Autor: arhiprofesor

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345) “And they went three days in the desert and found no water.” There is no water but the Torah. And who gave them the Torah here, since thus far the Torah has not been given to them?

346) They went out to the desert to look, and the Creator took the effulgence of the glory from there. They went to observe it but did not find it. The Creator is called “Torah,” hence there is no water but the Torah, and there is no Torah but the Creator.

347) While they were walking in the desert, another authority appeared over them, that of the rest of the nations. This is the one who governs the desert, and he met them there. Israel saw that he was not the brightness of the glory of their King, as it is written, “When they came to Marah, they could not drink the waters of Marah, for they were bitter” [Mar means “bitter” in Hebrew], and their souls were not perfumed as in the beginning. Moreover, he came to slander them.

348) It is written, “And he cried out to the Lord, and the Lord showed him a tree.” But there is no tree but the Torah, as it is written, “She is a tree of life to them that have a hold of her.” Also, there is no Torah but the Creator. And there is no tree but the Creator, as it is written, “For man is the tree of the field.” The tree of the field is surely a field of trees of holy apples. This field is Malchut, the tree of the field is ZA, her husband, and when the brightness of the glory of the King appeared on them, then “He threw it into the waters, and the waters became sweet.” “The waters became sweet” means that the slandering became advocacy.

Since “The Lord,” the Creator “Showed him a tree,” and the brightness of His glory returned upon them, then why did He also throw it into the water? After all, water is the Creator, too. It was written that the accuser became an advocate, since the Sitra Achra that was in the water slandered them, and has now become an advocate.

349) In the beginning, when Israel came into the covenant of the Creator, they did not come in properly, since they circumcised but they did not expose. Thus, the holy impression was not revealed. When they arrived here at Marah, it is written, “There He made for them a statute and regulation, and there He tested them.” This means that there Israel came into both holy parts, Malchut and Yesod, that they were rewarded with them through circumcision and exposure. In disclosure, when their impression was revealed, they were called “Statute and regulation.” This statute is Malchut and indicates the circumcision. This law is Yesod, implying to the Mochin that appear through the exposure, which is called “statute.” Because it is a law, the test is pertinent, as it is written, “For it is a statute for Israel.”

(înapoi la pagina ZOHAR CUPRINS / BESHALACH – click)

(înapoi la pagina ZOHAR CUPRINS / BESHALACH – click)

332) It is a Mitzva [commandment] to build the Temple below like the Temple above, as it is written, “The place that You have made for Your dwelling, O Lord.” This is so because the Temple must be built below, and to pray a prayer within it everyday, to serve the Creator, since prayer is called “Work” [service].

333) And that house of assembly should be built with great beauty and be corrected with all the corrections, since the house of assembly below corresponds to the house of assembly above.

334) The Temple below corresponds to the Temple above, standing opposite each other. And all the corrections, the works, the Kelim, and the servants on that Temple are as it is above. The tabernacle that Moses made in the desert was completely as it is above.

335) The Temple that King Solomon built is a house of rest. It is like the upper one in all the corrections in it, being a house of rest and inheritance in the highest correction. Similarly, the house of assembly should be with all the corrections of beauty as the upper one, to be a house of prayer, and to correct corrections in prayer.

336) That Temple must have windows, as it is written, “And open windows,” such as above. It is written about that, “He looks in through the windows, he peers through the lattice.” And should you say that one should pray even in the field, because there is wind there, it is not so, for we need a house, and there is none. There should be a house below like the house above, Malchut, to bring down the upper tenant, Divinity, into the lower tenant, people.

337) That prayer and that wind [also Ruach] must rise and come out of the strait directly against Jerusalem. It is written about that, “Out of my straits I called upon the Lord.” A narrow place is required, in a strait, and to send that wind within it so it does not drift to the right or to the left. And in the field, the voice cannot send it in this way. It is like the voice of a Shofar [ram’s horn]—pushed outside directly through a narrow place, goes and pierces firmaments, and rises up to evoke the wind above.

338) But it is written, “And Isaac went out to meditate in the field.” Thus, there is prayer in the field. But there was one thing in him that was not in the whole world: he was one of the patriarchs. Moreover, this verse does not come to permit praying in the field, since in another field he certainly would not have prayed.

339) Happy are those who are rewarded with citing poems in this world, and are rewarded with citing it in the next world. This poem is built in twenty-two engraved holy letters and in ten utterances, and all is written in the holy Name, and all is the wholeness of the holy Name.

340) When Israel stood by the sea citing poems, the Creator with all His Merkavot [assemblies/chariots] and His armies appeared to them, so they would know their King, who worked all those miracles and mighty deeds for them, so that each would know and observe what the rest of the prophets in the world did not know and observe.

341) If they did not know and did not attain higher wisdom than this citing, how did they all say the same words, not deviating from one another? Rather, what one said, the other said, too, and did not substitute one word for another, but all were said the same, and the spirit of holiness was in each and everyone’s mouth, and all the words were said as though they came out from the same mouth. Indeed, they were all looking in sublime wisdom and knew sublime things, and the spirit of holiness was in each and everyone’s mouth.

342) Even those in their mother’s abdomens were all citing as one, and they all saw what Prophet Ezekiel did not see. Moreover, they were all looking as if they saw eye to eye. And when the matter was over, they were all enjoying themselves and wished to look and to observe, and did not wish to leave there because of all the craving.

