Autor: arhiprofesor

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557) “Behold, I am sending an angel before you.” Israel, who are internality and cling to the Creator, are placed under the angel, who is externality. Moses said, “But I received Your guarantee that You would not part from him, that thanks to the Mitzvot of first fruit, You would not mingle externality with internality. Certainly, ‘If Your presence does not go with us, do not lead us up from here.’ And how then will it be known that I and my people have been favored by You?” He will not ask about this verse being in the portion Ki Tissa [When You Take], since there is no “before and after” in the Torah.

558) The Creator said this thing only out of love for Israel, to reconcile with them. It is like a king who wished to go with his son and did not wish to leave him. His son came and feared asking the king to accompany him. The king spoke first and said, “So and so army commander will walk with you to keep you on the way.” And then he said, “Beware of him, for he is not a whole person.” His son said, “Then either I sit here or you walk with me and I do not part from you.”

So is the Creator. First, he said, “Behold, I am sending an angel before you, to keep you on the way,” and then he said “Beware of him.” At that moment, Moses said, “If Your presence does not go with us, do not lead us up from here.”

559) In that place, when the Creator said, “Behold, I am sending an angel before you,” Moses did not say a thing; he did not respond with even a word because here there was no separation from the Creator, for the angel was sent only for keeping. But there, however, it writes, “I will send an angel before you and I will drive out the Canaanite, for I will not go up in your midst.”

560) When did Moses reply? When he said, “I will send an angel before you,” after which it is written, “I will not go up in your midst.” And here it writes only, “For My angel will go before you,” and he does not interpret the matter, saying “For I will not go up in your midst.” This is why it is written here, “But if you truly obey his voice and do all that I say, then I will be an enemy to your enemies and an adversary to your adversaries.” Thus, everything depends on the Creator and there is no separation here. This is why Moses did not reply here.

561) And if you say that in the two verses he is an angel in actual separation? Still, Moses did not reply to them because it was not the time. Even to the verse, “And I will send an angel before you,” after which it is written, “For I will not go up in your midst,” Moses did not reply at once. Rather, when it is written, “If Your presence does not go with us, do not lead us up from here,” he replied this to what is written, “My presence will go and I will give you rest.” It is so because then he could reply. In general, Moses did not want the angel, because it is written, “He said, ‘If now I have found favor in Your eyes, O Lord, I pray, let the Lord go along in our midst.’”

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551) “Behold, I am sending an angel before you.” The Assembly of Israel, Divinity, said, “May he kiss me with the kisses of his mouth.” It should have said, “Love me,” and not “Kiss me.” However, kissing is clinging of spirit to spirit. This is why kissing is with the mouth, since the mouth is the outlet and the origin of the spirit. Hence, kisses are with the mouth, with love, attaching of spirit to spirit when they do not part from each other.

552) For this reason, one whose soul comes out in a kiss clings to the spirit of the Creator in a spirit that does not part from Him. This is called “kissing,” and this is why the Assembly of Israel said, “May he kiss me with the kisses of his mouth,” to attach spirit to spirit so they will not part from one another.

553) “For your love is better than wine” means the wine of Torah. Mochin de ZA is called “Torah,” and Mochin of illumination of Hochma is called “wine.” “And wine which makes man’s heart glad” is written about the wine of Torah. It is written about that, “For your love is better than wine, meaning it is better for the gladness of the heart than wine, which makes me glad more than anything.

Kissing is with the lips. There are two discernments in the lips: 1) Upper lip, upper AVI, which give pure Avir there, which is light of Hassadim, called Ruach [spirit], in a never ending Zivug, and in which the Yod never leaves their Avir. 2) Lower lip, YESHSUT, in which the Yod comes out of their Avir and returns to being light of Hochma, giving there illumination of Hochma.

And although the illumination of Hassadim of upper AVI is actual GAR, still ZA needs illumination of Hochma, and the light of Hassadim of AVI in him are only in the form of VAK without a Rosh due to the absence of illumination of Hochma. However, once ZA receives the Mochin of YESHSUT, illumination of Hochma, the Hassadim de AVI become actual GAR in him, just as they are in upper AVI themselves, since now it, too, is completed in illumination of Hochma and there is no flaw in him, just as in upper AVI. Their illumination of Hassadim is more important than the illumination of Hochma in YESHSUT because they are superior to them and to the ones who give to them.

“May he kiss me with the kisses of his mouth,” to attach spirit to spirit. Illumination of Hassadim is Ruach in the upper lip, upper AVI. The lower lip is illumination of Hochma de YESHSUT, which complements the Ruach of the upper lip to make it as GAR, as in AVI themselves. “For your love is better than wine” means the wine of Torah, since because the lower lip shines there, too, which is illumination of Hochma from YESHSUT, which is called “wine,” your love, which is the Ruach from the upper lip, has become good, since by that the Hassadim have been made into GAR. This is why Divinity says in a Zivug de Neshikin, “For your love is better than wine.”

554) “Jacob kissed Rachel, and raised his voice, and wept.” When he was in clinging of the spirit in her, the heart could not bear and wept. It is written, “And kissed him, and they wept,” since the spirit did not cling to him at all. It is written about that, “Deceitful are the kisses of an enemy.” One who kisses with love attaches spirit to spirit with adhesion of love. One who does not kiss with love is not in Dvekut [adhesion], but rather “Deceitful,” it is Aviut [thickness], since his spirit is not adhered to a kiss and he does not cling to it at all. This is why it is written, “May he kiss me with the kisses of his mouth,” which is adhesion of spirit to spirit.

555) As long as the Creator goes in Israel, spirit clings to spirit. It is written about that, “And you that cleave unto the Lord” in all those manners of Dvekut, and do not part from one another. When it is said, “Behold, I am sending an angel before you,” Moses knew that this was retirement from Israel. He said, “If Your presence does not go with us, do not lead us up from here.”

556) Above it, it is written, “You shall bring the first fruits of your soil into the house of the Lord your God. You are not to boil a kid [young goat] in its mother’s milk.” This is so in order to not mix a lower matter with an upper one, so that the outer side will not suckle from the side within. The one without, the kid, is from the side of Tuma’a [impurity], and the one within, its mother, is from the side of Kedusha [holiness]. Its mother is the Assembly of Israel, Malchut, which is called “mother.” Since the expansion of Malchut is only through the Klipot, as it is written, “And her legs go down to death.” “In its mother’s milk,” so that those who should not, will not suckle from that side.

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549) ADNI that is written in full is Aleph Dalet Nun Yod. It is called “the Creator,” ZA, and not HaVaYaH. It is pronounced as it is written ADNI. It is the visions of Elokim [God], Malchut. Visions is written in plural form, including also the wholeness of everything, Yod He Vav He, which is ZA. Are visions for the name HaVaYaH or for the name ADNI? Aleph is Aleph Dalet Nun Yod, and both are read in it. Malchut is pronounced as it is written, and ZA is not pronounced as it is written, in the name HaVaYaH, hence it is called by the name ADNI. This is why it is written, “visions of God,” which is a plural form because it includes ZA and Malchut. This is why they are both called by the name “Lord.”

550) Sometimes the upper ones are called by the name of the lower ones, and at times the lower ones are called by the name of the upper ones. This is why it is written, “The Lord God,” by the name of the upper one, ZA, who is ADNI, which is the name of the lower one, Malchut.

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544) One who does not keep the festival of Matzot [unleavened bread] is as one who does not keep the faith of the Creator because His high and holy name is gripped to it. It is written, “Three times a year [all your males] shall be seen,” since faith, which is three lines, depends on them, since Malchut, which is called “faith,” is built from them.

