Autor: arhiprofesor

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443) The judgment of the punishments of Hell is to sentence the wicked there. Why are they sentenced in the judgment of Hell? Hell is a fire that burns days and nights, like the wicked, who warm themselves in the fire of the evil inclination to violate the words of Torah. With each warming that they warm themselves in the evil inclination, the fire of Hell burns in them.

444) Once, there was no evil inclination in the world, for it was placed inside an iron ring in a hole of the great deep. The whole of that time, the fire of Hell was out and did not burn at all. When the evil inclination returned to its place and the wicked of the world began to warm themselves in it, the fire of Hell began to burn, as well. This is because the fire of Hell burns only by the heat of the evil inclination of the wicked. In that heat, Hell’s fire burns days and nights and does not sit still.

445) There are seven doors in Hell, and there are seven sections there. There are seven types of wicked: Evil, malicious, sinner, wicked, destroyer, joker, and arrogant. There are sections in Hell corresponding to each of them, each according to what he should have. According to the degree in which the wicked sinned, he is given a section in Hell.

446) In each section there is an angel appointed over that place under the hand of Dumah. There are several thousands and ten thousand angels with him, sentencing the wicked, to each as he deserves in the section where he is.

447) Hell’s fire below comes from Hell’s fire above, from the river Dinur. It comes to Hell below and burns in that awakening of the heat of the wicked, who warm themselves in the evil inclination, and all those sections burn there.

448) There is a place in Hell where the degrees are called “seething feces.” This is the place of the filth of the souls that are made filthy by all the filth of this world. They are whitened and rise, and the filth remains there. These evil degrees that are called “seething feces” are appointed over that filth, and the fire of Hell governs the remaining filth.

449) There are wicked who are always made filthy by their iniquities and are not whitened off them. They die without repentance, they sin, and make others sin. They are always obstinate and do not break before their master in this world. Those are sentenced there in that filth and in that seething feces, and never come out of there. Those who corrupt their ways on earth and have no mercy over their master’s honor in this world, all those are sentenced there for all generations and do not come out of there.

450) On Sabbaths, on beginnings of months, on special days, and on festivals, the fire in that place quiets down and they are not sentenced. However, they do not come out of there as do the rest of the wicked when they have rest. All those who desecrate Sabbaths and occasions, and who have no mercy whatsoever over their master’s honor to keep them, but rather desecrate openly and in public, as they do not keep Sabbaths and occasions in this world, they are not kept in that world and have no rest.

451) In Hell, Sabbaths and occasions are kept by force, against their will. These are the idol-worshippers who were not commanded and do not keep the Sabbath in this world—they keep it there by force. But the wicked, who desecrate Sabbaths, have no rest there.

452) On every beginning of the Sabbath, when the day begins, heralds walk through all those sections of Hell: “Be gone, you judgments of the wicked, for the holy King has come, the day has begun, and He protects everything.” Promptly, the judgments disappear and there is rest for the wicked.

But the fire of Hell never leaves those who do not keep the Sabbath, and all the wicked in Hell ask about them, “Why are they different from all the wicked who are here, that they have no rest?” The litigators reply to them, “These are the wicked who denied the Creator and transgressed the whole of the Torah because they did not keep the Sabbath there, in this world, and one who does not keep the Sabbath is as one who transgresses the whole of Torah. This is why they never have rest.”

453) All those wicked come out of their places and are given permission to go and see them, and an angel named Santriel goes and takes out their bodies, bringing it to Hell before the eyes of the wicked, to see that he is swarming with worms and that their souls have no rest in Hell’s fire.

454) All those wicked who are there circle that body and declare about it, “This is wicked so and so, who did not spare his master’s honor, denied the Creator and denied the whole of the Torah. Woe unto him; it would be better for him if he were not created and would not come to this sentence and to this disgrace.” It is written, “Then they will go forth and look on the corpses of the men who have transgressed against Me, for their worm will not die and their fire will not be quenched, and they will be an abhorrence to all flesh.” “For their worm will not die,” meaning from the body. “And their fire will not be quenched” from the soul. “And they will be an abhorrence to all flesh,” meaning that they will be seen enough, that all the wicked that are there in Hell will say, “Seeing this is enough,” for they will not be able to tolerate.

455) The Sabbath corresponds to the whole of the Torah, and the Torah is fire. Because they violated the fire of the Torah, the fire of Hell burns them and never quiets down from atop them.

456) Afterwards, when the Sabbath ends, Angel Santriel comes out and returns that body to its grave, and both are sentenced, each in its own. All this is while the body is still existing, since because the body has already decayed, the body does not have all those judgments, and it is written about it that the Creator “Did not arouse all His wrath.”

457) The body and spirit of all the wicked in the world are sentenced while the body is whole with all its organs in the grave, each with its fitting judgment. When the body is consumed, the judgment of the spirit quiets down. Those who need to come out of Hell come out; those who need to have rest, have rest; and those who need to be fire and dust under the feet of the righteous become that. Once he is rid of Hell’s judgment, it is done to each as it should be done.

458) For this reason, how happy are they—whether righteous or wicked—whose bodies are attached to the earth so it will decay in the dust shortly, and will not prolong its existence, so the body, the soul, and the spirit are sentenced for a long time: always. It is so because there is not one righteous in the world who does not have the judgment of the grave, since that angel who is appointed over the graves stands over the body and sentences it each day. If it is so for the righteous, it is even more so for the wicked.

459) While the body is consumed and decays in the dust, the judgment is quieted from all of them, from spirit and soul, as well. The exception are those pious, pillars of the world, who do not have the judgment of the grave and are permitted to be buried in a coffin, for they are worthy of elevating their souls to the high place that befits them right away. Yet, they are few in the world.

460) All the dead in the world die by the sabotaging angel, except for those who die in the holy land, who do not die by him but by an angel of mercy who governs in the land.

461) What is the praise for Moses, for Aaron, and for Miriam, of whom it is written that they died by the Creator? It is to teach that they did not die by this sabotaging angel. But you say that the whole world, which dies in the land of Israel, does not die by him?

