Autor: arhiprofesor

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555) The ten rulers are ten kinds of Hochma that exist in the Torah, ten Sefirot in ten engraved names, ten names that imply the ten Sefirot and are included in one name of 22 carved letters of the blessing of the priests. They are the secrets of the next world in these lights, which the eye does not govern to see, not even in Tevuna, to know and regard that refinement. And the yearning that the Creator bequeathed to the righteous in the next world—as it is written, “Neither has the eye seen a God besides you who works for him who waits for Him.”

556) A man’s table rewards him with eating at another table in a refinement in the next world, as it is written, “For he always ate at the king’s table.” King David said, “You prepare a table before me in the presence of my enemies.” This is the setting of the table in that world, for then it is refinement and craving that the soul enjoys in the next world.

557) Is there a table to the souls in that world? Yes. In that world, the souls eat food and satiation of refinement as the ministering angels eat. Do the angels above eat? Yes, and as their eating, Israel ate in the desert—the manna. That food is the dew that drips and extends from above, from the next world, Bina. It is food from the light of the oil of the holy ointment, and the souls of the righteous are nourished from there in the Garden of Eden and enjoy there, since the souls of the righteous clothe there in the lower Garden of Eden as they clothed in this world.

558) On Sabbaths and on festivals, the souls take off their garments and rise to see the glory of their Master, to be properly refined in the upper refinement, as it is written, “‘And it shall be from new moon to new moon and from Sabbath to Sabbath, all flesh will come to bow down before Me,’ says the Lord.” Will every flesh come? But it is not so. It should have said “Every spirit” or “Every soul,” what is “Every flesh”? Indeed, the Creator made man in this world similar to the glory of the upper glory above, the Hochma of the 32 paths. The upper glory is spirit to spirit, which shines for ZA, who is called “spirit” [Ruach], and soul to soul, which shines to Bina, who is called “soul” [Neshama], until it reaches a place below that is called “body” [Guf], Malchut, instilling within it one Ruach of the source of life, which is called “all,” which is Yesod, as it is written, “The merit of the land is in all.” That “all” is a Ruach [spirit] to that Guf [body].

559) The man in this world is Guf. The Ruach that governs him is like the upper Ruach, which is called “all,” governing the Guf above, Malchut. That Ruach in a man’s body is called “Every flesh,” and it is written about it, “‘All flesh will come to bow down before Me,’ says the Lord.” It is written about that refinement, “Neither has the eye seen a God besides you who works for him who waits for Him.”

560) The Creator will grant you and will hear your voice when you need Him.

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(înapoi la pagina ZOHAR CUPRINS / TRUMA – click)

553) “Wisdom strengthens the wise more than ten rulers who are in a city.” “Wisdom strengthens the wise” is Moses. When he ascended to Mount Sinai to receive the Torah, all the firmaments and all the camps of upper angels were shaken. They said before Him, “Master of the world, all of our good and all of our joy are only in the Torah, and You wish to lower it to the earth!” They gathered around Moses to burn him in the fire. Moses was strengthened.

554) Anyone who engages in the Torah and exerts in it Lishma is strengthened in the Torah when he needs it, so he will have courage and strength, so it may protect him at a time of need. From which place does he receive the courage and strength to be strengthened? From ten rulers, the Ten Commandments in the Torah, which are high rulers in which one is strengthened in this world and in the next world. All the secrets of the world, and all the Mitzvot, and all the wisdom above and below depend on them, and everything is included in them, and all is in the Torah. Happy is he who engages in Torah, to be strengthened in courage in the next world.

(înapoi la pagina ZOHAR CUPRINS / TRUMA – click)

(înapoi la pagina ZOHAR CUPRINS / TRUMA – click)

545) The donkey driver started and said, “‘And I, my prayer is to You, O Lord, at a time of good will; O God, in Your great mercy, answer me with the truth of Your salvation.’ When is it called ‘A time of good will’? When the public prays, since then the public arranges and establishes the correction of ‘time.’ Then it is a time of good will and one should ask requests, as it is written, ‘O God, in Your great mercy, answer me with the truth of Your salvation.’

546) “‘And I, my prayer is to You, O Lord.’ Here there is the matter of unification. ‘And I’ is King David, Malchut, a place called ‘redemption,’ Malchut when she is connected to Yesod. ‘My prayer’ is the prayer in juxtaposition to redemption. They are one, for both are considered Malchut. When attaching redemption to prayer, it is a time of good will, one whole together. The time is one, Malchut; the desire is one, and appears from the Keter, and they are included in one another and become one. In this verse, King David wished to make one unification.”

547) Why was this verse appointed to be said at the Sabbath afternoon prayer? It is because during the week, the judgment of the world depends on the afternoon prayer, and it is not a time of good will. But on Sabbath, when all the anger has been lifted and everything is included together, when the Din and the Hesed are one, and the Din has awakened to be perfumed, to reveal the sweetness in it, a verse of unification is required, to unite all the degrees. It is so because when there is unification, the Din is connected and included in Rachamim, and everything is perfumed. Then it is written, “A time of good will,” when all—Din and Hesed—are mingled together. At that time the Din is perfumed, and there is joy in everything.

548) Moses parted from the world during the afternoon prayer of the Sabbath, at a time of good will. At that time there was good will above and sorrow below for Moses’ demise. For this reason, on Sabbath, the gates are locked from the time of the afternoon prayer onwards, as well as the gates of the seminary, to remind of Moses, that the Torah was cancelled because he passed away.

549) When he passed away, Moses’ seminary was cancelled. It is even more so for the other seminaries. Who saw the gates of Moses’ seminary being locked without all the others being locked? Moses’ Torah mourns him at that time; who is not mourning? For this reason, all the gates of the seminary were locked, and everyone must justify the Creator in praise. This is the meaning of “Your righteousness is like the mountains of God,” which we say at that time.

