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788) “And you shall make the boards for the tabernacle of acacia-wood, standing up.” The boards here are the seraphim [angels]. These seraphim, which are called “boards,” stand in the correction of the bride, Divinity, and circle the Huppah [wedding canopy], which covers above the boards, so there will be the upper Ruach [spirit], ZA, in the Huppah. Similarly, with a bride below, a Huppah should be set up for covering in the correction for the other bride, Divinity, who comes to be in gladness over the lower bride.

789) Because of the honor of the upper bride, a Huppah must be made handsome with all the corrections of beauty, to summon the upper bride, Divinity, into this Huppah. It is so because as with every circumcision of a covenant below, a second chair should be set up with beauty, for the envious one of the token of the covenant who comes there, Elijah. Here, too, each Huppah must have corrections of beauty for a cover over the Huppah for a bride, who is Divinity.

790) The lower bride stands like the upper bride. The lower bride ascends in seven blessings, and the upper one ascends in seven blessings. Therefore, it is forbidden to mate with her until she is included in those seven blessings, like the upper one.

791) The bride, Divinity, inherits the seven blessings from the upper Ruach, ZA, the place from which all the blessings extend. Yet, six blessings, HGT NHY de ZA, extend from there, by which the bride is blessed. So how do you say that they are seven? Indeed, the seventh sustains everything because the seventh blessing corresponds to Bina.

792) The majority of blessings are on the wine, for wine delights all, on that wine which is always kept in its grapes. The left line in Bina is called “wine,” after the illumination of Hochma in it. And since it illuminates only from below upwards, it is regarded as illuminating inside the grapes, the grapes are not pressed, and nothing comes out of them downward, for the wine is kept in its grapes.

Pressing the grapes means drawing the Hochma from above downwards, which is the sin of the tree of knowledge, for the tree of knowledge was a vine. For this reason, the first blessing of the seven blessings is “Who creates the fruit of the vine,” for wine makes fruits both above, in Bina, and below, in Malchut.

The vine, Malchut, receives everything and elicits fruits to the world. It is so because by the wine that she receives, Malchut is called “lower Hochma.” Before she receives Hochma, she is unfit for bearing. The awakening of the joy, the beginning of the Zivug of ZA and Malchut, is left, as it is written, “His left under my head,” and then, “And his right shall embrace me.” That tree of life, ZA, bears fruit and offspring in the awakening of the left, for before he receives Hochma from the left of Bina, it is unfit for bearing. Hence, this is the first among all the blessings.

793) The second blessing, “Who has created everything for His glory,” is the holy covenant, Yesod de ZA, who is called “All,” the joy of bonding, who receives all the blessings from the right, Hesed, to bear fruit in the vine, Malchut, who is called “His glory.” In the beginning, fruit comes down from above, from Bina, through the organs—Sefirot de ZA—and extends to the holy covenant, Yesod, to extend to the vine, Malchut. This is from the right side, Hesed, since there are fruits only on the right. The left induces the bearing of the fruits, and the right makes the fruits. Fruits are the souls of the righteous.

794) Afterwards, the left is included in the right, and the right in the left, to be a man, who is the middle line, Tifferet. For this reason, the third blessing is “Who formed the man.” Hence, Jacob, the middle pillar, was in the form of a man, since the form of a man indicates the middle line, in which right and left are included.

795) The fourth blessing, “Who fashioned,” is one pillar of the right thigh, Netzah. The fifth blessing, “The barren one shall rejoice and be exalted” is the landlady, Malchut, in the joy of gathering and collecting her sons into her from the four directions of the world. This is the other thigh, Netzah, which joined the left thigh, Hod, to walk to all the sides and gather the gathering of the sons, bringing them in, between the knees, which are NH.

796) In those two, NH, between which the prophets stay, and from whom they receive their prophecies, is the joy of the landlady, Malchut. It is so because the two willows, NH, do not bear fruit or offspring, and the gathering of the son to them is their fruits and offspring, which they bring to the landlady, Malchut. The gathering of the sons awakens only in the prophets, NH. Hence, “The barren one shall rejoice and be exalted in the gathering of her sons” is in Hod.

797) The sixth blessing, “Make glad and delight the beloved friends,” is a place where good will, joy, and brotherhood are found. This is the pillar of the entire world, who is called “righteous,” Yesod. Righteous and Tzedek, Yesod and Malchut, and friends and loved ones do not move from one another because this blessing includes Malchut, as well. This is why it says “Beloved friends.” Thus far are six blessings by which the bride is blessed.

798) The seventh blessing sustains everything, and all are blessed. This is Bina, the source of all the Mochin, the whole of the ten utterances, ten Sefirot, for it includes above and below, GAR and ZAT. Thus, ten kinds of joy are included in it: merriment, gladness, groom, bride, gaiety, joviality, love, brotherhood, peace, and friendship, so the bride will be the wholeness of everything.

799) Happy are Israel who are rewarded below, such as above. It is written about them, “Who is as Your people, Israel, one nation in the land.” “All your sons will be taught of the Lord.”

803) Rabbi Shimon said, “Certainly, for a few days this year, the Creator awakens a great incarnation in the world,” meaning great wars for the kings of the earth against each other. And certainly, while they execute hostilities against each other, Israel will be relieved.

804) That child said, “But on that day this awakening began, for on that day much blood was spilled in the world.” Rabbi Hiya told him, “How does this child know this?” Rabbi Shimon said, “Sometimes prophecy falls in the mouths of children and they prophesy more than a prophet.”

805) That child said, “Is it surprising that there is prophecy for children? Is it a whole verse that writes, “And all your children shall be taught of the Lord”? Certainly, they are taught of the Lord. Netzah and Hod are called “Taught of the Lord,” since prophecy comes out of them. But this is not so for the whole world, but only for Israel, of whom it is written, “And all your children shall be taught of the Lord.” And because of that, prophecy emerges from them.

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769) That boy started with the blessing for the food and said, “One verse says, ‘And you shall eat before the Lord your God,’ and another verse says, ‘And you shall rejoice before the Lord your God.’ These verses were held while Israel were in the holy land and were seen before the Creator in the Temple. How are they held now? Who can eat before the Lord and rejoice before the Lord?”

770) In the beginning, when one sits at one’s table to eat, he blesses, “Who brings forth,” and not “Brings forth.” It is written, “Creator of the heaven,” and not “The Creator,” “Maker of the land,” and it is not written, “Who makes the land.” What is the reason for saying here, “Who brings forth”?

771) The Hey is concealed in all the things that are from the upper, hidden world, Bina, for there is no prefix Hey there [the]. It is to show that it is from the hidden and concealed world. Also, all the things from the lower world, Malchut, which are more revealed, are written with a Hey, as it is written, “He who brings out their host by number,” “Who calls for the waters of the sea.” All are from the lower world. If a name is written, it is also with a Hey, such as The Great God. And here, where it is openly with a Hey, it is because it is from the lower world, for when a person blesses, Divinity comes before him.

772) And the verse, “And you shall eat before the Lord your God” is included here, to speak in words of Torah, for so it should be because the Creator stands before him, as it is written, “This is the table that is before the Lord,” as well as, “And you shall eat there before the Lord your God.”

773) And because a person stands before his Master, he should also pardon the poor and give to them as the Creator gives to him to eat. He will be as one who eats before the holy King, and he should not be edacious at His table, for edacity is from the Sitra Achra. This is the meaning of, “Please let me have a swallow,” which is edacity.

