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313) “The song of songs, which is Solomon’s.” King Solomon evoked this singing when the Temple was being built, and all the worlds were completed above and below in one wholeness. This song was said when the Temple was being built. It was said in whole when the moon, Malchut, was completely full, and the Temple was built the same as above. When the Temple below was built, there was no joy before the Creator as on that day since the day the world was created.

314) The tabernacle that Moses made in the desert, so that Divinity would come down to earth, on that day, another tabernacle was established above, the tabernacle of the boy Matat, and not higher. The tabernacle is the construction of Malchut in the value of Mochin de VAK, and the Temple is the Malchut in Mochin PBP [Panim be Panim (face-to-face)].

When Malchut is in Mochin de VAK, Matat guards her. Hence, at that time she is called “the tabernacle of Matat.” When the first Temple was built, another first Temple was built with it, Malchut, in the degree of Bina, and existed in all the worlds, illuminating for all the worlds. The world was perfumed and all the upper locks were opened to shine, and there has never been joy in the whole world as on that day. Then the upper ones and lower ones started and sang the Song of Songs, the singing that the players play to the Creator.

315) King David said, “A song of ascents.” King Solomon said, “The song of songs.” What is the difference between them? Does it mean that it is all one? Of course it is all one, but in the days of King David, not all the players were set up in their places to play properly, as the Temple has not been built yet. This is why they were not established in their place above, since as there are corrections of watches in the earth, so there are in the firmament. They stand one opposite the other, and the watches below have not yet been fully established because the Temple has not been built.

316) On the day when the Temple was built, the watches were established in their places, and the candle, Malchut—which was not illuminating—began to illuminate. Then the singing of the Song of Songs was established for the upper King, the King that peace is His, ZA, and this praise is higher than all the first praises. The day when this praise was revealed in the land, that day was complete in everything, hence the Song of Songs is the holy of holies.

317) It was written in the book of Adam HaRishon, “On the day when the Temple is built, the fathers will evoke singing above and below.” This is the reason why we find a Shin of big letters in Shir ha Shirim [Song of Songs], for her three branches indicate the three patriarchs. These patriarchs are the ones who evoke the song. They do not play, for only Malchut plays, but they evoke upward the song of those great songs that are appointed over all the worlds, the song of Bina.

318) On that day the complete Jacob came and entered the Garden of Eden with joy to his place. Then the Garden of Eden, Malchut, begins to play and all the perfumes in the Garden of Eden play. Who caused that singing and who told her? Jacob caused it, for had he not entered the Garden of Eden, the Garden of Eden would not have said singing. Thus, Jacob caused it, and the Garden of Eden, Malchut, told her.

319) This singing is the singing that is the whole of the Torah, a singing to which upper and lower awaken. It is a singing that is as it is above, that is the upper Sabbath, Bina, a singing by whose merit the upper holy name, Malchut, is crowned. Therefore, it is the holy of holies, since all its words are in love and joy of all, since the cup of blessing, Malchut, is placed in the right, in Hassadim, for because it is placed in the right, all the joy and all the love are found, and this is why all its words are in love and joy.

320) When this right is regressed, as it is written, “He has drawn back His right,” then the cup of blessing, Malchut, is placed in the left—where there are the Dinim—for lack of Hassadim. When it is placed in the left, the upper ones and lower ones begin to lament for her. They say, “Eicha [how],” which is the letters of Ey Koh, meaning Ey [no] Kos [cup] of blessing, which is Malchut, who is called Koh. It is so because the high place in which she sat, the place of Bina, has been denied and taken from her. For this reason, all the words in the Song of Songs from the right side are love and joy. Eicha, which lacks the right and only the left is present, all its words are grievance and lamentations.

321) Thus, every gladness, joy, and song are from the left side. This is why the Levites, who are from the left side, play songs. And how can you say that it is Dinim and lamentations? Indeed, every joy that is on the left side is found only when the right clings to it, when the Hochma in the left dresses in the Hassadim on the right. And when the right awakens and clings to it, the joy in the right does good and soothes the anger on the left, since all the anger and the Dinim on the left are due to lack of Hassadim, which are on the right. And when the anger subsides and there is joy on the right side, complete joy comes from the left because once it clothes in Hassadim, the Hochma on the left illuminates, as well, and then the joy is perfect.

322) When the right is absent, the anger on the left increases because the right does not appease and does not do good or rejoices. Then it is said, Eicha [how], which is the letters of Ey Koh [where is Koh], for what shall become of the cup of blessing, called Koh, for it sits on the left and the anger increases and does not subside? Indeed, grievances, lamentations awaken.

323) But of course the cup of blessing has already been placed in the right and given to the Song of Songs. Hence, all the love and all the joy are present. For this reason, all his words are with love and joy, which is not so in all the songs in the world. This is why this singing awakened on the part of the fathers.

324) On that day when this singing was revealed, Divinity came down to the earth, as it is written, “And that the priests could not stand and minister” because “The glory of the Lord filled the house of the Lord.” On that very day the praise of the Song of Songs was revealed, and Solomon said it in the spirit of holiness.

325) The praise of the singing of the Song of Songs is the whole of the Torah, the whole of the act of creation, the whole of the patriarchs, the whole of the exile in Egypt, and Israel’s exodus from Egypt, and the song of the sea, “Then Moses sang.” It is the whole of the Ten Commandments and the keeping of Mount Sinai, and includes from the time when Israel walked in the desert until they arrived in the land and the Temple was built. It is the whole of the crowning of the upper holy name with love and with joy, the whole of Israel’s exile among the nations, as well as their redemption, the whole of the revival of the dead through the day that is a Sabbath for the Lord—the day that is all Sabbath for the future, what it is, what was, and what will be afterward, on the seventh day in the seventh millennium, when it is a Sabbath for the Lord. It is all in the Song of Songs.

326) Anyone who utters a verse from the Song of Songs and says it in an alehouse, the Torah wears a sack, ascends to the Creator, and says before Him, “Your sons have made me a mockery in the alehouse.” Indeed, the Torah ascends and says so, and this is why one must take care and make each and every word in the Song of Songs a crown over one’s head.

327) Why is she in the Writings and not in the Prophets? Her place is in the Writings because she is the song of praise of the Assembly of Israel, who is the Malchut who is crowned above, from Bina, and Malchut is regarded as the Writings. For this reason, all the praises in the world are not as favored by the Creator as this praise.

328) “The song of songs, which is Solomon’s.” “The song” is one, “Songs” is two, “Which is” is three. This is the meaning of the cup of blessing, Malchut, being placed, and that it is taken between the right and the left, which are the two lines—right and left, HG, and all is awakened toward the King that peace is His, the middle line, Tifferet. They are three opposite them, and by that the desire rises up in Ein Sof. The holy Merkava is here because the patriarchs, HGT, which are three songs, are the Merkava, and King David bonds with them, hence they are four. They are the upper holy Merkava, and this is why there are four words in this first verse [in Hebrew], “The song of songs, which is Solomon’s,” which is the holy and complete Merkava.

329) A song is King David, who ascends in a song. The songs are the patriarchs, the great appointees, the Merkava that is properly completed. “Which is Solomon’s” is the one who rides this perfect Merkava, Bina.

330) In this verse is the perfection from the world and to the world, from Bina to Malchut, all the faith. Everything is a complete Merkava for the one who is known, YESHSUT, ZAT de Bina, in which the Yod comes out of their Avir, and for the one who is not known and there is no one to stand and know, upper AVI, GAR de Bina. In them, the Yod does not come out of their Avir, hence this verse is said in four words, which are a complete Merkava on all the sides, from the right and from the left. Henceforth, above AVI, the secret is given to sages.

331) There is another internal secret in it: One who sees grapes in his dream, if they are white, they are good, meaning that the dream points toward the good. If they are black, if it is in their time, during the time when the grapes grow, they are good. If not in their time, mercy is needed, for they imply a bad decree.

How is it different if they are white and how is it different if they are black? Also, what is the difference between “In their time” and “Not in their time”? And also, why is he guaranteed to be in the next world if he eats the black grapes?

332) The tree in which Adam HaRishon sinned was grapes, as it is written, “Their grapes are grapes of poison.” These are black grapes because there are black grapes and there are white grapes. The white are good, since they are from the side of the living, for white implies Hesed, ZA, the tree of life, and the black require Rachamim [mercy] for they are from the side of death because black implies the tree of knowledge of good and evil, in which there is death. In their time, the time of growing the grapes, they are good although they are black because while the white govern, everything is perfumed, for then all receive correction, all is beautiful, and all is one correction, white and black.

When not during the time of growing the grapes, when the white do not govern and the black appear in a dream, it is to know that he has been sentenced to a sentence of death, and needs Rachamim because he saw that tree in which Adam HaRishon sinned and caused him death, as well as to the entire world.

