moses died there.” Also, in every place it reads “death” in regard to the righteous. What is death? On our part it is called so, but on the part of the upper ones, it is to the contrary: life has been added to him. One who is in perfection, on whom the holy faith depends, death does not depend on him and he does not die, as was with Jacob, in whom there was complete faith, which is why we learn that Jacob did not die.

889) It is written, “Your name shall no longer be called Jacob, but Israel shall be your name, and He called his name Israel.” Israel is the perfection of everything; it is the absence of death, as it is written, “And you, fear not, My servant Jacob, and do not be dismayed, O Israel, for I will save you from afar, and your seed from the land of their captivity.”

890) This implies that Jacob did not die, as it is written, “For I am with you.” I implies Malchut, who is called “I.” Happy is he whose Master told him so. It does not write, “For you are with Me,” which would mean that he is attached to the Creator above but not when he is in his place below. Rather, “For I am with you,” indicating that his Master came to bond and dwell with him.

891) It is written, “And Jacob returned and was quiet and at ease, and no one is making him afraid.” “And Jacob returned,” meaning returned to being called by another name, as it is written, “Your name shall no longer be called Jacob, but Israel.”

892) “And Jacob returned,” meaning Jacob returned to the place from which he was taken. “And was quiet” means in this world, “And at ease,” in the next world, “And no one is making him afraid” of the angel of death. This means that everything was in it. Thus, Jacob did not die. “And your seed from the land of their captivity”: as his seed is alive, he is alive. Thus, Jacob did not die.

893) “The middle bar in the center of the boards.” “Happy are you, O land whose king is of nobility and whose princes eat at the appropriate time.” It is also written, “Woe to you, O land whose king is a lad and whose princes eat in the morning.” Woe unto the world, for they do not look at the work of their Master, for their Master watches for them, to benefit them. He has laid before them words of Torah, and they do not look.

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885) “The whole of the soul shall praise the Lord.” All the souls come from the holy body, Malchut—which is a body for ZA—and dwell in people. From which place is it? From which Behina [discernment]? From a place called “hand,” Malchut. What is this place? It is written, “How manifold are Your works, O Lord! In wisdom have You made them all,” meaning of wisdom—whose springs go out to thirty-two paths—everything is completed. Of all that there is above and below, only the Malchut reveals this wisdom, and not on any other degree. She is called “the holy spirit,” and all the spirits are completed in her.

886) On the day when Rabbi Shimon interpreted that matter, his eyes were shedding water. He was saying, “All the treasures of the high King were given in a single key—Yesod.” It appears through the treasurer of forms, Yesod, Malchut’s husband, who is called “the treasurer of forms,” “the high engravings.” They are the high ones that are hidden, which are revealed through Yesod in the Malchut, the place of revealing.

887) Who can be included and attain what is hidden in this spring in Yesod? After all Moses did not reveal it in his days, when he revealed the profound secrets to Israel, the 50^th gate, although everything was revealed by him. But at that time, when the Creator wished to elevate him to the upper, holy seminary and conceal him from people, as it is written, “I am a hundred and twenty years old today.” “Today” means the day of his passing. On that day his days were completed to approach the 50^th gate, as it is written, “Behold, your days are near,” actually near, approaching the 50^th gate.

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881) “Halleluiah, I will thank the Lord with all my heart.” This is a praise that is higher than all those songs and praises that David said in the ten kinds of praises that he said. It is so because it includes those named Koh [Yod–Hey] and the praise together, and it is the whole of the upper, holy name HaVaYaH, since the name Koh is the inclusive of the name HaVaYaH.

882) “I will thank the Lord with all my heart.” Wherever King David said the matter of the alphabet, arranging the beginnings of the verses in an alphabetic order, it is the matter of carved letters that come out in engravings of the 32 paths, the 32 paths of wisdom. There are upper letters from the upper world, Bina, and there are other, small letters, from Malchut. Here it is the alphabet of the lower world, Malchut.

883) “I will thank the Lord with all my heart,” with the good inclination and with the evil inclination, which are in him, for one must thank the Creator for everything, with the good inclination and with the evil inclination. It is so because good comes to a person from the side of the good inclination, and one should bless the Creator with the blessing, “Who is good and does good.” And on the side of the evil inclination, slandering comes over a person, and one should thank the Creator for everything that comes over a person from this side and from that side.

884) “In the company of the upright and in the assembly.” “In the company of the upright” are those who know the meaning of the Creator, for they know all the secrets of the Creator, which are His secrets, in general. It is about that that he says, “In the company of the upright.” “The assembly” are Israel, when they gather in ten to thank the Creator. Hence, one should thank the Creator for the good and for the bad, and make known before everyone. But the Creator knows, why the need to make known? By making known, the Creator is glorified in the world, and this is why the miracle should be made known. This is why it is written about the Creator, “I will be magnified and sanctified.”

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861) “Where is God, my Makers, who sings in the night.” It is written “My Makers” with a Kamatz in the Shin [in Hebrew], which is plural form. It should have written “My Maker” with a Hirik in the Shin, which is singular form. Who are “My Makers,” the plural form? The name Elokah [God] is a general name, indicating Him, ZA, and His courthouse, Malchut. It is a whole name, which includes male and female, the letters El Vav–Hey. This is why it writes “My Makers” with a Kamatz in the Shin, plural form, for it contains two degrees.

862) “Who sings in the night.” “In the night,” since Malchut, called “night,” always praises the King that peace is His, ZA. As a candle never rests, but always sways to and fro, Malchut always praises to receive the light of the upper joy of ZA, for all of His joy, which awakens by the praises that she praises. This is why it is written, “Who sings in the night.”

863) All those stars that illuminate in the firmament thank and praise the Creator during all the time when they are seen in the firmament because the upper angels, appointed over the stars, all thank and praise, watches by watches, in the three parts to which the night divides.

864) Several sides divide in the night. In the beginning of the night, when evening falls and darkens, all those evil spirits and bad kinds spread out and roam the entire world. The other side is separated and demands the highways from all those holy sides.

The day is the domination of ZA, the right line and the light of Hassadim. At that time the Sitra Achra, who is from the Dinim de Nukva in the Nukva of the great deep, sucks her vitality from the Kedusha. The night is the domination of Malchut, the left line, and the illumination of Hochma. At that time the Sitra Achra from the Dinim de Nukva parts from the Kedusha, for through the illumination of Hochma, the Dinim de Nukva—to which the Sitra Achra clung in this deficiency of Kedusha and suckled from it—are cancelled.