So it is needed for the Sitra Achra, as it is written, “And the belly of the wicked shall want.” This is why it is written, “And you shall eat before the Lord your God,” and not before the Sitra Achra. Also, one should not engage in idle matters or requirements of the meal. One should engage in words of Torah, for when words of Torah are said at the table, a man gives strength for his Master.

774) “And you shall rejoice before the Lord your God,” with a cup of blessing. When one blesses with a cup of blessing, he should rejoice and show gladness and no sadness whatsoever. When one takes a cup of blessing, the Creator stands above him, and he must wrap his head with joy and bless for the cup. In a sitting of three who ate as one, we shall bless, “Of whose we have eaten.”

775) “And in whose goodness we live.” In this, we need to aim the desire above, toward the ancient of the ancient. Hence, it is in a concealed manner, for it says, “And in whose goodness,” and does not say, “And in Your goodness.” It says, “And in whose goodness,” and not “From whose goodness” because “And in whose goodness” is the upper right, Hesed, and “From whose goodness” is a different degree, below, which comes from the right side, Yesod. For this reason, we should say, “And in whose goodness,” since in goodness, Hesed, the world was built, as it is written, “For I have said, ‘A world of Hesed [mercy/grace] shall be built,’” and that he is fed.

776) He asks, “Why is it called ‘good,’ and why is it called ‘Hesed,’ which are two names?” Good means that the Sefira includes everything within it, and the light does not expand to descend below. Hesed is when the light comes down and does good to all creations, to the righteous and to the wicked, and there is no fear because there are no Dinim in it.

And although both good and Hesed are the same degree, as it is written, “Only goodness and mercy shall follow me,” if he says “Good,” why does he say Hesed? And if he says Hesed, why does he say “Good”? Would one of them not be enough? Indeed, “Good” contains everything within it and does not expand below, and Hesed descends and expands below, nourishing all—righteous and wicked alike. The good is illumination of Hochma that is included in Hesed. It illuminates from below upward and not downward. But Hesed illuminates from above downward.

777) It says, “And in whose goodness we live.” It could be interpreted that the abundance does not come down to the righteous and to the wicked, hence he repeats and says, “Who nourishes the whole world with His goodness, with Hesed,” as it is written, “Gives bread to all flesh, for His mercy [Hesed] is forever.” This is why it says, “Who nourishes all, the righteous and the wicked,” all.

This is called “the blessing of the right,” Hesed. The left, Gevura and Din, is not in the blessing for the food. For this reason, the left hand shall not help the right hand to hold the cup.

778) Once he has blessed the blessing for the food, the land of the living, Malchut, should be attached to the right, to be nourished from there, and to provide and give nourishments to all. This is why the second blessing is the blessing of the land. In it, the covenant and the Torah should be mentioned, “For Your covenant, which You have imprinted in our flesh, and for Your law, which you have taught us,” to show that the covenant and the Torah are nourished by that goodness, that it is a correction of that goodness.

779) We learn from this that women are exempt from the blessing for the food as a duty because there are no Torah or covenant in them. And will put a seal on the land and on the food, since their Dvekut [adhesion] together is in Hesed. “For the land” is the land of the living, Malchut, “For the food” is Hesed, and they are included in one another in one Dvekut.

780) The expansion of the good is a thanksgiving called Hesed because when the good expanded below, we thank for it. This is why it says, “We thank You” for this and for that, for miracles and tokens that were done for us on the part of the good. But it is written, “Pleasantness is in Your right forever.” But Netzah [forever/eternity] is in the right, and not Hod? However, each shows the place from which it came out. The Netzah is a result of wars, and the wars are left. Hod is a result of expansion of the Hesed, which is right. But in themselves, Netzah is right and Hod is left. In the blessing for the food, it relates to the place from which the Hod came out, hence it is right.

781) Netzah is right. But it is written in that regard, “Pleasantness is in Your right forever.” It is also written, “The sweet psalmist of Israel,” and psalms are left. Therefore, is Netzah left? It replies that every left is included in right, since Netzah is right, and pleasantness—which is left—is included in it. But thanksgiving—for he thanks for the goodness on the right—is to show that the Hod comes out of there, for it is a result of the expansion of the good from the right. This is the expansion of the good that expanded in the land of the living, Malchut.

782) What is the reason that there is no left in the blessing for the food, but only right? It is because the Sitra Achra has no part in the food of Israel. Had the left awakened, the Sitra Achra would awaken with it, as it extends from the left. But he already sold his seniority and his share to Jacob the patriarch. Hence, we give the slanderer his share in the filth of the last water, and if there is no filth in the hands that were washed, then his share is in the food to which the hands drew close, for there are still remnants of food in them.

The Sitra Achra suckles from the left, from the left line, which is not included in the right through the middle line, for their only aim is to extend illumination of Hochma on the left from above downward, GAR de Hochma. And due to the absence of Hassadim, the Hochma cannot illuminate and imparts harsh Dinim. This is the quality of Esau.

Jacob, the middle line, diminishes the left line from GAR de Hochma. But because of it, he unifies it in the right line, and the Hochma dresses in the Hassadim on the right, and illuminates in VAK de Hochma. It was said in The Zohar that Jacob is called “small” because of the lack of GAR de Hochma, and Esau is called “big” because of his effort to suckle from GAR de Hochma, which is Esau’s seniority.

“And Esau came in from the field” is the left line, called “field,” extending Hochma from above downward to receive the GAR de Hochma. Because of it, “He was tired,” since Hochma was extended to him without Hassadim, which is all Dinim, making him tired to death. It is written about it, “And Esau said to Jacob, ‘Please let me have a swallow,’” meaning extend to him of his Hassadim, which are called “bread” and “lentil stew.”

“And Jacob said, ‘Sell me your seniority today,’” meaning hand over his seniority, GAR de Hochma, which is necessarily diminished through the middle line. Then he would unite the left with the right and would give him Hassadim, which is food. It is written, “And Esau said, ‘Behold, I am about to die,” since the Dinim that extend from GAR de Hochma, which is seniority, are as harsh as death, “So of what use then is the seniority to me?” “And he swore to him” that he would not cling to the seniority once more, and then he gave him food, which is Hassadim, through the unification of right and left. But if Esau were to break the oath and return to extending seniority, the food would spoil and become filth.

There is no left in the blessing for the food because the Sitra Achra has no part in the food of Israel, as the Sitra Achra—who clings to the left, to extend from above downward—is devoid of food, Hassadim. And if there is food, there is necessarily a unification of two lines—right and left—and the Sitra Achra departs from there. For lack of nourishments on the left, Esau sold the seniority to Jacob the patriarch. Thus, by the awakening of the left of the Sitra Achra, the food departs.

This is why we give the slanderer his share in the filth of the last water, since the washing of the filth from the hands indicates the food that is being spoiled due to the Dvekut with the left of the Sitra Achra, which is called “filth.” The Sitra Achra is hinted that this is his share, meaning of what is attached to him. If it still does not completely cling to the left, turning the food into filth, then his share in the food is that the hands draw close to him.

Hands indicate extension of Hochma from above downward. And even though he still did not extend from above downward, but the hands drew close to extend, the food is also spoiled and becomes the share of the Sitra Achra.

