Autor: arhiprofesor

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635) Happy are all those who engage in the Torah, since when the Creator created the world, He looked in the Torah and created the world. The world was created with the Torah, as it is written, “And I was beside Him an Amon [apprentice].” Do not pronounce it, Amon, but Oman [craftsman], for the Torah is the craftsmanship of the world.

636) Is the Torah a craftsman? Yes. It is like a king who wished to make a palace. If he does not take a craftsman for himself, he cannot make the palace. Once the palace is made, it does not bear the name of the craftsman, but the name of the king, for they say, “These are the palaces that the king made,” since the king gave the thought into these palaces.

637) Similarly, when the Creator wished to create the world, He looked at the craftsman, the Torah, and although the craftsman made the palace, it bears only the name of the King, for they say, “These are the palaces that the King made.” Of course the King made the palace.

The Torah cries out, “And I was beside Him an Amon [apprentice],” the Creator created the world with me, for before the world was created, the Torah came 2,000 years before the world. And when the Creator wished to create the world, He looked in the Torah with each and every word, and made craftsmanship in the world correspondingly, since all the things and deeds of the worlds are all in the Torah. This is why the Creator looked in her and created the world.

638) It is not that the Torah created the world, but the Creator created the world by looking in the Torah. It follows that the Creator is the craftsman and the Torah is His apprentice, as it is written, “And I was beside Him an Amon [apprentice].” It does not say, “I was an apprentice,” but “Beside Him,” for because the Creator looked in her, she was an apprentice for Him.

639) Who can be an apprentice beside the Creator? Rather, the Creator’s looking was in the way that is written in the Torah, “In the beginning God created the heaven and the earth.” He looked in this word and created the heaven. It is written in the Torah, “And God said, ‘Let there be light.’” He looked in this word and created the light. And so it was with each and every word that is written in the Torah: the Creator looked, and did that thing. This is why it is written, “And I was beside Him an Amon [apprentice],” as the whole world was created.

640) When the world was created, not a thing existed before there was the desire to create man, so he will engage in Torah, and thanks to that, the world existed. Now, anyone who looks in the Torah and engages in it, seemingly sustains the entire world. The Creator looked in the Torah and created the world; man looks in the Torah and sustains the world. It follows that the work and the keeping of the entire world is the Torah. For this reason, happy is he who engages in the Torah, for he sustains the world.

641) When the Creator wished to create man, he stood before Him in his form and existence as he is in this world. Even all the people, before they come into this world, they stand in their existence and correction as though they are in this world, in one treasure where there are all the souls of the world clothed in their form.

642) When they are destined to come down to this world, the Creator calls a certain appointee, under whom the Creator appointed all the souls that are destined to come down to this world, and tells him, “Go, bring me the spirit of so and so.” Then that soul comes clothed in the form of this world, and that appointee shows her to the holy King.

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631) “To you it was shown to know that the Lord, He is God.” When Israel came out of Egypt, they did not know the faith of the Creator because in the exile, they were all idol worshipping and forgot all the roots of the faith that they had had before, which the 12 tribes inherited from their father Jacob.

632) When Moses came, he taught them that there is an upper God in the world. Afterwards they all saw all those miracles and mighty deeds by the sea, and all the miracles and mighty deeds that he had done for them in Egypt. Then they saw several might deeds with manna and with water, and the Torah was given to them, and they learned the ways of the Creator until they arrived at that time.

633) Moses said to them, “Thus far I had to teach you as one teaches a child. This is the meaning of ‘To you it was shown to know,’ that I was teaching you thus far to know—to know, to look, and to enter in the matter of faith, which is ‘That the Lord, He is God.’”

634) Is it not a small thing to know it? But it is written, “And know this day and respond to your heart that the Lord, He is the God. In heaven above and on the earth below, there is none other.” But the whole matter of faith—to know by it the secret of all secrets, to the hidden of all hidden, HaVaYaH Elokim—is the full name, since HaVaYaH is ZA and Elokim is Malchut, indicating that all is one. “To you it was shown to know that the Lord, He is the God.” Here lies the secret of secrets, to those who know the judgment, that ZA, who is HaVaYaH, and Elokim, who is Malchut, are one.

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623) It is written, “Hear O Israel, the Lord our God, the Lord is one.” It is also written, “Hear O Israel! Today you have become a people,” and it is written, “Hear O Israel, today you are crossing over the Jordan.” All those “Hear,” the “Hear” that Moses said, why are they? The “Hear O Israel, the Lord our God, the Lord is one” is for unification, but why are the others?

624) They all come to interpret the “Hear O Israel” of the unification, the unification of the upper Hochma. The Ayin of Shema [hear] is from big letters, implying one unification, since Shema consists of the letters Shem Ayin. Shem [name] is Malchut in Ayin (70) upper names of ZA to include them, since the name, Malchut is blessed from them and included in them, and they should be included as one in a single word Shema, in one unification.

625) The seventy names are in the upper Merkava [chariot/structure], HGT de ZA from Chazeh and above, a Merkava for Bina, 72 names of the three verses, “And went,” “And came,” “And pitched,” 70 Sanhedrin and 2 witnesses. The name is blessed from the upper Merkava, Malchut, and is included in them. After “Hear,” it writes “Israel” in general, ZA, which is Ysrael Saba, so it will be in one inclusion with the place that is the Dvekut [adhesion] of all. That is, ZA, Israel, will be in Dvekut with Ysrael Saba, who rises and clothes him.

“Hear O Israel” implies that now a woman clings to her husband, the Malchut, who is called a “name,” to ZA, who is called “Israel,” and all will be in one inclusion. This is the meaning of “Hear O Israel” of the unification. Afterwards he unites three sides: “The Lord our God the Lord is one,” which are AVI and ZA, so all will be one.

626) “Hear O Israel” of all the other places are not this way, but all the others come to interpret, and all cling to a different place: “Hear O Israel, today you are crossing over,” “Hear O Israel, today you have become a people.” They all cling to the lower degree, Malchut, called “hearing.”

627) “Today you have become a people.” It should have said “were,” what is “Have become”? In every place where it is written “people,” it implies when their hearts were broken for the work of the Creator. This is why it is written, “Have become.” It is written about it, “Hear me, my brothers and my people.” If “My brothers,” why “My people”? And if “My people,” why “My brothers”? David said, “If you work willingly, you are my brothers, and if not, you are my people, for you will break your heart for my work. Thus, today you have become a people for you have broken your hearts for the work of the Creator.”

628) “Hear O Israel, today you are crossing over.” Everything is in the lower degree, Malchut, and “Hear O Israel” of the unification is the upper degree, ZA, which is included in Ysrael Saba. What is the connection between them? “Hear O Israel” of the unification is not in everyone in this way because it is of above, YESHSUT, and of below, ZA and Malchut, to assume the burden of the kingdom of heaven in any way that it may be. It is so because at that time, one must be willing to unify the name of the Creator, ZA, and assume the burden of the kingdom of heaven, Malchut.

629) When a person comes to assume the burden of the kingdom of heaven, Divinity comes and stays over his head, standing above him like a witness, to testify a testimony before the holy King, that he unifies His name twice a day, and that His name is unified above and below as it should be. For this reason, Ayin means Israel, from the big letters, Dalet of EhaD, from big letters, which are the letters Ed [witness, made of Ayin–Dalet], to be a witness before the holy King. “The Lord our God, the Lord” is the unification in three sides, AVI and ZA. It is the unification in three sides, as Rabbi Shimon asserted and commented in several places, and we have no permission to further comment on it.

630) Indeed, a person who unifies the name of the Creator above and below, Divinity is over his head, blessing him with seven blessings, corresponding to seven Sefirot, and calls about him, “And he shall say unto Me, ‘You are My servant, Israel, in whom I am glorified.’”