When the left line that is dominated by the Nukva comes out and its light darkens for lack of Hassadim, the Hochma cannot shine as well, and darkens. Then, all those evil spirits and bad kinds spread and roam the entire world, emerging from the Nukva of the great deep, since the Dinim de Nukva have already been established by the domination of the left—the illumination of Hochma that governs in the dark. They have nothing more from which to suckle, hence they come out of there and spread throughout the world. The other side parts, meaning parted from the Kedusha, and no longer suckles, demanding the highways from all those holy sides—so they will extend from the governing illumination of the left, for governance is called “highways”—of all the holy sides, of all the angels.

865) When the Sitra Achra awakens, all the people in the world taste the taste of death, for sleep comes over them, which is one part out of 60 of death, and the Sitra Achra governs them. At that time, since the Tuma’a has been separated from above, descended, and governs below, three camps of angels are distinguished, to praise the Creator in the three sides of the night.

866) While they praise the Creator, the Sitra Achra goes and roams all the sides of the world below. As long as the Sitra Achra is not gone from there, the angels cannot unite with their Master.

867) This is a matter for sages. The upper angels, as well as Israel below, all pressure that Sitra Achra. When the upper angels wish to unite with their Master, they are unable until they push the Sitra Achra out. What do they do? 600,000 holy angels come down and cast sleep on all the people in the world. Once the Sitra Achra has descended, for they have pushed her out, they give her the whole of this world in that sleep. At that time the Sitra Achra governs people and they receive Tuma’a from her, except in the land of Israel, where the Sitra Achra does not govern. Once the Sitra Achra has parted from them, the angels come before their Master and praise and thank Him.

In the beginning of the night, when the left line begins to govern, the Sitra Achra parts from the Dinim de Nukva in the Kedusha, and grips to the angels so they will extend upon them the illumination of the left. The Sitra Achra has the power to demand it from the angels as it is the highways, since the Creator gave the power of domination to the left.

And because of that grip, the angels cannot sing or cling to their Master because the singing of the angels is only from the left, which is included in the right in three lines. As long as the Sitra Achra is not removed from there the angels cannot unite with their Master, for due to the grip of the Sitra Achra over them, who claims that the domination of the left is the highways, the angels cannot part from the domination of the left and cling to the three lines, sing, and unite with their Master.

What do they do? 600,000 holy angels come down and cast sleep on all the people in the world. That is, they extend the Dinim de GAR de Hochma, for since she lacks Hassadim, it causes the departure of all the Mochin from the people of the world, and this is called “sleep.” At that time, the Sitra Achra governs those who sleep and clings once more to the Dinim de Nukva, which are called “death,” and which appear in the sleep. When the Sitra Achra parts from them, the angels cling to three lines, in which the Hochma and Hassadim are mingled together, and then they sing in the three watches of the night, which are three lines.

868) Similarly, Israel below cannot unite with their Master until they repel the Sitra Achra from them and give her a portion with which to engage, which is the scapegoat. Afterwards they approach their Master and there are no slanderers above or below.

869) This is possible below, with people. But above, with angels, what slandering is there, there, for which they would have to push the Sitra Achra down? Above, it is because the Sitra Achra is an impure spirit, while they—the angels—are holy spirits. For this reason, they cannot approach their Master until they send the Sitra Achra away from them, since Kedusha never mingles with Tuma’a. Likewise, Israel below do not mingle with the idol-worshipping nations, and the two sides—the upper ones, angels, and lower ones, Israel—repel the Sitra Achra outwards when they wish to approach the King.

870) Hence, when night falls and the holy upper angels align row by row to approach their Lord, they first repel the Sitra Achra outwards, then come into the sanctity.

871) It is like a king who had gems locked in a box in his castle. That king was wise, and to prevent anyone who wished it from approaching that box of gems and jewels that was there, he wisely took a strong serpent and wrapped it around that box. Anyone who wished to lay a hand on the box, the serpent would leap on him and kill him.

872) The king had one loved one. The king told him, “Anytime you wish to come in and use the box, do this and that to that serpent, open the box, and use my treasures.” Similarly, the Creator wrapped a serpent around the Kedusha—the Sitra Achra—who approaches the angels in the beginning of the night, when the illumination of the left governs, and high angels come to enter the Kedusha. But the serpent is there and they fear being defiled in it, hence they cast sleep over people, and then the Sitra Achra goes down and parts from them, and the angels can come into the sanctity and sing.

873) “He makes the winds His angels, flaming fire His ministers.” “He makes the winds His angels” are the angels who are standing outside. “Flaming fire His ministers” are those angels who stand inside. It follows that the Sitra Achra is the spirit of Tuma’a, and those angels who sing at night, who are the angels outside, are spirit, and spirit to spirit do not enter one another.

The spirit of Tuma’a and the spirit of Kedusha do not mingle with one another. Therefore, those who are called “spirit,” who are the external angels, cannot come inside because of that spirit of Tuma’a, and they repel it down.

Those angels inside are fire. That fire repels that Tuma’a from entering, therefore everyone repels the Tuma’a outwards so it does not mingle with them. This is why the upper angels praise the Creator only after they have repelled the Tuma’a outwards.

874) There are three watches in the night. Correspondingly, three camps of angels divide to praise the Creator. Hence, the master of everyone is David’s candle, Malchut, who is never still, but always thanks and praises the upper king, ZA. This is why it is written, “Who sings in the night.”

875) And he did not say, “Where is God, my Makers,” written with a Shin with a Kamatz, which is the plural form. Because man was included and made from above and from below, as the body comes from two sides, male and female, so the spirit—man’s spirit—consists of male and female, ZA and Malchut. For this reason the man was established in his carvings with body and spirit. And because he consists of male and female in this matter and in that deed, it is written, “And God said, ‘Let us make man in our image, according to our likeness,’” which is the plural form, relating to ZA and Malchut. This is why it is also written, “Where is God, my Makers,” with a Shin with a Kamatz, which is the plural form. In other words, the two degrees, ZA and Malchut, that operated in the man.