550) Three parted from the world at that time, and all are included in Moses: Moses, Joseph, and King David. This is why there are three justifications for the Din here. That of Righteous Joseph is the before all the others. It is, “Your righteousness is like the mountains of God; Your judgments are like a great deep,” since Joseph, Yesod, consists of all the upper mountains, HGT NH de ZA.

Moses is the faithful prophet. This is the meaning of what is written, “For Your righteousness, O God, reaches to the heavens, you who have done great things,” since he is ZA, the middle line, which takes the right and left sides and decides between them. And one is King David. This is the meaning of the words, “Your righteousness is righteousness for the world, and Your law is true,” meaning Malchut, which is called “world.”

551) At that time, everything is gathered—the written Torah, Moses, and the oral Torah, David. Hence, at that time the gates of Torah are locked, and all the gates of the world are locked. When righteous Joseph died, the sources and springs ran dry, and all the tribes fell into exile. The upper ones started and said, “Your righteousness is like the mountains of God; Your judgments are like a great deep.” When Moses died, the light of the sun went dark at noon and the written Torah was locked, meaning the light of the illuminating mirror, ZA. When David died, the moon, Malchut, gathered her light and the oral Torah gathered her light.

552) Since that time, the lights of the Torah have been hidden, dispute increased in the Mishnah, and all the brave of heart are perplexed. Therefore, there is no joy of Torah at that time in all the generations of the world.

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(înapoi la pagina ZOHAR CUPRINS / TRUMA – click)

536) Rabbi Yosi and Rabbi Hiya were walking along the way and a donkey driver was leading the donkeys behind them. Rabbi Yosi said to Rabbi Hiya, “We should engage and exert in words of Torah because the Creator is walking ahead of us, hence it is time to make corrections for Him, so He will be with us on this way.” A donkey driver stings the donkeys with a piece of wood to make them walk faster.

537) Rabbi Hiya started and said, “It is time to do for the Lord; they have broken Your law.” Anytime when the Torah exists in the world and people engage in it, the Creator is seemingly happy with the work of His hands, there is joy in all the worlds, and heaven and earth maintain their existence. Moreover, the Creator gathers His entire household and tells them, “See the holy people that I have in the land, thanks to them, the Torah is crowned. See the work of My hands, of whom you said, ‘What is man, that I should remember him?’” And they, when they see their Master’s joy with His people, they promptly start and say, “And who is as Your people, as Israel, one nation in the land.”

538) And when Israel idle away from the Torah, His might seemingly fades, as it is written, “You neglected the Rock who begot you,” and then it is written, “And all the host of heaven stand.” Hence, it is time to do for the Lord. Those righteous that remained should muster their strength and do good deeds, to strengthen the Creator with the righteous and with His camps and armies, since they have broken Your law and the people of the world do not engage in it properly.

539) The donkey driver, who was leading the donkeys behind them, said to them, “Please, I would like to know one question.” Rabbi Yosi replied, “Certainly, the road is set before us; ask your question.” He said, “Had this verse said, ‘It should be done’ or ‘It was done,’ I would say so. But what is ‘Time to do’? Also, it is written, ‘To do for the Lord.’ It should have said, ‘Before the Lord.’ What is ‘To do for the Lord’?” Rabbi Yosi said, “The road is set before us in several ways: One, that we were two and now we are three, for Divinity has been included with us. One, that I thought that you were as a dry tree, while you are as fresh as an olive. And one, that you asked very well, and since you have begun the matter, do speak.”

540) “‘Time to do for the Lord,’ since there is a time and there is a time—a time to love and a time to hate. A time above, faith, Malchut, is called ‘Time.’ This is called ‘A time of good will,’ and it means that man must always love the Creator, as it is written, ‘And you shall love the Lord your God.’ In that regard, a time to love is a time when one must love.

541) “And there is another time, which is another god, which one must hate and not follow him with his heart. Hence, a time to hate. And this is why it is written, ‘Tell your brother Aaron that he shall not enter at any time into the holy place.’

542) “When Israel engage in Torah and in the Mitzvot of the Torah—a time—the holy faith, Malchut, is corrected in her corrections and is fully adorned as it should be. And when Israel do not engage in Torah, at that time it is seemingly not corrected and incomplete, and not in the light. Then it is time to do for the Lord.

543) “What is, ‘Time to do for the Lord’? It is written, ‘That God has created to do.’ What is ‘To do’? It means that bodies of demons remained, which were not done because the day has been sanctified, and they remained to do because they are spirits without bodies. Here, too, it is time to do, the time remained without correction and without wholeness because they have broken Your law, for Israel have been idling away from words of Torah, for that time is so, either ascending or descending for Israel. If they engage in Torah, it ascends. If they idle away from the Torah, it descends.”

544) Rabbi Yosi said, “It is indeed beneath you to lead the donkeys behind us. Happy is this road, for we have been rewarded with hearing this. Happy is the generation that Rabbi Shimon is in it, when wisdom is found even among the mountains.” Rabbi Yosi and Rabbi Hiya descended from their donkeys and the three of them walked along the way.

(înapoi la pagina ZOHAR CUPRINS / TRUMA – click)

(înapoi la pagina ZOHAR CUPRINS / TRUMA – click)

503) “You shall make a table.” A table stands inside the tabernacle with a high blessing upon it, and food for the entire world coming out of it. This table need not be empty for even a minute, but food should be on it because there is no blessing on an empty place. For this reason, there must always be bread on it so that the high blessing is always in it. From that table, blessing and food go forth to all the tables in the world, which are blessed thanks to it.