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607) Afterwards the letters are built. The Aleph, which was first on the right side, begot and elicited the letter Shin—which consists of the three sides, right, left, and middle—on the left. This is why there are three Vavs in her, and she partook in the letter Aleph, creating the combination Esh [“fire,” made of Aleph–Shin]. On the left, these letters became further impregnated through the beating of the two sides right and left, and approached together in a dispute, for the right consists of water and the left of fire. Out of that dispute of fire in water and water in fire, they begot the letters Reish, Vav, and Het, and became Ruach [wind/spirit]. Then the Ruach entered between the two sides—water and fire—and sentenced and included them in one another. Then each and everyone of the first letters settled in their places in wholeness.

First, he explained the three lines of ZA in general, which are the three names, El, Elokim, Elokeinu, and then he begins to explain the order of the hanging down of the degrees in the Mochin of ZA and Malchut in combinations of letters, gradually from above downward. These three Behinot here—water, fire, and Ruach—are three lines in GAR de ZA from upper AVI. Afterwards he explains the rest of the degrees by their order.

608) The letters impregnated further and incarnated together. Aleph elicited Mem from his side on the right, since she settled in the right, and now Aleph took her out to the left line. Mem elicited a Shin to the middle line because the Mem was initially included in the left, for she was a blocked Mem in the name Elokim on the left. Afterwards she was included in the right, when Aleph took her and made her an open Mem. Thus, she is completed on both sides—right and left. And once she is completed, the two sides in her were impregnated and begot the letter Shin together, which is comprised of both sides for she is the middle line that includes right and left within it, which the three lines of the Shin imply.

The hanging down of the three lines are the three Mochin, HBD de ZA from YESHSUT, which are the three letters Aleph–Mem–Shin that were impregnated and begot each other. The roots of the three lines are three points, Holam, Shuruk, Hirik. The ascent of the lower one with the three fallen Kelim of the upper one that was done at the point of Shuruk is the ascent of MAN. Also, the Masach in the lower one, on which the middle line comes out, which is done at the point of Hirik, is the MAN itself.

The inclusion of the two lines—right and left—through this Masach is the Zivug, and the illumination of wholeness, when the lower one receives from this Zivug while it is still in the upper one, is considered impregnation. When it comes out from there and descends to his place with the Mochin, when three come out of one and one is rewarded with all three, it is considered giving birth.

However, the lower one does not receive all three points from the upper one at once. Rather, it is born in Holam, in two Kelim KH, since the three bottom Kelim Bina and TM are still fallen in the degree after it, and through nursing from the upper one, it receives the point of Shuruk. Through the ascent of his lower one for MAN to him, he receives all the Behinot [discernments] of the point of Hirik, and all the degrees hang down from upper to lower similarly.

After the three lines were established for the first time in this order, they were included in one another, and each line contains three lines in three points, Holam, Shuruk, and Hirik. Therefore, once they were diminished into Holam once more, due to the sins of the lower ones, the diminution necessarily occurred in each line in a way that the ending Malchut rose to the place of Bina of the right line, and the three Kelim Bina and TM fell from her to the left line, which is regarded as lower. Thus, the left line ended in KH, and his three Kelim Bina and TM fell to the middle line, which is regarded as lower than it. Alongside that, a second discernment is made: the three Behinot of fallen Kelim from the three lines fall to the degree directly below them, and then it is considered that each Behina falls to its corresponding Behina in the lower one.

Thus, Bina and TM of the right line fall into the right line of the lower degree, and Bina and TM of the left line fall into the left line of the lower degree. Also, Bina and TM of the middle line fall into the middle line of the lower degree, like the first time, when Bina and TM of the upper one fell completely to the degree below it. However, in the first discernment, there is falling of the Kelim from line to line on the same degree. When the lower ones correct their works, the illumination of Zivug AB SAG de AK is extended once again, lowering the ending Malchut to her place, and the three fallen Kelim Bina and TM return to their places in all the Behinot, at the point of the Shuruk, for they raise the lower one to the upper one along with them, which is considered raising MAN.

Afterwards, the Masach in the lower one is regarded as MAN itself, the point of Hirik and inclusion of right and left in one another, where through the Masach, it is considered a Zivug, and the illumination of this Zivug that shines to the lower one while it is still in the upper one is impregnation. When it comes out of there to its place, it is birth.

All this applies only to the right line, which is regarded as superior over the left. Once the left is born and receives illumination of AB SAG de AK, it, too, lowers the ending Malchut to her own place. Then his Bina and TM, which are fallen in the middle line, rise and take with them the middle line itself, which is its lower one, and this is raising MAN. The Masach in the middle line is the MAN, and the inclusion of right and left on the Masach is the Zivug. Also, the illumination that the lower one—the middle line—receives is impregnation, and when it descends to its place, it is birth. This is according to the first discernment.

It is so in the second discernment, as well. The fallen Kelim from each line are opposite it in the lower one, and in them, too, raising of MAN is discerned—MAN, Zivug, Ibur [impregnation], birth—from each Behina in the lower degree to its corresponding upper Behina, from right to right, from left to left, and from middle to middle.

This is why it was said, “The letters impregnated further,” since the lower degree rose to the upper one and received there the illumination of the Zivug, which is called Ibur [impregnation]. Aleph elicited Mem, for the Aleph—which is right line—was impregnated from the left line, Mem, and begot it, as the left line rises to the right line for Ibur and receives illumination, then returns to its place, which is called “birth.” Similarly, Mem—the left line—was impregnated and begot the middle line, Shin.

However, we should understand that since the lines are opposite from one another, that one is right and one is left, how can the Kelim Bina and TM of the right fall and be in the place of the left line, which is opposite to it, and likewise the left line to the middle line? Before the left is included in the right, it is regarded as blocked Mem, which is blocked and does not shine. After it is included in the right, it is considered that the blocked Mem opened and became an open Mem. And since here it speaks of after the three lines have been included in one another upon their correction for the first time, it follows that the left was already included in the right at one time, and the blocked Mem had already been opened. This is why the left is regarded as equal to the right in a way that the three Kelim Bina and TM of Aleph could fall into the left line, for it has already become an open Mem.

Mem elicited a Shin to the middle line because the Shin, the middle line, consists of right and left. Therefore, since the Mem, too, consists of right and left, she could be impregnated with the Shin because her Bina and TM could fall into the Shin, who is the middle line and similar to it.

It was said, “The letters impregnated further and incarnated together” because that Zivug that is done for the illumination of the Ibur, the inclusion of the two lines—right and left—through the middle line, their illumination comes by incarnation. This is why they incarnated.

609) The three letters Aleph–Mem–Shin strengthened, impregnated, and begot three others in an incarnation. The Mem was established, impregnated, and begot a Reish. The Aleph was impregnated and begot a Vav, and the Shin was impregnated and begot the letter Het, and they were completed together.

After he explained the order of hanging down of Mochin de ZA from the three lines of AVI and YESHSUT in ZA, he now explains the three lines of the Moach of Daat de ZA, which is called Reish–Vav–Het [Ruach]. This is why it was said that the three lines HBD de YESHSUT, which are the three letters Aleph–Mem–Shin, impregnated and begot three lines of Moach of Daat de ZA, which are the three letters Reish–Vav–Het.

610) These letters Aleph–Mem–Shin impregnated further and incarnated as before. The Aleph was impregnated, begot, and elicited the letter Bet on the west side, Malchut. Then the Aleph settled on the south side, Hesed. The Mem was impregnated, begot, and elicited the letter Dalet on the north side, Gevura. Then the Mem rose between the north and south and is hanging in the air. The Shin was impregnated, begot, and elicited the letter Gimel, and settled on the east side, Tifferet. Then the Shin rose between west and east and is hanging in the air. Thus, the two letters Mem and Shin are hanging in the air.