876) At night, in the beginning of the night, all those evil kinds and spirits awaken in the world. How can that be? After all, all those evil kinds come out from the north side, the left, and when the north wind awakens at midnight, all those evil spirits and evil sides gather from the world and enter the hole of the great deep. Thus, why do these evil kinds wander on the south side—which is right, and considered Hesed—in the beginning of the night, when the south spirit rules? It should have been the opposite—in the beginning of the night, when the south spirit rules, the Sitra Achra would pass away from the world, and at midnight, when the north wind rules, they should have regained their ruling over the world.

877) Certainly, were it not for the south side, which detains and repels the Sitra Achra, the Sitra Achra would make the whole world turbid, and the world would not be able to tolerate. But when the Sitra Achra awakens to govern in the world, it awakens only on the side of the west spirit, Malchut, which governs in the beginning of the night and gathers the entire world. Hence, the Creator brings the cure for the world first, through sleep. Happy are Israel in this world and in the next world, for the Creator has chosen them from among all the other nations in the world.

The whole of the night, from its beginning to its end, is governed by the western spirit, Malchut, hence it is darkness. However, the western spirit in itself divides into three lines—south-north, which are right and left, through midnight, and east, which is the middle line from midnight on. Therefore, even the south side in it is darkness, without Hassadim, and the Sitra Achra governs it, as it is the south in the west. Concerning the northern spirit that awakens at midnight—at that time the Hassadim in the middle line awaken, meaning that the illumination of Hochma on the northern spirit dresses in it and awakens to illuminate. This is considered that the northern spirit has awakened. But prior to midnight, the northern spirit is dark without any light.

878) Rabbi Elazar and Rabbi Aba went inside the house. When the night was halved, they rose to engage in Torah. Rabbi Aba said, “Now is certainly a time of good will for the Creator. And we have commented many times that when the night is halved the Creator enters the Garden of Eden with the righteous and plays with them. Happy is he who engages in Torah at that time.”

879) The Creator playing with the righteous, how does He play? At that time, when the night is halved, the Creator awakens with the love of the left for the Assembly of Israel, Malchut, for there is love only from the left side. That is, He clothes the Hochma in the left with the Hassadim in the middle line, and the Hochma is completed.

The Assembly of Israel has no gift to offer to the King, or something of importance and beauty, except those spirits of the righteous, which the Creator sees crowning in several good deeds and several merits that they did on that day. They are more desirable to the Creator than all the sacrifices and offerings because in them, the Creator smells the fragrance that Israel do.

880) At that time the light illuminates, meaning the light of Hochma illuminated after having clothed in the Hassadim of the middle line, and all the trees in the Garden of Eden sing, and the righteous are crowned there with the refinements of the next world, which are the illumination of Hochma, called “Eden.” When He awoke the man from his sleep at that time to engage in Torah, He took His portion with the righteous in the Garden of Eden. One name is engraved in 32 letters, the 32 paths of wisdom, crowns in the righteous there, and he is among the righteous.

The 32 paths of wisdom are the 22 letters of ZA and the ten Sefirot de Bina, which imply the source of the Hochma that is extended in Malchut. It is from ZA that rose for MAN to the two lines of Bina and completed them together, at which time three come out of one, by which one is rewarded with three in ZA, and ZA bestows upon Malchut.

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831) Rabbi Elazar and Rabbi Aba were sitting one night. As the night fell, they went into the garden by the Sea of Tiberias. At that time, they saw two stars going, one from here and one from there, meeting each other and becoming concealed.

832) Rabbi Aba said, “How great are the deeds of the Creator in the heaven above and on the earth below. Who could know about these two stars that came out one from here and one from there, and met each other here and were hidden?” Rabbi Elazar replied, “Did we not see them? But we looked at them, and we looked at several other works that the Creator always does.”

833) “Great is our Lord, and mighty in power.” Great, and mighty, and superior is the Creator. Do I not know that the Creator is great and very powerful? What is David’s praise here?”

834) But David says everywhere, “The Lord is great,” while here he says, “Our Lord is great.” When he says, “Great is the Lord, and highly to be praised,” he is saying in the upper degree, ZA. But when it is written here, “Our Lord is great,” he is saying in the bottom degree, Malchut, who is the Lord of all the earth. It is written about this verse, “He counts the number of the stars; He gives them all their names.” If all the people since the day man was created were to gather to count the stars, they would not be able to, as it is written, “And count the stars, if you can count them.” And the Creator counts the stars and gives them all names, since it is written, “Great is our Lord, and mighty in power.” As none can count the number of the stars in the heaven but the Creator, it is written about Him, “His understanding is innumerable.”

The stars extend from the left, hence they shine only in the night. The substance of the stars is dark and thick, but they receive light from Malchut de Atzilut. The Aviut [thickness] of the stars comes from the three Behinot Din, from Dinim de Dechura [male], which extend from the left, from Dinim de Nukva [female], which is mitigated in Bina, and from Dinim de Nukva from Tzimtzum Aleph [first restriction]. The Dinim de Nukva extend from the south, right, in the Holam. The Dinim de Dechura extend from the north, from the left in Shuruk.

It was said, “They saw two stars going one from here and one from there.” One star was going from the south side, in which there are Dinim de Nukva, and one star was going from the north side, in which there are Dinim de Dechura. They met each other and disappeared, since Dinim de Nukva and Dinim de Dechura are opposites, and when they meet in the same place, they annul one another.

Malchut counts the number of the stars, since a number is illumination of Hochma, and David says about that, “Great is our Lord, and mighty in power,” since illumination of Hochma is revealed only in Malchut. The Creator, Malchut, counts the stars because there is greatness in our Lord. Thus, the verse ends, “His understanding is innumerable.” Does that mean that there is no number in Malchut, as well? Others, besides Him, have no number for His understanding, but in Malchut herself there is a number.

835) “Who leads forth their host by number.” The Creator took each of the hosts, camps, and stars by name, none of them missing. In all the stars and the signs of all the firmaments, rectors and officers were appointed to serve the world, each as he should. Thus, there is not a tiny grass in the whole world on which there is no star and sign governing in the firmament. And on that star is an appointee who serves before the Creator, for each as he deserves.

836) All the stars in the firmaments are serving over this world, and all are appointed to serve every single thing for those in this world. Herbs and trees, and grass, and wild grass do not grow or rise unless by the sight of the stars standing over them, appearing over them face-to-face, each and every one as it deserves.