462) Indeed, the praise of Moses, Aaron, and Miriam was more than all the people in the world because they died outside the holy land, and all but Moses, Aaron, and Miriam—who died only by the Creator—died by a saboteur. But those who die in the holy land do not die by a saboteur because the holy land does not stand under another authority, but only under the Creator’s domain.

463) This is why it is written, “Your dead shall live, my corpses shall rise. Awake and sing, you who dwell in the dust.” “Your dead shall live” are those who die in the holy land, who are the dead of the Creator, and not by another, for the Sitra Achra does not govern there at all. This is why it is written, “Your dead,” the Creator’s. “My corpses shall rise” are those who died by that saboteur in a foreign land.

464) This is why they are called “corpses,” for it is written about them, “My corpses shall rise,” for as a corpse defiles when carried, those who die outside the holy land defile when carried. This is why they are corpses. Each slaughter that has been disqualified is called a “corpse” because the slaughtering is from the Sitra Achra, for as soon as it is disqualified, the Sitra Achra is on her. And because it is his and he is on it, it is called a “corpse.” It is written, “Naval, for as his name is, so is he: Naval is his name and Nevela [a corpse] is with him,” meaning that the Sitra Achra is on him.

465) For this reason, wherever the Sitra Achra is present, the place is called a “corpse,” since this villain is present only in a faulty place. This is why a slaughter that has been disqualified is his, and is called by his name. This is why the dead who are outside the holy land, under another domain, and the Sitra Achra is on them, are called a “corpse.”

466) “Awake and sing, you who dwell in the dust.” Dwellers means sleeping dwellers, not dead. Who are they? It is those who sleep in Hebron, who are not dead, but are asleep. This is why dying is written in regard to them, as one who is dying but has the strength to shake up. These four sleeping couples of Hebron are also sleeping and not dead, and all maintain their existence in their bodies, knowing more hidden secrets than the rest of the people. Their bodies are hidden in the door of the Garden of Eden, since the Cave of Machpelah is the door of the Garden of Eden, and those are the dwellers of the dust. Hence, all those whose soul departed in the holy land, it does not depart through that saboteur, who does not govern there, but through an angel of mercy, that the holy land stands in his lot.

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432) “And behold, it was very good” is the angel of death. Why do you say here that because of him, it does not say “It was good” on the second day? Indeed, here is the secret of secrets. Of course the angel of death is very good, since all the people in the world know that they will die and return to dust, and therefore many repent and return to their Master because of this fear. They fear sinning before Him. Many fear the King because a rope is hanging before them. Indeed, how good is the rope for people, for it makes them good and genuine and they correct their ways properly. “And behold, it was very good,” indeed, “Very.”

433) “And it was good” is the angel of life. “Very” is the angel of death, who is more important. When the Creator created the world, everything was corrected until Adam came, who is the king of this world. When Adam came, He made him corrected in the path of truth, as it is written, “God made men upright, but they have made many calculations.” “He made him upright” and then he sinned and was expelled from the Garden of Eden.

434) The Garden of Eden is planted in the earth, in those plantations that the Creator planted, as it is written, “And the Lord God planted a garden eastward.” He planted it in the complete Name, HaVaYaH Elokim, such as the upper Garden of Eden above, and all the upper forms are embroidered and pictured in this Garden of Eden below. There are the Cherubim there. They are not engraved in the carving of people of gold or of other things. Rather, they are all lights above, engraved and carved in an embroidered image, a master craftsman’s work of the Creator’s complete name. They are all engraved there, and all the forms and images of this world, people’s spirits, pictured, decorated, and engraved there as though they were in this world.

435) This place is an abode for the holy spirits, between those that have already come to this world, those that have not yet come into this world, and those that are destined to come into this world. They are all spirits that clothe in garments, bodies, and faces such as this world, and there they observe the brightness of the honor of their Maker until they come into this world.

436) When they come out of there to come into this world, the spirits undress the body and clothing of the Garden of Eden, and clothe the body and clothing of this world, making their abode in this world, in this clothing and body, which is from a stinking smut.

437) And when it is his time to go, to leave this world and go, he does not leave before the angel of death undresses this clothing and this body. Once the body has been stripped of the spirit through the angel of death, the spirit goes and dresses in the other body in the Garden of Eden, from which it undressed upon its coming into this world. There is joy for the body only in that body which is there, and he is happy that he stripped off the body of this world and wore the other, complete clothing from the Garden of Eden, which is similar to this world. He sits in it and walks and observes to know high secrets, which he could not know or observe while he was in this world in this body.

438) When the soul dresses in a clothing of that world, what refinements and what delights has he there? Who caused the spirit to clothe the body in the Garden of Eden? Who is it who undressed him of these clothes of this world? It is the angel of death. Thus, the angel of death is very good, and the Creator performs Hesed [grace] with people when He does not strip the man of the clothes of this world before He fixes up other garments for him, more honorable and better than the ones in the Garden of Eden.

439) The exception are the wicked of the world. They do not return in complete repentance to their Master. They came naked into this world and they shall return there naked. The soul walks with shame from other souls because she has no clothing at all. She is sentenced in Hell in the earth, from the fire that is above.

Some of them appear in Hell and rise at once. Those are the wicked in the world, who contemplated in repentance in their hearts, and died and could not repent. Those are sentenced there in Hell, and appear, and then rise.

440) See how merciful is the Creator over His creations: even the most wicked, who contemplates repentance but cannot repent and dies, certainly receives punishment for having departed the world without repentance, but afterwards, that desire to repent, which He placed in his heart, does not go unnoticed by the upper King, and the Creator fixes a place for the wicked in an abode in the netherworld, where he appears in repentance. It is so because a desire comes down from before the Creator and breaks all the powers of the guards over the gates of the chambers of Hell, and reaches the place of that wicked, knocks in him, and evokes in him the desire to repent, as he had had during his life. Then that soul appears so as to rise out of the abode in the netherworld.