343) At that time, Moses said to the Creator, “For all their desires to look at You, Your sons have no wish to move from the sea.” What did the Creator do? He concealed His glory outside, in the desert, and there He appeared and disappeared. And Moses said to Israel, “Several times have I told you to leave there but you did not wish to, until I showed you the brilliance of the glory of the Creator in the desert,” and they promptly craved it.

344) Yet, they did not go until Moses held them and showed them the brightness of the glory of the Creator in the desert. Then, because of all the longing and the desire to observe, Moses drove them off, as it is written, “And Moses led Israel onward from the Red Sea, and they went out into the desert of Shur.” It is a desert, for there they wished to observe the brightness of the glory of the holy King, and this is why it is called, “the desert of Shur,” which means looking there [Shuru means “look” in Hebrew].

(înapoi la pagina ZOHAR CUPRINS / BESHALACH – click)

(înapoi la pagina ZOHAR CUPRINS / BESHALACH – click)

327) “You stretched out Your right hand, the earth swallowed them.” But is the work of the right not Hesed? It means You have raised Your hand, and the left remained by itself and inflicted Din. But the friends have commented on it that when the Creator brought out the Egyptians dead from under the water, He said to the earth, “Gather them within you.” And it did not wish to until the Creator stretched His right hand before it and adjured it. Then the earth swallowed them, as it is written, “The earth swallowed them.” “You stretched out Your right hand” means separating it from the left, and then Din is done with the left.

328) “In Your grace You have led the people whom You have redeemed, In Your strength You have guided them to Your holy habitation.” It is written, “But Your right hand and Your arm and the light of Your presence, for You favored them.” “But Your right hand” is greatness, Hesed.” “In Your strength You have guided them” and “Your arm” are Gevura. “To Your holy habitation,” are “The light of Your presence, for You favored them” are righteous, Yesod. Also, all six Sefirot are in the text, since HG include Tifferet, and Yesod includes NH.

329) “Terror and dread will fall upon them.” Terror means the fear of Divinity, as in “The fear of God,” which is Divinity.

330) “You will bring them and plant them in the mountain of Your inheritance.” “You will bring them” refers to the spirit of holiness speaking about the last generation that Joshua circumcised, and the revelation of the holy Reshimo of the name of the Creator appeared in them. And they cling to it, meaning that ZA and they are worthy of inheriting the land, as it is written, “And your people shall all be righteous; they shall inherit the land forever.” This is so because anyone who was circumcised and in whom this holy Reshimo appeared—and he keeps it—is called righteous. For this reason, “They shall inherit the land forever.”

331) Hence, “You will bring them” is with an extra Vav [in Hebrew], which means bring them to those who grip to the Vav, ZA, and to those last ones in the days of Joshua. And there is not a single word or a small letter in the Torah that does not have sublime secrets and holy flavors in it. Happy are those who know them.

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(înapoi la pagina ZOHAR CUPRINS / BESHALACH – click)

315) A big, high, and strong tree, ZA, in which upper and lower nourish, is limited by twelve boundaries of the diagonal—the four Sefirot HG TM with three lines in each. It is strengthened by the four directions of the world, which are HG TM that connect in their places. Seventy branches—which are seventy ministers are appointed over the seventy nations of the world—rise within it and are nurtured by it. From its main roots, they suckle from the surroundings, and they are branches that are in the tree.

316) When the time for each branch to govern comes, they all wish to completely annihilate the stem of the tree, which is the essence of all the branches, the one that governs Israel, and to which they grip. And when the reign of the stem of the tree comes to them, meaning the part of Israel, it wishes to keep them and to give peace in everyone. This is the reason for offering the seventy fruits of the festival, to give peace to the seventy branches in the tree, meaning the seventy ministers of the nations of the world.

317) It is said about that, “Who is like You among the gods, O Lord.” “Among the gods” is a tree, as it is written, “For they will be ashamed of the oaks that you have desired.” This is the tree, that they were serving a form that was engraved within it. “Who is like You,” meaning who will do as Your deeds and have mercy over all. “Who is like You” in the entire surroundings of the tree, that even though it governs, it keeps everything for all the others and does not wish to destroy them, as do they when they reign. “Who is like You, majestic in holiness,” majestic in the upper force, called “holiness.” Truly majestic in holiness, in Mochin de Bina. This is called “the force of the Creator,” “the pleasantness of the Creator.”

318) “Who is like You among the gods, O Lord.” “I have seen all the works … all is vanity and striving after wind.” How could King Solomon, whose wisdom surpassed that of all the people in the world, say that all the works are vanity and striving after wind? Is even the work of righteousness vanity and striving after wind? But it is written, “And the work of righteousness shall be peace.” However, it is written, “All the works which have been done under the sun.” This differs from a work of righteousness, which is above the sun.

319) And yet, What does “All is vanity and striving after wind” mean? “All is vanity” is as it is written, “Vanity of vanities, says Kohelet,” and these vanities are the existence of the upper world and the lower world.

320) When there are good deeds in the world and man engages in the work of the holy King, that thing that he does, a Hevel [vanity, as well as breath fume] is made of it above. And there is no Hevel without a sound, which rises and becomes an advocate before the Creator.

321) And all those deeds in which one engages that are not the work of the Creator become Hevel and walk and wander in the world. And when one’s soul departs, that Hevel rolls him in the world like a stone in a sling, as it is written, “But the souls of your enemies He will sling out as from the hollow of a sling.”

