Autor: arhiprofesor

(înapoi la pagina ZOHAR CUPRINS / BESHALACH – click)

230) “You have formed me behind and before, and laid Your hand upon me.” People should be respectful of the Creator because when the Creator created the world, He looked at Adam, who was the ruler of everything and was similar to the upper and to the lower. He brought him down to the world in a precious image, and when the creatures saw him they gathered and bowed down before him. And fear and dread of him fell upon them, as it is written, “And the fear of you and the dread of you shall be upon every beast of the earth, and upon every fowl of the air.”

231) He admitted him into the garden He had planted so he would keep it, to be joy over joy for him, and to entertain himself in it. He made for him a canopy covered with precious gems, and the high angels delight before him. Then He commanded him about a certain tree, to avoid eating from it. But he did not keep his Master’s command.

232) I have found in the book of Enoch that after He elevated Enoch and showed him all the upper and lower treasures of the King, He showed him the tree of life and the tree upon which Adam was commanded. He showed him Adam’s place in the Garden of Eden. He saw that had Adam kept this commandment of the tree of knowledge, he could have lived forever and be forever there. But he did not keep his Master’s commandment and was sentenced and punished.

233) Adam was created in two faces. It is written, “And He took one of his ribs,” meaning that the Creator sawed him and they became two, from the east and from the west, Adam from the east and Eve from the west, as it is written, “You have formed me behind and before,” where behind is west and before is east.

234) The Creator established the female and increased her beauty over all, and brought her to Adam, as it is written, “And God fashioned the rib.” It is written, “And He took one of his ribs,” one as in “My dove, My undefiled is but one unto her mother,” who is Malchut. “Of his ribs” means of his side, as it is written, “And for the [second] side of the tabernacle,” since she was taken from the left side.

235) The Creator placed a high soul in Adam and incorporated in it the wisdom and understanding to know everything. He placed a soul in him from the place from which the rest of the souls come, from Bina, since the light of Bina is called “a soul.”

236) “Let the earth bring forth living creatures,” from the same place where the Temple is found. This is because the earth is Malchut and the place of the Temple is the Bina in her. “Living creatures” is the soul of Adam ha Rishon. The light of Nefesh is the light of Malchut, but it extends from the Bina in her. This is why he says that it extends from the place of the Temple, which is the Bina in her.

237) Adam knew the high wisdom more than the upper angels. He observed everything, and knew and recognized his Master more than all the people in the world. After he sinned, all the fountains of wisdom were hidden from him, as it is written, “And the Lord God sent him forth from the Garden of Eden, to till the ground.”

238) Adam ha Rishon emerged from a male and a female, ZON, as it is written, “And God said, ‘Let us make man in our image, after our likeness.’” Hence, Adam, too, was made male and female together, which were later separated from one another. But it is written, “To till the ground from which he was taken,” and not from the upper ZON. So it is indeed, he was taken from the ground, which is Nukva de ZA, and the Creator, ZA, partook with her. These are the male and female that we mentioned, and it is all one.

239) “The Lord is my strength and song,” meaning those who are included in one another and who never separate from each other, who are always in love, in one desire, which are AVI, called Koh [Yod–Hey]. From there come the streams of the rivers and fountains to provide for all and to bless all, and the waters of these springs never run dry. This is why it is written, “And He will be my salvation,” for which the Holy King extends and bequeaths below, and the right awakens to perform miracles.

240) “This is my God, and I will praise Him.” This is Tzadik [righteous], Yesod, from whom blessings emerge in Zivug. “And I will praise Him” means in the same place where love is found, which is the Temple. Moses said, “My father’s God, and I will extol Him.” This is the left side, from which the Levites come. Since Moses said about this side, “And I will extol Him,” there is the perfection of everything in it, since “And I will extol Him” means that he includes it in the right side, which is the entire perfection.

241) “And He will be my salvation” is the Holy King, ZA, as it is written, “The Lord is my strength and song, and He will be my salvation.” The meaning of what he says is that HaVaYaH is “He will be my salvation,” which is the Holy King, called HaVaYaH, ZA.

242) “The Lord is my strength and song.” It is written, “A friend loves at all times, and a brother is born to adversity.” “A friend loves at all times” is the Creator, of whom it is written, “Do not forsake your friend and the friend of your father.”

243) “And a brother is born to adversity.” When your enemies trouble you, the Creator says, “For the sake of my brothers and my friends, I will say, ‘May peace be within you.’” Israel are called brothers and friends of the Creator. “Born” means that during the adversity, the one who will be as your brother will be born in the world, to save you from all those who trouble you.

244) “Is born” means that the holy King will awaken in this force, to avenge the nations on your behalf and to nurse you from mother Bina, in the left, as it is written, “The Lord is my strength and song, and He will be my salvation,” to evoke Gevurot against the idol worshipping nations.

245) Man should love the Creator because there is no other work before the Creator but love. Anyone who loves Him and works with love, the Creator calls him, “Lover.” Thus, what is the meaning of the verses, “Do not forsake your friend and the friend of your father,” and “Let your foot rarely be in your friend’s house”?

246) Indeed, “Do not forsake your friend and the friend of your father.” “Do not forsake” means serve Him and adhere to Him and do His commandments. This is written concerning offerings. But concerning sins and faults, it is said, “Let your foot rarely be in your friend’s house,” meaning leave out your inclination so it will not boil against you and will not govern you, and no foreign thought will rise. “Your friend’s house” is the holy soul, which your friend has instilled in you and placed within you.

247) Hence, serving the Creator is to love Him however He behaves with you, as it is written, “And you shall love the Lord your God.” “This is my God, and I will glorify Him.” All of Israel saw by the sea what Prophet Ezekiel did not see. Even fetuses in their mothers’ wombs saw and praised the Creator. They were all saying, “This is my God, and I will glorify Him, My father’s God, and I will extol Him.” “My father’s God,” as it is written, “The God of Abraham.”

248) Why does it say, “And I will extol Him”? After all, the God of Abraham, right line, is exalted; there is no need to extol Him. The God of Isaac, who is the left line, needs to be extolled, and not the right line. Even so, it needs to be extolled. It is all one thing. “And I will extol Him” on all sides, including those who know how to unite the great Holy Name, as well. It, too, needs to be extolled because this is the high work of the Creator.

249) “Your watchmen raise their voices, they sing joyfully together.” “Your watchmen,” are those who are longing for the time when the Creator will have mercy, to build His home. “Raise their voices,” meaning every person who weeps and raises his voice for the ruin of the House of the Creator is rewarded with them singing joyfully together, and rewarded with seeing it settled with joy.

250) “When the Lord returns Zion.” When Jerusalem below was ruined and the assembly of Israel, Malchut, was exiled, the holy King, ZA, rose up to Zion, Yesod de Malchut, and sighed opposite her, since the assembly of Israel has been exiled. And when the assembly of Israel returns to her place, the Holy King will return to Zion, to His place, to mate one in one. It is written, “When the Lord returns Zion,” and not “To Zion,” since “The Lord Zion” implies the Zivug of the Lord with Zion. And then Israel will say, “This is my God and I will glorify Him.” And it is written, “This is the Lord, for whom we waited; we will be glad and rejoice in His salvation,” the salvation of the Lord who returned to Zion.

(înapoi la pagina ZOHAR CUPRINS / BESHALACH – click)

(înapoi la pagina ZOHAR CUPRINS / BESHALACH – click)

207) Happy are Israel, for the Creator desires them more than all other nations. And for all the love that He loves them, He raised for them a prophet of truth, a loyal shepherd, and evoked upon him the spirit of holiness more than all the loyal prophets and took him verily out of His own share, from the tithing that Jacob gave of his sons to the Creator, which is the tribe of Levi. And since he was His Levite, the Creator took him and crowned him with several crowns, and anointed him with the holy anointing oil of above. Then He elicited the spirit of holiness from his sons unto the world and girded him with His holy sashes of the great faith, which is Bina.

208) When the time came for Moses the loyal prophet to come down to the world, the Creator took out a holy spirit from the quarry of the good sapphire stone, Malchut, which was concealed in 248 lights and illuminated him. He crowned him with 365 crowns and stood before him, and entrusted him with all that He had. And He gave him 173 keys and crowned him with five crowns, and each crown rises and shines in a thousand illuminating worlds and hidden candles in the treasures of the upper Holy King.

The Zohar explains the Mochin that Moses was rewarded with before he came down to the earth. It is known that the order of the Mochin is that in the beginning he receives VAK without Rosh, Hassadim without GAR. Afterwards, he receives GAR that is discerned as Neshama, then as Haya, and then as Yechida. It is also known that 248 is considered VAK and 365 is considered GAR.

This is why it was said, “The Creator took out a holy spirit from the quarry of the good sapphire stone, Malchut, which was concealed in 248 lights and illuminated him.” By that, Moses obtained Mochin de VAK. “He crowned him with 365 crowns and stood before him” is Mochin de GAR. “And He gave him 173 keys,” meaning the lights of the middle line, which are called “keys” because the right and left lines cannot shine before the middle line comes and opens them.

Then the middle line receives the full measure of lights whose emission it caused in the two upper lines. It receives a hundred lights from the right line, meaning all of its ten Sefirot, since they are light of Hassadim. From the left line, where there is light of Hochma, it receives only seventy crowns and not the GAR de Hochma; hence, it lacks thirty. However, it has integration with GAR, and they are considered as only three. This is the reason why they are 173 keys.

Afterwards he explains Mochin de Haya. It is written, “And crowned him with five crowns,” HGT NH, and each crown rises and shines in a thousand worlds, which are the Sefirot de AVI, where each Sefira is equal to one thousand. Subsequently, he explains Mochin de Yechida, as it is said, “And hidden candles in the treasures of the upper Holy King,” which are hidden and clothed in upper Aba, called “the upper Holy King,” meaning lights of AA, which are Yechida.

209) Then He took him through all the lights in the Garden of Eden and admitted him into His palace and took him through all of His armies and camps. Then everyone were shaken and started and said, “Move away from being near him, for the Creator has awakened a spirit to govern and vex the worlds.” A voice came out and said, “Who is it who has all these keys?” Another voice started and said, “Accept him among you; it is he who is destined to come down among people, and through it, the Torah, the more hidden of all that is hidden, is destined to be given into his hands and to rock the worlds above and below.” Then, everyone were exhilarated and journeyed after him. They started and said, “You have placed a human as our head; we went through fire and through water.”

210) Then the spirit of Moses rose and stood before the King. The open Mem [] rose up and crowned in her crowns, and He crowned the spirit with 325 crowns and deposited the keys in his hands. The Shin [], which implies the three patriarchs, crowned him in three holy crowns, and entrusted all the King’s keys in his hands, appointing him a trustee—to be the trusted one in the House. The Hey rose and was crowned in her crowns and received him from the King.

The upper throne is from Chazeh de ZA upwards, where HGT de ZA are the three legs of the throne, and the Malchut that is there is the fourth leg. The throne itself is Bina. In the three letters, Mem, Shin, Hey [which comprise the name Moshe (Moses)], Mem is the throne itself, Shin is the three legs of the throne, HGT, and Hey is the Malchut, the fourth leg. And Moses was a Merkava [chariot/assembly] for the middle line, ZA. Moses was rewarded with the Bina because he was a Merkava for the middle line, which decides between the right and the left of Bina

It was said that Moses’ spirit rose and stood before the King, for he was a Merkava for the King, ZA. And then the three letters Mem, Shin, Hey, imparted upon him: the open Mem rose and crowned in her crowns, the throne rose and crowned in her Mochin, which appeared and were disclosed through the middle line, which is “Three come out of one,” and crowned the spirit with 325 crowns, in one who is rewarded with three.

And the reason why he is called “325 crowns” is from the words, “And the king’s anger subsided.” This is so because before the middle line decided between the two lines of Bina, there was a dispute between the right and the left. By the decision of the 325, the dispute subsided. And since the 325 was the whole reason for the Mochin de ZA that receives from Bina, he calls them, “325 crowns.” “And I will entrust the keys in his hands,” since the lights of the middle line are called “keys.”