333) This world is as the world above, and all that there is in this world is also so above, in the world above. If the serpent caused death to Adam below, what did it cause above, in the upper Adam, meaning ZA and Malchut? You might say that the light of the woman, Malchut, has waned, such as the moon whose light sometimes diminishes and then she is considered dead.

We should also ask about the male, ZA, why was death discerned in him? And also, did the moon, Malchut, die by the serpent’s counsel, which is the diminution of her light? Rather, the waning of her light was not because of the serpent, but because the moon said to the Creator, “Two kings cannot use the same crown.” This was on the fourth day of the work of creation. Thus, it was not because of the serpent. And is her husband, ZA, in diminution of light, which is called “death”? No, there is no diminution above.

334) But this is all secrets of the Torah, and the serpent caused diminution in everything. All that the Creator did above and below is all male and female. There are several degrees above that differ from one another. From degree to degree, there is Adam in her, and those degrees that are one kind, the Creator made for them the form of one body by having male and female in Adam. Each degree contains ten Sefirot—the six bottom Sefirot of each degree are one kind, since there are only five particular Behinot [discernments] in the ten Sefirot, KHB TM, Tifferet alone including all of them, which are HGT NH, and Yesod includes HGT NH. Thus, HGT NHY are one kind and one Behina of the five Behinot, meaning only Tifferet. This is what became a Guf, which is called Adam.

335) On the second day of the work of creation, in which Hell was made, a single Guf was made, Adam. The good VAK in the Klipa Noga was established as a Guf that also includes Malchut as its Nukva. Its organs are appointed angels that are included in it, approaching the fire—the Klipa, Blazing Fire—and die and are revived as before. This is so because they approached the serpent and the upper Adam HaRishon, who was seduced in his tabernacle by the Nukva, who is called a “tabernacle,” and the tabernacle was seduced by this serpent. This is why he died. The serpent caused the death because he approached it, just like the lower Adam.

There are four Klipot: Stormy Wind, Great Cloud, Blazing Fire, and Noga. The Klipa Noga has good and bad in her. The good in her is actual Kedusha [holiness], and is separated from the three Klipot, which are the impure serpent. If it approaches the three Klipot, which are the serpent, it is defiled, as well, and the lights leave it, which is considered death. By raising MAN of the lower ones, it parts from the Klipot once more and is revived, becoming one Guf, Adam, which is the good in Noga, which is Kedusha.

336) In all the places, Adam means male and female, even in the degrees of Atzilut. But Adam that is the upper holy one, ZA de Atzilut, governs everything—giving life and food to all. And yet, this strong serpent prevented the light in the whole of Adam. When the tabernacle—Adam’s Nukva, the good in Noga—was defiled, she dies, the male also dies, and they are revived as before. For this reason, everything below is as it is above.

337) One who eats these black grapes in his dream is sure to be in the next world because he has consumed them and governs that place, the Klipa, for he has eaten them and overcame it and trampled it. Since he has passed the strong Klipa, he approaches the next world and there is no one to protest against him. For this reason, one who saw in his dream that he has eaten those black grapes and trampled them is sure to be in the next world.

338) There was no song in the house of David, Malchut, before these black grapes were removed and he governed them. Then the Song of Songs was said. They are called “grapes” even in Malchut’s place, as it is written, “I found Israel like grapes in the desert.” The children of Israel are the Malchut, and those in the verse are white grapes.

339) This singing transcends all other songs of the first ones. All the songs that the first one said ascended only to the songs that the upper angels said. And although they explained in a different manner, it is written, “To David, a song of ascents.” “A song of ascents” is a song that the upper angels say, and they divide into levels and degrees. They say to David, Malchut, to ask of him for prey and nourishments.

340) “The song of ascents,” as it is written, “Upon maidens, a song.” It is also written, “Therefore maidens love you,” meaning the palaces of Beria, which are called “maidens.” It is the song of those maidens because Maalot [ascents] has the letters of Alamot [maidens]. “To David,” since David is the upper king, Malchut, who always praises the upper king, ZA.

341) When King Solomon arrived, he said a high song above, which the greatest of the upper world—HGT de ZA, since ZA is called “the upper world” and his HGT are called “great,” GAR, compared to his NHY, which are small and considered VAK—say that song to the upper King that all of peace is His. He is Bina, from whom all the lights of ZON and BYA come.

All who cited the singing rose in this singing to say only the singing that the upper angels say. But King Solomon was the exception, for he rose in singing to what the upper great ones, the pillars of the world—HGT de ZA—say. The singing of all the people in the world was their singing in the lower Merkavot [pl. of Merkava], the Nukva below Chazeh de ZA. The singing of King Solomon was in the upper Merkavot, in HGTM in Chazeh de ZA and above, which are a Merkava for Bina.

342) Moses, who rose in the degree of prophecy and love for the Creator above all the people in the world, was the singing that he said in the lower Merkavot, and did not ascend further? The singing that Moses said rose up to ZA, and not below to the Nukva. However, he did not recite songs as did King Solomon, nor was there a man who ascended in singing such as Solomon.

343) Moses rose up to ZA with his singing, and his praise was to give praises and thanks to the upper King, ZA, who saved Israel and performed miracles and mighty deeds for them in Egypt and by the sea. However, King David and his son, Solomon, said the singing in a different way. David tried to correct the maidens, the palaces of Beria, the parts of NHY of Malchut, without which there would be no GAR for Malchut, and adorn them with the queen, Malchut, so that the queen and her maidens would appear in beauty. For this reason, he exerted in those songs and praises for them until he established and adorned all the maidens and the queen.

344) When Solomon came, he found the queen decorated and her maidens in beauty. He tried to usher her into the bridegroom, ZA, and admitted the bridegroom into the Huppah [wedding canopy] with the queen, extending VAK of Gadlut. He instilled words of love between them to unite them together, extending GAR of Gadlut, and both will be in one wholeness, in complete love. This is why Solomon ascended in praise higher than the whole world.

345) Moses mated the queen in this world, below, in Chazeh de ZA, and below, in VAK, so she would be in a complete Zivug in the lower ones in this world, only in TNHY. Solomon mated the queen in a complete Zivug above, from Chazeh de ZA and above, inserting the bridegroom into the Huppah prior to the Zivug. Afterwards he admitted both of them into this world, in the Temple that he built, extending the Zivug to from-the-Chazeh-and-below, as well. It follows that Moses extended only VAK to Malchut, and Solomon extended GAR, once the VAK have been set up by Moses.

346) How did Moses bring the queen alone in this world, if the Zivug was in TNHY de ZA, which belong to Malchut, and only HGT is considered ZA? He seems separated! The Creator mated with Moses first, who was a Merkava for Chazeh de ZA and above, and she was Moses’ bride. Once she mated with Moses and received the mitigation from Chazeh de ZA and above from him, she came down to this world in a Zivug of this world, which is VAK, and was established in this world, which she did not before, and she was never separated.

347) However, since Adam was created, there has never been a person in the world who brought love, fondness, and words of coupling above, other than King Solomon, who established the Zivug above Chazeh de ZA, first, extending Hochma from there. Afterwards, he invited them together to the house that he had built for them, meaning to the Zivug below the Chazeh, as well, for extension of Hassadim. Happy are David and Solomon, his son, who set up the Zivug of above, in GAR. Since the day the Creator said to the moon, Malchut, “Go and diminish yourself,” she did not make a complete Zivug with the sun, ZA, except when King Solomon arrived.

348) “The song of songs, which is Solomon’s.” There are five degrees for clinging to the next world, Bina: “The song” is one, “Of songs” is two, thus there are three. “Which is” is four, and “Solomon’s” is five. There are two degrees of small ZON in Chazeh de ZA and below, and two degrees of the big ZON from Chazeh de ZA and above, and following them is Bina. It follows that Bina is in the fifth degree, as well, for she is the 50^th day, the Yovel.

349) Solomon could not correct the Zivug above, GAR, unless there is a Zivug below, in VAK, first. The Zivug below is a Zivug of Moses, for if there weren’t this Zivug first, the Zivug above would not have been established.

350) “And he spoke three thousand proverbs.” Of course, every single thing that he said contained 3,000 proverbs, such as the book, Ecclesiastes,” which is superior and allegoric, and there is not a verse in it that is not in the superior Hochma and in an allegory, even the smallest verse in it.

351) This is so because when the first Rav Hamnuna Saba came to this verse, “Rejoice, O young man, in your childhood, and let your heart cheer you in the days of your youth,” he would cry and say, “This is indeed a beautiful verse, and it is an allegory. And who can make what is in this proverb literally? If it is an interpretation, there is no interpretation in it which is possible to observe, but only superficially, as we evidently see. And if it is Hochma, who can know it?”