504) So should be the table of any person before him when he blesses the Creator, so there is blessing on it from above and it will not seem empty, for the blessings above are not present in an empty place, as it is written, “Tell me, what do you have in the house?”

505) It is written about a table at which no words of Torah were said that all the tables were filled with feces vomit so there was no room. It is forbidden to bless at this table because there is a table and there is a table. There is a table that is set before the Creator above, Malchut, which always stands so that words of Torah will be set up in it, and include letters and all the words of Torah in it. It collects them to the Creator, includes all them within it, is completed in them, and rejoices, and it has joy. It is written about such a table, “This is the table that is before the Lord.” “Before the Lord,” who is Malchut, and not “From before the Lord,” above ZA, Bina.

506) There is another table, in which there is no part of the Torah, and which has no share in the sanctity of the Torah. This is the Malchut of the Klipot. That table is called “feces vomit.” It has no place, since it has no part at all in the side of Kedusha [holiness/sanctity]. For this reason, a table on which no words of Torah were said is a table of feces vomit; it is a table of another god. In this table, there is no part in the upper God.

507) A table on which words of Torah were said, the Creator takes it into His lot. Moreover, Suria, the appointed minister, takes all those things and places the form of that table before the Creator. And all the words of Torah that were said by it rise on that table and crown before the holy King. This is implied from the words, “This is the table that is before the Lord,” who was crowned before the Creator. A man’s table is poised to purify a person from all his sins.

508) Happy are those who have words of Torah at their table, who give to the poor from that table. When a table is raised before a person, two holy angels come, from the right and from the left. One says, “This is the table of the holy King, which so and so has set before Him. This table will be set with high blessings, and the Creator will place on it oil and high greatness.” And another angel says, “This is the table of the holy King, which so and so has set before Him, which upper and lower bless. This table shall be set before Atik Yomin in this world and in the next world.”

509) When the table was cleared before him, he would cover it and say, “Clear the table discreetly, so it is not shamed before the King’s messengers. A person’s table rewards him with the next world and rewards him with food for this world. It also rewards him with being known favorably before Atik Yomin, and rewards him with adding power and greatness where needed. Happy is that man in this world and in the next world.

510) “It came about when all who knew him previously saw that he prophesied now with the prophets. And the people said to one another … ‘Is Saul also among the prophets?’” But Saul was the Creator’s chosen before, as it is written, “Do you see him whom the Lord has chosen?” It does not say, “Who is choosing,” but “Has chosen,” meaning previously. So why were they surprised when he came among the prophets and prophesied?

511) When the Creator chose him, He chose him only for kingship, but not for prophecy, since those two were not given to anyone together, except for Moses, the high trustee who was rewarded both prophecy and kingship.

512) Was Samuel rewarded with both prophecy and kingship? It is not so. He was rewarded with prophecy, as it is written, “And all of Israel from Dan to Beer-Sheba knew that Samuel was established to be a prophet,” a prophet, not a king. He was a prophet and a judge, for if he were a king, Israel would not be seeking a king. But he was only a faithful prophet, judging the judgments of Israel, as it is written, “And he judged Israel.” For this reason, when Saul was in prophecy they were surprised about him.

513) Since he was rewarded with kingship, why was Saul rewarded with prophecy? Indeed, he was not rewarded with both of them together. And because kingship settles only over an awakening of the spirit of holiness, and not in prophecy, he was initially in the awakening of the prophecy. But when he rose to kingship, there was no prophecy in him, but an awakening of a spirit of intelligence to judge a true judgment has awakened upon him, befitting a king. While he was still among the prophets, prophecy was upon him. But once he parted them, there was no prophecy in him.

515) “You shall make a table” is a table below, on which to place the baking bread. Which is more important: the bread or the table? After all, they are not one, since the table is set for the bread—the table is below and the bread is upon it. But the table is the more important: in being set to receive blessings from above and food for the world, food goes forth to the world from this table, Malchut, as was given to it from above.

516) Bread is fruit and food that goes forth from the table, to show that fruits, offshoots, and food go forth from this table to the world. If there was no vineyard, there would be no grapes, which are the fruits that come out of it. If there was no tree, there would not be fruits in the world. This is why the table is the more important, and the food that comes out of it is the showbread.

517) The priests would collect the fruits of the table from the eve of the Sabbath to the eve of the Sabbath, to show that the upper food comes out from that table. And because of that bread which the priests would gather, any food that they ate and drank was blessed, so the evil inclination would not slander in them, since the evil inclination is present only in eating and drinking. It is written, “Lest I were a fool, and deny, and say, ‘Who is the Lord?’” for by eating and drinking, the evil inclination multiplies in a man’s intestines.

518) This bread, the food that comes out of the table, blesses the food of the priests so there will not be a slanderer over them to slander, and so they will serve the Creator wholeheartedly. The priests need it more than the rest of the world. For this reason, the table, Malchut, is the more important, and the fruits and food that go forth from it are that bread, the showbread.

519) The setting of this table should be established on the north side, left, as it is written, “And you shall put the table on the north side,” since there is the beginning of joy. It is so because the left always receives from the right first, and then awakens and gives to the Nukva, the table. Then the right approaches the Nukva and she clings to it.

520) The Zohar brings evidence and says, “Water is from the right, Hassadim, joy. The right immediately gives the water to the left, the water clings to it and delights it, for the Hochma in the left dresses in the Hassadim of the right. Once it is included in the right, it evokes the Nukva with that joy, giving to her Hochma that is included in Hassadim. Your sign is the washing of the hands, for one who washes the hands in a vessel, takes with the right hand and places on the left hand. Then, the first to pour is the left over the right hand, and not that the water comes from the left to the right, since the left received the water from the right hand.”