The Shin, which implies the three patriarchs, crowned him in three holy crowns, which are three lines, HGT de ZA above the Chazeh, called “the three legs of the throne.” He entrusted all the King’s keys in his hand, as all the Mochin de ZA in the middle line is called “keys.” He was appointed in trusteeship, to be the house trustee, meaning the general Nukva de ZA is called “house,” and since he received all the Mochin de ZA, he became a trustee, meaning bestowing upon the house, the Nukva. “The Hey rose” means that the Malchut rose above the Chazeh and crowned in her crowns, receiving three lines, HGT de ZA, and becoming a fourth leg to the throne and she received him from the King, meaning that she receives the soul of Moses from the King.

211) When Malchut received him, Moses’ spirit descended in the ships that sail in the great sea, Malchut. Malchut received him to raise him for the King, so he could clothe ZA by receiving the illumination of Hochma and Gadlut from her. Also, she gave him illumination of the left from there, from the great sea in her, weapons to strike Pharaoh and all of his land. On the Sabbath and beginnings of months, she raises him to the King, ZA, and then his name is called by these written letters, Mem, Shin, Hey.

212) At the time when he came out to descend to the land, to clothe in a body from the seed of Levi, 425 candles were established for the king, ZA, and 425 appointed engravings accompanied that spirit of Moses to his place. When he came out to the world, the Hey, Divinity, illuminated before him and the house was filled by her effulgence. At that time, the Creator called in regard to him, “Before I created you in the abdomen I knew you, and before you came out of the womb I consecrated you; I have appointed you a prophet to the nations.”

The name Tav–Chaf–Hey [425] comes out in a Zivug on a Masach that diminishes the upper Ruach, so it can materialize and clothe in a body in his mother’s womb. Then a measure of light that emerges in this Zivug is discerned in it, and this is the 425 candles that were erected for the king. And the forces of diminution that emerge from the Masach are called “425 engravings,” which were entrusted with bringing down the spirit to his mother’s womb, as it was said that they accompanied Moses’ spirit to his place. And after it is established in the seven months of conception, Divinity illuminated upon him. This is as it was said that when he came out to the world, the Hey, Divinity, illuminated before him and the house was filled with her effulgence.

213) At that time, the Creator killed Egypt’s appointed minister, and Moses and the sons of Israel saw it and sang, as it is written, “And Israel saw the Egyptians dead. Then Moses and the children of Israel will sing.”

214) All the praises by which they praised the Creator begin with “Then,” as it is written, “Then Solomon said,” “Then Joshua spoke,” “Then Israel will sing.” Why is this so?

215) All the miracles and great deeds that were done for Israel were when the holy Atik, meaning AA, illuminated in his crowns the illumination of GAR, which brings Bina and TM back to his Rosh. They are engraved and written in the Aleph [], where Yod of the Aleph [top division from the diagonal] is the right line, and the bottom line in the Aleph is the left line, and the line between them is the middle line, which decides. Pierces in the Aleph in the dark means that the middle line in Aleph pierces and diminishes the left line—which is darkness—into VAK de GAR, and then shines to every direction whether in Hochma or in Hassadim.

When the light of the Aleph connects and reaches the Zayin, which is “The sword for the Lord is filled with blood,” being Malchut when she leans to the left, then He performs miracles and great deeds because the Aleph has bonded with the Zayin, and this is the singing. The singing shines to all sides, both to Hochma and to Hassadim, and this is the meaning of “Then Moses … will sing.”

216) “Moses … will sing.” But it should have said, “Moses … sang.” However, this thing is for the future, when he completes that time and complements for the future, when Israel are destined to praise this song in the future. The first righteous are all destined to be revived in a body and to say this song, even though they departed in the upper degrees above and were connected in a knot of the bundle of life, as it is written, “Then Moses and the children of Israel will sing.”

217) “The Lord will set His hand again the second time to acquire the remnant of His people.” “To acquire” is as it is written, “The Lord acquired me at the beginning of His way.” “The remnant of His people” are the righteous among them, who are called “remnants,” as it is written, “But there remained two men in the camp.” They are called “remnant” because the world exists only on those who make remnants of themselves. This is why the righteous are called “remnants,” from the word “remains.”

218) Since they are tied in the bundle of life and delight in the upper pleasure, why should the Creator bring them down to earth? When all those spirits and souls that were in the highest degree were born and came out to the world, the Creator brought them down to earth below. It is all the more so now, since the Creator wishes to straighten what is crooked by showing them the signs and wonders that He will do for Israel. And although they are righteous, it is still written, “For there is not a righteous man upon earth who does good and sins not.” And should you say, “Why should those who died by the counsel of the serpent rise?” The answer is that they, too, will rise and be counselors to the Messiah King.

219) Moses is destined to sing in the future, as it is written, “As in the days when you came out from the land of Egypt, I will show him wonders.” Moses, who saw in the beginning, will see again. This is the meaning of “I will show him.” And then, “Then Moses and the children of Israel will sing this song to the Lord.”

220) This is the song of the queen, Malchut, to the Creator. Any man who says this song everyday, and intends in it, is rewarded with saying it in the future. This is so because there is the past world in it, there is the next world in it, there are ties of faith in it, and there are the days of the Messiah King in it. And all the other praises that the upper and lower say are dependent upon it.

221) “Singing” is in female form [in Hebrew], and “song” is in male form. But this is singing—the queen praising the king, ZA. And Moses said from below upwards, from Malchut to ZA. This is why “singing” is in female form. She sang to the Creator because the King was kind to her. All those oils and lights that were extended, the holy king extended for her. This is why the queen praised him.

222) If the singing of the queen is to the King, why does it say, “Moses and the children of Israel”? The queen is the one who must praise. However, happy are Moses and Israel, for they knew how to praise the King for the queen properly, since she inherited all her strength and might from the King.

223) It is written, “Arise, sing in the night, at the head of the watches.” “Arise, sing” is the assembly of Israel, Malchut. “In the night” means in exile. At night is when Malchut awakens and governs. “At the head” is Yesod, in which the queen is blessed. “The head of the watches” is the Rosh of Netzah and Hod, which is Yesod.

224) This is the Rosh of the Ketarim [plural of Keter] of the king and the Sium [conclusion, end]. With respect to the nine Sefirot of Ohr Yashar de ZA, he is the ending lower one. And with respect to the nine Sefirot of Ohr Hozer of ZA that shine from below upwards, Yesod is regarded as Keter de Ohr Hozer. And since it is the head of the Sefirot of Ohr Hozer, the text refers to it as the “head of the watches.” “The head of the watches” lacks Vav [in the word “watches” in Hebrew], which indicates Malchut. And this Yesod is her Rosh, as it is called, “the head of the bed.” And all is said in the holy, upper King, ZA, Yesod de ZA, as it is written, “This song unto the Lord,” to Yesod de ZA.

225) “This song unto the Lord” is the river, Bina, which comes forth from Eden, Hochma. It is Bina that came out of Rosh de AA, from whom all the oil and Gadlut, and all the Mochin in ZON and BYA emerge. This is evident from the text that follows, “I will sing unto the Lord,” who is the holy, upper King, ZA. This is why it is not written, “I will sing unto Him,” since the previous “Unto the Lord” in this singing for the Creator is Bina and not ZA.

226) “And said, saying ‘I will sing unto the Lord.” “Saying” is for many generations, so it will never be forgotten by them. This is so because anyone who has been rewarded with this singing in this world is rewarded with it in the next world and is rewarded with praising in it in the days of the Messiah King, in the joy of the assembly of Israel in the Creator. When it writes, “Saying,” it refers to that time in the holy land when Israel dwells in the land, meaning in exile, that is, upon Israel’s redemption, meaning “Saying,” in the next world.

227) “I will sing unto the Lord for He is highly exalted.” “I will sing” because they were praising the virtues of the queen. This is why it is written, “I will sing,” in singular form. “Unto the Lord” is the holy king, ZA. “For He is highly exalted” means He rose and crowned in His crowns to elicit blessings and power and might for ascension in everything. “For He is highly exalted,” high in this world and exalted in the next world. He is high at that time, exalted so as to later be crowned in His crowns in complete joy.

228) “The horse and its rider He has hurled into the sea.” The lower government is the horse, and the upper government, to which they cling, is its rider. Both were given into that great sea and the great government to avenge them. And the Creator does not execute judgment below before He does it in their government above, as it is written, “The Lord will punish the host of the high heaven on high, and the kings of the earth upon the earth.”

229) “Hurled into the sea.” That night, a strong Gevura awakened. It is written about it, “And the Lord caused the sea to go back by a strong Eastern wind all through the night.” At that time the queen asked of the king that all those multitude Egyptians below and those ministers above be given into her hands. And they were all given to her, to avenge them, as it is written, “The horse and its rider He has hurled into the sea.” “Into the sea” indicates both in the sea above and in the sea below.

(înapoi la pagina ZOHAR CUPRINS / BESHALACH – click)

(înapoi la pagina ZOHAR CUPRINS / BESHALACH – click)

185) “And Israel saw the great hand which the Lord had done against the Egyptians.” Here with the great hand, the left hand was completed, meaning the Gevura and all its fingers, HGT NH. This is because it was included in the right, for everything is included in the right and depends on the right, as it is written, “Your right hand, O Lord, is majestic in power; Your right hand, O Lord, will shatter the enemy.” And even though this belongs to Gevura, because it depends on the right hand, it is still named after it.

186) We did not find anyone who strengthened his heart before the Creator as Pharaoh. Indeed, Sihon and Og strengthen their hearts, too, but they strengthened their hearts against Israel; they did not strengthen their hearts against the Creator, as Pharaoh strengthened his heart against Him, for he saw His might and did not retreat.

187) Pharaoh was wiser than all his sorcerers. He looked in all those crowns and in all this knowledge of the Sitra Achra. In their entire side, he did not see that Israel would have redemption, and it did not depend on one of their crowns. Moreover, all the upper forces of the Sitra Achra conspired against Israel so they could not be liberated from their hands. And Pharaoh did not think that there is another tie of faith that controls all the forces of the Sitra Achra. This is why he strengthened his heart.

188) Pharaoh strengthened his heart only against the name HaVaYaH. When Moses would say, “Thus says the Lord,” he would strengthen his heart, since in all his wisdom, he did not find that this name would control the land. This is why he said, “Who is the Lord that I should obey His voice?” Afterwards, when he considered repenting, he said, “The Lord is righteous.” Afterwards, he said, “I have sinned against the Lord.” This mouth, which said, “Who is the Lord?” said, “I have sinned against the Lord.”

189) “It is all one; therefore I say, ‘He destroys the innocent and the wicked.’” “It is all one,” as it is written, “My dove, My undefiled, she is one to her mother,” Malchut. By that, the Creator sentences His Dinim below and sentences His Dinim above in all.

190) When the Creator evokes His Dinim, He sentences His Dinim in Keter, which is Malchut. It is written, “He destroys the innocent and the wicked,” since the righteous are caught by the iniquities of the wicked, as it is written, “And [the Lord] said to the angel that destroyed the people” means take the majority of them. This is why Job said this, “He destroys the innocent and the wicked.” But Job did not explain that it concerns the righteous who are caught in the iniquities of the wicked.

“It is all one” is the assembly of Israel in the exile in Egypt, for whom the Creator killed in the Egyptians and took vengeances in them, as it is written, “He destroys the innocent and the wicked.” After all, there were innocent there, too, who did not enslave Israel, who were killed along with the wicked ones among them.

191) Job was afflicted only when Israel went out of Egypt. Job said, “Thus, all faces are equal, He destroys the innocent and the wicked.” Pharaoh attacked Israel and said, “Who is the Lord that I should obey His voice?” “But I did not attack them or did anything; He destroys the innocent and the wicked,” as it is written, “He who fears the word of the Lord among the servants of Pharaoh” is Job, for it was at the time of the exodus from Egypt.