783) For this reason the Sitra Achra has no part with us, for since his share is in the left without right, he has no part in the food, Hesed. And because he has no share with us, for he already took his share in the left, we need not evoke the left at all, even by inclusion with the right through the middle line. This is so that the slanderer will not awaken to suckle from his food, from the Hassadim that clothe the Hochma in the left, and will then receive two parts as a senior, one below, in the left without right, extended from above downward, and one above, in Hassadim that clothe the VAK de Hochma that illuminates from below upwards. He already sold his birthright to Jacob the patriarch because he saw two parts in Jacob, Hochma and Hassadim, which clothe the Hochma, and admitted that he had only one part, Hochma without Hassadim, and that he was going to die.

His share is below, in the left that is extended from above downward, and he has nothing above. He has no part in the Hassadim that clothe the Hochma through the middle line, for the Hochma illuminates from below upwards. Israel took above, and Esau took below. Hence, the left will not draw near at all during the blessing for the food. With this you will understand that the senior takes twofold, Hochma and Hassadim, and the rest of the brothers—only Hassadim.

784) Once the land of the living has been blessed from the right and receives food, we ask for mercy for all, and say, “Have mercy, the Lord our God, on Israel Your people, and on Jerusalem, Your city,” because we, Your people Israel, will receive from the food and provision in the land of the living, Malchut, and the Temple will be built below by these mercies. This is “And on Jerusalem, Your city.”

785) On Sabbath, there is no Din, so that NH will be considered Hassadim. Netzah, right, consists of left and the result of Din from wars, and Hod is a result of expansion of the Hassadim below. It follows that they are not actual Hassadim but are considered Hassadim. But on Sabbath, in which there is no Din, we say, “Please wish to strengthen us.” “Please wish” is Netzah, and “Strengthen us” is Hod, for then they are NH, the faithful Hassadim of David, actual Hassadim. Hence, “Let there not be trouble and grief,” for then, “Please wish” and “We thank,” NH, are the Hassadim of David without inclusion of any Din. “Establish peace” that we say in the prayer, in the blessing, “He who makes peace in His heights will make peace on us” is Yesod, who gives David’s Hassadim to David, Malchut.

786) Afterwards we say, “The good who does good,” since everything comes from the right side and nothing from the left side. One who blesses the blessing for the food receives the blessings first, prior to those who repeat after him. He is blessed in the blessing for the food, and for this reason he has long days. One who takes a cup of blessing and blesses on it, it is written, “I shall raise a cup of salvations.” Salvations are right, saving from all the slanderers in the world, as it is written, “And his right shall save him,” and as it is written, “Save with Your right, and answer me.”

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(înapoi la pagina ZOHAR CUPRINS / TRUMA – click)

760) “And the man knew Eve his wife; and she conceived and bore Cain.” The Kof [in the name Cain in Hebrew], whose leg clothed in the Klipot, whose legs go down to death, began to bear in Eve’s intestines with the man’s force and support, after she already received filth from this Kof. First came the serpent, Kof, over Eve, and cast filth in her, then Adam mounted her. This is why it is not written “And begot,” but “And the man knew.” “And she conceived and bore,” meaning and the waste came out inside Eve.

761) “And again she bore his brother Abel.” It does not say, “And begot,” although he was from the side of the male, from the right, since the slanderer weakened and broke his force, for the letters began to bear with the letter Kof of Cain. It is so because Cain and Abel were two half souls, Cain from the side of ELEH, and Abel from the side of MI, and the letters of Cain’s name came out first.

762) Once the waste was sorted in Cain, the letters began to bear from the letters Shin–Tav, which are the correction of male and female in consent, together, for Shin is the three lines of ZA, who is a male, and the Tav is the female, Malchut. Then it is written, “And begot in his own likeness, after his image; and called his name Seth.” And the reason why it is written there first, “And she called” is because the name Seth is the correction of male and female together.

763) The letters incarnated further and returned to beget the Aleph of Adam, and those letters in the place of the conclusion of his name are Nun, after the Mem of Adam, and the Vav, after the Dalet of Adam, and not the Hey after the Dalet because this Hey was impregnated with Hevel [Abel]. It follows that the letters Aleph, Nun, Vav came out, and he concluded in the letter of the beginning of the name Seth, Shin, and he was called Enosh [Enoch].

764) What is the connection between this name and the name Adam? Enosh was unable, but was a correction of Adam and Seth, as it is written, “What is Enosh [translated as “human”] that You should remember him?” It is also written, “What is man that You magnify him, and that You notice him, that You visit him in the mornings, and that you test every moment?” It is written about that, “But the Lord was pleased to crush him, putting him to grief,” since Seth bequeathed the breaking of the body and the force of the soul to his son Enoch, which is the inheritance that he should have received for himself, and he also bequeathed it for his son, Mahalalel.

765) The letters incarnated further to correct the twisted, which was made twisted by the sin of Adam HaRishon and Cain and Abel, and they returned and bore Kenan. This is the correction of Cain, for Kenan has the letters of Cain [in Hebrew], and he was established in his stead and the letters returned to mitigating the world from the twisting that was before. Mahalalel is the son of Kenan. The Mem of Mahalalel is the end of the letters of Adam. The Hey and Lamed are correction of the letters of Abel, and since Abel was not a sinner such as Cain, the letters in his name were not replaced in Mahalalel, except for one letter, where instead of the Bet of Abel there was an Aleph in Mahalalel, to be corrected further.

766) Thus far the world was perfumed and corrected the twisting that began with Enoch, except for Adam’s sin, who was not perfumed until Israel stood by Mount Sinai. But Cain and Abel’s twisting was corrected and perfumed. However, the world was in sorrow and sadness until the arrival of Noah, as it is written, “This one will comfort us from our work and from the sadness of our hands from the ground which the Lord has cursed.” Adam’s sin was not perfumed until Israel stood by Mount Sinai and received the Torah. And when Israel received the Torah, the candle and light, Malchut and ZA, were corrected as one.

768) They all sat. One said, “Gentlemen, now that I have seen the sorrow of my father-in-law and his daughter, who were stressed and afflicted themselves for my not knowing the blessing for the food, I told them, ‘Until I know the blessing for the food, I will not bond with my wife as do all the people in the world.’ And although I could have copulated with her without a sin, I did not wish to anger them because I could not say something before two months.”

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(înapoi la pagina ZOHAR CUPRINS / TRUMA – click)

746) It is written about Aaron in regard to the light that lights and illuminates for that candle, Malchut, “When you mount the candles,” for it comes from the side of that light, of which it is written, “‘Let there be light,’ and there was light.” It is written, “Let there be light.” Why is there a need to write, “And there was light”? “Let there be light” is the first light, right, Hesed, the quality of Aaron the priest, for the end of the right. “And there was light” is the left that comes out of the right because out of the right comes forth the left. For this reason, “And there was light” is left.

“Let there be light” is the point of Holam, the right line, from which the expansion in Yod that enters the light of Bina and making Avir begins. “And there was light” is a light that has already been, Yod that diminished the light of Bina into Avir, Malchut that rose to the place of Bina and came out of there once more to its place, turning the Avir of Bina back to being light. This is the point of Shuruk, the left line. Thus, “Let there be light” is the first light, which remains in Bina, at the point of Holam, Avir, Hesed, and “And there was light” is the left line, the point of Shuruk.

