Autor: arhiprofesor

(înapoi la pagina ZOHAR CUPRINS / VAERA – click)

117) “You shall say unto Aaron, ‘Take your rod.’” Why Aaron’s rod if Moses’ rod was holier? It is because the Holy Name in the upper Garden of Eden was carved in it, and the Creator did not wish to defile it with those rods of the magicians that it had to swallow, as it is written, “But Aaron’s rod swallowed up their rods.” Moreover, Aaron’s rod is required in order to surrender those who come from the left side because Aaron comes from the right, since he is a priest, and the left surrenders to the right.

118) Thus, it was clear to the Creator that those magicians would make serpents. Hence, what is the importance of making serpents before Pharaoh? It is because there was the beginning of the punishments, meaning the primordial serpent that failed Adam and Eve. Pharaoh’s domination begins from the beginning of the serpent, from the left side. Then, when they saw Aaron’s rod turning into a serpent, all the magicians were glad because so was the beginning of the wisdom of their serpent, since the Mochin de Katnut of Kedusha [holiness], which extend from the left, are called “serpent.” Opposite that is the serpent of impurity, which extends from the left, from which the magicians draw their wisdom. This is why they were happy that Aaron’s rod had turned into a serpent. Yet, Aaron’s rod promptly returned into being dry wood and swallowed them.

119) They wondered about it and knew that there is a high government in the land, when they thought that below, there was no government besides them. Then, “But Aaron’s rod swallowed up their rods,” meaning that the serpent has been turned back into wood and swallowed them.

120) Aaron made two signs about that, one above and one below. The one above is that the upper serpent, of Kedusha, dominated their serpent. The one below is that the wood dominated their serpents because it swallowed them. But Pharaoh was wiser than all his magicians; he observed that the upper government was ruling over the earth above and was governing below.

121) Everything that the magicians do, they do by deception. But when the text tells us, “And they became serpents,” it means that they actually made the serpents.

122) “Behold, I am against thee, Pharaoh King of Egypt, the great monster that lies in the midst of his Niles.” This is so because their dominion below begins from the great monster downwards, but their wisdom extends below all the degrees of the monster and its Niles.

The monster and its 1,000 Niles are close to Kedusha. And when the monster lies in them, they are in wholeness. When it swims in the Niles, the impurity appears in its tail once every seventy years. However, the impurity precedes the degrees of impurity below the great monster and its Niles, and they are unfit to extend the light from the serpent and its Niles. It is written that the beginning of the dominion is from the great monster; hence, only their king receives from it, but the wisdom of the Egyptians themselves was from the lower degrees.

123) Their wisdom is in the lower degrees, to subdue and to enslave these degrees to the upper degrees, which are the great monster and its Niles, so they are included in them. Then they can extend light to the lower degrees, as well. The beginning of their dominion and their roots are below that monster, but they grip to the monster because from there, their upper degree, which is the king, receives strength. This is why their king is like the great monster that lies in the midst of its Niles.

124) The Creator carries out His mission through everything. The Creator has several emissaries who do His mission through things that have the spirit of life in them, as well as through things that have no spirit of life.

125) Man should be cautious with his sins, so he does not sin before the Creator. And the bricks in his house and the posts of his house testify about him. Sometimes the Creator carries out His mission through them. The Creator performed the beginning of miracles with Aaron’s rod, which is dry wood. Two missions were carried out through it: 1. It was dry wood and it swallowed their serpents; 2. For a time, it received the spirit of life and became a creature.

126) Cursed be those who say that the Creator is not destined to revive the dead. How is it possible that He would make a new creation of them? Those foolish wicked who are remote from the Torah and remote from Him, from the Creator, will come and see. Aaron had a rod in his hands, a dry wood, and the Creator temporarily turned it into a creature, meaning it changed in spirit and body. These are the bodies that already had holy spirits and souls in them, and kept the commandments of the Torah for days and nights, and which the Creator had placed in the dust. Afterwards, when He delights the world, after the end of correction, it is even more certain that the Creator will turn them into a new creature.

127) The body that was will rise, as it is written, “Your dead shall live,” and it does not say, “Shall be created.” This means that they had already been created but now they need only to live. This is so because a single bone will remain of the body under the earth. That bone does not rot and does not disappear in the dust forever. And at that time, the Creator will soften it and will make it as leaven in the dough, and it will rise and spread in four angles, and from it, the body and all its organs will be complemented. And subsequently, the Creator will place the spirit in it.

(înapoi la pagina ZOHAR CUPRINS / VAERA – click)

(înapoi la pagina ZOHAR CUPRINS / VAERA – click)

112) “My beloved is unto me as a cluster of henna.” A cluster is upper Ima, Bina. As a cluster is decorated for Israel—who eat it—with several leaves and twigs, upper Divinity, Bina, decorates herself, meaning raises MAN to Hochma with several ornaments of eight Kelim—the four letters HaVaYaH and the four letters ADNI—which are ZON.

Israel sacrifice from several offerings, from several types of decorations that she atoned for her sons, and she stands in them before the king, Hochma. Promptly, “And I will look upon it, that I may remember the everlasting covenant,” meaning He mates with her. And Bina gives us of her requests—which she borrows from Hochma for us by those blessings that our sages established in prayer—to ask before the king.

