Autor: arhiprofesor

(înapoi la pagina ZOHAR CUPRINS / BO – click)

5) “Now there was a day when the sons of God came to present themselves before the Lord.” “Now there was a day” is Rosh Hashanah [Hebrew, New Year’s Eve], when the Creator rises to judge the world. Thus, “Now there was a day when he came there.” That day is the day of Rosh Hashanah.

6) “When the sons of God came.” These are the appointed ministers, the emissaries in the world, watching over people’s deeds. “To present themselves before the Lord,” as it is written, “And all the host of heaven standing by Him on His right and on His left.” But in this text, “To present themselves before the Lord,” I have found the Creator’s love for Israel. Because these are emissaries appointed over watching over people’s actions, they wander and roam the world, gathering all the deeds, and in the coming judgment day, when the world is judged, they will become accusers, standing and accusing people. And of all the nations in the world, the appointees will not watch actions but only those of Israel, since they are the sons of the Creator.

7) And when Israel’s deeds are deemed improper, when these appointed emissaries wish to present Israel’s deeds, they present themselves before the Creator. This is so because when Israel do things that are not good, they seemingly diminish the force of the Creator. And when they do good deeds they give strength and power to the Creator. It is written about that, “Give strength to God.”

With what do they give strength? With good deeds. This is why on that day, all the appointed ministers present themselves before the Creator. Certainly, “Before the Creator,” for because they have gathered to accuse Israel, they present themselves before the Creator, seemingly, to diminish His strength.

8) “And Satan came among them, too.” The word, “too,” implies the inclusion of the sons of God, since they all come to slander Israel. And Satan joins them because he is the biggest slanderer of all. Because the Creator saw that they all came to slander, the Creator immediately told Satan, since he was the biggest, “From where do you come?” Did the Creator not know where he was coming from that He needed to ask him? The answer is that He wished to please Satan, that by these words He gave him room to accuse as he wished.

9) “And the Lord said unto Satan… Then Satan answered the Lord.” “From roaming about on the earth.” Thus, inhabiting the land was given to the side of the others, to the seventy nations, except for the land of Israel, which is sanctified to Israel. Hence, when he said, “From roaming about on the earth,” which is the land of Israel, the Creator saw that he wanted to slander Israel, and not Job or others whom the nations—dwellers of the rest of the nations—appreciate. He promptly said unto Satan, “Have you considered My servant Job?”

10) He saw that now was the time to give Satan a piece to deal with and to stay away from Israel. It is like a shepherd who wished to take his sheep across a river, and a wolf came to prowl on the sheep. The experienced shepherd took a big he-goat and gave it to the wolf, saying, “Let it struggle with the goat until I take my sheep across the river, and then I will come back and take this one, too.” This is what the Creator did, giving Job to Satan, to deal with him and to not slander Israel. And Satan promptly dealt with him and did not slander Israel.

11) “Then Satan answered the Lord.” It is not surprising with a servant whose master does his will, that he fears him. Remove Your providence from him and You will see if he fears You or not.

12) In a time of trouble, when a piece is given to this side to deal with, it then completely moves away. Similarly, when sacrificing a scapegoat on the beginning of a month and on the Day of Atonement, a piece is given to the Sitra Achra to deal with, so it will leave Israel in their kingdom. But here came the time to take this share for the Sitra Achra from the whole of Abraham’s seed, as it is written, “Behold, Milcah, too, has borne children…Uz his firstborn.” And Job was in the land of Uz, meaning he was from Abraham’s family.

13) When Satan said to the Creator, “From roaming in the earth,” he asked of the Creator to pass judgment on Israel. This is because just a land is the land of Israel, and he had the judgment over Abraham and he collected from the Creator, since the judgment was not carried out on Isaac when he was sacrificed at the altar because he did not have a substitute for the sacrifice he had prepared on the altar with the ram. But here Isaac was already on the altar and was fully made into a sacrifice, but the judgment was not executed in him. And he asked the Creator for this, as he asked for judgment on selling Joseph for several generations, and all that Satan asks for, he asks justly.

14) And from the time Isaac was saved and was replaced in the sacrifice, the Creator has been preparing Job—who lived in the land of Uz—for that slanderer. This is said immediately after the binding of Isaac. But here, in the birth of Uz, Satan came to take his share from all of Abraham’s seed, and he will not come near to harm Israel.

15) It is all in just judgment. As Job sentenced, so he was sentenced. Job was among Pharaoh’s counselors. And when Pharaoh rose against Israel and wanted to kill them, Job told him, “No, take their money and rule their bodies with hard work, and don’t kill them.” The Creator told him, “You will be sentenced to the same sentence that you passed over Israel.” What does it say? “However, put forth Your hand now, and touch his bone.” As he sentenced Israel, so he himself will be sentenced, even though in all other things he feared the Creator.

16) “But spare his soul.” He was given dominion over his flesh, as it is written, “The end of all flesh has come before Me.” “The end of all flesh” is the destroying Satan. “Come before Me,” to receive permission, which is the meaning of, “The end of all flesh.”

It is not called, “The end of all spirit,” which is an end that comes from the side of darkness—male judgments. “And to the farthest limit” is like, “to all flesh,” since there is another end, the end of the right, in holiness. And the one here is another end, which comes from the left—darkness. This is why he was given permission to hurt his bone and his flesh.

17) Was he not punished justly, but rather due to the words of the slanderer, who incited and diverted Him? Indeed, it was all justly done: he was sentenced as he sentenced Israel with Pharaoh.

18) The words, “Although you incited Me against him to ruin him without cause” do not mean, “you incited Me to swallow him,” but “you incited Me against him.” “Against him” is in His mind—what He thinks. “Although you incited Me,” as Job said, “and shine upon the counsel of the wicked.”