545) “All your males shall see the face of the Lord God.” “All your males,” since they receive a blessing from the fountain of the stream, Yesod. Any man of Israel who was circumcised should be seen before the holy King because he receives a blessing from the fountain of the stream, as it is written, “According to the blessing of the Lord your God which He has given you.” “Before the Lord God” is Yesod, from which the blessings flow and the blessings are received. Happier are Israel than the rest of the nations.

546) Once, Israel went up to Jerusalem to celebrate the festival, and idol worshipers mingled with them. That year, there were no blessings in the world. They came and asked Rav Hamnuna Saba. He told them, “Did you see beforehand a sign that this ascent would not be favorable?” They replied, “We saw a sign: when we returned from there, all the roads were blocked by water, and cloud and darkness prevailed, so all those who went up there could not go and return. Also, when we came to be seen, the face of the skies went dark and angry.” He told them, “Either there are uncircumcised people among you, or that idol worshippers went up with you, since at that time only sons of Israel who were circumcised are blessed. The Creator looks at that holy token and blesses them.”

547) They went up on another year, and when those idol worshippers who mingled with them would eat the offerings and rejoice, they saw that those idol worshippers had a shape similar to the shape of the wall, that they were sad. They noticed them, for everyone were blessing and they were not blessing. They came and said the matter to the courthouse. They came and asked them: “Say, that which you ate, from which offering was your share?” They were unable, meaning they did not know what to answer. They checked and found that they were idol worshippers and killed them. They said, “Blessed is the Merciful one who saved His people,” since certainly, there is blessing only in Israel, the holy seed, the sons of faith, sons of truth. That year, there were complete blessings in the world. They started and said, “Surely the righteous will give thanks to Your name.”

548) Thanks to circumcised Israel, their enemies surrender before them and they inherit their inheritance. It is written, “All your males shall see,” meaning circumcised males. It is written, “For I will drive out nations before you and enlarge your borders.” Thanks to the circumcision, the Creator, in whom there are Din and Rachamim, uproots dwellers that are the enemies from their places, and brings back dwellers that are Israel to their place. For this reason, “All your males shall see the face of the Lord God,” the Creator, Tifferet, in whom there are Din and Rachamim, and for which He uproots dwellers and settles dwellers. The Lord means as it is written, “Behold, the Lord, the God of hosts, will lop off the boughs with a terrible crash,” meaning uproot dwellers. “Then a shoot will spring from the stem of Yishai,” meaning settling dwellers. It is all one, the Din and Rachamim work together and He uproots dwellers and returns dwellers as one. There is a Lord, Tifferet, and there is a Lord, Yesod, and everything depends on one, Malchut, who is called ADNI.

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541) “And in all the things that I have said to you, be watchful,” meaning I have elaborated to you about My work; be watchful that nothing bad comes to you. “Be watchful” only of My watching and guarding, and do not mention the name of other gods. Another interpretation for “Do not mention the name of other gods,” do not wander, for you will fall among the nations in another land and the words “And there you shall serve other gods” will come true in you.

542) “And in all the things that I have said to you, be watchful.” “Hear, My people, and I will admonish you.” “Let there be no strange god among you.” “I, the Lord, am your God, who brought you up from the land of Egypt.” David said these verses in the spirit of holiness, and they should be examined. “Hear, My people.” The Torah warned man in several places. In several places does the Creator warn man, and it is all for man’s benefit, so he will keep the Mitzvot of the Torah, for all who keep the ways of Torah and engage in it, it is as though they engage in the holy name.

543) The whole of the Torah is the name of the Creator. One who engages in it, it is as though he engages in the holy name, since the whole of the Torah is one holy name, a superior name, a name that includes all other names. And one who withdraws a single letter from it, it is as though he put a blemish in the holy name. “And do not mention the name of other gods.” Do not add to the Torah and do not withdraw from it, for he makes a flaw in the holy name and strengthens the other gods. The name “other gods” is one who engages in other books, which are not on the side of Torah. “Nor let them be heard from your mouth,” meaning it is forbidden to even mention them and learn any reasoning from them, especially reasoning that regards the Torah.

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520) The Rosh of the King is established in HG.

GAR, HBD, are called Rosh. The King is ZA. Because HBD are not permanent in ZA, but only during prayer, on appointed days, and on Sabbaths, they are not regarded as HB but as HG, VAK. This is the big difference between AA—whose GAR is permanent and they are actual GAR, entirely Rachamim—and ZA—whose GAR are not permanent. For this reason, even when he has GAR, HBD, they are regarded as HGT and there are Dinim in them.

Also, The Zohar does not consider Tifferet either because even in AA, Daat is considered Rosh. Rather, Tifferet rose to the Rosh and decided between HB, and for this reason was discerned as Rosh. This is why there is no initiation in it.

From this Rosh de ZA, hair hangs down, hairs over hairs. These are all the extensions by which upper degrees and lower ones unite. Through them, the lower degree rises to the upper one and they become one. The masters of the masters are drawn out of the hairs, the true ones, who are weighty, who sigh and cry, the litigators, the merciful, the flavors of Torah, the secrets of Torah, purities, and impurities. All are called “the hairs of the King,” meaning extensions that extend from the holy King. And everything comes down form the hidden Atik, AA.

In the first degree, the bottom Hey rose to NE and ended the degree there, and the AHP fell from it to the degree below it, which is Tzimtzum Bet [second restriction]. This is the degree of Rosh de SAG de AK. However, no change at all took place in Rosh de SAG itself. Rather, a new degree of ten Sefirot emerged and hung down the ten Sefirot of Rosh de SAG de AK. It is called “Partzuf Se’arot [hairs] of Rosh de SAG,” and the part that remained in the degree—GE and NE—are called “Se’arot Rosh [hairs of the head].” The part that came out of the degree of Rosh de SAG, which are AHP that fell to the degree below it, to GAR de Nekudim, is called “Se’arot Dikna [beard hair] of Rosh de SAG.

In the world of Tikkun [correction], the Partzuf Se’arot hangs down Rosh AA, whose AHP, which are Se’arot Dikna, fell to the degree below it, AVI, which are clothed there during Katnut. During Gadlut, when a Zivug de AB SAG de AK is done, lowering the bottom Hey from the sides of Rosh de SAG de AK to the Sium [end] of its Dikna, the Dikna de SAG rises and bonds with the Se’arot of the Rosh into one degree. At that time, the bottom Hey descends from the sides of the Rosh de AA to the Sium of its Dikna, and Dikna de AA returns and rises to Se’arot Rosh de AA, and bonds with him into one degree.

Upon its return, it raises AVI along with it to Rosh AA, where they receive from HS [Hochma Stimaa] de AA. After the ascent of Dikna with AVI to Rosh AA, all the half-degrees below them—that fell to the degrees below them—are drawn after them and rise back to their degrees. Thus, each lower degree—which during Katnut had the AHP from the upper one—rises with these AHP to the upper one, as well.

This is so because YESHSUT rise to AVI through AHP de AVI, where they were in Katnut. Also, ZON rise to YESHSUT through AHP de YESHSUT, where they were in Katnut, and the souls of the righteous rise to ZON through AHP de ZON, where they were during the Katnut. Thus, each ascent of the lower one to the upper one in order to unite into one with it is done through Se’arot Dikna de AA that raised AVI to Rosh de AA, after which comes the ascent of each lower to the upper.

The Se’arot are the whole extension by which the upper degrees and lower degrees unite into one, since through them, each inferior degree rises to its superior. Thus, AVI rise to AA, YESHSUT to AVI, ZON to YESHSUT, and the souls of the righteous to ZON.

All the Mochin of Atzilut and BYA, Katnut and Gadlut, emerge from Partzuf Se’arot in Rosh AA. The degrees of the souls of the righteous extend from Partzuf Se’arot on Rosh ZA. The masters of masters extend from them, the degree of GAR de GAR, Hochma, as well as the true ones, Bina, the weighty, Daat, the middle line, which weighs the illumination of right and left so they can shine together, and the sighing and the crying, who are dominated by the left line without right, from which harsh Dinim are extended. All who are attached to it weep and wail, and they are called “the sighing” and “the crying.”