113) During the Zivug of HB, all the Dinim of the lower Divinity, Malchut, Hey–Vav–Hey–Yod ADNI, turn to Rachamim, Yod–Hey Vav–Hey, to keep “Though your sins be as scarlet, they shall be as white as snow,” meaning Yod–Hey Vav–Hey. “Though they be red like crimson,” which is Hey–Vav–Hey–Yod, “They shall be as wool,” which is Yod–Hey Vav–Hey. All of Malchut’s Dinim are whitened by the upper Divinity, from Bina.

114) Divinity, which is Hey–Vav–Hey–Yod, is “The flaming sword that turned every way, to keep the way to the tree of life.” She is called, “The flaming sword that turned every way” because at times she turns to Rachamim and at times to Din; at times she is men and at times she is women; at times she is Din, Hey–Vav–Hey–Yod, and at times Rachamim, Yod–Hey Vav–Hey, since she is from the side of the tree of life. This means that if Divinity conjoins with the tree of life, ZA, which rose to Bina, all the Dinim in her turn into Rachamim. And with respect to the tree of knowledge of good and evil, which is Divinity that is not conjoined with the tree of life, all the Rachamim in her turn into Din, to judge those who breach the words of Torah.

Malchut in Katnut [smallness] is Din. Her Zivug with ZA is considered Hey–Vav–Hey–Yod ADNI, since Hey–Vav–Hey–Yod is reversed HaVaYaH, which shines from below upwards—Yod is in the beginning, below, above it is the first Hey, above it is the Vav, and at the top stands the bottom Hey. This indicates that ZA is VAK without a Rosh and imparts Dinim for the name ADNI, Malchut. Also, the light of VAK de ZA, which imparts from below upwards, is called “female light,” meaning women.

When she mates with ZA de Gadlut that rose to Bina, the Zivug is considered Yod–Hey Vav–Hey ADNI, since direct HaVaYaH indicates bestowing directly from above downwards, at which time ZA is called “the tree of life.” This means that it receives GAR and life from Bina, and this light of ZA is also called “male light,” “men.”

This is why Malchut is called, “The flaming sword that turned every way,” since with the sin of the lower ones, ZON descend from Bina downwards and then there is the Zivug Yod–Hey Vav–Hey ADNI. And when they repent, ZON rise to Bina once more and all the Dinim in her turn into Rachamim, and the Zivug is HaVaYaH ADNI.

115) This tree of life stands in the next world, Bina, in which all the names of the Din are inverted into Rachamim. This is why the next world, Bina, is not like this world, meaning Malchut. This world says about good news, “Blessed is the Good who does good,” and says about bad news, “Blessed is the judge of truth.” The next world is entirely the Good who does good; there is no Din [judgment] there. For this reason, Bina is “The flaming sword that turned every way,” from Din to Rachamim, to give the righteous their reward in the next world. Malchut is “The flaming sword that turned every way,” from Rachamim to Din, to judge with it the wicked in this world.

116) The tree of knowledge of good and evil is like the rod that turns into a snake, into real evil, and not from Rachamim to Din. At times, women turn into female demons and men into male demons. This is why, “And Jacob told Rachel,” and this is why a man should not be with his wife before he speaks with her, lest his wife has turned into a demon, since the flame turns from good to actual evil in the tree of knowledge of good and evil.

And if you ask, “How could Pharaoh’s magicians do what is written, ‘And the magicians did in like manner with their secret arts,’ meaning turn their rods into snakes with their flames?” They could turn because of these turns in the tree of knowledge of good and evil.

Male demons and female demons are the creatures that were created on the eve of the Sabbath, in the twilight, and were not completed. Hence, the unmitigated measure of Din in them is revealed, and they are devoid of the correction of the concealment, as in the degrees of holiness. This is why they are damaging in the world because wherever they cling, they corrupt the correction of the concealment. And the point of unmitigated Malchut of the quality of Din appears there, hence the lights must depart, since the force of Tzimtzum lies on her.

As long as the Mochin de Katnut govern a person, he is always in the sate of overturning. And there are two kinds of turns: from Rachamim to Din or from Din to Rachamim, from good to bad or from bad to good. In the beginning, they turn on a person from Rachamim de Bina into the Din of the left, the freezing of all the lights, to sentence the wicked, who are drawn to these Mochin. Then the upper Zivug is in Yod–Hey Vav–Hey ADNI.

And if they prolong their sin and do not repent, they turn further from good to bad, meaning the Malchut of the quality of Din appears in them, which was hidden in them and is bad. Then the lights depart them because if he is not rewarded, he is bad. This is considered that these men and women, in whom there was the correction of the concealment, has now been turned into male demons and female demons, meaning they lack the correction of the concealment, since the Malchut of the unmitigated quality of Din appears in them, as in the male demons and female demons.

It was written that at times, women turn into female demons and men into male demons. This is why it is written, “And Jacob told Rachel,” since telling is extension of Mochin de Gadlut, meaning that Jacob, ZA, extended Mochin de Gadlut to Rachel, Malchut, so she would not turn into a demon. As long as she was in Mochin de Katnut there was fear that she would turn into a demon, that the correction of concealment would be spoiled in her. This is why it is written that a man must not be with his wife before he speaks with her, lest she has been turned into a demon. This implies to ZA, which does not bestow to the Malchut in a Zivug before it extends Mochin de Gadlut to her, which are called “telling,” as it is written, “The heavens tell.”