747) This means that the first “And there was” that is written in the Torah is on the left side. For this reason, “And there was” is not a sign of blessing because on the left line comes out darkness, the angel of death, the evil inclination, which darkened the face of the world. It is so because when Esau and his deeds were found, he was in this “And there was,” as it is written, “And Esau was a skillful hunter.” In “And there was,” the skillful hunter was sustained, who knew how to hunt hearts, to lure the people of the world from walking in the straight path.

748) “And God saw that light, that it was good.” This is the pillar that stands in the middle, the middle line, which stands and grips to this side and to that side, determining and uniting the right and left in one another, as was the wholeness of three sides, three lines. It is written, “That it was good” about it, which was not so in the other two lines, right and left, implied in the words, “‘Let there be light,’ and there was light.” It is not written about them, “That it was good,” since there was no wholeness until the third light, that of the middle line, which completed all the sides.

And when this third one came, it parted the division of right and left, as it is written, “And God divided the light from the darkness.” The right is the light, and the left is the darkness. The middle line made peace between them and they were included in one another. Thus, both were completed.

749) Regarding their being five degrees, HGT NH, that stretched and expanded from the first light, it is written about it on the first day, “light,” five times, all from the right side, where all five Sefirot, HGT NH, are dominated by the right, Hesed. When they were included in the left side, they were included in the water that journeys from the right, since the right thaws the freeze on the left and turns it into liquid water. For this reason, on the second day of the work of creation, which is left, it is written “water,” five times, corresponding to the HGT NH on the left line.

When right and left were completed in the middle line, the firmament, it is written “firmament” five times, corresponding to the HGT NH in the middle line. Hence, light, water, and firmament correspond to three degrees—right, left, and middle—in each of which the five degrees HGT NH are included. This is why light, water, and firmament are written five times in each.

750) In which light, water, and firmament was the shape of man depicted and carved in engravings? Initially, he is light from the right line, then water from the left line, and then the middle line expanded between them, the firmament, the carving of the engraving of the shape of man.

751) It is similar to the engraving of the depiction of the shape of a person when he is born. In the birth of a person, he is first a semen, light, for the light of all the organs of the body is the semen, as it is written, “A light is sown,” which is that actual semen. It is the sowing of the point of Holam and the right line. Afterwards the semen, which is called “light,” expands and becomes water, the point of Shuruk and left line. In the moisture of the water, it is engraved further and expands in expansion into those waters—the expansion of the shape of the body to all the sides.

Once the depiction, shape, and form of the body were engraved, the expansion congealed and was called “a firmament,” the point of Hirik and “the middle line.” This is the “Firmament in the midst of the waters.” And once it has congealed, it is written, “And God called the firmament ‘heaven,’” for the moisture of the body that was in the water had already congealed. Then, the man was completed, meaning ZA, heaven, and his HaVaYaH filled with Alephs, Yod–He–Vav–He, which is Adam [man] in Gematria. Thus, the birth of man is similar to the emanation of ZA from Bina.

Moisture means that one entered the boundary of the other, as is the nature of what is moist. Congealing means that each maintains its boundary and does not enter the zone of the other, as is the nature of what is dry.

752) Once the body was sorted and cleaned in cleaning, the moisture that extends and remains of it is the waste that is done by fusion. These are the bad and murky waters from which the waste—which slanders the entire world, the Sitra Achra—is done, and which became male and female. Afterwards, these murky waters came down, fused below on the left side, and the male and female of the Sitra Achra came out to slander the entire world. Happy is he who is saved from them.

Prior to the arrival of the middle line, the firmament, the right and the left were moist. They were disputed because each entered the zone of the other and wished to annul the other. When the middle line came, it diminished the left by the power of the Masach de Hirik in it, and made peace between them—the right would shine from above downward, and the left only from below upward. By the power of the Masach of the middle line, which is called “firmament,” he congealed these boundaries and will not go through.

It was said that the congealing was done by the force of the firmament. However, the congealing was not completed above in Bina, but only once the middle line descended to its place, which is ZA. By that you will understand that that moisture that remained in the body and did not congeal is waste, for it indicates that those parts did not accept the decision of the middle line, and the right and left in them are as disputed as prior to the arrival of the middle line. Thus, the male and female of the Klipot were made of her. However, this was not done in the place of the world of Atzilut, but below, in BYA, when they descended from there to BYA and clung to the left, wanting to annul the right. Then they went out to slander the entire world because they wished to cancel the Hassadim from which the world was built.

753) Once the slanderer was out, it is written, “Let there be lights,” without a Vav, such as a cuss or a curse, extending the disease of diabetes in children, killing the children who tasted no sin, for the sins of the progenitors, and the light of the moon waned. Afterwards, it is written, “And let them be for lights,” in wholeness, both of them together.

They were completed through the firmament of the heaven, the middle line, Tifferet de ZA, since when Malchut rose and bonded with the firmament of the heaven, then “And let them be for lights,” meaning that both became complete lights together, completely unblemished. It is so because ZA is the sun, the right line, and Malchut is the moon, left line, and they were included and completed from one another through the middle line, Tifferet de ZA.

754) That child began to laugh. He was glad. He told them, “My saying that here the matter of man was sorted, in the light that he had sown, and then the water was done and from those waters the firmament, which is the form of man, expanded, as I commented, this is right. This is done in a woman’s intestines, since the semen is depicted only inside the intestines of the Nukva, to expand the shape of man in her. But here, if those five degrees HGT NH of light, water, and firmament are the shape of a man, thus, in which place did this shape expand and was depicted inside the water?”

755) He was not depicted inside the female, who is the next world, Bina, since a depiction and shape were not properly formed until they went outside the Bina and were then shaped and congealed. It is so because the congealing is by the diminution in Masach de Hirik in ZA that rose to Bina in the middle line, the force of the Masach in ZA cannot govern in Bina’s place, GAR, in its full force, but only after it comes out of her to its place.

The next world, Bina, is the craftsman of the entire work of creation, Elokim that is written there, as it is written, “And God [Elokim] said, ‘Let there be light,’ and there was light.” And also, “And God said, ‘Let there be a firmament.’” Thus, Bina is the craftsman, the Emanator who makes the depiction of light, water, and firmament. So how can you say that the depiction and form were made in Bina?

756) The shape of man was not formed in the Nukva below, Malchut, since there was still no Malchut. Later, when the shape of this man emerged in the light, water, and firmament—ZA—the Nukva went out with him, for the shape of man was not formed in her. Thus, in which place did the seed of light, water, and firmament was depicted to become an engraving of the shape of man?

757) This must be a high secret, Adam HaRishon, ZA de Atzilut—light, water, and firmament—engraved and depicted without a Nukva, the second man, Adam de Beria, engraved and depicted inside the Nukva, Malchut de Atzilut, from the force and the semen of Adam HaRishon.

758) The Zohar interprets its words: Adam HaRishon is ZA. The engraving of the depiction and the form of the body was not in the Nukva, and was without any depiction at all, for it was not shaped or congealed while still in Bina to be worthy of being called “a form.” It was depicted and engraved below the next world, below Bina, without a male and without a female. Rather, these 22 letters of ZA that divided into three lines in it, were shaped and congealed inside the measure, the Masach de Hirik in the middle line, which is called “a firmament,” for which the letters were congealed, and in which man was depicted and engraved.

