Autor: arhiprofesor

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188) “She hid him three months” implies that Moses’ merit was not recognized in the upper radiance for three months, since then the Torah was given through him and Divinity became revealed and present before everyone’s eyes. It is written, “And Moses went up unto God, and the Lord called unto him.” Also, “And … she could no longer hide him,” since until that moment, his speaking to the Creator was not known. Then it is written, “Moses spoke, and God answered him by a voice.”

189) “She took for him an ark of bulrushes” implies to the ark where the tables of the covenant were placed. The ark of bulrushes is the ark of the covenant. “And covered it over with clay and tar,” since the ark was covered from within and from without. This is the Torah, which the Creator covered with positive Mitzvot [commandments that must be done] and with negative Mitzvot [commandments to avoid doing things].

190) “And she put the child therein” is Israel, as it is written, “When Israel was a child, then I loved him.” “And put it in the reeds.” There was no obligation to carry out the Mitzvot [commandments] of the Torah until the end [spelled the same as “reed” in Hebrew], when Israel came to the land at the end of the forty years. “By the bank [also language in Hebrew] of the Nile” means by the words of those who teach law and statutes to Israel, since the bank is like language and speech, and the Nile [Ye’or] comes from the word “teaching” [Hora’a].

191) “And there went a man” is the Creator, of whom it is written, “A man of war.” “Of the house of Levi” is the Creator, who went from the place where upper Hochma, meaning upper Aba, and that river, which is upper Ima, unite and never part. He went from the place of Yesod of upper AVI, from the house of Levi, from the word Leviathan, Yesod. He placed the Leviathan for joy in the world, which is Divinity, as it is written, “There is leviathan, which You have formed to sport in.” “And took a daughter of Levi” is the Creator, the place where the light of the moon, which is Divinity, shines.

192) “And the woman conceived,” meaning Divinity, as it is written, “This shall be called Woman,” and “This” is the name of Divinity. In the beginning, she was the daughter of the house of Levi, which is Yesod de AVI, called “Leviathan.” This is certainly so because AVI built the Nukva. Accordingly, he asks, “Was she first a daughter of Levi and now a woman?” Certainly. Before a woman is married, she is called “The daughter of so and so,” after her father and mother. After she is married, a woman is named after herself. Daughter, woman, and bride are all one degree, Divinity.

193) “She hid him three months.” These are three months with harsh Din in the world, Tamuz, Av, and Tevet [names of Hebrew months], when there is no disclosure of Divinity in them because of the Dinim in the world. Before Moses came down to the world, he was above with Divinity. This is why Divinity bonded with him since the day he was born. Hence, the spirits of the righteous are above in the Garden of Eden before they come down to the world.

194) What is, “Took for him an ark of bulrushes”? It means that she covered it in signs, to keep it from the fish of the sea that swim in the great sea, meaning the Klipot and harm-doers, as it is written, “Therein are creeping things innumerable.” She covered him so he would be kept from them by a valued coating of two colors—white and black. White is clay, right, and the tar is black, left, mingled with Malchut of the quality of Din, at which time the red in it becomes black. And she placed Moses, the middle line, between them, so he will be known with them as the Daat, middle line, since he was destined to rise between them at another time to receive the Torah.

195) “And the daughter of Pharaoh came down.” The daughter of Pharaoh comes from the left side of the harsh Din. It was written, “To bathe in the Nile,” and so it is precisely, the Nile, and not the sea, since sea implies Malchut of holiness, but the Nile is the harsh Din from the left side, which the Egyptians had made into their idolatry. And since the daughter of Pharaoh was bathing there, she, too, is from that harsh Din.

196) It is written, “Your staff with which you struck the Nile.” But did Moses not strike only the sea, and the text calls it, “Nile,” too? Indeed, the Nile is what Aaron struck through Moses, and compare the writing as he himself did.

197) “Seven days passed after the Lord struck the Nile,” although Aaron was the one who struck it. However, because it came from the Creator, the writings call it, “After the Lord had struck.” Afterwards, it names it after Moses because Aaron acted by his word. “With her maidens walking alongside the Nile” are the rest of the camps that come from that side of the Nile.