They are also called “litigators.” When the middle line unites the left with the right, the merciful ones come out of the middle line. And likewise with the flavors of Torah, as it is written, “Taste and see that the Lord is good,” and the secrets of the Torah. During Gadlut, purity extends from them, and during Katnut, Tuma’a [impurity] extends from them. They are all regarded as the King’s hair, extensions that are drawn from the holy King, since all the kinds of extensions from ZA come from his Se’arot. Se’arot Rosh de AA are the root of Se’arot Rosh ZA.

521) The Metzah [forehead] of ZA is counting of the wicked. When their works are counted and their iniquity disclosed, it is called “Metzah of the King.” Gevura increases in her Dinim and spreads on her side, and this differs from the Metzah of the holy Atik, which is called Ratzon [desire].

The two Awznayim [ears], upper AVI, are GAR de Bina. Metzah is Daat, which mates AVI, since there the Masach is established from the Yod, Malchut, which rose to the light of Bina and diminished it into Avir, light of Hassadim. AVI mate on this Masach of the Yod inside the Metzah in a great and very wonderful Zivug to impart light of Hassadim upon all the worlds. This Zivug does not stop and there is none like it in another degree. Therefore, the Yod never comes down from the Avir de AVI, for if it did, this great and wonderful Zivug would stop.

It is written, “Because He desires mercy [Hesed].” “Because He” is Bina, desires the great Zivug to impart Hassadim, and does not desire the Yod to come down from her Avir and to give light of Hochma. This is why Metzah de AA is called Metzah of the Ratzon, since the Dinim in the Yod that rose there were established as a Masach that mates upper AVI due to the desire to bestow upon the worlds from the light of Hassadim that extends from the Zivug of upper AVI that does not stop.

However, when the Metzah of ZA does not receive from Metzah de AA, the great Zivug of upper AVI on the Dinim of the Yod that entered the light of Bina is absent there, and this Masach of Yod serves only to punish the wicked who have sinned so they do not enjoy the light of Hochma. For this reason, she entered the light and diminished into Avir.

When the iniquities of the lower ones have been disclosed and they are unfit for reception of light of Hochma, the Metzah of the King serves to take this light away from them through the ascension of the Yod to the light that is there, diminishing it into Avir. The Gevura intensifies in her Dinim, to sentence the wicked, and spreads on her side so the Din spreads out to make the light disappear from the wicked and to punish them.

In the Metzah of Atik, who is AA, this Masach is set up in his Metzah to mate upper AVI in a never ending Zivug. Hence, when the Yod that rose into the light that is there became a Masach, it is highly desirable because the great Zivug of upper AVI was made on her, and this is why it is called Metzah of the Ratzon.

522) The King’s eyes, meaning the watching over everyone, watching over upper and over lower, and all the guards of the King are called “eyes.” In the eyes, the colors white, red, and green unite, and all the King’s guards are called by these colors, each according to his manner. And all of them are called “the colors of the eyes.

As the King’s guarding appears, so the colors awaken. Supervision of Hesed is white, Din is red, and Rachamim is green. Supervision is Hochma, since supervision is from the light of Hochma, as it is written, “You have made them all in wisdom.” Eyes are the supervision, Hochma, and the three colors of the eyes are three lines, since Hochma appears only over all of them together. For this reason, a color is special supervision, as it is part of Hochma.

523) The eyebrows are called “the place that gives supervision to all the colors of the guards.” These brows, in regard to what is below, in regard to the eyes, are brows, to look and to extend from the river that stretches out, Bina. It is a place to draw from the river, to bathe in the whiteness of Atik, the light of Hassadim, the milk that extends from Ima. It is so because when the Gevura—left line—spreads, and the eyes, Hochma, are blazing in red from all the Dinim because she is Hochma without Hassadim, the holy Atik, Keter, shines his whiteness, the light of Hassadim, and blazes in Ima, in upper AVI. And then she is filled with milk, light of Hassadim, which she received from Keter, and nurses those eyes. Then all the eyes bathe in the milk of upper Ima that is always flowing out, meaning that Hochma, the eyes, clothes in Hassadim, that is, bathes the eyes in milk. It is written about it, “His eyes are like doves beside streams of water, bathed in milk, and reposed in their setting,” meaning they are bathing in the mother’s milk that always and incessantly flows, since the Zivug of upper AVI never stops.

The Se’arot [hairs], which are called “eyebrows,” are the forces of Din that extend from the Metzah, from the Masach of the Yod in the Avir that is there, on which upper AVI mate in a never ending Zivug, and they are hanging at the end of the Metzah.

For this reason, they have the power to evoke upper Ima to impart her milk, light of Hassadim, to wash the eyes in it, meaning Hochma. Were it not for these Se’arot, upper Ima would not be imparting Hassadim for washing the eyes, and without Hassadim, Hochma cannot shine. This is regarded as the eyes blazing in the color red.

The brows evoke upper Ima to impart Hassadim for washing the eyes. Without those Hassadim, Hochma would not shine. It follows that the eyebrows give the power to supervise to all the guards. They give Hochma the strength to illuminate, for without them she would not shine because they are those Dinim in the Metzah itself. However, those that are in the Metzah are for the Zivug of upper AVI, and those that have breached and went outside are for what is below the forehead, for the eyes.

524) The Hotem of the holy King, ZA, is the correction of the Partzuf when the Gevurot expand and unite. These Gevurot unite and come out in one Gevura, and when the Dinim awaken and come out, each from his side, they are perfumed in the smoke of the altar. Then it is written, “And the Lord smelled the sweet savor.” Hotem de Atik de AA is different in that it does not need the smoke of the altar because it is considered completely Erech Apaim [Aramaic: having a long face], and the illumination of HS is called “His Hotem.” This is what King David commented, “A praise of David.”

The Hotem is the middle line that unites the two lines, the two eyes, since there are two times HBD in the Rosh: 1) two Awznayim and a Metzah, HBD or upper AVI, in which Hochma disappears; 2) two Eynaim and a Hotem, HBD de YESHSUT, in which the Hochma appears through the middle line, Hotem.

The middle line carries the two kinds of Dinim of Masach de Hirik, Masach de Tzimtzum Aleph and de Tzimtzum Bet. It also contains Dinim in the left line, its superior, and Dinim in the upper one must be in the lower one. It follows that there are three kinds of Dinim in it: upper Dinim of the left line from the point of Shuruk, two kinds of Dinim de Masach of the point of Hirik, and when they unite, the power of the middle line is complemented, deciding and unifying the two lines. Out of that unification, the middle line, called Hotem, is made and reveals the Hochma.

However, when they unite, they all rise to the upper Gevura, to Dinim of the left line, and are perfumed there. These Dinim were included in Gevura of the left line, and from there they come out and operate. If their unification is spoiled and they act separately, they can be corrected only by the smoke of the altar that rises from the offerings, since the smoke of the offering includes the unification of three kinds of Gevurot, each of which comes out to its side, they are not united, and the smoke of the altar reunites them. Then it is written, “And the Lord smelled the sweet savor,” when Hochma, called “savor,” appears.

This is so in the Hotem of ZA, where Hochma de YESHSUT appears. This Hochma appears only through the correction of the Dinim, savor. However, it is not actual Hochma, but Bina that returned to being Hochma. But Hotem de AA does not need corrections because his actual Hochma, called HS, shines in him. He is called Hotem from the words “boundary” and “end,” as it is written, “And My praise I will restrain for you.” Restrain comes from the word sealing, as in sealing that ends the illumination, which is called “praise,” as in the verse, “When His lamp shone over my head,” and the illumination of the Hotem is called “praise.”