Similarly, “But they deceived Him with their mouth and lied to Him with their tongue.” This is difficult, as well, for can the Creator be seduced? However, it did not say, “But they deceived Him and lied to Him,” but only, “But they deceived Him with their mouth.” It is with their mouths that He was seduced, that they think so, when it is really not so.

19) But can he slander before the Creator, who knows everything? Yes, because he is an old and foolish king, as it is written, “A poor… lad is better than an old and foolish king.” And because he is king over people, he can slander man, since he is the people’s trustee. That is, being king over them, he is their trustee.

20) This concerns only the sentence of an individual. But concerning the sentence of the world, it is written, “And the Lord came down to see.” “I will go down and see,” so he was not given faith, but he is in the hands of the Creator alone, since He did not wish to destroy the world according to the words of the slanderer, whose desire is always to destroy. How do we know this? It is written, “Man puts an end to darkness and to the farthest limit he searches out.” He searches to destroy everything, which is, “The end of all flesh has come before Me,” that Satan, called, “The end of all flesh,” has certainly come to destroy.

21) It has been explained that in the beginning of the year, two sides stand opposite the world. All those who come before the Creator with repentance and good deeds are rewarded with being written on the side of life, which produces results of life. And those who are from that side are written to life. And all those who come with bad deeds, to put people to death, are written on the other side, which is death, called “death,” and where death lies.

22) And on that day, these two sides—life and death—stand. There are those who are written to the side of life, and those who are written to the side of death, and sometimes the world is in between, half sinner and half righteous. If a righteous is found, he sentences the world and all stand and are written to life. But if a sinner sentences the world, all are written to death.

23) At that time, the world was in between, half sinner and half righteous. And the slanderer wished to accuse the world and sentence the world to a scale of sin. Promptly, it says, “Have thou considered My servant Job, that there is none like him in the earth.” Since he was set apart, the slanderer instantly attacked him. Hence, one should not exclude oneself from the public so he will not be noted specifically and will not be slandered above.

24) It is written about the Shunammite that she said, “I dwell among my own people.” This means that if one does not wish to exclude oneself from the public, “I dwell among my own people,” to this day. “Among my own people” means I will be known above in one collective. And here, with Job, since he was known and noted above, the slanderer immediately charged him and said, “Does Job fear God for nothing?” He does not fear You and strengthens in good deeds for nothing, as it is written, “Have You not made a hedge about him?” But take away that goodness that You have given him and you will immediately see, “he will surely curse You to Your face,” will leave You and cling to the other side. Now there is food on Your table. Remove Your table from him and we will see from whom he is and to which side he clings.

25) He immediately said unto Satan, “All that he has is in your hands,” to show that Job’s fear of the Creator was to maintain his wealth. We learn from this that all those who fear the Creator for their wealth or for their sons, it is not proper fear. This is why the slanderer said, “Does Job fear God for nothing?” as it is written, “Have You not made a hedge about him?” You blessed his deeds and this is why he fears You. And then he was given permission to accuse him and to show that Job was not serving the Creator out of love.

26) Because he was tested, he departed the way and did not maintain his firmness. What does it say? “Through all this Job did not sin” with his lips, though he did sin in his will. Later, he sinned in all, as it is written, “the earth is given into the hand of the wicked.”

27) And should you say that no other man but Job was tested, it is written, “The Lord tries the righteous.” For this reason, Job, too, was tested. And even though he did not remain properly firm, he did not exit the domain of his Master to adhere unto the other side.

28) How long was his trial? The government of the other side is twelve months, as it is written, “the sentence of the wicked in hell is twelve months. And because he did not cling unto the other side, it is written, “The Lord blessed the latter days of Job more than his beginning.”

29) Job’s is not a trial from the Creator, as are the trials of the rest of the righteous, since it is not written, “And God tried Job,” as it is written, “God tested Abraham.” Abraham sacrificed his only son to the Creator with his own hand, whereas Job gave nothing and passed nothing unto the Creator.

30) And he was not told of the test, as was Abraham, since it was evident to him that he would not be able to properly endure it. Instead, he was given to the hands of the accuser. Moreover, it was done by the Creator’s sentence, for having inflicted Israel with hard labor in Egypt. Thus, the Creator drew the attention of the slanderer to this sentence, as it is written, “Have you noticed My servant Job?”

31) “So it came about in the course of time that Cain brought.” It writes, “in the course of time,” not “in the course of right” [in Hebrew the difference is only one letter], since “in the course of time” is the Sitra Achra and “in the course of right” is holiness. This is so because he rejected “in the course of right” and moved closer to “in the course of time.” It is written, “But go thy way till the end.” And Daniel said, “To which end, the end of right or the end of time?” And the Creator answered him, “The end of right,” which is in holiness.

This is also what David feared, when he said, “Lord, make me know my end,” the end of time or the end of right? And what does it say here? “So it came about in the course of time,” which is in the Sitra Achra, and not in the course of right, which is in holiness. Hence, his offering was not accepted, since it was from the Sitra Achra.

32) “And Abel, too, brought.” What is “too”? “Too” is including, for he, too, brought a little to the Sitra Achra, as did Cain, but his offering was all for the Creator, for the offering was essentially to the Creator, and he gave a piece to the other side, as it is written, “And from their fat.” This means that he offered the majority of the sacrifice, the fat, to the Creator, and gave the bad part to the Sitra Achra. But Cain gave the majority of the offering to the course of time, which is the Sitra Achra, and gave a share to the Creator; hence, it was not accepted.

33) It is written about Job, “And his sons used to go and hold a feast… When the days of feasting had completed their cycle.” The slanderer was at the feast every day, and he could not prevail over him, because it is written, “Have You not made a hedge about him, and about his house?” Thus, he never gave a share to the Sitra Achra, because it is written, “And offering burnt offerings according to the number of them all.” And the offering rose up and he did not give a share to the Sitra Achra. Had he given him a share, Satan would have been unable to prevail over him later. All that Satan took from him was of his own, since he did not give him a share of his offerings.

