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251) Rabbi Shimon sat and Rabbi Elazar, his son, stood and interpreted the words of the secrets of the wisdom. His face was shining like the sun and the words were spreading and flying in the firmament. They sat for two days; they neither ate nor drank, and they did not know if it was day or night. When they came out, they knew that two days had passed without them eating a thing. Rabbi Shimon called out about it, “And he was there with the Lord forty days and forty nights; he neither ate bread.” And what if we, who were rewarded with adhesion with the Creator, were so for one hour, having been in the light of the Creator for two days, not knowing where we are? Moses, the text testifies that he was there with the Creator forty days.

252) When Rabbi Hiya told the story to his father, Rabbi Shimon Ben Gamliel, he was bewildered and said, “Rabbi Shimon Bar-Yochai is a lion, and Rabbi Elazar, his son, is a lion. And Rabbi Shimon is not like all other lions. It is written about him, ‘When a lion roars, who will not fear?’ And if the worlds above shiver from him, we do even more. He is a man who never declared a fast for what he asked and prayed. Rather, he decides and the Creator keeps. The Creator decides and he revokes, as it is written, ‘Ruler over men shall be the righteous, even he that rules in the fear of God,’ meaning the Creator rules over man, and the righteous rules over the Creator; He sentences a decree, and the righteous revokes it.”

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246) Why did the Creator wish to bring Israel down to exile in Egypt? Why the exile, and why specifically in Egypt?

247) Sixty is Malchut, the mighty ones above, from the side of Gevura that cling to carvings, meaning to the externality of the holy Haya of Israel, which is Malchut. This is why they are named after her, sixty queens [Malchuts]. Those are angels appointed over the nations. Eighty maidservants are the angels appointed by the carvings of Malchut, beneath the sixty queens. This is why they are called maidservants and not queens, as it is written, “And maidens without number,” and “Is there any number of His armies?”

And yet, it is written, “My dove, my undefiled, is but one; she is the only one to her mother.” This is the Holy Divinity that comes out of twelve lights, and she is the radiance that shines for all. This is why she is called “mother” [Ima], as it is written, “She is the only one to her mother.”

248) The Creator acted similarly in the land. He threw all the nations to all sides and established appointees over them, as it is written, “Which the Lord your God has allotted unto all the peoples.” And the Creator took the assembly of Israel into His lot, as it is written, “For the portion of the Lord is His people, Jacob the lot of His inheritance.” He called it, “My dove, my undefiled, is but one; she is the only one to her mother.” This is the Divinity of His honor, which He established between them. And she is one and dedicated to Him. “The daughters saw her, and called her happy,” as it is written, “Many daughters have done nobly, but you excel them all.” Malchut, “maidservants,” and “Will praise her” are the ministers of the people over whom they were appointed.

249) The world was created in ten utterances. But when you look, they are only three that the world was created in: Hochma, Tevuna, and Daat. And the world was created only for Israel. When the Creator wished to sustain the world, He acted for Abraham in Hochma, for Isaac in Tevuna, and for Jacob in Daat. This is considered, “And by knowledge are the chambers filled. This means that HGT, which are Abraham, Isaac, and Jacob, have risen and became HBD. And at that time, the whole world was improved. And when twelve tribes were born to Jacob, twelve boundaries of the diagonal, everything improved in this world, similar to Atzilut above.

250) And when the Creator saw the great joy of this world when it improved to being as above, He said, “Let not the twelve tribes mingle with the rest of the nations, leaving a blemish in all the worlds.” What did the Creator do? He shook all of them to and fro until they went down to Egypt to dwell in their abodes inside the obstinate nation, which despises their conducts and degrades them by not marrying with them or mingling with them, and by considering them slaves. The males were loathsome of them and the females were loathsome of them until everything was bettered by the holy seed without mingling with strangers. In the meantime, the iniquity of the nations was completed, as it was said, “For the iniquity of the Amorite is not yet full,” so when they come out, they will come out holy, as it is written, “The tribes of the Lord, as a testimony unto Israel.”

This settles the two questions that he asked, “Why were Israel exiled?” and “Why specifically to Egypt?” For fear that they would mingle the tribes with the rest of the nations, who appreciated Israel, He exiled them to Egypt, who were proud and despised and loathed Israel. And they were there until the iniquity of the Amorites was full and they came to their own land, for there was no longer fear of mingling with the rest of the nations.

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235) “Hurry, my beloved, and be like a gazelle or a young hart.” Every yearning that Israel yearned for the Creator is the yearning of Israel that the Creator will not go and will not walk away, but run like a gazelle or a young hart.

236) No other animal in the world does what the gazelle or the hart does. When it runs, it turns its head slightly to the place from which it came. It always turns its head back. This is what Israel said, “God Almighty, if we cause You to depart from among us, may it be that You will run like the gazelle or the young hart.” This is because it runs and turns its head to the place it had left, the place where it was before and left it and fled from there.