322) What does “He will sling out” mean? Hevel rolls it around in the world. Then all the things that are done and are not the work of the Creator are made into Hevel, which is the breaking of the wind that breaks the wind, which rises and falls and rolls in the world, as it is written, “Vanity and striving after wind.”

323) But the work of his Master rises above the sun and becomes actual holy Hevel, this is the seed that one sows in that world, and its name is righteousness, as it is written, “Sow for yourselves for righteousness.”

324) This leads a man when his soul departs him and elevates him to the place of honor above, and bundles him in the bundle of life, as it is written, “And thy righteousness shall go before you,” to guide you and to raise you to the place called “the glory of the Lord,” Malchut, as it is written, “The glory of the Lord will be behind you.”

325) He gathers all those souls that the holy Hevel—called “The glory of the Lord”—leads, and they are bundled in him. Then there is contentment. But the other Hevel, which is not the work of the Creator, is called “Striving after wind.”

Happy are the righteous who do all their deeds above the sun, the work of the Creator, and sow a seed of righteousness to reward them with the next world, as it is written, “But unto you that fear My name shall the sun of righteousness arise.”

326) When the Temple was first built below, it was built with Din and anger. This is because it was in a place where Din was present. In the future, the Creator will build it and erect it in a different, high degree, called “righteousness,” which is the corrected Malchut, as it is written, “In righteousness shall you be established.” For this reason, it will persist and will not be ruined again, and its name shall truly be called Tzedek [justice], as it is written, “And this is his name whereby he shall be called, The Lord is our righteousness.”

(înapoi la pagina ZOHAR CUPRINS / BESHALACH – click)

(înapoi la pagina ZOHAR CUPRINS / BESHALACH – click)

313) “The enemy said, ‘I will pursue, I will overtake.’” “The enemy said” is the great appointee over Egypt. When he was given dominion over Israel he contemplated obliterating them under his government. But the Creator remembered the greatest in the generation, the patriarchs, who were protecting them. And do not say that only he wished to obliterate them. Rather, all those ministers appointed over all the idol worshipping nations wish to obliterate Israel under them when they are given authority and governance over Israel.

314) Hence, all those peoples that are governed by those appointees inflict laws to destroy Israel, but the Creator remembers the greatest in the generation, the patriarchs, and protects them. When Moses saw that, he began to praise the Creator and said, “Who is like You among the gods, O Lord?”

(înapoi la pagina ZOHAR CUPRINS / BESHALACH – click)

(înapoi la pagina ZOHAR CUPRINS / BESHALACH – click)

308) “Why do You stand far off, O Lord?” When the iniquities in the world cause, the Creator climbs up and people shout and shed tears, and there is no one to look after them, since the Creator has departed up above and they are denied repentance. It is written of that time, “And in Your great excellence, You overthrow those who rise against You.”

309) When the Creator robes in pride over the nations that will gather against Him, as it is written, “And the rulers take counsel together, against the Lord, and against His Messiah,” seventy commanders of armies will gather from every side with the armies of the whole world, to wage war against the holy city of Jerusalem and to grip unto the counsels of the Creator. And what do they say? “We will rise against the protector first, and then against His people and His palace.

310) Then the Creator will mock them, as it is written, “He who sits in the heavens laughs, the Lord scoffs at them.” At that time the Creator will robe in pride over them and will obliterate them from the world, as it is written, “And this shall be the plague.”

311) The Creator is destined to revive all those kings that have afflicted Israel and Jerusalem: Hadrian, Lupinus, Nebuchadnezzar, Sennacherib, and all the other kings in the world who have destroyed His house. He will give them dominion as in the beginning, and the rest of the nations will gather with them and they will wage war on Jerusalem. And the Creator will avenge them openly around Jerusalem, as it is written, “And this shall be the plague with which the Lord will strike all the peoples who have gone to war against Jerusalem.” It does not say, “Who will go,” but “Who have gone,” in past tense, since it concerns Nebuchadnezzar, etc., who have already gone.

Then, it is written, “And in Your great excellence, You overthrow those who rise against You.” And this is written for the time when the Messiah comes; this song is an eternal song.

312) “At the blast of Your nostrils the waters were piled up,” meaning at the same time. For that, there is this at that time, and at the time of the Messiah King, and at the time of Gog and Magog. “Stood up like a heap of liquids” is for the time of the next world, the joy of all the worlds.

(înapoi la pagina ZOHAR CUPRINS / BESHALACH – click)

(înapoi la pagina ZOHAR CUPRINS / BESHALACH – click)

298) When Moses entered the cloud, as it is written, “And Moses entered the midst of the cloud,” like a person who is walking in the place of Ruach, he encountered a big angel, whose name is Kemuel, appointed over twelve thousand appointed messengers. He wished to bond with Moses. Moses opened his mouth with twelve carved letters of the holy Name, which the Creator had taught him at the bush and drifted twelve thousand parsas [one parsa is roughly 2.4 miles] away from him. Thus, Moses was walking in the cloud with his eyes blazing like embers of fire.

There is NRNHY in each degree. When Moses arrived at the degree of reception of the Torah for Israel, he had to attain the NRNHY of that degree. Also, it is known that the role of angels is to help the souls attain what they should. These angels before us, too, came to help Moses attain these great NRNHY.