He explains how the three lines, which are HBD de ZA, called Aleph–Mem–Shin, were impregnated and begot HGTM de ZA, as well, according to the second discernment that each Behina of the three Behinot Aleph–Mem–Shin was impregnated and begot its corresponding Behina in HGTM de ZA. This is why it was said that the Aleph, which is Hochma and right line, begot the Bet, which is west, the Malchut. This is the meaning of “Father established the daughter.” And the Mem, the left line, was impregnated and begot the letter Dalet on the north side, which is Gevura and the left line in the Guf [body]. And the Shin, the middle line, was impregnated and begot the letter Gimel on the east, which is Tifferet and the middle line in the Guf.

What was said, that the Aleph itself extended and settled on the south, Hesed, not begetting any other letters like the rest of the lines, is because the light of Hesed does not become any thicker upon its expansion from Rosh to Guf. For this reason, the Hesed in Aleph itself can expand into the Hesed de Guf without needing another letter. But the left line, the middle, and the Malchut even more so, become thicker by being in the Guf. For this reason they needed other letters, which are Dalet, Gimel, Bet. Hence, the two letters, Mem and Shin, remained hanging in the air, meaning that they could not clothe in Kelim such as the Aleph.

611) The Aleph that remained in Kli de Hesed of the Guf rose in her place, rose up to the place of HBD, Yod–Hey of the name HaVaYaH, and was crowned there in the Yod–Hey. The Aleph strengthened there in those Yod–Hey, was impregnated, and begot the Vav, completing the name HaVaYaH. She stood in her place, in Hesed de Guf, illuminating there HaVaYaH in Guf, Yod–Hey–Vav in HGT de Guf, and the bottom Hey in Malchut. Then the Aleph was crowned and illuminated, and expanded in her light, begetting light and eliciting the letter Tet, which is a beating that the upper world, Bina, beat and illuminated in the light of HGT. That is, the letter Tet is the light of Yesod de Bina that was extended through the Aleph and clothed in the internality of HGT through the Chazeh.

612) At that time the Aleph rose, took to her the Mem and Shin that were in the air, and joined with her to become the combination Aleph–Mem–Shin as before. The Aleph settled on the south side, which is Hesed, the Shin on the east side, Tifferet, and the Mem on the north side, Gevura. The Gimel, who was on the east side, rose and impregnated, and begot Tzadi and Tav. Then came the Bet, who was on the west side, which is Malchut, and rose and connected between the Tzadi–Tav. Aleph and Vav rose—Aleph from the south and the Vav from the east, both connected with the Bet between the letters Tzadi–Tav, and the name Tzevaot [hosts] was formed and illuminated.

The name Tzevaot illuminates in NH de ZA. To beget this illumination, the letters Aleph–Mem–Shin expanded in HGT de ZA, which are called “south,” “north,” and “east.” Then the Gimel, which is Tifferet, obtained the strength to be impregnated and beget the two letters Rosh and Sof of the name Tzevaot, which are Tzadi–Tav, since the illumination NH extend from Tifferet, which is Gimel. Then the Bet on the west and the Aleph on the south joined her, as well as the Vav, which is considered Tifferet, as well, and the letters Tzevaot were formed out of their illumination together. And the Dalet on the north also rose from the illumination of Aleph–Mem–Shin and elicited the name Shadai [Shin–Dalet–Yod], which illuminates in Yesod.

613) When this name, Tzevaot, illuminated inside the tabernacle, which is Malchut, the letters were impregnated and begot Zayin, Bet, and Nun. These are the three Behinot of Malchut that came out in the order Holam, Shuruk, Hirik. Zayin is Yod over Vav, and is considered Holam. Bet is Malchut from the Chazeh and above, which is the fourth to HGT, who is the middle of the Vav, the point of Shuruk. Nun is Malchut at the end of the Vav, a point under the Yesod, the point of Hirik. The letters Aleph–Mem–Shin rose as before, illuminated in HGT, were impregnated, and begot Samech, Ayin, Peh, the Sefirot Tifferet NH from Chazeh de ZA and below, which expanded from the illumination of Aleph–Mem–Shin in HGT de ZA. And the name Tzevaot illuminates in NH, and the name Shadai in Yesod.

614) The Kof remained alone. She rose and fell and stood inside the Nukva of the great deep. The Creator saw her mixed, without a Guf and without depiction, and she did not enter the tabernacle, which is Malchut. He made her a cover over the tabernacle. She is goat-hair curtains for a tent over the tabernacle, as it is written, “And you shall make curtains of goats-hair for a tent over the tabernacle.” It is written, “For a tent,” and not “A tent,” meaning a cover over the tent, which is a monkey, not a man.

The Kof contains within her the harsh Midat ha Din [quality of judgment] of Tzimtzum Aleph [first restriction]. This is why the leg of the Kof [] stretches below the line, to indicate the verse, “Her legs go down to death.” It was said that the Kof remained alone, that all the letters but the Kof had already come out and illuminated, that she rose to be mitigated in Bina and descended from Bina to her place, and the Dinim in her were recognized once more. Then she stood in the hole of the great deep, where there are the Klipot from the Malchut that is mitigated in Bina. The Creator saw that her strength from Midat ha Din is mingled with the Klipot of the great deep, and that she does not have a Kli called Guf, nor light—which is called “depiction”—and that she did not enter the tabernacle, which is Malchut. He made her a cover over the tabernacle, as it is written, “And you shall make curtains of goat-hair for a tent over the tabernacle,” since the name “goats” indicates strong and harsh Dinim in her.

Thus, she was set up for guarding the tabernacle, for because of the Dinim in her, the outer ones cannot suckle from the tabernacle. “For a tent” and not “A tent,” since “A tent” means light, from the words, “When His candle shone over my head,” and she was made only for guarding from without. This is why it is written, “For a tent.” And because the harsh Dinim are apparent in her, she was not established to be in Malchut, which is called Adam [man], for she is not similar to Malchut, but is like a monkey [Kof means “monkey” in Hebrew], who is similar to man. This is why it was said, Kof and not a man.

615) The letters Aleph–Mem–Shin incarnated again in the work of the tabernacle as before—the Shin to the east, the Gimel, which was on the east, remained hanging in the air and the name Tzvaot came out of her, and the Mem incarnated and sat on the north side since it requires for the letters Aleph–Mem–Shin to clothe in HGT in order to illuminate in NHY. The Dalet, who was in the north, came out and connected with the Shin on that side, creating the combination Shin–Dalet, and the Aleph incarnated and settled on the south side, rising to the Rosh, to the Yod that is there. She rose and strengthened with her, took her, and connected her with the Shin–Dalet, and the name Shadai [Shin–Dalet–Yod] came into a single bonding, shining in the Sefira Yesod. When this name is established inside the tabernacle, Malchut, she has persistence and stands, from within the tabernacle below. That is, her existence comes to her through establishing the tabernacle below.

616) The letters Aleph–Mem–Shin incarnated again, as before, to settle in the tabernacle, and the letters rose—first Aleph, then Tav, creating the combination Aleph–Tav; first Bet, then Shin, creating the combination Bet–Shin. The combinations of letters were interchanged through the Aleph–Tav Bet–Shin, and Aleph–Bet–Gimel Yod–Tav–Tzadi came out and incarnated in the holy carvings, Aleph Kof. The Aleph of Aleph–Tav Bet–Shin elicited a Kof to keep the tabernacle, the Kof elicited a Reish, and the Reish elicited Ayin, creating the combination Kof–Reish–Ayin.

617) The name Kof–Reish–Ayin is the verse, “And she put the skins of the young goats on his hands and on the smooth part of his neck.” Similarly, “And you shall make curtains of goat-hair for a tent over the tabernacle,” since the name Kof–Reish–Ayin, whose root is the Kof, contains the harsh and fierce Dinim, which are called “goats.” Hence, this part should be seen on the outside, to keep what is inside so the outer ones do not suckle from it.