The letters on the straight path in the order that came out of the first light in Bina, the seven letters from Aleph to Vav, right line, were drawn to the measure in the firmament and began to be engraved and depicted. This light was sown inside the firmament, ZA, inside the measure—the Masach and the measuring line within it. And once the light, the right line, arrived into the measure, the left line was extended in it and the light returned to being water in water there. Afterwards, a proper form expanded in the firmament, the middle line itself, by the two lines that illuminated and were included in it, in the depiction of man, which was sufficiently shaped and congealed. Then the two lines, right and left, were shaped, as well.

759) Once the Nukva was adorned—meaning built by AVI—and ZA and Nukva returned to being PBP, that shape of man, ZA, came by craving for the Nukva. There, in the Nukva, the second man of Beria was engraved and depicted, as his form. It is written about him, “And begot a son in his own likeness, after his image,” since Adam HaRishon below corresponds to ZA, and the second Adam, who is his son, Seth, corresponds to the second Adam [man], of above. This was depicted inside Nukva de ZA, which the first, ZA, was not, since the first was himself depicted in the measure inside the measure, which is the Masach de Hirik in itself, and not in the Nukva.

(înapoi la pagina ZOHAR CUPRINS / TRUMA – click)

(înapoi la pagina ZOHAR CUPRINS / TRUMA – click)

740) That first light, the Creator sowed it in His Garden of Eden, in Malchut, and made it row by row, dividing it by lines on the hand of the righteous, the gardener of the garden, who took that light and sowed that seed of truth, making it row by row in the garden, Malchut. It produced, grew, bore fruits, from which the world is nourished, as it is written, “A light is sown for the righteous.”

741) It is written, “As a garden causes what is sown in it to spring up.” Who is “What is sown in it”? Those are the sown, the first light, which is always sown. Now it begets and bears fruit, and now it is sown as before. Until the world eats that fruit, this “sown” begets. It follows that He gives fruits and does not sit still, and therefore the whole world is nourished by the giving of the gardener, who is called “righteous,” Yesod de ZA, who does not sit still and never stops, Yesod de Gadlut de ZA, when ZON clothe upper AVI.

The elicitation of the three points—Holam, Shuruk, Hirik—through three diminutions one by one is called “three sowings.” The first light that was in Bina was diminished and sown one at a time, first in Holam, then in Shuruk, and then in Hirik, by an order of three lines. This is considered sowing, for each act of concealing, which, at its end, is inverted into a greater disclosure, is regarded as sowing and growing. It is similar to concealing and decaying the wheat in the soil: the concealing turns into disclosure because more wheat stalks are born out of that act. Also, there are three sowings here, and then begins the growth, where the two lines, right and left, unite in one another by the middle line, and the lights are filled and complemented.

Additionally, all the Mochin and abundance that come out in the worlds come in sowings of three points, Holam, Shuruk, Hirik, and their growing. And since the vitality of the worlds continues at all time, as we learn, “Who always and each day renews the work of creation with His goodness.” It follows that the sowing and the growing of the three points does not stop either.

742) Except when Israel are in exile. After all, it is written about the exile, “As water ends in the sea.” Malchut is called “sea,” “And a river becomes parched and dried up” is Yesod, the river that comes out of Eden. Hence, how does it bear offspring? But it is written “sown,” which means that it is always sown, even during the exile. From the day when that river stopped coming into the garden, Yesod, who is called “a gardener,” no gardener entered it, and that light, which is always sown, bears fruit, for it was sown from it and from itself to begin with, and it is never quiet. Like a garden that bears offspring, and from that first sowing falls in its place once more, for during the harvesting of the field seeds fall into the ground, making offspring for itself as before, this sown one never stops.

While the Temple existed, there was a Zivug of the big ZON, who permanently clothed upper AVI. It follows that Yesod de ZA de Gadlut imparted the three sowings to the Malchut ceaselessly. But during the exile, this Zivug de Gadlut stopped, as it is written, “As water ends in the sea, and a river becomes parched and dried up.” And although there is the ascent of ZON to AVI there during the exile, such as on Sabbath, it is not regarded as the coming of the gardener into the garden because it is impermanent.

However, it is necessary that even during the exile there is the upper Zivug to sustain the worlds. This Zivug is considered the Zivug of the little ZON, which are both only right and left in Malchut herself. The small ZA is only the right in Malchut, and is regarded as the Malchut, and the abundance extends from it to Malchut to sustain the worlds.

But the gardener, the big Yesod de ZA, does not impart during the exile, hence the abundance is small during the exile. The value of this abundance with respect to the abundance during the Temple is as the value of the sowing of the field by the aftergrowth, which is sown by itself, compared to the field that is sown by a gardener.

743) “And Torah is light.” The Torah was given from the first light, and so it is always sown in the world, bearing fruits and never keeping still. And the world is fed by her fruit.

744) “And reproof for discipline is a way of life. These are two ways: one is a way of life, and the other is the opposite of it. The mark of a way of life is reproof for discipline, since when the Creator wishes to keep this way of life, He places someone to strike for it and reprove the people of the world. It is as it is written, “And the blaze of the sword that turns every way to keep the path of the tree of life.” Therefore, a way of life is reproof for discipline, for one in whom there is reproof, meaning suffering, is certain to be evoked to walk by that way of life where there is reproof for discipline.

745) “For a candle is a Mitzva and Torah is light, and reproof for discipline is a way of life.” The beginning of the verse is not as its end, and its end is not as its beginning. It begins with the light of Torah and Mitzva, and ends with reproof for discipline. However, everything is in this verse: faith, Malchut. “A candle is a Mitzva” is “Keep,” the Malchut. “And Torah is light” is “Remember,” ZA. “And reproof for discipline is a way of life” are the decrees and the punishments in the Torah. It is all faith, for the correction of Malchut, and one needs the other so everything will be as it should be.

(înapoi la pagina ZOHAR CUPRINS / TRUMA – click)

(înapoi la pagina ZOHAR CUPRINS / TRUMA – click)

738) This first light was included in 207 worlds, hidden under light, and spreading in all of them. These 207 worlds are on the right, under the upper hidden throne, Bina. The 103 worlds are on the left, which, combined, are 310. These are the ones that the Creator always establishes for the righteous, and several desirable treasures expand from these. They are all hidden, for refining the righteous for the next world with them. It is written about those, “To bequeath those who love me with substance and that I may fill their treasuries.” It is also written about them, “Neither has the eye seen a God besides You.”

Three points—Holam, Shuruk, and Hirik—come out in Bina, which are three lines in her. Upon the exit of the two points, Holam Shuruk—the two lines right and left—a state of Achoraim [posterior] is made in Bina, since before the right and left were included in one another, the right line was missing GAR, the Holam. The left line is GAR, Hochma, but for lack of Hassadim, the Hochma does not illuminate. And since they are both deficient, they are regarded as Achoraim de Bina.

Afterwards, when the point of Hirik came out, the middle line, and determined and included the two lines—right and left—in one another, it is considered the state of Panim [anterior/face] of Bina, for then the right line was completed with GAR through the inclusion with the left. Also, the left line was completed with Hassadim through the inclusion with the right line, and both were filled in the appropriate wholeness.

However, even after the elicitation of the Panim, when she already has three lines, the state of Achoraim still remains in her because there is no absence in the spiritual. Moreover, the whole of the Hochma that illuminates in the state of Panim extends from the state of Achoraim. And since the middle line has already been extended, the three lines are also regarded as being in a state of Achoraim.