It is also called “speaking,” since as long as Malchut is in Mochin de Katnut she might be turned into a demon, that the correction of the concealing might spoil in her as in a demon. Thus, how could the magicians turn their rods into snakes? It is because the correction of the concealment is corrupted in them and the quality of Din is revealed. Hence, they are not worthy even of receiving the life of a snake.

They could turn in these turns of the tree of knowledge of good and evil. In regards to the turning from good to bad and from bad to good, the magicians could temporarily turn their rods into snakes, meaning extend lights of the Klipa of the snake. This is so because they could temporarily conceal their quality of Din and make themselves similar to men and women, but not for long. In the end, it is destined to reappear, and then the spirit of life that they drew from the serpent of Klipa leaves and their snake returns below.

(înapoi la pagina ZOHAR CUPRINS / VAERA – click)

(înapoi la pagina ZOHAR CUPRINS / VAERA – click)

104) There is a division between the great sea monster of Kedusha [holiness] and the great sea monster of Klipa [shell]. It is written, “When Pharaoh speaks to you … then you shall say to Aaron, ‘Take your rod and throw it down before Pharaoh, that it may become a serpent.’” “And they also, the magicians of Egypt, did the same with their secret arts. For each threw down his staff and they turned into sea monsters.” What is the difference between the sea monster of Kedusha of Aaron’s rod and the sea monster of the magicians?

Thirteen high springs and deep rivers emerge from the upper right side, from Bina’s right line. These are the upper throne, Bina. And the four legs of the throne are HGTM de ZA. Each of those contains HGT, thus they are twelve, and the actual Bina atop them, the throne, is the thirteenth. They divide into two lines, right and left, since the Tifferet, too, divides into right and left, Hesed and Gevura. The right ones are called “springs,” and the left ones, “rivers.” Those rise, meaning belong to the left, shining from below upwards, and those fall, meaning belong to the right, shining from above downwards.

And each enters the other, and they are included in one another, since one, which is the middle line, takes out—meaning diminishes—its Rosh of the left line, which is called a “river,” and brings it in two Gufim [bodies], called “spring” and “river.” And through the Masach de Hirik of the middle line, the Rosh of the left line diminishes and then they are included in one another, and the Rosh, VAK de GAR, appears from between the two of them. One Guf from the river, which is left and Hochma, takes from the Hassadim in the right, above, and brings out below to the lower ones a thousand Niles that come out to four sides, which are HGT and Malchut. And in each of those there are 250 Niles.

Niles are the five Sefirot HGT NH, which impart illumination of Hochma from the left of Bina. Each is one hundred, and they are five hundred. When the left is included in the right, it imparts only from the Chazeh and above—two and a half Sefirot, Hesed, Gevura, and half of Tifferet—through the Chazeh—which are 250, 250 to each side of the four directions. Four times 250 are one thousand Niles from the side of Kedusha [holiness], and the degrees that sail in those one thousand Niles are called “holy sea monsters.”

105) Thirteen Niles emerge from the thirteen rivers on the left and the springs on the right. These are the lights of the left, which enter them and take water, 499 and a half from the right side, and 499 and a half from the left side. This leaves a half here and a half there, and the two halves become one. This goes in between those Niles and becomes a serpent.

The thirteen Niles that extend from the thirteen rivers that spring out are not from the Klipot, since they are still in the number thirteen, which includes the middle line. However, they are the roots of the Klipot, which nurse the Klipot, who do not want a middle line that diminishes the left line, so it does not impart from above downwards. Hence, the Klipot, which receive only from the two lines—right and left—and not from the middle line take water from themselves, meaning abundance, from the thirteen Niles.

However, the Niles do not bestow upon them because they are still in Kedusha. Instead, they are in the middle between the Kedusha and the Klipot. Hence, they do not wish to bestow upon the impurity. And yet, from the two lines—right and left—in the thirteen Niles, the Klipot themselves draw five Sefirot, five hundred from the right line, and five Sefirot, five hundred from the left line, meaning from the Chazeh and below, as well. However, they lack half a Sefira from each line because the last Sefira, which is Hod, is Malchut because HGT NH are considered KHB TM.

She does not have one hundred Sefirot because her own essence, Malchut of the quality of Din, is absent there. This is why she has only the first nine Sefirot, which are ninety. And she has the first nine Sefirot from the Sefira of Malchut, too, which are nine, and the upper part from the Chazeh and above is sucked out of the Malchut of Malchut de [of] Malchut. Her bottom part, from the Chazeh down, is necessarily absent, since it is the essence of the point of the quality of Din in her, which was not mitigated in Bina, and is considered the Malchut of Tzimtzum Aleph [first restriction], which is unfit to receive light. Wherever she appears, she repels all the lights from there, hence the one thousand Niles could not accept her and they are one thousand minus one.

Half the Malchut of Malchut de Malchut is from the right line, and half the Malchut of Malchut de Malchut is from the left line. The serpent was made of the two halves, and he is actual impurity. However, this does not mean that the whole of the serpent was made from them, but that he has of the first nine Sefirot that are mitigated in Bina, too. This means that this filth, which is entirely the quality of Din, which puts to death everything that touches it, is included in the impure serpent. She is like its tail and he is like the impure sea monster.