The growing and rising of the herbs and the fruits come from the illumination of Hochma in the left. And although the actual fruits are from the Hassadim in the right, they neither grow nor rise if the left does not illuminate them. Hence, each blade of grass needs its own star illuminating the illumination of the left in it, which is proper for it, and then it grows and rises.

Also, the illumination of Hochma in the left is called “a vision” or “vision,” whose source is in Malchut. And as the vision in Malchut de Atzilut originates in Bina, then to ZA, and then to Malchut, so it is in the stars that grow from their vision in Assiya, each receiving from an angel in Yetzira and from a seraph in Beria who stands and serves before the Malchut in Atzilut.

The seraph in Beria serves before the Creator, Malchut, and receives from her, giving to an angel in Yetzira, and from him to the star in the firmament of Assiya. By that strength, it nurtures the grass in Assiya.

They neither grow nor rise if not in the vision of the stars that are seen on them face-to-face, since growing comes only from the vision that is seen on them, from the illumination of Hochma, which is called “a vision” and “vision.”

837) The multitude of camps of stars and signs all come out in the beginning of the night, within three hours minus one quarter. From then on only small stars come out. All these stars neither operate in vain nor are seen in vain. There are stars that operate the whole night, to nurture and to grow all those things on which they are appointed, and there are stars that operate through half the night, nurturing and growing from the beginning of the night through that hour all those things on which they were appointed.

And there are stars that operate a short time of the night, for after they are seen with that herb or grass, its operation is at once completed and no longer needs to operate that night, for they do not stand idly. Once they have completed their operation, they are no longer seen in this world and they enter their place.

The 12 hours of the night divide in two ways: 1) into three watches, corresponding to the three lines, where in each watch there are four hours, corresponding to HG TM, and they are 12. 2) They divide into four watches, corresponding to HG TM, with three hours in each watch, corresponding to three lines, and they are 12 hours. In each line, each hour, the four watches HG TM are included, and they are four quarters in each hour. Thus, there are 12 quarters of an hour in each of the four watches—three lines, in each of which are HG TM.

We discern two upper lines in GAR, in the three lines themselves, and the middle line is in VAK. In the three lines HBD there will be HB GAR, and Daat VAK. In the three lines HGT there will be HG, GAR, and Tifferet, VAK, and in the three lines, NHY, there will be NH, GAR, and Yesod, VAK. It is so because this is how the three lines came out in their root, Bina. The two lines—right and left, Holam Shuruk—are Bina herself, GAR, but the middle line is from ZA that rose to Bina, VAK.

Therefore, here in the three hours in the beginning of the night—the first watch, Hesed—there are three lines, which are three hours, and each hour consists of four quarters, HG TM. It is considered that the third hour of the first watch, which is the middle line, lacks Malchut, as it is discerned in each degree that the Malchut of that degree, Man’ula [lock], is hidden in GAR in that degree, in the two upper lines, and the VAK of that degree, the middle line, lacks the Malchut because she ends in the Miftacha [key], Ateret Yesod, lacking Malchut.

“The multitude of camps of stars and signs all come out in the beginning of the night, within three hours minus one quarter.” These are the first of the four watches, HB TM, Hesed, in which there are three hours minus one quarter, 11 quarters. The fourth quarter of the middle line is missing, and since they are Hesed, they are big stars. Henceforth only small stars come out—all those that belong to the three other watches, Gevura and TM. They are small compared to the first, which are from Hesed, the first watch, but they are few and the majority of them extend only from the first watch.

They operate the whole night because there are all four watches in them, HB TM. There are also stars that operate through half the night because there are only the first two watches in them, HG, lacking the two other watches, TM, from midnight onward. Those are big, as well, but are few.

It is known that although GAR de Hochma do not illuminate in the worlds, but only VAK de Hochma, GAR de Hochma still come out, for VAK de Hochma cannot come out without GAR. However, once the GAR have taken out the VAK de Hochma, they promptly disappear. This is why it was said that there are stars that operate for a short time in the night, and after they are seen with that herb or grass, their operation is promptly completed, for they have managed to disclose the VAK de Hochma in them, for they have already completed their operation, and they promptly vanish.

838) In the book of the upper wisdom of the ancients, it is said about all those comets, which send a scepter after them in the firmament, that a long tail of light is attached and comes out of those stars. It is said that there are those among the herbs on the earth that are called “the potion of life,” and there are gemstones in the earth, and beaten gold that grows inside the high mountains, in a little water, which are Hassadim from the middle line, covering it and uncovering it. They cover them with regard to GAR de GAR, and do not cover from VAK de GAR, but are extended over it. The comets rule over all of them and they grow through them.

839) All of their correction and growing is only in the vision and brightness of that scepter that the star sends in the firmament, and then those things are all corrected.

840) There are several illnesses in people, and it seems that they are an illness of the gall-bladder, that their faces change to green. Their healing is dependent only upon a single mirror of light iron that sparkles for the eyes, a mirror made of polished iron. The sick one should look at it, but he is not healed until he moves the mirror to this side and to that side, and the mirror will stretch out a flash, such as a scepter on his face. In that presentation of the bright flash to the eyes the healing comes to him.

Similarly, all those of whom these stars govern have no correction and nurturing in being seen, but only in that expansion of the scepter. By that, they are corrected in looks, color, and power, as it should be.

The comet is the stars that extend from the Man’ula of Malchut de Tzimtzum Aleph [first restriction]. They are also called “the comet,” and there is no attainment in the Man’ula. For this reason, they carry within them the correction of the Man’ula, which is a proliferation of the lights that are drawn by the power of the Man’ula in them, which is the long tail that sparkles from them. Those herbs are called “the potion of life,” “gemstones,” and “beaten gold,” even those in whom the force of the Man’ula is mingled.

For this reason, their correction is only through comets. They are not corrected in a vision from the stars, which is Hochma, who is called “a mirror,” since there is the force of the Man’ula in them, which does not receive a mirror and is not corrected by it, but only by that expansion of the scepter in the proliferation of the lights that are drawn in the comet on them. By that, they are corrected in looks, color, and power, since because the Man’ula became the cause of the proliferation of those lights in the upper ones, she, too, is corrected in those lights, which are called “looks,” “color,” and “power.” And the comet bestows upon those herbs and gemstones below.