The letters of the name Shin–Tet–Nun Kof–Reish–Ayin, which is the second name of the name Mem–Bet after Aleph–Bet–Gimel–Yod–Tav–Tzadi, are written outside the tabernacle to keep the tabernacle, which is the holy covenant, and the foreskin was exposed through that cover. That is, the cutting of the foreskin was done by the fierce Dinim in the name Kof–Reish–Ayin Shin–Tet–Nun through the Dinim in the Kof, which are from the harsh Midat ha Din of Tzimtzum Aleph.

618) The letters incarnated once again and elicited the combination Aleph–Tav Bet–Shin through Shin–Kof–Vav–Tzadi–Yod–Tav. Aleph–Tav Bet–Shin elicited seven names of the name Mem–Bet of Ana BeKoach [Please, with the strength] through Shin–Kof–Vav–Tzadi–Yod–Tav, which are Aleph–Bet–Gimel–Yod–Tav–Tzadi, Kof–Reish–Ayin Shin–Tet–Nun, Nun–Gimel–Dalet–Yod–Chaf–Shin, Bet–Tet–Reish–Tzadi–Tav–Gimel, Het–Kof–Bet–Tet–Nun–Ayin, Yod–Gimel–Lamed–Peh–Zayin–Kof, Shin–Kof–Vav–Tzadi–Yod–Tav. These are the 42 letters of “In the beginning God created the heaven and the earth, and the earth was unformed and void [Tohu ve Bohu],” through the Bet of ve Bohu. These 42 letters are the name Mem–Bet.

In this incarnation of the letters it is “And the land was Tohu ve Bohu” by the letters Kof–Reish–Ayin Shin–Tet–Nun, due to the fierce Dinim in it. It became, “And darkness on the face of the deep.” The Gimel elicited Reish and the Dalet Kof, making the combinations Gimel–Reish Dalet–Kof.

Thus far, after the four combinations Aleph–Tav Bet–Shin Gimel–Reish and Dalet–Kof came out, the letters incarnated and struck one another to be for a correction inside the tabernacle. This is so because the combination Aleph Bet of Aleph–Tav Bet–Shin, which are 11 combinations Aleph–Tav Bet–Shin Gimel–Reish Dalet–Kof Hey–Tzadi Vav–Peh Zayin–Ayin Het–Samech Tet–Nun Yod–Mem Chaf–Lamed, divided into three lines—right, left, and middle. The first four, Aleph–Tav Bet–Shin Gimel–Reish Dalet–Kof, are the right line in them, hence they are considered correction in the tabernacle.

619) These three letters, Aleph–Mem–Shin, elicited the offspring Hey–Tzadi Vav–Peh, continuing the alphabet of Aleph–Tav Bet–Shin. These are the letters that hang in the air. They knocked on others and elicited the depiction of the tabernacle, Zayin Ayin, the seventh combination of Aleph–Tav Bet–Shin. Thus far it stands in the verse, “And darkness was on the face of the deep.” All of them, all three combinations Hey–Tzadi Vav–Peh Zayin–Ayin are on his side, the side of the darkness, since those three combinations are on the left line in the alphabet of Aleph–Tav Bet–Shin. And before the left unites with the right, it is entirely dark.

The letter Het—the letter Samech came and joined her, creating the combination Het–Samech, which is the first of the four combinations in the middle line, which are Het–Samech Tet–Nun Yod–Mem Chaf–Lamed. Then it is written, “‘Let there be light,’ and there was light,” since the light came on the part of the middle line after it determines and unites the two lines, right and left.

620) The letters Aleph–Bet–Gimel Yod–Tav–Tzadi incarnated as before, became impregnated, and begot and elicited a depiction inside the tabernacle—one collective in the alphabet of Aleph–Lamed Bet–Mem. This is so because the Aleph was impregnated and begot the letter Lamed by the strength and the power, making the combination Aleph–Lamed. The Aleph increased her strength, rose in her glory, and begot the letter Bet.

At that time the letters became impregnated and begot, and these other letters joined: the Mem joined the letter Bet in her engraving, creating the combination Bet–Mem, and so they came out in bonding through the combinations Tet–Reish Yod–Shin Chaf–Tav, so the letters will be rising in their places in the purification of the tabernacle. It is written about it, “The basin and its pad,” where the basin is Netzah and the pad is Hod.

After he explained the hanging down of the illumination of the letters in all the degrees of ZA from the upper HBD to his Yesod, he explains the hanging down of illuminations of the letters in the degrees of the tabernacle, the Malchut. The alphabet of Aleph–Tav Bet–Shin illuminate in the form of GAR of Malchut, where this alphabet is the one that extends the good from above downward. For this reason, the Aleph–Tav Bet–Shin elicited the name Mem–Bet of Ana BeKoach [Please, with the strength], Aleph–Bet–Gimel–Yod–Tav–Tzadi, etc., in HGT of Malchut, since the name Mem–Bet of Aleph–Bet–Gimel–Yod–Tav–Tzadi illuminates in Yetzira, which is HGT.

Also, that name, Aleph–Bet–Gimel Yod–Tav–Tzadi, elicited the entire combination Aleph–Bet of Aleph–Lamed Bet–Mem, which is Aleph–Lamed Bet–Mem Gimel–Nun Dalet–Samech Hey–Ayin Vav–Peh Zayin–Tzadi Het–Kof Tet–Reish Yod–Shin Chaf–Tav. The meaning of this name is that there is illumination only from below upward and not from above downward, hence this name illuminates in NH of Malchut, whose illumination is from below upward.

621) “Let there be a firmament inside the water,” since the water was rising in the upper water and descending in the lower water. In the letters Aleph–Lamed, the Aleph of Aleph–Lamed elicited a Vav, and the Vav elicited a Kof. The letter Lamed of Aleph–Lamed rose to them and the letters were carved in their engraving in one bonding, Kol [“voice,” consisting of Kof–Vav–Lamed]. The Kof is the carrier of the Masach, hence the upper water were separated from the lower water by the letters Kol. This is the meaning of the words, “The voice of the Lord is upon the waters, the God of glory thunders.” The letters Aleph–Lamed in the verse, “The God of glory thunders” were impregnated and begot, and were engraved in the engraving of the letters to elicit the depictions of the tabernacle. This is the meaning of the words, “The voice of the Lord is upon the waters,” that the voice separated the waters from one another, meaning it is the Masach in the separating firmament. This voice was born from the Aleph–Lamed of the glory, the two letters Aleph–Lamed, KH, and the right line, the upper water.

622) The three letters Aleph–Lamed–Shin became impregnated, begot, and were engraved in a carving of the letters to elicit the depictions of the tabernacle, Malchut. The Aleph elicited Gimel, the Shin elicited Nun, connecting her to the Gimel in the combination Gimel–Nun, which is the third combination from Aleph Bet Aleph–Lamed Bet–Mem, as it is written, “Let the earth put forth grass.” The letters Aleph–Lamed–Shin first incarnated in the combination Bet–Mem in the alphabet of Aleph–Lamed Bet–Mem. In those, the water were gathered in a single place, as it is written, “Let the water be gathered under the heaven unto one place.”

Here he implies the three combinations Aleph–Lamed Bet–Mem Gimel–Nun in the writings of the work of creation. Aleph–Lamed are the upper water in the verse, “Let there be a firmament,” a point of Holam. Bet–Mem is “Let the water gather onto one place and let the land be seen,” which is the point of Shuruk, in which the lower water gathered onto one place, GAR, but which became dry, fruitless, due to the lack of clothing of Hassadim. Gimel–Nun is “Let the earth put forth grass,” the point of Hirik. By being dry, she became a land to bear fruits and offshoots and for planting trees.