This is the meaning of the words, “Yet in spite of this, when they are in the land of their enemies, I will not reject them, nor will I so abhor them as to destroy them, breaking My covenant with them.” Another thing: The gazelle sleeps with one eye and is awake with the other eye. This is what Israel said to the Creator, “Do as the gazelle does, for “He who keeps Israel will neither slumber nor sleep.”

237) Rabbi Hiya heard it and said, “They are the upper ones that engage in Torah inside the house, and I am sitting without.” He wept. Rabbi Shimon heard it and said, “Divinity must be outside, with Rabbi Hiya. Who will go out and let him in?” Rabbi Elazar, his son, said, “If I burn, when I leave through the Masach [curtain/screen] of fire I will not burn because Divinity is outside with Rabbi Hiya. Let Divinity enter and be the fire of the complete Masach.” Rabbi Elazar heard a voice that said, “The pillars,” three lines, “have not been supported yet, and the gates have not been set up,” meaning the fifty gates of Bina, “and he is now from among the small perfumes,” meaning the small souls, which are called “perfumes.” This means that Rabbi Hiya was not yet rewarded with degrees in the world of correction, the correction of the three lines and the fifty gates of Bina. Hence, he was not worthy of entering within the Masach. This is why Rabbi Elazar did not go out to let him in.

238) Rabbi Hiya sat and wept and sighed. He started and said, “Turn, my beloved, and be like a gazelle or a young hart,” according the interpretation he had heard from Rabbi Shimon, that even though it runs, it turns its head back and does not flee away. Then the gate of the Masach opened, but Rabbi Hiya did not enter.

When Rabbi Shimon raised his eyes and saw that the gate of the Masach had opened, he said, “This means that someone from outside has been given permission, and we who are within, will not let him in? Rabbi Shimon rose and the fire went from his place to the place of Rabbi Hiya. Rabbi Shimon said, “The spark of the light of absorption has already spread outwards, to Rabbi Hiya. And I am here within, will I not let him in?” Rabbi Hiya’s mouth was dumbed by the fire that had spread to him.

239) When Rabbi Hiya came inside, he lowered his eyes and did not raise his head. Rabbi Shimon said to Rabbi Elazar, his son, “Move your hand across Rabbi Hiya’s mouth, for he does not know it because he is not accustomed to it and does not know how to find counsel in his soul. Rabbi Elazar rose and moved his hand across Rabbi Hiya’s mouth. Rabbi Hiya opened his mouth and said, “My eye saw what I have never seen before, and I became upright for I had never thought so before. It is good to die in the burning fire of the good gold.

It is known that there is Mochin de Achoraim and externality that extend from the left line without right, the exit of the point of Shuruk, meaning Bina that returned to Rosh de AA. And the Rosh de AA has within it light of Hochma without Hassadim. Also, without Hassadim, Hochma shines only in GAR and not in ZON and in BYA. Hence, Hochma, too, does not shine in them when they are left, without right. For this reason, they are considered Mochin de Achoraim and externality.

Also, the left does not connect to the right unless at the exit of the middle line in the Masach de Hirik, which subdues the left line by the force of the Masach and the level of Hassadim, and connects it to the right. Then the Hochma in the left clothes in the Hassadim in the right, and at that time the Hochma can shine in completeness.

Here you should remember the three points—Holam, Shuruk, and Hirik. These Mochin, which come by the subduing of the middle line—by the force of the Masach de Hirik—are called Mochin de Panim [anterior] and internality. And there is merit to the left line that is not found in the middle line. The left line draws Hochma from Rosh de AA, GAR de GAR, even though they do not shine in it. And there is also merit in the middle line that is absent in the left line: The middle line shines in full because of the clothing of Hochma in Hassadim, although there is only VAK de GAR in it. This is so because the force of the Masach de Hirik diminishes it from GAR de GAR.

Rabbi Hiya was in the degree of Mochin de Achoraim, which come from the left line prior to the sentencing of the middle line. His way was always to learn how to walk in the degrees from strength to strength. He sensed the Masach de Hirik in the middle line in Rabbi Shimon, from which Rabbi Shimon receives his Mochin de Panim. This Masach stops the Mochin de Hochma, called “house,” since it removes the GAR de GAR from it and shines only in VAK de GAR. It seemed to Rabbi Hiya that it was smaller than it, since even though Rabbi Hiya was in Mochin de Achoraim, he had GAR de GAR, as it is with the left line, while Rabbi Shimon had only VAK de GAR because he was using the middle line. This is why Rabbi Hiya thought his own Mochin were more internal than Rabbi Shimon’s Mochin, the VAK de GAR.