198) “She opened it and saw the child.” It writes “Saw” with Hey and Vav [unusual in Hebrew], when it should have been only “Saw” [without both]. However, there is nothing in the Torah that does not contain sublime and precious secrets. The Reshimo [imprint/recollection] of the king and queen, Tifferet and Malchut, meaning Vav and Hey was in him. This is why it said, “Saw” with the added Hey and Vav. And as soon as she saw it, “She had pity on him.” Thus far the writing speaks of high in the upper worlds; henceforth it speaks of below, except in these words.

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176) “My beloved is gone down into his garden, to the beds of spices.” “His garden” is the assembly of Israel, Nukva, because she is the bed of spices, for she consists of various spices and scents of the next world, Bina. When the Creator descends to that garden, the Nukva, meaning all the souls of the righteous are crowned there and receive Mochin and illuminations. They all emit scent, as it is written, “[How fair is] the smell of your ointments than all manner of spices,” which are the souls of the righteous, called “spices.” It is after them that the Nukva is called “the bed of spices.” All those souls of the righteous who were in this world, and all those souls that are destined to come down to this world are standing here in this garden, in the Nukva.

177) In the Garden of Eden on the earth, everyone stands in the shape and form in which they were in this world. And this concealment and secret is given to sages. The spirit that descends to people, which is from the side of the female, is always carved in an engraving such as this seal, whose letters are sunken. This is so because the image of the body in this world is protruding outwards and the spirit is carved into its internals. When the spirit spreads from the Guf [body] and rises to the Garden of Eden on the earth, that spirit protrudes in the Garden of Eden on the earth in the shape and image of the actual Guf in this world, since it is always as a seal.

This is so because the light of Hassadim is considered protruding outwards because protrusion indicates two things: 1) That the abundance is so ample that it protrudes outwards. 2) That it is external because it extends from the level of the middle line, which emerges on the Masach de Hirik, the VAK, and the externality.

Protrusion means Tifferet, middle line. And since Malchut extends primarily from the left line of Bina, Hochma without Hassadim, at that time Hochma cannot shine, as well. Instead, it is considered sunken and carved within.

That, too, comes for two reasons: 1) She lacks light because she is sunken and the light cannot shine there. 2) She is considered internality because the illumination of Hochma is GAR and internality, but she cannot shine because of the lack of Hassadim.

When Tifferet and Malchut join, they are complemented from one another because the outwards of the protrusion of Tifferet corrects the inwards of Malchut. Thus, the depression in Malchut is corrected by the Hassadim in the protrusion of Tifferet, and both include Hochma and Hassadim.

The root of the left line is in Bina, and it becomes revealed in Malchut. Hence, both are considered sunken inwards. Tifferet is regarded as protruding because it is middle line and externality. Hence, the three worlds BYA that extend from Bina, Tifferet, and Malchut are imprinted from one another as with a seal, one immersed and one protruding. The world of Beria is depressed, Yetzira is protruding, and Assiya is depressed. So are the NRN of the righteous, which extend from BYA: the Nefesh in Assiya is sunken, the Ruach in Yetzira is protruding, and the Neshama in Beria is sunken.

However, in this world, in the Nefesh and Ruach which clothe a man’s body, the illumination of Nefesh is faint and included in the Ruach. This is because the Ruach is man’s interior and the Guf [body] is his exterior. Therefore, the Ruach is sunken like an imprint, since it is the interior, and the Guf is protruding because it is the exterior. When a man passes away, the body is buried and the Nefesh cannot rise to the Garden of Eden, but remains hovering over the grave near the body, while the Ruach rises to the Garden of Eden on the earth, where there are three degrees, as well, Bina, Tifferet, and Malchut. There, the Ruach clothes in its degree, which is the degree of Tifferet that is there, called “the air of the Garden of Eden,” and for this reason, the Ruach becomes protruding again like the air in the Garden of Eden, Tifferet.

The Ruach clothes a man’s Guf in this world, sunken inwards like the sunken letters in a seal, since it is the interior of the Guf, which protrudes outwardly, as it is considered externality. This is why there is only light of VAK in it. The Ruach, the interior of the body, is sunken. It contains Hochma but it does not shine. When the Ruach spreads from the Guf and rises to the Garden of Eden on the earth, that Ruach is protruding in the Garden of Eden on the earth because it rises there to the Ruach in the Garden of Eden on the earth, meaning the Tifferet that is there. This is the externality of the Garden of Eden, and hence it becomes as protruding.