352) He promptly said again, “It is written, ‘These are the generations of Jacob Joseph, at seventeen years old.’” This verse of Ecclesiastes is an allegory to the wisdom of this verse in the Torah. One is an allegory of the other. “Rejoice, O young man, in your childhood,” corresponds to “And he is a lad.” The words, “And let your heart cheer you” correspond to “Was pasturing the flock with his brothers.” The words, “In the days of your youth,” correspond to “The sons of Bilhah and the sons of Zilpah, his father’s wives.” The words, “And know that for all these things,” correspond to “And Joseph brought back a bad report of them.” The words, “God will bring you into judgment,” correspond to “These are the generations of Jacob Joseph,” since Joseph is included in Jacob, who is called a “sentence.”

“Three thousand proverbs” is three lines, HGT, Abraham, Isaac, and Jacob. Jacob, the middle line, comprises all of them and there are 3,000 proverbs in him. Joseph, Yesod, is included in Jacob and there are the three lines in Joseph, as well. The difference between Jacob and Joseph is that Jacob leans toward the right, dominated by the light of the right, Hassadim, and Joseph leans toward the left, dominated by extension of Hochma that is dressed in Hassadim through the middle line.

It is written, “These are the generations of Jacob Joseph,” meaning that Joseph is included in Jacob and has three lines, like him. He would shepherd the flock with his brothers, which is the right line, since flock is Hassadim. “While he was still a youth, along with the sons of Bilhah and the sons of Zilpah,” which is the left line because the Mochin of the left is called “small face,” a youth, and the sons of the maidens are left. It is written, “And Joseph brought back a bad report about them to their father.” This is an extension of Hochma by bringing the Dinim of the left, which is the bad report of them to their father, who is the middle line, for then the middle line mitigates, clothing the Hochma in Hassadim. This is the heart of the text—to point out Joseph’s merit in extending Hochma, and the translation [from Hebrew to Aramaic] of Ben Zekunim [youngest] is Bar Hakim [son of wisdom].

Ecclesiastes is similar to the text in the Torah. The verse, “Rejoice, O young man,” was said about Joseph, too, who is included in Jacob, like the verse in the Torah. It is so because here it is written, “Rejoice, O young man, in your childhood,” and in the Torah it is written, “While he was still a youth.” Thus, Joseph is called a young man and a youth. “And let your heart cheer you” is the right line in Joseph, opposite “Who was pasturing the flock with his brothers.” “In the days of your youth” is the left line in him, which are small face, corresponding to Bilhah and Zilpah, his father’s wives.

“Know that for all these” means that by the Daat elevating the three letters ELEH of Elokim and connecting them with the MI of Elokim, the Hochma in ELEH will clothe in the Hassadim in MI and the Hochma will be able to illuminate. This corresponds to “And Joseph brought back a bad report about them to their father,” meaning that he extended the Hochma through the middle line. “God will bring you into judgment” means that God brings Joseph and includes him in the judgment, Tifferet, Jacob.

The verse ends with it, indicating that the inclusion of Joseph in Jacob is essentially to extend the Hochma, as it is written, “But know that for all these things God will bring you into judgment,” bringing you into judgment in order to connect ELEH in MI through the Daat. This corresponds to “These are the generations of Jacob Joseph,” that Joseph is included in Jacob.

353) This proverb spreads into 3,000 proverbs, three lines, and all are in this proverb when Joseph is included in Jacob, since 3,000 are in Abraham, Isaac, and Jacob, HGT, which are three lines. But only Jacob comprises all of them and only he contains three lines. Hence, when Joseph is included in Jacob, they are all in Joseph, meaning that all three lines in this proverb are in Hochma. And here in the 3,000 proverbs there are several who trade with the loads of merchandise of the hidden. That is, many sages have many secrets in that, among them are the dwellers of the shields, and the wearers of the shields against the Sitra Achra, who extend them from the middle line, and who have no consideration of the secrets of Hochma that there are in it.

354) The song of Proverb was 1005. It is all one. “All” means that “The song of…” is the Song of Songs. Is the Song 1005? Indeed. Five are the gates and doors that open in the King that peace is His, ZA. They are 500 years of the tree of life, ZA, for they are five Sefirot KHB TM that extend to him from Ima, and they are 50 years of Yovel, Bina, that are extended to ZA.

355) 1,000 is the tree of life, ZA. The bridegroom comes out from his side, Yesod, which comes out of the tree of life, from ZA, inheriting all those five in the tree of life to bring them to the bride, Malchut. The day of the Creator is 1,000 years. When ZA clothes upper AVI, whose Sefirot are 1,000 each, the six Sefirot HGT NHY de ZA, which are called six days, are 1,000 years each. It follows that then Yesod is 1,000 years, as well.

This is the river that comes out of Eden because at that time, Yesod, who is called “river,” comes out of Eden, upper AVI, who is called “righteous Joseph,” Yesod de Gadlut de ZA, who is called Tzadik [righteous] after the moon, Malchut, who is called Tzedek [justice], to which he clings. It is as the Creator conditioned for her, as it is written, “If My covenant be not day and night, I have not appointed the ordinances of heaven and earth.” For this reason, the Song of Songs is the holy of holies, into which the Mochin de AVI—who are called so—are extended.

356) The Song of Songs is certainly 1005, since there are five degrees in it, five words corresponding to KHB TM. The 1,000, which is Yesod, is not mentioned because 1,000 is hidden until a woman connects to her husband, ZA and Malchut. It is for this that Solomon tried to bring this 1,000 to the bride in the concealment of the seal of the upper Hochma, which is Yesod of Malchut, in which the upper Hochma is sealed and appears.

357) Once he has made the holy of holies below—in the Temple—hidden and concealed, he inserted the holy of holies there. These are the two Cherubim, ZA and Malchut, which are called “holy of holies,” to make the concealment of the complete Zivug above in AVI, and below in ZA and Malchut. The holy of holies above is the upper Hochma, and Yovel is Bina. Similarly, the bridegroom and the bride, ZA and Malchut, inherit the inheritance of AVI, Hochma and Yovel, and they are called “holy of holies,” too.

358) The lot of the inheritance returned in a different way. The daughter, Malchut, inherits the inheritance of Aba, upper Hochma that extends from HS de AA, since the Hochma appears only in her. The Hochma appears in her in the ascent of this holy name during the ascent of Malchut, who is called “name,” to AVI. She is also called “holiness,” Hochma, like Aba.

The son inherits the inheritance of Ima, who is Bina, Hassadim, “For he desires mercy.” He is called “holies” because he takes all those upper holies, both Hochma de Aba and Hassadim de Ima, and gathers them to him. However, the Hochma is covered and only the Hassadim govern him. For this reason, it is considered that he does not inherit from Aba, but only from Ima. Afterwards, he gives those Hochma and Hassadim, inserts them in the bride, Malchut, and the Hochma appears in her. This is why it is considered that she inherits Aba, in whom there is upper Hochma from HS de AA, which is the root of Hochma, and after whom she is called “holy.”

359) This is why he said, “The song of songs.” A song is to the holy, Aba. The songs are to the holies, Ima, so that everything will be in the holy of holies, in one, as it should be. “Which is Solomon’s,” for the king that peace is His, ZA.

360) This praise, the Mochin that are brought in the Song of Songs, are not of ZA, even though he says, “Which is Solomon’s,” who is ZA. But the praise rises in a high place, to Bina, who departed from HS de AA and returned to him, whose Mochin are all hers. However, when it writes here, “Which is Solomon’s,” it is a secret. This is so because when male and female—ZA and Malchut—are established together under the upper King, Bina, the letters ELEH of Bina, her NHY, come down to ZA and Malchut during her Katnut. These NHY give them Mochin during her Gadlut, and then the King, ZA, rises to Bina and fills there with all the sanctities and all the blessings that extend below, imparting them below, to Malchut. This is the craving of the upper King, ZA, to be filled with sanctities and blessings to give below, to Malchut.

361) This is what the prayers and litanies that we say are for—for the upper fountain, ZA, to be filled. This is so because when it is properly established, the lower world, Malchut and her maidens, the palaces of Beria, are corrected from his vision—which is Hochma, who is called “vision”—and from a vision of a correction, from a correction in the middle line. The lower world does not need to be corrected from Bina, as during her Katnut, but from a vision of the upper world, ZA, and not from Bina, the moon, Malchut, who has nothing of her own once she has been diminished from the lights that she received from Bina, except when she is corrected by the sun, ZA, and then she illuminates. The moon is corrected and shines from the vision of the sun and his corrections.

362) The reason why we need prayers and litanies for that place from which the lights come out, ZA, to illuminate and be corrected is that when the place is corrected, everything is corrected below, in Malchut, by its vision. For this reason, the song that Solomon said tried to correct only for the King that peace is His, ZA, so it will be corrected. And when it is corrected, everything is corrected by the vision of it. If he did not correct, there would never be correction for the moon, Malchut. This is why it is written, “Which is Solomon’s,” who is ZA, so it will be properly corrected and filled from the beginning.