Moses attained the Nefesh Ruach through the cloud itself. “And Moses entered the midst of the cloud,” like a person who is walking in the place of Ruach. The cloud was to him the place of obtainment of the light of Ruach, which is VAK without GAR. To help him obtain the GAR, Angel Kemuel appeared before him, appointed over the twelve thousand appointed messengers, the light of GAR, which is received by three lines in the four faces HB TM, which are twelve. And since they extend Hochma, they are counted as thousands. And these twelve thousand are messengers appointed to help the soul obtain GAR.

He wanted to bond with Moses, and Moses immediately attained the GAR de Neshama, called Peh [mouth]. This is why it was said, “Moses opened his mouth ,” meaning he was rewarded with light of Neshama, called “opening of mouth.” “With twelve carved letters of the holy Name, which the Creator had taught him at the bush,” since those twelve carved letters that Moses received at the bush were also considered light of Neshama according to his degree at the time.

Also, it is known that the light of Neshama rejects Hochma and clings to Hassadim, as it is written, “Because He desires mercy [Hesed].” Hence, Moses rejected Angel Kemuel, who extends GAR in illumination of Hochma, and clung to the light of Hassadim. This is why it was said, “He moved twelve thousand parsas away from him.” This means that the twelve faces of the soul that are governed by the light of Hassadim repel the twelve faces that are governed by Hochma, which are called “thousands.”

“He moved twelve thousand parsas away from him” because of his desire for Hassadim. Also, he clung once more to that the light of Ruach in the cloud, “With his eyes blazing like embers of fire,” for the illumination of GAR was not recognized in his eyes because he clung to the level of Ruach, where there are Dinim de Masach de Behina Aleph, called “embers of fire.”

299) Then he met Angel Hadarniel, who was greater and more respected than the first. He was above all other angels by 601,000 parsas and his voice traversed 200,000 firmaments that revolve in white fire. When Moses saw him, he could not speak; he wished to drop himself from the cloud.

300) The Creator told him, “Moses, is it not you who conversed extensively with Me by the bush, who wished to know the meaning of the holy Name, and you were not afraid? And now you fear one of My servants?” When Moses heard the Creator’s voice he regained his strength. He opened his mouth in the seventy-two letters of the upper Name, and when Hadarniel heard the letters of the holy Name from Moses, he was startled. He approached him and said, “Happy are you, Moses, for what has been revealed to you has not been revealed to high angels.”

After he obtained Mochin de Neshama with the help of Kemuel, now he had to obtain Mochin de Haya. Angel Hadarniel, who is greater and more respected than the first, was sent to help him with the Mochin de Haya, which is more important. The Zohar explains the meaning of the Gadlut of Hadarniel’s three lines: It is known that Hochma is the number 1,000, and Hassadim is 10,000. He was superior to the rest of the angels, for his importance is 601,000 parsas—600,000 parsas on his right are Hassadim that extend from the bottom six Sefirot de Atik, whose number is 10,000. Thus, they are 600,000. And 1,000 is on his left. This is the Hochma, whose number is 1,000.

His voice—the middle line is called “voice”—traverses 200,000 firmaments of upper AVI: 1,000 firmaments for Aba and 1,000 firmaments for Ima. They “Revolve in white fire” because AVI are in pure air, where the Yod does not exit their Avir [air] and where the Man’ula [lock] is corrected, meaning Malchut of Midat ha Din [quality of judgment], called “fire.”

However, since upper AVI are always in a state of desiring Hesed, this fire does not blemish anything in them. This is why it is called “white fire,” for it is without any flaws. And the voice of Hadarniel, which is his middle line, extends this pure Avir of upper AVI.

“When Moses saw him, he could not speak,” for the fear of the white fire, in which he saw Malchut of Midat ha Din. Because of this fear, he could not use his GAR de Neshama, called “speech.” Moreover, he could not even use the level of Ruach that he had from the cloud because it was from Malchut that was mitigated in Bina.

“He wished to drop himself from the cloud,” since the Malchut of Midat ha Din that he saw blemished the degree of the cloud, which was from Malchut of Midat ha Rachamim [quality of mercy]. And then the voice of the Creator, who is ZA, appeared to him, and this voice mitigates all the Dinim [plural of Din].

“When Moses heard the Creator’s voice he regained his strength.” Then, with the help of Hadarniel, he extended the Mochin de Haya, and opened his mouth is the seventy-two letters of the holy Name, meaning he obtained the opening of the mouth, GAR from AB. And when Hadarniel heard that he had already drawn Mochin de AB, he bonded with him.

301) He was walking with him until he arrived at the fierce fire of Angel Sandalphon, who is higher than the rest of his peers by five hundred years. He stands behind his Master’s veil and ties crowns to Him from the pleas of Israel. When this crown reaches the head of the holy King, He accepts the prayers of Israel and all the armies and the multitudes startle and growl and say, “Blessed be the glory of the Lord from the place of His dwelling.”

302) Haderniel said to Moses, “I cannot go with you, for fear that Sandalphon’s fierce fire would burn me.” At that very moment, Moses was startled, until the Creator held unto Moses, sat him down before Him, and taught him Torah. He covered Moses with that light and with the effulgence of that pleasantness, and Moses’ face illuminated through all the firmaments. And all the armies of heaven were startled before him when he came down with the Torah.

Sandalphon stands at the top of the world of Beria, below the Masach of Malchut de Atzilut, as it was said, “And he stood behind his Master’s curtain, where he receives from the illumination of HGT NH de Bina. The Sefirot de Bina are numbered in hundreds, hence they are five hundred. It is written that he is superior to his peers by five hundred years, and he raises MAN for the Zivug of Malchut with ZA from the prayers of Israel. Also, he ties to Him crowns from pleas of Israel, and when this Keter reaches the head of the holy King, He accepts the prayers of Israel.