The Ruachs that rise there have the same form as the Guf in this world, which protrudes. For this reason, a body that is protruding becomes sunken, since it is its internality, and in the Garden of Eden it becomes externality, meaning returns to being protruding.

178) Afterwards she said, “Set me as a seal.” As a seal is carved inwards and what is imprinted from it appears protruding, so is the Ruach. From her side, it is in the exact same manner in this world, which is carved by carving from within. When it expands from the Guf and enters the Garden of Eden on the earth, in the air that is there, when it clings there to the degree of Ruach in the Garden of Eden, it protrudes from that carving in its interior to be portrayed outwards. Then it is portrayed outwards as was the shape of the Guf in this world.

179) Man’s Neshama, which was born from the tree of life, from ZA, is depicted there, above in that bundle of life, Malchut, to delight in the pleasantness of the Lord, as it is written, “To behold the beauty of the Lord and to visit in His Temple.”

180) “And there went a man of the house of Levi.” This is Gabriel, as it is written, “The man Gabriel.” “Of the house of Levi” means the assembly of Israel, Malchut, which comes from the left line, since Gabriel is from the left. “And took to wife a daughter of Levi” means the Neshama.

181) When the Guf of a righteous is born in this world, the Creator calls upon Gabriel, who takes that Neshama that is in the garden, Malchut, and brings it down to the Guf of the righteous who was born in this world. And Gabriel is appointed over it and guards it.

182) But the name of the angel appointed over the spirits of the righteous is “night,” and you are saying it is Gabriel! Of course his name is “night,” since he comes from the left side, and anyone who comes from the left side is called “night.” But in fact, his name is “Gabriel.”

183) “And there went a man” is Amram. “And took to wife a daughter of Levi” is Jochebed. A voice came down and told Amram to mate with her because the time of Israel’s redemption through the son that would be born to them was nearing.

184) And the Creator helped him; Divinity was by their bed, and their intention in adhering together was in Divinity. Hence, Divinity did not move from that son that they bore, to keep what is written, “Sanctify yourselves therefore, and be holy.” When a man sanctifies himself below, the Creator sanctifies him above. As their aim was to adhere to Divinity, Divinity was attached to the very deed that they did.

185) Happy are the righteous whose will is to always adhere to the Creator. As they always adhere to Him, He is always adhered to them and never leaves them. Woe unto the wicked whose will and adhesion are remote from the Creator. It is not enough that they draw far from Him; they even cling to the side of impurity. Amram, who adhered to the Creator, Moses came out of him, for the Creator never moved away from him and Divinity always adhered to him. Happy is he.

186) “And the woman conceived and bore a son, and saw that he was good,” meaning born circumcised. The covenant is called “good,” as it is written, “Say that a righteous is good,” and a righteous is the covenant.

187) She saw the light of Divinity that shone in him. When he was born, the whole house was filled with light, as it is written, “And saw that he was good.” It is also written, “And God saw the light, that it was good.” As that good relates to light, the good here relates to light. It is written about that, “That he was good.” He had everything in him, the light of Divinity and that he was born circumcised.

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163) There is Hevel [vanity/breath vapor] that is done on earth. It is written that there is Hevel because King Solomon made this book and established it on seven Havalim [plural of Hevel], which are the seven Sefirot of ZA, the light of Ruach, called Havalim, which the world, Nukva, stands on. Her seven Sefirot exist from the seven Sefirot HGT NHYM de ZA, since the Nukva is speech and there is no speech without Hevel, which strikes on the five outlets of the mouth.

164) These seven Havalim are called “seven pillars that support the world,” Nukva. They correspond to the seven firmaments. A firmament is the Parsa de ZA and contains within it seven firmaments, corresponding to the seven Sefirot HGT NHYM in Parsa. Those are curtain, firmaments, sky, habitation, abode, place, and deserts.

Opposite them is “Vanity of vanities [Hevel Havalim] says Kohelet, vanity of vanities, all is vanity.” There are seven Havalim here. Hevel Havalim are three; Hevel Havalim once more are six; and the Hevel at the end of the verse is seven.