34) Why did the Creator harm him because he did not give a share to Satan? Had he given his share to the Sitra Achra, he would have cleared the way for holiness, since the Sitra Achra would depart from the Temple and the holy side would soar upwards. But he did not do so, and this is why the Creator sought to have judgment over him.

35) Just as he separated and did not include good and bad when he did not give a share to the Sitra Achra, in order to purify the holiness, He sentenced him similarly—first giving him good, then bad, and subsequently bringing him back to the good. And so it should be; man should know the good and know the bad, and to bring himself back to the good. This is the secret of faith, Nukva. Job was of Pharaoh’s servants, which is why it is written about him, “He that feared the word of the Lord among the servants of Pharaoh.”

(înapoi la pagina ZOHAR CUPRINS / BO – click)

(înapoi la pagina ZOHAR CUPRINS / BO – click)

1) See how people must follow the path of the Creator and keep the commandments of the Torah so that through it, they will be rewarded with the next world, and be saved from all the accusers above and below. This is so because as there are accusers in the world below, there are accusers above who are ready to slander people.

2) Those who keep the commandments of the Torah and walk on the straight path fearing their Master, how many advocates do they have above, as it is written, “If there is an angel as mediator for him”? It is also written, “Then let him be gracious to him, and say, ‘Deliver him from going down to the pit, I have found a ransom.’” For this reason, happy is he who keeps the commandments of the Torah.

3) And why the need for an angel to advocate a person? After all, it is written, “For the Lord will be your confidence and will keep your foot from being caught.” It is also written, “The Lord will keep you from all evil,” that the Creator sees all that a man does in the world, both good and bad, and He says, “‘Can a man hide himself in hiding places so I do not see him?’ declares the Lord.” Hence, why do I need an angel to recommend or reprimand?

4) The Creator certainly sees everything. Yet, it is written, “However, put forth Your hand now, and touch his bone and his flesh.” It is also written, “You incited Me against him to ruin him without cause,” to show that he was given to the hands of the other side, to slander the things in the world and to have them given to him. And those things are hidden from the Creator and you are not fit to follow them and study them, since they are the laws of the Creator and people are not permitted to scrutinize them, except those true righteous who know the secrets of the Torah and walk by the path of wisdom, to know those things that are hidden in the Torah.

It is written, “Happy is the people that know the joyful shout,” who know the ways of the Creator—that He shouts for joy and benefits through messengers although He can do it Himself. And here in the words, “Come unto Pharaoh,” the Creator wanted Pharaoh to send the children of Israel even though He could have delivered them against his will.

(înapoi la pagina ZOHAR CUPRINS / BO – click)

(înapoi la pagina ZOHAR CUPRINS / VAERA – click)

198) “And Sarai was barren; she had no child.” Woe unto that. Woe unto that time when Hagar delivered Ishmael.

199) But Sarah gave birth after Ishmael was born, and she had a son from a holy seed. Hence, why do you say, “Woe”? Indeed, woe unto that time for because Sarah was delayed, it is written, “And Sarai said unto Abram, ‘ … Please come to my maid.’” This is why it was the right time for Hagar to inherit her mistress, Sarah, and Hagar had a son from Abraham.

200) And Abraham said, “Oh that Ishmael might live before You.” And even though the Creator was telling him about Isaac, Abraham clung to Ishmael until the Creator replied to him, “And as for Ishmael, I have heard you.” Afterwards he was circumcised and came into the holy covenant before Isaac came to the world.

201) For four hundred years the appointee of the sons of Ishmael stood and asked before the Creator. He told him, “Do those who were circumcised have a part in Your name?” The Creator told him, “Yes.” He told him, “But Ishmael was circumcised, why has he no share in you like Isaac?” He replied, “One was circumcised properly and with his corrections, and the other was not. Moreover, they adhere to Me properly for eight days, and the others are as far as several days away from Me.” The appointed minister told him, “And yet, since he was circumcised, will he not have a good reward for it?”

202) Woe unto that time when Ishmael was born in the world and was circumcised. What did the Creator do with regards to the complaint of Ishmael’s minister? He removed the sons of Ishmael from adhesion with the upper one and gave them a part in the holy land below, because of the circumcision in them.

203) And the children of Ishmael are destined to rule over the holy land for a long time, when it is empty of everything, as their circumcision is empty without perfection. And they will detain the children of Israel from returning to their places until the merit of the sons of Ishmael is complemented.

204) And the children of Ishmael are destined to evoke great wars in the world. And the children of Edom will gather against them and will wage war on them—one at sea, one on land, and one near Jerusalem. And they will rule over each other but the holy land will not be given to the children of Edom.

205) At that time, a nation will awaken against evil Rome from the end of the world and will wage war against it for three months. Nations will gather there and will fall into their hands until all the children of Edom gather to it from all corners of the world.

Then the Creator will awaken upon them, as it is written, “For the Lord has a sacrifice in Bozrah.” And what does it say afterwards? “That it might take hold of the ends of the earth,” and obliterate the children of Ishmael from the land and break all the forces above, and no force will remain above over the nations of the world, which is Israel, except the force of Israel, as it is written, “The Lord is your shade upon your right hand.”

206) Because the Holy Name is in the right, and the Torah is in the right, everything depends on the right, and we must raise the right above the left, as it is written, “At His right hand was a fiery law.” And in the future, “Save with Your right hand and answer me,” “For then will I turn to the peoples a pure language, that they may all call upon the name of the Lord, to serve Him with one consent,” and it is written, “In that day shall the Lord be One, and His name one.”