841) If the brightness of sparkling and glowing of certain stars were missing in the Hochma of gemstones, they would not grow and would never be corrected, since there is the force of Man’ula in them. The Creator established everything for the correction of the world, as it is written, “To give light on the earth,” for they illuminate and correct all that needs to be corrected in this world.

842) It is written, “And you shall make fifty clasps of bronze.” It is also written, “And you shall make fifty clasps of gold.” He who did not see those clasps in the tabernacle, did not see the light of the stars in the firmament, since the clasps of the tabernacle were similar in the mirror and the manner of the stars, to all who gazed at them.

843) There are stars in the firmament that come out of the firmament, where all the stars are gripped. This is the second firmament, in which there are the sun, moon, stars, and fixed signs. This firmament is the third firmament that comes out of it. There are 100 excavated windows in that firmament, some to the east, some to the south, and there is a star in each and every window.

844) When the sun goes in those windows and diggings in the firmament, and sparkles in a sparkling, those stars come out to sparkle from that sparkling of the sun. Some of them are dyed copper-red, and some gold-like green. Hence, some are red and some are green. There are 50 stars in those 50 windows, and 50 in those other windows. They are green on the east, red on the south, and the end of the tabernacle grips them.

Those stars and windows are the hooks and the loops in the tabernacle, since there is a space in the window like the loops, and the stars, which are the hooks, are pinned to them. There are two loops for every window, and they are 100 hooks—50 gold hooks in the ten linen curtains, and 50 copper hooks in the 11 goat-hair curtains. These are the 100 stars, some of which are copper-like red—the 50 copper hooks—and some of them are gold-like green—which are the 50 gold hooks.

On the east, they are as green as gold, and the east includes the west in it, as well, since there are two connectors of five curtains, connecting one to the east, and connecting the other to the west. And because the east is governing, it mentions only the Eastern side.

To the south, they are red. These are copper hooks, which include the north side with it, too. It is so because here, too, there are two connectors—one with five curtains, and one with six curtains. Hence, one connector is to the south, and the other is to the north. And because the south is the governing, it mentions only the south side.

The reason why the linen curtains on gold hooks, which are the essence of the tabernacle, are on the east and west of the firmament, and the 11 goat-hair curtains on copper hooks—which are only for a tent over the tabernacle, for keeping, are on the south and north of the firmament—is that it concerns the third firmament, Tifferet, in which the Man’ula is hidden, as it is the middle line. It is known that each degree comprises three lines. When dividing the degree into GAR and VAK, it is considered that the Man’ula is concealed in GAR, and the Miftacha operates in VAK. Hence, there is illumination of Hochma only in VAK, and not in GAR. You also know that the two lines, right and left, are regarded as GAR in regard to the middle line, which is VAK with respect to them.

Therefore, the Man’ula is concealed in and below the south and north of the third firmament, the middle line, and illumination of Hochma cannot illuminate in them. This is the reason for the 11 goat-hair curtains, for goats indicate the fierce Din in them from Malchut de Tzimtzum Aleph, Man’ula. For this reason, they were established only for keeping the tabernacle. This is why they are considered copper hooks, which are as red as copper, which implies Din.

And although the Dinim do not blemish from below upward, they are still considered Din, since there is no illumination of Hochma in them. But there is no Man’ula in the east-west of the third-firmament—which is the middle line in Tifferet and VAK in it—but Miftacha. This is why they are worthy of receiving illumination of Hochma, which is gold, and they are green on the part of the middle line, east, whose color is green. This is why they are gold hooks. It was said that the end of the tabernacle grips to them, to the red stars, which are copper hooks, 11 goat-hair curtains to which the end of the tabernacle, Malchut de Tzimtzum Aleph, Man’ula, grips and in which it is concealed.

845) Night stars mingle in all those stars that come out of the firmament. They sparkle and blaze, and govern this world. Some of them rule over the copper, and some of them over the greenish gold, and with their force, they are corrected and grow.

846) Those stars rule over the 25 and a half points of the night, which are the moments of the hour. When those copper towers, and those red, blazing, and sparkling stretch out three times sparkling to the east, or five times or seven, the kings of the nations shall come over that side, and all the wealth and gold will depart from that side.

If the sparkling is once, twice, four times, six times, one at a time, dread and fear shall come down and be on that side. And if the sparkling knocks and quiets down, the sparkling knocks and quiets down, wars will awaken and will not be done, for at that time there is awakening before the Creator in the appointees of the world that govern the rest of the nations. Also, it is likewise on the other side, west.

Those on the south include those on the north, as well, as they are two connectors—one with five curtains, to the south, and one with six curtains, to the north. When we divide the 50 hooks between them, there are 25 hooks to the south and 25 hooks to the north. However, the point of Man’ula is hidden in them, Malchut of Midat ha Din that is hidden between the two of them. Thus, it is considered that the point was divided into two halves, half to the south, and there are 25 and a half points to the south, and half to the north, and there are 25 and a half points to the north, as well.

If the governance of the 100 stars were divided into the 12 hours of the night, there would be 50 in the south and north through midnight, as they are two lines—right and left of the night—and 50 on the east and west, which are the middle line, illuminating from midnight onward. Those 50 stars on the south and north divide in their governance into two parts, in each of which are 25 and a half points. They illuminate in the minutes of the hour in different manners, one at a time.

Those copper towers from the south side are red due to the Din. When the stars in the south—which govern the 25 and a half points with the illumination of the Man’ula—stretch out three times sparkling, from the three Sefirot HGT in them, the Tifferet in them is the place of Man’ula, as they are considered GAR of the firmament. That sparkling comes to the east side, the middle line, the VAK of the firmament, which is the place of illumination of Hochma, the wealth and the gold. All the wealth and the gold will vanish from that side because wherever the sparkling of the Man’ula comes, all the lights soon depart there, either five times, for five is Hod, which is the place of all the Dinim, or seven, Malchut, which is in fact the place of the Dinim.