192) These hail stones that were coming down on the Egyptians and were stalled by Moses later executed vengeance, in the days of Joshua. In the future, the remaining ones will come over Edom and her daughters, as it is written, “As in the days when you came out from the land of Egypt, I will show you wonders.”

193) “And Israel saw the great hand.” The beginning of this verse is not connected to its end, and its end is not connected to its beginning. In the beginning it says, “And Israel saw the great hand.” Afterwards, “And the people saw the Lord.” But is “And Israel saw” the reason for “And the people saw the Lord,” and that they did not see the Lord before that? That elderly man who went down to exile with his sons, suffered the exile on himself, and put his sons into exile, he really saw all those vengeances and all those mighty deeds that the Creator did in Egypt, as it is written, “And Israel saw,” meaning really Israel—Jacob.

194) The Creator raised that elderly man and told him, “Rise up and see your sons coming out from a strong nation; rise up and see the mighty deeds that I have done for your sons in Egypt.”

195) When Israel journeyed to go down to the exile in Egypt, great dread and fear came over him. The Creator said to Jacob, “Why are you afraid? Do not fear going down to Egypt.” The words, “Do not fear,” mean that he was afraid.

196) He told him, I fear that they will eliminate my sons. He told him, “I will go down with you into Egypt.” He told Him again, “I fear that I will not be awarded a burial among my fathers and will not see the redemption of my sons, and the mighty deeds that You will do for them.” He told him, “I will surely raise you. I will raise you to be buried in your fathers’ grave, and will raise you to see your sons’ redemption and the mighty deeds that I will do for them.”

197) On that day when Israel came out of Egypt, the Creator brought Jacob up and told him, “Rise and see the redemption of your sons, what powers and mighty deeds I have done for them.” Jacob was there and saw everything, as it is written, “And Israel saw the great hand.”

198) We learn from this that Jacob was present at the time of redemption, as it is written, “And brought you out in His presence, with His great power, out of Egypt.” “In His presence” is Jacob, since He brought all the patriarchs there. “Brought you out in His presence,” “In His presence” is Abraham, as it is written, “Then Abraham fell upon his face.”

199) Abraham said, “Shall a child be born unto him who is a hundred years old?” The Creator told him, “You will see what a multitude and how many camps will spring from you.” When Israel came out of Egypt, the Creator raised all those tribes and all those tens of thousands unto Abraham and he saw them, as it is written, “And brought you out in His presence.” All the patriarchs were present there, in all of that redemption, as it is written, “And brought you out in His presence.” What is “In His presence”? It is the patriarchs.

200) “And brought you out in His presence” is Jacob. “With His [great] power” is Isaac, and “great” is Abraham. Also, because of the patriarchs, there is always redemption for Israel, as it is written, “Then will I remember My covenant with Jacob, and also My covenant with Isaac, and also My covenant with Abraham will I remember; and I will remember the land.” The patriarchs are worthy of being remembered. But what is, “And I will remember the land”? It is to include David with them, meaning Malchut, the land, which is a Merkava [assembly] with the patriarchs, HGT, who always evoke redemption for Israel.

201) “And Israel saw the great hand which the Lord did in Egypt.” It is not considered a hand if it less than five fingers. “The great” means that it contains five fingers of the left hand, since GAR takes the right hand from the integration with the left line. Also, each of the fingers equals a great amount, and the Creator does with them miracles and mighty deeds. By that, all the degrees are uprooted from their cascading.

202) Of the first five fingers, which are the first five plagues, it is written, “And Pharaoh’s heart was hardened.” When these five fingers—of the left hand—were completed, Pharaoh had nothing in his possession that would harden his heart. Then it is written, “And the Lord hardened the heart of Pharaoh.”

203) “And Israel saw the great hand … and they believed in the Lord.” But did they not believe in Creator thus far? After all, it is written, “And the people believed; and when they heard.” Moreover, they saw all the great deeds that the Creator did for them in Egypt. However, “And they believed” means that they believed in what he said, “And Moses said unto the people, ‘Do not fear! Stand by and see the salvation of the Lord.’”

204) It is written, “And Israel saw the Egyptians dead.” It is also written, “You will never see them again forever.” They saw them dead. It should have said, “You will never see them alive again forever.”

205) However, it is written, “From the world until the world,” meaning the world above and the world below. The world above is the beginning of the lighting up of the candles, the Bina, the root of all the Mochin. The world below is the end, the Malchut, which ends all the Sefirot, and it is included in all of them. The Gevurot awaken for the lower ones from this lower world.

206) In this world below, the Creator gives signs to Israel and miracles will happen to them. And when this world awakens to perform miracles, all the Egyptians sink in the sea through this world, and a miracle happens to Israel in this world. This is why it is written, “You will never see them again forever,” until that world awakens and they will be given into its Dinim. And since they were given to it to be sentenced, it is written, “And Israel saw the Egyptians dead upon the sea-shore,” as was written, “From the world until the world.” Precisely “Until the world,” until the world below awakens. Then it is written, “And they believed in the Lord and in His servant, Moses.”

(înapoi la pagina ZOHAR CUPRINS / BESHALACH – click)

(înapoi la pagina ZOHAR CUPRINS / BESHALACH – click)

160) At that time the moon, meaning Malchut, was completed in all the discernments and inherited seventy-two holy names in three sides, three lines. On the first side, the Malchut clothed in the crowns of the upper Hesed, in seventy engravings of the light of upper Aba that illuminated for her. This is the right line and the meaning of the verse, “And … went.”

161) On the second side, Malchut clothed in the spears of Gevura, the Dinim in her, in sixty strikes of fire and ten strikes of herself, which descend from the side of upper Ima in engraved Dinim. This is the left line and the meaning of the verse, “And it came.”

162) On the third side, Malchut clothed in a crimson garment worn by the Upper, Holy King, called Tifferet, who inherited the holy son, Tifferet, in seventy upper crowns from the side of AVI. It includes both—right, which is Hesed, and left, which is Gevura. And this is the meaning of the verse, “And … stretched.”

The root of the lines is in Bina. The right line in her is called “upper Aba.” The left line in her is called “upper Ima,” and the middle line in her is Tifferet, which decides between them. This is the meaning of “Three come out of one,” that the lower one, is also rewarded with all the Gadlut that it causes in the upper one. Hence, one is rewarded with the three of them, and Tifferet, too, is rewarded with the two lights of AVI—right and left. Subsequently, when Tifferet attained the three lines, two from AVI and one of its own, it dispenses them to Malchut.

This is as it was said above that then the moon—Malchut—is completed in every discernment and inherits seventy-two holy names in three sides—three lines, since these three lines are the three verses, “And … went,” “And it came,” and “And … stretched.” In each of them there are seventy-two letters, and joining them together gives the seventy-two holy names, in each of which are three letters from the three verses.

On one side, Malchut clothed in the crowns of the upper Hesed, in seventy engravings of the light of upper Aba, who illuminated for her. He is the right line in Bina, which shines to Hesed de Tifferet, who clothes in Atarot [“crowns” in female form] of this upper Hesed of Tifferet. This is the meaning of the verse, “And … went.”

Also, from Gevura de Tifferet, she receives the illumination of the left line from upper Ima, who is called “Sixty strikes of fire,” as it is written, “Sixty mighty men around it.” This is why it was said that on the other side, Malchut clothed in the spears of Gevura, meaning the Gevura in Tifferet, in sixty strikes of fire and ten of her own strikes. They descend from the side of upper Ima in engraved Dinim because Tifferet receives them from the left line of upper Ima. This is the meaning of the verse, “And it came.”

Also, she receives the middle line itself from Tifferet de Tifferet, as it is said, “The third side, Malchut clothed in a crimson garment,” which the upper, holy King, called Tifferet, wore. This is so because being the middle line, it contains both colors—white and red—within it, whose mixture is crimson. These are the two lines of Bina that he inherited in the matter of “Three come out of one, and one is rewarded with all three.”

The two lines—right and left—of Bina are called Hochma and Bina. However, their names were changed to Aba and Ima, and Tifferet—the middle line—is called “their son.” The lights hang down from one another by cause and consequence in a gradual order, and here the lights did not come out by order of degree because a correction was made that Malchut rose to Bina. Thus, Bina acquired the form of the restricted Malchut and her Bina and TM descended to the degree of ZA.

As a result, at the time of Gadlut, when Bina raised her Bina and TM from the degree of ZA, ZA rose along with them to the place of Bina. By that, a middle line was made in there and received the lights of Bina, although in the order of degree, ZA is unfit whatsoever to receive and to shine like Bina.

And since this light came to ZA not by order of degree but by the descent of Bina and TM de Bina, which raised ZA to the place of Bina, as well as the matter of one being rewarded with three, this light is therefore called “light of begetting,” and not by cause and consequence. For this reason, ZA is called “son,” meaning light of begetting, and it is the reason why Hochma and Bina are called AVI, since they begot this light, which is called ZA.

163) There are two Atarot [crowns] from the side of Aba and Ima, and they are seventy-two names. From the side of Hesed they are seventy, and two are witnesses. From the side of Gevura they are seventy, and two writers. From the side of Tifferet they are seventy, and two colors for decoration.

Tifferet, ZA, gives to Malchut seventy crowns from each side. Even though ZA receives the three lines of Bina, he still does not receive from the actual GAR of the two lines in Bina, which are called AVI, but from their ZAT, each of which consists of ten. And they are three times seventy crowns.

Thus, why is it called seventy-two names? It should have been called “seventy names,” since besides the seventy crowns, which are ZAT that receives from the two lines in Bina, which are called AVI, it receives two additional crowns from GAR de AVI, as in, one is rewarded with all three. For this reason, Tifferet, which is considered ZAT, rose and became Daat, regarded as GAR. And because of these two additional crowns of GAR, it is called “seventy-two names.”

This addition exists in each of its three lines. In Hesed, they are called “two witnesses,” in Gevura, “two writers,” and in Tifferet, “two colors.” This is similar to a gift-deed where there is the writing of the writer and the signature of the witnesses. But the authority of the gift-deed is certainly the writing of the writer, who wrote and detailed all the goods that the giver gives to the receiver. And yet, without the signature of the witnesses, the bill would be worthless. It is all the more so if there was only the signature of the witnesses there, without the writing of the writer; this would certainly be worthless.

Thus, the name AB here is primarily to extend Hochma to the Nukva, regarding “And … went,” “And it came,” and “And … stretched.” The Hochma extends only from the left line. Yet, without its clothing in the Hassadim in the right line, it cannot shine. Hence, The Zohar compares the two crowns on the left line to two writers, where the writing of the writer is the core of the bill. And it compares the two crowns on the right line to two witnesses, where even though they add nothing to the writing of the writer, they validate the entire bill, for without them the bill is worthless.

Here, too, the illumination of Hochma is worthless without the Hassadim, for it cannot shine without Hassadim; hence, they are called “two witnesses.” Also, it compares the two crowns in the middle line to two colors because colors indicate Dinim, and Dinim of the Masach de Hirik extend from the middle line. But if they are Dinim, what is their relation to GAR, for which they are called “two crowns”? Not only do these Dinim not blemish the lights at all, they even adorn them, for without them, there would not be unification between the two lines.

164) In this place, in Malchut, one was carved in one in Malchut, meaning the seventy-two crowns in each line are included in one another and the holy Name—the Merkava [assembly/structure]—rises from them. This is so because they become seventy-two names where in each there are three letters, and here the patriarchs, HGT, are carved, meaning the three lines, to join together. And this is the holy Name, AB, engraved in its letters.

165) The combination of letters: the first letters, the seventy-two letters of the verse, “And … went,” are written in order, directly, since directness indicates Hesed because all the first letters are in Hesed, the right line, going in a direct, corrected order.

166) The second letters, the seventy-two letters of the verse, “And it came,” are written inversely; they are registered from the bottom up. This is so because all seventy-two second letters are in Gevura to disclose Dinim and arms, which come from the left. And when they are in advance they imply Dinim.