(înapoi la pagina ZOHAR CUPRINS / TRUMA – click)

(înapoi la pagina ZOHAR CUPRINS / TRUMA – click)

599) From here there are hidden secrets of the tabernacle from the mouth of Rabbi Shimon. The upper tabernacle, Bina, was built on 12 gemstones, high organs—three lines and Malchut who receives them. Each of those four consists of three lines, hence they are 12. Also, they consist of right and left, and left and right.

600) Three names are included together: El, Elokim, Elokeinu [our God], one permeating the other. El is the first name in the right of ZA, Hesed. The order is Aleph first, which is right, Hesed. She took shape and was depicted in the right. The Katnut is called “taking shape,” when she is an incomplete chrysalis, and the Gadlut is called “depicted.” When she entered and used the Panim, Bina, who is called “the upper tabernacle,” the Lamed united with her and she is called El, since Lamed came out of the holy of holies, Bina, for Lamed indicates the tower that flies in the air, Bina.

601) It is not that the Lamed took shape there in Bina. Rather, it is certain that when she came out of there, she took shape as did the rest of the letters, which take shape after they come out of the next world, Bina. This is so because before the letters come into the middle line, they are moist. And after they come out of there to the firmament, the middle line, they crystallize and take shape. Lamed, too—although she is a high secret, which implies Bina in the tower that flies in the air—did not take shape until she came outside, and then it is the name El. This is to the right of ZA.

602) The left includes the right within it, taking the name El to it and becoming included in it. When it is included in it, it is called Elokim. Did the left come first in the next world? Bina is called Elokim, whose five letters are the five Sefirot KHB TM, and the root of the three lines in Bina, upon the exit of her Mochin by the order of three points, Holam, Shuruk, and Hirik. The point of Holam is the ascent of the ending Malchut from her place to below the Hochma in Bina, under the two letters Aleph–Lamed in Bina, which are KH. Also, the letters Hey–Yod–Mem in Bina, which are Bina and TM, fall to the degree of ZA below her. This is with respect to the Kelim.

In regard to the lights, it is the opposite: The two letters, MI de Elokim, which are NR, remain in the degree of Bina, and the three letters ELEH de Elokim, the lights of Yechida, Haya, Neshama, fall from the degree because there is always an inverse relation between lights and Kelim. Hence, sometimes we divide El–Hey–Yod–Mem, and sometimes we divide MI–ELEH, where there are only VAK of lights NR in Bina, and KH of the Kelim, with absent Bina and TM and absent GAR. This is the point of Holam, the right line.

The point of Shuruk is for the time of Gadlut, when the point of the ending Malchut that was under the Hochma returns and descends from there to her place. By that, the three letters Hey–Yod–Mem of Elokim that fell to the place of ZON rise and return to their degree, to Bina. At that time the name Elokim is completed once more in five Kelim and five lights, since the letters Hey–Yod–Mem reunite with the letters Aleph–Lamed.

However, since the letters Hey–Yod–Mem fell once before, although they have risen once again, they do not actually become one degree with the letters Aleph–Lamed that remained in the degree. Rather, they remain in the form of the left of the degree, in a way that the letters Aleph–Lamed, which never fell from the degree of Bina are the right, and the letters Hey–Yod–Mem that fell and return are the left. However, the name El on the right is included in them, hence there are five complete letters Elokim in them, so El is on the right, and Elokim is on the left. The left, Hey–Yod–Mem, includes the right and takes the El on its right, with the letters Hey–Yod–Mem on its left being included in the El on the right, completing the name Elokim on the left.

While the letters Hey–Yod–Mem return to Bina and become the left line, they raise the ZON, too—to which they were clothed when they fell—to Bina along with them. This is the point of Hirik, and by that the level of Hassadim emerges on the Masach de ZA that he made there, and he becomes the middle line, uniting the right and left in one another. This is the meaning of what is written here, “Did the left come first in the next world?” since the beginning of the rooting of ZA in Bina was done by the letters Hey–Yod–Mem that elevated ZA to Bina, who is called “the next world.” And after he rose there, he was included in the right of Bina, too. Thus, should the left line have come out in ZA, and then the right line initially?

603) So it is, but when the degrees of the letters from the next world, Bina, come out, the name Elokim must be seen and built, and be seen over the entire place from which they came out, in the same order that they came out in Bina. This is why this name was established first, El came out in the right and was included in the left, and the left took it and united with its letters Hey–Yod–Mem, to be called Elokim. As they came out in Bina, they also come out in ZA. This is the right, El, that is found in the name Elokim. It follows that wherever there is Din, there is Rachamim, since the Din, left, includes it and is built and seen in it.

604) The one who came out of Bina in the middle line of ZA took both the name El and the name Elokim. It was completed and was called Elokeinu [our God]. Thus, there is wholeness here, which is seen from the upper world, Bina, and all is included in one another. This is so because there are six letters in the name Elokeinu: Aleph–Lamed is right, Hey–Yod is left, Nun–Vav is the middle, and they are included in one another. Once the middle line is completed, the holy name is upon it. This is the key to everything, and it is called HaVaYaH. At that time the middle line takes all the sides above and below, NH, right and left, HG, and all the other sides, east and west. When completed from both sides—from the two lines from the right and from the left—it is called Elokeinu, for there are right, left, and middle in that name.

605) But the right is included in the left. The left takes the name of the right, El, but where is the left included in the right, so the right will take the left? Rather, when the right is included in the left, and the left takes the name of the right, which is the name El, the right includes the left within it, too, which is Hey–Yod–Mem.

606) How is the right included in the left? When that place from which they came out was built in the three lines of Bina, the left took two letters from the letters Hey–Yod–Mem in the left of Bina, and the right took one letter from the letters Hey–Yod–Mem in Bina. The left took the Yod from Hey–Yod–Mem, and the right included the left within it, taking the last letter of Hey–Yod–Mem, Mem, since the name Elokeinu, which includes right, left, and middle, the left line in it, Hey–Yod, lacks Mem.

The name El on the right took and was included in Mem. It also took the Yod that was included in the left. In full writing, the Mem that it took is written Mem–Mem, and with that extra Yod that he took, the word Mayim [water] was built. Then the right includes the left within it, too.

Mem is considered blocked on all its sides [], indicating the freezing of the lights on the left line, which are blocked and do not illuminate. They melt through the right line, the right takes the blocked Mem from the left and becomes an open Mem for it, where the lights open and shine. It also takes the Yod from the left, creating the combination Mayim [water] in it, which freezes, melts, and flows as water.

(înapoi la pagina ZOHAR CUPRINS / TRUMA – click)

(înapoi la pagina ZOHAR CUPRINS / TRUMA – click)

596) Of which secrets of the tabernacle does it write, “See and make in their pattern”? It is written, “And you shall erect the tabernacle according to its plan.” The Creator said to Moses, “All the forms and all the corrections of the tabernacle, each as befits him, and showed him Angel Matat, who serves as a great priest inside. But was the tabernacle not set up above until the day when the tabernacle was established below? Also, did Matat not serve above until the day when he served him below in the other tabernacle?

597) Rather, of course the tabernacle was not set up above until it was set up below. But above, Moses saw the vision of the entire tabernacle, but it was not fully established until the tabernacle was set up below and saw Matat, how he would serve afterwards. He did not see him when he was serving, but as he would serve later. The Creator said to Moses, “See the tabernacle, and see the boy Matat, and all is detained until the tabernacle is erected below.”