Israel’s desire is for the Creator to not go and to not walk away, but run like the gazelle or the young hart, which turns its head back. When Israel grip to the left line, the Creator runs from them and does not shine for them. However, this is not an escape or departure. On the contrary, He wishes to illuminate for them in the form of Rosh, meaning Hochma, but because they lack Hassadim, and the Rosh cannot shine for them without clothing in Hassadim, He runs from them until they receive the Masach de Hirik, on which the middle line emerges. At that time, His Rosh shines in his Achoraim, in the left line, since now Hochma clothes in Hassadim through the middle line and shines in full, although in VAK de GAR. This is considered that He runs like a gazelle, turning His head back.

This is what Israel prayed, “Did we cause You to depart from among us? Because we were gripping the left line, and Hochma does not shine because of the lack of Hassadim, we caused the Creator to depart from among us. May it be that You will run like the gazelle or the young hart, who runs and turns its head to the place it left behind. Similarly, the Creator’s run will bring back His Rosh, the GAR, to the place He left behind, the left line, from which He parted.”

This is why it is written that when the gazelle sleeps, it sleeps with one eye open and is awake in the other eye. This is what Israel said. Eynaim [eyes] are Hochma. They contain ten Sefirot, GAR in one and ZAT in the other. Also, sleep is the departure of the Mochin. Israel prayed that this departure would govern only one eye, GAR de Hochma, and not the other one, VAK de Hochma, which they needed so as to exist later in the middle line. It is written, “Behold, He who keeps Israel will neither slumber nor sleep.” Instead, His eye is always open and shines Hochma for Israel.

This was to alert Rabbi Hiya of Rabbi Shimon’s merit, that although he was using the middle line and his Masach de Hirik, he was still receiving light of Hochma from the left line in its fullest illumination, but in the form of VAK de Hochma. But even though Rabbi Hiya gripped the left line without a Masach, which means he could extend GAR de Hochma, how was this to help him when it did not shine at all for him? Because of that, the Creator has departed Divinity and is seemingly asleep.

Now Rabbi Hiya recognized that the upper ones, Rabbi Shimon and his friends, were at home, which is Hochma, and that he was sitting at the externality of the Hochma, for it was not shining for him. This is why he wept. Rabbi Shimon heard it and said that Rabbi Hiya already feels that Divinity is in externality because of him; this is why he was allowed to extend Mochin de Panim.

Rabbi Elazar, his son, said, meaning told Rabbi Hiya that the GAR de GAR departed me by the Masach de Hirik in the middle line. I do not regard it as burning, since Divinity was outside of him, in externality, but rather as Panim be Panim [face-to-face] with ZA, by having received the Masach de Hirik in the middle line. And the fire of the Masach will be complete because it causes the Zivug of the Creator and Divinity Panim be Panim. With these words, Rabbi Elazar wished to make Rabbi Hiya depart from the left line and adopt the middle line.

The right and left lines were not yet supported by the Masach de Hirik in Rabbi Hiya, and the gates were not yet established with the Masach de Tzimtzum Aleph [first restriction]. For this reason, Rabbi Hiya could not receive from him because he realized that Rabbi Hiya would not be able to accept his words. Exit means clinging to Rabbi Hiya’s degree, which is externality. This is so because it is impossible to elevate the degree of one’s friend unless one descends and equalizes with his degree. This is why Rabbi Elazar had to go out from internality to externality.

Rabbi Hiya prayed extensively to be rewarded with Mochin of internality. He started and said, “Turn, my beloved, and be like a gazelle.” This implies that he was rewarded with obtaining the Masach de Hirik that diminishes the GAR of the left line and remains with VAK without a Rosh. This is why he asked of the Creator to turn His head back like a gazelle, since he was not yet awarded the Masach itself, on which the middle line comes out, but was rewarded only with its gate.

First, the Masach de Hirik comes out with a Masach de Tzimtzum Aleph, by which it subdues the left line under the right line. With this, it is still unfit for an upper Zivug to extend the light of Panim, since the Masach de Tzimtzum Aleph does not receive light into it. Hence, this Masach needs to be mitigated with Tzimtzum Bet [the second restriction]. At that time he is worthy of extending and receiving the light of Panim, hence the Masach of Tzimtzum Aleph [first restriction] is not regarded as an actual Masach, but as the gate of the Masach. In other words, this is the reason for the mitigated Masach of Tzimtzum Bet. Had it not been for that, the left line would not have surrendered because the Masach de Tzimtzum Aleph is unfit to extend the light of internality and therefore still cannot enter the internality.

Rabbi Shimon sensed about him that he had already been rewarded with a Masach de Hirik from Tzimtzum Aleph, which is only the gate of the Masach and considered giving permission to enter. We will not help him enter. Rabbi Shimon rose and the fire of the Masach went from Rabbi Shimon’s place, which is the Masach that is mitigated with Tzimtzum Bet, and by that, Rabbi Hiya received the mitigation of the Masach of Tzimtzum Bet from Rabbi Shimon.