167) The third letters, the seventy-two letters of the verse, “And … stretched,” are letters that are written so as to show the colors, which are the Dinim, to crown in the holy King. And they all connect and bond in Him because He is the middle line, and He crowns in his crowns in a direct manner and writes to this side and to that side, to the right line and to the left line, since it keeps the illumination of both, like a king who is crowned by everything.

168) Here the Holy Name is carved in seventy-two words, where three times seventy-two letters in each of the three lines join and combine together and make seventy-two words, where each word contains three letters from the three lines. They are crowned in the patriarchs, HGT, which are the upper, holy Merkava.

Why are these letters in triplets not written in two ways, some directly, in order, and some inversely, to straighten to this side and to that side, to the right line and to the left line, keeping the illumination of both? It is written, “You have established equity,” meaning that the Creator establishes equity and keeps both sides.

It is also written, “The middle bar in the center of the boards.” This is the Creator, the middle line, which sustains both sides. Hence, He should have been registered half in a direct order, as right line, and half inversely, as left line. However, this is Jacob, and it is all one, since Jacob, too, indicates the middle line.

169) This is like a king who is whole in every way and whose mind is whole. What is the way of that king? His face always shines like the sun, since he is whole. And when he sentences, he sentences for better and for worse. Hence, one should be wary of him. A fool sees the king’s face shining and laughing and is not wary of him. But one who is wise says that the king is certainly whole even when he sees the king’s face shining. He is whole in everything; his mind is whole, and he sees that there is judgment in that light, and it was covered even though it is not seen. Otherwise, the king would not be whole. Therefore, one must be wary.

170) Similarly, the Creator is always whole in this way and in that, on the right side and on the left side. However, He is seen only in a shining face. For this reason, these foolish wicked ones are not wary of Him. But those righteous wise say, “The King is whole. And even though His face shines, Din is covered within them. Hence, one should be wary of Him.”

This settles the question about why the seventy-two letters in the middle line were not registered half in a direct order and half inversely, to include the Dinim in the left within it, too. This is so because the Dinim in the left are covered in Him, and His face is always shiny and joyful like the lights of the right, which is why His letters are written only in a direct order, like the right.

171) Now we should settle the question of why the seventy-two letters of the middle line were not registered half in a direct order and half inversely. It is written, “I the Lord do not change,” meaning I did not skip to another place. And even though the two lines are included, since I still did not change Myself because of that, skipping to the left, but remained in the right.

This is so because everything is included in Me, and these two colors—white and red—are included in Me, in My Hassadim. The illumination of the left does not appear in Me but in Malchut. Hence, all the letters in the middle line appear in direct order, and although the letters are gripped to this side and to that side, to the right and to the left, they are still written in their direct order.

172) “And the angel of God who went,” meaning thus far one side, Hesed for Abraham, right line. When the holy Atik illuminated to the king, ZA, he illuminated for him and crowned him with the upper, holy crowns, which are light of Hassadim of upper AVI, which are GAR. When the Hassadim reach him, the patriarchs—meaning the three lines, HGT—are crowned. And when the patriarchs are crowned, everything is perfected. Then the queen travels in her journeys with the completeness of the patriarchs, and when she is crowned by all three patriarchs, three lines, she bonds and the authority for everything is in her hands.

173) Similarly, the holy Name is engraved in the letters inscribed in the upper Merkava, which are the decoration of the patriarchs.

174) In the blowing of a Shofar [blowing of a ram’s horn] it is written three times, “And so”: “And so shall grow,” “And so give Your fear,” and “And so give glory.” And it does not say, “And so the righteous.” The three times “And so” correspond to the three verses, “And … went,” “And it came,” and “And … stretched,” and not more. In Gematria, “And so” is seventy-two, and seventy-two implies three times “And so” on the three lines of the name, AB. And all is included in this holy Name and concealed in it, for all three lines of the name, AB, are included in Malchut.

It turns out that there is completeness of the holy Merkava in Malchut. This is why there are four times seventy-two, the three lines HGT, and Malchut. Hence, there are also four times “And so,” which also cause “And so the righteous.”

175) This is the holy Name, the crowning of the patriarchs, HGT, who are crowned by their engraving in their joining together. They are the wholeness of the holy Merkava [assembly], which are included in forty-eight words, which is the perfection of everything and the essence of the roots.

The seventy-two names are seventy-two words of three letters, divided into three thirds by the three lines in it. The first third is Hesed, right line. The second third is Gevura, left line. The third is Tifferet, middle line. It is known that the essence of the lines is the right and the left; which are considered the GAR, but the middle line only sustains their illumination and is considered VAK.

There are forty-eight words in the two thirds of Hesed and Gevura, and all the lights of this name are included in the first two thirds, which are forty-eight words. This is so because the two lines—right and left—are the whole of the name and the primary roots, since all the roots are in them. And the bottom third, the twenty-four letters of the third line, are only branches of the upper ones from which it receives, as in “One is rewarded with three.”

176) The stem of the tree is the name ANI [Aleph–Nun–Yod], in the middle of the seventy-two names, meaning the thirty-seventh name. The Rosh [head, start] of all the branches of the tree is the name VAHU [Vav–Hey–Vav], the first of the seventy-two names. Also, all the branches and the Guf [body] and the root are in forty-eight words, in the first two thirds of the seventy-two words.

So it is written in the three upper worlds—which are HBD included in the first twenty-four words, Hesed and right line—as well as in the three bottom worlds, which are the HGT included in the second twenty-four words, Gevura and left line. This is so because the three lines—HGT—are included in one another and there are three in each. Then the right line is considered HBD, the left line is HGT, and the middle line is NHY. Hence, the first two thirds of the seventy-two words are in HBD HGT.

177) Opposite those HGT in the three lines of the name AB, it is written, “Holy, holy, holy, is the Lord of hosts.” Holy above, in HBD; holy in the middle, in HGT; and holy below, in NHY. Also, the first holy is Hesed, the second holy is Gevura, and the third holy is Tifferet, where HGT is HBD, HGT, NHY, and they are all engraved in AB.

178) When Israel camped by the sea they saw several multitudes, several soldiers, and several camps above and below, and they all gathered over Israel. In their plight, Israel began to pray.

179) At that time, Israel saw adversity on all sides. The sea with its mounting waves was before them, behind them were all the appointees, all the camps of Egypt, and above them were several slanderers. They began to cry out to the Creator.

180) Then it is written, “Then the Lord said to Moses, ‘Why are you crying out to Me?’” “To Me” is the quality of ZA, for everything depends on Atik. At that time, Atik appeared, and the desire was present in all the upper worlds and then the light of everything illuminated.

It is known that Egypt’s wisdom was from the left side, as in “The great monster that lies in the midst of its Niles.” This wisdom has its root in Bina de AA, which emerged outside of his Rosh [head]. For the crossing of Yam Suf [the Red Sea] and the drowning of the Egyptians, their high root in holiness, in AA, had to be cancelled first. This was not possible except by the great light of Atik, which is the root of everything.

For this reason, ZA said, “Why are you yelling at me? It all depends on Atik, whose great light can revoke the root of the Egyptians in Bina de AA like a candle is annulled before a torch.” Then the light of everything shines because the light of Atik is the light of everything, and all are annulled before His light. By that, the high root of the Egyptians was temporarily cancelled.

181) Then everything shone together because even though the light of Atik is covered Hassadim, it contains Hochma, as well, since the Hochma in AA is necessarily received from him. Hence, the Hassadim of Atik are more important than the Hochma de AA and are regarded as containing it, and that Hochma and Hassadim shine in him together. This is why the sea made the upper laws, to drown the Egyptians and to save Israel, since the upper and lower were given into his hands. This is the reason why it is written, “Sons, life, and nourishment are all as difficult before the Creator as the crossing of the Red Sea,” since the crossing of the Red Sea depends on Atik.

182) There is a doe [female deer] in the land and the Creator does a lot for her. When she cries out, the Creator hears her plight and accepts her voice. And when the world needs mercy for water, she makes a sound and the Creator hears her voice, and then the Creator has mercy over the world, as it is written, “As the deer craves for the water brooks.”

183) And when she needs to deliver, she is blocked from all sides. She places her head between her knees and cries out in a loud voice. Then the Creator has pity on her and sends her a serpent who bites her pudendum and opens her, tearing that place in her, and delivers her immediately. In this, do not ask or try the Creator.

184) “And the Lord saved Israel that day from the hand of the Egyptians, and Israel saw the Egyptians dead.” The Creator showed them the minister appointed over the Egyptians, which He took through the river of fire that was at the edge of the upper sea, Malchut. But is there death in angels? When He removed him from his reign, it is considered for him as death.

(înapoi la pagina ZOHAR CUPRINS / BESHALACH – click)

(înapoi la pagina ZOHAR CUPRINS / BESHALACH – click)

134) Before the pure air was found and did not shine, the punctured stones were blocked. Three Ruchot [winds, plural of Ruach] that are included in three were sunken, and water was blocked under the holes. By seventy-two letters do these stones return to their place.

The order of elicitation of the lights is in the three points—Holam, Shuruk, and Hirik. First, Malchut rises to Bina, below her Hochma. Then Bina and TM fall below her degree to ZA, and she remains with only two Sefirot, Keter and Hochma, and two lights, Ruach and Nefesh. This is considered that the Bina was punctured and only the female light remained in her, shining from below upwards. Hence, her Sefirot are called “punctured stones,” and this is the point of Holam.

Afterwards, through the illumination of AB SAG de AK, Malchut returns and descends from Bina to her place, and Bina and TM return and rise from ZA to Bina. This completes the Bina with five Sefirot KHB TM once again, and with five lights NRNHY. Then the holes are closed because the femaleness in her has been cancelled. But the lights are blocked for lack of Hassadim, since Hochma cannot shine without clothing of Hassadim, and this is the point of Shuruk.

Before the complete Hassadim—called “empty air”—are revealed to clothe the Hochma in the left line of Bina, the punctured stones are blocked. This means that the holes were closed due to the return of Bina and TM to their degree, and she could already shine from above downwards as male light, but the lights were blocked in her, too, because Hochma does not shine without Hassadim.

It is known that when the Bina raises her Bina and TM to her, from inside ZA, HGT de ZA rise to her along with them, clothing these Bina and TM. Then, when ZA is in Bina, ZA is regarded as three Ruchot [plural of Ruach] included in three Ruchot, HGT de ZA, whose Sefirot are in the form of Ruach, included in three—Bina and TM de Bina—which are clothed on them. Their illumination was not apparent because if the illumination of Hassadim in ZA were apparent, the Hochma would clothe in Hassadim and the stones of Bina would not be blocked.

When it was said above, “And water was blocked,” it means that the Hassadim in ZA were blocked under the holes, although there is the Masach de Hirik in Nukva in ZA, on which the light of Hassadim later appears. But now the water was blocked because the whole of ZA was immersed. Later, however, ZA awakens with the Masach de Hirik in him and raises MAN, bringing out the Hassadim to clothe the Hochma.

It was said, “By seventy-two letters do these stones return to their place.” This means that the Hochma in the left line of Bina clothes in these Hassadim and the blocked stones in her return to their place, meaning their illumination opens in the seventy-two letters in the verse, “And the angel of God went,” which is the right line, the disclosure of Hassadim.

135) After seventy-two degrees, which are three times seventy-two letters, the stones were split and punctured under a sheaf that was carved, and the degrees gathered and became one group.

There are seventy-two letters in each of the three verses, “And the angel of God who went,” “And it came between the camp of Egypt and the camp of Israel,” “And Moses stretched out his hand over the sea,” and they are three lines. This is because the seventy-two letters in the verse, “And … went” are the right line, the seventy-two letters in the verse, “And it came” are the left line, and the seventy-two letters in the verse, “And … stretched” are the middle line.

It was written above that the stones return to their place by seventy-two letters. This refers to the letters in the verse, “And the angel of God who went,” which are the right line and Hassadim. But there are seventy-two combinations of three, three letters, from joining all three verses, and they are called “degrees” because there are three lines in each combination, and three lines are considered a degree.