441) There is no good will that is lost from the holy King. Because of it, happy is he who contemplates good thoughts for his Master. Even though he cannot do them, the Creator regards his will as though he did. This is for the best. However, the Creator does not consider an ill will as an act, except for contemplation of idol worship.

442) Those who did not contemplate repentance go down to the netherworld and do not rise from there for generations. It is written about them, “As the cloud is consumed and vanishes, so he that goes down to the netherworld shall come up no more.” It is written about the previous ones, “The Lord kills, and makes alive; He brings down to the netherworld, and brings up.”

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424) “And when all the people saw the pillar of cloud standing at the door of the Tent, all the people rose up and worshipped, every man at his tent door.” This is appropriate for Moses, who is the most faithful prophet of all the prophets in the world. That generation, which received the Torah on Mount Sinai, saw several miracles and several mighty deeds in Egypt and by the sea. This is why it is appropriate for them to see the pillar of cloud. But in this generation, it is the sublime merit of Rabbi Shimon that did it—that miracles appeared by him.

425) Azure is from that fish in the Sea of Ginosar, Yam Kinneret [Sea of Galilee], in the part of Zebulun. This color was needed for the work of the tabernacle to show that color.

426) “And God said, ‘Let there be a firmament inside the waters, and let it separate between water and water.’” This firmament was created on the second day, the left line, since the work of the firmament is from the left side. On the second day, which is the left side, Hell was created in it, coming out of the fusion of the fire of the left. In it, the sea was dyed azure, which is a throne of judgment, meaning Malchut when she is Din [judgment].

427) This day, which is the left, took water, which is from the right side, since water is Hassadim, and these waters—which are from the right side—appeared only on the second day, which is left. On the day of the right, the first day, no water appears, but rather interchanges, having light appear in it from the side of fire, which belongs to the left because one was incorporated in the other and they were perfumed in one another. The light of the first day was initially the six lights of the six days of creation. This light was on the side of fire, as it is written, “And the light of Israel will become a fire.” In and of itself, that light is right, and is included in the fire, which is left.

428) The first of those six days is water, Hassadim. It did not perform the doing of the water but the doing of the light, from the side of fire, the second day. This is to show that the Creator created the world only with peace, through inclusion of the right and left lines in one another through the middle line, which makes peace between them. Thus, everything was by way of peace. For this reason, all that he did on the first day, he did on the part of his friend, the second day.

The second day on the part of the first day made a craftsman and used it, since each used the work of his friend, to show that they were included in one another. The third day, the middle line, was on the part of the two of them, including the two lines. It is purple in it, whose color is a mixture of red and white, right and left. This is why it is written twice, “And it was good,” on the third day, corresponding to the two lines included in it.

The three days of creation were the three lines. They extend from three points: Holam, Shuruk, and Hirik. The Holam is the first day of the work of creation, made by Malchut’s ascent to Bina, who lowered her Bina and TM to the degree below her, leaving only the light of KH in her. The ascent of the Masach of Malchut to Bina begot fire in it, Dinim. Thus, the light that uses the point of Holam, which is the first day, uses on the part of fire, which belongs to the left line, to Dinim, and not to the right line, Hesed.

The light itself is right, and is included in Malchut that has risen, which is Dinim and fire. It follows that on the first day, he used the work of the second day, the fire. Also, the second day used the work of the first day, the water, Hassadim, since what was said was after those three days were included in one another, and hence each used the work of his friend.

429) Azure is Malchut on the part of Din, the second day. It is dyed with two colors: red and black. Azure takes its red from the actual second day, where the red is as the color of fire, and this is Elokim, Bina, Gevura de ZA in Gadlut of the point of Shuruk, when the letters ELEH that fell reunite with MI, combining to form the name Elokim. Then the color gold inherits, and everything is one color because the color gold is similar to fire, except that the fire is in Katnut and the gold is in Gadlut.

Azure comes out from the red color. When it descends, the color red is distanced and enters the place of the sea, Malchut, where the color azure is colored, meaning mingles with the color black, and makes the color azure. The red enters the sea and its color fades and returns to the color azure. This is Elokim in Malchut, whose Din is not as strong as the first, such as the name Elokim in the left of ZA.

Gadlut of the left is uniting of MI and ELEH into the name Elokim. This was done first in the left line of ZA, and then the Dinim govern the point of Shuruk, harsh Dinim. However, below Malchut, when MI ELEH connect in the left line, the Din is not as harsh as in the Elokim of the left line of ZA because Malchut illuminates only from below upwards and then the Din is not harsh. But before the left line of ZA is included in the right, it was shining from above downward, hence the Din was harsh.

430) The color black emerges out of the fusion of the red when it is melted and weakens below in the melting of the filth, the filth of the serpent, and descends below. First, the color red exits the filth, the harsh filth, the Dinim from the Malchut that is mitigated in Bina, whose Dinim were doubled by her connecting to the harsh filth of the serpent—the Dinim from the unmitigated Malchut of Midat ha Din [quality of judgment].

Out of the harsh filth, it returned to the color black, which is the unmitigated Midat ha Din. It follows that everything extends from the first red in the left line, for it was flawed in its Dinim being doubled by the filth of the serpent, from which the color black emerges. All this was created on the second day, and the filth is called “other gods.”

431) Black is very dark. Its color is not seen out of the darkness. Where was this color black, and darkness dyed? When this red melted into the azure and the colors red and azure mingled, the fusion of filth from Midat ha Din melted into the deeps, Malchut de Malchut, and mire and sludge were made from there, as it is written, “And its waters toss up mire and sludge.”

Out of this sludge of the deep came forth this darkness, which is black. But it is not that it is black; it is rather very dark, as it is written, “And darkness over the face of the deep.” It is called “darkness” because its color is darkness and darkens the faces of people, for it is the filth of the serpent who caused people death. This is the azure that is red and black, and this is why it is not written, “It was good,” on the second day.