And since his standing under the Masach de Malchut is discerned as fierce fire in him, from the Dinim in Masach de Malchut, Haderniel said to Moses, “I cannot go with you, for fear that Sandalphon’s fierce fire would burn me. At that very moment, Moses was startled, until the Creator held unto Moses, sat him down before Him, and taught him Torah.”

There is a profound secret here because every time Moses was startled by Sandalphon’s fierce fire, the Creator held him and taught him Torah, until the Creator taught him the whole Torah and the Mitzva [commandment]. At the completion of their disclosure, Moses was rewarded with the light of Yechida.

303) Since Israel sinned below, the Creator took from Moses a thousand parts of that effulgence. When the Creator said to Moses, “Go, get down, for your people … have corrupted themselves,” the upper angels and all the multitudes wished to burn Moses. Moses was startled and could not speak until he invoked many prayers and litanies before the Creator.

304) The Creator said to him, “Moses, hold on to My throne.” Then the Creator reproached all those multitudes, all those armies, and then Moses took the two stone-tables and brought them down. It is written, “A wise man scales the city of the mighty and brings down the stronghold in which they trust.” And Moses’ face illuminated from that effulgence that remained in him. And as much as they could not look at his face from what remained in him, it was several times more impossible for them to look at what departed him.

305) “Your right hand, O Lord, majestic in power.” This is the Torah, which glorifies the right. Hence, “Your right hand, O Lord, shatters the enemy.” There is nothing in the world that breaks the force of idol worshipping nations as when Israel engage in Torah. As long as Israel engage in Torah, the right strengthens and the power and courage of the idol worshipping nations breaks. This is why the Torah is called “strength,” as it is written, “The Lord will give strength to His people.”

306) When Israel do not engage in Torah, the left intensifies and the power of the idol worshipping nations grows. They suckle from the left, rule over Israel, and inflict upon them laws that they cannot endure. Because of that, Israel were exiled and scattered among the nations.

307) Why was the land lost? The Creator said, “For abandoning My law.” As long as Israel engaged in Torah, the power and courage of all the idolaters was broken, as it is written, “Your right hand, O Lord, shatters the enemy.” As long as the voice of Israel was heard in synagogues and seminaries, as it is written, “The voice is the voice of Jacob.” And if not, “The hands are the hands of Esau.”

(înapoi la pagina ZOHAR CUPRINS / BESHALACH – click)

(înapoi la pagina ZOHAR CUPRINS / BESHALACH – click)

274) “Your right hand, O Lord, majestic in power.” When the morning—light of Hassadim de ZA—shines, and the deer—Malchut—stands in its existence, her side, the left, is filled, clothes in Hassadim, and her illumination becomes full. She enters the two hundred palaces of the King, the right line, in whom there are only Keter and Hochma, each of which is one hundred, thus they are two hundred. And once Malchut has been completed and filled from the left line, she becomes completely mingled in the right, which is two hundred palaces.

A man who engaged in the Torah at midnight, when the northern wind awakens—meaning left—and this deer desires to awaken in the world, to bestow, he comes with her to stand before the King. And when the morning shines, a thread of Hesed [grace] is drawn over him.

275) He looks in the firmament, meaning receives from a firmament, Yesod de ZA, the light of Tevuna of the holy Daat is over him, and the man crowns in it, obtaining GAR. All fear him. Then this man is called “a son of the Creator,” “a son of the King’s palace,” Malchut, “a son to ZON.” He enters all the King’s gates and there is no one to protest against him.

276) When he calls unto the King’s palace, it is written about him, “The Lord is near to all who call upon Him, to all who call upon Him in truth.” “In truth,” as it is written, “You will give truth to Jacob,” for he knows how to properly unite the holy Name in his prayer, and this is the work of the holy King.

277) One who knows how to properly unite the holy Name raises a single nation in the world, as it is written, “And who is like Your people Israel, one nation in the earth.” Hence, every priest who does not know how to properly unite the holy Name, his work is not work because everything depends on the priest—the upper work, uniting the Name—and the lower work, the offerings. He must aim his heart and desire so the upper and lower will be blessed.

278) It is written, “If you come to see My face.” Any person who seeks to unite the holy Name and did not intend for it in heart, in desire, and in fear, so that upper and lower will be blessed in him, his prayer is thrown outside, everyone declares him bad, and the Creator calls upon him, “If you come to see My face.”

279) “To see My face” means all those faces of the King, illumination of Hochma, as it is written, “A man’s wisdom illuminates his face,” hidden in the depth behind the dark, which are the Dinim in the left line. And all those who know how to properly unite the holy Name break all those walls of darkness and the King’s face is seen and shines for all. And when it is seen and shines, all are blessed, upper and lower. Then there are blessings in all the worlds, and then it is written, “To see My face.”

280) “Who asked this of you, to trample My courts?” Anyone who comes to unite the upper holy Name should unite from this side, the Malchut, as it is written, “With this shall Aaron enter the holy place,” so that Tzadik, which is Yesod, and Tzedek, which is Malchut, will mate in one Zivug so that all will be blessed through them. And those two are called “Your courts,” as it is written, “Happy is the man whom You choose, and bring near, that he may dwell in Your courts.”