(înapoi la pagina ZOHAR CUPRINS / VAERA – click)

(înapoi la pagina ZOHAR CUPRINS / VAERA – click)

194) “And I will make you a great nation, and I will bless you, and make your name great; and so you shall be a blessing.” “And I will make you a great nation” corresponds to “Go forth from,” “And I will bless you” corresponds to “Of your country,” “And [I will] make your name great” corresponds to “And from your homeland,” and “So you shall be a blessing” corresponds to “And from your father’s house.” Opposite the four markings in the verse, “Go forth from,” he was promised four kinds of reward in the verse, “And I will make you a great nation.”

195) Here is the essence of the wisdom. “I will make you a great nation” corresponds to the right side, Hesed. “I will bless you” corresponds to the left side, Gevura. “[I will] make your name great” corresponds to the middle side, Tifferet, and “You shall be a blessing” corresponds to the side of the land of Israel, Malchut. And everything is the holy Merkava [structure/chariot], since HGT and Malchut are the legs of the Merkava.

196) Through the awakening below, there is awakening above. Before there is awakening below, no awakening above will be upon it. It is written about Abraham, “And they went out with them from Ur of the Chaldeans.” It should have said, “Went out with him,” but Terah and Lot went out with Abraham and Sarah, since after Abraham was saved from the fire, Terah reverted to doing his will, and since they first awakened from below to go to the land of Canaan, they were immediately awoken upon from above, and the Creator said to him, “Go forth.”

197) “Go forth” means go to your correction. “From your land” is from that side of the settlement that you weigh, where you were born, from the right side before it was included in the left. The Creator told him to leave there. “And from your homeland” means from that offspring of yours, from the left side before it was included in the right, since the left is an offspring of the right. “And from your father’s house,” whose roots you watch. The Creator told him not to look at them anymore. “To the land which I will show you,” since then what you wish for will appear to you, meaning the force appointed over you. Promptly, “So Abram went forth as the Lord had spoken to him,” and we want to go from here to attain the meaning of the wisdom.

(înapoi la pagina ZOHAR CUPRINS / VAERA – click)

(înapoi la pagina ZOHAR CUPRINS / VAERA – click)

190) In Egypt, the Creator killed all the cattle and flock. There were three deaths in the beasts: plague, the ones that died by the hail, and the firstborn among the cattle that died in the plague of the death of the firstborn.

191) And what was their death? It was written from the beginning, “Behold, the hand of the Lord is upon your cattle which are in the field.” Why does it not say, “The hand of the Lord” in all the plagues? Here it is a hand with five fingers. In the beginning, with the plague of lice, it was written, “This is the finger of God.” And here it is all five fingers, where each finger kills a single species, and there were five species, as it was written, “Upon the horses, upon the asses, upon the camels, upon the herds, and upon the flocks,” thus five kinds for five fingers, called “hand.” This is the reason why “The hand of the Lord is upon your cattle which are in the field,” a severe plague. They were dying of their own, meaning they were found dead.

192) After the Egyptians did not repent, these very letters of the plague returned and killed all those who were left. Thus, the letters of plague [Dever] returned and were hail [Barad], except that the plague is with calm and the hail is with fierceness and anger. And those two were in a single place, in five fingers.

193) In plague it is letters that are at ease, dying at ease, meaning they were dying of their own. Hail means that the letters returned to being in fierce anger and killed everything.

(înapoi la pagina ZOHAR CUPRINS / VAERA – click)

(înapoi la pagina ZOHAR CUPRINS / VAERA – click)

183) “Her ways are ways of pleasantness, and all her paths are peace.” “Her ways are ways of pleasantness” are the ways of the Torah. Anyone who walks in the ways of Torah, the Creator brings upon him the pleasantness of Divinity, never to part with him. “And all her paths are peace” are the paths of the Torah, since all the paths of the Torah are peace—peace for him above, peace for him below, peace for him in this world, and peace for him in the next world.

184) That Jew said, “There is an inner secret in this verse. I heard from my father and learned a good thing here in this verse.”

185) This verse is in two manners and in two discernments, since you read ways and you read paths in it. Also, you read pleasantness and you read peace in it.

186) “Her ways are ways of pleasantness,” as it is written, “Who makes a way in the sea,” for wherever the Torah writes, “way,” it is a road open for all. So are her ways. They are ways that are opened by the patriarchs, HGT, who dug in the great sea, Malchut, and entered it. And they are the paths that develop to each side and to all the directions in the world.

187) Pleasantness is pleasure that emerges from the next world, Bina, and shines to all the lights, ZON. They spread in all directions, to the right and to the left, and that good, the light of the next world that the patriarchs—HGT de ZA—nurse, is called “pleasantness.”

The thing after the next world is called “pleasantness,” since when the next world awakens to impart abundance, joy, lights, the freedom of the world awakens. This is why the next world, Bina, is called “pleasantness.”

There are two points in Malchut, one that is mitigated in Bina and is called Miftacha [key], and two that is unmitigated and is called Man’ula [lock]. Hence, there are two names to Yesod de Malchut: 1) When she is established from a Miftacha she is called “way” or “road,” and 2) when she is established from a Man’ula she is called “path” or “route.”

In all the places that are called “ways” in the Torah, it is a road that is open for all, since it is established from a Miftacha, which receives all the Mochin de Bina, called “pleasantness,” and is open to impart them to all the lower ones. This correction, to be fit for reception of the Mochin de Bina, was made out of her ascent to HGT de ZA, called patriarchs. And she is established there, the fourth of the patriarchs. This is why it is considered that the patriarchs established this Yesod in Malchut, called Miftacha.

Ways are open by the patriarchs, since HGT de ZA correct her into being their Malchut, the fourth of the patriarchs. This correction is called mining and digging because by that they make her a receptacle for the Mochin de Bina, which are called “pleasantness,” as it is written, “The well, which the princes dug,” which are AVI, “Which the nobles of the people delved,” meaning HGT de ZA.