It is also known that through the Masach de Hirik in the middle line, the left line of Bina diminishes from GAR to VAK de GAR and returns and elevates the Malchut to Bina, and the Bina splits again and becomes VAK, female light. After seventy-two degrees, which are three times—meaning once the three lines emerge, which are the seventy-two degrees implied in the verses, “And … went,” “And it came,” “And … stretched,”—the Sefirot de Bina, called “stones,” were split and punctured once more through the middle line in them, due to the sheaf that was carved in Dinim, in the Masach de Hirik in the middle line.

The degrees gathered and became one group, where through that Masach, which diminished the left line into VAK de GAR, the three lines were gathered and united into one group in a way that they do not shine without each other. And this is why he calls the Masach “sheaf,” because it bundles up all three lines into a single sheaf.

136) Afterwards, they were divided and became two degrees of water. Half the water froze and half of it sank. Some went up and some went down. Henceforth, the world began to divide.

When the left line governs, the water in the sea freezes because Hochma does not shine without Hassadim. Afterwards, through the Hassadim, they open and become liquid again, meaning they return to shine. However, not all the Hochma returns to shine, but only the VAK in Hochma, and the GAR in it disappear. This is why it is considered here that the water of Hochma was split into two degrees: VAK and GAR. The VAK froze during the dominion of the left, and then by disclosing the Hassadim they shine once more, and the GAR did not freeze but completely disappeared, since they do not shine even after the disclosure of the Hassadim.

This is why it was said that they were divided and became two degrees of water, GAR and VAK. Half the water froze, meaning VAK de Hochma return to being revealed through the Hassadim, and half of it sank, meaning that GAR completely disappeared. Some went up, meaning those that were revealed were shining from below upwards, which is VAK. And some went down, meaning that those that sank were shining from above downwards, which is GAR. Henceforth, the world began to divide, since only the bottom half of Hochma remained in the world, which is VAK.

137) There is one sheaf above, and it is carved in seventy-two signatures from the strong ring, and the waves of the sea are immersed in them. As they travel, they divide into four angles: one part rises, shining from below upwards, and this is the Nukva, west. One part descends, shining from above downwards, with the light of Hassadim. This is ZA, east. One part is to the north, which is left line, Gevura, and one part is to the south, right line, Hesed. When they unite, sizzling embers stand in the flaming sword which turns every way.

The Masach in the middle line is called “a sheaf” and serves at the place of Bina. It also serves from Chazeh de ZA upwards because they are one degree. There is also a sheaf that serves from Chazeh de ZA downwards, subduing the two lines that are there with its force.

But there is a great difference between them. The sheaf that operates from Chazeh de ZA upwards does not reveal the Dinim in it there, since it is at the end of the lines and the Dinim cannot blemish above their own place. This is not so with the sheaf from Chazeh de ZA downwards, in which the Dinim from the upper sheaf—which stands above it, at the place of Chazeh—are already included.

The three lines, HGT, above the Chazeh are called seventy-two degrees. These are the three verses, “And … went,” “And it came,” and “And … stretched.” Hence, the Dinim in the upper sheaf that stand at the end of the seventy-two degrees are called “seventy-two signatures of a strong ring.” “Seventy-two” after its illumination; “signatures” mean endings, since they are at the ends of the degrees; and “a strong ring” is the sheaf itself, the Masach de Chazeh where there are the Dinim.

This is why it was said, “There is one sheaf above,” the sheaf in the middle line from the Chazeh downward,” “And it is carved in seventy-two signatures from the strong ring,” meaning the Dinim in the upper sheaf that stands at the place of Chazeh, which are called so and bestow upon the lower sheaf.

However, they are still not regarded as Dinim that would put any blemish on the degree because the Dinim that appear in the sea, which are called “the waves of the sea,” will be silenced by the Dinim in the middle line below the Chazeh. Were it not for these Dinim in the bottom sheaf, the waves would not have been silenced and the sea, Malchut, would have been unable to shine. For this reason, they are not regarded as Dinim but as corrections.

These three lines do not disclose Hochma except when they travel, when the illumination of each appears specifically, one at a time, as three points—Holam, then Shuruk, and then Hirik—and then Malchut receives the disclosure of Hochma from them. But when they complete their illumination one at a time, which is called “traveling,” they rest. In other words, their illumination joins under the domination of the light of Hassadim and Hochma does not appear any longer.

And when they journey to reveal the illumination of Hochma, they divide into four angles, each of the three lines revealing its unique illumination—first, the right, and when the illumination of the right ends, the illumination of the left begins. Then the left shines, and when the illumination of the left ends, the middle one illuminates.

They are called “south,” “north,” and “east.” Then the west, Malchut, receives the Hochma from them, and once they complete their journey and all shine together, sizzling embers stand in the left line, regarding the flaming sword that turns every way, guarding the Hochma from appearing during the journey. This is why at that time there is disclosure only to the light of Hassadim.

138) “A pillar is stuck inside the sea.” A degree that is an emissary of a part of the upper state, Malchut from the Chazeh upwards, rises up that pillar and looks to the distance, to see the connections of ships sailing at sea. Who saw the waves rising and falling because of the Dinim in them, the wind, the middle line, blowing in them and silencing them, and the fish at sea, the angels, pulling all those ships to all directions and in this way, the Hochma appears?

Through Malchut’s ascent to Bina, all the degrees split in two. Keter and Hochma remain in the degree, and Bina and TM fall off it, descend, and clothe the degree below it. At the time of Gadlut, the Malchut descends from Bina to her place, and Bina and TM in each degree rise from the lower one and return each to its own degree.

Along with their ascent from the lower one, they take the lower one with them and raise it to the place of the upper one. And because there is no absence in the spiritual, they are always in the place of the lower one even after they have risen to their degree. Thus, each lower one rises to its own superior, and this is why these Bina and TM are considered a pillar that exists in each degree, by which it rises to the degree above it.

“A pillar is stuck inside the sea.” The sea is the Nukva from Chazeh de ZA downwards. And those Bina and TM of the degree of Chazeh de ZA upwards, which descend there, are considered the pillar through which all the discernments from Chazeh de ZA downwards rise to the degree of Chazeh de ZA upwards.

Thus, initially, Malchut was above Chazeh de ZA, as a fourth one to the patriarchs, which is the place of disclosure of Hochma. Afterwards, she diminished and descended below Chazeh de ZA. And since the whole source of disclosure of Hochma is above Chazeh de ZA, she therefore has a messenger—the angel Matatron, who rises above the Chazeh and extends the Hochma from the Chazeh down into the four animals of the bottom Merkava [structure], called “thousands of years.”

A degree that is a messenger of part of the upper state, Malchut from the Chazeh and above, Matat, is a messenger to extend and receive Hochma from the upper Malchut from the Chazeh upwards for the Malchut from the Chazeh down. It rises ever upward in this pillar, looking far away, meaning receiving Hochma, which is called “Looking far away.” It is written about it, “From afar the Lord appeared unto me.” They sail to the four directions of the world and reveal Hochma through Matat.

139) When that degree, Matat, descended from above the Chazeh, a thousand stand to his right and a thousand to his left, and he extends Hochma, implied in the number 1,000, between his right and his left. And he returns to from the Chazeh down and sits in his place as a king on his throne. When the sea, Malchut, sails to the four directions of the world, with what he exits, he also returns; he returns with the existence of the king.

The lines reveal the Hochma only by traveling on three places one by one, in Holam, Shuruk, and Hirik, which is the “forth.” But when they complete their journey and unite in their illumination during rest, which is the “back,” there is the flaming sword which turns every way on the left line, which keeps Hochma from disclosing outwards. When the sea, Malchut, sails to the four directions of the world, disclosing Hochma as it journeys, that degree, Matat, journeys with him and returns with him from her journey. He returns to keep the Mochin of the king in illumination of Hassadim, in which the Mochin exist.

140) Then, when the sea is in a state of “back,” announcers come out, and those who have eyes will raise them up above, those who have wings will rise and exist, those with faces will cover their faces until he journeys in his travels, and then the angel of God will journey.

Eyes are GAR de Hochma and Panim [face] is VAK de Hochma, as it is written, “A man’s wisdom [Hochma] illuminates his face.” “Those who have eyes will raise them up above,” meaning they will shine up above in Bina and will not be drawn below because they are GAR de Hochma and do not shine even while traveling. “Those who have wings,” the degrees of covered Hassadim, “Will rise and exist,” meaning extend their illumination. This is so because in a state of “back,” only the light of Hassadim shines, which is the illumination of those with wings. They should cover the illumination of the face during rest, which is “back,” since they shine only while traveling. “Those with faces will cover their faces,” meaning they will cover the illumination of Panim during the rest, for in a state of “forth,” they do not shine, but only while traveling. “Until he journeys in his travels, and then the light of Panim appears, as it is written, ‘And the angel of God, who went.’”

141) “She is like merchant ships; she brings her bread from afar.” “She is like merchant ships” is the assembly of Israel, Malchut. “She brings her bread from afar,” as it is written, “Behold, the name of the Lord comes from afar.” “She brings her bread” through the illumination of the middle line in the Masach de Hirik, which removes the GAR de Hochma and shines only in VAK. “She brings her bread” through one degree that is on it, the middle line, Yesod de ZA. And all those streams and springs that go by the sea are extended in it, as it is written, “All the rivers run into the sea.”

142) “All the rivers go into the sea … to the place where the rivers go, there they go again.” Even though all the rivers extend through Yesod, which lowers them into the sea, Malchut, do not say that it pours those rivers into the sea and others are not in it and they do not extend in it as in the beginning. This is why he repeated and said, “To the place where the rivers go, there they go again,” returning to the place of that degree from which the rivers once went.

“There they go again,” returning there from that upper place, meaning returning from Bina to Yesod, where the abundance never ends and all gather into that place in Yesod to go into the sea, Malchut. And that degree is called Tzadik [righteous], Yesod de ZA.

143) “There the ships go; You have formed this leviathan [whale] to play with.” “There the ships go,” meaning the ships go and sail in that sea until they come to join in Yesod. And then, “You have formed this leviathan [whale] to play with,” since leviathan is Yesod de ZA.

144) Very, very high, there is another Zivug that is in friendship and never parts—the Zivug of upper AVI, GAR de Bina. One who has a share in the next world, which is Bina, is rewarded with that Zivug.

145) “You have formed this leviathan [whale] to play with.” Ze [Hebrew: “this” in masculine form] is Yesod. Thus, even if he is not rewarded with Bina, he is still rewarded with receiving from the upper Zivug. The Creator has prepared everything to delight the righteous, as it is written, “Then shall you delight yourself in the Lord.”

146) The Creator has several thousands and several tens of thousands of holy camps: The upper “those who have faces,” those with eyes, those with arms [weapons], those who howl, those who wail, those with Rachamim, and those with Din. Above them, He placed the queen, Malchut, to serve before Him in his palace.

147) Correspondingly, the queen, Malchut, has camps of armed angels. The armed camps are in sixty faces, and they are all armed and stand around the Malchut. Some go and some come, and they fly throughout the world on six wings. There are burning embers before each of them, his clothes are blazing fire, on his back is the heat of the sword that is flaming throughout the world to guard before it, as it is written, “And the flaming sword which turns every way, to keep the way of the tree of life.”

148) Who is the one called “the way of the tree of life”? It is the great queen, Malchut, the way to the great and strong tree, ZA, called “the tree of life,” as it is written, “Behold, it is the bed of Solomon, sixty mighty men around it, of the mighty men of Israel,” ZA, “All are wielders swords.”

149) When the queen travels, they all travel with her, as it is written, “And the angel of God who went.” But is Malchut called “The angel of God”? The Creator established the palace of holiness before Him, the upper palace, a holy city, a superior city, Jerusalem the holy city. All those are names of Malchut. One who comes to the king enters only from the holy city, which is Malchut. From it, one takes the road to the king, for the road is set up from here.