521) For this reason, the water, Hassadim, is found only in the left, to be included and to complement the Hochma on the left. Once the water is taken to the left, it awakens and pours out to the Nukva. This is Gevurot of rains, since although the water is Hassadim from the right, it comes only from the left, which is Gevura. Therefore, “You shall put the table on the north side,” since on that side there are more fruits from the right by first awakening in his joy, that of the left, as it is written, “His left is under my head.” Afterwards, “And his right shall embrace me.”

522) One’s table should be clean, so that the body will not approach eating its food unless when it, itself is clean. For this reason, one must first clear himself out before he eats the food on the pure table, since that food, which he has prepared for himself, the Creator wants it, so he will not approach the table of feces vomit from the Sitra Achra. Thus, the Sitra Achra will not receive anything from the food on this table.

523) Once a person has eaten and been delighted, he should take the part of the extract to the Klipot. This is the last water, the filth of the hands that should be given to that side, which is the part that needs it. Therefore, they are certainly a must, for they are a debt and are present in a place of debt, the Klipot, which is a part that man is obliged to give him. This is why there is no need to bless for the last water, since there is no blessing on that side.

524) Thus, one should beware not to give the food on one’s table to feces vomit, and much less in his intestines, which should be clean. Moreover, it is good for a person for health and for mending his body. Hence, the table is for eating on it in purity.

525) This table stands in the Temple to have food on it, and to extract food from it. Hence, it should not be empty for even a moment. The other table, that of the Sitra Achra, is a table of emptiness and need not be given a place in a holy place. This is why the table of the Temple will not stand without food for even a moment.

Also, there must not be a place of deficit because there is no blessing above in a place of deficit and lack. This is the table before the Creator. The table on which a man blesses before the Creator should also not be empty because there is no blessing in an empty place.

526) The bread on the table, Malchut, of the Creator, is 12. The bread is the Panim [face]: the 12 faces in ZA, HG TM, the four faces of the animals—ox, eagle, lion, man—each consisting of three faces—lion, ox, and eagle, thus they are 12 faces. This is why it is called “the bread of the face” [showbread], since the food and provision of the world, Malchut, come from these upper faces of ZA. For this reason, this bread is the internality of everything, the food of Malchut, and is in the upper secret, of ZA.

527) The showbread in the Temple is the food of those faces in Malchut. It extends from her food, which she receives from the 12 faces of ZA. The food and provision that come out to the world come from them and are over the table in the Temple. Also, the table, Malchut, receives food and provision from those upper faces, the 12 faces of ZA, Malchut brings forth food and provision from those inner faces of ZA, and the food that she brings forth is the bread in the Temple. This is why it is called “the bread of the face.” The bread is offered on the table and is taken from there. And because of that table, one should keep the secrets of his table in all the manners we have mentioned.

528) The Creator created the world wisely, making it with great craftiness, blowing the breath of life in it, to know and to regard the secrets of the wisdom, to know the honor of his Master, as it is written, “Everyone who is called by My name, and whom I have created for My glory, whom I have formed, even whom I have made.” The glory below, the holy throne, Malchut, was established above only through the corrections of the dwellers of this world.

529) When people are righteous and pious, knowing how to correct corrections for the glory, Malchut, as it is written, “Whom I have created for My glory,” for this glory of Mine, so it is established with strong pillars, HGT, to decorate it with corrections and decorations below, so they raise MAN from below to extend Mochin to her, which are called “decorations,” so that My glory will rise thanks to the righteous in the land.

530) This is why I have created it similar to the upper glory, Bina, who returned to being Hochma. Hochma is 32 paths of Hochma [wisdom], and glory is 32 in Gematria. In these corrections in it, there is Beria to the left, the left line in Bina, from which the Hochma extends. Therefore, when a person is in the land and should correct “My glory,” Malchut, I have made corrections of the upper glory in it, Bina, so that a person will have Beria, as well. This is the reason why “Whom I have created,” which is Neshama.

531) In the upper glory, Bina, there is Yetzira, light of Hassadim, and Ruach, which extends from the right line in Bina. Therefore, “Whom I have created,” placing a correction in the man so he will be in the land similar to the upper glory, Bina. In the upper glory, there is Assiya, Malchut, the Nefesh. For this reason, it is also written about the man, “Whom I have made,” to be like the upper glory, correcting and blessing the lower glory, Malchut.

We should understand how it is possible for the lower man to give NRN to Malchut de Atzilut, for it should have been the opposite, that the lower man has nothing unless he receives it from the Malchut. You will understand the issue, that it is impossible for the lower man to receive anything from Malchut before all the upper degrees are made great by him. Moreover, the extension that he extended remains primarily in the upper ones, and only a branch of it reaches the man.

Accordingly, when a person extends NRN from Bina, which are NRN de Neshama, these NRN are first given from Bina to Malchut where they remain as the majority of the light, and Malchut gives only three branches of NRN to the man. Thus, the lower man has given the roots of his NRN de Neshama to the Malchut.

It was said that the man is like the upper glory, Bina, who corrects and blesses the lower glory, who gives the NRN to the lower glory. Were it not for man, who extended those NRN, Bina would have nothing to give to Malchut. Moreover, those NRN that Bina gave to Malchut are really the man’s, who extended them, and they are actually the roots of his NRN, which remained in Malchut.

This is why it is considered that the man gave them to the Malchut, which is why the Creator said, “Since man is in the land and should correct ‘My glory,’ Malchut, I have made in him corrections of the upper glory.” It means that He has made in him corrections so he may extend the NRN de Neshama from the upper glory, for by being poured out and remaining in their root, in the lower glory, the lower glory is corrected.