Two lines—the right and the middle—are regarded as the point of Holam on the right, since they are missing GAR. The left line is considered the point of Shuruk, which is deficient of Hassadim, as they were in the state of Achoraim.

The state of Achoraim de Bina is regarded as having Yod–Shin [310] worlds in it, 207 on the right and 103 on the left. This is so because Shin [300 in Gematria] implies three lines [], in each of which are 100 Sefirot, for the Sefirot of Bina are 100. Yod implies the level of ten Sefirot, which are GAR and ZAT. It follows that the two lines of Shin, which are the right and the middle, which are on the right, are Reish, and he took seven Sefirot from the level, without the GAR, so together they are 207.

The left line of the Shin, the point of Shuruk, is Hochma without Hassadim, 100. He took from the level GAR without ZAT, Hochma without Hassadim, and together they are 103. And 207 and 103 together are Yod–Shin [310] in Gematria.

They are called Olamot [worlds] from the word He’elem [concealment], since the two sides are deficient and there is concealment in them so that the state of Achoraim that remains at the time of illumination of Panim de Bina is regarded as Yod–Shin worlds, 207 worlds on the right, and 103 on the left.

The Hochma extends only from the state of Achoraim by having the Creator, middle line, always correcting the two lines, including them in one another. By that they are each filled by his deficiency, and all the beauty and all the refinement come in illumination of Hochma. The Hochma comes from the state of Achoraim, Yod–Shin, and through the middle line, the deficiency in each is filled, as it is written, “That I may fill their treasuries.”

739) Yod–Shin are Shin–Yod [310] worlds that are hidden under the next world, Bina. These 207 worlds on the right side are called “the first light,” since even the light of the left is called “light,” but it is dark light, which does not bear offspring. And since the light of the right precedes the light of the left, it is called “the light of the right,” which is Hesed, the first light.

But the first light is destined to bear offspring for the next world. But for the next world, which is Bina, and not more? Indeed, it bears offspring even each day, even in the degrees of ZA, who is called “day,” for if there were no light in ZA, the world, Malchut, would not be able to exist, as it is written, “I said, ‘A world of Hesed [mercy] shall be built,’” in the first light, called Hesed.

(înapoi la pagina ZOHAR CUPRINS / TRUMA – click)

(înapoi la pagina ZOHAR CUPRINS / TRUMA – click)

726) “For a candle is a Mitzva and Torah is light, and reproof for discipline is a way of life.” “For a candle is a Mitzva.” Anyone who exerts in this world in the Mitzvot of the Torah, a single candle is set up for him in each Mitzva, to illuminate for him in that world. “And Torah is light” means that one who engages in Torah is rewarded with the upper light from which the candle is lit. A candle without light is nothing; a light without a candle also cannot shine. It follows that they both need each other, for the work of the Mitzva to establish the candle is required, and the engagement in Torah to light the candle is required. Happy is he who engages in her in light and in a candle.

727) “And reproof for discipline is a way of life,” a way of life by which to come into the next world, which are the rebukes that a man receives to remove himself from the bad way and walk by the good way. The way of life are those reproofs for discipline that the Creator brings upon a person to purify him from his iniquities with these rebukes. Happy is he who accepts them willingly.

728) “For a candle is a Mitzva” is a candle, David’s light, which is a candle of Mitzva, the oral Torah, Malchut, which must always be corrected, and which illuminates only out of the written Torah, ZA, since the oral Torah has light only out of the written Torah.

729) He looked behind him and saw the daughter of the inn’s owner standing behind them. “For a candle is a Mitzva” is a candle, which is a Mitzva with which women are rewarded. It is a Sabbath candle. Although women are not rewarded with the Torah, since the men are rewarded with the Torah and illuminate for that candle, which the women correct with this Mitzva. The women with the correction of this candle, the men with the Torah, to light and to illuminate this candle, which is a correction of a Mitzva to which women are obliged.

730) That woman heard and cried. In the meantime, the father of the woman who was there rose and came between them, and saw his daughter standing behind them weeping. Her father asked her and she told him the story. The woman’s father began to cry, as well. Rabbi Yosi told him, “Perhaps your son-in-law, your daughter’s husband, was not rewarded with the Torah?” He replied, “This must be so, and this is indeed why me and my daughter are always crying.

731) “Because one day I saw that he jumped from this attic to hear the Kaddish [special part of the service] with the public, I wished to give my daughter to him. And soon after the public left the synagogue I gave my daughter to him, for I said that with this jump that he came to listen to the Kaddish it became apparent that he would be a man of greatness in the Torah. And although he was a child and I did not know him previously, I gave my daughter to him. But he does not even know the blessing for the food, and I cannot study with him among the friends, to learn the Shema reading or the blessing for the food.”

732) Rabbi Yosi replied to him: “Change him for another. Or, perhaps he will bear a son who will be great in the Torah.” In the meantime, the hotel’s landlord’s son-in-law rose, leaped toward them, and sat before them. Rabbi Yosi looked at him and said, “I certainly see in this child that a light of Torah will come out of him to the world, or that a son will be born from him.” That boy laughed and said, “Gentlemen, I will tell you one thing.”

733) He started and said, “I am young of days, and you are old. Therefore, I crawl and I fear your views of me. The greatest of the world have commented on this verse, but Elihu, of whom it is written that he was from the Ram family, they commented that he came from the descendents of Abraham. And yet, Elihu was a priest from the descendents of Ezekiel the prophet, for it is written, ‘The son of Barachel the Buzite,’ and it is written there, ‘Ezekiel the priest, the son of Buzi.’

734) “And if you say that because it is written, ‘Buzi’ [scorn], there was scorn over the families, it is not so, for he repeatedly said that he was from the Ram [high/exalted] family, meaning higher than all. He is called Buzi because he despises himself before those who are greater than him. This is why Ezekiel rose in the upper name, Buzi, for Ezekiel is called ‘a man who is whole in everything,’ which no other man is called, as it is written, ‘And you are a son of man.’ And because Elihu is called by that name, Buzi, he is called ‘high,’ higher than all.”

735) This is why he said, “I am young of days.” He says “Of days.” Should he not have said, “From days”? But “‘I am young’ for I diminished myself. ‘Of days,’ in the face of a person who has many days. Because I said, ‘Days shall speak,’ therefore I am young, for I diminished myself before days. And you are old. I have seen you old, therefore I crawled and I was fearful of your views of me. I, too, said, ‘Days shall speak, and many years shall teach wisdom. But it is a spirit in man, and the breath of the Almighty that gives them understanding.’ For this reason, because I am a child, I have made it my will not to speak for two months, and this day they were completed. And now that you are here, I should unlock the words of Torah before you.”

736) “For a candle is a Mitzva and Torah is light, and reproof for discipline is a way of life.” “For a candle is a Mitzva” is a Mishnah [law], as it is written, “The Torah and the Mitzva.” The Torah is the written Torah, ZA, and this Mitzva is a Mishnah, Malchut, who is a candle, a candle that is about to light it, since Malchut has no light of her own and needs ZA to light her and shine in her.