It was said, “If the sparkling is once, twice, four times, six times, one at a time,” one sparkling is Hesed, two is Gevura, four is Netzah, six is Yesod. And since Tifferet is absent there—and Hod and Malchut, which are the places of Din—dread and fear shall come over and be on that side. Even though the places of the Din did not sparkle, there is still Hitkalelut [mingling] of the Dinim in them, hence dread and fear shall come over them, but the lights will not depart. If the sparkling knocks and quiets—the sparkling knocks and quiets—it indicates that the Din de Man’ula is not absorbed there, and this is why it sparkles and wanes. This does not even cast fear and dread, but indicates that the Din is destined to be absorbed in them and there will be wars. But now, they have not yet been done, since it indicates that there is only an awakening to execute the Din on the nations’ appointees, but not now.

Likewise, in the Sitra Achra, on the west side, if the sparkling of 25 and a half points reaches there, it will be there as on the east. By that, he tells us that although the Man’ula is hidden and in south and north, it still does not blemish there, as it is there below them, and the Din does not blemish from below upward, and the majority of the flaw is from there down, to the east and west, as long as it is not properly concealed.

847) It is all in His domain. He brought His holy people out of the power and domain of the stars and signs because they are other gods, and “Not like these is the portion of Jacob,” for his portion is in the Maker of everything. The idol-worshipping nations offer sacrifices to the stars to remove the Dinim from them, as though there is no governor over them and they can affect whatever they wish. But Israel do not believe in the powers of the stars, nor do they turn to them, but to the Maker of everything, who sets up the systems and operates them as He pleases.

848) There is a firmament above all those firmaments, the firmament of Bina, above the seven firmaments, HGT NHYM. It is written about it, “Out of whose womb came the ice?” It is hidden and concealed, and the seal of the ring of the tabernacle, the upper tabernacle, Bina, and the seal of the ring, Malchut de Midat ha Din—concealed in this firmament—causes it to be hidden, concealed, and unknown. This firmament is called “the chamber of the tabernacle,” “the chamber of the upper tabernacle,” and in this firmament are all those 100 windows from this side and from that side. From it, they are extended to the third firmament below, which grips all those orders of the lower tabernacle, Malchut.

Six windows are greater than all, HGT NHY, and one is concealed, corresponding to the seal of the ring, which is the Malchut de Man’ula that governs them, concealing and covering them from the attainment of the lower ones.

849) One window of the seven great windows is called a “glowing window,” corresponding to Hesed. In it, a single star comes out, which the sages call, a “hand.” This is the power of the fusion that melts below, to bring out the Dinim in it, governed by Judah. It is not that he has a portion in it, for the tribes of Israel have no lot or portion in the stars to worship them. Rather, the tribe of Judah governs those Dinim, and not them over it.

850) When the sons of Judah strayed from following the Creator and went to know that window and that star, they said that he is the hand that defeats the rest of the nations, for it is written about it, “Your hand shall be on the neck of your enemies.” They followed it and worshipped it in service and work, as it is written, “Judah did evil in the eyes of the Lord.”

851) When this star comes out, it stretches out one hand, Hesed, the right hand, in the five fingers HGT NH in it, and illuminates and sparkles in that window. Charmers and magicians fear that place because when this one governs, all the magicians and charmers get confused and their magic does not succeed. It is so because the right hand, which is Hesed, right line, extends from the point of Holam, in which there was the ascent of Malchut to Bina. Thus, the Din of this Malchut, who rose up there, confuses the charmers, who are extended from the left line, and whose every deed is from the illumination of the left line.

852) Since this firmament is hidden in Bina, how do the charmers know it, to the point of being confused by it? They have a sign in the holy externality, from which they know that that star governs. They always fear it and their magic and charms do not succeed. For this reason, there are times when people succeed in it, and there are times when they do not succeed in it. This is why the charmers and magicians diminish in the world, for they do not know the root when they see that their magic does not succeed. Hence, the first magicians knew the root for they looked in that sign in the holy externality, which they knew.

853) The second window is Gevura. It is called “The nail window,” as it resembles a nail. The left line is called a “nail,” and in it, one star comes out, which the sages call a “viper,” for it governs by the governance of a strong Din with its head and tail. Like a viper, it lurks for the kill. The harsh Dinim of the left line of Bina are drawn below as long as it does not unite with the right line, the point of Shuruk.

854) From that window, 600,000 10,000 spirits come out, ruling over people’s nails when they are thrown openly. By that, all those who know them work magic and charms. At that time, when that star governs, all those who throw their nails or work magic with them cause death to the whole world, and the magic they perform succeeds.

855) The third window, Tifferet, is the “vest window,” in which a single star comes out, which is called “the brightness of the candle.” It is a sparkling that sparkles and stands over every spirit, and there is rest and saving in it, as it is the middle line, uniting right and left. By that, it removes all the Dinim in them. When it governs, there is no slandering in it at all, every contentment and every light governs in the world, and peace, satiation, and abundance govern in the world.

856) The fourth window, Yesod is a goblet window, for in it the wine is received. It pours the wine—illumination of the left that is mitigated with the right—to the Malchut. A single star comes out in it, which the sages call “a cluster of ransom,” since so it emerges, illuminating like a cluster, sparkling sparks like grapes in the cluster of the ransom. By that, the awakening of Rachamim awakens in the world, pushing away the Dinim and bringing the Rachamim closer. Many offspring multiply in the world, and the people of the world are not meticulous when they need one another. Peace and joy awaken in the world.

857) The fifth window, Netzah, is called a “well,” after the star that comes out in it. It enters and comes out, pumping out the abundance like a bucket from a well, and never rests. In that star, the wisehearted cannot stand on it in the path of truth because it never stands still and never rests. For this reason, the wisehearted rush to scrutinize that place and to sentence.

NHY are three lines—right left and middle—from the Chazeh and below. It follows that Netzah, which is the right line, like Hesed, extends from the point of Holam, as was said about the window of Hesed. This is why there is Malchut’s force of Din in it, which conceals the attainment from him. Yet, because of that it is attached to the light of Hassadim, which goes and pumps out like a bucket from a well, and never ceases.

858) The sixth window is Hod. It is called Noga [brightness], and a single star comes out in it, called Gizron, for when that one rules, the world stands in Din in several Gzerot [decrees] and several punishments—the left line from the Chazeh and below—like Gevura, extending from the point of Shuruk, from which the strong Dinim are drawn, as in the window of Gevura. Each day, decrees over the world are made anew. And before these Dinim are through, new Dinim are made. This star does not govern in the world so much.