525) The Awznayim of the King are when the will is present and Ima nurses the light of Hassadim to ZA, and the illumination of holy Atik illuminates. Then the illumination of the two Mochot [“brains”] awakens, and the illumination of AVI and all those that are called “the Mochot of the King” are flaming together. When they are flaming, they are called “the ears of the Creator” because the prayers of Israel have been received. Then there is awakening for better and for worse, and in this awakening the fowls awaken, meaning receive the voices of the world, and all of them are called “the ears of the Creator.”

There is illumination of three Mochin HBD for dispensing the Hochma, and there is illumination of two Mochin HB alone for dispensing the Hassadim. The two Awznayim are upper AVI, which impart Hassadim in a never ending Zivug, which are illumination of two Mochin. It was said that when the will is present and Ima nurses, upper Ima nurses the light of Hassadim to ZA, and the illumination of the holy Atik illuminates because the light of Hassadim extends from the illumination of Keter, holy Atik. At that time the illumination of the two Mochot awakens and a Zivug is made of two Mochin to impart Hassadim to ZA, and illumination of AVI, which is Zivug of upper AVI, and all those who are called “the Mochot of the King,” HB, since only HB are called “the Mochin of the King.” But the Daat is essentially only Tifferet that rose and decided between HB, hence it is not a complete Moach.

When they are flaming together they are called “the Awznayim of the Creator” for two reasons: 1) Because of the prayers of Israel, who prayed for disclosure of light of Hassadim, their prayer was answered and the Hassadim flowed out. This is why they are called “Awznayim” [ears], which hear the prayer. 2) There is a sentence there. Is the Masach, on which the Zivug was made, good or bad? In Katnut it is bad, for then it punishes the wicked. And in Gadlut it is good, for it is all Rachamim. This is why they are called Awznayim, from the words Maznayim [scales] of the sentence.

In this awakening, the winged ones, the angels that receive the voices of the world, meaning raising of MAN, awaken through the Zivug of upper AVI to raise MAN there.

526) The Panim of the King, ZA, is the illumination of AVI and their expansion over the three points—Holam, Shuruk, and Hirik—that shine in Holam, encircle in Shuruk, and flame in Hirik, in this Rosh of the King. Then testimony extends from them, which is illumination of Hochma, which testifies in the King, ZA. The shape of the King is more dignified than all. At the Rosh, there is the upper Hesed and Gevura. The illumination of AVI divides: illumination of Aba into three lights, and illumination of Ima into two lights, thus five lights. HG are included in one light, thus six. Hesed is crowns and flames in the two lights that illuminated, and they are eight, and Gevura illuminates in one light, thus nine lights. When all the lights join together, they are called “the shape of the King,” and then it is written, “The Lord will go forth like a mighty man; He will arouse zeal like a man of war,” since illumination of Hochma extends only in Gevura.

The lights of upper Bina, which came out of Rosh de AA, which is AVI, is complemented in three points—Holam, Shuruk, Hirik. First, the Holam comes out, the ascent of Malchut to Bina. At that time Bina divides into two halves, where ZAT de Bina are called Ima or YESHSUT, KH that remained in the degree were established as GAR, HBD, although there is only light of Hassadim in them, and they are called Aba or upper AVI.

ZAT de Bina, which are called Ima, also divide into KH in lights of NR that remained in the degree in VAK, and to Bina and TM that fell to the degree of ZA.

Upon the exit of the point of Holam, which is the ascent of Malchut to Bina, upper Bina divided into two degrees—Aba, which is GAR de Bina, and Ima, which is ZAT de Bina. Aba was established with GAR, the three lights HBD, and they are also called upper AVI. Ima is in two Kelim, KH, with two lights NR, which was not established in GAR because she needed the Ohr Hochma, she, too, is called YESHSUT, and this is the Holam.

Afterwards the Shuruk comes out, being the descent of Malchut from Bina to her own place, where Bina and TM that fell from Ima rise back up and unite in the degree of Ima. Then she is completed with five Kelim KH, Bina, and TM, and with five lights NRNHY. However, the Bina and TM that rose did not completely join in KH. Rather, KH that remained in the degree were established as the right line, Hesed, and Bina and TM that fell and returned were established as the left line, Gevura, and the domination was to the left line.

At that time the point of Shuruk came out, returning Bina and TM to their degree and being established as the left line, Gevura, and the KH as the right line, Hesed, but dominated by the light of the left. The light of the right, Hesed, disappeared from there, and this is the Shuruk.

Afterwards the Hirik comes out. This is the arrival of the middle line that unites the two lines HG in one another, sustaining the illumination of both. Then Keter is crowned by the decision of the middle line, spreading in two lights, in the right line, Hesed, and in the left line, Gevura, meaning through the middle line.

There are two discernments in that: 1) After they unite, only the right line, Hesed, illuminates. 2) Once they have united, the light of the left illuminates in clothing of the right. That is, afterwards it is crowned a second time and the Gevura—light of the left line—shines in its illumination by clothing in Hesed. This is the point of Hirik. When all of these lights unite, they are called “the shape of the King.”

527) The lips of the King. When the light of Aba illuminated, meaning upper AVI, it illuminated in three lights.

• Hochma, light of upper Hesed.
• Bina, light of the Moach of the King.
• Daat, when the Yod rose to the Avir and remained hanging still until the light of Ima illuminated, meaning YESHSUT. Then the Yod went out of the Avir once more, the light returned to its place, and five lights illuminated in five Kelim.

528) From what did Ima illuminate? Two Yesodot [plural of Yesod] were established from the Malchut that rose to the place of Bina, since they were mingled in one another and the Malchut that acquired the form of Bina became Yesod of Bina in Aba, and the form of Malchut herself became Yesod of Hochma de Aba, which is called “a trail.” It clung to it as a male to a Nukva, which is the 50^th gate, and the trail of Hochma de Aba illuminated in the path of Bina de Aba, and Bina in Aba was impregnated and gave birth to five lights—KHB TM de Ima—who is YESHSUT, in the same order as the three points Holam, Shuruk, Hirik.

Fifty gates on many lights were carved of these five lights, which are KHB TM, and each of them comprises ten Sefirot, thus they are fifty. Opposite them are 49 pure Panim and 49 impure Panim in the Torah. One remains uncounted—the 50^th gate—and that one illuminates everything. This is the trail of Aba, who is Moses, to whom the 50^th gate was given, too. The light of Aba, the third light, remains hanging until the light of Ima illuminates. It remains hanging even after the exit of the Yod from Avir de Ima because in Aba, the Yod never comes out of his Avir. When AVI join together and clothe in the King, ZA, they are called “the King’s lips.” Aba dresses in the upper lip and Ima in the lower lip. This is why He sentences words of truth.

529) The opening of the mouth depends on the lips of ZA because Daat is concealed in the mouth of the King, who is called Tifferet, ZA, since Daat is the expansion of Tifferet, ZA, which is ZA that rose and became the middle line to unite AVI. All the treasures and the colors united in Daat, as it is the middle line. Also, that Daat is concealed in the mouth and fills all the rooms and corridors, meaning it expanded in HGT NHY de ZA, as HGT are called “rooms” and NHY are corridors.

When the light of Daat awakens and comes out, it is called “the mouth of the Creator.” When the lips, which are the two lights of AVI, meet the light of Daat, they unite through it into one, and the matters are determined in truth, in Hochma [wisdom], Tevuna [intelligence], and Daat [knowledge]. Then all the words of the Creator are decided in those HBD.

530) HBD illuminate in Rosh ZA in the form of Ima. From there they expand and crown in the Guf of ZA. When HBD conjoin in one crown, they are the King’s palate, which is at the beginning of the Guf and is called “the sweetness of the King.” This is why it is written, “Taste and see that the Lord is good,” since the sense of taste is in the palate. Also, all the King’s rulers and ministers depend upon this palate, as it is written, “And by the breath of His mouth all their host.”