188) When the Sabbath begins, all the wicked in hell rest and they have joy and rest on the Sabbath. When the Sabbath ends, we should evoke the upper joy to be saved from the punishment of hell, since from that time onwards they are sentenced. We should evoke and say, “And let the graciousness of the Lord our God be upon us,” which is to return and to extend the upper pleasantness, which is the Mochin de Bina, meaning the joy of everyone. This is why “Her ways are ways of pleasantness, and all her paths are peace.”

189) Her paths are the paths and routes that emerge from above, from AVI, which are the Man’ula. And they all receive a single covenant, called “peace,” Yesod de ZA, peace at home. It brings them to the great sea, Malchut, when it is in force, meaning when the great sea is only as left and in Dinim, as a frozen sea. Then, by the force of the Masach de Hirik in the middle line, it enhances the right over the left and they are mingled in one another, and then the waters open. This is considered that it makes peace, and then it gives him peace. This is the meaning of the words, “And all her paths are peace.”

(înapoi la pagina ZOHAR CUPRINS / VAERA – click)

(înapoi la pagina ZOHAR CUPRINS / VAERA – click)

176) When the friends are on the way, they should go with one heart. If there are wicked ones walking among them or people who are not from the King’s palace, they should part them, as it is written, “But My servant Caleb, because he had another spirit with him,” meaning that he separated from the spies, as it is written, “And they went up into the South, and came unto Hebron.” It should have said “came” in plural form. But because he parted with the spies and came to Hebron alone to visit the graves of the fathers, it writes “came” in singular form.

177) Hebron was given to him as a portion and lot to be strengthened in, as it is written, “And to him will I give the land on which he has set foot.” Why was Hebron given to him? Is it because he visited the graves of the fathers to be saved from the counsel of the spies? It is not so.

178) Rather, it is as it was written, “David inquired of the Lord … And He said, ‘Unto Hebron.’” Since Saul was already dead and David was anointed to receive the kingship while still in the days of Saul, why was David not crowned? Also, why did he not receive kingship over the whole of Israel, but rather came to Hebron and received the kingship only over Judah for seven years, and waited there all those seven years, and received the kingship over the whole of Israel in Jerusalem after Ish-boshet died?

179) The holy Malchut, of above, did not receive the full light of Malchut until she conjoined with the patriarchs, HGT from Chazeh de ZA and above. When she conjoined with them, she was built in a complete construction from the upper world, which is Bina. Also, the upper world is called seven years because all seven Sefirot, HGT NHYM, are included in it.

180) Your sign is, “He was seven years in building it.” This is the upper world. This is why it does not say, “He built it in seven years,” since it concerns the upper world, which is called “seven years,” as it is written, “For in six days the Lord made.” The six days are Abraham, as it is written, “These are the generations of the heaven and the earth when they were created,” with the letters of Abraham [in the Hebrew word Behibaram (when they were created)]. Abraham is called “six days,” Hesed de ZA, which includes HGT NHY. And because it is six days, the world was built in it. Similarly, “He was seven years in building it” concerns the upper world, Bina, called “seven years.”

181) David wished to be built in the complete Malchut below, similar to the Malchut above. And he was not built until he came and bonded with the patriarchs in Hebron and stood there seven years, to be built within them. After seven years, he was built in all that was needed and his kingship was anointed so it would never depart him. If he had not corrected in Hebron to be connected in his place in the patriarchs, his kingship would not have been built so it could be properly anointed.

Similarly, the spirit of wisdom illuminated in Caleb, and he came to Hebron to conjoin with the patriarchs. He went to his place because the spirit of wisdom is received only by bonding with the patriarchs, and then it was his place, since it was given to him and he inherited it.

(înapoi la pagina ZOHAR CUPRINS / VAERA – click)

(înapoi la pagina ZOHAR CUPRINS / VAERA – click)

146) “Rachel weeps for her sons.” But Rachel’s sons were only Joseph and Benjamin, and the six tribes were Leah’s; thus, why did Rachel cry and not Leah?

147) It is written, “And Leah’s eyes were soft,” since she went to a crossroads each day and asked about Esau. She would be told of the deeds of that wicked one and she feared that she would fall under him, and she cried each day until her eyes were softened.

148) And the Creator said, “You cried to be rewarded with that righteous, Jacob, and to not fall under that wicked one. Your sister will rise in a crossroads and will weep for the exile of Israel, and you will be in the Cave of Machpelah and will not cry for them. And Rachel, she will cry for the exile of Israel.”

149) Rachel and Leah are two worlds: Nukva from Chazeh de ZA upwards is called “Leah,” and Nukva from Chazeh de ZA and below is called “Rachel.” One is a concealed world, Leah, and the other is a revealed world, Rachel. This is why Leah was buried and hidden in the cave and was covered, and Rachel stood at the crossroads, for she was buried in the way to Ephrat, which is revealed. It is all as it is above. This is why he did not bring Rachel to the cave or to another place, since it is written, “When there was still some way to come unto Ephrat,” and he did not bring her into the city because he knew her place was in a revealed location.

150) The assembly of Israel is Malchut, Rachel, and it is written, “Like a sheep [Rachel also means “sheep” in Hebrew] that is silent before its shearers.” She is silent because when other nations rule, she is devoid of a voice—ZA.

151) “A voice is heard in Ramah, lamentation, and bitter weeping.” “A voice is heard in Ramah” is Jerusalem above, Bina. “Rachel weeping for her children” means that as long as Israel are in exile she weeps for them because she is their mother. She weeps “Because they are gone,” because her husband—ZA—which is voice, has departed her and is not connected to her.

152) Not once did she cry for Israel, but every hour they are in exile. This is why when they blemished the voice that departed Rachel, the Creator caused a voice to punish them, the Egyptians, as it is written, “And there shall be a great cry.” He also prepared other voices for them in those frogs, which raised a voice inside their intestines, and were they falling in the streets as though they were dead.