165) Those are seven firmaments. However, there are other firmaments that cling to them and expand and emerge from them. These are the seven firmaments in the Nukva. Similarly, there are other Havalim of the Nukva, which expand and emerge from these seven Havalim de ZA, and in Kohelet, Solomon said all of them.

166) The words, “There is Hevel” mean the Yesod in Havalim, which has Hochma that comes out of these high Havalim, on which the world—Nukva—stands. It is written, “Which is done upon the earth,” on the Nukva. “Done” means that the Yesod exists by its existence and grows stronger by its strength in those who work the land, meaning the righteous. And by the rising of their MAN, which rises from the earth, this Yesod is appointed on bestowing upon the earth. All its strength and sustenance are in the souls of the righteous, which were gathered from the earth, meaning died before they sinned, while they were still sweet-smelling, such as Enoch, as it is written, “He was not; for God took him.” He took him before his time and entertained with him. And so it was with the rest of the righteous of the world.

167) There are two things for which the righteous depart the world prematurely: 1) For sins of the generation. When wicked multiply in the world, the righteous are among them and they are caught for their iniquities. 2) When it is clear to the Creator that they will sin later, He removes them from the world before their time. This is why it is written, “There are righteous men to whom it happens according to the deeds of the wicked,” meaning that the Din from above reaches them as though they had committed transgressions and did as the wicked.

168) Rabbi Akiva and his friends departed the world, since they were killed by the kingship. Does it say anywhere in the Torah that the righteous will suffer such torments? It does not write it. But Solomon said, “There are righteous men to whom it happens according to the deeds of the wicked,” that such Din comes to them from above as though they had committed the transgressions and deeds of the wicked. It is also written, “And there are wicked to whom it happens according to the deeds of the righteous,” who sit quietly and peacefully in this world and the Din does not reach them, as though they had done deeds of righteous.

169) Why are they as deserving as the righteous? It is either because it is clear to the Creator that they will repent or because the seed that will come out of them will be righteous in the world. Such were Terah, from whom a seed of truth came out, meaning Abraham, and Ahaz, from whom Hezekiah came out, and likewise with the rest of the wicked in the world. For this reason, on this side and on that side, in the righteous and in the wicked, the Hevel is done as we said and strengthens over the earth as we said.

170) “There are righteous men to whom it happens according to the deeds of the wicked,” as those who commit transgressions, meaning the daughter of an idolater or some other act of the deeds of the wicked. They watch over their persistence and do not sin for fear of their Master and they do not wish to be defiled. It is as some true righteous who came upon such deeds but were strong and did according to their Master’s will and did not sin, as it was written that Hevel was done on the earth and it was strengthened in its force.

171) “And there are wicked to whom it happens according to the deeds of the righteous.” When one Mitzva [commandment] comes to them, which is the deed of the righteous, they are rewarded with it and they do it. It is like that murderous Jewish robber who was in the mountains with idol worshipping robbers. When a Jew would go by there, he would save him and keep him from them. Rabbi Akiva would say about him, “There are wicked to whom it happens according to the deeds of the righteous.”

172) It is like that wicked man who met a woman one night walking to her daughter’s house, and he wanted to rape her. She told him, “Please, honor your Master and do not sin with me.” He left her and did not sin in her. This, too, is Hevel. Like that Hevel, it strengthens in the righteous that the act of the wicked reaches them and they do not sin. Similarly, it strengthens among the wicked when the deeds of the righteous reach them and they do them.

173) The Creator made righteous and wicked in the world. As He is glorified in the world by the deeds of the righteous, He is also glorified by the deeds of the wicked when they do a good deed in the world, as it is written, “He has made every thing beautiful in its time.” Woe unto the wicked when he harms himself and strengthens in his sins.

174) “All things have I seen in the days of my vanity; there is a righteous man that perishes in his righteousness, and there is a wicked man that prolongs his life in his evil-doing.” When Solomon was given Hochma [wisdom], he saw everything when the moon ruled, meaning when the Nukva was in full. This is so because Solomon was receiving from her.