(înapoi la pagina ZOHAR CUPRINS / TRUMA – click)

(înapoi la pagina ZOHAR CUPRINS / TRUMA – click)

307) “A song of ascents. They who trust in the Lord are as Mount Zion, which cannot fall, but abides forever.” But those are high and holy degrees from the side of upper Gevurot in Bina. They are as the Levites below, who are in levels, degrees by degrees, meaning the 50 years that are written in their regard, “But at the age of fifty years they shall retire from service in the work.” This points to the 50 gates of Bina, and this is “A song of ascents. They who trust in the Lord are as Mount Zion.” These are the righteous who trust in Him thanks to their good deeds.

308) “And the righteous are as trusted as a young lion.” But the righteous do not trust their deeds at all. They are always afraid, like Abraham, of whom it is written, “And it came to pass, when he was coming near to enter into Egypt.” As Isaac, of whom it is written, “For he feared to say, ‘My wife.’” As Jacob, of whom it is written, “And Jacob was very frightened and was distressed.”

If those did not trust their deeds, it is all the more so with the rest of the righteous in the world. Thus, how does it say here, “And the righteous are as trusted as a young lion”?

309) Of course it is written, “As a young lion,” since of all the names of the lion, only “young lion” is written, and not “lion” or Shachal or Shachatz [other names for a lion], but only “young lion,” the weakest and the smallest of them all, who has no faith in its power although it is strong. So are the righteous: they do not trust their actions now, but are as a young lion: although they know that the power of their good deeds is strong, they are only as confident as a young lion and not more.

310) This is why it is written, “They who trust in the Lord are as Mount Zion,” not as a young lion or a lion, and not as all of its names, but as Mount Zion. As Mount Zion is strong and will never fall, similarly, in the future, they will be as Mount Zion, not as now, when they are only as confident as a young lion, who is fearful and does not trust its strength. And you, sons of high and holy, your confidence is as Mount Zion. Happy are you in this world and in the next world.

311) The friends went. When they arrived at the town, the night fell. Rabbi Shimon said, “As this day has illuminated for us to reward us with the next world, this night will illuminate to reward us with the next world, and to crown in this night the things that we said during the day before Atik Yomin. Such a perfect day will not be found in all the other generations. Happy are we in this world and in the next world.”

312) They went inside the house until half the night was through. When half the night had passed, Rabbi Shimon said to the friends, “Now is the time for crowning the holy Merkava above with our efforts.” He said to Rabbi Yosi, “You, whose words among us have not been heard on this day, you will be the beginning for the illumination of the night, for now is a time of good will to illuminate above and below.”

(înapoi la pagina ZOHAR CUPRINS / TRUMA – click)

(înapoi la pagina ZOHAR CUPRINS / TRUMA – click)

284) Man’s soul is called by three names, which are NRN. They are all included in one another, and their power is in three places. Nefesh is inside the grave until the body rots in the ground. By that, she reincarnates in this world to be present among the living and to know their sorrow. When they are needy, she asks for mercy on them.

285) Ruach entered the Garden of Eden of the earth, and is depicted there in a form of the body from this world, in one clothing that it clothes there. There it enjoys the pleasures and delights of the brightness of the garden. On Sabbath, beginnings of months, and special occasions, it rises up to the upper Garden of Eden, enjoys there, and returns to its place, as it is written, “And the spirit will return to God who gave it,” in these times.

286) Neshama promptly rises to her place, the place from which she came out, Malchut, where the Neshama was born. It is for her that she illuminated the candle, Malchut, to shine above, since the souls of the righteous rise for MAN to ZA and Malchut, and mate through them. This Neshama does not come down to the world. She mingles with whom she mingles, Malchut, from all the sides, from above and from below, since the Malchut is included with the souls of the righteous. And as long as the soul does not rise to be connected to the throne, the world of Beria, the spirit does not crown in the Garden of Eden of the earth, and the Nefesh does not settle in her place. When the soul rises, there is rest for all and they come to their place.

287) When the people in the world need mercy, when they are afflicted and go to pray on the cemetery, this Nefesh awakens. She goes and wanders and evokes the Ruach, and the Ruach awakens toward the fathers, rising and awakening the Neshama. Then the Creator has pity over the world, and even though these words of the Neshama have been clarified in other ways, that the Nefesh is in Assiya, the Ruach is in Yetzira, and the Neshama is in Beria, they are all included in this meaning, and this is the clarification of the matter.

288) When the Neshama delays rising to her place, the Ruach goes and stands by the door of the lower Garden of Eden, and the door is not opened to him. He walks and roams and there is no one to watch over him. The Nefesh goes and wanders in the world and sees the Guf [body] filling with worms, in the Din of the grave, in the battering of the grave, and she mourns over it. All is in punishment until the Neshama ties to the place above, and then they all tie to their places.

289) All three are one knot, such as above in NRN, which are Malchut, ZA, and Bina de Atzilut, who are all one, and one tie. Nefesh, Malchut, has no light of her own. She partakes in one Guf, which is the three worlds BYA, in which Malchut dresses as a Neshama in a Guf, to delight it and to nourish it with all that is needed, as it is written, “She gives prey to her household and portions to her maidens.” “Her household” is the Guf that she feeds, and “Her maidens” are the organs of the Guf, the Sefirot de BYA.

290) Ruach is the one who rides on the Nefesh and governs her, illuminating for her with everything she needs, meaning ZA. The Nefesh is a chair for this Ruach. Neshama—who emitted and emanated this Ruach, governs it, and illuminates for it in the light of life—is Bina. Ruach depends on the Neshama and shines from her with the light that she shines for him. Nefesh depends on Ruach, shines from him, and is nourished by him, and all are one knot.

291) The upper Neshama, Bina, does not rise into the springing of Atik [ancient] of all that are ancient, the most hidden of all that are hidden AA. In Katnut, the Bina comes out of Rosh AA, and during Gadlut, she returns to Rosh AA, to the place from which she came out.

She is filled with light from it because it does not stop shining. And as long as the Neshama did not return to her place, this Ruach does not enter the Garden of Eden, which is the Nefesh, Malchut, and the Ruach is always only in the Garden of Eden because ZA and Malchut mate with one another and the Neshama is above. The Nefesh, too, Malchut, does not sit in her place inside the Guf below, which is BYA, as long as the Neshama has not returned to her place above.

292) Everything spreads similarly in man below. And even though NRN in man are all one knot, the Neshama rises up in the springing of the well, in Yesod de Malchut. The Ruach enters the lower Garden of Eden, such as above, meaning that ZA enters the Garden of Eden de Atzilut, Malchut. The Nefesh sits inside the grave, and if the Nefesh above—Malchut—sits inside the Guf in the grave, where is the grave above? It is within the hard Klipa. This is so because in Malchut, it is written, “And her legs go down to death,” dressing at her Sium [end] inside the hard Klipot, which is considered death and grave. Hence, Nefesh is similar to what is below. It is all one opposite the other. Because of that, the Neshama, NRN, divides by three degrees, and they are one knot and one meaning.

293) As long as the bones are still in the grave, before they rot, the Nefesh is there. Here is a secret for those who know the path of truth, who fear sin: When the Neshama crowns above inside the holy crown, Malchut, and the Ruach stands in the upper light on Sabbath, beginnings of months, and special occasions—while this Nefesh descends from the upper light to dwell in the Garden of Eden and illuminates and sparkles—the Nefesh stands inside the grave, dressing in the form that the Guf had initially. Then all the bones rise in that form, praising and thanking the Creator. It is written about it, “All my bones will say, ‘Lord, who is like You.’” It does not write, “Say,” but “Will say,” in the grave.

294) If the eye were given permission to see, it would see the night of the beginning of the Sabbath, and the night of the beginning of the month and of occasions as forms over the graves, which thank and praise the Creator. But people’s folly detains them from seeing and they do not know and do not notice why they are in this world. They are not concerned with watching over the honor of the upper King in this world, much less being concerned with the honor of the upper world, what it stands on, and how matters are interpreted.

295) On the day of Rosh Hashanah [Beginning of the year], when the world is sentenced and the throne of judgment stands toward the upper King, to sentence the world, every Nefesh [soul] wanders and seeks mercy over the living people. On the night of the end of the day of judgment, they go and wander to listen and to know the sentence to which the world was sentenced. Sometimes they alert the living through a vision, as it is written, “In a dream, a vision of the night, when sound sleep falls on men while they slumber in their beds.” At that time, he whispers in the ear of people and concludes with their moral. “Their moral” means the Nefesh, which stands and determines matters for people, so they accept the moral. She alerts them their sentence in a vision of the night, and then they will repent.

296) On the last night of the festival, when the verdicts come forth from the King’s house, and a shadow is lifted from people who are about to be taken out of this world, a Nefesh walks and wanders above. The appointee who is in charge of the carving with the seal in writing interprets the verdicts. His name is Yadomiam, who visits the writing of the engraved light. Within high mirrors, he comes down at night, and thousands and tens of thousands are with him, taken to that shadow from all who is sentenced to death, and raises him.