859) However, near the days of the Messiah, this window, with that star, will govern the world. Hence, evil animals will rule over the world and various evils will be made over the world one by one, and Israel will be in trouble. When they are pressed in the darkness of the exile, the Creator will shine the light of day for them, redemption, they will receive the upper holy ones, Malchut, the Malchut will be cancelled from the idol-worshipping nations, and Israel will govern them. Then the verse, “And the light of the moon shall be as the light of the sun” shall come true.

860) Then the seventh window, the hidden Malchut, Man’ula, will be opened throughout the world. The Dinim of Masach de Tzimtzum Aleph will be removed from her, and his star is the star of Jacob. This is the meaning of what Balaam said, “A star shall come forth from Jacob,” and that star will illuminate 40 days. When the Messiah King appears and all the nations of the world gather unto the Messiah King, the verse, “The root of Yishai, who will stand as a banner for the peoples. Unto him shall the nations seek; and his resting-place shall be glorious” will come true.

(înapoi la pagina ZOHAR CUPRINS / TRUMA – click)

(înapoi la pagina ZOHAR CUPRINS / TRUMA – click)

818) Similarly, Zivugim are as hard for the Creator as the tearing of the Red Sea. Like the Red Sea, where He kills those on that side and sustains those on this side, it is the same with the Zivugim. It is written, “He leads out the prisoners into prosperity,” which has the letters of “weeping” and “singing” [in Hebrew], for one dies and there is weeping, and he gives his wife to another, and there is singing. Sometimes a wicked comes by a good wife. For this reason, Zivugim are as hard for Him as the tearing of the Red Sea. However, these are hidden secrets in everything, and all is in judgment. What they commented about it is to explain why this was rejected from that.

819) Zivugim are as hard for the Creator, not before the Creator, since “before” means that he stands before the Creator and serves Him, meaning Malchut, who receives from the Creator. This is why we do not learn that Zivugim are hard for the Creator, or that man’s nourishments are hard for the Creator, but before the Creator, which is the Malchut. It is so because for this, for Malchut, all those are hard because they are not in her domain. Although she works, she works in the domain of another, for she receives everything from the Creator. This is why it can be said that things are hard for her.

820) What is “before”? It is the next world, Bina, where all of life is found. Another interpretation: it is the upper channel, a river whose waters never stop, Yesod de ZA that receives all the refinements of the next world, Bina. It is written, “That soul shall be cut off from before Me,” meaning that the soul will be cut off from all the upper refinements in the place where there is the pleasantness of the Creator, Bina. This is what the word “before” indicates, “Before the Creator,” that the Creator receives from it, meaning Bina who gives to ZA, who is called “the Creator.”

821) Therefore, it is written, “And Jonah rose up to flee to Tarshish from before the Lord,” for the people knew that he was running from the Lord. What is the reason that Jonah ran, and who can run from the Creator? He was going and running to exit the land of Kedusha [holiness] because Divinity is absent outside the land of Israel. To not have Divinity over him, he was running from the land of Kedusha, where Divinity is present, as it is written, “Your wife is as a fruitful vine, I have blessed your house.” A fruitful vine is Divinity. As Divinity was hidden before, in the house of the holy of holies, a humble woman does not walk outside her house. This is why he compares the wife to Divinity. And this is why Jonah was running outside the land of Kedusha. He asks, “But here it is written, ‘From before,’ and does not write ‘Before,’ so how does it still mean Divinity and not Bina?”

822) Indeed it is from before, prior to Divinity, since the spirit of prophecy does not come from Divinity but prior to Divinity. These are two degrees of the prophets, NH, which are over Divinity. He feared being in the place of NH in the holy land, lest the prophecy would be applied to him. This is why it is written “From before,” since he is running from before the Lord, and not before the Lord, which would mean from Divinity, for he knew that prophecy comes only from before, which is NH.

823) For this reason, man’s Zivugim and nourishments are hard before the Creator, Divinity. And this is why King David conditioned his nourishments on above, from Divinity, when he said, “The Lord [HaVaYaH] is my shepherd,” ZA, since the abundance never stops above. But it does stop in Divinity, since the nourishments are not dependent on her, for they are above in ZA. This is why it is written, “The Lord is my shepherd; I shall not want,” meaning that the nourishments will never cease from me, for the abundance of that river that stretches out of Eden—ZA, who receives from AVI—never stops. And therefore, Divinity preceded it and was on him, and then he said the praise.

824) When Divinity receives nourishments above from ZA for the worlds, all the angels who sanctify their Master are refined and awaken, raising their wings up to cover their faces when Divinity comes with those nourishments to them, so as to not look at Divinity.

825) These are three camps of angels in one ascent, reading and saying “holy.” They call the second camp and raise their first wings with the second ones, and the second ones say “holy.” Those call upon the third camp, and the three camps raise their wings together, all saying “Holy is the Lord of hosts; the whole earth is full of His glory.” Hence, all of them, all three camps are entwined, those going into these, and these entering those, entwined, as written about the boards, “Joined one to another; so shall you do for all the boards of the tabernacle.”

826) Boards always maintain their sustenance and do not bend, like those standing seraphim that do not bend, for they have no legs to bend on, and they always stand without sitting. This is why it is written “standing” in regard to the boards.

827) It is written, “Two handles shall there be in each board, joined one to another.” Here, too, like the seraphim, each of which is included in two Behinot [discernments], which are two handles, for in each there is its own Behina and that of the other, and in the other there is the same. This is why they are entwined.

828) It is written similarly in the Torah, “For her profit is better than the profit of silver and her gain better than fine gold.” One teaches the other, and the other teaches the one, and they become entwined—one taking his own and that of his friend, and his friend taking his own and that of his friend, meaning his reward and the reward of the friend studying with him, and they are entwined. Hence, “Her profit is better than the profit of silver,” for there, one takes the merchandise and the other takes the pay for the merchandise, but here, each is entwined in his friend so each has both the merchandise and the pay that he receives from his friend with whom he studies.

829) “He makes me lie down in green pastures; He leads me beside quiet waters.” Green pastures are the upper sources, Sefirot de ZA, from whom all food and provisions come. They are handsome because those Sefirot de ZA are called “Habitations of Jacob” [in the Bible, Naot is used for both “habitations,” “pastures,” and “oasis”]. Green pastures, since there are greens in externality, oases, which is why he calls those of Kedusha “Green pastures.”