153) “And the frog came up.” It should have said, “frogs” in plural form. But there was one frog, and it procreated and the land was filled with them, and they were all giving themselves to the fire.

And if you say, “What concern is it of the Egyptians that all the frogs went into the fire?” The answer is that they would walk into the oven and get inside the bread. There they would split and others came out of them and were swallowed in the bread. When they ate the bread, the bread turned back into frogs in their stomachs, where they would dance and raise their voices until the Egyptians died.

For them, this was the toughest blow of all. It is written, “And the river shall swarm with frogs … And the frogs shall come up both upon you, and upon your people, and upon all your servants.” Thus, they came inside their bodies. Pharaoh was struck first, and more than everyone, for it is said, “Both upon you, and upon your people, and upon all your servants.” May the name of the Lord be blessed from the world and unto the world, for He commands people’s deeds in all that they do.

154) It is written, “And the princes of Pharaoh saw her, and praised her to Pharaoh; and the woman was taken into Pharaoh’s house.” It writes “Pharaoh” three times here: one for that time, one implying the Pharaoh at the time of Joseph, and one implying the Pharaoh in the days of Moses, who was struck by his rod.

155) When Sarah was taken to the first Pharaoh, he gestured to the artists and they painted her figure in his room on the wall above his head. But he was not calmed until they formed Sarah’s figure on a board, and when he went to his bed he would take the board with him. Every king that came after him would see that image in the painting. Entertainers would come before him, and when he went to bed he enjoyed that painting. This is why here the king was struck more than everyone, as it is written, “Into your bedroom, and upon your bed,” and then, “Into the house of your servants, and upon your people.” However, it does not write “Upon your bed” for all of them, only for him.

156) “All the rivers run into the sea.” When these rivers, lights of ZA, run to the sea, Malchut, the sea receives them and swallows them into it, since the water freezes in the sea, and this ice sucks all the water that come into it. Afterwards, the waters come out by the force of the south, the Hassadim on the right side, and waters all the “beasts of the field,” as it is written, “They give drink to every beast of the field.”

This is so because first, Malchut receives only from the left side. At that time, her level is equal to ZA, since then she has GAR de Hochma. However, without Hassadim, the Hochma cannot shine. Hence, at that time, Malchut becomes a frozen sea because the light in her is frozen and does not shine. Then comes the middle line and makes the right overcome the left, and the right imparts the light of Hassadim to the left, and the Hochma clothes in Hassadim. Then the ice melts and the sea waters all the worlds. However, for this reason the Hochma is reduced from GAR and there is only VAK de GAR in it.

It is written, “All the rivers run into the sea,” meaning the lights of the left line of Bina, which ZA imparts to Malchut, as it is written, “Let his left hand be under my head.” The sea receives them and engulfs them within it, since the water freezes in the sea and this ice sucks all the waters that come into it, since the great lights of GAR de Hochma come into Malchut only when it is frozen.

This is so because after the ice has melted, there is only VAK de Hochma in her. Hence, it is considered that that ice sucks all the waters that come into it, even the GAR de Hochma, and not in the subsequent state. The waters come out by the force of the south, meaning the right, south, overcomes the left line, and imparts it with Hassadim to clothe the Hochma. Then the ice melts and turns back to water, to bestow upon all the lower ones, watering all the beasts of the field, meaning the degrees in BYA, which are outside Atzilut.

157) When the frozen sea receives from the left line, it freezes and sucks all the water, even GAR de Hochma. And it melts by the force of the south, when it overcomes the left—north—by the force of the middle line. At that time it imparts it with Hassadim for the clothing of Hochma in it, by which it can shine below. This is considered that the ice has melted and returned to being water. And this is why the sea is not full, since it only returns to being water through the middle line, when it makes the south prevail over the north. By that, it loses the GAR de Hochma that it received while being frozen. It turns out that it is not filled because it lacks the GAR.

158) “Unto the place where the rivers go, there they go again,” because that river that comes out of Eden, Yesod de ZA, never ceases its abundance from the Malchut and always brings out water to the sea. This is why the waters “Go again,” coming and going and coming ceaselessly. And when it goes again, to go and to water everything, meaning to extend Hochma that surrenders all the Klipot, a Northern wind comes, left, from which there is Hochma, and the water freezes. Then the warm Southern wind opens them so they can go in every direction. This is why the sea sits between the two sides, north and south, and persists through them. And ships, which are the degrees that receive from the Malchut, go and travel in it to all directions once the four directions—south, north, east, and west—are included in one another.

159) When the king, ZA, comes to his bed, to Malchut, at half the night, the Northern wind awakens, meaning the left line, and evokes love for the queen, Malchut. Without the awakening of the north the king would not bond with her because love begins in the north, as it is written, “Let his left hand be under my head.” And the south, the right line, embraces with love, as it is written, “And let his right hand embrace me.” Then, several entertainers evoke singing until the morning comes, as it is written, “When the morning stars sing together.”

160) And when the morning comes, all the upper and lower sing. At night, only the angels that extend from the left line sing, but in the morning they all sing, even those who extend from the right. This is so because then all the lines are included in one another under the domination of the right. And similarly, Israel below sing, as it is written, “You who remind the Lord, take no rest.” It says, “Take no rest” specifically to the lower ones, to Israel.

161) When half the night is through, those whose desire is to always mention the Creator do not give rest to their hearts; they rise out of their beds to mention the Creator. When the morning rises, they come early to the synagogue and praise the Creator. It is the same at midday, at Minhah [afternoon prayer], and at night, when it is dark, when the night clings to darkness and the sun sleeps. It is written about them, “You who mention the Lord, take no rest.” This is the holy people of Israel.