531) There is the wholeness of everything in this palate, and all the letters are in them. The four letters Aleph–Het–Hey–Ayin (AHHA) are from the outlet of the throat. Aleph is the light of holy Atik, the most hidden of all that are hidden, Keter. Het is the light of Hochma, which is not found and is unattained because it was concealed in Mocha Stimaa de AA and does not extend to the Partzufim of Atzilut, as it is written, “Man does not know its value.” The letter Hey is light of Ima, Bina, which returns to being Hochma, from whom arrives all the Hochma in the Partzufim of Atzilut. It shines, drawn out, comes out, waters all, and nurses the children, ZON, until this holy ointment comes and fills the righteous, Yesod, which unites with the bottom Nukva, Malchut, which is blessed by him, and they do not separate.

The abundance of Ima is white out of red, that is, the left, red, is included in the right, which is white, as it is written, “To the mountain of myrrh and to the hill of frankincense.” It is written about Ima: myrrh is red and frankincense is white. Ayin is the light of Ayin (70) faces that feed on the wind that comes out of the mouth, the seventy names of the Creator, ZA. Corresponding to them on the earth, it is written “All the persons of the house of Jacob, who came to Egypt, were seventy,” since Jacob is a tree in the earth, corresponding to ZA, and his seventy souls are seventy branches of the tree.

532) From those four letters AHHA, the four letters Gimel–Yod–Chaf–Kof (GYCK) illuminate from the outlet of the palate. From the Aleph of AHHA shines the Gimel of GYCK, which is a good reward for the righteous, which is called a Gemul [reward], meaning Gimel. It is written about that, “Then you will delight in the Lord.”

From the letter Het of AHHA shines the Yod of GYCK, Hochma, and is completely hidden in Yod, hidden on all its sides, for there is no white in it. This is why Hochma is not present, as it is written, “Nor is it found in the land of the living.”

From the letter Hey of AHHA shines the Chaf of GYCK, meaning light and oil of the ointment, which is poured out of Ima to a place called Keren [corner]. It is called “Corner of the Yovel” because “corner” is Malchut and Yovel is Bina. Malchut that receives the abundance of Bina is called “the corner of the Yovel.” This is the kingdom of David, and this is why there is anointing for the kings only with the letter Chaf [also means spoon in Hebrew, and anointing means spreading with oil, too].

533) The Kof of GYCK illuminates from the Ayin of AHHA, as the Ayin is seventy, having seven Sefirot HGT NHYM, in each of which are ten Sefirot. So is Kof 100 because there is HBD in her as well, the perfection of the ten Sefirot. For this reason, there is the perfection of everything in the palate, and anyone who knows this secret and is watchful with it is happy.

534) The Guf of the King is the expansion of the Sefira Tifferet, in which the colors white and red unite, meaning the two lines right and left, and the body—the middle line, unites them. The King’s arms are the lights HG, the two lines—right and left—and the Guf is the middle line that unites them. His intestines are the internality and are corrected in Daat, which enters the Rosh and sentences between the two lines HB, expanding to the internality and within the Guf, Tifferet.

535) The thighs unite in two lights, NH. The thighs and the two kidneys unite in one place because the two kidneys are NH as well, where all the ointment is collected, and all the oil of the body. From there extends every holy ointment to the Yesod of the world, to Yesod, from a place called “world,” which is NH. This is why “The Lord of hosts is His name,” since NH is “Hosts.”

536) All the corrections come to unite in the Nukva until Yesod receives all the oil of the holy ointment and pours it to the Nukva, Malchut, who is blessed by it when the Dinim are established below and established above. Also, all the corrections are the King’s, which are the holy name, in joy and wholeness, and they are all one. Then He is within them, as it is written, “God takes His stand in His own congregation; He judges in the midst of the rulers.” Hence the Dinim are regarded as fire: As light and cooking come from the fire when it is set up in the right vessels, and destroys everything when it is not set up properly, so are the Dinim.

537) When the Dinim are not set up below, it is seemingly so above—all the corrections are not established so. This is because Ima departs from over the children, ZON, the children do not nurse, the Yesod does not pour out to the Nukva, Malchut, all the Dinim awaken, and the strong serpent rules. It would seem that all the corrections of the King have departed due to the Din. Because Nukva is not blessed, and the righteous, Yesod, is not receiving for her, and the strong serpent rules. Woe unto the world, which suckles from them.

538) Rabbi Shimon revealed all these corrections so he would not come to the next world disgraced. Now they must appear for the friends, for they know and understand the matters. Indeed, they must know them, as it is written, “And you shall know that I am the Lord.” It is written, “And you shall know that I am the Lord,” and indeed matters have been reconciled in our heart. Happy are we in this world and in the next.

539) I saw him in a dream and I asked, “This Yod of the name HaVaYaH is Hochma. Why is the Hey of HaVaYaH Bina?” He replied, “It is written, ‘And a river comes out of Eden to water the garden.’ The river that comes out of Eden is Bina. It comes out of Eden, which is Hochma. This is why the Yod is hidden within that river, meaning Hochma, and the Yod spreads the light of Bina above, right, and below, left, which are four. Afterwards Bina brought forth a son beneath her, who is Vav, the middle line, and became as the Hey. This is why Yod–Hey is HB. Then she begot and brought forth that son and placed him in front of her. This is why he is Yod–Hey–Vav, since the Vav sat before her so she would nurse it.

We learn about it that the Hey was initially Dalet, and when the male, Hochma, conjoined with her, she was conceived with one son, and she was called Hey. Then she begot him and brought the Vav, meaning that son, outside of her and placed him in front of her. It is written about that, ‘And a river comes out of Eden.’ This is Bina that comes out of Hochma, who is called ‘Eden,’ from whom she came out to water the garden, Malchut, to nurse it.”

540) I held his hands and kissed him on his hand. With this refinement I awoke. I wept and laughed and three days went by without me eating anything—one because of joy, one because I was not privileged with seeing him another time. For this reason, I immediately became connected to Him, since when the law shines for me, I see His shape awakening before me. Happy are the righteous in this world and in the next. It is written about them, “Surely the righteous will give thanks to Your name; the upright will dwell in Your face.”

(înapoi la pagina ZOHAR CUPRINS / MIŞPATIM – click)

(înapoi la pagina ZOHAR CUPRINS / MIŞPATIM – click)

517) Why did the Creator see fit to give the Dinim to Israel, meaning the portion Mishpatim [Ordinances], after the ten commandments? The Torah was given to Israel from the side of Gevura. For this reason, they must establish peace among them through judgments and ordinances, so that the Torah will be kept on all its sides. The world exists only on Din, for without the Din it would not exist. And for this reason, the world was created in Din and exists.

518) It is written, “Administer justice in the morning.” Is it only for the morning and not the entire day? “In the morning” means until the judges eat and drink, for anyone who sentences after he has eaten and drank, it is not a true judgment, as it is written, “You shall not eat with the blood.” This is a warning for judges not to eat prior to judging, for anyone who judges after he has eaten and drank, it is as though he convicts his friend’s blood and gives him to another, since he actually gives his blood to another by false judgment.

It is so with regard to money, and it is even more so with regard to capital offences. The judges must be careful to judge only before they have eaten and drank. It is written about that, “Administer justice in the morning,” and also, “I am the Lord who exercises mercy, justice, and righteousness on earth.”

519) One who lies in judging lies in the corrections of the King. The corrections of the King are those of which it is written, “Who exercises mercy, justice and righteousness on earth.” It is also written, “‘For I delight in these things,’ declares the Lord.” Everything, mercy, justice, and righteousness depend on one another. These are the corrections of the throne, Malchut, as it is written, “Righteousness and justice are the foundation of Your throne,” and it is written, “A throne will even be established in mercy.”