106) The head of the sea monster is as red as a rose because the red color indicates Dinim that extend from Bina. Its scales are as hard as iron, since the essence of Malchut is called “iron,” the quality of Din. Its wings are wings that sail, meaning fins, and they come to all those Niles. When it raises its tail, meaning its Malchut, the point of the quality of Din, it strikes and kicks the rest of the fish. Then there is no one to stand against it, since wherever this point of the quality of Din in its tail touches, it evokes the quality of Din, which is Tzimtzum Aleph, and the lights depart there.

107) The mouth of the sea monster is blazing fire. When it swims in all those Niles it extends Hochma from above downwards like the Niles, and the rest of the fish that are there, meaning degrees, are shaken, for fear that it will expose the point of the quality of Din in them, and they flee from there to the sea, the Malchut of Kedusha.

Once every seventy years it lies in this order, in 499 and a half Niles on the right, and complements the missing half on the right. And once every seventy years it lies in this order, in 499 and a half Niles on the left, and complements the missing half on the left. This is so because the sea monster is built of these two missing halves in them. It turns out that the thousand missing Niles minus one are filled by it, meaning they are completed by it.

This sea monster lies in the midst of its Niles. It does not swim in them because one that lies is not active and does not extend the Hochma from above downwards. Conversely, one who swims is active and draws from above downwards, which reveals the quality of Din in him.

It is written that it blemishes them once every seventy years. This is so because seventy years extend from the seven qualities HGT NHYM, each of which consists of ten. They begin from Hesed and end in Malchut, since it is about Kelim in which the upper ones grow first. And once every seventy years, which is the last year, Malchut de Malchut of the sea monster, he takes precisely this discernment from the Niles. Hence, when it lies in them, it complements them once again.

108) However, when it swims in them, a tongue of flame comes out in the Klipot, revealing the point of the quality of Din in it. Then all the Niles stand in anger and fury, meaning they raise up their waves and they come down, which is called “anger.” These Niles mingle in one another and take on an azure color with a tendency toward black, the color of Malchut. And wheels travel up by the four directions of the world, meaning the wheels of the Merkava [chariot/assembly] de Kedusha that extend GAR through their journeying. And the sea monster raises its tail and strikes up at the wheels, damaging them, and strikes below in the Niles, and everyone flees it.

109) Then a flame of fire rose to the north side, meaning that Dinim de Bina appeared in her through Malchut’s ascent to her, and the herald calls, “Stand up in groups and spread in four angles, since the one who will place a trap on the monster’s face that lies in its Niles has awakened.” Then all the groups spread out and take the sea monster and puncture its face in the side of its cheeks, and put it into the hole of the great depth, Bina de Klipot, until its power breaks. Then it is brought back to its rivers.

When the sea monster comes to one of its seventy years, its Malchut in Malchut—its tail—rules, meaning the point of Malchut that is not mitigated by Bina, and it strikes with it up in the Kedusha and downwards. Then the monster should be placed in a trap, as it is written, “And [I will] put hooks into your cheeks.” This is because then Malchut returns to Bina, Bina arrives at Katnut, and all the degrees that extend from her return to Katnut because of the Dinim in Bina.

Then a flame of fire rises in the north when the Dinim de Malchut rise to Bina. And when there is GAR in the degrees, it is considered that each degree contains a group of three lines. One, which is the middle line, educes, diminishes the head of the left line, and brings it in two bodies. When they return to Katnut, it is considered that the groups have dispersed. “Stand up in groups and spread in four angles” means return to Katnut, “Since the one who will place a trap on the monster’s face that lies in its Niles has awakened.” The trap that is placed on its face is taking the monster and puncturing its face in the side of its cheeks, meaning making a hole in its face, which is the place of its Bina.

The head of the sea monster is as red as a rose, it is governed by Dinim de Bina, and returns to Katnut. Then it is elevated to the hole of great depth, to Bina de Klipa, which clings to the Katnut of Bina until its strength breaks, meaning the force of its tail, and it can no longer blemish with its tail. This is so because the Klipot are drawn to blemish that which is highest. And since the monster is in the hole of the great depth, where it flaws the Bina, the mitigated Malchut that is there, it loses its force in the tail and flaws only the ZAT. Thus, the power of the sea monster breaks and it can no longer harm with its tail.

This is considered a trap with respect to the monster, for because it was given Dinim de Bina, it lost the Dinim de Malchut. Then the Malchut that rose to Bina is lowered to its place once more and Bina returns to her Gadlut. It is similar with all the degrees that extend from her until the one thousand Niles minus one where the sea monster lies, meaning it returns to lay in its Niles.

110) This is done to it once every seventy years because when it reaches the end of the seventy years, which is its Malchut de Malchut, the force of Din in its tail reawakens. This is so it will not corrupt the places of the firmaments and their pillars, so it will not corrupt the mitigation of the places with its point of Din, which are the Malchuts that are mitigated in Bina. Also, from this mitigation the firmaments emerge, meaning the Masachim [plural of Masach] of Tzimtzum Bet [second restriction], and their pillars, which are the NHY that extend from those firmaments. And everyone praises and are grateful for them, “O come, let us bow down and bend the knee; let us kneel before the Lord our Maker.”