737) Why is Malchut considered a candle? When Malchut receives from the two arms of ZA—the two lines, right and left, the 248 upper organs, the Hassadim of the 248 positive Mitzvot—she opens both her arms toward them, her two lines right and left. At that time these two arms are included in the 248 organs, becoming 250 in Gematria, and this is why she is called Ner [a candle, 250 in Gematria]. “And Torah is light” because the Torah illuminates for this candle and the candle is lit up from her, from the side of the first light, right, since the Torah was given from the right side, which is the first light. It is written, “On His right was a fiery law,” meaning she was given from the right. And although the left was included in her, for then when the left is included in her, it is the wholeness of everything.

(înapoi la pagina ZOHAR CUPRINS / TRUMA – click)

(înapoi la pagina ZOHAR CUPRINS / TRUMA – click)

709) Among them, the seventh is the most important, which is Hesed, except for the eighth firmament, Bina, which leads all seven firmaments and stands atop them all. It is written, “Lift up a song for Him who rides through the prairies.” The prairies is the seventh firmament, the first Sefira of ZA, Hesed, which includes all the Sefirot of ZA below her. It is called “prairies” because it is a mixture of fire and water together, water from the south and fire from the north. “Him who rides through the prairies” is the eighth firmament, Bina.

710) Prairies are Hesed de ZA, regarded as Guf de ZA. In another place, The Zohar says that they are NH, which are thighs, outside the Guf.

711) Yet, it is like the willow in the palm branch, which are NH—fire is Hod, and water is Netzah—which do not mingle in one another. These are two Sefirot under separate governances of their own. The seventh firmament, Hesed, includes fire and water together in a single Sefira, including within it two willows in the palm branch, actually together. And because the firmament “prairies” includes all six other Sefirot within it, Gevura TNHYM, since the upper one includes all those below it, it is a high Merkava [chariot/assembly], and the Creator, Bina, desires this firmament more than all the firmaments. His desire is always to correct this firmament in its highest beauty. It is written about it, “Lift up a song for Him who rides through the prairies,” to Him who rides in the prairies, who is a firmament standing over the animals, Bina, which stands above HGT de ZA, who are called “animals.”

712) It is written, “And rejoice before Him.” Before Him, who is Bina, who rides in the prairies. He who comes in before Me in this firmament should enter with joy, and not at all with sadness, since this firmament causes that there will not be any sadness or anger there at all, for there everything is in joy.

713) For this reason, the great priest who stands before Him would enter the Temple only with joy, and to show joy because the place causes. It is written about it, “Serve the Lord with gladness,’ for one must not show sadness in her.

714) Therefore, one who is in sorrow and distress, who cannot rejoice in his heart out of his distress, should ask for mercy before the high King. Therefore, he will not pray his prayer at all or come in with any sadness, for he cannot delight his heart and enter before Him with joy. What is the correction for such a person?

715) Rather, all the gates are locked and closed, and the gates of tears do not close. There is no tear except out of sorrow and sadness, and all those appointees over the gates break the turns of the roads and the locks, admit those tears, and that prayer enters before the holy King.

716) At that time, that place, Malchut, is pressured by the sadness and pressure of that man, as it is written, “In all their affliction He was afflicted.” He called, “He was afflicted,” for man’s affliction moves Divinity. The craving of the upper world, ZA, to that place, Malchut, is as a male who always craves the female. Hence, when the King, ZA, enters the queen, Malchut, and finds her in sadness, then all she wants is handed to her, that man or that prayer are not returned empty, and the Creator takes pity on him. Happy is that man who sheds tears before the Creator in his prayer.

717) It is likewise on Sabbath. One who sits in fasting on Sabbath displays sadness out of his sorrow. But on Sabbath, the upper firmament governs, meaning Bina—the one who is seen in joy, who is joy, and who delights all. Because that firmament governs, it takes out that man who sits in sadness from that punishment to which he was sentenced. It is written, “Lift up,” meaning give glory and exaltedness to that One who rides in the prairies, who is joy and who delights all, who is the firmament over the animals, Bina. His name is Biah, for this name is included in that place, since Bina is called Yah [Koh, Yod–Hey]. “And rejoice before Him,” meaning that one must not show sadness before Him.

718) “Lift up a song for Him who rides through the prairies” means Bina, which rides over ZA. “His name is Biah.” It should have written, “He is Biah,” if He revolves around Bina. What is “His name”? This verse was written about the most hidden of all that are hidden, the ancient [Atik] of all that are ancient, AA, who is more hidden than the hidden upper AVI, and more ancient than them. He is completely unrevealed and unknown because His Hochma was completely hidden and does not illuminate below Him whatsoever. He is riding in the prairies, which are AVI, Koh. If He is riding in Koh even though he is concealed, is he about to be revealed?

719) “Lift up a song for Him who rides through the prairies” is the most ancient of all that are ancient, the most hidden of all who are hidden, who is unattainable and is not about to be revealed. In what is he riding? In the prairies of Koh, in AVI, the first degree that came out of Him, since AVI came out of AA. This is the name of that hidden one, who is not known because His name is Koh. This is why it is written, “His name is Biah,” and not that AVI themselves is His name.

Rather, His name is AVI because that curtain that spread and came out from before Him, Malchut that rose to the place of Bina de Rosh AA and made a Masach [screen] and a curtain there, the place of the end of the degree of Rosh de AA, taking Bina and TM de Rosh AA out to the Guf. But His name is “a curtain” because Malchut is called “a name,” and this is His Merkava [chariot/assembly], where by the curtain, He dresses in AVI and is therefore unknown at all because she is not revealed by them.

Even though with respect to AVI and YESHSUT, which are called Koh, it is considered that Malchut—which rose to the place of Bina de Rosh AA—descended from there and returned to her place. Thus, Bina and TM de Rosh AA returned and rose from the Guf to the degree of Rosh de AA, taking Koh—which are AVI and YESHSUT that were clothed in them—with them to Rosh AA. Then it is considered that AA “Rides through the prairies,” in Koh. Yet, with respect to AA Himself, as well as with respect to AVI, it is considered that Malchut did not move from her place and still ends Rosh de AA under the Hochma, for which he remained unattainable to the lower ones.

It was said that that curtain, Malchut below the Hochma, is His name and it is His Merkava, which is why He is completely unknown because He remained clothed in His ending Malchut. It is so even though regarding AVI and YESHSUT, it is considered that this Malchut descended from there, that they raised AVI and YESHSUT to Him, and He rides in them. Yet, He rides in them only through His name, which is the Malchut under the Hochma, who is called “a curtain.” For this reason, AA and AVI remained as unattainable as prior to Malchut’s descent. It follows that on the one hand the Hochma in YESHSUT appears by AA riding in Koh, and on the other side, AA Himself and AVI remained as unattainable as before.

720) This is His great name, AVI, with Malchut de AA clothed in them. There is a name that is not as great as He, the name HaVaYaH, ZA, although there are additional letters in it, for AVI are called by only two letters Yod–Hey, still, it is His great name. Therefore, we extend in this name and say, “Amen,” which is extended from it. Amen walks in this name at all times because the Zivug of AVI never stops. And by another name, ZA, who is called HaVaYaH, it is not so because Zivug ZON ceases due to the sins of the lower ones.

721) This is the meaning of what we say, “Amen, may His great name be blessed forever and ever,” for when that name is established, all is in perfection and all the worlds rejoice. Upper and lower are included in that name; the 613 Mitzvot of the Torah are included in this name, which are all of the upper and lower secrets. It is the whole of the male world above, ZA, and the whole of the female world below, Malchut.