150) “This is the gate of the Lord; the righteous will enter through it.” Each mission that the king, ZA, wishes, comes out through the house of the queen, Malchut. And each mission that comes from below the king, ZA, enters the queen first, and from there to the king. It turns out that the queen is everyone’s messenger, both from below upwards and from above downwards. Hence, she is everyone’s messenger, as it is written, “And the angel of God who went before the camp of Israel.”

Israel above is ZA, and the angel of God is Malchut, as it is written, “And the Lord went before them … to illuminate their way … by day and by night.” “By day and by night” means ZA and Malchut. Thus, Malchut went before Israel, as it is written, “And the angel of God who went before the camp of Israel.”

151) But is it respectable for the King, ZA, that the queen, Malchut, will go and make war and go on a mission? But like a king who mated with the upper queen, the king saw her merit, that she is above all the other queens in the world. He said, “They are all considered maidservants compared to this queen of Mine; she is above all of them. What shall I do for her? My whole house shall be in her hands.”

The King sent out an announcement: Henceforth, all the words of the King will be conveyed through the queen. And the King placed all His arms in her hands, all the warriors, all the King’s gems, and all the King’s treasures. He said, “Henceforth, anyone who wishes to speak with Me will not be able to speak with Me before he notifies the queen.

152) Thus, for the Creator’s fondness and love for the assembly of Israel, Malchut, He placed everything in her possession. He said, “Everything else is considered by her as nothing.” He said, “Sixty is Malchut, one is My dove, My undefiled. What shall I do for her? Indeed, My whole house will be in her hands.” The king sent out an announcement: Henceforth, all the words of the king will be conveyed through the queen. He placed all his arms in her hands, as it is written, “Behold, it is the bed of Solomon, sixty mighty men around it, all are wielders of swords, trained in war.”

153) The king said, “Henceforth, all My wars will be delivered into your hand, My arms and warriors will be in your hands, and henceforth, you will be My guard,” as it is written, “He who keeps Israel,” which is ZA, called “Israel.” From now on anyone who needs Me will not be able to speak to Me before he notifies the queen, as it is written, “With this shall Aaron enter the holy place.” Zot [Hebrew: “this” in female form] is Malchut, the messenger for everyone. It turns out that everything is in her hands. This is the honor of the queen, as it is written, “And the angel of God who went before the camp of Israel went behind them.”

154) “He went behind them,” so the warriors will be in front of them and will be revealed to them. This is so because other camps were approaching from above to wage war on Israel. Hence, “He went behind them, to give room for the warriors from the side of Israel to fight them.

155) At that time, the appointed minister that rules over Egypt came and collected six hundred Merkavot [assemblies/chariots] of slanderers, and six hundred appointed rulers slandering upon each Merkava, as it is written, “And he took six hundred chosen chariots, and all the chariots of Egypt.” But were the six hundred chariots not the chariots of Egypt? Why does it say, “And all the chariots of Egypt”? Indeed, SAM lent the minister of Egypt six hundred Merkavot of slanderers to help him, as it is written, “And he took six hundred chosen chariots,” who were not of Egypt.

156) When did the Creator repay SAM? In the war of Sisera, when the Creator uprooted all those Merkavot and they were given into the hands of the queen, as it is written, “The brook Kishon swept them away, that ancient brook.” But in the future, they will all be given, as it is written, “Who is this who comes from Edom?” Hence, “And he went behind them” means that at the end of days, Divinity is destined to uproot them from the world.

157) “The pillar of cloud moved.” A cloud always appears with Divinity; it is the angel Michael. This is the cloud into which Moses went. It is written, “And the Lord went before them by day in a pillar of cloud.” Thus, it is not Michael, who is Divinity, but the help of the righteous, who is Yesod de ZA. He spreads Hassadim over his Reshimo, which is the Masach, since Yesod spreads the Hassadim over the Hochma in Malchut, and then she can shine.

For this reason, this cloud goes by day—the time of illumination of Hassadim—as it is written, “By day the Lord will command His grace,” since this cloud comes from Hesed and it is called Hesed. And another cloud goes by night. It is called “a pillar of fire,” from the side of Malchut.

158) The pillar of cloud by day is Abraham, Hesed, and the pillar of fire by night is Isaac, Gevura. They are both in Divinity. The help of the righteous is that through that degree, they are in Divinity.

159) In this verse, “And the angel of God, who went before the camp of Israel went behind them,” “went” means that he went from the side of Hesed and clung to the side of Gevura. This is so because Hesed is Panim [anterior] and Gevura is Achoraim [posterior], since it was time to clothe in Din.

(înapoi la pagina ZOHAR CUPRINS / BESHALACH – click)

(înapoi la pagina ZOHAR CUPRINS / BESHALACH – click)

95) “And I looked at the animals, and behold, one wheel was on the earth beside the animals.” The Creator shows His governance in everything, and His governance will not be removed for all eternity.

96) “And He makes governance with the patriarchs.” He took Abraham and sustained the world with him, as it is written, “These are the generations of the heaven and the earth BeHibaram [when they were created].” Do not pronounce it, BeHibaram, but BeAvraham [in Abraham], in whom the heaven and earth existed. He took Isaac and planted the world with him, that it may persist forever, as it is written, “And I will establish My covenant, Isaac.” He took Jacob, sat him down before Him, played with him, and was glorified in him, as it is written, “Israel, in you I will be glorified.”

97) Jacob is gripped to the tree of life, in which there is never any death, for all of life has evolved in this tree, and it gives life to all who cling to it. For this reason, Jacob did not die. When did he die? When it is written, “And he gathered his feet unto the bed.”

The bed is as it is written, “Behold, it is the bed of Solomon,” which is Malchut. And because it is written of this bed, “Her legs go down to death,” it is written, “And he gathered his feet unto the bed.” And then, “He perished and was gathered unto his peoples.” However, as long as he clung to the tree of life, which is ZA, he did not die, since there is death only from the side of Malchut, and the Creator made Jacob the senior among the patriarchs, as it is written, “Jacob, whom I have chosen.”

“And I looked at the animals, and behold, one wheel was on the earth beside the animals.” How does this text relate to the verse, “And He removed the wheel of his chariots”? The animals are in HGT de ZA through the Chazeh, and the wheels are from the Chazeh down of NHY de ZA, where there is the Nukva de ZA.

There are two points in the Nukva de ZA: 1) the point that is mitigated in Bina, who is Rachamim and is called Miftacha [key]; 2) the point of the unmitigated Midat ha Din [quality of judgment], which is called Man’ula [lock].

From the perspective of the second point, Malchut is unfit for the upper light because the Tzimtzum [restriction] is on her, and all the Mochin that she receives relate only to the first point, called Miftacha. Hence, the second point is concealed within the first, and the first point is disclosed and dominating. Through this correction, Malchut is fit for reception of Mochin.

This is why it is written, “And I looked at the animals, and behold, one wheel was on the earth beside the animals.” Even though there are two points in Malchut, as it is written, “Their appearance and workmanship being that of one wheel within another,” for the wheel of the Man’ula is concealed within the wheel of the Miftacha. Still, only one wheel is working in it, the Miftacha, and the other wheel is completely undetectable. All the Mochin of Malchut depend on the correction of the wheel of Miftacha, and all the more so the Sitra Achra, who receives from her. When He wished to destroy Egypt, He removed this correction, as it is written, “And He removed the wheel of his chariots.”

The upper Merkava [chariot/assembly] is the root of all the Merkavot [plural of Merkava], HGT de ZA and the Malchut, from Chazeh de ZA and above. The patriarchs are the Merkava, and when it is said, “He makes governance with the patriarchs,” it means that Bina made governance in HGT de ZA, which are the legs of her Merkava. He took Abraham and sustained the world with him because Abraham is the right line, Hesed de ZA, in whom the world, which is Malchut, exists. This is so because as long as the Hochma in her does not clothe in Hesed de ZA, she has no sustenance.

He took Isaac and planted the world with him, since Isaac is the left line, Gevura de ZA, from whom the Malchut is built, for Malchut was built of the left line of ZA. Thus, Isaac planted her and Abraham only sustained her, clothing her with Hassadim. He took Jacob and sat him down before Him, in the middle, since Jacob is the middle line, Tifferet de ZA, which decides between the two lines, right and left, sustaining the illumination of both of them. When it is written, “He played with him and was glorified in him,” it is because were it not for the middle line, there would be no light in Bina.

Jacob is gripped to the tree of life because the tree of life is gripped to Bina, where there is life, and it is called “the tree of life.” For this reason, Jacob did not die, for there is no grip to the Sitra Achra in him. However, when he connects to the Nukva, there will be a grip to the Sitra Achra because the Nukva has connected to him.

And when did he die? It is when it is written, “And he gathered his feet unto the bed,” when he connected to Malchut, then he died. This is so because it is written of this bed, “Her legs go down to death,” since she provides for the Sitra Achra, who are death, and all that there is for the Sitra Achra, they receive from the Malchut, the Nukva de ZA.

This explains the four legs of the upper Merkava, Bina, which are HGT de ZA and the Nukva that receives them. They are also called “four animals.” The four legs of the lower Merkava, from the Chazeh and below, are NHYM, and they are called “wheels,” due to the wheel within a wheel that is built in them, since the entire part below Chazeh de ZA belongs to the Nukva that is corrected in a wheel.

98) All the camps above extend from the four camps of Divinity, the wheels. Also, all the camps are gripped in each other, degrees in degrees, the upper ones and lower ones hang down from one another and incorporate in one another. And there is a holy animal over them—the Nukva from Chazeh de ZA and above—where there are four animals. The Nukva is the fourth animal, and all the masses and the camps journey under her hand, under her authority, going by her and camping by her. This is so because all the chariots, animals, and wheels have only what they receive from this upper animal.

99) This is an animal to which all other animals cling. Several animals for animals hung down from it, meaning many animals cascaded from one another and were included degrees within degrees. And all the upper ones and lower ones go and sail at sea, in the Nukva. The upper ones are included in her, giving to her, and the lower ones are included in her, receiving from her, as it is written, “This is the sea, great and wide.”

100) When the sea raises its waves, the Dinim, all the ships rise and fall, as it is written, “They rose up to the heavens, they went down to the depths.” A storm was present, and strong wind was going over him forcefully. And the fish of the sea scatter to all sides: some to the east, some to the west, some to the north, and some to the south. And all the people in the world—on which these fish of the sea see an inscription, due to their sin—take them and swallow them in the caves of dust.

When the lower ones sin, the correction of the concealing of the wheel within a wheel is corrupted because of them, and Malchut of Midat ha Din [quality of judgment] appears, meaning that from her perspective, Malchut, the sea, is unfit to receive lights. Hence, the ships at sea, which are like the Merkavot [chariots/assemblies] on land, rise and fall and are on the verge of breaking. And the fish of the sea, which are the angels in Malchut—who were connected in the four directions, which are HG TM—because this light has parted, that link of HG TM has loosened and they scatter each to its own side, from which it was extended. And the people of the world who corrupted their ways and caused it, because their sin is inscribed within them, swallow them in the caves of dust, in Malchut of Midat ha Din, since dust is the name of Malchut, and Midat ha Din that appeared in her is called “a cave.”

101) All the ships do not move from their places and do not rise or fall, except for the time when one leader of the sea comes and knows how to complete the stormy wind of the sea. When it rises over the sea, it pauses from its anger and rest is found. At that time, all the ships go by a straight path and do not stray to the right or to the left, as it is written, “There the ships go; this Leviathan that You have created to play with.” This is Yesod de ZA, the middle line, and all the fish of the sea assemble in their places, and all the animals are happy with him, and the animals of the upper field are happy, as it is written, “And all the animals of the field will play there.”