Then Rabbi Shimon said that the spark of the light of absorption was outside with Rabbi Hiya. This means that he had already received Katnut de Mochin through a Zivug on the Masach de Tzimtzum Bet, where even though it was still in Katnut, like the spark, it is nonetheless the light of absorption, for the internality already absorbs it and can enter there. After that, he is fit for absorbing the Mochin de Gadlut, since Katnut is when she is from Ima, from his qualification to receive the Gadlut de Ima.

This is because the Katnut that he received is called ELEM [Aleph–Lamed–Mem, as well as “mute”] de Elokim, implying that it lacks Yod–Hey de Elokim, GAR. It is written, “Who has made man’s mouth,” meaning that Bina, which is called “Who” [MI, Mem–Yod], makes a mouth for man, which is disclosure of GAR. “Or who makes him mute” means that “Who,” Bina, gives Mochin de Katnut so the mouth is muted, as in ELEM de Elokim, which lacks the GAR, the Yod–Hey de Elokim. This is because he had only Mochin de Katnut from there, lacking the Rosh.

Also, hand means power and might. Rabbi Shimon said to Rabbi Elazar to move his hand across Rabbi Hiya’s mouth and help him raise MAN to extend GAR, and the Mochin de GAR would appear to him, since revealing is called “mouth.”

Rabbi Elazar rose, moved his hand, and opened Rabbi Hiya’s mouth. In other words, he obtained the Mochin de GAR of the internality, whose disclosure is called “opening of the mouth.” Seeing means abundance of Hochma, since Eynaim are Hochma. Now that he obtained the Mochin de GAR of the internality, he saw that now he obtained the light of Hochma, which he did not see before because previously he was in externality. And although he was nursing from the GAR de GAR on the left line, this Hochma did not shine at all for him, due to the absence of clothing of Hassadim.

However, Hochma shines in completeness in these GAR of the internality that he had now obtained, since she has Hassadim for clothing, but she shines in VAK de GAR. “I became upright” means he obtained GAR, which are called Rosh. And I never thought I would attain them.

The departure of GAR de GAR due to the Masach de Hirik he had received is called “death.” Bina is called “good gold” and he said that it is worth dying—meaning lose the GAR de GAR—to obtain the GAR of the good gold, which burns because of the Masach de Hirik.

240) In Rabbi Shimon’s place, he throws sparks to all sides, meaning Mochin de Katnut, which is a spark of the light of absorption. Each and every spark rises to 370 Merkavot [assemblies], and each spark receives the Gadlut from Bina, whose Sefirot are hundreds. Thus, the four Sefirot HB TM are four hundred. And because they lack the GAR de GAR, the Hochma lacks thirty Sefirot, hence they are only 370 Merkavot, with thirty missing to complete the four hundred.

Afterwards, when they are rewarded with more, they rise to upper AVI and to AA, whose Sefirot are considered 100,000, and whose ten Sefirot are a thousand thousands. And then each Merkava spreads into a thousand thousands because each of them obtains Mochin de AA.

The Sefirot of Atik Yomin are tens of thousands, and they are ten thousand ten thousands. He sits on a throne, meaning ZAT de Atik, on which the GAR sits, and the throne is shaken by him into 260 worlds. The throne is shaken from receiving ten HaVaYot [plural of HaVaYaH] from the GAR, which are 260 in Gematria. This is the meaning of “Came [Sar] to see” [SAR in Gematria is 260], and all those degrees exist in Rabbi Shimon.

241) Until Rabbi Shimon comes to the place of the Garden of Eden of the righteous, until the virtue of Rabbi Shimon is heard through all the firmaments, all the upper and lower unanimously wonder and say, “Is this Rabbi Shimon Bar-Yochai, who was alarming all? Who can stand before him?” This is Rabbi Shimon. When he opens his mouth to begin to engage in Torah, all the thrones, all the firmaments, all the Merkavot, and all those who praise their Master listen to his voice.

242) There is none to begin and say songs, and there is none to complete his singing. In other words, those who stand in the middle of the singing do not complete their song because they all become attentive to the voice of Rabbi Shimon, until an utterance of a mouth is heard through all the firmaments above and below.

When Rabbi Shimon concludes engaging in the Torah, who saw songs? Who saw joy of those who praise their Master? Who saw the voices that walk in all the firmaments? It is for Rabbi Shimon that all the souls and angels come and kneel and bow before their Master, and raise the fragrances of the perfumes in Eden—illumination of Hochma—all the way to Atik Yomin. All this is for Rabbi Shimon.

243) Rabbi Shimon opened his mouth and said, “Six degrees descended with Jacob to Egypt,” HGT NHY, and each spreads to ten when they are only in illumination of ZA. Then they are sixty. And they are a thousand when they receive illumination of Hochma, which is thousands, and they are sixty thousand, and up to ten thousand when they receive illumination of Hassadim from Atik. Also, they are 600,000, and corresponding to them, six degrees for Israel, since they come down to Jacob from Israel.

And corresponding them are six degrees to the upper throne, meaning HGT de ZA that consists of NHY. And corresponding them are six degrees to the bottom throne, Malchut, HGT NHY, meaning six degrees of the throne.