297) The Nefesh goes and wanders and sees the shadow. She knows who will die and returns to her place, to the grave, declaring to the rest of the dead, “So and so is coming to us.” If he is righteous and good, they all rejoice. If not, they all say “Woe.” When that shadow is raised, it is raised to the loyal servant whose name is Matat. He takes the shadow to him and elevates it to his place, as it is written, “As a slave who pants for the shade.” It is so because the Neshamot [plural of Neshama] are born from ZON, and a shadow from ZA is drawn out to each Neshama when it is born, as it is written, “Under its shade I delighted to sit, and its fruit was sweet to my palate.”

ZA is the tree of life. Hence, all of life depends on the shade that extends from him. For this reason, when a person is sentenced to death, that shade is taken from him and the angel Matat returns it to its place, to ZA.

298) From that time forth, a place for man’s Neshama is established in Yesod de Malchut de Atzilut, a place for Ruach in the lower Garden of Eden, and a place for the Nefesh to rest and enjoy while she wanders and walks. It is so because there is a Nefesh who has no rest, and there is a Nefesh that expires with the Guf [body].

299) It is written of the one who has no rest, “And the souls of your enemies He will sling out as from the hollow of a sling.” She wanders and rolls through the world, and she has no rest for days and nights. This is the hardest punishment of all.

A Nefesh that perishes with the Guf perishes from another place, as it is written, “That soul shall be cut off from before Me: I am the Lord.” “From before Me” means that the Ruach is not on her, hence she has no connection to what is above, and she does not know of the matters in that world at all. This is a Nefesh like a beast.

300) When a Nefesh who has rest walks and wanders, and meets the appointee, Yadomiam, and his officers, they take and raise her through all the doors of the Garden of Eden, showing the honor of the righteous and the honor of her own Ruach. She clings to the Ruach in resting, inside the clothing of that Ruach, and then she knows the matters of the upper world.

301) When the Ruach rises to crown in the upper Neshama above, the Nefesh ties to the Ruach and shines from it like the moon shines from the sun. The Ruach connects to the Neshama, and the Neshama connects at the end of Atzilut, which is called entirely like the thought and Hochma, since ABYA are HB TM. The thought is the Nefesh above, Malchut de Atzilut, which is called Nefesh.

302) Nefesh, Malchut de Atzilut, connects to the upper Ruach, ZA. Ruach connects to the upper Neshama, Bina. Neshama connects to AA, and AA to Ein Sof. Then there is contentment for all, and the connection of everything above and below. It is all one and in one way.

303) Then is the rest of the Nefesh below. It is written about it, “And the soul of my lord shall be bound in the bundle of the living with the Lord your God.” This means that they are bundled and tied as one thing in Et [the], in Malchut de Atzilut, that the Nefesh is tied to the Ruach in the lower Garden of Eden, Ruach to Neshama in Malchut de Atzilut. It is one opposite the other, the NRN of man corresponding the NRN of Atzilut.

304) When the moon comes down, meaning Malchut, the upper Nefesh de Atzilut illuminates on all sides. She illuminates to all the Merkavot [chariots/assemblies] and the camps of angels in BYA, making them one whole Guf that illuminates in the light of the upper brightness. Thus, man’s lower Nefesh comes down, illuminates from all the sides from within the illumination of Neshama, and from the illumination of the Ruach, and descends and illuminates for all the Merkavot and the camps, which are organs and bones of a man’s body. Thus, she makes them a whole Guf that illuminates with its light.

305) “And satisfy your soul in drought.” “Your soul” means “Your Nefesh.” Afterwards, “And make your bones strong,” meaning that the Nefesh illuminates in the bones and turns them into a whole Guf that illuminates in light. It rises and thanks and praises the Creator, as it is written, “All my bones shall say, ‘Lord, who is like You.’” This is indeed the rest of the Nefesh on all the sides.

306) Happy are the righteous who fear their Maker in this world, to be rewarded with three rests, NRN, for the next world. Rabbi Shimon said, “Happy are you, my sons, and happy am I that my eyes have seen this, that several high places are established for us and illuminate for us for the next world.”

(înapoi la pagina ZOHAR CUPRINS / TRUMA – click)

(înapoi la pagina ZOHAR CUPRINS / TRUMA – click)

269) Everything is established differently in the holy land because the hard Klipa that dresses inside the land breaks off from that place and does not govern her at all. It is so because the hard Klipa breaks and develops from this side and from that side until an opening is made there. This means that the illuminations of the lines from the right and from the left break the hard Klipa that is blocking out, and an opening is made instead of it to receive the lights.

270) This is an opening in the holy land whenever the work is done properly. When Israel cause iniquities, the hard Klipa on the sides of the opening extends back to this side and to that side until the edges of the Klipa come together. This was only during the ruin. When the Klipa blocks out the Moach [brain], the Klipa governs Israel and repels them from this place to the outside.

271) Yet, even though she repelled them to the outside, the Klipa cannot govern in the holy place, in the holy land, because it is not its place. Hence, since the Klipa cannot govern in the holy place, why is it standing ruined? After all, there is ruin in the world only from the side of the hard Klipa.

272) But when it was ruined, it was ruined only on the part of the hard Klipa, when he blocked the Moach, and the Creator made it that a Klipa would not rule over this place. And when the Klipa repelled Israel from it, a Klipa reopened as before. And because the holy people were not there, for they were in exile, a holy cover of a light curtain covered that opening, to keep that place so that the hard Klipa would not block it. And the cover grips to all of its sides to safe-keep it.

273) There cannot be a holy ointment on the earth as in the beginning because the light cover grips there so it would not come down because the holy people is not there. This is why the ruin was not built since the day when the land was ruined. Also, the hard Klipa cannot govern because a light cover grips to all its sides on the opening so the Klipa would not govern there and would not block the Moach, since the light cover from the extension of the holy curtain above keeps that place.

274) For this reason, when all those souls of the rest of the nations that dwell in the land depart from the world, the land does not receive them and repels them outside. They walk and roam and incarnate several incarnations until they leave the whole of the holy land, and circle about until they reach their side in their Tuma’a [impurity]. And all those souls of Israel that are deceased there rise, the light cover receives them, and they enter the upper Kedusha [holiness], since every kind goes to its kind.

275) Each of the souls of Israel that pass away abroad, in the domain of the hard Klipa, walks, and circles, and incarnates until she returns to her place and enters her proper place. Happy is he whose soul comes out in the domain of the Kedusha, in the opening in the holy land.

276) If one whose soul comes out in the holy land is buried on that day, the spirit of Tuma’a does not govern him at all. This is why it is written in regard to the hanged, “But you shall surely bury him on the same day, and you shall not defile your land.” It is so because at night, permission is given to the spirit of Tuma’a to roam, and although they were given permission, they will not enter the holy land, except if they find there a Kli in which to enter, meaning the corpse of the dead.

277) Organs and fat that burn on the altar at night, to feed other kinds off their smoke, meaning the Sitra Achra, does not mean that they enter the land in order to feed on the smoke and not to extend them into the land. On the contrary, it is so that the Sitra Achra will not govern inside the land and they will not be drawn to enter there. This is why the smoke from the organs and the fat would rise in a twisted manner and would roll abroad, walking hastily until it enters a foramen on the north side, which is the chambers of all the Sitra Achra. There the smoke would enter and all would be fed there.

278) The smoke of the offerings that rises during the day would rise to its place directly upward, and those who feed on it would be fed, as it is written, “For a soothing aroma, an offering by fire to the Lord.” From the opening, from the foramen on the north side, all the sides of the hard Klipa would be fed—those who are outside the holy land. They would feed on the coarse smoke of organs and fats.

279) The bodies of the righteous who were not taken after pleasures and lusts of the hard Klipa in this world are not governed by the spirit of Tuma’a at all, since they did not participate with it at all in this world. As the body of the wicked takes after the hard Klipa in this world, and after its delights and pleasures and its corrections, so it is defiled after the soul departs it.

280) The spirit of Tuma’a cannot rule over the bodies of righteous who only take delight in pleasures of Mitzva in this world, and the meals of Sabbaths, festivals, and special occasions, since they did not delight in anything that belongs to it. And because they took nothing from it, it has no authority over them. Happy is he who does not enjoy anything that belongs to it in this world.

281) One whose soul exits the holy land and the body is defiled by the spirit of Tuma’a, the spirit of Tuma’a is absorbed in it until it returns to the dust. If a body, in which the spirit of Tuma’a is absorbed, is elevated to be buried in the holy land, it is written about it, “But you came and defiled My land, and you made an abomination of My inheritance.” “My land” which the spirit of Tuma’a did not govern in your body, in which the spirit of Tuma’a was absorbed, and which you bring to bury in “My land.” You defile it, to be defiled by it, by the impure body, unless the Creator brings remedy to the land, since when the body decays, the Creator breaths wind from above and repels the spirit of Tuma’a outward, for He spares the land.