“There is a righteous man” is the pillar of the world, Yesod, on which the world stands. “Perishes,” as in “The righteous perishes.” This is so at the time of the exile, when he has nothing upon whom to bestow and he is regarded as being perished. “In his righteousness” is the Nukva, called “righteousness” because she lies in the dust. At that time, the righteous has no one upon whom to bestow and hence, he perishes in his righteousness. As long as Israel are in exile, this righteousness is with them in exile. For this reason, “There is a righteous man that perishes in his righteousness,” since the upper blessings do not reach him.

175) “And there is a wicked man that prolongs his life in his evil-doing.” This is SAM, who prolongs the peace and quiet for Edom. He does that through his wife, since he is bad and his wife is called bad, and she is a strong serpent. However, they receive peace and quiet only because Sam’el was attached to that Nukva, and his Nukva gives them that. Similarly, he gives to the rest of the kings where Israel is in exile. Until the Creator raises the fallen tabernacle of David from the dust, the Nukva is fallen during the exile, as it is written, “I will raise up the fallen tabernacle of David.”

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160) “For the leader upon the morning star.” When the face of the east illuminates and the darkness of night has spread, there is an appointee to the east, middle line, which pulls a single thread of light from the south side, right line, until the sun comes out and splits these windows of the firmament and illuminates the world. And that thread, which pulls from the south, removes the darkness of night.

When the Nukva is only in the form of left, the Hochma in her cannot shine due to lack of Hassadim, and the darkness of night is drawn out of her. At that time, the middle line grows stronger by the force of the Masach de Hirik in it, and pulls a thread of light of Hassadim from the south side, which is right, until the Hochma in Nukva clothes in Hassadim, when the light of the sun, the middle line, bestows upon her during his dominion, in the daytime. Then the Nukva is completed in the daytime Zivug. The appointee who pulls the string is the MAN and Masach de Hirik, which rise to the middle line, ZA.

161) Then comes the morning star, meaning a black light comes in the darkness, which is the Nukva, the morning star, to bond with the day, ZA, and the day shines. Then the light of day pulls the deer, the Nukva, into it. It is about this deer, when she separates from the day after he had incorporated her, that David said the psalm, “For the leader upon the morning star.”

162) And what did David tell her? “My God, my God, why have You forsaken me?” This is because the morning star, Nukva, had parted from the light of day, ZA; hence, she has nothing to bestow at that time, and she departs him.

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157) Everyday, the Creator makes angels messengers to the world, as it is written, “He makes the winds His messengers.” It does not say “Made” but “Makes,” in present tense, since He makes every single day. At that time, an angel was appointed over Egypt, as it is written, “And a new king arose over Egypt.” Of course the appointee is new, since the Creator has now made him.

158) “Who did not know Joseph,” since the appointee was from a place of separation, as it is written, “And from there it departed” and became four heads. The first out of that separation was the river of Egypt, as it is written, “The name of the first is Pishon,” which is the river of Egypt. And this is why he did not know Joseph, for he was the place where all the unity resides, which is called “righteous.” Joseph is Yesod, called “righteous,” and all the unifications of ZA and Nukva are done with him, and the separation did not wish to know the unification.

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96) Rabbi Shimon raised his hands and wept. He said, “Woe unto he who will be at that time, and happy is he who will be and can be present at that time.” “Woe unto he who will be at that time” because when the Creator comes to visit the deer, meaning Divinity, He will look to see who are the ones that are standing with her, He will observe all the deeds of each and every one of those who are with her, and no righteous shall be found. It is written about that, “And I looked, and there was none to help.” At that time, many troubles will come over Israel.

97) “Happy is he who will be and will be present at that time.” This is because one who is in faith at that time will be rewarded with that light of the King’s joy. It is written about that time, “And [I] will refine them as silver is refined, and will try them as gold is tried.”

98) After these troubles awaken upon Israel, all the nations and their kings will seek counsel together against them. They will awaken several evil sentences, unite against them, and trouble after trouble will come, and the last makes the first forgotten. Then the pillar of fire that stands from above downwards will be seen for forty days and all the nations in the world will see it.