“I made you numerous [Hebrew: Revava, 10,000] like plants of the field.” This is the first degree. “Then you multiply” is the second, “And grow” is the third, “And came to fine ornaments” is the fourth. “Breasts were formed” is the fifth, and “Your hair had grown” is the sixth. Opposite that, it is written, “And the children of Israel were fruitful” is one, “And increased abundantly” is two, “And multiplied” is three, “And became mighty” is four, “Exceedingly” is five, “And extraordinarily” is six.

244) Each of the VAK rises to ten from the illumination of ZA himself, whose Sefirot are in tens, and the VAK become sixty. Then they are sixty mighty men around Divinity, as it is written, “Behold, it is the traveling couch of Solomon,” meaning Divinity, called “couch” [or bed]. Sixty mighty men around it from the mighty men of Israel are 600,000, when she receives illumination of Hassadim from Atik, when the people of Israel are redeemed from the exile and when they came to the exile with Jacob.

245) However, they are seven, HGT NHYM. And when each becomes ten, they amount to seventy, not sixty. Seventy do not belong here because here it speaks of the illuminating degrees, and the degree of Malchut does not shine by itself. It is written, “Six branches shall go out from its sides; three branches of the lamp,” opposite HGT NHY. And the middle one, the Malchut, is not counted, as it is written, “Will give light in the front of the lamp,” since Malchut does not shine by herself, but receives from the six candles.

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232) “And they said, ‘An Egyptian delivered us.’” When they said, “An Egyptian delivered us,” they did not know what they were saying. It is like a person who is sitting in the wilderness without having eaten meat for days. One day, a bear comes to snatch a sheep. The sheep runs and the bear chases it until they reach that man in the wilderness. He saw the sheep, grabbed it, slaughtered it, and had meat. It turns out that the bear caused that man to eat meat. Here, too, the Egyptian that was killed by Moses caused Moses to escape and come to Midian, to the well. This is why they said, “An Egyptian delivered us,” by the spirit of holiness, meaning the Egyptian that Moses had killed.

233) Israel is the name of Gadlut [greatness/adulthood]. Hence, why is this name mentioned when they came to the exile in Egypt, and why does the name Jacob, which is Katnut [smallness/infancy], return later?

It is written, “I am black and comely.” This is the assembly of Israel, Divinity, which is black, from the exile, and comely because she is comely in Torah and Mitzvot [commandments] and the good deeds that Israel do. The daughters of Jerusalem are the souls that engage in Torah and Mitzvot. For doing so, they are rewarded with inheriting the Jerusalem above, which is Divinity. “As the tents of Kedar” means that although she is Koderet [gloomy] in exile, in deeds she is as “The curtains of Solomon,” the lights of the king that peace is his, meaning ZA.

There are two discernments in exile. There are Dinim and Katnut from the exile itself, but the good deeds that the righteous do in exile are comely and elevate Divinity to the curtains of Solomon. Hence, from the perspective of the good deeds, it is said, “The children of Israel, who come into Egypt,” the name of the Gadlut, and with respect to the exile itself, it is said, “With Jacob; every man came with his household,” the name of Katnut.

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228) Happy are the righteous. Jacob fled from his brother and came across a well, Nukva. When the well saw him, the water recognized their owner and rose to him as MAN. They rejoiced with him, and Rachel, his spouse, conjoined with him there. Moses fled from Pharaoh and came across a well. The water saw him, recognized their owner, and rose to him as MAN, and his spouse, Zipporah, conjoined with him there.

229) What is the difference between Moses and Jacob? It is written about Jacob, “And it came to pass, when Jacob saw Rachel … Jacob went near and rolled the stone from the well’s mouth.” And what does it say about Moses? “And the shepherds came and drove them away; but Moses stood up and helped them.”

Moses certainly knew that he would find his mate there once he saw the waters rising toward him. Moreover, the spirit of holiness never parted with him, and he knew in it that Zipporah would be his mate. Moses said, “When Jacob came here and the waters rose toward him, a man came toward him who gathered him into his home and gave him all that was needed. Certainly, the same will happen to me.

230) Jethro was a priest of idolatry. When he saw that there was no truth in idolatry, he parted with this worship. Hence, the people rose and ostracized him. When they saw that his daughters came to water his flock, they drove them away. Initially, they were pasturing his flock themselves, since he was their priest. But when Moses saw—by the spirit of holiness—that this was done to him because of idolatry, he promptly stood up and helped them, and watered their flock. It was all done for envy for the Creator.

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217) “Then He said to me, ‘Prophesy to the wind, prophesy, son of man, and say to the wind.’” From this verse, we know the place from which the wind [Ruach] comes out. How could Ezekiel prophesy about the wind? It is written that man does not control the wind or contains the wind. But while man does not govern the wind, the Creator controls everything, and Ezekiel was prophesying by Him.