532) How do we know that there is BYA in the upper glory, Bina? It is because it is written in it, “Who forms light, who creates darkness, who makes peace.” “Who forms light” is Yetzira. “Who creates darkness” is Beria, for since it is the left side of Bina, there is darkness there before it clings to the right line. “Who makes peace” is Assiya, since Yetzira is ZA in Bina, the middle line. Through the Assiya in it, where there is the Masach de Hirik, He makes peace between the two lines, right and left. This is the upper glory, which corrects, blesses, and provides for all the needs of the lower glory, Malchut.

533) Like the upper glory, He created man on earth, to be established for this honor, Malchut, so she consists of all the sides. This is so because there is BYA in the upper glory, and there is BYA in man below. By that, this glory, Malchut, will be included from above and from below, from Bina and from man, and will become complete on all sides. Happy is a man who was rewarded with being like that in his actions.

534) It is written about it, “Let your clothes be white at all times, and let not oil be lacking on your head.” As no holy anointing oil is lacking in the upper glory, meaning abundance from Aba, which is intended for the next world, Bina, so the anointing oil, the abundance of Aba, should not be lacking in a man whose works are always whitened.

535) By what is one rewarded with being refined in the upper Eden—abundance from Aba—at his table? As he delights the souls of the poor at his table, as it is written, “And satisfy the soul of the afflicted.” After that, it is written, “Then you will delight in the Lord,” for the Creator, too, satiates him with all those refinements of the oil of the upper holy ointment, which always pours out and extends to the upper glory, as it is written, “And satisfy the soul of the afflicted,” and subsequently, it writes, “Then you will delight in the Lord.”

(înapoi la pagina ZOHAR CUPRINS / TRUMA – click)

(înapoi la pagina ZOHAR CUPRINS / TRUMA – click)

499) “And you shall eat and be satisfied, and bless the Lord your God.” And before a person eats until he is satiated and his stomach is full, does he not bless the Creator? Why does it write, “And you shall eat and be satisfied,” and then, “And bless”? Rather, even if a person eats as much as an olive, wishes for it, and regards that food as his main dish, he is considered full, as it is written, “You open Your hand and satisfy the desire of every living thing.” It does not write, “The eating of every living thing,” but “The desire of every living thing.” This means that the desire that one puts into the food is called “satiation,” even when there is only as much as an olive before a person, but he has put into it a desire of satiation. This is why it is written, “And satisfy the desire of every living thing.” It writes, “desire,” and not “eating.” This is why “And bless,” meaning that one must bless the Creator to give joy above.

500) “And you shall eat and be satisfied” means that a drunk is permitted to bless for the food. But in prayer, a drunk must not pray because the prayer is good without eating, since the prayer rises to a place in which there are no eating or drinking, to Bina. It is said about it that there are no eating or drinking in the next world, but in the rest of the degrees below, there are eating and drinking.

501) In the blessing for the food it follows that a blessing out of satiation is good because the blessing for the food is in a place where there is eating and drinking, in Malchut, from whom food and satiation come down below. For this reason, one should display satiation and joy before Him. But it is not so in a place where the prayer reaches because it rises higher, to Bina, where there are no eating or drinking. This is why a drunk will not pray a prayer.

502) A drunk is permitted to bless the blessing for the food, as implied in the text, “And you shall eat and be satisfied, and bless.” “And you shall eat” means eating. “And be satisfied” means drinking because one who is full of wine is satiated, and this is the drunk.

It is written, “And bless the Lord your God.” “The” implies Malchut, in whom there are eating and drinking. It means that the blessing for the food requires joy and satiation, from the words, “Unto the good land.” “Good” means satiation, as it is written, “And we will be satisfied with bread and be well.” This is why we need joy and satiation.

(înapoi la pagina ZOHAR CUPRINS / TRUMA – click)

(înapoi la pagina ZOHAR CUPRINS / TRUMA – click)

485) “And you shall eat and be satisfied, and you shall bless the Lord your God.” How happy are Israel because the Creator favored them and brought them near Him from among all the nations. For Israel, He gives His food and satiation to the whole world. Were it not for Israel, the Creator would not have given nourishment to the world. And now that Israel are in exile, it is all the more so: the world receives sevenfold twice the nourishment and satiation so that an extract of that will suffice for Israel.

486) When Israel were in the holy land, nourishments would come down to them from a high place, they gave an extract to the idol-worshipping nations, and all the nations were feeding on the extract. Now that Israel are in exile, the matter has been turned around in a different way: the food comes to the nations of the world and Israel receive an extract from them.

487) There is an allegory about a king who made a meal for his household. As long as they do his will, they eat at the meal with the king and give the part of the bones for the dogs to chew on. When his household do not do the king’s will, he gives the entire meal to the dogs and the bones to his household.

488) As long as Israel do their Master’s will, they eat at the King’s table and the entire meal is prepared for them. They give the bones of their joy, which is the extract, to the idol-worshipping nations. And as long as Israel do not do their Master’s will, they are exiled and the meal is given to the dogs, while they are given the extract, as it is written, “Thus will the sons of Israel eat their bread: unclean among the nations,” for they eat the extract of their abomination, their loathsome food. Woe unto a king’s son who sits and waits for the servant’s table, who eats what is left of his table.

489) King David said, “You set a table before me in the presence of my enemies; You have anointed my head with oil, my cup is full.” “You set a table before me” is the king’s meal. “In the presence of my enemies,” meaning the dogs that sit under the table and await the part of the bones, while he sits with the king at his table in the delight of the meal.

490) “You have anointed my head with oil” is the beginning of the meal, when all the oil—the grease, the correction of the meal—is placed in the head for the king’s loved one. And what remains is given to the dogs and to those who serve at the table. “My cup is full.” The cup is always full before the king’s loved one, and he need not ask. Indeed, Israel has always been in that relation with the rest of the nations.