162) This is why the Creator mentioned them in Egypt and they rose over Pharaoh, meaning those who do not calm day and night, who are the frogs whose voices never quiet. And this was because he attacked the holy people who never cease from praising the Creator day and night. And there was not a man in Egypt who could speak to his friend. The land was ruined by them, and the infants and children died by their voices.

163) How is it that they could not kill the frogs? If a person raised a stick or a stone to kill one, it immediately split and out of its gut emerged six frogs that walked and kicked the earth until they refrained from approaching them.

164) Several rivers, several Niles come out from the upper sea, Malchut, when the water opened and were drawn. The several streams divide into several sides, several Niles, and to several rivers that are the part that is appointed over the side of Egypt. These are spawning waters, since there is no water that comes out of the sea that does not produce fish of all sorts.

165) If the rivers and Niles are upper degrees that extend from the Malchut, then who are the fish? They are emissaries in the world, appointed over doing the will of their Maker. They are appointed by the spirit of wisdom. There is water that raises wise and there is water that raises fools, according to these rivers, which strengthen into all discernments.

166) The rivers of Egypt grow sorcerers, which are strong fish, connected by ten degrees of magic, as it is written, “Magician, magic, one who sees in clouds, a fortuneteller, a sorcerer, or one who casts a spell, or a medium, or one who practices divination, or one who calls up the dead.” Magician is one and magic is two, thus they are three. With the other seven, they are ten, thus ten kinds of the wisdom of sorcery.

167) At the time of the exodus from Egypt, the Creator stretched out His finger and mingled those streams and rivers of the Egyptians, which are the upper degrees from which the Egyptians nurse. Thus, their fish of wisdom were detained from imparting them with wisdom. One turned into blood, and one, the fish—meaning the frogs—raised their voice to extend the spirit of wisdom uselessly, and the spirit of their wisdom did not come upon them.

168) Arov [“mixture,” 4^th plague, a.k.a. “flies”] means that He mingled their degrees of wisdom and they could not attain them. Moreover, even those degrees of wisdom that were already in the land, they destroyed them in the land, meaning they became damaging and corrupted their ways. Arov is a medley, as it is written, “a garment … of two kinds of material mixed together,” meaning a mixture of wool and flax.

169) Several forces awakened above as one, and the Creator mixed them together to mingle their strong forces above. And all those mighty deeds that the Creator did in Egypt were with one hand, the mighty hand, meaning He raised His hand over them above and below, and from there was the wisdom of Egypt lost, as it is written, “And the wisdom of their wise men shall perish.”

170) “And I will spur Egypt against Egypt,” the Egypt above, their ministers, against the Egypt below. This is because those armies above were appointed over the armies below and they were all mingled. Their systems above were mingled and the Egyptians could not use their magic to connect to these places of their ministers above, to whom they connected from the beginning, since they were mingled. This is why He brought upon them the plague of the mixture, which is animals that were mingled in one another.

171) What do the lice that the dust of the earth brought up mean? Everything that is born on earth extends from an appointed force from above, which has been sown upon it. It is all as it is above.

172) The Creator created seven firmaments, and correspondingly, seven lands. These are the boundaries that were explained in their places, corresponding to the seven Sefirot, HGT NHYM. Also, there are seven firmaments above and seven boundaries of the earth above. Similarly, the degrees expand below in seven firmaments and the seven boundaries of the earth.

There are two orders in the world: 1) One is an arrangement of circles one inside the other, where the outer is more important. The outermost circle is on top, near Ein Sof, and the worst is the most internal, this world. 2) Arranged directly one below the other, where the more internal is more important and the more external is worse.

The circles are inside one another like onionskins. Here it is referring to the direct order; hence, the holy land is inside and the seventy lands of the nations surround it from the outside, since in the direct order, the more internal is better.

173) And these are the seven boundaries of the earth above, which correspond to HGT NHYM. Each spreads into ten, since each of the HGT NHYM consists of ten Sefirot, hence they divide into seventy appointees that were appointed over the seventy nations. And those lands, which are the boundaries of each nation, which are the seventy lands, surround the holy land of Israel, as it is written, “Behold, it is the traveling couch of Solomon; sixty mighty men are around it, of the mighty men of Israel.” And there are ten that are hidden in them, which are seventy together. These are the seventy that surround the holy land. This is above, and it is the same below.

174) That land is the boundary of the part of Egypt. At that time, the Creator stretched out His hand and flames of fire were born in that boundary, and all those boundaries that were wet from the sea were dried, as well as each drop of springing water. Then the lice were seen below in the land of Egypt, out of the dust of the earth.

175) It was said that Aaron struck the dust of the earth with lice, and here it says that the Creator stretched out His finger. But this is why Aaron was striking, to show that the right hand of the Creator broke the enemies, as it is written, “Your right hand, O Lord, shatters the enemy.” This is so because Aaron is a priest, a Merkava [chariot/structure] for the Creator’s right hand. It is similar to what the Creator is destined to bring upon the great city of Rome, as it is written, “Its streams will be turned into pitch and its dust into brimstone.” It is for this that He dried the water from the dust of Egypt and the whole of the dust of the land was lice throughout the land of Egypt.

(înapoi la pagina ZOHAR CUPRINS / VAERA – click)

(înapoi la pagina ZOHAR CUPRINS / VAERA – click)

142) “Say unto Aaron, ‘Take your rod.’” Why Aaron and not Moses? The Creator said that in Aaron, which is right, the water stands in his place because the water is on the right, and the left wished to extend water from there. Aaron, who came from that side, will evoke the abundance of water, and when the left—which are the Egyptians—receive them, they will turn into blood.