598) Therefore, is Matat the one who serves in the tabernacle above and not Michael? Of course the tabernacle is Matat’s, and Michael is a great priest who serves inside the tabernacle of Matat, as a great priest above serves inside another tabernacle, which is hidden and not revealed, the next world, Bina. They are two tabernacles—one is the hidden upper one, Bina, and one is Matat’s. They are two priests—the qualities of Hesed, which is called a “priest,” the one first light, Hesed de ZA, and one is Michael, the great priest below.

(înapoi la pagina ZOHAR CUPRINS / TRUMA – click)

(înapoi la pagina ZOHAR CUPRINS / TRUMA – click)

594) “And they shall make an ark of acacia-wood.” The book of Torah is the middle pillar, ZA. Its ark is Divinity. “Within and without shall you overlay it” is the Creator in His Divinity, covering it from within and from without. The Creator and His Divinity are one. But in the ark in this world, the Torah within is one kind, and the ark is another kind. This is in writing of ink, and this is wood coated with gold. Of course the Torah is more favorable than all, as it is written, “Gold or glass cannot equal it.”

595) In another respect, even the Torah and the ark in this world shows that all is one ink and wood, as are the Creator and His Divinity, since ink is made of apples, which are wood, from galls. It follows that a book of Torah that is written with ink is the same kind as the ark, which is wood, which is the Creator and His Divinity. Moreover, the ink, the letters, is black from without and white from within. So are the authors of the Torah and sages, who are black in this world, from the outside, and beautiful in the next world, from within. This is why ink [Dyo] means “It is enough [Dayo] for a servant to be like his Master.” Dyo [ink] has the letters of Yod [Yod–Vav–Dalet] and the letters of Yado [his hand], which implies HBD, which are Yod, which a person writes with his hand.

(înapoi la pagina ZOHAR CUPRINS / TRUMA – click)

(înapoi la pagina ZOHAR CUPRINS / TRUMA – click)

572) A man’s table should not be empty, for there is no blessing on an empty table, but in a whole place, as it is written, “And in the hearts of every wise-hearted I have put wisdom.” Once he is already complete with wisdom, he is given wisdom. And also, “He gives wisdom to the wise.” About that is the table of the showbread that is not empty, as it is written, “And you shall set upon the table showbread before Me always.”

573) Tannaaim [pl. of Tanna], and Amoraim [pl. of Amorai] gather all, for it is time to correct the king’s Kelim to illumination so they will be corrected before Him. These are: the tabernacle, the menorah, the table, the altar, the basin and its pad, the ark, the ark-cover, and the Cherubim. And all are corrected in a Shekel. This is why He commanded Israel, “This they shall give.”

574) One Tanna arose and said, “Moses, it is certainly so, and He commanded you to do everything, as it is written, ‘And make a menorah,’ ‘And make a table.’ So was everything, he saw and he did. And out of all, only three things were hard for you to do, which are written with the letters of your name, Moses—menorah, Shekalim, this month. Why was it difficult for you?”

575) He replied, “Old man, old man. You learn this difficulty that I had from the words, ‘The menorah shall be made of hammered work.’ ‘The menorah shall be made’ indicates that it shall be made by itself, that Moses could not have done it. Indeed, the tool of the Creator is Divinity, who is a tool to serve her husband, ZA. She is his menorah, and it is written about her, ‘Seven times a day I praise You,’ which are the greatness, the Gevura, and the TNHYM, comprising seven.”

576) The menorah is from these seven degrees. The three candlesticks on her one side are Guf, Tifferet, and the two arms of the king, HG. Malchut is the candle of Mitzva to illuminate in them, the fourth to them, and the three sticks of the menorah on her other side are the two shins, NH, and the covenant, Yesod.

Malchut is a candle from the evening prayer, to illuminate in them. Malchut is in two Behinot [discernments], fourth after HGT, at which time it is the two great lights. She is seventh after NHY, which she receives from Yesod. The menorah of the king is called Malchut, and she is a candle in which to illuminate a candle of Mitzva, the fourth to HGT, from which she receives Hochma, as it is written about it, “The commandment of the Lord is pure, enlightening the eyes.” Hochma is called “light of the eyes.”

577) The top of the menorah is Bina, the first Hey, GAR de Bina, upper AVI, which she has in her ZAT, YESHSUT, three sticks in this form of the letter Hey, which is three Vavs, and they are three patriarchs, HGT. The bottom Hey has three sticks, two in the shape of a Hey, which are NHY. Vav is the middle of the menorah, ZA, son of Yod–Hey, since ZA is the middle line that determines between the two lines of Bina. She is named Bina after him, since Bina has the letters of Ben Koh [son of God]. ZA comprises six sticks below, in his own place, in the number six in its six sticks.

When ZA rises to YESHSUT, which are HGT NHY de Bina, they illuminate for him in the menorah, where HGT are the three right-hand-side sticks, the first Hey de HaVaYaH, and ZA is after them, receiving from them. He is Vav de HaVaYaH, the middle line, and NHY are the bottom Hey of HaVaYaH that illuminate for him from the left side. The name HaVaYaH divides between AVI, GAR de Bina, Yod de HaVaYaH, and YESHSUT, ZAT de Bina, Hey–Vav–Hey de HaVaYaH.

When Malchut rose to Bina, in the Yod that entered the light of Bina, and the light diminished and became Avir [air], although at the time of Gadlut the Bina returns and descends to her place, this relates only to YESHSUT and not to upper AVI, in which the Malchut remains fixed and never leaves their Avir, becoming Malchut de AVI, Yod de HaVaYaH. It is known that the upper Malchut is Keter for the lower one. It follows that the Malchut became Keter for YESHSUT. Thus, when ZA rises to Bina to receive from her in the menorah, Malchut is present for his Keter, as it is written, “A virtuous woman is her husband’s crown,” as she is the Keter [crown] of YESHSUT.

578) Yod, “A virtuous woman is her husband’s crown,” is the crown of the book of Torah, ZA, in the shape of the letter Zayin [], which is Yod over Vav, meaning a Keter over a Vav, over ZA. On the part of the next world, Bina, Malchut is not a Kli to it, and serves only as a crown over his head. But in this world, which is the Malchut herself in her place, she is like the Vav–Hey–Yod. This combination indicates that she is a Kli instead of him, and she is his usage of each of his Sefirot and each of his organs, and each of his qualities. That is, the Malchut serves ZA to disclose all the qualities of ZA, which are called Sefira, “organ,” “quality.”

579) For this reason, Yod, the Malchut, is sometimes under ZA and sometimes over his head, and sometimes in the middle. Over his head is Yod de HaVaYaH, as it is written, “The stone which the builders rejected has become the cornerstone.” This is the meaning of what is written, “To make a candle burn forever,” which is the Yod over the Hey–Vav–Hey on the part of the menorah, AVI over YESHSUT, for Malchut de AVI is Keter for ZA on the part of his ascent to YESHSUT, which was corrected in the menorah.

The middle of ZA is half the Shekel. She is as big as him, and both are two halves of the body—ZA is the right-hand-side of Bina, and Malchut is the left-hand-side of Bina. Then she is called half a Shekel, as it is written, “This they shall give … half a shekel after the shekel of the sanctuary.” It is similar to HaVaYaH, where the Yod is in the middle, after the Vav and before the bottom Hey, which is NHY, since at that time she receives from HGT de ZA, which is Vav, the fourth of the fathers.

At the end of ZA, in the tabernacle, she is as the Vav–Hey–Yod, descending under the Yesod in the bottom Hey, where she is established as a complete Partzuf. The text, “Five cubits long,” is from the first Hey, and “Five cubits wide” is from the bottom Hey. A cubit [Heb: Ammah] is Vav, ZA, and half a cubit is Yod, the Malchut that stands at the Sof. Everything is implied in the letter Vav, ZA—she either is his Keter, his middle, or his end.