282) The spirit of Tuma’a never governed Joseph’s body, even though his soul departed into another authority, abroad, since during his life, he was never taken with the spirit of Tuma’a. This is the reason why he did not want his body buried in the holy land but said, “And you shall carry my bones up,” and not “My body.”

283) Jacob did not die. His body always exists. Also, he did not fear the Sitra Achra because his bed was perfect in the wholeness of the upper light, in the illumination of the 12 tribes and the 70 souls. This is why he did not fear the Sitra Achra, who could not govern him. Moreover, he is a body of the upper form, the Merkava for Tifferet, and his beauty grips to all the sides, and all those organs of Adam HaRishon would grip him. This is why it is written, “And I will lie down with my fathers, and you will carry me from Egypt,” meaning a whole body. This is why, “And the physicians embalmed Israel,” so his body would remain existing, and so it should be. For the rest of the people in the world whose soul departed in the holy land, the soul and the body are saved from everything.

(înapoi la pagina ZOHAR CUPRINS / TRUMA – click)

(înapoi la pagina ZOHAR CUPRINS / TRUMA – click)

262) “And they will take a donation for Me from every man.” When the Creator showed Moses the making of the tabernacle, it was hard for him and he could not bear it. Now here we should ask, “If the Creator gives a donation, Malchut, only to Moses, how did He give her to another, saying that the children of Israel should take this donation?”

263) Indeed, He gave her to Moses and did not give her to another. It is like a king who was among his people but the queen was not with the king. As long as the queen was not with the king, the people does not determine that it will remain with them, and they cannot sit still confidently. Once the queen has come, all the people are happy and sit confidently.

Similarly, in the beginning, even though the Creator performed miracles and tokens for them through Moses, the people still did not determine that the Creator would be with them. When the Creator said, “And they will take a donation for Me,” “And I will set My tabernacle among you,” they all promptly determined that the Creator would be with them and rejoiced in the work of the Creator. It is written about it, “And it came to pass on the day that Moses had finished,” when Moses’ bride came down to the earth. This is why it writes Kalot [completing] without a Vav [because it also means “bride”], indicating the upper bride, Malchut, who came down to the earth to be in Israel.

264) “And it came to pass” always indicates affliction. Why does it write here, “And it came to pass on the day”? On the day when Divinity came down to the land, a slanderer was on her, and darkness and gloom covered her so she would not come down. 1,500 10,000 slandering angels were over her, so she would not come down. The descent of Divinity below, to be in Israel, is in disclosure of illumination of Hochma in her. Her descent below is regarded as extension of Hochma from above downwards, which is extended only by the domination of the left line without the right. Hence, at that time there is one who slanders her, covering her with darkness and gloom that come with the domination of the left.

1,500 10,000 slandering angels extend from the left line and half a line of GAR. It is so because the three lines are three times 10,000. It follows that the left line is 10,000, and half the middle line is 500 10,000. This indicates that both the Dinim of the left and the Dinim of the middle line appeared on her to hide the illumination of Hochma in her, so that she cannot come down.

265) At that time, the whole of the group of high angels are before the Creator. They said before Him, “Lord of the world, every brightness and every light of ours is in the Divinity of Your honor, and now You will go down to the lower ones,” so the illumination of Hochma in her will spread from above downward, and at that time her light will darken. At that time Divinity strengthened, meaning united with ZA, and was included in his decision, meaning that in all the places, the illumination of the left will shine only from below upward.

Then she broke the darkness and the gloom, as one who breaks strong spears, great harm-doers, and descended to the earth. When they all saw it, they started and said, “O Lord, our Lord, how great is Your name in all the earth.” It is great indeed, for it broke several spears and strong forces, descended to the earth, and ruled over everything. This is why it is written, “And it came to pass,” indicating affliction that several armies and camps of angels suffered on the day when Moses’ bride came down to the earth.

266) This is why it does not write, “And they will take for Me and a donation,” but “And they will take a donation for Me,” to show that it is all one, without separation. Divinity, which is called “donation,” is one with “For Me,” without separation, and the work of the tabernacle is as above, one corresponding the other, including Divinity in all the sides, above and below. Here in this world, the work of the tabernacle is as the work of the body, so it is fit for inclusion of a spirit within it, meaning Divinity, who is included above and below, and who is the spirit of holiness.

267) Divinity is forever drawn and enters the body, the tabernacle, so that the Moach [brain] is inside the Klipa. The tabernacle and Kelim are like the Klipa to Divinity, who is the Moach. It is all as it should be. Also, this spirit of holiness, Divinity, is made inside the body so it includes within it another high and fine spirit that illuminates, ZA, who clothes inside Divinity. Everything unites in this way and is included in one another, and one enters in the other until they unite and clothe in this world, which is the last Klipa, outside.

The upper mind dresses in the lower one. The upper one is like a Moach and the lower one is a Klipa with regard to it, until the lowest dresses in the actual impure Klipot. The Klipot, too, are one inside the other, upper one in lower one, until the last lower one among the Klipot dresses inside planet earth of this world. It follows that this world is the last Klipa, outside of all of them.

268) The strong Klipa of Tuma’a [impurity] is inside the Klipa of this world, like a nut whose external shell is not strong, meaning the nut’s green shell, which is soft. The shell inside of it is a strong shell, as hard as wood. Similarly, planet earth itself is a light shell, and the shell within it is the hard shell. It is the same above, as well: the hard shell [Klipa] is another spirit, which governs the body. Within it is a light shell, and within that is the Moach, which is Divinity, the Nefesh [soul]. And within that is ZA, the Ruach [spirit].

(înapoi la pagina ZOHAR CUPRINS / TRUMA – click)

(înapoi la pagina ZOHAR CUPRINS / TRUMA – click)

253) It is written, “A psalm of David while he was in the Judea Desert.” What is the difference from all the other praises? It does not say in which place King David praised them, and here it says, “While he was in the Judea Desert.” But not only this, for there is also the verse, “When he changed his demeanor before Abimelech,” and, “When the Ziphites came,” and so are all of them. This is to show David’s merit to all the people in the world, that even though he was afflicted and was being chased, he exerted to say psalms and praises to the Creator.

254) And even though he would speak in the holy spirit, the holy spirit was not on him until he tried to have it on him. Similarly, in every place, there is no holy spirit from above before a person awakens it from below. And although David was being pursued and afflicted, he did not let the psalms and praises out of his mouth, nor cease to praise his Master for everything.

255) “A psalm of David” indicates that first the spirit of holiness is on him, and then he said the psalm. “For David, a psalm” indicates that first he said the psalm, then the spirit of holiness was over him. Here the spirit of holiness was on him first, since he said, “A psalm of David.” Does that mean that it was without effort? Rather, had he not aimed himself first, the spirit of holiness would not have been on him.

256) A psalm is the spirit of holiness, which is called a “psalm.” It is called so because Malchut, which is the spirit of holiness, always praises the upper King, ZA, for at all times, she praises and sings, and does not keep still. When David came and found the Guf of Malchut—her VAK—properly corrected, and she was on him, he revealed in this world to praise and to sing to the King, to ZA. It is all so that this world will be corrected in similarity with above.

257) “To David,” a whole man in his corrections, a corrected, a righteous man. David never changed. He was the same in times of contentment and in times of affliction. While he was in the Judea Desert is the praise of David, that although he was afflicted, although he was being pursued, he praised and sang for the Creator, and said a praise that He is great and honorable.

258) The merit of the praise is “God, You are my God; I shall seek You.” God is simply the God of everything. Since he said, “God,” why did he say “My God”? It indicates his degree, for there are three degrees here: “God,” “My God,” “You.” And although they are three names, they are one degree: the living God. God is above in Bina, who is called “the living God.” “My God” is from the end of the heavens to the end of the heavens, ZA. “You” is His degree, Malchut. Although it is all one and rises in one name in the literal meaning of the words, they still imply three degrees.

259) “I shall seek You” means that he established the light that shines in blackness, the light of Hochma that is governed by the left at the point of Shuruk, which cannot shine for lack of Hassadim and is therefore called “black light.” It is so because the light that is in blackness does not illuminate until it is corrected below, meaning MAN is raised and Hassadim are extended for Hochma to clothe in, and then she illuminates. One who corrects this black light, even though it is black, is rewarded with the white light that shines, which is the light of the illuminating mirror, ZA. This is a man who is rewarded with the next world.