The spirit [in Hebrew Ruach is both “wind” and “spirit”] was already in a body in this world, since there were dead there in the cave, which he revived. This is why he prophesied on him, “Come from the four winds, o wind,” from that place that was limited in its pillars in the four directions of the world, the bottom throne, Malchut, a throne for ZA. She has four pillars, being the four directions of the world, HG TM, where the spirit stands before it returns to a body in this world.

218) If the spirit of people clothes in the form of a body in this world while in the Garden of Eden, and it is there, it should have written, “Thus says the Lord God, ‘Come from the Garden of Eden, o wind,’” why “The four winds”?

219) The spirit does not come down to this world before it rises from the Garden of Eden on the earth to the throne, Malchut, which stands on four pillars, HG TM. When the spirit rises there, it sucks into it from that throne of the King and comes down to this world. The Guf [body] takes from the four directions of the world, which are the four foundations—fire, wind, water, and dust—and the wind also takes from the four directions of the throne—HG TM—on which it is established.

220) One day, I was walking in the wilderness and saw a lovely looking tree with a cave beneath it. I approached it and saw that this cave was emitting all the fragrances in the world. I braced myself, entered that cave, and climbed down some degrees in a certain place where there were many trees and scents and perfumes that I could not bear.

221) And there I saw a man with a scepter in his hand, who stood by a door. When he saw me he was surprised and came and stood by me. He said, “What are you doing here? Who are you?” I was terrified. I told him, “My teacher, I am from among the friends. I saw this and that in the wilderness and I walked into this cave and came down here.”

222) He told me, “Since you are from among the friends, take this bundle of writings and give it to the friends, to those who know the secrets of the spirits of the righteous.” He struck me with the scepter in his hand and I fell asleep. In my sleep, I saw many armies and camps coming as they were going to that place, and that man struck with the scepter and told them, “Go by the way of the trees.” As they were walking, they flew up in the air and rose, and I did not know where. I heard voices of many camps and I did not know who they were. I awoke and saw nothing, and I was afraid in that place.

223) In the meantime, I saw that man, who told me, “Did you see something?” I said, “In my sleep, I saw this and that.” He said, “On that road, the spirit of the righteous go to the Garden of Eden, to enter there. And the reason you heard the voices of many camps from them is because they stand in the garden in their forms from this world, and they are happy about the spirits of the righteous that come there.

224) “As the body is built in this world by tying four elements—fire, wind, water, and earth—and takes form from them in this world, the spirit is depicted in the Garden of Eden from the four spirits that stand in the garden, which are HG TM. And the spirit clothes there, and from them it forms the shape of the body that was depicted in this world. Had it not been for those spirits, which are the airs in the garden, meaning HG TM from the light of Hassadim, called “air,” they would not have been depicted at all and the spirit would not have clothed there.

225) “Those four spirits are tied together to each other, and the spirit was depicted and clothed in them as the body is depicted in the connection of the four foundations of the world—fire, wind, water, and dust. This is the reason why Ezekiel said, “Come from the four winds, o wind,” from those four winds in the Garden of Eden that it clothed and depicted in them. And now take this bundle of writings and go along and give it to the friends.”

226) This must be the clarification of the thing, and the Creator must have provided me with this text from the four directions so you would reveal its meaning. The man gave them the bundle of writings, and when Rabbi Elazar took it and opened it, a house of fire came out and surrounded him. He saw what he saw in the bundle of writings, and the bundle flew out of his hands.

227) Who can stand up to the secrets of the King, as it is written, “Who shall dwell in Your tabernacle? Who shall abide in Your holy mountain?” Happy is this way and the time we had encountered you. From that day forth, Rabbi Elazar was happy, but he said nothing to the friends of what he saw in the bundle of writings. While they were walking, they came across a well of water. They stood by it and drank from the water.

(înapoi la pagina ZOHAR CUPRINS / ŞMOT – click)

(înapoi la pagina ZOHAR CUPRINS / ŞMOT – click)

209) “He saw” and “He saw”; what does the twofold “He saw” imply? When it says, “And he saw an Egyptian beating a Hebrew, one of his brethren. So he looked this way and that, and when he saw there was no one,” he saw and looked at everything with the spirit of holiness. And this is the reason why he looked at him and killed him, meaning killed him by looking at him. This is why it says, “He saw,” a second time.” And the Creator caused everything—that Moses would go to that well, as Jacob went to that well, as it is written, “He sat down by a well.”

It is written about Jacob, “He looked, and saw a well.” It is written about Moses, “And settled in the land of Midian, and he sat down by a well.” With Jacob, it did not say “And sat,” but “And looked.” This is so because even though Moses and Jacob were of the same degree in the middle line, Moses rose higher than him, since Jacob is considered Tifferet and Moses is considered the Daat inside the Tifferet, meaning Malchut, the mate of Tifferet. And since Moses is the interior of Tifferet, it is said of him, “And sat” and “And saw,” only in regards to Jacob.