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419) It is written, “And the Lord gave Solomon wisdom, as He promised him, and there was peace between Hiram and Solomon, and the two of them made a covenant.” “And the Lord” indicates agreement above, ZA, and below, the Malchut, together. It is so because “And the Lord” indicates it is ZA, and His courthouse, Malchut. “Gave Solomon wisdom,” as one who gives a present and a gift to his loved one. “As He promised him” is the complete wisdom in richness, peace, and governance.

420) “And there was peace between Hiram and Solomon” because they understood each other in the concealed words that they were saying, while other people did not know how to observe them and know anything about them. For them, Hiram thanked and agreed with Solomon in all his words once more.

421) King Solomon looked and saw that even in that generation, which was more complete than all the other generations, it was not the wish of the high King that wisdom would be so disclosed through him, and that the Torah that was initially hidden would be revealed. And he came and opened doors for it. But although he opened, they are closed, except for those sages who were rewarded and who stutter in them, and do not know how to open their mouths in them. This generation, in which Rabbi Shimon is present, is the wish of the Creator for Rabbi Shimon for hidden matters to be revealed through him.

422) But I am perplexed about the sages of the generation—how they let even one moment be without standing before Rabbi Shimon and studying Torah while Rabbi Shimon is in the world. But in this generation the wisdom will not be forgotten from the world. Woe unto the world when he departs, the sages grow fewer, and the wisdom is forgotten from the world.

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414) “And God said, ‘Let there be light,’ and there was light.” This light was concealed, and it is set up for the righteous for the next world, as it is written, “Light is sown for the righteous,” indicating both the righteous above and the righteous below. That light never operated in the world except on the first day, and was then hidden and never used.

415) If it were completely hidden, the world would not exist for even a minute. Rather, it was concealed and sown as a seed that is sown and produces offspring, seeds, and fruits, and the world exists from it. There is not a day that does not come out from it in the world and sustains everything because with it, the Creator nourishes the world. Where there is engagement in Torah at night, a thread of that hidden light comes out and extends over those who are engaging in Torah, as it is written, “By day the Lord will command His mercy, and in the night His song shall be with me.”

416) On the day when the tabernacle below was established, it is written, “Moses could not come to the tent of meeting,” since the cloud was on him. A single thread would come out from the side of the first light in the joy of all, and would enter the tabernacle below. From that day forth, it was not revealed any longer, but it is operating in the world, renewing the work of creation each day.

417) The work of the tabernacle is as the work of heaven and earth. Such a small measure of the upper secrets was revealed that it was impossible to taste in it to make it acceptable.

418) We shall raise these matters to Rabbi Shimon, who fixes sweet dishes, just as the ancient Atik—the most hidden of all that are hidden—fixes them. He fixes dishes in which there is no place for another to come and add salt to them, or that a person may eat and drink and complement his belly with all the delicacies in the world and leave some. In other words, upon hearing them, he understands sufficiently, and hence leaves of them and does not draw all that is in them, for each time he repeats them, he finds innovations in them that he did not sense before. The words, “So he set it before them and they ate and left some, according to the word of the Lord,” come true in them.

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(înapoi la pagina ZOHAR CUPRINS / TRUMA – click)

408) The Cherubim are gold because it comes from the side of the gold. Neither silver nor another color mingled with them. This is the greenish gold, the gold at the Rosh of the Malchut. In the tabernacle, the colors gold and silver mingle together for gold and silver are right and left. They are integrated in one another to make the upper one in one. Bronze, too, mingles with them, meaning Tifferet, to be with them and to walk among them on all the sides, all three lines, so that wholeness will be in all as one, as it is written, “Gold, and silver, and bronze.”

409) Gold returned to silver and silver to gold. The right line, silver, was included in the left, gold, and also gold in silver, and all are included together and in one place. They returned in three colors.

When joy is required and not Din, it is gold, left. And when Rachamim [mercy] are required, Hesed, it is silver, right. When the power of Din is needed—to subdue the left so it will join the right, it is bronze, Tifferet, the middle line.

410) It is about that that Moses looked in the work of the bronze serpent, as it is written, “And Moses made a bronze serpent,” and he knew the place of the fusion of the gold, meaning the submission of the left line before the right through Dinim of bronze, meaning middle line, since the word Nachash [serpent] comes from the word Nechoshet [bronze]. Also, he knew its place, since the Creator told him only “Make for yourself a fiery serpent,” but he came and made a bronze serpent.

411) However, he knew the place, which is the essence of the matter, since in the beginning, it is written, “And the Lord sent fiery serpents among the people.” It writes “fiery serpent” because their root was the primordial serpent. And because Moses knew the essence, the root, and the foundation from that place, he made a serpent and relied on it because Israel sinned with the tongue like the serpent, as it is written, “And the people spoke against God, and against Moses.” For this reason, “And the Lord sent fiery serpents among the people.”

412) Moses followed only the root, which is the serpent, and made a bronze serpent in that way that he needed, since his place is bronze. Also, the Creator did not tell him from what he should do, and Moses looked and made it of bronze, as is needed for his place, as it is written, “And Moses made a bronze serpent and set it on the pole,” on the inscription above, the Dinim of the middle line, which is their place.

413) This serpent follows a virtuous woman everywhere, meaning the Malchut, and the harlot—the Klipa—wishes to set herself up as a virtuous woman but cannot. The inscription and the token of a virtuous woman is the letter Hey [], and so is becoming of her. The inscription and the letter of a harlot should be the letter Hey, but she was not set up to be so, and her letter is Kof []. It is so because her letter was set up in the correction of the letter Hey, like the monkey with people, who follows people in order to resemble them but is unfit to do so. Similarly, Moses made that serpent on the inscription that befitted it, and it is always established for the worse. The sin of Adam is upon it, and it was expelled from the Garden of Eden, which was its abode, such as the abode above.