The return of the degree from GAR to VAK is called “kneeling” and “bowing.” Certainly, no degree praises its return to VAK. However, when the Dinim of the quality of Din in the sea monster intensify and blemish the degrees above and below, and there is none who can stand up to it, they put the trap in its face by the return of Bina and all the degrees to Katnut. Thus, the sea monster comes into the hole of great depth and loses the Dinim de Malchut there, meaning its unmitigated Malchut. Thus, the power of the monster breaks.

Subsequently, Bina and all the degrees resume their Gadlut and the monster can no longer harm. It turns out that all the degrees are happy and thank the Creator for this kneeling and bowing, meaning for their return to VAK without a Rosh, in order to put a trap before the monster. Then they say, “O come, let us bow down and bend the knee” because by that they were saved from the sea monster. This thoroughly explains the sea monster of the Klipot, which is the turning of the magicians’ staff into a monster. But Aaron’s rod that became a monster is a monster of Kedusha, extending from the high springs and the deep rivers that are in a thousand Niles and divide into four sides.

111) But the high sea monsters that stand above in Kedusha—the Leviathan and his companion—are the ones who were blessed. They govern all the other fish, which are the degrees that exist in the Niles, as it is written, “And fill the waters in the seas.” It is written about that, “How manifold are Your works, O Lord! In wisdom have You made them all.”

(înapoi la pagina ZOHAR CUPRINS / VAERA – click)

(înapoi la pagina ZOHAR CUPRINS / VAERA – click)

102) In the day, he engaged in Torah to complete the Dinim, and at night he engaged in singing and praising until the day came because all through the day he was engaged in complementing and scrutinizing the Dinim, left, to include the left in the right, since day is right, Hesed. At night, he engaged in praises, Hassadim, to include the degree of night, Din, in the day, Hesed.

103) In the days of King David he would bring “Every beast of the field,” dwellers of the three worlds BYA, to the sea, Malchut. When Solomon came and the Nukva was in her fullness, the sea, Nukva, came out and was filled, meaning she rose to upper AVI—which is her complete fulfillment—and watered them. This is so because then all the dwellers of BYA rose to Atzilut and received their abundance from the sea, which are the great, upper sea monsters, of which it is written, “And fill the waters in the seas,” which are Matatron and Sandalphon of Beria, which are higher than the rest of the dwellers of BYA.

(înapoi la pagina ZOHAR CUPRINS / VAERA – click)

(înapoi la pagina ZOHAR CUPRINS / VAERA – click)

100) “When Pharaoh speaks to you … then you shall say to Aaron, ‘Take your rod and throw it down before Pharaoh, that it may become a serpent.’” David is the king of Israel and should judge the people and lead Israel as a shepherd leading his flock so they will not stray from the path of truth. “At midnight I will rise to give thanks unto You because of Your righteous ordinances.” He engaged in Torah and in praises to the Creator until morning.

101) And he awakened the dawn. When the day came he said, “How I love Your law! It is my meditation all the day.” Anyone who engages in Torah to complement the Din and scrutinize it to the fullest, it is as though he kept the whole Torah. This is why it is written, “It is my meditation all the day,” since he engaged in scrutiny of the Din.

(înapoi la pagina ZOHAR CUPRINS / VAERA – click)

(înapoi la pagina ZOHAR CUPRINS / VAERA – click)

89) “Know this day and take it to your heart that the Lord, He is God.” It should have said, “Know this day that the Lord, He is God,” and in the end, “And take it to your heart,” since knowing that the Lord is God qualifies him to respond so to the heart. And if he has already responded to his heart, it is especially so if he already has knowledge. Also, it should have said, “take it to your heart” [with one Bet] instead of “heart” [with a double Bet].

90) Heart with a double Bet means that the good inclination and the evil inclination, which reside in the heart, have mingled in one another and they are one. “And you shall love the Lord your God with all your heart” means with both your inclinations—the good inclination and the evil inclination, so the bad qualities of the evil inclination will become good, meaning he will serve the Lord with them and not sin through them. Then there will certainly be no difference between the good inclination and the evil inclination and they will be one.

Then you will find that the Lord [HaVaYaH] is God, that the quality of Din, called “God,” is included in HaVaYaH, which is the quality of Rachamim [mercy], since they have been included in one another, as the evil inclination and the good inclination were included in the heart, and it is one. Thus, we can know that the Lord is God only by taking it to the heart. This is why the text places “Take it to your heart” first, to thus know the matter of the Lord being God.

91) The wicked ones make a flaw above through their evil actions. The flaw is that the left is not included in the right above, but rules by itself in Din. This is so because the evil inclination below is not included in the good inclination, to work with it to extend the good because of people’s sins, that they sin through the evil inclination and thus extend the domination of the Din.