The stormy wind that comes at sea and the ships that rise and fall are already the beginning of the correction. This is so because during the Dinim [judgments] the sea freezes, for the sea freezes during the Dinim and the ships in it cannot move from their places, except for the time when one leader of the sea comes, the middle line, and raises the Masach de Hirik. At that time, that stormy wind appears first, meaning Malchut of Midat ha Din, and the ships go up and down. Afterward, he mitigates it in Midat ha Rachamim [quality of mercy] until she is fit for reception of light. This is the meaning of “He knows how to complete the stormy wind,” meaning he knows how to mitigate it in Midat ha Rachamim, and then he unites the right and left lines in each other. This is the meaning of the words, “All the ships go by a straight path and do not stray to the right or to the left,” but on the way of the middle line.

102) As it is above in HGT de ZA, there is below in NHY de ZA. And as it is below, there is at the bottom sea, in Malchut. Also, as it is above in HGT de ZA, there is in the upper sea, in Bina. And as it is above, there is below in NHY de ZA. And as it is below, there is in the bottom sea, Malchut.

103) The Guf [body] of the upper sea is Bina; its length and width, the heads and arms, as well as the body, all is as it should be, and all are called by his name. Similarly, in the sea below, Malchut, there is the head of the sea, the arms of the sea, and the body of the sea.

And as it is above in HGT de ZA, as there are four wheels of the Merkava [chariot/assembly] in ZA, HGT de ZA and the Nukva, they are included in the upper sea, in Bina, too. And HGT there are called “arms,” HG and Guf are Tifferet, and GAR are Rosh.

104) “Zebulun will dwell by the seashores … and his flank shall be toward Sidon.” But there was one sea in his inheritance; why does it say, “By the seashores”? Seashores are as it is written, “Who came out from Jacob’s thigh,” since Zebulun was the right thigh of the Guf, Netzah. This is why it is written, “His flank.” The Sea of Galilee was in his inheritance, and from here was the snail for the azure.

105) There are several Merkavot [plural of Merkava] over Merkavot, the wheels of the Merkava run quickly, and the supports of the Merkava do not deter from riding them. The Merkava of the appointee over Egypt is not found to be a complete Merkava, for it is written, “And He removed the wheels of his chariots.” There were several Merkavot going on one support of a wheel, over which he was appointed, since this was removed from his dominion. When it was removed from his ruling, all the Merkavot were removed from their governance and did not go. Then, all those below in this world were removed from their dominion, as it is written, “Over Egypt, over Pharaoh, and over those who trust him.”

It was said that several Merkavot were going on the support of one wheel, meaning on a single wheel, the point of Malchut that is corrected in Midat ha Rachamim, without which they would be unfit for reception of light. This is so because once the correction of the Malchut that is mitigated in Midat ha Rachamim has been removed, all the Merkavot were removed from their dominion and did not go, for they were no longer worthy of receiving light. Thus, their dominion has been removed and this is why they could not go.

106) At that time, the governance of Egypt ruled over all the other nations, since the power of the Egyptians broke, meaning the power of the mitigated Malchut, from which the Egyptians suckled all their power. The power of the rest of the nations broke, as it is written, “Then the chiefs of Edom were alarmed.” It is also written, “The peoples have heard, they tremble,” since they all clung to the work of Egypt, and clung to the Egyptians to deliver them. At that time, they all asked for help from Egypt to grow stronger. For this reason, their hands became limp when they heard of the mighty deeds that the Creator executed in Egypt, they could not stand, and were all shaken and broken from their dominion.

107) Certainly, when their power broke above, the power of all those who cling to it broke, since because the force of everyone above has been broken, all those below broke due to that force that was broken first. For this reason, “And He removed the wheel of his chariots” means the power of above. “And they drove them with difficulty,” since when it broke, they did not go.

108) It does not write, “And He removed the wheels of his chariots” or “The wheel of his chariot.” Both of them are in plural form or both are in singular form. However, it writes, “And He removed the wheel of his chariots,” where wheel is in singular and chariots is in plural. This is so because the wheel is the power to which they all clung. This is why it was said in singular.

109) Happy are Israel, for the Creator wishes to cling to them and to be a part to them, and they will be His part, as it is written, “And cling unto Him.” It is also written, “And you who cling unto the Lord your God.” It is really “The Lord,” and it is written, “For Jacob has chosen Koh for himself.” And it is written, “For the portion of the Lord is His people, Jacob the lot of His inheritance,” meaning He took them out of the seed of holiness to be His lot. But the Sitra Achra and the nations of the world have no hold in ZA whatsoever. For this reason, He has given them the high and holy Torah, which has been hidden for two thousand years before the world was created. And for His love, He gave it to Israel, to follow it and to cling unto it.

110) All the camps above and all the Merkavot [chariots/assemblies] are gripped to each other degree-to-degree; the upper and lower are tied together, as it is written, “This is the great sea.” And the holy animal is over them, the Nukva from Chazeh de ZA and above, receiving from the three animals of ZA, and she is the fourth animal, from which everyone receives, even the Merkavot of the Sitra Achra and the nations of the world. And all the masses and the camps journey under her hand, going by her word and pausing by her word. When she goes, everyone goes, since everyone is gripped to her.

111) When the Creator wished to remove Pharaoh’s masses below, He first removed their power above. He removed it, and He removed that high and holy place, the point of Malchut that is mitigated in Bina, which is set up on the holy animal that leads all those Merkavot of Egypt’s minister above. This is so because all the Merkavot are in her possession, even those of the Sitra Achra. When this one departed, all the camps and Merkavot could not ride. And since they could not, the governance of the appointee over Egypt was removed and he was taken through burning fire. And then the governance of Egypt was removed. This is why they said, “Let us flee from the children of Israel.” What is the reason? It is because they saw the appointee over the Egyptians being burned in the fire.

112) When Israel were approaching the sea, the Creator called the minister appointed over the sea and told him, “When I created the world, I appointed you over the sea, and I have a condition with the sea: its waters must divide before My sons. Now is the time for My sons to pass through the sea.” Afterwards, it is written, “And the sea regained its strength at daybreak.” What is “Regained its strength”? It is to the condition that it had with the Creator when He created the world, since “[to] its strength” comprises the same letters as “to its condition” [in Hebrew].

113) Israel were by the sea, and Israel saw the waves of the sea rising and falling. They raised their eyes and saw Pharaoh and his masses. They feared and cried out. It is written, “The sea saw.” What did the sea see? It saw Joseph’s coffin and fled from it, since it is written about Joseph, “He fled and he went outside.” Hence, because of that, the sea saw and fled. It is also written, “And He removed the wheel of his chariots … And Egypt said, ‘let us flee from Israel,’” since they saw as if the land of Egypt was being consumed by fire. Then they said, “Let us flee from the children of Israel.”

114) When the Creator wishes to remove a government in the earth, He does not do so until He removes its government in the firmament. And He does not remove the firmament until He appoints another in its stead, so their service in the firmament will not be deficient, to keep what is written, “And to whom He wants, He will give it.”

115) “Lord, our Lord, how great is Your name in all the earth.” When the Creator wishes to break the power of the idol worshipping nations, He intensifies His Din over them and breaks them, and removes their government from before Him.

116) “That give Your splendor over the heavens.” What is, “That give Your splendor”? It is the deepest river of all, Bina. David prayed his prayer to extend from it over the heavens, ZA, and this is the “That,” which is the name of Bina, as it is written, “I am that I am.”

117) When that river, the deepest of all, Bina, extends and comes out over the heavens, ZA, all are in joy and the queen, Malchut, is crowned with the King, ZA, and all the worlds are glad and the governance of the idol worshipping nations is removed from the queen. At that time, all those who clung to her raise their heads.

121) “And Aaron took Elisheva, the daughter of Amminadab, the sister of Nahshon, for his wife.” The assembly of Israel, Malchut, is called Elisheva, after the Sheva [seven] Sefirot in her. Aaron is her best man, to set up her house, to serve her, and to bring her to the King, ZA, to bond. Henceforth, every priest who serves in the Temple is Malchut’s best man, like Aaron.

122) Ahimelech was a great high priest. All those priests with him were the queen’s best men, meaning Malchut’s. When they were killed, the queen remained alone, without a Zivug with ZA, and her best man was lost. Thus, there was no one to serve before her, to set up her house, and to delight her in mating with the King.

From that day forth she moved to the left side and stands over the world, lurking for everyone, killing for Saul and for his sons. Several thousands and several tens of thousands of Israel died, and that sin still hung until Sennacherib came and startled everything.

123) It is written, “Yet today at Nob.” This is the high day, the assembly of Israel, Malchut, who lost her best man, who remained without the right, to embrace in the left, since the priest is the right. For this reason, “Yet today at Nob,” to demand judgment for the killing of Nob, the city of priests, until it is written about that sin, “And Lebanon will fall by the Mighty One.”

124) It is written, “The Hill of Saul has fled.” Saul is here because he killed the priests in Nob and caused the right arm to be uprooted from the world. Because of this sin of his, those of his dwelling place, The Hill of Saul, fled from the king of Assyria. Since that day, no man has passed in that place, to avoid risking himself.

125) Happy is the man who has found wisdom. It is a man for whom the Creator has provided a treasure on the way: the face of Divinity. It is written about it, “But the path of the righteous is like the light of dawn.”

126) “For David, a psalm. The earth is the Lord’s, and all it contains.” In another place, it is written, “A psalm of David.” “For David, a psalm” implies to the singing that David said about the assembly of Israel, Malchut. “A psalm of David” implies to the singing that David said about himself.

127) “The earth is the Lord’s, and all it contains.” “The Lord’s” is the Creator, ZA. “The earth and all it contains” is the assembly of Israel, Malchut. And her multitude, which connects to her, is called “All it contains,” as it is written, “The whole earth is full of His glory.” “The world and those who dwell in it” is the land below, which is called “The world,” and which clings to the Din [judgment] above, of Malchut. It is written about it, “And He will judge the world in righteousness.” Whether individuals, a nation, or the whole world, they are judged by this Din, the Din of Malchut, called Tzedek [justice].

128) Pharaoh suckled from that Din until he and his whole nation were lost. Since this Din of Malchut awakened upon them, that appointee that was appointed to rule over them was removed, at which time everyone below were lost, as it is written, “And He removed the wheel of his chariots.” “The wheel of his chariots” means Pharaoh’s chariots. And their wheel is the appointee who rules over them. Hence, they all died at sea, in the upper sea, in Malchut that was awakened upon them and by which they were blotted out. This is why they drowned in Yam Suf [The Red Sea], for it marks the Sof [end] of the degrees, Malchut, by which they were blotted out.

129) “And He made them drive it heavily.” A person is being led on the road that he walks. Regarding Pharaoh, it is written, “But the heart of Pharaoh was made heavy.” It is with that that the Creator led Pharaoh, with actual heaviness. The Creator told him, “You have made your heart heavy, I lead you in it.” Hence, “And He made them drive it heavily.”

130) “The Egyptians said, ‘Let us flee.’” “The Egyptians said” is the appointee who was appointed over Egypt, their minister above. Since his government was overthrown, how could he chase Israel?

131) This is certainly so, but “The Egyptians said” is not their appointee, but Egypt below. “For the Lord is fighting for them against the Egyptians” means the Egypt above, their appointee. And since their strength broke above, their strength and might broke below, as it is written, “For the Lord is fighting for them against the Egyptians.” Precisely, against Egypt, which is their strength above, their appointee.

Where it writes only “The king of Egypt” and does not say “Pharaoh,” it refers to the minister appointed over Egypt. Here, too, in Egypt, it is the appointee over Egypt. But here when it says, “The Egyptians said, ‘Let us flee from the children of Israel,’” it refers to Egypt below, since they saw that the force and might of their appointee above were broken.

132) When the assembly of Israel awakens, meaning Malchut, all those who cling to her awaken, as well as all the others below, meaning all the nations, and Israel is above all of them because they take her in the stem of the tree, when she is connected to ZA, called “the tree of life.” For this reason, Israel grip her more than all the nations of the world. And when they awaken to harm Israel, the force of those who govern them—their appointees above—breaks.

133) That appointee is the governor of Egypt, who oppresses Israel by several enslavements. And after he was broken first, the kingdoms below were broken, as it is written, “For the Lord is fighting for them against the Egyptians.”