(înapoi la pagina ZOHAR CUPRINS / MIŞPATIM – click)

(înapoi la pagina ZOHAR CUPRINS / MIŞPATIM – click)

500) Happy are Israel, whom the Creator wishes to honor more than all the people in the world. In the beginning, He said to them, “And you will be unto Me, a kingdom of priests.” The great love was not removed from them until He called them “A holy nation,” which is more important. The love was not removed from them until He called them “For you are a holy nation.” The love was not removed from them until He called them, “You shall be holy men unto Me,” which is more important than anything.

501) The Torah emerged from the place called “holiness,” Hochma. Hochma emerged from the place called “Holy of Holies,” Keter. Likewise, Yovel, Bina, is called “holiness.” Israel consist of HB.

502) In the beginning, the Creator called them “holy,” and now He calls them “holiness.” Holiness is up above in HB, and holy is the Malchut, in Zion and Jerusalem, which is Malchut, who is called “holy.”

503) “And you shall be holy men unto Me,” Hochma, as it is written, “Israel are holiness to the Lord, the first of His harvest.” Beginning is called Hochma, as it is written, “Fear of the Lord is the beginning of wisdom.”

504) Because Israel are called “holiness,” which is the entire perfection, it is written, “And you shall not eat flesh in a non kosher field,” since Israel, who are more whole than everyone, do not suckle from the side of the harsh Din, to which non kosher implies. “You shall throw it to the dog,” which is an insolent Din, a stronger Din than all. Because there is a strong Din over the non kosher meat and he cast filth in it, it is forbidden for those who are called “holy” to eat from it, as it is written, “And you shall be holy men unto Me, and you shall not eat flesh in a non kosher field.” The text ties the prohibition on non kosher meat to men of holiness. Rather, “You shall throw it to the dog,” indeed, for it is insolent and a stronger Din than anything, as it is written, “And the dogs are insolent.”

505) When a carcass is mentioned in the Torah, it is written about Israel “holy” and not “holiness.” And here with the non kosher meat it writes, “And you shall be holy men unto Me, and you shall not eat flesh in a non kosher field.” It is written in regard to the carcass, “You shall not eat any carcass,” for you are a holy nation. It writes “holy” and not “holiness,” since the carcass was made on the part of Israel, by slaughtering. It follows that it was Israel who made it non kosher, hence the Din is not so strong. However, with non kosher meat that was made non kosher by evil animals, the Din is harsh. This is why abstention from non kosher meat is called “holiness” and from a carcass is called “holy.”

506) “And you shall be holy men unto Me.” It is written, “For you are a holy nation to the Lord your God.” Why does it say, “To the Lord your God,” and does not say, “To Me”? Here it is up above, in HB, and there it is in Divinity, Malchut. This is why it is written, “To the Lord your God,” Malchut. In Malchut, which is called “Zion” and “Jerusalem,” it is holy, and above in HB—holiness. And it writes, “Israel are holiness to the Lord, the first of His harvest,” with an extra letter Hey, Bina, the first Hey of HaVaYaH, and beginning is Hochma.

507) “Israel are holiness to the Lord.” The end of the verse is “All who ate of it became guilty.” It is written, “But if a man eats a holy gift unintentionally,” and “No foreigner is to eat the holy gift.” And because Israel are called “holy,” it is written, “All who ate of it became guilty.”

508) “Holiness” is superior to “holy.” But is written, “Holy, holy, holy, is the Lord of hosts,” which is the perfection of everything. When the three “holies” join together they become one house, holiness, containing all three holies. This is why it is the perfection of everything, and this is why holy is a whole in which everything is included. And when complete faith is included in Israel, they are called “holy,” the whole of everything, as it is written, “Israel are holiness to the Lord.” This is why it is written, “And you shall be holy men unto Me.”

509) It is written, “And you shall not eat flesh in a non kosher field.” Hence, why does it say, “He gives prey to those who fear Him”? It should have written, “He has given prey to the dogs.” Why did He give to those who fear Him? However, He did not give non kosher meat to those who fear Him. It writes “prey,” which means food. And even if you say that prey [Teref] is like non kosher meat [Trefa], He certainly gave to those who fear Him, so they would beware of it and would not eat it. “To those who fear Him,” since only those who fear His name can beware, since they fear Him. This is why this matter was not given to you, since He knew that you do not fear Him or keep His Mitzvot. And because this is among the hardest things in the Torah, and requires care, He gave it to those who fear Him, and not to others. He has given all the hard things in the Torah only to those who fear sin, to those who are fearful about keeping His commandments.

510) “And you shall be holy men unto Me.” It would be enough to say, “You shall be holy unto Me.” It is holy men since Israel came out to freedom only from the Yovel, Bina. And after they went out to freedom, Yovel welcomed them with His wings and they are called “His men,” “His sons.” It is written about the Yovel, “Yovel shall be holy unto you.” This is why it is written, “And you shall be holy men unto Me,” actually His men.

511) The Creator said, “And you shall be holy men unto Me.” This is why Israel were rewarded with being named “brothers of the Creator,” as it is written, “For the sake of My brothers and friends,” since Israel are sons of the Yovel, Bina, and ZA is also the son of Bina. It follows that they are brothers of ZA. Afterwards, they are actually called “holiness,” as it is written, “Israel are holiness to the Lord, the first of His harvest.” It writes “holiness,” and not “men of holiness.” Because of it, “All who ate of it became guilty,” as it is written, “No foreigner is to eat the holy gift,” and “But if a man eats a holy gift unintentionally.”

512) Israel are called “holiness.” Because they are holiness, one is forbidden to call one’s friend by a derogatory name or give a nickname to one’s friend. Indeed, his punishment is grave. It is especially so with other things. It is written, “Hold your tongue from evil,” since it is because of slander that diseases come down to the world.

513) Anyone who names his friend by a name that is not in him and despises him is caught into judgment for what is not in him. Anyone who calls his friend “wicked” is brought down to Hell and is struck on his cheeks. An exception are those insolent ones on the Torah, which are permitted for people to call them “wicked.”

514) One man was cursing his friend. Rabbi Yissa told him, “You acted as a wicked.” He came before Rabbi Yehuda to be judged. He told him, “I did not say that he was wicked, but that he was as a wicked, that his actions appeared as those of a wicked one.” Rabbi Yehuda came and asked Rabbi Elazar about the incident. He told him, “Of course he is not guilty because it is written ‘The Lord was as an enemy,’ and not ‘An enemy.’ Otherwise, none of the race of Israel would remain in the world. Likewise, ‘She was as a widow,’ and not ‘A widow.’ As a widow means that her husband went overseas and she is awaiting him, and being alone, without her husband makes her seem as a widow.”

515) This is the reason for the prohibition on statues and images, as it is written, “And upon the likeness of the throne was a likeness as the appearance of a man.” As the appearance is not like “An appearance.” It is also written, “As an apple in the trees of the forest.” “As an apple,” and not “An apple.” As an apple that is recognized by its colors, and in the colors, the matter is unified because the unification of the Creator is in three lines—white, red, and green—as it is in an apple—Hesed, Din, and Rachamim.

516) “And he that stumbles among them on that day shall be as David,” only “As David,” and not “David.” “As David,” who said, “And behold, in my poverty I have prepared for the house of the Lord.” It is also written, “For I am afflicted and needy,” and he was the king of kings and called himself that way. Happy are Israel whom the Creator did not call “as holiness,” but “holiness” indeed, as it is written, “Israel are holiness to the Lord.” For this reason, “All who ate of it became guilty,” like a foreigner who eats the holy gift.