143) The lowest degree, Malchut, called “The sword of the Lord is filled with blood,” struck first. This is why their water became blood. The Creator began striking from the bottom, from Malchut. And His hand, which has ten fingers, ten Sefirot, struck with each and every finger from Malchut through Keter. When he reached their highest degree, the senior among the degrees, Keter, He did His thing and went through the land of Egypt and killed everyone. This is why He killed all the firstborn in the land of Egypt, because it is their highest degree and the senior of everything.

144) The governance of Pharaoh was by the force of the water, as it is written, “The great monster that lies in the midst of its Niles.” This is why his Nile first turned into blood and then the frogs came out of there, who were striking the Egyptians with shaking voices that they were yelling inside their intestines. They came out of the strong hand, which is Gevura, and that hand strengthened the sides until the Egyptians fell as dead in their homes.

145) In the end, all those ten signs that the Creator had made were all from the strong hand, Gevura. This hand grew stronger than all the degrees in their government in order to confuse their minds, and they did not know what to do to be saved. It was apparent to all that all those degrees of theirs could not do anything to be saved from the plagues because of that mighty hand that was over them.

(înapoi la pagina ZOHAR CUPRINS / VAERA – click)

(înapoi la pagina ZOHAR CUPRINS / VAERA – click)

128) “Stretch out your hand over the waters of Egypt, over their rivers, over their streams, and over their pools, and over all their ponds of water, that they may become blood.” How could he go to all the waters of the Egyptians in the whole of the land of Egypt? Moreover, it is written, “Seven days passed after the Lord had struck the Nile.” It writes “The Nile,” and you say, “Over their streams, and over their pools, and over all their ponds of water.”

129) Indeed, the water of the Egyptians is the Nile, and from there all the ponds and Niles and streams and springs are filled. This is why Aaron stretched out his hand to strike only the Nile, as it is written, “And the Egyptians could not drink water from the river.” Thus, the Nile contains all the water of Egypt.

130) The lower waters spread to several directions, to the right and to the left. The upper waters gather in the receptacle of the water, Yesod de ZA, as it is written, “And God said, ‘Let the waters … be gathered together unto one place.” It is also written, “And the gathering together of the waters He called ‘Seas.’” A firmament—in which there are sun and moon, stars and signs, and which is Yesod de ZA that contains within it all the lights of ZA—is the receptacle for the water that receives all the water, all the lights, and waters the earth, the bottom world, Malchut. When the earth receives water, it spreads them and dispenses them to every direction, and from there everything is watered.

131) When there is Din, the bottom world, Malchut, does not nurse from the firmament. It nurses from the left side and is not included in the right. At that time Malchut is called “The sword of the Lord is filled with blood.” Woe unto those who nurse from it and drink from it at that time, since at that time, the sea, Malchut, sucks from two sides: from Yesod de ZA and from the left side. Hence, it divides into two parts: white from the side of Yesod and red from the left side. At that time, it throws the part of Egypt, the red, into the Nile, and strikes their root above and below. This is why Israel drink water, since they cling to Yesod de ZA, which is the white part in Malchut, while the Egyptians drink blood, which is the red part in Malchut.

132) If you say that the plague of blood was only because of abomination, come and see that they drank the blood and it came in their intestines, and rose and broke out until Israel were selling them water for money, and then they drank water. This is the reason why the first plague to strike them was blood.

133) “I will extol You, my God, O King.” David said in correspondence with his degrees, “I will extol You.” “My God” means a God that is mine, Malchut, which is his degree. This is so because he wished to praise Malchut and bring it to the upper light, Bina, to mingle them in one another so that Malchut and Bina would all be one. And he said about that, “I will extol You, my God, O King.”

134) All his days, David tried to mend the throne, Malchut and illuminate her face with the light of Bina so it would protect her. He always illuminated the lower light, Malchut, with the upper light, Bina, so they would all be one, for Malchut to rise to Bina, at which time they are all one. When Solomon came, he found a complete world, Malchut, and the moon, which is the filled Malchut. This means that Malchut had already risen to Bina, was completed and filled there with all her lights, and there was no longer a need to go through the trouble of illuminating her.

135) When the Creator wishes to avenge idol worshipping peoples, the left side awakens and the moon, Malchut, is filled with blood from that side. At that time, blood pours out of the fountains and springs below, which are all those on the left side; hence their Din is blood.

136) When this blood awakens against some people, it is the blood of the slain, since it will evoke upon them a different nation that will come and kill them. But in Egypt, the Creator did not wish to bring upon them another nation, to evoke blood on them, to kill them, since Israel were among them and Israel that dwell in their land would not be sorry. Rather, the Creator struck them with blood in their rivers so they could not drink.

137) And because their government was ruling in that river, the Creator first visited their government, so their gods would be struck first, since the Nile was one of their gods. Similarly, the rest of their gods were emitting blood, as it is written, “And there shall be blood throughout the land of Egypt, both in woods and in stones.”

138) “Go then, eat your bread in happiness and drink your wine with a cheerful heart; for God has already approved your works.” What did Solomon see that he said this verse?

139) All his words were with wisdom. “Go then, eat your bread in happiness” means that when a person goes in the ways of the Creator, the Creator brings him closer and gives him peace and tranquility. Then the bread and wine that a man eats and drinks are with joy in the heart since the Creator desires his works.

140) Where is the wisdom in this verse?

141) Solomon warned people to crown the assembly of Israel, Malchut, with joy on the right side, meaning with light of Hassadim, which is bread. This is so because bread implies to the light of Hassadim. Afterwards he will be crowned with wine, left side, illumination of Hochma in the left of Bina, so that the faith of all, meaning Malchut, would be in complete joy on the right and on the left. And when she is between the two of them, all the blessings will be in the world, since this is the complete perfection of Malchut, that the illumination of the left, Hochma, will clothe in the light of Hassadim on the right, at which time both shine in her, which are bread and wine. And this is the meaning of the Creator wanting people’s actions.

(înapoi la pagina ZOHAR CUPRINS / VAERA – click)