260) “Those who seek Me shall find Me.” “Those who seek Me” are those who correct the light of those who seek Me, the black light. “Shall find Me.” It does not write, “Shall find Me,” but “Shall find Me” [with a double Nun in the “Find Me” in Hebrew]. This indicates that he is rewarded with two lights, the black light of blackness, the Hochma in Malchut, which does not illuminate for lack of Hassadim, and the white light, which shines, which is ZA that clothes the Hochma in Malchut with Hassadim, and she illuminates. It follows that he has been rewarded with a mirror that does not shine, the Malchut, and with the illuminating mirror, ZA, and this is the meaning of “Shall find Me” [with a double Nun], two lights. This is why David said, “I shall seek You,” since he established the black light of blackness, Malchut, so that the white light that illuminates, ZA, will shine upon him, meaning that the Hochma in Malchut will clothe in Hassadim de ZA and then Malchut will be corrected and illuminating.

261) “My soul thirsts for You; my flesh yearns for You,” as one who is hungry for food and thirsty to drink. “In a dry and weary land where there is no water.” This is Malchut that is dominated by the left, which is black light, for lack of Hassadim, water. At that time she is a desert and not a habitable place. She is not a holy place, and is therefore regarded as a place without water. This is why David corrected her and extended for her water from ZA. And as we are hungry and thirsty for You after Hassadim in this place, “Thus I have seen You in the sanctuary, to see Your power and Your glory,” since the hunger and thirst cause the raising of MAN and the extension of Hassadim from ZA to clothe Malchut’s black light, and then she returns to Kedusha and shines.

(înapoi la pagina ZOHAR CUPRINS / TRUMA – click)

(înapoi la pagina ZOHAR CUPRINS / TRUMA – click)

250) “Who has aroused one from the east.” MI [who] is the upper world, Bina, since the beginning comes forth from there, so that faith, Malchut, will appear.

251) MI is the most hidden of all that are hidden, of those who are unknown and were never revealed, upper AVI, whose Yod never comes out from their Avir and who are never known. He revealed His glory to be known from a place called the “east,” ZA, since faith begins from there, meaning Malchut, as well as the light to appear.

It is so because Malchut receives all the disclosure from ZA. Afterwards, it is written, “He calls in righteousness to His feet,” since Tzedek [righteousness], Malchut, reveals the upper Gevura, revealing the Hochma in the left line of ZA, Gevura, and the governance of the Creator, ZA. He made this Tzedek governor of all the worlds, to lead them and to properly correct them. This is why it is written, “He delivers up nations before him and subdues kings,” since all the kings in the world are under the authority of this Tzedek, as it is written, “He judges the world with righteousness.”

252) “He calls in righteousness to His feet.” Who calls whom? Is it east to Tzedek or Tzedek to east? Tzedek always calls upon the illuminating mirror, ZA, who is called “east,” and who is never still. Tzedek always stands at his feet because Malchut clothes over the NHY of ZA, who are called Raglaim [legs]. She never moves from there, and calls and is not still. It is written about it, “O God, do not remain quiet, do not be silent and, O God, do not be still.” And now the Creator has illuminated this way for us by the merit of Elazar, my son, who calls upon the upper light and does not keep still. 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)

227) “And they shall take a donation for Me,” which is the Malchut that is united with ZA. In what is she a donation? In gold, the left line, since from there she is fed first because she is the lower Gevura that comes from the side of gold, from which there is illumination of Hochma, for the Malchut is built from the left line. And although she comes from the gold, she remains only on the side of silver, the right line, in illumination of Hassadim.

228) A cup of blessing implies Malchut, which is called a “cup,” which should be received with the right and with the left. But the majority remains on the right, and the left evokes the right, imparting it with illumination of Hochma and not clinging to it because the cup is placed between right and left, and the left unites and becomes included in the right. Then the right clings above in ZA, as it is written, “His left is under my head and His right shall embrace me.” Gold and silver are as it is written, “Mine is the silver and Mine is the gold,” which are right and left of ZA. But in Malchut gold comes first, then silver because she is built from the left line, gold.

229) Bronze is a gold-like color because it is made of the color of gold and the color of silver. This is the Malchut that receives in the left and right de ZA, gold and silver. For this reason, the bronze altar is small, as it is written, “For the bronze altar that was before the Lord was too small to hold the burnt offering,” and as it is written, “And David was the youngest [in Hebrew: smallest],” which is Malchut, called the “small light.” And even though he is small, everything is gripped within it. The other altar, the inner one, is not called “small” even if it were only one cubit by one cubit, since it is not dependent on the measure, for it is not small, but only as it is written, “The great light for the governance of the day and the small light for the governance of the night.” The bronze altar is the small light, and the great light is the inner altar, the gold altar.

230) Azure is azure of a Tzitzit. Azure is a chair, a hand Tefillin, Malchut, the judgment chair, in which soul sentences are sentenced—Malchut on the part of the harsh Din in her. There is a chair in which monetary sentences are sentenced, which is a weak Din, and there is a chair in which soul sentences are sentenced, which is a harsh Din, and azure is the harsh Din in Malchut. For this reason, all the colors are good for dreams except azure, so he will know that his soul is being sentenced. And when the soul is being sentenced, the body is sentenced for extinction. That dream needs much Rachamim.

231) Azure is a chair, as it is written, “As the appearance of a sapphire stone; and upon the likeness of the throne.” It is also written, “And a brightness round about it,” since it is used for making covers for the Tzitzit, and the brightness shines for it and returns to the green color, in which more white is seen. This is planet Venus [Heb: Noga, the same word for “brightness” and for “Venus”], which shines before dawn. From that time on, the time of the Shema reading begins, since the azure color has changed into the color green, which is weak Din. And this is why it is forbidden to judge souls at night, since the azure color dominates and permission is given to snatch a soul without trial. At that time, the Sitra Achra has the power to confuse the minds of the judges because the sentence, which is ZA, Rachamim, does not govern.

232) When the morning comes and the right [side] that is above awakens, a light comes out, reaches the azure, and changes from what it was. At that time, the right controls it and the throne of Rachamim becomes attached to it. From that time on is the time of the Shema reading.

233) Crimson is a collection of all the colors together, ZA, the middle line. A worm of scarlet or of scarlets? It is written, “For all her household are clothed with scarlets,” which is a color called “scarlet,” the point of Miftacha [key] in Malchut. It includes within it all the colors, as well as the point of Man’ula [lock]. Scarlet and scarlets are the same. It is called “scarlets” when all are included in it, the Man’ula, too. The scarlet comes out of the upper throne, ZA, who is a throne to Bina and governs the azure from the right side, the Miftacha. He is the guardian of Israel, and it is written about him, “Michael is your minister,” Hesed, in whom there is the Miftacha. He is called a “worm” because his power is in the mouth, the corrected Masach in the Peh de Rosh. Like a worm that breaks everything and uproots everything, if the Dinim de Man’ula that are included in it appear, they cause the departure of all the lights.

234) “Scarlet worm and six.” These are two colors of the right and left together, white and red. Both are in Yesod because the Dinim in Malchut are included in Yesod. “And six” is linen in which six strings connect, Yesod, as it is written, “His body also was like onyx,” who is Angel Gabriel. It is so because in those two, HG in Yesod, are Michael and Gabriel included—Michael in the scarlet worm and Gabriel in the linen.

235) Goats are lower Gevurot, in the externality, Tifferet and Malchut in the Klipot Noga de Beria. They cover the internals in the Kedusha [holiness], and all is needed. Room should be given to everything because they come from the side of gold, extended from the side of Gevura, gold. “Rams’ skins dyed red” are extension of two sides, right and left, HB of the Noga Klipa to cover for the Kedusha in another place. It is so because the goats cover their corresponding Behinot [discernments] in the Kedusha, and the rams’ skins dyed red cover their corresponding Behinot in Kedusha.

236) “Porpoise skins” are one Behina [discernment] that has grown inside the Sitra Achra in the ruin and is not present in the world. It is considered purity. It is called “porpoise” and it is ZON of Noga de Atzilut, who grows inside the three Klipot, “Stormy Wind,” “Great Cloud,” and “Blazing Fire.”

237) In King Solomon’s book, there are high secrets in the bronze altar. “You shall make an altar of earth for Me,” meaning the Malchut. Bronze is when other mountains govern and Malchut must feed them. She is dyed in the bronze color to feed them, for then Malchut is called “the bronze altar,” and they are called “the bronze mountains.”

238) A spirit is drawn into those bronze mountains from within the altar, Malchut, who is the letter Nun in Nehoshet [bronze]. When the altar departs in another ascent, the letter Nun departs, meaning the holy altar, leaving the spirit of the bronze mountains, the letters Het–Shin–Tav. When the spirit ascends in its existence, it is called a TaHaSh “porpoise” because the letter Nun has departed it.

239) The spirit of the porpoise divides into several spirits, which are called “porpoise,” too. This is why that people is called Tahash [porpoise], as it is written, “And Tahash, and Maacah.” They knew this animal, Tahash, who was in the tabernacle, which is called after them.