(înapoi la pagina ZOHAR CUPRINS / MIŞPATIM – click)

(înapoi la pagina ZOHAR CUPRINS / MIŞPATIM – click)

493) The subsequent Mitzva is to bring the first fruit, and then to give thanks for the first fruit, and then to give thanks for the tithing. The authors of the Mishnah wish to understand in regard to the tithing: If he gives tithing before he gathers, should he give tithing when it is ripe or does he give after he collects. It is like a citron, of which they said, “In a tree, follow the ripening.” And some say that with a citron you follow the ripening of the fruits because a citron somewhat resembles a tree and somewhat resembles a grain, which are seeds, of which it is said that its tithing is after gathering it, not as the tree, but after it has fully ripened, after it is collected, as with seeds.

494) Because they established the blessing of “Who brings forth” from the place where the ripening is done, with the exception of burnt bread, but rather from a place that is tasteful for him, so it is with grains, you follow its gathering, for then it is as ripened fruit and is tasty.

495) Israel are compared to a tree and to crop, like a citron to a tree, of which it is written, “You shall bring the choice first fruits of your soil into the house of the Lord your God.” And also, “You shall give him … the first shearing of your sheep.” This implies to Israel, of whom it is written, “You are My sheep.” Similarly, Israel are akin to grain, of which it is written, “Israel are holiness to the Lord, the first of His harvest.” Hence, he gives tithing after he is gathered from the exile, for then they are considered holy to the Creator.

496) Israel are called “a great and strong tree, in which there is food for all.” The Torah is in it, meaning food above, from ZA, the prayer is in it, meaning food below, from Nukva. Even the angels have food only through Israel, for if Israel had not engaged in Torah, food from the Torah would not have come down for them. She is as a tree, as it is written, “She is a tree of life to they who hold her.” And on the part of the fruit of the Torah, which is a Mitzva.

497) The Torah is akin to water and to fire. Water would not come down from above, and the sun, which is fire, would not come down to ripen the fruits of the tree, but only by Israel’s merit. This is why it is written about Israel, “The fig tree has ripened its figs,” which are they who keep the Mitzvot, “And the vines in blossom have given forth their fragrance,” when they begin with repentance. At that time, it is immediately written about Israel, “Arise my wife, my beautiful one, and go away” from the exile.

498) This is the reason why in the tree—the tree of life, the Torah, ZA, those who engage in Torah follow the ripening right at the beginning of the engagement and tithe them, since the Yod, Hochma, is on them, hence they tithe one out of ten. And in it they gather from the exile, the bottom Hey of HaVaYaH, Israel, the fruits of the tree, the Torah. The tree, the letter Vav, is ZA, the Torah. But the rest of the people give tithing after it is collected from the exile.

Yet, in regard to the righteous, it is written, “And you shall take you on the first day the fruit of a citrus tree,” who dwells in the actions that are gripped and done by the keepers of Torah and Mitzvot, in whom there are those who follow the ripening as a tree. Hence, it is written about them on the first day that they do not need to wait for the hour of gathering from the exile.

499) Vegetables have a way of growing over any water. Their tithing is while collecting them. Similarly, a citron grows on any water. Israel are like a citron—they grow on any water—since on the part of Hochma there is no water but Torah. A citron is equal to a tree in three ways. A citron is Malchut, gripped on two sides, HG, two ways, and a third way is that a citron has the shape of the heart: it is gripped above, the heart sees, Hochma, vision. It is also gripped below, in Daat, meaning that the heart knows. Daat is a tree, the interior of ZA. Torah is Guf de ZA, a fruit of the Daat that expands from the Daat. Eyes are Mitzvot, and in them the heart sees.

(înapoi la pagina ZOHAR CUPRINS / MIŞPATIM – click)

(înapoi la pagina ZOHAR CUPRINS / MIŞPATIM – click)

475) In seventy voices does the doe, Divinity, place her head between her knees. Her head is the righteous, foundation of the world. Between her knees means NH, and he swears to her in the righteous to redeem her children in the morning, which is a lion, Hesed. The morning is Abraham’s right, Hesed, Messiah Son of David, who comes out of Judah. It is written about him, “Judah is a lion’s cub.” This is why it is written, “As the Lord lives, lie down until the morning,” until the arrival of the Messiah Son of David, a lion—morning, light of Hesed.

476) In it, “Who caused His glorious arm to go at the right hand of Moses,” since Tifferet, the degree of Moses, Guf, includes the six Sefirot HGT NHY, and Hesed is his right arm. Moses connects to the name AB, Hesed, Abraham’s degree. It is so because AB (72) calculates as four times Hay (18) [Het–Yod, “living”]. Hay calculates as three times six, Vav, which are the acronym of the three verses “And journeyed,” “And came,” “And pitched.” This is the name AB in the three primary branches, HGT.

“And journeyed” is Hesed, “And came” is Gevura, and “And pitched” is Tifferet. They are three times Hay that were tied to Moses’ Shin, in which there are also three branches, three faces: lion, ox, and eagle. It is written about them, “All four had the face of a lion on the right, and all four had the face of an ox on the left, and the four had the face of an eagle,” which are HGT. MA from Moses is “Each had the face of a man,” Malchut, since Adam [man] is MA in Gematria (45). This is the fourth Hay [living], “As the Lord lives, lie down until the morning,” where through the morning light, the fourth Hay, Malchut, would be complemented, and complementing the name AB, which includes the four times Hay in the four faces of the Merkava [chariot/assembly], implied in Moses’ Shin and in Moses’ MA.

477) In the left arm, Gevura, we learn, “The left rejects and the right draws closer.” Even though he moved the time of redemption earlier, to the month of Tishrey, since Tishrey is the left of the months, it will postpone the redemption so that Messiah Son of Ephraim will not die in the Dinim of the left.

Messiah Son of Ephraim is an incarnation of Jeroboam, of whom there are complaints because he sinned and made the public sinners. This is why he delayed it from Tishrey, left, until the right, Pesach [Passover] would approach, meaning the right arm, Hesed. At that time they will be redeemed, to keep the verse, “As in the days when you came out of Egypt, I will show him wonders.” They were redeemed in Nissan, and they are destined to be redeemed in Nissan, “‘And with superior grace I will have compassion over you,’ says the Lord your Redeemer.”

478) Afterwards, they all take from Gevura, from whom comes Messiah Son of Ephraim, who comes to avenge his enemies, for so should the crop—which is Israel, in the right—be cleaned first, and then to burn the straw in the left. It is written about it, “Then the house of Jacob will be a fire and the house of Joseph a flame, but the house of Esau will be as stubble. And they will set them on fire and consume them.” The gathering of the crop is in the middle pillar, in which it is written, “And was gathered,” meaning gathered into the house, to Divinity.

479) However, in the degree of Messiah Son of Joseph, it is written, “Now this horde will lick up all that is around us, as the ox licks up the grass of the field.” Messiah Son of Joseph is called “an ox.” It is written about them, “When wicked flourish like grass.” Redemption will be from Passover to Tishrey, which is called “until.” From then on will be their ruin, until the arrival of Tishrey, which is an ox, and in it, “As the ox licks up the grass” will come true.

480) During the exile Israel is supported by the right, which is a lion, Hesed. But their rising, redemption, is in the body of the tree, ZA, as we learn, “All who kneel, kneel in ‘Blessed,’” which is Tzadik, Yesod, as it is written about the righteous Joseph, “And behold, your sheaves gathered around and bowed down to my sheaf.” This is the meaning of “As the Lord lives, lie down until the morning,” as since they are considered kneeling and lying, they need support in Hassadim from Yesod, and all who arise, arise in the name, in the degree of Moses above, meaning Daat, and Moses below, meaning Tifferet. In him will all of Israel rise as the organs of the body, in which all are upright when he stands. By that, “All who arise, arise in the name.” It is written about it, “And I have known you by name.”