99) At that time, the Messiah King will awaken to come out of the Garden of Eden, from the place called “the bird’s nest,” and will appear in the land of the Galilee. And on the day when the Messiah goes out there, the whole world will be angered and all the people in the world will hide in caves and in crevices in stones and they will not know how to be saved. It is written about that time, “And men shall go into the caves of the rocks, and into the holes of the earth, from before the terror of the Lord, and from the glory of His majesty, when He arises to shake mightily the earth.”

100) “Before the terror of the Lord” is the angering of the whole world. “And from the glory of His majesty” is the Messiah. “When He arises to shake mightily the earth” is when the Messiah rises and will appear in the land of the Galilee, since this is the first place that was ruined in the Holy Land by Assyria. For this reason, he will appear there before all other places, and from there he will evoke wars upon the entire world.

101) After forty days, when the pillar rises from earth to heaven in the eyes of the whole world and the Messiah has appeared, a star will rise up on the east, blazing in all colors, and seven other stars will surround that star. And they will wage war on it from all sides, three times a day for seventy days, and all the people in the world will see.

102) And that star will make war with them with torches of blazing fire, sparkling in every direction, and it will strike them until it swallows them every single night. And at daytime, it lets them out again. They will make the war before the whole world repeatedly for seventy days. After seventy days, that star will be hidden and the Messiah will be hidden for twelve months, the pillar of fire will return as before, the Messiah will be hidden in it, and that pillar will not be seen.

103) After twelve months, the Messiah will be raised inside that pillar into the firmament, where he will receive strength and the crown of kingship. And when he descends to the earth, that pillar of fire will be seen again as before, in the eyes of the whole world. Afterwards, the Messiah will appear and many nations will gather unto him, and he will make wars throughout the world. At that time, the Creator will awaken all the peoples of the world with His might, the Messiah King will be known throughout the world, and all the kings in the world will awaken and unite to wage war against him.

104) Several rulers in Israel will revert and return to the gentiles and will come with them to wage war against the Messiah King. Then, the whole world will darken for fifteen days and many from the people of Israel will die in that darkness. This is why it is written, “For, behold, darkness shall cover the earth.”

105) “If you happen to come upon a bird’s nest along the way.” This verse is one of the hidden Mitzvot [commandments] of the Torah, and contains hidden secrets of the Torah in the thirty-two paths of the Torah.

106) When the Messiah King awakens, several signs and other miracles will awaken in the world. There is a hidden and unknown place in the lower Garden of Eden, which is embroidered with several colors. And a thousand lovely palaces are concealed within it, with no one to enter them but the Messiah, who always stands in the Garden of Eden.

107) The whole garden is surrounded by many Merkavot [chariots/structures] of the righteous and the Messiah stands over them and over several armies and camps of souls of the righteous that are there. In the beginnings of months, on good days, and Sabbaths the Messiah enters that place where a thousand palaces are hidden, to entertain in all those palaces.

108) And at the very inside of those thousand hidden palaces is one concealed and hidden place, which is not known at all. It is called, “Eden.” No one can attain it, and the Messiah is concealed outside, around that place, until a place called, “a bird’s nest” appears to him. This is a place where the bird that awakens in the Garden of Eden each day declares.

There are three Hochmot [plural of Hochma]:

1. Upper Hochma de Ohr Yashar. This Hochma has been concealed since the six days of creation, and is therefore completely unknown and unattainable, even for the Messiah. It says about it here that there is one, concealed and hidden place that is completely unknown, and it is called “Eden.” And there is no one who can attain it and the Messiah is concealed outside, around that place.
2. Bina that returned and became Hochma. All the Mochin extend from this Hochma, but there is no attainment in her for herself, except for the Messiah. It says about it here that there is one place, hidden and concealed, that is not known. It is embroidered with several colors and a thousand lovely palaces are hidden in it, and there is no one to enter them except the Messiah.
3. Hochma in Malchut. Only this Hochma is attained by the greatest righteous in the world, and only by the inclusion of the three lines in it. The left line in it, which is the root of all the Hochma in it, is called “A bird’s nest.” A bird is the name of the Hochma in Malchut. A nest is the place from which the Hochma appears. It says about it here, “Until a place called ‘a bird’s nest’ appears to him. This is a place where the bird that awakens in the Garden of Eden each day declares.” Bestowal of Hochma particularly is called a “herald,” and not “speech” due to the Dinim that extend from her. This is so because Hochma appears only by a sentence, and when it clothes in Hassadim, the Hochma appears to the righteous in the Garden of Eden each day.