(înapoi la pagina ZOHAR CUPRINS / BESHALACH – click)

(înapoi la pagina ZOHAR CUPRINS / BESHALACH – click)

90) “And you, lift up your staff and stretch out your hand over the sea.” “Your staff” is the one in which the holy Name is inscribed, “And stretch out your hand,” on the side of the holy Name. And when the waters see the holy Name, they will run from it. Hence, “And stretch out your hand,” to one side of the staff, since you will need the other sides of the staff for other things—for striking the rock.

91) Sometimes, this staff is called “the staff of God,” and sometimes, “the staff of Moses.” However, it is all one, whether you say “the Creator’s staff” or “Moses’ staff.” This staff is to evoke the side of Gevura. This is why it is written, “Stretch out your hand,” meaning the left hand, which is on the side of Gevura.

92) Woe unto those who do not see and do not look in the Torah. The Torah calls out before them each day, but they do not notice. From the side of Gevura, water awakens in the world and water comes out. And now the Creator wished to dry up the water. Why does it say, “And stretch out you hand,” which is the left hand, Gevura?

93) “Lift up your staff” is to dry up the water, and “Stretch out your hand” is to bring the water back, to evoke the side of Gevura, to bring the water back over the Egyptians. This is why both things are here, as it is written, “Lift up your staff,” and “stretch out your hand over the sea and divide it.” One is to dry the water and the other is to bring the water back over the Egyptians.

94) How is land made within the sea? After all, there were deeps there. The Creator performed a miracle within a miracle, as it is written, “The deeps were congealed in the heart of the sea,” and they were walking on land within the sea, as it is written, “And the sons of Israel shall go through the midst of the sea on dry land.”

(înapoi la pagina ZOHAR CUPRINS / BESHALACH – click)

(înapoi la pagina ZOHAR CUPRINS / BESHALACH – click)

82) “And the Lord said to Moses, ‘Why are you Yelling out to Me?’” It is written, “And the Lord appointed a great fish to swallow Jonah … and Jonah prayed to the Lord his God from the stomach of the fish.” Why does it write above, “And the Lord appointed a great fish”? Appointing means allotting.

83) It should have said, “And the Lord allotted Jonah to the fish, meaning that he is the portion that the Creator had sent to the fish. However, certainly, this fish was the lot for Jonah, to keep him from all the other fish at sea and to have him concealed in it. And when the Creator brought him inside of it, Jonah saw in its intestines the vastness of its intestines as though it was a great palace. Also, the two eyes of the fish illuminated like the sun, and a jewel was in its intestines, illuminating for him, and he saw all that there was in the sea and in the deep.

84) Thus, what does it mean when it writes, “I called out of my distress,” because from this, it does not seem that he had all that comfort over there. Indeed, after this fish showed all that was at sea and in the deep, it died, for it could not tolerate him for three days, and then it became pressing for Jonah.

85) When Jonah saw all that comfort, he was delighted. The Creator said, “What more do you need? Is this what I brought you here for?” What did the Creator do? He killed that fish, and all the other fish in the sea were circling that fish. One bit it on that side, and one bit it on the other side, and then Jonah saw himself in trouble. Promptly, “And Jonah prayed to the Lord his God from the stomach of the fish.”

86) In the beginning, the text called it, “fish” [in singular form in Hebrew], and now it calls it “fish” [in plural form], since it already died, as it is written, “And the fish that are in the Nile will die.” And then it is written, “I called out of my distress.” It does not write, “I was in distress, or I was situated in distress,” but “I called out of my distress,” meaning that the fish were causing me distress. And it is written, “I cried for help from the stomach of Sheol” [the netherworld], since it died. It does not write, “From the stomach of a living one” or “From the stomach of a fish,” but indeed, it was dead and this is why it was called “Sheol.”

87) When he prayed his prayer, the Creator accepted him, revived that fish, and brought him out to land before everyone’s eyes, as it is written, “And the Lord said to the fish, and it vomited Jonah up,” and everyone saw the act of the Creator.

88) “And Jonah prayed unto the Lord his God,” meaning he prayed to the place to which he was tied, the quality of Malchut. It is written, “The Lord his God,” and it does not write only, “And he prayed to the Lord,” but “To the Lord his God.” This indicates the quality to which he was tied. Here, too, “And the Lord said unto Moses, ‘Why are you yelling out to Me?’” it is precisely “To Me,” to My quality, which is Tifferet, to which Moses was tied. However, this depends on luck, as it is written, “The tearing of the Red Sea extended from Mazla [luck/fortune], which is the holy Dikna.

89) “Speak to the sons of Israel and they will go,” meaning they will go from much talking, for now is not the time for prayer. To which place did He command them to go? After all, they were by the sea. However, this concerns before, when it is written, “Why are you yelling out to Me,” meaning to Tifferet, and they all stood in that place, Tifferet, for all of Israel were tied to Tifferet. This is why he said, “And they will go,” meaning that Israel would go from here, from Tifferet, and will come to connect to the Mazla, which is the Dikna, for now is not the time for Tifferet, but the matter depends on Mazla.

(înapoi la pagina ZOHAR CUPRINS / BESHALACH – click)

(înapoi la pagina ZOHAR CUPRINS / BESHALACH – click)

70) “If because of the Sabbath, you turn your foot from doing what you wish on My holy day.” Happy are Israel, for the Creator desires them, to cling unto them more than all the other nations in the world. And out of the love for them, He brought them close to Him and gave them the Torah, and He gave them the Sabbath, which is holier than all the other days, and in which there is rest from everything and joy to all. The Sabbath is tantamount to the whole of Torah, and one who keeps the Sabbath, it is as though he kept the whole Torah.

71) “And call the Sabbath ‘a delight,’ the holy day of the Lord ‘honorable.’” It is the delight of everything: the delight of the soul and the body, the delight of the upper ones and of the lower ones. “And call” means that He will invite him, as one invites a guest: with a set table and with a house more in order than on the rest of the days. “And call the Sabbath,” ahead of time, to add from regular to holy. “The holy day of the Lord” is Yom Kippur [Day of Atonement], since Yom Kippur and the Sabbath are one.

72) “From seeking your own pleasure and speaking your own word,” so your speech of the Sabbath will not be as the speaking of a regular day, since that word of a regular day that is spoken on Sabbath rises and evokes a regular word above, and the Sabbath is blemished. One who invites a guest should trouble himself with him and not with another.

73) That word, which comes out of one’s mouth, rises and evokes an awakening above, for better or for worse. And one who sits in delight of the Sabbath must not evoke an ordinary day’s word, since he blemishes the holy day. One who sits in the joy of the King, it is improper of him to leave the King and engage with another.

74) Each day, one must show a deed and evoke awakening below, from what he should evoke. However, on Sabbath, one should awaken only in the words of the Creator and the holiness of the day, and not on anything else, since on Sabbath, there is no need for an awakening from below.

75) When Pharaoh drew near, to make war with Israel, at that time the Creator did not want Israel to evoke an awakening from below at all, since there was an awakening from above because the fathers evoked that awakening from above first, and their merit stood before Him. Thus, the Creator did not want Israel to awaken below at all, as it is written, “The Lord will fight for you, and you will keep silent.” “Keep silent” indeed, and do not evoke what you should not. Here the holy Name is included in the inscribed letters HaVaYaH, which is Rachamim, as it is written, “The Lord will fight for you,” even though HaVaYaH is Rachamim and war is Din.

76) HaVaYaH is Rachamim everywhere. Even though He makes wars and executes Din, that Din is in Rachamim. And here it is written, “The Lord will fight for you,” and no Rachamim appear to be in that Din at all, for it is written, “And not one of them will remain.”

77) Even here, the Din was in Rachamim, since the sea covered them and they died, and afterwards the sea emitted them. The Creator wished for their honor and they were buried in the land. But the land did not wish to receive them until the Creator reached His right hand to her and she received them, as it is written, “You stretched out Your right hand, the earth swallowed them.” For this reason, that Din was in Rachamim.

78) For this reason, the Creator did not want Israel to evoke something in the world below. Had Israel evoked something below, the Rachamim would not have awakened there and the Din would not have been carried out with Rachamim. It is written, “The Lord will fight for you, and you will keep silent,” meaning do not stir up anything because the name of Rachamim must awaken on them so that the Din will be done with Rachamim. Hence, you must not cause any flaw or evoke another thing, meaning Din without Rachamim, since an awakening below would only activate the Din.

79) It is written, “And the Lord will go forth and fight against those nations.” Was this Din with Rachamim? Indeed, the Din was with Rachamim, since their death was not as the death of the rest of the people in the world. Instead, the Creator had mercy on them that they will not be as the death of the rest of the people in the world, who were killed with ease, without sorrow. It is written, “Their flesh will rot while they stand on their feet.” Thus, the Din was in Rachamim.

80) Everywhere, this name is Din in Rachamim, except for one place, where it writes, “The Lord will go forth like a warrior.” Is the Creator like a warrior and not a real warrior? He will change His garments and will wear other garments. In other words, He will change His Midat ha Rachamim [quality of mercy] and wear the clothes of Din, as a man of war He will change his weapons from Rachamim to Din. Thus, in this place, the Rachamim has been changed into Din.

81) Yet, there is more Din here than Rachamim. And yet there is Rachamim in Him, as it is written, “The Lord will go forth like a warrior; He will arouse His zeal like a man of war,” and not like a real warrior, who is all Din. “Like a man of war,” and not a real man of war, who is all Din. Indeed, although He executes Din, He has mercy over His creations, hence “The Lord will fight for you,” indeed, “And you will keep silent,” so you will not arouse only Din. Happy are Israel, whom the Creator has chosen as His lot and His inheritance, as it is written, “For the Lord’s portion is His people; Jacob is the allotment of His inheritance.”

(înapoi la pagina ZOHAR CUPRINS / BESHALACH – click)

(înapoi la pagina ZOHAR CUPRINS / BESHALACH – click)

65) “And Pharaoh drew near” means that he sacrificed his whole army and vehicles to make war [Hikriv means both “brought closer” and “sacrificed”]. We also learn that Pharaoh brought Israel closer to repentance. This is why it is written, “And Pharaoh drew near” and not “And Pharaoh brought closer.”

66) It is written, “O Lord, they sought You in distress; they could only whisper a prayer, Your chastening was upon them.” “They sought You in distress” means that Israel do not visit the Creator in times of contentment, but when they are in distress, and then they all visit Him. “They could only whisper a prayer” means that they are all praying with prayers and litanies, and pour out prayers before Him. When? “Your chastening before them,” when the Creator visits them in His strap. Then the Creator stands over them in Rachamim [mercies] and welcomes their voice, to avenge their enemies, and He fills with mercy over them.

67) Israel were nearing the sea and saw the sea before them becoming stormier, its waves straightening upward. They were afraid. They raised their eyes and saw Pharaoh and his army, and slings and arrows, and they were terrified. “And the children of Israel cried out.” Who caused Israel to draw near to their father in heaven? It was Pharaoh, as it is written, “And Pharaoh drew near.”

68) “And Moses said to the people, ‘Do not fear.’” Happy are Israel that a shepherd such as Moses walks among them. It is written, “And He remembered the days of old, Moses His people.” “And He remembered the days of old” is the Creator. “Moses His people,” since Moses was tantamount to the whole of Israel. We learn from this that the people’s shepherd is really the whole people. If he is rewarded, the whole of the people is righteous; and if he is not rewarded, the whole of the people are not rewarded and are punished because of him.

69) “Stand by and see the salvation of the Lord.” You need not make war, for the Creator will make war for you, as it is written, “The Lord will fight for you, and you will keep silent.” On that night, the Creator assembled His company and sentenced the sentence of Israel. If the fathers did not pray for Israel first, they would not have been saved from the Din [judgment]. Jacob’s merit protected Israel, as it is written, “Had it not been the Lord who was on our side, let Israel now say.” This is Ysrael Saba, meaning Jacob.

(înapoi la pagina ZOHAR CUPRINS / BESHALACH – click)