This great name is Malchut de AA who is clothed in AVI and YESHSUT, which are called Koh, for there are two actions in this Malchut, which—with respect to AA and AVI—does not descend to her place and always illuminates the light of Hassadim. With regard to YESHSUT, it is considered that during Gadlut, she comes down to her place. By that, Bina and TM de AA return to their places with AVI and YESHSUT that are clothed in them, and receive Hochma from Him, for all the Mochin de Gadlut in YESHSUT and ZON—and in the three worlds BYA—extend from that. Thus, Katnut, Gadlut, Hassadim, and Hochma all extend from His great name, which is the Malchut de Rosh AA that is clothed in AVI and YESHSUT, as it is written, “His name is Biah.”

722) All the Mitzvot are parts and organs by which to show the faith, Divinity. One who does not notice and does not regard the secrets of the Mitzvot of the Torah, does not know and will not be able to look at how the organs are corrected in the upper one. All the organs of the body are established over the Mitzvot of the Torah because there are 248 organs corresponding to the 248 positive Mitzvot [commandments to act], and 365 tendons corresponding the 365 negative Mitzvot [commandments not to act]. And although there are great and high organs, some of which are small and inferior, if one of them is taken, even the smallest of the man, he is considered maimed. It is even more so with one who subtracts even a single Mitzva from the Mitzvot of the Torah, for he casts a flaw where it is not needed.

723) It is written, “Then the Lord God took the man and put him into the garden of Eden to cultivate it and keep it.” “To cultivate it and keep it” are sacrifices. They are the Mitzvot of the Torah. “To cultivate it” are the 248 upper organs. “To keep it” are the 365 lower organs, the 365 tendons. The upper ones are of the “Remember,” ZA. The lower ones are of “Keep,” Malchut, and it is all one.

724) Happy is he who is rewarded with complementing the Mitzvot of the Torah. He causes man to complement his spirit and his soul in this world and in the next world. The Torah rewards man with inheriting two worlds, this world and the next world. Anyone who exerts in the Torah, exerts in life—life in this world and life in the next world—and is saved from all the bad punishments, which cannot reign over him. If his exertion in the Torah is so, it is even more so with one who does a deed and keeps the Mitzvot of the Torah.

(înapoi la pagina ZOHAR CUPRINS / TRUMA – click)

(înapoi la pagina ZOHAR CUPRINS / TRUMA – click)

704) Seven firmaments spread and are hidden in a high concealment, in the seven Sefirot of ZA, HGT NHYM, in which Hochma is hidden in light of Hassadim that shines in them from Bina. Also, one firmament stands above them from above—Tevuna—and there is no color in it, nor a place revealed in illumination of Hochma, and it is not poised to look in it. This firmament is hidden and illuminates for all seven firmaments, moving them in their journeys, each as it should be. It is not poised for looking, but poised for understanding.

705) There is no one to know and to look from the firmament and above, above YESHSUT. One should keep one’s mouth shut and not speak or look in Tevuna. He who looks regresses, for there is no one who can attain there.

706) Ten curtains are ten firmaments, the curtains of the tabernacle, which is Malchut, ten Sefirot, which are poised for attainment for wise-hearted, since the Hochma is revealed in Malchut and not above her. One who knows in them, looks into great wisdom and into the secrets of the world. He looks above to a place where everyone clings, except for two firmaments that stand on the right and on the left, HB of Malchut, which are hidden with Divinity.

707) They are nine firmaments and Divinity is the tenth. Are they ten besides Divinity because it is written ten without a Hey? Therefore, are there 11 Sefirot in Divinity, which is one Sefira, and stands over the ten Sefirot? It is known that they are 10 Sefirot and not 11. Of course they are nine, which are nine days between Rosh Hashanah [first day of the year] and Yom Kippur [day of atonement], and she is the tenth. Similarly, the tabernacle is ten curtains.

Malchut rose to Bina and was mitigated there. By that, the Bina shines in her and she is called Miftacha [key], while her own quality is hidden. Also, there are only nine Sefirot KHB HGT NHY in her, with her own quality being absent. It was said that when it writes ten without a Hey it is ten Sefirot without Divinity because the quality of Malchut herself, called Man’ula [lock], is absent in the count of her ten Sefirot, the Kelim of Bina are used in her stead, while Malchut herself is hidden above her ten Sefirot, in Chazeh de ZA. It follows that the quality of Malchut herself is above her ten Sefirot.

He adds that although the Miftacha is from Bina, it is still regarded as Malchut, which follows that there are ten Sefirot in her, herself. He compares it to the ten penitential days, where the 10^th day is Yom Kippur, Bina, and she is still regarded as Malchut, complementing the ten Sefirot, while Malchut herself, standing at the point of Chazeh de ZA, is not at all in the count because she is hidden there.

708) Ten firmaments are the secret of secrets that was given only to those who know wisdom. It is all in the secrets of Rabbi Shimon, who disclosed the secret of each firmament, and those who serve, serve in each. Seven firmaments are above, in ZA, seven firmaments are below, in Malchut, as above, and the seventh firmament—Hesed—includes GAR, hence they are ten. They are seven firmaments, in which there are stars and signs to lead this world by its way, as it should be.

(înapoi la pagina ZOHAR CUPRINS / TRUMA – click)

(înapoi la pagina ZOHAR CUPRINS / TRUMA – click)

699) “You shall make the tabernacle with ten curtains.” The number ten is because the establishing of the tabernacle, Malchut, is in ten. Eser [ten without a Hey] and not Asarah [ten with a Hey]. It writes Eser, without a Hey, which is ten Sefirot without Divinity, for Divinity encircles them from above because she is not counted among the ten, as it is written, “It stood on twelve oxen.” Since it writes ten, Divinity is not in the count of the twelve, for she is standing over them from above, as it is written, “And the sea was set upon them from above,” meaning Divinity, which is called “sea.” In those places that imply what they are missing from above, Divinity is in excess to that number, for she is not in the count.

700) The Sitra Achra is given an addition to the number, and she is subtracted in the number, such as 11, where the added Ayin to the number 12 [in Hebrew] reduces the count from 12 to 11. It indicates what they are lacking from above, that the added Ayin is the evil Ayin [eye]. Wherever letters were added, it is a subtraction, such as adding a Yod to Amnon to reduce his honor, as it is written, “Has Amnon your brother been with you?” On the side of Kedusha [holiness], reducing a letter is an addition, as he removes Ayin from 11 and the number turns from 11 to 12.

701) “Covering Yourself with light as with a cloak, stretching out heaven like a tent curtain.” When the Creator created the world, He cloaked Himself in the first light in the work of creation and created the heavens with it.

702) Light and darkness were not together because light is from the right line and darkness is from the left line. What did the Creator, Bina, do? He associated them together and created the heavens out of them, ZA, since ZA is the middle line that includes and determines the two lines—right and left, fire and water. Shamaim [heaven] has the letters of Esh and Mayim [fire and water respectively], which He associated together and made peace between them.

703) When fire and water were included together and He spread them as a curtain, as it is written, “Stretching out heaven like a tent curtain,” making the letter Vav of the name HaVaYaH out of them, ZA. It is called “a curtain” or “curtains,” since light expanded to Malchut from the letter Vav and became curtains, as it is written, “You shall make the tabernacle with ten curtains,” her ten Sefirot.

(înapoi la pagina ZOHAR CUPRINS / TRUMA – click)