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404) Aaron was rewarded with priesthood and prophecy, with which no other priest was rewarded. Was Zechariah, of whom it is written, “Should a priest and prophet be slain in the sanctuary of the Lord,” not a priest and a prophet? Rather, the prophecy was for that time, not for all generations, as it is written, “And the spirit of God clothed Zechariah.” “Why do you transgress the commandments of the Lord and do not succeed,” meaning only for that time.

It is written about Jeremiah, “Before I formed you in the womb I knew you.” Was he a priest and a prophet? There are also others, not necessarily Aaron, but all were not rewarded with prophecy and priesthood like Aaron because Aaron was rewarded with higher prophecy than all other priests. He was rewarded with the high priesthood, above all, for he was a great priest.

405) Moses was rewarded with prophecy and served in the high priesthood in seven days of filling. Samuel was also rewarded with both of them, as it is written, “Samuel took a suckling lamb and offered it for a burnt offering.” As with Moses, who would call and the Creator would promptly answer, it is written about Samuel, “Is it not the wheat harvest today? I will call to the Lord, that He may send thunder.” However, he did not rise to such a high degree as Moses. As Aaron served before the Creator, Samuel served before the Creator, but he did not ascend in the high service to become a high priest like Aaron.

406) There were three faithful prophets who served in priesthood: Moses, Aaron, and Samuel. Do not say, “Samuel did not continue in priesthood, but another, who is Jeremiah, who was a priest, served in the priesthood.” It is written, “Of the priests who were in Anatot.” He was of the priests, but he did not serve in priesthood. Samuel served in the days of Eli, as it is written, “And the boy Samuel was ministering to the Lord before Eli.” Moses, too, served for one time, and all these are the seven days of filling.

407) Samuel was rewarded with the degree of youth, Mochin of small Panim from the Cherubim, as it is written, “The boy was a youth.” Samuel served the face of the Creator, “Girded a linen ephod.” And because he stands at that degree, he is certainly as Moses and Aaron, for one who takes the degree of youth and is rewarded with it, is rewarded with those high degrees with which Moses and Aaron were rewarded.

(înapoi la pagina ZOHAR CUPRINS / TRUMA – click)

(înapoi la pagina ZOHAR CUPRINS / TRUMA – click)

384) “This is the donation which you shall take from them.” A donation is Malchut. A donation means Divinity. “Speak to the children of Israel and they will take a donation for Me.” This means that it is not with them but they must take it. Afterwards, “From every man whose heart moves him you shall take My donation.” Here it means that the donation is already with them, and others need to take it from the children of Israel. Also, the verse, “This is the donation which you shall take from them,” means that the donation is already with them.

385) “And they will take a donation for Me.” Who? The children of Israel. “From every man” are the upper angels above, since on them, Malchut is a donation, meaning elevating, for they always extol her before the upper King, ZA, for they raise her to the upper King for a Zivug. These are the four animals that carry the throne, which are four angels—Michael, Gabriel, Uriel, and Raphael.

When Israel are righteous, they take Divinity from over the angels and lower it, as it is written, “From every man whose heart moves him you shall take My donation.” These are Michael, Gabriel, Uriel and Raphael who raised her up. “Whose heart moves him” means that the heart, Malchut wanted them, and the donation, Divinity, is carried on them.

386) And although Divinity stands and remains over the angels, “You shall take,” meaning take her from them to bring her down. With what? At that time she is lowered with good deeds, with prayers and litanies, and with keeping the commandments of the Torah. At the time of the making of the tabernacle, she is lowered by those colors, “Gold, silver, bronze, azure, purple, scarlet worm and six,” which are seen below like the upper Sefirot and in other works. These colors draw the donation below, meaning Divinity, and the colors below defeat the colors above, the Sefirot. Also, the colors below draw the colors above and they enter one another so that those below became a Guf for those above. It is written about it, “You shall take from them.”

387) Gold that is included in Gabriel—gold is above, the Sefira Gevura, and Gabriel takes it down. The seven types of gold divide below this gold. They are: greenish gold, gold of Ophir, gold of Sheba, gold of Parvaim, pure gold, refined gold, and gold of Tarshish. Silver is above, the Sefira Hesed, and is included in Michael below. They are one atop the other.

Bronze is above, the Sefira Tifferet. It comes out of gold, as Tifferet comes out of Gevura, since gold and fire are one, standing and going, for both are Gevura, and the fire elicited bronze. By this power and might, angel serpents that come out of the fire dispersed, which is why the bronze is as red as fire and is included in Uriel, and one becomes a body for the other.

388) Azure is in bronze and gold, which includes the Dinim in Tifferet, which is bronze, and in Gevura, which is gold. Because it intensifies on two sides, azure is strong in Dinim and there is no one who governs it for life. It was said that if he sees an azure color in his dream, he should know that his soul is sentenced, since azure is the throne of judgment, in which there is harsh judgment. This is the angel, Boel, as it is written, “And God is raging every day.” When people repent in complete repentance, his name returns to Raphael because Rephua [healing] from that harsh Din is offered to them.

389) Purple is gold and silver, Gevura and Hesed that were re-included together, Michael and Gabriel who were included and integrated in one another. It is written about it, “Who makes peace in His heights.” Because they are integrated in one another, they become one body, purple, opposite Netzah, since HG govern together in Netzah.

390) The scarlet worm is above, in Hod, and is included in Uriel below, where one becomes a body to the other so it will grip the azure and the purple, Malchut and Netzah. “And six” is above in Yesod, included in Raphael. One becomes the body of the other and will grip to silver and to gold, HG.

391) Thus far are the seven pillars above, HGT NHY, inside the seven pillars below, which are gold, silver, bronze, etc., Klipa within Klipa, clothed in one another. Those below became a Klipa [shell/peel] over those above, for keeping. The goats are seven pillars, Moach to Moach. They are all internal, and goats are the Klipa for the Moach, externality.

392) “Rams’ skins dyed red” are angels with a shield, protecting against the Sitra Achra. They are eyes that flare flames of fire, as it is written, “And his eyes as torches of fire.” They are called “firmaments,” and they are outside, inside the Klipa. These “Porpoise skins” are inside, on the side of Kedusha, gripping and not gripping to Kedusha.