491) “But be merciful to the sons of Barzillai the Gileadite, and let them be among those who eat at your table.” According to that, all the Hesed [grace/mercy] and truth is to eat at his table and nothing more, as it is written, “And let them be among those who eat at your table.” Moreover, is it not beneath the king’s honor for another man to eat at the king’s table, and it should not be so, but only the king and around are all his ministers below him?

493) “Who gives bread to all flesh, for His mercy [Hesed] is forever.” What did David see that he ended the great praise this way? There are three rulers above, by which the Creator is known: Brain, heart, and liver, which are Bina, ZA, and Malchut. They are the opposite of this world, of the awakening from below that rises from this world.

Above, the brain takes and gives to the heart, and the heart gives to the liver, and the liver gives a part to all the sources below, to each as it deserves. Below, through an awakening from below, the liver, Malchut, takes the awakening first, brings everything toward the heart, ZA, and the heart takes the best of the foods and strengthens by the power and will that he took, giving and awakening to the brain, Bina. At that time, the abundance pours out from Bina to ZA, and from ZA to Malchut, the liver. Then the liver returns and dispenses food to all the sources of the body, which is the three worlds BYA.

494) On the day of the fast, the person offers food and drink to the upper liver, Malchut. He offers his fat, blood, and his will. The liver takes everything willingly. Once it has everything, it offers everything before the heart, ZA, who is great and governs him. Once the heart takes and strengthens in the desire, he offers everything to the brain, Bina, who is the upper ruler over the entire body, ZA, and the abundance returns from Bina to ZA, from ZA to Malchut, the liver, then the liver returns and dispenses parts to all the sources and the organs below in BYA.

495) While the abundance is poured down from the awakening from above, the brain receives all the abundance first, meaning Bina, from what is above it, the Hochma. Then it gives to the heart, ZA, and the heart gives to the liver, Malchut. The liver gives to all the sources and the organs below in BYA, and when it wishes to dispense food to this world, it first gives the best and most beautiful of the abundance to the heart, which is the king in the land, the king of Israel.

The king’s table awakens first, to receive before the rest of the people of the world. Happy is he who is counted in the king’s table, for he is known above, to be benefited in that good that is above, which the king receives.

496) It is true that David did for the sons of Barzillai, as it is written, “And let them be among those who eat at your table.” No other person eats at the king’s table but him, but the king eats first, and then the rest of the nation. And those who eat with the king, while he is eating, are loved by him more than anyone. They are the ones appointed to be from the king’s table.

497) But it is written, “For he always ate at the king’s table.” Does that actually mean his table? Rather, because all the food is his, he is counted among those who eat at the king’s table. He did not make another calculation, but only for the king’s table, from which his food and nourishment would come. This is the meaning of “For he always ate at the king’s table.”

498) The friends sat down to eat. They said, “Each shall say a word of Torah on this meal.” Rabbi Yisa said, “It is a small meal, and this is why it is called ‘a meal.’ Moreover, it is called ‘a meal that the Creator enjoys.’ This is why it is written, ‘This is the table that is before the Lord,’ for words of Torah will circle that place.”

(înapoi la pagina ZOHAR CUPRINS / TRUMA – click)

(înapoi la pagina ZOHAR CUPRINS / TRUMA – click)

481) All the colors are good if they are seen in a dream, except for the color azure because she is a throne, Malchut, on which to sentence soul sentences. Is the degree of Malchut not white, receiving from Yesod, who is white, Hesed? However, when she is poised to sentence soul sentences, due to the iniquities of the lower ones, she is in the color azure.

482) When a person sees the color azure, he is reminded to do all his Master’s commandments. It is like the bronze serpent: when it was seen, they would fear the Creator and keep themselves from any sin. And when this fear came upon them, they were promptly healed. Who caused them to fear the Creator? It is that serpent, that strap in which they looked. Similarly, it is written about the azure, “For you to look at and remember all the commandments of the Lord,” out of fearing Him. This is why there was azure in the tabernacle.

483) Azure is the throne of judgment. When Malchut is in that color, she is a throne on which to sentence soul sentences. Accordingly, when is Malchut in Rachamim? It is when the Cherubim, ZON, turn their faces toward each other and look face-to-face. Then all the colors are corrected, the color azure turns into another color, and the color green turns into the color gold.

484) Therefore, in turning the colors, Malchut turns from Din to Rachamim [from judgment to mercy], and from Rachamim to Din. It is all by the turning of the colors. As Israel establish their corrections toward the Creator, so everything stands, and so it is arranged above. This is why it is written, “Israel, in whom I will be glorified,” since there is the beauty of everything in those colors.

(înapoi la pagina ZOHAR CUPRINS / TRUMA – click)

(înapoi la pagina ZOHAR CUPRINS / TRUMA – click)

476) There are two letters in the word “sin,” Het, and Tet. This is why they were not written with onyx stones or setting stones because those two letters were avoided in the tribes of Israel, so that Het–Tet, meaning “sin,” will not be written in them.

477) All the letters of the alphabet are hanging in the Temple, in engravings of the holy names, tied and embroidered on it, and the whole of the world above and below were bounded and carved in letters. Atop them, the upper holy name, HaVaYaH, was carved.

478) In the tabernacle, the letters were properly carved and depicted because Bezalel knew the wisdom to join the letters in which heaven and earth were created. Thanks to his wisdom, the tabernacle was built by him and he was chosen from among the whole of the people of Israel.

479) As he was chosen above, the Creator wanted him chosen below. Above, it is written that the Creator said to Moses, “See, I have called by the name Bezalel,” and below, it is written that Moses said to Israel, “See, the Lord has called by the name Bezalel.” His name was called so in the upper one, Bezalel, which means Betzel El [in the shadow of God].