It is also written, “Let the land put forth grass.” Thus, is grass below, in the earth, Malchut? Rather, grass comes from these Naot, from which it was born and grew. They come to Malchut, which is why it is written, “He makes me lie down in green pastures.”

830) “He leads me beside quiet waters.” This is waters of rest, extended from the places that stretch out of Eden, Bina. These waters are called “still waters.” “He restores my soul” is the soul of David, Malchut. By that, David only wanted to properly correct his degree. In these still waters, the righteous are destined to rest in the next world, as it is written, “And the Lord will guide you always.”

(înapoi la pagina ZOHAR CUPRINS / TRUMA – click)

(înapoi la pagina ZOHAR CUPRINS / TRUMA – click)

810) “The Lord is my shepherd.” “The Lord is my shepherd,” such as the shepherd who leads his flock in a place where there is grass herbs, so that nothing will be lacking there. Here, too, the Creator is my shepherd, to nourish me with all that I need. “The Lord is my shepherd.” This is why man’s nourishments are as hard as the tearing of the Red Sea. There are two interpretations, and both are true.

811) It is because all the works of the Creator are in judgment and truth, and the whole world exists on judgment and truth. Each day, He sentences the world in judgment—to righteous, to wicked, and to the rest of the people in the world—as it is written, “For the Lord is righteous, He loves righteousness.” And when He sentences people and sees how wicked and sinful they are before Him, it is hard for Him to give them food at any time, since He needs to feed the wicked and those who sin.

812) He deals leniently with them and provides for them, according to the high grace that extends and drips over all the people of the world. In it, He nourishes and provides for all the righteous, the pious, the wicked, all the people of the world, all the animals and beasts of the field, and the birds of the sky, from greatest to smallest. There is no one in the world for whom He does not nourish and provide for all, although it is as difficult for Him as the tearing of the Red Sea, due to the deeds of the people in the world.

813) Was the tearing of the Red Sea hard for Him? But it is written, “He rebukes the sea and makes it dry,” Who calls for the waters of the sea and pours them out on the surface of the earth.” And when the desire appears before Him, everything is as nothing before Him, so how do you say that the tearing of the Red Sea was hard for Him?

814) When Israel approached the sea and the Creator wished to tear the Red Sea for them, Rahav, the appointee over Egypt, came and asked the Creator for judgment. He said to Him, “Master of the world, why do You wish to execute judgment on Egypt and tear the sea for Israel if they are all sinners before You, while all Your ways are in judgment and truth? These are idol worshippers, and those are idol worshippers; these sin in incest, and those in incest; these shed blood, and those shed blood.”

815) At that time, it was hard for the Creator to go by the way of judgment. And behold, Israel were journeying by the sea, as it is written, “And the Lord said … ‘Speak to the children of Israel, that they go forward.’” It was hard for Him to break the judgment and tear the Red Sea for them. Had the Creator not regarded Abraham’s merit, who hurried in the morning to do his Master’s commandments and will, as it is written, “And Abraham arose early in the morning,” they would all be lost at sea, since all through that night the Creator was in judgment over Israel.

816) “And the one did not come near the other all night” teaches that the angels of the upper one came before the Creator that night to praise. He told them, “My works are drowning in the sea and you are praising Me?” Promptly, “And the one did not come near the other all night.” “One … near the other” was said of the angels who praise the Creator, as it is written, “And one called unto another, and said, ‘Holy.’” It is also written, “And it came to pass, at the morning watch,” that the Creator regarded Abraham’s merit, who rose early to do his Master’s will, as it is written, “And Abraham arose early in the morning.” Then the sea regressed and the water fled from Israel.

817) “And the sea regained its strength at daybreak.” “Regained its strength” means its first condition, the condition which the Creator conditioned it when He created the world. He conditioned with it that it would tear for Israel, for “Its strength” has the letters of “condition” [in Hebrew]. It is written, “Its strength,” and it is written, “Maschil [teaching/educating] for Ethan the Ezrahite,” who is Abraham. Here “Its strength” also implies Abraham. The sea tore at daybreak, when Abraham arose in the morning to do his Master’s will. This is why the tearing of the Red Sea was hard for Him.

(înapoi la pagina ZOHAR CUPRINS / TRUMA – click)

(înapoi la pagina ZOHAR CUPRINS / TRUMA – click)

808) “A psalm for David: The Lord is my shepherd; I shall not want.” What is the difference between “A psalm for David,” and “For David, a psalm”? “A psalm for David” indicates that Divinity was over him and then he said the psalm. “For David, a psalm” indicates that first he said the psalm, and then Divinity was over him. Here, in “The Lord is my shepherd,” Divinity came before and was over him first, for it is written, “A psalm for David.” Why was Divinity first here? After all, should David have been first, since he asked of the Creator for his food?

809) Certainly, Divinity came before and was on him, evoking him to praise this praise to the King and to ask the King for food. And so it should be with matters of food, that Divinity wants and it is her wish that all the people in the world will pray for nourishments, since the Creator wished to bring down food to the world. Divinity takes first, and thanks to her, food comes down to all the worlds, for the lower ones cannot receive anything if the upper ones do not receive first. For this reason, Divinity came first in this matter of food, and was over David.

(înapoi la pagina ZOHAR CUPRINS / TRUMA – click)

(înapoi la pagina ZOHAR CUPRINS / TRUMA – click)

806) This is the Creator’s commandment to Moses, “And you shall make the boards for the tabernacle of acacia-wood, standing up.” It is also written, “Seraphim stood above Him,” since the work of the tabernacle with those boards was as those seraphim, these stand and those stand.

807) Are not all the hosts of the heaven standing, as it is written, “And will grant you access among these who are standing here”? It is also written, “And all the hosts of heaven standing by Him.” After all, all the upper hosts have no legs to bend and sit, so are they all standing upright? They are all standing. Sometimes they are called “seraphim,” and sometimes by another name. Those of whom it is written, “Seraphim standing,” are always in the name “seraphim.” And his comparing the boards of the tabernacle to seraphim is possible for all the angels of above, who are all sometimes called “seraphim.”

(înapoi la pagina ZOHAR CUPRINS / TRUMA – click)