580) It is written, “I am the first, and I am the last, and besides Me there is no God.” “I am the first” is the Malchut when she is Keter over the Rosh of ZA. “And I am the last” is when she is a point at the end of ZA. “And besides Me there is no God” is when she is in the middle of ZA, a fourth to the fathers, after HGT. She is implied in that name, Yod Hey Viv Hey, meaning that there is a Yod here in the Rosh, a Yod in the middle of the Viv, and a Yod in the end after the Hey.

Each name in which the Hey rules over the Yod is a Nukva from the left side. Even though on the part of the letter Yod she is at the Rosh of the name, male, still, because after the two letters Hey of the name she is at the Sof, Hey Hey, she is sentenced with the majority, and she is a Nukva. However, the Yod over the Hey is Keter, under the Hey is service, and all the more so under the Vav.

581) “And because I am not making a cut and separation in the upper unification, in Bina, and everything is one unification, it was hard for me to do the three things—menorah, Shekalim, this month—which are Malchut who is Keter ZA in the menorah, and his middle in the Shekalim and this month.” The Creator, who knows all thoughts, said, “Since he meant well, to avoid making a cut and separation, let the menorah be made by itself, like Divinity, let it be made of the Creator’s self without separation.” The rest of the Kelim of the tabernacle, in which Divinity is service, at the end of ZA, as it is written, “And Bezalel made,” and there was no need for her to be made by herself.

This is so because there is Divinity in Keter for ZA only through her ascent to Bina in the Yod that entered the Ohr and diminished the Ohr into Avir. That diminution is the cutting of the GAR from Bina, which is why Moses could not do it, for he could not make the cut above in Bina, but could in Malchut when she is in the middle of ZA and the half a Shekel, and in the month. At that time Malchut is half a body and parts from ZA, Hochma without Hassadim. For this reason, Moses could not cause separation between ZA and Malchut. This is the meaning of her being made by herself through ZA. But there is no cutting or separating in the rest of the Kelim in the tabernacle, in which the Malchut is at the end of ZA, servicing him. On the contrary, it is a unification, hence Bezalel could do it.

582) In every place, the lower Divinity is a crown over the middle pillar, ZA, when she is taken from the Bina—the next world—when Malchut rises to Bina in a Yod that enters the Avir. At that time a man certainly has no awareness of the Creator and all His qualities because then Bina is diminished into VAK, until he enters that gate on which it is written, “This is the gate to the Lord,” meaning with the letter Lamed [“to”], which implies the tower that flies in the air, that the Yod entered the Avir [air] and came out of it. At that time the GAR of Bina and of ZA return and there is knowing in Daat.

583) In terms of her being in the middle of ZA, she consists of all the Sefirot and all the letters of the explicit and hidden names; she receives from all of them and they are included in her. In terms of her being at the end of ZA, she is a point under each and every letter, for she is serving under her husband, ZA, since from there she is built for a Zivug with ZA. And in terms of her being a crown on the head of ZA, she is on the part of the Taamim above the letters.

She is a point, like the point of Segol, under the knees of the king, below NHY de ZA, which are called “knees,” as it is written, “And the earth is My footstool.” Malchut is called “earth,” and when she is in the middle, with ZA, she is called “half a Shekel,” “half a body,” at the point of Shuruk, Melafom, which is in the middle of the Vav. She is a crown over his head on the part of the Taam [singular of Taamim] called Segolta, which is above the letters.

584) When throwing and attaching Malchut to Bina, who is called “a Shofar” [a ram’s horn used for blowing and making special sounds], she becomes the Taam Segolta. At that time she is a crown on the king’s head, ZA. This is the meaning of “They will give you a crown, O Lord our God.” At that time she is known in the one that we learn, “Do not look into what is hidden from you, and do not research into what is covered from you.” This is upper AVI, in which the study and the research are forbidden. Malchut was included in them and became their Malchut, and in her it is known that he is of the highest degree in Keter, that she is the Taam Segolta, above the letters, that he is the last in Segol, below the letters, and besides Him there is no God, in Shuruk, in the middle of the letters, when she illuminates in illumination of Hochma.

585) One who clings to Malchut below the letters, she elevates him because from there she is built for a Zivug PBP [face-to-face] with ZA. One who wishes to mount her and attain her above the letters, she lowers him below her and he has no part in her. It is so because she is unattainable when she is above in upper AVI. And because Jacob is known in her, in her Behina [discernment] below the letters, he taught her to his sons and commanded them not to want to rise to the degree above her, for she is everything—included in all, from above, from below, and from the middle. It is written about it, “And this is what their father said to them,” meaning Malchut, who is called “this,” saying to them not to rise above them.

586) The prophet, who knows her, said to the authors of the Torah and the sages of the Torah, who are rich with her, who are content with their lot, that one who is content with his lot is rich. He said, “Thus says the Lord, ‘Let not a wise man boast of his wisdom, …let not a rich man boast of his riches. Rather, let him who boasts boast of this—that he understands and knows Me,’” in Malchut, who is called “this,” and not above her. David, who knew her, said, “If a host encamp against me … in this I trust.”

Jeremiah saw the length of the exile and SAM and the serpent, and all the appointees of the seventy nations descending over Israel in ten thousand ten thousands. He saw this verse that the Creator said, “Yet in spite of this, when they are in the land of their enemies,” said the prophet, “This I recall to my mind; therefore I have hope” that because the Malchut—called “this”—is with them in the exile, salvation awaits them.

And one who did not heed that, too, it is written about him, “A fool will not understand this.” It is also written, “And this for Judah, and he said: Hear, Lord, the voice of Judah,” for because Judah kept what his father had commanded him, he was rewarded with the kingship, and thanks to that, David rose to kingship, which he troubled all his life to correct.

587) Rabbi Shimon said to Moses, “It is written about her, ‘This is the law that Moses set.’ In it, you warned Israel at the time of your death. In it, you blessed Israel with each tribe, as it is written, ‘This is the blessing that Moses blessed.’ And because of that, the friends, the authors of the Mishnah, explained the verse, ‘This is the law, if a man should die in a tent.’ They said about her, ‘What is, ‘If he should die in a tent’? The Torah exists only in one who puts himself to death over her, and there is no death but poverty, for a poor man is as important as a dead one.’”

588) Malchut is an offering that goes up and down. On the part of the rich man, she goes up, rises over him, for all the good that the rich do is for their merit in the next world, where she is a crown over their heads. This is in regard to her being a crown over ZA. An intermediate one, who works to be rewarded with both worlds—this world, too—she is with him half a Shekel in the next world, like a Matza that was split—half under the map for the Afikoman [piece eaten after Passover meal] after the meal, and half for eating the Matza before the meal. In that regard, it is written about Esther, “What do you ask, for it shall be given to you. And what is your request? Even to half of the kingdom it shall be done.” This is in regard to her being in the middle of ZA, at the point of Shuruk.

The beginning of Malchut is in the two great lights, equal with ZA, when both are halves of the body, since ZA receives Hassadim from the right line of Bina, and Malchut receives Hochma without Hassadim from the left line of Bina. At that time, she illuminates to the externality, as well, which is this world. Then she is considered half a Shekel of Hochma without Hassadim, and the fourth to HGT, standing in the middle of ZA, from Chazeh and above. Afterwards the Malchut was diminished to a point below Yesod de ZA, and then she has only Hassadim without Hochma, and she is considered half a shekel of Hassadim without Hochma, illuminating only to the internality, who is the next world, and not to the externality, which is this world.

In the beginning, he extends the Malchut in the two great lights, at which time she illuminates to the externality, which is this world. Subsequently, he extends her from her own Behina after the diminution that descended to the Sof [end] of ZA, to a point under Yesod ZA, when she illuminates only to the internality, which is the next world. At that time she is half a Shekel in Hassadim without Hochma, which illuminates only to the internality.