281) And if he comes to unite the holy Name and does not aim with the heart’s desire, with fear and love, the Creator said, “Who asked this of you, to trample My courts?” “This,” indeed, for no blessing is found in Tzadik and in Tzedek, which are called “My courts.” And not only are no blessings found in them, but there is Din in them and everything is in Din.

282) Every light, every blessing, and every joy awakens from the Creator’s right, the Hesed. The left is included in it, as there are left and right in a person, and the left is included in the right while the right contains everything. When the right awakens, the left awakens with it because it is gripped to it and included in it.

283) When a person raises his hands in his prayer, aiming his fingers upward, as it is written, “And it came to pass, when Moses held up his hand, that Israel prevailed,” since everything depends on the right. And it is written, “And Aaron lifted up his hands.” It writes “hands” without the Vav [in Hebrew], implying only one hand—right. And then he intends to bless above.

284) But the Creator is not like that. When the Creator raises His right hand upward, woe unto the lower ones, for every help and every blessing has departed them, as it is written, “You stretched out Your right hand, the earth swallowed them.” Thus, by raising Your right hand, the earth immediately swallows them. And when the right is present, the left is with it, too. And if the right departs, the left appears, Dinim awaken in the world, and there is Din everywhere.

285) When Rabbi Shimon would get to this text he would cry, as it is written, “He has drawn back His right hand.” Because the left went down to the world first, the right remained behind.

286) It is written, “The righteous is lost.” It does not say, Ne’evad [is lost] but Avad [another way of saying “is lost”]. Of all those faces of the King, all that was lost was the righteous, Yesod. And he was lost on two sides: 1) there are no blessings in him as before; 2) his mate—the assembly of Israel, Malchut—has drifted from him.

It turns out that the righteous is more lost than everyone. But for the future, it is written, “Rejoice greatly, O daughter of Zion! … Behold, your king will come to you; He is just and endowed with salvation,” meaning that his mate has returned to him.

287) “Your right hand, O Lord, majestic in power.” When the left comes to mate with the right, it is written, “Majestic in power … will shatter the enemy.” And a Zivug is always in the right, since the left is in the right, included in it.

288) It turns out that man is split, he is only half a body, and his other half is the female, so he will accept his mate later and they will become one body. Thus, “Your right hand” is half a body so he will receive the left. This is why He strikes and heals with one hand, and why it is written, “Your right hand, O Lord … will shatter the enemy.”

The right extends from the point of Holam, when Malchut rose to Bina and KH remained in the degree and Bina and TM fell to the lower degree. KH that remained in the degree are the point of Holam, the right. Bina and TM that fell from the degree are the left, the point of Shuruk. Thus, the right is only half a body and the left is its other half. The whole issue of the Zivugim [plural of Zivug] of one in another is that first they were two halves of a body and then they mate.

289) “Your right hand, O Lord … will shatter the enemy” is written for the future, when the Messiah King awakens. It does not write, “Shattered,” but “Will shatter,” in future tense, for the future.

290) “And in the greatness of Your excellence, You overthrow those who rise against You; You send forth Your anger, it consumes them as straw.” It is all written for the future. “Your right hand, O Lord, majestic in power,” in this time, in this world. “Your right hand, O Lord … will shatter the enemy,” at the time of the Messiah King. “And in the greatness of Your excellence You overthrow those who rise against You” is for the coming of Gog and Magog. “You send forth Your anger, it consumes them as straw” is for the revival of the dead, as it is written, “And many of them that sleep in the dust of the earth shall awake.”

291) At that time, happy are those who will stay in the world. None will remain in the world except those who were circumcised, who received the sign of the holy covenant and came in the holy covenant in the two parts—circumcision and exposing. And he keeps that covenant and does not let him into a place where he shouldn’t. Those are the ones who will remain and will be written for eternal life.

292) It is written, “And it shall come to pass, that he that is left in Zion, and he that remains in Jerusalem, shall be called ‘holy.’” In other words, “He that is left in Zion, and he that remains in Jerusalem” means that anyone who was circumcised enters these two degrees—Zion and Jerusalem. And if he keeps that covenant properly and is careful with it, it is written about him, “He that is left in Zion, and he that remains in Jerusalem.” Those will remain at that time, and with them the Creator will renew the world and rejoice in them. It is written about that time, “May the glory of the Lord be forever; let the Lord rejoice in His works!”

293) “In that day Israel will be the third party with Egypt and Assyria, a blessing in the midst of the earth, whom the Lord of hosts has blessed, saying, ‘Blessed is Egypt My people, and Assyria the work of My hands, and Israel My inheritance.’” But are Assyria and Egypt near to the Creator?

294) It was said about the sons of the exile who would rise from Egypt and from Assyria. And it was said about Egypt and Assyria themselves, about the pious one among them, who repented and remained to serve Israel and the Messiah King, as it is written, “And all kings shall bow down before him,” and also, “And kings will be your guardians.”

295) It is written, “Her ways are ways of pleasantness.” How foolish are the people in the world for not knowing and not keeping the words of Torah, since the words of Torah are the way to be rewarded with the pleasantness of the Creator, as it is written, “Her ways are ways of pleasantness, and all her paths are peace.” Pleasantness is as it is written, “To behold the pleasantness of the Lord,” which is Bina. This is because the Torah and her ways come from that pleasantness and these ways spread in Him. For this reason, “Her ways are ways of pleasantness, and all her paths are peace.”