481) Messiah Son of David, a lion, Hesed, will be to the right of Moses; Messiah Son of Joseph, an ox, Gevura, to his left; and they are three lines. On the right is Abraham, Hesed; on the left is Isaac, Gevura; and Moses, an eagle, Tifferet, is in the middle. Their chain, meaning the three lines, which are called “chain,” is from the side of Jacob, which are the three lines included in Jacob, Tifferet. Also, they are the Shin of Moses, which implies to the three lines included in Moses, the middle line, Daat.

They will triple the Kedusha [holiness] for you, meaning that each line consists of the three of them. On the part of the lion, Hesed, there are three faces of the patriarchs, HGT, and all three are called “lions.” The morning is from the three faces included in the left, and all three are called “goring bulls.” The three faces included in the middle pillar—Moses and Jacob—are called “eagles.” It is written about them, “And I bore you on wings of eagles, and I brought you to Me.”

It follows that the three lines are nine, where each consists of three, and the tenth, or the fourth to the three general lines, is man, who is MA in the name, Moses, who rides on the three animals, lion, ox, and eagle. These are the three branches of the Shin in Moses’ name.

482) It is written about Israel, “And let them have dominion over the fish of the sea,” meaning the appointees at sea on the part of the serpent, Egypt’s minister who expanded in the last exile “From sea to sea.” “And over the fowl of the air” means evil mixture, from giant Amaleks, a mixture of all the nations in the last exile, on each side—whether in Israel, whether in Ishmael, or whether in Esau. “And over the beast” are the sons of Esau, who govern the whole earth.

483) And the verse, “May he also rule from sea to sea and from the River to the ends of the earth,” will come true in the Messiah. So it is in the two Messiahs and so it is in Israel. It is all by merit of Moses’ MA, the face of a man. And the banner of the Messiah Son of David will come from Yehuda with a lion inscribed on it, and the banner of the Messiah Son of Joseph with an ox is inscribed on it, and the banner of Shiloh, who is Moses, which is Shiloh in Gematria.

A lion is to the right, an ox to the left, and an eagle in the middle, since Moses is the eagle, the middle line that comprises right and left. Man is above all of them, for in each of the three faces a man is included in it. There are four faces to each of the three animals, four tribes, in each of which are three animals—lion, ox, and eagle—which are twelve. With the face of a man, whose name is MA because man [Adam] is MA in Gematria, they will be Moses’ sons, so that “And I will make you into a nation greater and mightier than they” will come true in Moses. Then MA [that which] was is what will be. Moses, a redeemer in Egypt, is a redeemer for the future. Also, “That which is to be has already been,” for the two Messiahs, Son of Joseph and the Son of David have already been because there were already Joseph and David.

484) “For God seeks what has been pursued,” Israel, of whom it is written, “And you are My sheep, the sheep of My pasture, you are men,” since they were pursued by the mixed multitude, the evil wolves. Thus, “Benjamin is a ravenous wolf,” he preys on them. And at that time, “In the morning he devours the prey” until Shiloh comes, meaning Moses. The morning means Abraham’s morning, Hesed. In the morning, when the great Hesed appears, the prey will appear, Moses. “And in the evening he divides the spoil,” meaning the evening of Isaac, Malchut that is built from the left line, where there are the two Messiahs—on her right is the Messiah Son of David, and on her left is the Messiah Son of Joseph. In one, he will eat and destroy the appointees of the nations of the world, from the house of Joseph, and in one he will dispense them to Israel, who are from the house of David.

485) Israel are a doe being chased by the wicked, who are lions. Naphtali, who is “A doe let loose; he gives beautiful words,” will awaken. He will awaken in the right, lion, the Messiah Son of David, as it is written, “Judah is a lion’s cub; from the prey, my son, you have gone up,” and will return on the nations of the world. “He crouches, he lies down” to prey on them. “Who will rouse him?” “Who” is another god that at that time will rouse him and not let him prey on them, or a nation and a tongue that can rouse him off preying on them.

486) Israel are as a dove that is hunted by the eagle, who is from the side of the birds of the nations of the world. At that time, the eagle of Kedusha [holiness] will awaken and spread his wings on the mixture of the nations and Esau and Ishmael, who are Amaleks and the evil mixture of Israel. He will devour them, and none of them will remain, to keep what is written about Israel: “The Lord alone guided him and there was no foreign god with him.”

487) Henceforth, they do not accept foreigners, as we learn that no foreigners are accepted in the days of the Messiah, and the Creator will arouse an animal of a man to govern the nations of the world that will remain. It is so to keep in them the verse, “For the nation and the kingdom that will not serve You will perish,” and to keep in Israel, “And let them have dominion over the fish of the sea, and over the fowl of the air, and over the beast.” “And the fear of you and the dread of you shall be upon every beast of the earth.”

488) On the part of the crops, there are five kinds of bread that are more ground than all of them by threshing and grinding. These are wheat, barley, buckwheat, oats, and rye. He compared them to Israel, as it is written, “Israel are holiness to the Lord, the first of His harvest.” It writes “His harvest” with a Hey [instead of the usual Vav], indicating five kinds of bread. When Israel come out of the exile they will be broken until the food is sorted from the waste, the straw, which is the mixed multitude, until Israel among them are sorted and recognized, when they have been sorted from the chaff and straw.

489) And until the Yod in the name HaVaYaH—which implies to the tithing—is sorted from them, He will not be on the Hey de HaVaYaH, which indicates the bread of five kinds, to keep the oath, “The hand upon the throne of the Lord,” which he swore, for the Name is incomplete and the throne is incomplete before the seed of Amalek is destroyed. Hence, there is no obligation to tithe chaff and straw until they are sorted.

After Israel are sorted, they gather unto a place called “Jerusalem,” like the wheat, which is placed in the treasury once the straw and chaff have been sorted from it. Similarly, Israel will gather, meaning the crop, unto Jerusalem, which is built on the mountain of the Lord, and of which it is written, “Who shall ascend into the mountain of the Lord, and who shall stand in His holy place? He who has clean hands.” Clean means like grains, a harvest after he sorted the food from the waste. “Kiss the grain,” as before, in which it is written, “Will kiss me from the kiss of his mouth.” “Grain” means a son, for at that time they will already be cleansed from straw and chaff, His name will be on them, and He will call them, “My son, My firstborn, Israel.”

490) Thus, of all the trees, there is no tree as broken as the vine. It is broken in its planting, for it has no strength to stand, but lies on the ground. It is broken in its grapes, which are crushed under the feet. And so is the olive; its olives are crushed.

In the exile, Israel are akin to them, as it is written, “You removed a vine from Egypt.” Also, it is written of the fourth exile, “For the house of Israel is the vineyard of the Lord of hosts. Similarly, Israel are akin to an olive, as it is written, “A fresh olive tree, beautiful in fruit and form.” This is why it is written, “Your wife shall be like a fruitful vine within your house, your sons as olive plants,” close to one another since Israel are as broken as they are in the exile.

491) And once the grapes and the olives are cleaned from any waste, they will be sanctified to the Temple—wine for pouring on the altar—and olives to light the candles of the Menorah. Wine that is not poured for idol worship is rewarded with this, since the mixed multitude are wine that was poured for idol worship, and of those, various infidels are converted, converted into transgressions in the whole of the Torah.

492) It is written about Israel that they will mingle with the nations and learn their works. And until they are stamped on by their feet in exile they will not be sorted out from among them. It is about them that David said, “Why should I fear in days of adversity, the iniquity of my foes surrounds me.” Solomon said about them, “Go now by the footsteps of the flock,” by the footsteps of the letters in Jacob, of whom it is written in regard to the primordial serpent who seduced Eve, “He shall bruise you on the head, and you shall bruise him on the heel.” After they went out of the exile they were akin to apples and to any good fragrance, as in the exodus from Egypt, where it is written about them, “Under the apple tree I woke you.”

(înapoi la pagina ZOHAR CUPRINS / MIŞPATIM – click)