210) Is the well that Jacob and Moses saw the same well that was dug by Abraham and Isaac, who are the two lines—right and left—of ZA?

Malchut is called a “well.” Initially, before the creation of the world, she was in the quality of Din, unfit to receive light there, until Abraham and Isaac dug it, meaning raised her to Bina—the quality of Rachamim—where she was corrected. This correction was done in the creation of the world; it is the digging for making her a receptacle, as it is written, “The well, which the leaders dug.” And if this is the state of the well that Jacob and Moses saw, why was it not said about them that they dug it, or some other correction, but only, “Sat by the well,” without any prior correction?

Indeed, the well of Jacob and Moses is not as the state of the well that Abraham and Isaac dug. Rather, this well was created at the time when the world was created, meaning that it was already in a state of after the correction. The mouth of the well, her Yesod, was created on the eve of the Sabbath, in the twilight, through her ascent to Bina at that time. In that state, she no longer needed correction. This was the well that Jacob and Moses saw, and this is why it is said about him, “And he sat by the well,” without any prior correction.

211) “You who pursue righteousness,” who pursue the correction of Malchut, called “righteousness,” through the three lines in ZA. They are the litigants—in the arm—meaning faith, which is extension of the left line to Malchut, which is called “faith.” They are the ones who clung to the connection of faith, which is the connection in the right line. They are the ones who know the ways of the upper King, ZA, the middle line. Come near and listen refers to all those who chase the correction of Malchut, to illuminate her in three lines, to hear the order of this unification, and how it is done.

“He looked, and saw a well in the field, and behold, three flocks of sheep were lying there beside it.” “Well” is the name of Malchut when she receives from GAR. However, she does not receive those GAR from GAR de GAR, but from NHY de GAR because HB de GAR are concealed by the decision of the middle line between them. They come down and become two arms, Hesed and Gevura, and the middle line is Tifferet, and they are called VAK de GAR. However, Malchut cannot receive Hochma from HGT, as well, since only Hassadim govern them.

Yet, once the two lines descend to Netzah and Hod, which are the place of disclosure of Hochma, Malchut will be able to receive the GAR from them, since she is only NHY de GAR. And because of the reception of GAR from those NHY, Malchut is called “well,” as it is written, “A well in the field, and behold, three flocks of sheep,” which are NHY, “Lying there beside it.” She is also called “a field of holy apples,” since NHY is called “a field of apples,” and the Mochin de HB in them are called “holy.”

212) When the two lines, HB, emerge toward the one line, the middle one, they receive it between the two arms, which are Hesed and Gevura. Because of their acceptance of the middle line, HB descended and became Hesed and Gevura, since the GAR de GAR descended from them. However, Malchut still cannot receive Hochma from them because there is dominion of the light of Hassadim, and Hochma is covered there until the two, HG, descend below, meaning become Netzah and Hod. The essence of the Mochin are two—right and left—which become Netzah and Hod. And there is one between them because they necessarily need the middle line, Yesod, to decide between them, since what determines between HG is called Tifferet and what determines between NH is called Yesod.

Those two that went down are the seat from which the prophets, Netzah and Hod, nourish. The one between them, Yesod, which connects to everything, the right line and the left line, takes Hochma and Hassadim from everyone. This is so because being the middle line, it sustains their illumination and hence receives their illumination for itself, as well. This is the rule: When he is complete, the lower one is rewarded with all the lights, whose existence he caused in the upper ones.

213) That holy well, Malchut, stands below them in Mochin de GAR, under Netzah, Hod, and Yesod. She is the field of holy apples. The herds will drink from that well, meaning all those Merkavot [assemblies] of angels and all those winged angels. There are three who lie by this well, and they are the three Sefirot NHY. Also, this well is filled by the light of GAR, and it is called ADNI.

It is written about that, “Lord God, You have begun.” It is also written, “And cause Your face to shine upon Your sanctuary that is desolate, for the Lord’s sake,” the Lord of the whole earth. This is so because when she has GAR, she is referred to in male form, as it is written, “Behold, the ark of the covenant of the Lord of all the earth.” There is one, hidden, holy source in her—Yesod. It always springs in her and fills her, and it is called “The Lord of hosts.”

214) If this well is Jacob’s well, then it is written about Jacob, “When all the flocks were gathered there, they would then roll the stone from the mouth of the well.” But here, the daughters of Jethro did not need that. Rather, “They came to draw water,” without any trouble of removing the stone from over the well’s mouth.

215) Jacob removed the stone from the well, as it is written that when the herds gathered there, they put the stone back on the well’s mouth. However, with Jacob, it does not say that he returned the stone since afterwards, they no longer needed the stone. This is so because initially, the waters were not rising. When Jacob came, the waters rose toward him because the waters increased. This is why that stone was not on the well’s mouth, since they did not need guarding, and this is why it was said of the daughters of Jethro, “They came to draw water,” without the trouble of rolling off the stone.