And they do not make a flaw above, but actually to themselves, as it is written, “Is corruption His? No; His children’s is the blemish.” First he said, “Is corruption his?” meaning they make a flaw above. And then, “No; His children’s is the blemish,” which means that they do not blemish above. They seemingly make a flaw, yet they do not make a flaw. They make because they cause the blessings from above to not be drawn upon them, as it is written, “And He shut up the heaven, so that there shall be no rain.” Thus, they blemish the channels of abundance above. And they do not make, since the heavens, the channels above, receive as much blessings and abundance as they need for themselves, but they do not receive abundance to extend below. Certainly, this is not a flaw and blemish above. Rather, it is the flaw of those wicked ones, and the flaw is upon them and not above.

92) Moreover, “His” with a Vav means that the right is not included in the left above so that no blessings would be extended downwards. It is said about that, “Is corruption His,” with a Vav. “No” is written with an Aleph, meaning they do not receive blessings to extend to the lower ones. Hence, they are in a flaw because the wicked separate the evil inclination from the good inclination and adhere to the evil inclination.

93) Yehuda came from the left side because Yehuda is Malchut, which comes from the left side. He clung to the right in order to defeat nations and to break their power. Had he not clung to the right, he would not have broken their power. But why did he cling to the right if the left awakens Dinim [judgments] in the world? Why was the left not enough for him to break the power of the peoples?

94) When the Creator judges Israel, He judges them only from the left side, to repel them with the left and bring them closer with the right. But for the rest of the nations, He repels them with the right and brings them closer with the left. When one of them approaches sanctity and converts, he is called “proselyte by righteousness [Tzedek],” since Tzedek is the name of Malchut from the left side in her. Thus, He brings them closer with the left, meaning repels them from the right, as it is written, “Your right hand, O Lord, is majestic in power; Your right hand, O Lord, shatters the enemy.” He brings them closer with the left, as we said that those among them who approach are called “proselyte by righteousness [Tzedek],” which is left.

Israel extend from the middle line. When they sin, they make the left prevail over the right and then the left punishes them. And when they repent, the Creator brings them closer with the right, which is Hesed, and they return to the middle line. But the root of the nations is in the left line, and from there is their sustenance. When they are afflicted, it is by the intensification of the right over their left. And when they draw near, they heal their root, which is the left line. Hence, those among them who approach are called “proselyte by righteousness,” which is the name of Divinity when she is corrected from the left side.

95) This is why Yehuda, who is from the left side, clung to the right in order to subdue the nations, and his journeys are to the right of the banners. And the tribes that are with him all connect to the right. Issachar exerted in the Torah, which is right, as it is written, “At His right hand was a fiery law unto them.” Zebulun, too, is the supporter of the Torah, which is right, as it is written, “The right thigh,” since the right thigh supports the right side of the body. This is why Yehuda was connected from left and from right: north, which is left, with water, which is right.

96) Reuben sinned before his father. He was on the right, Hesed, and because of the sin, he connected to the left and clung to it. This is why those who are with him in his banner are left. Shimon is left from the side of the animal that has the face of an ox, Gevura. Gad is the left thigh, Hod, as it is written, “Gad, a troop shall troop upon him; but he shall troop upon their heel.” “Troop” is the action of the left and “heel,” meaning thigh.

97) “And take it to your heart” means including the left and right together. Then you will know that “…the Lord, He is God.” Now what was said is clear—“These are that Aaron and Moses,” “These are that Moses and Aaron”—to show that the wind, Tifferet, has conjoined with water, Hesed, and the water, Hesed, has conjoined with wind, Tifferet, to become one. This is why it writes, “He.”

98) “And you shall love the Lord your God with all your heart and with all your soul and with all your might.” Similarly, in uniting right and left, the holy unification is implied, as well. And this is a warning for a person to unite the Holy Name properly, with sublime love. “With all your heart” means with both your inclinations, right and left, called the “good inclination” and the “evil inclination.” “And with all your soul” is the soul of David, who was placed between them. “And with all your might” means including the right and the left above, in a place where there is no measurement.

When a person serves the Creator with both inclinations, and works and brings contentment to his Maker with the bad qualities in the evil inclination, too, the right and left above—Hesed and Gevura—unite. It is written about that, “The Lord, He is God.” And then he completes the Malchut, called “the soul of David,” for she is placed between them. This is “With all your soul.” It also elevates the Hesed and Gevura above to the GAR, which is why it is said, “And with all your might,” since might means immeasurable, meaning GAR, in which there is no attainment.

99) “And with all your might” is Jacob, ZA, which grips all sides, right and left, since he is the middle line. If you love the Creator with both your inclinations, you will complement the soul of David and complement ZA, called “Jacob,” and all is the proper, complete unification. This is why the writing says, “These are that Aaron and Moses,” “These are that Moses and Aaron,” since all is one. They united in one another without any difference between them.

(înapoi la pagina ZOHAR CUPRINS / VAERA – click)

(înapoi la pagina ZOHAR CUPRINS / VAERA – click)

83) “These are the heads of their fathers’ houses.” The Creator said, “Speak to the children of Israel peacefully, for even though they are under hard labor, they are kings, sons of kings.”

84) This is why he ordained, “These are the heads of their fathers’ houses” to show that they were all not lying with their laws and did not mingle with another nation, but stood in their holy place and did not lie in mingling with the Egyptians. This is why he ordained, “These are the heads of their fathers’ houses,” to introduce the origin of Moses and Aaron, that they are worthy of delivering Israel and of speaking to Pharaoh, and to torment him with the rod, since in all the heads of Israel, there were none like them.