240) “And acacia wood.” These are the sacred secrets of those boards of the tabernacle, which are called “acacia wood.” It is written in the boards, “Acacia wood, standing up,” and it is written, “Seraphim [type of angels] stand,” to teach that the boards are Seraphim.

241) Henceforth oil for lighting is extension of the holy oil of Gadlut, to extend the Mochin de GAR upon them. “Onyx stones and setting stones” are the holy stones, the foundations of the tabernacle, which are four angels, Michael, Gabriel, Uriel, and Raphael. Each of them consists of three lines, which are the 12 carriers of the Merkava, Malchut, in those holy Merkavot, those 12. They gather alone to cherish and to praise in garments of honor, the breastplate, in which the priest intends a name and mentions 12 tribes. This is why they are 12 stones.

242) There are thirteen kinds, gold, silver, and more, except for these 12 precious stones in the setting stones, and all amount to 25 letters in the upper secret of the unification. Opposite these, Moses carved and set up 25 letters in the verse of the unification, as it is written, “Hear O Israel the Lord our God, the Lord is one,” which are 25 engraved letters carved in the upper one.

243) Jacob wished to correct the unification below, in Malchut, and set up 24 letters, which are “Blessed be the name of the glory of His kingdom forever and ever.” He did not complement to 25 letters because the tabernacle, Malchut, was still not corrected. Once the tabernacle had been corrected and the first thing that came out of there was completed, when it was completed, he spoke only in 25 letters to show that it was completed similar to the upper one, ZA, as it is written, “And the Lord spoke to him from the tent of meeting, saying,” thus 25 letters [in Hebrew].

The root of Malchut that comes forth from there is the point of Chazeh, where there are Dinim of Masach de Hirik de ZA. The Dinim do not harm ZA himself, as they are at his Sium [end], since ZA is essentially HGT through the Chazeh, and from his Chazeh and below he belongs to Malchut, and the Dinim do not blemish above the place from which they exit.

However, Malchut is blemished by them because they are at her root. Those Dinim are corrected in a unification, and this is why they are still not so corrected until they arrive in the number of the lights to complement 25 Behinot, until the tabernacle is erected.

244) Hence, there are 25 kinds to complement the correction of the tabernacle, and all of these letters were clarified in the engraved letters. Because the tabernacle was complemented in these, it is called Koh [25], in the complete unification of the tabernacle, Malchut. This is why it is written, “And your pious ones shall bless Koh [You],” which are the letters, “Bless Koh,” where Koh is the completion of the entire tabernacle and its corrections. Koh corresponds to 22 letters, Torah, Prophets, and Hagiographa,” which are one whole and one secret.

245) When Israel unite the unification in the verse of the 25 letters, which are “Hear O Israel the Lord our God, the Lord is one,” and in “Blessed be the name of the glory of His kingdom forever and ever,” which are 24 letters, each of them aims in them. All the letters unite together and 49 gates in Yovel, Bina, rise in one bonding. It is so because 25 and 24 are 49, and then there is a need to rise up to Bina and not more. At that time, the 49 gates of Bina open and the Creator considers that person as though he had kept the whole of the Torah, which comes in 49 faces.

246) For this reason, one must aim the heart and the desire in 25 and in 24, to raise them in the heart’s desire to the 49 gates. Once he has intended in that, he will aim in the unification “Hear O Israel,” and in “Blessed be the name of the glory of His kingdom forever and ever,” which are the whole of the Torah. Happy is he who intends in them because he is certainly the whole of the Torah above and below. This is the complete person, male and female, since “Hear O Israel” is male, and “Blessed be the name of the glory of His kingdom forever and ever” is female, and it is the whole of the faith.

247) There is a dispute between Shammai and Hillel concerning rising and laying down. It is written, “When you lie down and when you rise up.” Shammai thinks it is in the evening, when it is the time of the Nukva’s governance, and in the Nukva one must lean and read the Shema laying down. In the morning, when the male, ZA, governs with the governance of the upper world, one should rise and read before the male, just as a prayer must be standing up. Also, whenever the male comes, it should be while standing up.

248) The house of Hillel thinks that if ZA were alone and Malchut were alone, they would have to be divided, and this would be standing up, and the other would be laying down. But once we connect ZA and Malchut in a bonding of 49 faces and 49 gates, which are 25 of Shema and 24 of “Blessed be the name of the glory of His kingdom forever and ever,” we do not need to give—one is alone and the other is alone—but to show that all is one, without separation. The morning Shema reading and the evening Shema reading must not be divided. As it happens for a person, so he should cite, whether standing up or lying down, for they are both in one bonding, as they desire it and as it should be seen.

249) Hence, the male, ZA, is in VAK, in the verse, “Hear O Israel,” which are the six other words, opposite the VAK de Gadlut that he receives from AVI. Also, the female is in VAK in “Blessed be the name of the glory of His kingdom forever and ever,” which are six words opposite the VAK de Gadlut that she receives from ZA, and both rise in one bonding in 49 gates. In all places, the practice follows the view of Hillel.

(înapoi la pagina ZOHAR CUPRINS / TRUMA – click)

(înapoi la pagina ZOHAR CUPRINS / TRUMA – click)

221) “And You, O Lord, be not far off; O You my help, hasten to my assistance.” King David said this while he was correcting and establishing the King’s praise, to connect the sun, ZA, to the moon, Malchut. While he was correcting and establishing the praises of the King toward the bonding, he said, “And You, O Lord, be not far off.”

222) “And You, O Lord” is the connecting together, without separation, since “You” is the Malchut, “Lord” is ZA. “Be not far off,” since she ascends to be crowned in her husband in the upper world, and from there she must be raised to Ein Sof, so that everything will connect up above. This is why he says, “Be not far off,” parting from us, leaving us.

223) This is why in the order of the praise, Israel should be included there and cling with ZA and Malchut from below, so that if this glory, Malchut, wishes to part from them, then Israel below will be gripped to her, holding her and not leaving her to part from them. This is why the prayer is in a whisper, as one who shares a secret with the King, since while she is with Him in the secret, she does not depart from him at all because then she is completely included in ZA. And although ZA, too, rises to Ein Sof, He does not depart from him because He immediately returns to His place.

224) Just as when a buck or a dear departs from its place, it promptly returns to that place, although the Creator departed upward to Ein Sof, He promptly returns to His place because Israel below cling to Him and do not leave Him to be forgotten and far off from them. This is why it is written, “O You my help, hasten to my assistance.”

225) This is the reason why we must unite with the Creator and grip Him, as one who pulls from above to below, so that no one will be left from Him for even an hour. Hence, when attaching redemption to prayer—the blessing “The Redeemer of Israel” to the Eighteen Prayer—one should grip to Him and speak with Him in a whisper, so He does not draw far off from us and leaves us. This is why it is written, “And you who cleave to the Lord your God are alive everyone of you this day.” “Happy is the people that is so situated; happy is the people whose God is the Lord.”

(înapoi la pagina ZOHAR CUPRINS / TRUMA – click)

(înapoi la pagina ZOHAR CUPRINS / TRUMA – click)

217) “The soul of every living thing” is a soul that exits the One who lives forever, Yesod de ZA. And because he is His, for all the blessings come forth from Him and are in Him, and He waters and blesses below, toward Malchut, this soul that comes forth from him has permission to bless this place, Malchut.

218) This is why souls come forth from that living one, Yesod de ZA, upon the beginning of the Sabbath. These souls that come forth bless the very place that is called a “name” below, Malchut, and this is why they say, “The soul of every living thing shall bless Your name,” to Malchut, who is called a “name.” That place from which the souls come forth, Yesod, blesses Malchut from above, and it follows that this name receives blessings from below and from above and is included in all the sides.

219) On weekdays, Malchut receives blessings from the rest of the souls who bless her from below. On the Sabbath day she receives blessings from the upper souls of Atzilut, who bless her with 45 words, as the count of the name MA [in Gematria].

We explained about MA and MI that MI is the upper world, Bina, and MA is the lower world, Malchut. There are 45 words from “The soul of every living thing” to the words “The last.” From “And if our mouths were full of song” to the words, “And from before,” another praise comes up, which is 50 words. And although the words are not counted there, for there is no end of a matter there, indicating a special count, since the words, “And from before,” are still in the middle of the matter, still the number MI, 50 words, is counted.

Henceforth, another praise adds up to the number 100 words, until “You will rise in the mouths of the upright,” which is the completion of everything, the Gadlut of Malchut who has ten Sefirot, each of which comprises 10, thus they are 100. It is one Merkava [chariot/assembly] on what the perfection of the upper one, ZA, lies.

220) This praise and all those words are all specific organs, degrees in the count of the completion of the Sabbath, to complement them properly. Happy is the people who knows how to set up the praise of its Master properly. Henceforth it is the order of the prayer as it was established.

(înapoi la pagina ZOHAR CUPRINS / TRUMA – click)