And who is he? He is a righteous, Yesod, sitting in the shadow of God, who is called “the upper God,” Tifferet, and he, Bezalel, sits like that God, Tifferet. That God takes VAK because Tifferet takes VAK, HGT NHY, and that righteous, Yesod, takes them. Similarly, that God shines above, and this righteous shines below to the Malchut. That God is Tifferet, consisting of VAK, and the righteous, too, consists of VAK.

480) “Bezalel, the son of Uri, the son of Hur.” “Ben Uri” means the son of the first light that the Creator created in the work of creation. “Son of Hur” means son of Herut [freedom] of everything, the light of Bina, freedom. Another interpretation, “Son of Hur” means a son who is Hiver [pale/white], white, whitened from all the colors, governed by the light of Hassadim, white. This is Bezalel, Yesod. He was appointed the staff of Judah, the Malchut, and all is as it should be because the Yesod must be connected to the Malchut.

(înapoi la pagina ZOHAR CUPRINS / TRUMA – click)

(înapoi la pagina ZOHAR CUPRINS / TRUMA – click)

467) There is a place in the world where that saboteur does not govern and where he is forbidden to enter. All who live there do not die until they exit the city. There is not a single person among all who live there who will not die, and they all die as do the rest of the people, but not in the city, for they cannot always remain in the city, but some go out and some come in, hence they all die.

468) What is the reason that the sabotaging angel does not govern there? Is it because it is not under his domain? But in the holy land, which does not stand under another authority, they die, so what is the reason that they do not die in that place? Is it because of the sanctity of the place? But no place in the entire world is in holiness like the land of Israel. Is it because of the merit of that man who built the city? But there were several people whose merit was more than his.

469) Of course the angel of death does not govern it, and the Creator does not wish for a person to ever die in that place. And it is not that previously, before it was built, people were dying in that place. Rather, since the day man was created, that place has been established to exist. The secret of secrets is here for those who observe the wisdom.

470) When the Creator created the world, He created it with letters. The letters incarnated and He created the world with engravings of the holy name, and the letters incarnated and circled the world with engravings. When the world expanded, became revealed, and was created, and the letters were causing to create, the Creator said that the world would end in Yod. The letter Tet remained in that place, hanging in the air.

Tet is the letter that illuminates life. Thus, one who has seen Tet in his dream, it is a good sign for him: life is established for him. And because the Tet is hanging in that place, death does not govern it.

Everything is emanated and created in three lines and Malchut who receives them. These are the four letters HaVaYaH, with the three lines Yod–Hey–Vav, and Malchut, the bottom Hey. First, the right line comes out from the point of Holam, where the letters ELEH fall outside the degree, for which reason it is lacking GAR. Then the left line extends from the point of Shuruk, when ELEH return to the degree, and the GAR of lights return with them. However, they are Achoraim, Hochma without Hassadim. Therefore, Dinim extend from her. Then the middle line comes and diminishes the left line with a Masach that extends from the point of Hirik, by which the left unites with the right, and the Hochma in the left dresses in the Hassadim on the right, and the degree is completed in GAR in the form of Panim [face]. This is the diminution that the middle line diminishes the left line in two actions—first diminishing it on the part of the Masach de Man’ula [lock], Malchut de Midat ha Din [quality of judgment], which is not mitigated in Bina, and then diminishes it in Miftacha [key], Malchut that is connected in Bina.

The letters are the Kelim of the Sefirot, Bina, ZA, and Malchut. Aleph through Yod are the nine Sefirot de Bina. Yod through Kof are the nine Sefirot de ZA, and Kof through Tav are the Sefirot de Malchut. It follows that Yod through Tav—ZA and Malchut of the letters—are the lights NR, which are VAK, and GAR of the letters are Aleph through Tet, in which the light of Neshama of the letters is clothed.

The Creator created the world in engravings of the holy name in three lines, Yod–Hey–Vav, and the Malchut that receives them, the bottom Hey. First, the letters incarnated and circled the world in engravings, indicating the Katnut, right line, which extends from the point of Holam, in which there is only NR, VAK, initially. Then, when the world appeared, expanded, and was created, which is the left line, where the GAR and the expansion appear, to shine from above down to this world, but they are in Din, as it is lacking Hassadim—the letters were circling to create, but they could not, for lack of Hassadim.

Then the Creator—who is the middle line—said that the world should end in Yod. That is, after they began to expand in advance in the order Tav–Shin–Reish–Kof, He said that the letters were to expand only from Tav to Yod, which are the Kelim de ZA and Malchut in lights Ruach Nefesh, which is VAK without GAR, for He diminished the left line with the Masach de Hirik in the Man’ula. This is the first action, and VAK became deficient of GAR. For this reason, the world ended in Yod and all nine letters of Bina vanished from the world.

In the world, too, in Malchut, there are those Kelim—Bina, ZA, and Malchut—and that place in which no one dies. This is Bina in the world. Because the diminution of the middle line was only in Man’ula—Malchut that is not connected in Bina—the diminution flawed only Malchut and ZA, to the extent that it is connected with Malchut. But in Bina, this diminution does not blemish whatsoever.

It follows that the letter Tet, Yesod of Bina, could remain in that place and receive the light of Bina from her, which is GAR. The letter Tet remained in that place, hanging in the air, since the diminution from Man’ula does not touch that place at all. However, the place cannot receive more than the letter Tet, Yesod de Bina, since in regard to Man’ula, this world is only Malchut, hence she can receive only from Yesod de Bina, which consists of Malchut, too, and not above Yesod de Bina.