109) In that place, called “a bird’s nest,” embroidered in a garment, called “the queen’s precious garment,” are all the forms of all the peoples that have gathered against Israel to harm them. The Messiah enters that place and raises his eyes. He sees the patriarchs who entered God’s destroyed house until he sees Rachel with a tear on her cheek and the Creator comforting her, but she does not wish to be comforted, as it is written, “She refuses to be comforted for her children.” Then the Messiah raises his voice and cries, the whole of the Garden of Eden shakes, and all the righteous that are there wail and cry with him.

110) He wailed and cried once more, and the firmament over the garden shook up along with fifteen million camps of high angels until the Messiah reached the high throne. Then the Creator hints to that bird and it enters its nest, sits with the Messiah, declares what it declares, and what awakens, awakens.

There are two kinds of voices. 1) From the Masach de Malchut that is unmitigated in Bina. It was written that the Messiah raised his voice and wept. And since he is from the quality of Din, he says that the whole of the Garden of Eden will shake, even the right line of the Garden of Eden. 2) When the Masach of Malchut is already mitigated in Bina, the new Sium [ending] of Tzimtzum Bet [second restriction], called “firmament,” comes out. This is the second weeping, when not the whole garden was shaken, but only the left line and the left half of the middle line, called “fifteen million.” They are called “one thousand” because they are Hochma, and “ten thousand” because they are clothed in Hassadim.

And at that time, the Messiah rises to the high throne, to Bina, and the Creator hints to that bird, meaning extends illumination of Hochma to it. Then the bird, meaning the Mochin de Hochma, returns to its nest and sits with the Messiah, to bestow Hochma upon him. And then it declares what it declares, to extend the Hochma in the voice of Bina, and what awakens, awakens, meaning the Mochin de Hochma awakens.

111) Finally, from within that holy throne, Bina, called “three times,” meaning the three lines one at a time, that bird’s nest and the Messiah all rise up to Bina. The Creator swears them to remove the evil kingship from the world through the Messiah, avenge the revenge of Israel, and extend all the good that the Creator will do to His people. And that bird’s nest and the Messiah return to the places and the Messiah is hidden in the bird’s nest as before.

Thus far, The Book of Zohar explained the meaning of Messiah at the time of exile. It says that his root is from around Eden, where it was initially concealed. When the worlds and the bird’s nest—Malchut in the form of Hochma and sentence—were erected, the Messiah was concealed in it. On Sabbaths and on good days, the Messiah rises with the bird’s nest to Bina and they receive three lines of Bina.

Henceforth, it begins to clarify the order of appearance of the Messiah when he comes to redeem Israel. This is so because he is unfit to redeem Israel before he extends the GAR de GAR—called Neshama, Haya, Yechida—that are missing in the bird’s nest and are missing in himself. And because Israel are unfit for redemption, every time he extends the left line, harsh and bitter Dinim are drawn into the world, since there is no such light that does not extend in three lines.

Now it begins to explain the order of the disclosure of light of Neshama from GAR de GAR. From item 115 onwards it explains the order of the disclosure of the light of Haya, and from item 121 onwards, the order of disclosure of light of Yechida. Subsequently, it explains the order of the revelation of the Messiah to the lower ones.

112) When the Creator awakens to correct the worlds, the letters of the name will shine in completeness. Yod, meaning Hochma, will shine in the Hey, which is Bina. Vav, meaning Tifferet, will shine in the bottom Hey, which is Malchut. Then the Yod–Hey will be in one wholeness with the Vav–Hey. In other words, one terrible star will awaken. This is Tifferet, which is called “terrible,” in its Masach de Hirik. “In the middle of the firmament,” since it is the middle line, “in crimson,” as it contains all the colors, it also contains all three lines. “Blazing and glittering in the day,” in light of Hassadim, called “day.” “In the eyes of the whole world” means in the light of Hochma, too, which is called “eyes.”