296) When the Creator gave the Torah to Israel, light came forth from that pleasantness, from Bina, and the Creator, ZA, was crowned in it, meaning received GAR from her, which are called “crown.” From that pleasantness glowed the effulgence of all the worlds, firmaments, and crowns. It is written about that time, “Go forth, O daughters of Zion, and see King Solomon with the crown with which his mother has crowned him.” King Solomon is ZA, his mother is Bina, and the crown is GAR.

297) When the Temple was built, the Creator was crowned in that crown and sat in His throne, Malchut, and was crowned in His crowns. And since that time when the Temple was ruined, the Creator has not been crowned in His crowns, and that pleasantness, the light of Bina, has been covered and hidden.

(înapoi la pagina ZOHAR CUPRINS / BESHALACH – click)

(înapoi la pagina ZOHAR CUPRINS / BESHALACH – click)

259) When the Creator evokes war in the world, the upper and lower—the nations below and their ministers above—are uprooted from their places, as it is written, “Pharaoh’s chariots and his army He has cast into the sea.” In the future, the Creator will wage a great and powerful war against the people, to respect His name.

260) “The waters saw You, O God, the waters saw You and feared.” When Israel crossed the sea, the Creator said to the angel appointed over the sea, “Split your waters so that My sons will pass within you.” The angel replied, “Unloading the account is truth,” meaning forgiveness of sins is truth, since the Creator forgives and pardons iniquities. “But what is the difference between these and those? If you forgive Israel, forgive Egypt, too.”

261) The Creator told him about that condition, “When I created the world, I made the sea on condition that it would be torn for Israel.” What did the Creator do? He evoked His Gevura and the water folded, as it is written, “The waters saw You, O God, the waters saw You and feared.” The Creator told the minister of the sea, “Kill those multitudes, then throw them out.” Afterwards, the sea covered them, as it is written, “Pharaoh’s chariots and his army He has cast into the sea.”

262) The Creator made several Merkavot [chariots/structures] above, several multitudes, and several armies. And they are all tied to one another, so each lower one is a vehicle for the one above it, degrees upon degrees. And on the left side extend dominating Merkavot that are not holy. And all of them are particular degrees above.

263) The firstborn of Pharaoh is a degree that the Creator killed and broke off its strong chain. Under its rule are several Merkavot [chariots/assemblies] and several armies of strong men on the left. Some of them grip the high place of their government, some of them grip Malchut above, and some grip under the four animals.

264) And they are all given into the hands of the Din of Malchut, called “the great sea,” to break them from their degree. And when they broke from above, all those below broke and were lost in the sea below, as it is written, “Pharaoh’s chariots and his army He has cast into the sea.” Just, “sea,” indicates both the sea above, for their ministers, and the sea below, for the lower Egyptians.

265) “And His chosen officers drowned in the Red Sea.” And officers over all of it means all the degrees, being two and one above, one atop the other. They were made as it is above, and all were given into the hands of Malchut, to break their dominance, these and those, upper and lower.

266) All ten plagues with which the Creator inflicted Egypt were one hand, since the left hand was included in the right, and the ten fingers were included in each other, corresponding to the ten utterances by which the Creator is later named. And opposite all of them was the one of the sea—strong, great, and ruling—as it is written, “Pharaoh’s chariots and his army He has cast into the sea.” In the future, the Creator will kill all of Edom’s ministers and governors, as it is written, “Who is this who comes from Edom.”

267) “Pharaoh’s chariots and his army.” The Creator has made seven firmaments opposite HGT NHYM. In each firmament are fixed stars, degrees in the form of “back.” And stars that run through each and every firmament are degrees in the form of “forth.” And above them all are deserts, the GAR of the firmaments.

268) Each firmament has a span of two hundred years, and its top is five hundred years. Between each two firmaments are five hundred years, and this Aravot is fifteen hundred years in length, and fifteen hundred years in width. From his effulgence, all those firmaments illuminate.

The firmaments are the Guf [body], VAK, Ruach–Nefesh. Aravot is Rosh de Guf, GAR. The movement in the firmament indicates the level of his degree, and his height points to his root. Hence, the height of all the firmaments is five hundred years, which indicates their extension from HGT NH de Bina, since Ima expands through Hod, and each Sefira in her is numbered in hundreds, hence they are five hundred years.

But in the movement of each firmament, which indicates the level of its degree, there are only two Sefirot—Ruach, Nefesh—which are two hundred. But the upper firmament, Aravot, has GAR in it, which extend from Aba, and his Sefirot are thousands. Thus, his movement is three thousand years. This is why it was said, “And this Aravot is fifteen hundred years in length, and fifteen hundred years in width.”

Between each two firmaments are five hundred years. This is so because the firmament is essentially the new Sium [conclusion] of Tzimtzum Bet at the Sefira Yesod, and is the carrier of this Masach. And since each Sefira consists of seven Sefirot, there is a separate Yesod in each Sefira in the firmament. Hence, between each two firmaments are five Sefirot HGT NH, since after each firmament begins the Sefira of Hesed through Hod, and the other firmament stands at Yesod. And these five Sefirot are the five hundred years from the side of Bina.

269) Above Aravot is a firmament of four animals: lion, ox, eagle, and man. The Parsot [plural of Parsa] of the holy animals and their top is as all of those below them, since the upper one contains within it all the ones that are below it. Here he counts ten Behinot [discernments] opposite ten Sefirot, which are all as important as the one below them.