This is why he compares her to a Matza, whose half is for eating as a Mitzva before the meal—half a Shekel of Hochma without Hassadim—and half is for after the meal, for Afikoman—half a Shekel of Hassadim without Hochma, as it is written, “Even to half of the kingdom it shall be done.” It is so because it is impossible to extend both halves of Malchut together, only one at a time.

Also, it is impossible for the upper half of Malchut to exist, as it is in deficiency of Hochma. For this reason, it is possible to keep only half of the lower Malchut, who is under Yesod ZA, while all that is spoken of here is that she is from GAR de Hochma, that she does not illuminate in the lower one. However, VAK de Hochma illuminates in the lower one, as well. But VAK de Hochma does not illuminate to the externality, which is this world.

589) But one who is poor, who puts himself to death over her, such as your Behina, Moses, the Malchut is an offering that descends below you, becoming a point under Yesod ZA, who is considered Moses. It is so because one who lowers himself for Divinity, the Creator comes down over him. This is the meaning of what David said, “For the Lord is high and the low will see.” And the prophet said, “For thus says the high and exalted One who lives forever, whose name is Holy, ‘I dwell on a high and holy place, and also with the contrite and lowly of spirit.’” That is, even though I “Dwell on a high and holy place,” for the one who has become contrite and lowly of spirit, for Divinity, to raise her from her lowliness and make her a crown over His head, “I will come down to dwell with him.”

After the husband of Divinity, ZA, comes down upon the man, she descends from over his head and gives the place of the head to her husband, ZA, while she descends to the king’s legs, under his NHY, which are called “legs.” It is written about it, “Heaven is My throne and the earth is My footstool,” meaning Malchut, who is called “earth.”

590) From the day one inherits the soul, which comprises the Creator and His Divinity, from that time he is called “a son,” as David said in Psalms, “I will tell of the law of the Lord: He said to Me, ‘You are My son, today I have begotten you.’” This applies to every person when obtaining the soul.

591) What is, “Today I have begotten you”? It would have been enough to say, “You are My son, whom I begot.” However, it is for you that David said in the spirit of holiness, “Today I have begotten you.” “I” is Divinity. “Today” is Moses, Tifferet, as it is written, “Behold, the day is still great,” in the one of whom it is written, “Never has a prophet such as Moses risen in Israel.” This is why the day is called “great.” You kept in Divinity, “And you shall love the Lord your God with all your heart,” which is the body, “And with all your soul,” which is the soul, since she has five names: NRNHY. “And with all your might” means with all your wealth, the Creator and His Divinity will not move from you with all of these.

592) You thought that even if all the worlds were under your authority, you would give them in order to establish Divinity in the Creator and to enthrone Him in His Divinity over all the appointees of the nations of the world, and then to raise Him and His Divinity. Your form consists of all the good qualities and all the worlds, and in camps of the high angels, and the lower ones, and all of Israel.

593) The Creator adds a good thought to an act. And since you are his son, everything which you have thought for your Master, He will keep through you, and you will never move from Him. Rather, you will be in His form in everything. At the time of exile, you vanish from people, while I, from this world, am an emissary of the Creator to say these words before you. I am commanded by Him never to move from you at any time and any hour that you wish. I and all the Tannaim and Amoraim of our seminary ask of you: “Go, arise and complete the commandment of your Master.”

(înapoi la pagina ZOHAR CUPRINS / TRUMA – click)

(înapoi la pagina ZOHAR CUPRINS / TRUMA – click)

569) A cup of blessing is only in three who ate as one. This is so because he is blessed by three fathers, for the Malchut, the cup of blessing, is blessed by HGT de ZA, which are called “fathers.” For this reason, a cup is needed only in three. The cup of blessing should be placed in the right hand and in the left, and to receive it between both, since the Malchut was given between the right and left of ZA. Afterwards he will leave it on the right hand because from there it will be blessed, from the light of Hassadim in the right of ZA.

570) Ten things were said in a cup of blessing, and all are as it should be because the corrections of the cup of blessing, which is Malchut, are ten Sefirot. One should look at the cup of blessing with the eyes, as it is written, “The eyes of the Lord your God are always on it,” on the land, Malchut, which is called “a cup of blessing.” It should not be out of the eye, but looked at.

571) A cup of blessing is blessed in that blessing, with which a man blesses the Creator, since he is the faith, Malchut. It must be kept with upper guarding, like the importance of the king, since thanks to him is the table blessed at the time of the blessing for the food that a person blesses.

(înapoi la pagina ZOHAR CUPRINS / TRUMA – click)

(înapoi la pagina ZOHAR CUPRINS / TRUMA – click)

561) “And you shall eat and be satisfied, and bless the Lord your God for the good land which He has given you.” If in Israel one should bless, how do we know that one should bless abroad? Does that mean that there is no need to bless abroad? Indeed, when the Creator created the world, He divided the world: the settled place to one side, and the desolate place to the other side. He divided the settled place and turned the world around a single point, which is the holy land, since the holy land is the middle of the world, the middle of the holy land is Jerusalem, and the middle of Jerusalem is the house of the holy of holies. Also, all the good and nourishment of the entire settled place descends there from above, and there is not a place in the entire settled place that is not nourished from there.

562) He divided the desolate place, and there was no stronger ruin in the whole world than that thing, which Israel broke its power and might for 40 years, as it is written, “He led you through the great and terrible desert.” The Sitra Achra rules in the desert, and against its will, Israel walked on it and broke its might for 40 years. If Israel were righteous during those 40 years, they would remove the Sitra Achra from the world. And because they angered the Creator every time, the Sitra Achra grew strong and they all fell there under his authority.

563) But how did Moses, whose merit was higher than all the people in the world, die there? After all, Moses was not under the authority of the Sitra Achra but in the mountain of the Hebrews. There is a dispute about the Hebrews. It is from the words Avara [passed] and Zaam [rage], and the upper rulers above were disputed over it, for they wished to rule over the mountain but it was not given to another appointee and ruler, and remained so until Moses, the faithful servant, arrived and ruled over it. He was buried there, and the only one to engage in his burial was the Creator, as it is written, “And he buried him in the valley.”

564) Who buried him? It does not say who. Rather, it is the place of Divinity, who is called a “place.” Therefore, no one governed that mountain except for Moses, and he was buried there. And because all the other generations of the world knew that those dead of the desert would rise at the revival of the dead, the Creator placed the shepherd among them so they would all be at the awakening of the existence of the next world.

565) Therefore, since the desert is the power of the Sitra Achra, how did the Creator command that this goat would be sent to another mountain, which is called “Azazel”? Rather, they should have sent it to that mountain in which Israel walked in the desert, which is the place of the power of the Sitra Achra. Since Israel had already walked in it for 40 years, its power broke and increased in a place where no man has ever been. But the mountain in the desert in which Israel walked was Israel’s dwelling for 40 years.

566) But the place to which the goat is sent is a high and strong rock. Under the depth of the rock, where a man cannot enter, the Sitra Achra has more governance to eat his prey. Then he will move from Israel and will not slander them in the settled place.

567) The governance of faith is inside the middle point of the whole of the holy land, the house of the holy of holies. Even though now it does not exist, still, the whole world is nourished thanks to it, and food and provision come out from there to all, throughout the place of the settled world. For this reason, even though Israel are outside the holy land, still by the power and merit of the land, there is food and provision in the world. This is why it is written, “And bless the Lord your God for the good land which He has given you.” Indeed, for the good land, for thanks to it there is food and provision in the world.

568) One who is refined at his table and delights in foods should remember and care for the sanctity of the holy land, and for the king’s palace that was ruined. Thanks to that sadness that he was saddened at his table there, within his joy and feasting, the Creator thinks of him as though he built His house, and built all those ruins of the Temple. Happy is he.

(înapoi la pagina ZOHAR CUPRINS / TRUMA – click)