85) “And Elazar, Aaron’s son took him one of the daughters of Putiel to wife; and she bore him Pinhas. These are the heads of the fathers’ houses of the Levites.” Pinhas sustained several thousands and tens of thousands from Israel. He sustained several heads of fathers when he killed Zimri and Cozbi, “So the plague was stopped from the children of Israel.” This is why it writes “these” about him, in plural form.

86) Additionally, “and she bore him Pinhas,” “These are the heads.” “These are the heads” is in plural tense because the loss of the heads of the Levites was found in him. And what they lacked and burnt, he complemented. And he gained their priesthood and the form of both of them was in him, in Pinhas. The loss of the heads of the Levites was found in him. These are Nadab and Abihu, who separated the sign of the covenant, Malchut, from its place because they offered strange fire, and he came and connected them. This is why the inheritance and spirit of both of them were given to him. And this is why it writes about him, “These are the heads,” in plural form.

87) Why is Pinhas mentioned here? After all, the writing brings only the origin of Moses and Aaron. However, the Creator saw Aaron when He said, “And I have remembered My covenant,” meaning that Aaron’s two sons would blemish this covenant, and not that He sent him to Egypt to deliver Israel; He wished to remove Aaron so He would not be allowed to go on that mission. But when the Creator saw Pinhas standing and keeping this covenant in his place, correcting the flaw of Nadab and Abihu, promptly, the text says, “These are that Aaron and Moses.” The Creator said, “Now he is Aaron. He is Aaron of the beginning,” before Nadab and Abihu blemished the covenant, since Pinhas corrected the flaw.

88) It is written, “These are that Aaron and Moses.” Should it not have written, “They”? However, it is to include them in one another, the wind, which is Moses, with the water, which is Aaron. And when he says, “These are that Moses and Aaron,” it is to include water, which is Aaron, with wind, which is Moses, since Moses is considered wind, Tifferet de ZA, and Aaron is considered water, Hesed de ZA. This is why it is written, “These are that Aaron and Moses,” and not “they,” for they are included in one another.

(înapoi la pagina ZOHAR CUPRINS / VAERA – click)

(înapoi la pagina ZOHAR CUPRINS / VAERA – click)

77) “Be afraid of the sword; for wrath brings the punishments of the sword.” The sword is the “Sword … that shall execute the vengeance of the covenant.” The sword, Malchut, is about to observe anyone who lies in the covenant, Yesod, for anyone who lies in the covenant blemishes it with incest or with spilling of semen idly. Then the sword takes vengeance from him.

78) It is written, “For wrath brings the punishments of the sword,” since anyone who lies in the covenant distances Malchut’s desire to receive abundance from ZA and the one who takes abundance, meaning Yesod, does not take and does not give it to its place—Malchut—since its place did not awaken to it, which is Malchut. This is so because due to the flaw of the covenant, the desire to receive abundance has been taken away from her, and anyone who keeps a covenant causes an awakening of the covenant in his place, in Malchut, and upper and lower are blessed.

79) When there are righteous in the world, there are those who awaken that covenant to its place, as it is written, “And I have also established My covenant with them, to give them the land of Canaan, the land of their dwelling.” “Their dwelling” is as it is written, “Be afraid of the sword,” Malchut, since it is a place that casts fear in the world. Thus, the patriarchs evoked the covenant to its place, Malchut, on which it was said, “To give them the land … of their dwelling.”

80) It is written, “Where they lived.” Since the day they had come close to the Creator, they feared the Lord in it, and there was high fear in it to keep His commandments. This is so because Malchut is the quality of fear, and if by keeping the covenant one does not cast fear on one’s head, he will never again fear the Creator in the rest of the Mitzvot [commandments].

81) In an awakening from below, when Israel awakened to the Creator and cried before Him, it is written, “And I have remembered My covenant.” Then the desire awakened to tie everything into one connection. Since the covenant, Yesod de ZA, awakened, the connection of all the Sefirot to ZA awakened. “And I have remembered My covenant” means connecting him to Malchut. This is why it is written, “Therefore say unto the children of Israel, ‘I am the Lord,’” that all the Sefirot connected in a single connection to redeem Israel from Egypt.

82) “And the Lord spoke unto Moses and unto Aaron.” This is why it was said, “And gave them a charge unto the children of Israel,” commanding to guide them peacefully, as it should be. “And unto Pharaoh” means treating him respectfully.

(înapoi la pagina ZOHAR CUPRINS / VAERA – click)

(înapoi la pagina ZOHAR CUPRINS / VAERA – click)

66) “For I am a stutterer.” In the beginning it says, “I am not a man of words … for I am slow of speech.” And the Creator replied to him, “Who has made man’s mouth?” and He said, “I will be with your mouth,” can you conceive that this would not be so? But when he says, “For I am a stutterer,” where is what the Creator promised him before, “I will be with your mouth”?

67) However, Moses is voice, ZA, and speech, which is his word, Malchut, was in exile. This is why Moses was stuttering in interpreting matters. And this is why he said, “How then will Pharaoh listen to me,” while my word, Malchut is in exile and I have no word, I am a voice without a word, for it is in exile. Hence, instead of Malchut, the Creator associated Aaron with him, who was the queen’s best-man.