393) “Acacia wood” are standing seraphim [a kind of angels], as it is written, “Seraphim standing over him,” in the world of Beria. “Over him” means over the Klipa. No Klipa governs them because they are above them, and the Dinim do not blemish above the place where they are.

And so are acacia wood. This verse was not said about the Creator, that over him will mean over the Creator. Rather, as it is written, “And I shall see the Lord.” Et [the] means that he saw Malchut, who is called Et, such as in this verse, “And his fringes filling the temple.” It is precisely Et [the], which comes to multiply that Klipa. It means that his fringes fill and cancel the Klipa opposite Malchut, who is called Et. And since he said and mentioned the Klipa, he wrote, “Seraphim are standing over him,” over the Klipa.

394) “Oil for lighting” is oil for the Gadlut [adulthood/greatness] of the upper one who comes from above, from AVI. The two oils are two degrees, one above in AVI, the oil of lighting, and one below, the oil for lighting. The oil of lighting is superior and the oil certainly stands in it and never ceases. It is always filled with the holy oil, and all the blessings and all the lights, and all the candles are blessed and illuminate from there. The oil for lighting is Malchut, which is sometimes filled and sometimes is not.

395) “And God made the two great lights.” The two great lights are the oil of lighting, as well as the oil for lighting, the upper world, ZA, and the lower world, Malchut, male and female. Each time a male and a female come together, they are both referred to as masculine. And because the upper world is called great, thanks to it the lower world—which is connected and included in it—is also called “great.” This is why it is written, “The two great lights.”

396) Once they parted from one another, each was mentioned in particular, as it should be: one was called “great” and the other was called “small.” This is why we learn that Adam will be a tail for lions and not a head for foxes, for when Malchut stood among the lions—the Sefirot de Atzilut—all of her is called “lions.” This is so because the lion is a lion, without separation. And if the Malchut is among the foxes—the Sefirot of Beria, after she waned and descended to Beria—even if she is the head of the fox, since she became the Keter [crown] of Beria, the head of the fox is inseparably a fox, and is called a “fox.”

397) In the beginning, when ZA and Malchut dwelled together, they were called “The two great lights,” although Malchut was a tail to the upper one, ZA. Once Malchut parted from the upper one to seemingly be a head for the foxes, she was called “small.” This is why the oil of lighting never ceases and stands in the merit of the upper one to govern during the day, ZA. The illumination of the oil for lighting ceases and is called “small,” and governs at night, Malchut.

398) “Perfumes for the anointing oil and for the fragrant incense.” There are five types of perfume inside the oil, and five inside the incense. Even though it is one, for it appears from the verse that it is one type of perfume for the anointing oil and for the fragrant incense, they are still two distinct types of perfumes.

There are five types to the oil: chief perfumes, flowing myrrh, fragrant cinnamon, fragrant cane, and cassia. There are also five types to the incense: stacte, onycha, galbanum, spices, and pure frankincense. The first “spices” includes all of them and is not counted. It is all one—they unite and become one. “Onyx stones and setting stones” are 13: 12 setting stones along with onyx stones are 13. They are the correction of the tabernacle: Malchut that is corrected in 13, receiving from the 12 combinations of HaVaYaH de ZA with the inclusive in them.

399) There are seven types of gold. Gold is Din, Gevura; silver is Rachamim, Hesed. The gold did not rise above it, since the Din did not mitigate sufficiently to make the Gevura more important than Hesed. Although gold is more important than all of them, it is gold without a type, and not one that ascended more than Hesed because of a mitigation.

This is the upper gold, Bina on the part of Gevura in her, the seventh of all the types of gold, gold that shines and sparkles to the eyes. The six lower types of gold are in ZA. For this reason, when it comes out to the world, one who obtains it hides it with him, and all the types of gold extend outwards from there.

400) When is it called “gold”? When anyone who is called “gold” is in the illuminating light and ascends in the honor of the fear—the Dinim of the left line that were mitigated and became causes for extension of Hochma—the fear becomes rest and honor, and he is in sublime joy, delighting the lower ones with his illumination. When he is in Din, dominated by the left alone, when he changes from the color, gold, to the colors, azure or black or red, he is in harsh Din. But gold is in gladness and in ascension of the fear to joy, and in awakening of the joy.

401) Silver is below gold, for silver is the right arm of ZA, Hesed, and the upper head is gold, Bina. Silver is below, and when the silver is completed, it is included in gold, as it is written, “Apples of gold in settings of silver.” It follows that when the silver returns to gold, the settings of silver become gold, and then its place is completed. For this reason, since the gold is Bina, they are seven kinds of gold, since Bina includes ZAT.

402) Bronze comes out of gold, and changes to become worse than it, as it is the left arm, Gevura. Azure is the left thigh, Hod, and the scarlet worm is the right thigh, Netzah, and is included in the left. The goat hair is the river that stretches out, Yesod, and it is called “six” because it takes and includes within it the whole of the VAK. It is likewise below, in Malchut, and implies her Sefirot, as well.

403) Thus, there are seven of Yovel here, Bina, which includes VAK de ZA: gold, silver, bronze, azure, purple, and scarlet worm. These are seven of Shmita [remission], Malchut, in which there are seven kinds, as well, corresponding to Bina and VAK, HGT NHY. And even though they are six besides Bina, they are 13 with the seventh, which is Bina. HGT NHY de ZA and HGT NHY de Malchut are 12, and Bina herself, the Rosh [head] above them, is 13.

Gold is the Rosh that stands over the whole of the Guf [body] below in Malchut, and the Rosh that stands over all the organs of the Guf of ZA. What is the connection between them, between the Rosh over ZA and the Rosh of Malchut? The upper gold over ZA is hidden, and its name is “hidden gold,” for it is closed and hidden from all. This is why it is called, “closed,” for it is closed from the eye, which does not govern it. But the lower gold, in Malchut, is more open, and its name is “greenish gold.”