471) When the Creator, the middle line, wished to sustain the world, to extend GAR in the world, which is called “existence,” He threw a stone into the water. That is, He threw Malchut, which is a stone, into Bina, which is water, connecting Malchut to Bina, which is a second diminution of the middle line from Miftacha. In this manner, He engraved 72 letters, extending the VAK from Bina to Malchut, on which the name AB should appear in Gadlut. The stone that is mitigated in Bina began to go from Bina, but found no place to exist other than the land of Israel. And water, VAK de Bina, was following the stone until the stone reached under the altar and sunk there. That is, the Dinim of Masach de Malchut, which is the stone, descended and sunk under the altar. At that time Malchut became Bina and the GAR appeared from Bina, from the Temple. From that, the whole world existed because they illuminated from there throughout the world.

472) Hence, there is life in that place. Why was the Temple not built there, to give life to those who dwell in it? Rather, it exists here in this place by the merit of a single letter that is on it, Tet. But in the Temple, all the letters are in it, and only in them was the Temple created, like the rest of the world. In other words, as the whole world was created in all the letters, with each letter having a special place, it is particularly so in the Temple—it was created with all the letters in itself.

473) Moreover, the holy land gives those who dwell in it life and atonement in that world, and that place is not so, giving life to that place only in this world and not in the next world. The Temple is the opposite of that: because Israel have a part in that world and not in this world, the Temple stands to atone for iniquities and reward Israel with the next world.

It is so because while that place is considered Bina, it is Bina of this world, Bina de Malchut, and life is poured only upon Malchut, which is this world. But the Temple is considered Malchut that is mitigated in Bina, who rose to the place of Bina, which is called “the next world.” It follows that the Mochin of the next world actually illuminate in the Temple, by which Israel are rewarded with the next world, and not with the lights of this world, which is Malchut, since Malchut received there the shape of the next world which is Bina, while her own essence, which is this world, disappeared.

474) The letter Tet is the illumination of life in every place. It is Yesod de Bina. This is why the text begins with, Ki Tov [“It was good” (with Tet in Hebrew)], as it is written, “And God saw the light that it was good.” The sabotaging angel flees from that letter, and The Zohar reiterates and says, “Do not say, ‘Flees,’ but that it was not given permission to enter there.”

475) This letter differs from the letter Kof. Kof does not settle anywhere in the world, as it is written, “A slanderer shall not be established in the earth.” The letter Tet settles everywhere, becoming fixed to settle properly, to impart GAR, as in the Temple. This is why wherever there is the letter Tet, there is no place for the letter Kof to settle. Therefore, the Sitra Achra, angel of death, does not govern at all in that place, and the Tet gives life of this world to those who sit under that letter and do not go outside. If they go outside, there is permission for the Sitra Achra to rule over them. As this letter governs in this place, giving life there, another letter governs in the place of Hell, and this is the letter Kof.

The four letters Kof–Reish–Shin–Tav are the four Sefirot of Malchut. They are KHB and Tifferet, where Tifferet includes HGT NHY. However, when the letter Kof is alone without the rest of the letters Reish–Shin–Tav, it indicates that she is spreading in BYA, and her Malchut de Malchut, the Man’ula, is illuminating in the Klipot, as it is written, “And her legs go down to death,” since from her the angel of death receives the strength to kill every living thing.

This is the shape of the letter Kof because when Malchut is corrected, she is in the form of the letter Hey. Now that she is not corrected, the Sium of the left leg of the Hey, Malchut de Malchut, exits the line and spreads below, down to a Klipa called “death.” This is the meaning of the leg of the Kof being stretched down.

When Malchut was established in the creation of the world, upon her ascent and connection with Bina, all the letters connected to her and she extends life from Bina. She ends in the Tav, whose shape of the left leg is thick and folds at the bottom. This indicates that that left leg of the Kof that was stretched out to illuminate down to the Klipa called “death” has now returned to Malchut and raised her leg, pulling it out of the Klipa of death, and returning it to the line. This is why the end of her leg grew thick, for she has two Malchuts there, doubled: the Miftacha, who was mitigated in Bina, and the Man’ula—which she pulled out of the Klipot—has clung to her, as well.

The Miftacha is used openly, and the Man’ula is in secret. If he is rewarded, it is good. If not, it is bad. Thus, after Malchut was established in Bina, she does not part again. She receives life from Bina and gives to the world, and the Klipa of death no longer has the strength to govern the world. Rather, wherever is needed to punish the wicked or put the living beings to death, the angel of death must receive permission for it, as it is written, “The end of all flesh has come before Me,” meaning to take permission. Without permission, the angel of death has no power whatsoever to disclose the Man’ula.

This is why it was said that the letter Kof does not settle anywhere in the world at all, for once Malchut was mitigated in Bina, death no longer has the strength to govern in the world, except when given permission. The reason is that the letter Tet settles everywhere, for she is Yesod de Bina that illuminates through the Miftacha and imparts the light of life from Bina everywhere. For this reason, wherever there is the letter Tet—the light of Bina, in correction of the Miftacha—there is no settlement for the letter Kof to settle in, since once she was established in the Miftacha to receive the lights of life from Bina, she never parts again, except by permission. Hence, the Klipa of death that is implied in the letter Kof has no strength to govern the world, and governs only Hell.

Thus, now there are three places: 1) The place where only Tet governs, where the Tet illuminates only the life of this world. In that place, there is no giving of permission at all. 2) The entire world after the mitigation of Malchut in Bina in the Miftacha, when the Tet illuminates everywhere. However, she gives permission to punish the wicked. If he is rewarded, it is good. If he is not rewarded, it is bad. 3) Hell, which is the place of punishments. There the letter Kof governs alone permanently, like the letter Tet in that place where there is life permanently.

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