270) Each and every organ in the animals corresponds to seven abysses, the Masachim [plural of Masach] in the Malchuts. It also corresponds to the seven palaces, which are the seven Malchuts, and corresponds to “from earth to firmament,” which is Yesod. And it also corresponds to “from firmament to firmament,” which are HGT NH. The measure of all of them and their height is twenty-five thousand parts of the measure of the Creator.

All the Behinot in BYA are Behinot from Chazeh de ZA downwards. This is so because the Parsa that ends the Atzilut is the Malchut de ZA that stood at the point of this world during Tzimtzum Aleph, and rose to the place of half of Bina de ZA where it ended the Atzilut. And the bottom half of Bina and TM de ZA went outside of Parsa, and from them, all the Behinot in BYA are built until the end of correction, when they, too, return, join ZA, and are in Atzilut.

He says that each organ of the animals consists of seven Sefirot from the Chazeh upwards. However, as for the height of all of them compared to the Creator, who is ZA de Atzilut, there is nothing in them from the Chazeh and above, but only half of Tifferet and its NH from the Chazeh down, which are twenty-five. This is so because Sefirot de ZA are ten each. And since they are established in four animals, meaning that Hochma appears in them, they are considered thousands, since the Sefirot of Hochma are counted in thousands, and they are twenty-five thousand. This is why it was said that the measure and height of all of them is twenty-five thousand parts of the measure of the Creator, ZA de Atzilut, and there is nothing in them from the Chazeh of the Creator upwards.

271) There is yet another firmament above the horns of the animals. It is written, “And over the heads of the living creatures there was the likeness of a firmament.” And below that firmament are several Merkavot [chariots/assemblies] to the right and to the left.

272) Under the sea, which is Malchut, are all the fish of the sea, swimming and gathering in their four corners, HG TM, and descending in their degree, meaning shining from above downwards, and all the Merkavot are called by their names. All this is from the Chazeh upwards of the sea, where there are big animals. Below them, the small ones go degrees over degrees. They are from the Chazeh down of the sea, which are called “small animals,” as it is written, “There is the sea, great and broad, in which are swarms without number, animals both small and great.”

273) On the bottom left is the government of the other side, since “God has made one opposite the other.” Thus, all that there is in the holy BYA, is found correspondingly on the other side. They grip those above and suck from holiness, and now, at the tearing of the Red Sea, they came down to break because of the great force of holiness.

(înapoi la pagina ZOHAR CUPRINS / BESHALACH – click)

(înapoi la pagina ZOHAR CUPRINS / BESHALACH – click)

251) We should regard the words of the Torah. We should regard everything because there is nothing in the Torah that is not implied in the high, holy Name, and there is nothing in the Torah that does not contain several secrets, reasons, roots, and branches.

252) Anyone who wages a war in the Torah is rewarded with much peace at the end of his words. All the wars in the world are strife and destruction, and all the wars of the Torah are peace and love, as it is written, “Therefore, it is written in the book of the Wars of the Lord, ‘Vahev in Suphah,’” meaning love in Sophah [at its end], that there is no love and peace but that.

253) “Therefore, it is written in the book of the wars of the Lord.” What is in the book? The Creator has a place, called “a book,” which is Malchut. All the powers and all the deeds that the Creator does depend upon and stem from there.

254) “Vahev in Suphah.” All the powers and all the mighty deeds that the Creator does depend on that book, on Malchut. The Creator fights His wars in one place at the end of the degrees, and it is called “Vahev” [and give], as it is written, “The leech has two daughters: Hav, Hav” [Hebrew: give, give]. The place of punishments is beneath Malchut, in Suphah [also means “end” in Hebrew], the end of the degrees. Malchut is called Yam Suf [Red Sea]—the Yam [sea] that is the Sof [end] of all the degrees.

255) “And the streams of Arnon.” And with the streams that were found and extended to the Malchut, which is “Vahev in Suphah,” from the high place called Arnon, which is the upper Zivug of love, which never parts, the Zivug of upper AVI. It is written, “And a river went out of Eden.” The river is Bina and Eden is Hochma, and they are called AVI. Arnon comprises the letters Ohr Nun, meaning the Ohr [light] of the Nun (fifty) gates of Bina. By that, its roots strike roots and the branches of Malchut grow to wage wars in every place, to perform powerful and mighty deeds, and to show the greatest and most precious government.

256) When Gevurot and wars of the Creator awaken, several litigants awaken to each side. Then spears, which are Dinim of the right side, and sharp swords, which are Dinim of the left side, evoke Gevurot. The sea rages, its waves rise and fall, and the ships that go and sail at sea depart to every side. The war is sharp with ballistae, and spear and sword carriers. And then it is written, “Your arrows are sharp,” and the Creator grows strong with His powers to evoke war. Woe unto those upon whom the Holy King evokes war. Then it is written, “The Lord is a man of war.”

257) “The Lord is a man of war.” From these letters emerge rows of warriors for those wicked, those enemies who sinned against the Creator. Then the meaning of the letters appears to those who possess the truth, and matters become lucid and clear.

258) “The Lord is a man of war, The Lord is His name.” “The Lord is a man of war” means HaVaYaH. “The Lord is His name” is Malchut. Everything depends on that book, which is Malchut, as it is written, “The heavens shall reveal his iniquity”—ZA is called “heaven”— “And the earth shall rise up against him”—Malchut is called “earth.”

(înapoi la pagina ZOHAR CUPRINS / BESHALACH – click)