(înapoi la pagina ZOHAR CUPRINS / TRUMA – click)

(înapoi la pagina ZOHAR CUPRINS / TRUMA – click)

368) When the Creator appeared on Mount Sinai, when the Torah was given to Israel in the Ten Commandments, each speaking made a sound. The speech, Hochma, produced a sound, Hassadim, the sound divides into 70 sounds, and all illuminate and sparkle before the eyes of Israel. They would see the brightness of His glory eye to eye, as it is written, “And the whole of the people were seeing the voices.” “Seeing” means that Mochin de Hochma appeared in it, vision, although it is actually Hassadim.

369) There were three lines in the voice, and it would testify in each of Israel, telling him, “Assume me over you in so and so Mitzvot in the Torah,” which is the right line. They would say, “Yes.” It would repeat and roll over him, testifying about him and saying, “Assume me over you in so and so punishments in the Torah,” which is the left line. He would say, “Yes.” Then the voice returned and kissed him on his mouth, as it is written, “May he kiss me with the kisses of his mouth,” which is the middle line, GAR.

370) At that time, all that Israel saw, they saw within one light, Malchut, which received all the other lights into it, HGT, and they would covet seeing it. The Creator told them, “The light that you saw on Mount Sinai, which assumed all those colors of lights, and which you longed for—which is the Malchut—you shall receive her and take her to you.” The colors that the light assumes are gold, Gevura; silver, Hesed; and bronze, Tifferet; and they are three lines.

371) Why did King Solomon see, which brought words of love between the upper world, Zeir Anpin, the lower world, Malchut, and the beginning of the praise of love that he introduced between them, “May he kiss me”? Indeed, there is love of Dvekut [adhesion] of spirit to spirit only in a kiss, and a kiss on the mouth, the springing of the spirit and its outlet. When they kiss each other, these spirits cleave to one another and become one, and then it is one love.

372) The kiss of love spreads to the four spirits, and the four directions cleave together, and they are inside the faith, Malchut. And the four spirits rise by four letters, which are the letters upon which the holy name depends, and upon which the upper and lower depend. The praise of the Song of Songs depends on them, and they are the four letters of Ahava [“love,” Aleph–Hey–Bet–Hey]. They are the upper Merkava [chariot/assembly], HG TM, and they are bonding and Dvekut, and the wholeness of everything.

373) The four letters Aleph–Hey–Bet–Hey are four spirits of love and joy of all the organs of the body, without any sadness. It is so because there are four directions in a kiss, each included in the other: the spirit of ZA is included in Malchut, the spirit of Malchut is included in ZA, and when this spirit is included in the other spirit, and the other is included in that, two spirits together are made in each—its own spirit and the spirit of the other that is included in it. Then they unite in one Dvekut, and they are four in wholeness—two of ZA and two of Malchut, springing in one another and included in one another.

374) When their illumination spreads into this world, a single fruit is made of these four spirits, a single spirit that consists of four spirits. It returns, ascends, and breaches firmaments until it rises and sits in the palace of love upon which every love depends. That spirit is also called “love,” and when the spirit rises, it evokes the palace to unite above with the sixth palace, the palace of good will, where there the kisses are.

375) The four letters are for the four spirits, and they are the four letters Aleph–Hey–Bet–Hey, since the spirit of ZA is Aleph, the spirit of Malchut that is included in ZA is the letter Hey, the spirit of Malchut is Hey, and the spirit of ZA that is included in Malchut is Bet. Their fruit is called Ahava [love], since when they unite with one another, ZA in Malchut in the bonding of kisses, they immediately awaken one beside the other—the spirit of Malchut awakens and is included in the spirit of ZA, and the spirit of ZA is included in the spirit of Malchut.

For this reason, the Hey, the spirit of Malchut that is included in Aleph—the spirit of ZA—promptly comes out and unites with Aleph, clinging in Dvekut and in love. And two other letters awaken—Hey, the spirit of Malchut, with Bet, the spirit of ZA, which is included in Malchut—and spirits become included in spirits in the Dvekut of love. These letters Aleph–Hey–Bet–Hey depart from them and come in the ascending spirit, their fruit. This is why love is called by their names and they are crowned in it, and it becomes consisting of these four spirits.

376) When the love goes and rises, the spirit that is born of the four spirits of the kisses that is included in all those four spirits encounters one high appointee, a minister appointed over the 1990 firmaments. He is appointed over fluids that extend from the 13 rivers of pure persimmon that extend from the upper dew. These fluids, the lights of Hassadim, are called “great waters.” When the spirit encounters that minister of the camps, it stands opposite him and cannot detain him. It passes through them in the rivers of pure persimmon until it enters the palace of love.

From the first kisses of ZA and Malchut that consist of four spirits, a single spirit is born that consists of all of them, in which the right and left, ZA and Malchut, are literally one, where just as the left is cancelled and included in the right, the right is cancelled and included in the left. This is why it is called love, since the love of the right to the left is evident, and also the other way around. When this spirit extends to the righteous below, they return and elevate it to the palace of love in the world of Beria so the love will intensify there through bonding with the palace of good will.

The appointed minister, Aketriel, is the Keter of the world of Beria and therefore governs 1990 firmaments, which are HB in Beria, called “thousands,” as it is written, “And I will teach you understanding.” The ten that it lacked for the second thousand is the Malchut de Malchut of Midat ha Din [quality of judgment]. It is lacking and absent in the second thousand, which is Bina, since only the Miftacha [key] governs her, Yesod de Malchut, who also governs the great waters, the manifold Hassadim that extend from the 13 rivers of pure persimmon.

Therefore, since the spirit rises and encounters the minister and his manifold Hassadim under his governance and influence, which are from the right side, it was fitting that the love in him would be cancelled, the love of the left, and he would return entirely to the right, like the great waters. Yet, he stands opposite him, meaning he does not annul before the domination of his manifold Hassadim, and remains in his love for the left, Malchut.