68) As long as speech, Malchut, is in exile, the voice, ZA, was parted from him and the word was stuttering, voiceless. When Moses came, the voice came, for he was a Merkava [chariot/structure] for ZA, who is called “voice.” And Moses was a voice without a word because the word was in exile. And when the speech was in exile, Moses went to Mount Sinai and the Torah was given. At that time, the voice connected to the speech, ZA to Malchut, and then he spoke his words, as it is written, “And God spoke all these words,” as voice without words. And so it went until they became close and Moses was whole and with proper speech because voice and speech were together in wholeness.

69) Moses complained that he lacked the word, except for the time when Malchut was speaking angrily at him, as it is written, “For since I came to Pharaoh to speak in Your name, he has done harm to this people.” Promptly, “And God spoke unto Moses,” meaning Malchut, word, called “God,” spoke harshly to him.

Speaking indicates a harsh language, that she was angry with him for what he said, “For since I came to Pharaoh to speak.” Thus, Malchut began to speak with him even though she was in exile. This is because the speaking was in order to show anger, since the speech began to speak and stopped, and the voice, ZA, completed it. And the writing ends, “I am the Lord,” and the Lord is ZA. Because the speech was in exile and it was not yet its time to speak, ZA spoke to it.

70) This is why Moses was not complete in the beginning, meaning having a word, Malchut, which is a voice that requires a word. He came for the speech, to deliver it from exile. When he came out of exile, and voice and speech connected on Mount Sinai, Moses was completed and healed from his inability to speak, and then voice and speech were together in wholeness.

71) All of Moses’ days in Egypt, when he wished to deliver the word from exile, he did not speak the word, which is the speech. When he came out of exile and voice connected to speech, that word which is speech—meaning Malchut—led and governed Israel. And yet, he did not speak until Israel approached Mount Sinai and he opened the Torah. And if you say, “It is written, For God said, ‘Lest the people repent,’ and the name Elokim [God] indicates Malchut, thus he spoke prior to the giving of the Torah,” he replies that this is not speaking in the mouth, but the heart’s desire, in silence, which is called “speaking,” such as, “Now Haman said in his heart.”

72) “And God spoke unto Moses and said to him, “I am the Lord.’” “I rose up to open to my beloved … but my beloved had turned away, and was gone.” “I rose up to open to my beloved” is the voice, ZA, Malchut’s beloved. When the assembly of Israel, Malchut, is in exile, the voice departs her and the word was forgotten from her, as it is written, “I was dumb with silence.” And if she was awakened to speak, it is written, “But my beloved had turned away, and was gone,” since the voice had departed her and the word had stopped. In that regard, “And God spoke unto Moses” means that she began to speak but stopped and became silent. Afterwards he complemented the voice, ZA, and said, “And said unto him, ‘I am the Lord.’”

73) “And I appeared unto Abraham, unto Isaac, and unto Jacob, as Shadai [God Almighty].” The “And unto Jacob” has an extra Vav [“and”], indicating that he is the senior among the patriarchs, since the Vav indicates Tifferet, the middle line of ZA, and the perfection of Abraham and Isaac depends on the middle line—Jacob—as it is written, “The God of Abraham, the God of Isaac, and the God of Jacob,” where Jacob is said with an additional Vav. But it is written, “I am the Lord, the God of Abraham your father, and the God of Isaac,” thus, there is an added Vav in Isaac.

74) This is because Jacob was alive and the text included Isaac in Jacob, meaning his eyes were darkened and it was as though he was dead. Thus, while man is alive in this world, the Holy Name is not mentioned in regards to him, hence he included him in Isaac. This is why the added Vav is written in Isaac. But now that Jacob has died the matter was settled, as it is written, “And unto Jacob.”

75) “As Shadai [God Almighty].” This means that I appeared to them out of a mirror that does not shine, meaning Malchut, called Shadai [God Almighty]. And I did not appear out of the illuminating mirror, ZA, called HaVaYaH. And should you say that the patriarchs used only the Nukva, Malchut, come and see that ZA was never separated from Nukva with respect to the patriarchs, as it is written, “And I have also established My covenant with them,” since the covenant, Yesod de ZA, connected with the Malchut.

76) Man should learn from the Creator to not separate between ZA and Nukva, as it is written, “As Shadai,” which is the Nukva. It is written, “And I have also established My covenant with them,” which is Yesod de ZA, who connected with her. And we learned that the one who was rewarded with the covenant, Yesod de ZA, was rewarded with the land, which is the Nukva, since they are conjoined in one another.

(înapoi la pagina ZOHAR CUPRINS / VAERA – click)

(înapoi la pagina ZOHAR CUPRINS / VAERA – click)

65) “But they did not listen to Moses because of their lack of spirit.” “Lack of spirit,” since they did not rest from their labor and did not muster sufficient spirit. “Lack of spirit,” since the Yovel [Jubilee] had not come out yet, meaning the Bina, to give them rest and freedom. And the last spirit, Malchut, was not yet ruling the world, to instill upright rules in the world. Hence, there was lack of spirit, which is the last spirit, Malchut, who was unable to salvage Israel.

(înapoi la pagina ZOHAR CUPRINS / VAERA – click)