(înapoi la pagina ZOHAR CUPRINS / ŞMOT – click)

(înapoi la pagina ZOHAR CUPRINS / ŞMOT – click)

207) “He looked this way and that,” because he saw in the fifty letters that Israel unite each day, the Shema Ysrael, that there were two times twenty-five in them, and twenty-five letters in two times. He did not see an Egyptian who would say them. “He looked this way and that.” The “This way” is him seeing whether there were good deeds in him, and the “And that” is that he looked whether a righteous son would come out of him. Promptly, “He saw there was no one,” meaning he saw in the spirit of holiness that a righteous son would not emerge from him.

208) Several wicked in the world beget good sons, more than the righteous. And that good son who comes out of the wicked is better because he is pure out of impure, light out of darkness, wisdom out of folly, and this is better than anything.

(înapoi la pagina ZOHAR CUPRINS / ŞMOT – click)

(înapoi la pagina ZOHAR CUPRINS / ŞMOT – click)

202) “And the daughter of Pharaoh came down.” When Israel parted from the Torah, promptly, “And the daughter of Pharaoh came down to bathe in the Nile.” The quality of Din, called “the daughter of Pharaoh,” went down to bathe from the blood of Israel, from their flaw, the affront of Torah. Nile means Torah, and “Her maidens walked along by the Nile” are the nations that are walking and chasing Israel by the Nile because of the affront of Torah, that those who study it have abandoned it.

203) All things in the world depend on repentance and on the prayer that a man prays to the Creator. It is all the more so with one who sheds tears during his prayer, for there is no gate through which these tears do not come. It is written, “She opened it and saw the child.” “Opened” is Divinity, who stands over Israel like a mother over her children, opening, always in favor of Israel.

204) When she opened and saw the child, a delightful child, Israel, who always sin before their King and promptly plea before the Creator, repent and cry before Him as a son who cries before his father. It is written, “And behold a boy that wept.” Since he wept, all the harsh decrees in the world were removed from him. It is written, “She had pity on him,” meaning she was awakened toward him with compassion and she pitied him.

205) “And said, ‘This is one of the Hebrews’ children,’” who were soft at heart, and not from among the children of idolaters, who were stiff-necked and stiff-hearted. “The Hebrews’ children” are soft-hearted by the merit of the fathers and mothers to repent before their Master. “And called the child’s mother,” meaning Rachel Our Mother, who was weeping, as it is written, “A voice is heard in Ramah, lamentation and bitter weeping. Rachel is weeping for her children.” He cries, meaning Israel, and the child’s mother that cries is Rachel.

206) In the future, “With weeping they will come, and by supplication.” By merit of the child’s mother weeping, the mother of Israel, Rachel, they will come and gather from the exile. The redemption of Israel depends only on weeping. When they are completed, and when the tears that Esau cried before his father are through, then they will be redeemed. It is written, “Esau lifted his voice and wept.” These are the tears that brought Israel down to exile. Therefore, when these tears are through, by the weeping of Israel they will come out of exile, as it is written, “With weeping they will come, and by supplication I will lead them.”

(înapoi la pagina ZOHAR CUPRINS / ŞMOT – click)

(înapoi la pagina ZOHAR CUPRINS / ŞMOT – click)

199) “And his sister stood from afar.” This is the sister of the one who called the assembly of Israel, “My sister,” meaning ZA, as it is written, “Open for me, my sister, my wife.” In other words, Divinity stood over Moses to guard him. The reason why it says “From afar” is as it is written, “From afar the Lord appeared unto me,” meaning that the guarding is not overt, but covert, from a distance.

200) This means that before the righteous come down to the world, they are known above. This is so with all the righteous, much less with Moses. This is why it said “Saw” about him, with Hey–Vav, which is the Reshimo of the king and queen. It also means that the souls of the righteous extended from a high place, as it is written, “And there went a man of the house of Levi,” which is Yesod de HB, the high place. This means that there is a father and a mother to the soul, which are ZA and Nukva, since the man is ZA and the daughter of Levi is the Nukva, as there is a father and a mother to a body on the earth. It follows that all the discernments, whether above or below, are present and come from a male and a female.

“Let the earth bring forth the living creature.” The land is the assembly of Israel; the Nukva is the living creature, the soul of Adam ha Rishon. This is so because ZA and Nukva are the father and mother of Adam ha Rishon. Happy is the lot of Moses, the loyal prophet, more than all the prophets in the world.

201) “And his sister stood” is Hochma, Nukva, called “bottom Hochma,” as it is written, “Say unto wisdom [Hochma], ‘You are my sister.’” The sentence of the Din has never been lifted from the world, since whenever Israel sinned, the Din would slander them. At that time, “And his sister stood from afar,” meaning Divinity moves away from them, as it is written, “From afar the Lord appeared unto me.”

(înapoi la pagina ZOHAR CUPRINS / ŞMOT – click)