377) At the end of the praise of the Song of Songs, Solomon said about it, “Many waters cannot quench the love.” These many waters are the upper waters that extend from the upper dew, the manifold Hassadim. “Neither will the rivers wash her” are the rivers of pure persimmon, which are 13. All those do not quench the great love from the right to the left. An appointee is an angel, an emissary before the Creator, the master of the camps who ties crowns upon his master, Aketriel, who crowns crowns for his master with the engraved name, HaVaYaH the Lord of hosts.

378) Once the spirit enters the palace of love, the love of upper kisses of ZA and Malchut de Atzilut awakens, as it is written, “And Jacob kissed Rachel,” so the kissing will be of the superior love, as it should be. These kisses are the beginning of awakening of every love, Dvekut, and connection of above. For this reason, the beginning of the praise of this song is “May he kiss me.”

379) “May he kiss me” refers to the one who is hidden in a high concealment, upper AVI, who are called Aba. The kisses depend on the most hidden of all that are hidden, AA, who kisses below, toward the Malchut. There is no one who knows the most hidden of all that are hidden, AA, and he revealed of himself a single fine and hidden light, Aba, who appeared only on one fine path that expanded from him to illuminate to Ima—the light that shines for YESHSUT—and to ZON and to BYA. He is the awakening of all the upper secrets, and he is hidden.

At times he is hidden and at times he is revealed, although he is not revealed at all. The reason why at times he is revealed is to illuminate the Hochma for YESHSUT, but he himself is never revealed because the Yod does not come out of Avir de AVI. The awakening of the ascent of the kisses depends on him, and because he is hidden, the beginning of the praise is in a concealed manner, as he says, “May he kiss me with the kisses of his mouth,” which is a hidden manner.

380) If the kisses depend on Aba, then what does Jacob, ZA, want here? Why does it say, “Jacob kissed Rachel”? But Jacob is the kisser. “May he kiss me” refers to that hidden one above, Aba, but through the upper Merkava [chariot/structure] upon which all the colors depend, and in which they unite. This is Jacob, ZA, the middle line, in which the colors right and left are included, and whose HGT are the upper Merkava, in the Dvekut with which the King, Aba, clings to His son, ZA, as it is written, “What is His name or His son’s name? Surely you know.” Thus, the kisser is Jacob but he extends the kisses from Aba, to whom he clings. This is why it is written, “With the kisses of his mouth,” in a hidden manner, since it refers to Aba, who is hidden.

381) “For your love is better than wine.” The text returns to the sun, ZA. This is why it is written in second person, openly, for he illuminates to the moon, Malchut, from the light of the upper lights. He takes the light of everyone and shines for the moon, and these lights that conjoin in him, from which place do they illuminate? It is from the kept wine, a wine that is the joy of all the joys. And who is that wine who gives life and joy to all? It is the living God, Bina, the wine that gives life and gladness to all, the illumination of Hochma that extends from the left line of Bina that is included in the right.

382) “…than wine” means than the name called HaVaYaH, HaVaYaH filled with the letters Yod, which is 72 in Gematria—70 Sanhedrin and 2 witnesses, and 70 is wine in Gematria. This is the wine of gladness, love, and mercy, and everyone shines, illuminates, and rejoices in that.

383) Rabbi Shimon wept. He said, “Indeed, I know that the high spirit of holiness is pounding in you. Happy is this generation, for there will not be such as this generation until the time when the Messiah King arrives, when the Torah resumes its past. Happy are the righteous in this world and in the next world.”

(înapoi la pagina ZOHAR CUPRINS / TRUMA – click)

(înapoi la pagina ZOHAR CUPRINS / TRUMA – click)

363) “And they will take a donation for Me.” The secret of secrets is to those who know wisdom. When the most hidden of all that are hidden, Keter, wished to glorify his honor, he blew a wind from a high point, Hochma—the spirit [also “wind” in Hebrew] of Hochma, which extends from above downward, to Malchut, since the Hochma appears only in Malchut—and made his correction there, to settle in this world. He made a correction there because if the essence and root of this world were not corrected in Malchut, there would be no Kli in which to bestow in this world at all. And if he did not bestow in this world, the world would perish at once; it would not be able to exist for even a moment. But because he made a correction in Malchut, from this world, Malchut is filled on one side—to impart to this world—and on the other side to impart upon the upper angels. Thus, all are nourished by her together.

364) The complete correction of this spirit, which is the light of Malchut, is the spirit of the righteous in this world. This spirit was completed at the time when Hanoch and Yered and Mahalalel were in the world. And when the wicked of the world proliferated, the wholeness was removed from the spirit. Afterwards, when they were lost in the flood, Noah came and complemented them.

When the generation of Babylon came and the wholeness was removed from the spirit, Abraham came and complemented it. When the people of Sodom came and removed him, Isaac came and complemented him. When the philistines and the wicked of the generation came and removed the wholeness form it, Jacob and his sons came, being a perfect bed without a flaw, and complemented it.

365) When they departed from the holy land and went down to Egypt, the spirit was detained in Egypt for them, and because Israel reverted there to the works of the Egyptians, the spirit surrendered and the wholeness was removed from it until Israel went out from Egypt and came to make a tabernacle. The Creator said, “It is My wish to dwell among you, but I cannot until you correct My spirit, the light of Malchut, so it is within you,” as it is written, “And let them make Me a sanctuary, that I may dwell among them.”

366) This is the meaning of the words, “And they will take a donation for Me,” meaning Divinity, the spirit of Malchut. Moses said to the Creator: “Who can take it and make it?” He told him, “Moses, it is not as you think. Rather, ‘From every man whose heart moves him you shall take My donation.’ You will take it and complete it from their will and spirit.”

367) When Solomon came, he established that spirit of Malchut in the wholeness of above, of Bina, since from the day it was completed below in the days of Moses, that perfection that is below it has not been removed. When Solomon came, he tried to complement it from above and began to correct the vision of the upper world, ZA, to correct that vision of the lower world, Malchut. This is the meaning of “Which is Solomon’s,” ZA.

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