113) “And one blaze will rise from the north side, from the left line.” This means that when he extends the Hochma from above downwards, his light becomes a blaze of fire. “In the firmament, and they stand opposite from each other forty days,” since the flame, which is from the left line, separates itself from each of the HB TM in the middle line. And each of them consists of ten Sefirot, thus they are forty. “And all the people in the world will startle at the end of the forty days” in the final count, in Malchut de Malchut.

“The star and the blaze will make war before the eyes of everyone, and the blaze will spread in the burning of fire within the firmament from the north side.” This means that it will spread to extend Hochma from the left line in Malchut de Malchut, too, which has not yet been mitigated with the quality of Rachamim, from which the middle line, which is the star, receives the Masach for its point of Hirik. It follows that it contemplates swallowing the star altogether, meaning to revoke its screen and to cancel the middle line. And several rulers, kings, nations, and peoples will be startled by the strengthening of the flame.

114) Then a star will rise on the south side, which is the right line and the light of Hesed, and Hassadim will shine once more in the world. By that, it will rule over the flame and the flame will gradually be swallowed in the firmament in the face of the star until it is not seen at all. Then the star will create paths in the firmament in twelve boundaries, meaning it will mitigate the Masach with the quality of Rachamim, called “path.”

And when the three lines in it are included in each of the HB TM, three times four is twelve paths. And these lights will stand in the firmament for twelve days because even the Malchut herself shines only in the three lines, HGT. But the Malchut in her does not shine; hence, they are only twelve lights. And this completes the Messiah with Neshama de GAR.

115) After twelve days, when it wishes to extend their illumination into Malchut, all the people in the world will startle from the quality of Din in Malchut and the sun will darken at midday, as it darkened on the day when the Temple was ruined, until heaven and earth were invisible. And a voice will awaken in a thunder and sparks from the quality of Din in the Malchut, the earth will shake from that voice, and several armies and camps will die because of it.

116) And that day, meaning Malchut, will cause the awakening in the great city of Rome, which is Bina de Klipot—a flame of fire from the Din of the left in that voice that will awaken throughout the world from the Din in Malchut. These two kinds of Dinim will join together and burn many towers and many palaces. Then several towers and several rulers and ministers will fall on that day. And all of them, all the Dinim, will gather unto her to do harm, and all the people in the world will not be able to be saved. And all that is a preparation for the completion of the Messiah in the light of Haya de GAR, as it is known that Achoraim [posterior] precede the Panim [anterior].

117) “From that day and for twelve months” means until the illumination of the twelve boundaries is corrected in Malchut, too, since in ZA they are called “twelve days,” and in Malchut they are called “twelve months.” All the kings will seek counsel and declare several decrees and several destructions against Israel, and they will succeed in them. Happy is he who is there in the days of the Messiah; happy is he who will not be there, for he will be saved from those Dinim and the entire world will be in great bewilderment.

118) At the end of the twelve months, after the twelve lights in Malchut are corrected, a tribe will rise out of Israel. This is the Messiah King, who will awaken within the Garden of Eden and all the righteous will crown him there and gird him with arms in letters written on the Kli [vessel] of the Holy Name.

119) And a voice will explode in the branches of the trees in the garden and will call aloud and say, “Awaken, you High Holy Ones, arise from before the Messiah, it is the time for a woman to bond with her husband,” meaning Tifferet and Malchut. Her husband, Tifferet, wishes to avenge the world for her and to raise her and shake her from the dust.

120) Then they will all rise and gird him with his arms as before—Abraham on his right, Isaac on his left, Jacob before him, and Moses, the loyal shepherd, above all those righteous, walking and dancing in the Garden of Eden. This completes the Messiah in the light of Haya de GAR.

121) When the Messiah is erected through the righteous in the Garden of Eden, he will enter the place of the bird’s nest as before, and see there the form of the ruin of the Temple and all the righteous that were killed in it. Then he will take ten garments from there, which are called “ten garments of envy,” and will be hidden there for forty days, unrevealed at all.

122) After forty days, a voice will awaken and will call from the high throne, Bina, unto the bird’s nest with the Messiah King who was hidden in it. Then he will be lifted up and the Creator will see the Messiah King clothed in attire of vengeance and girding his arms. And He will take him and kiss him on his head.

123) Then 390 firmaments will tremble and the Creator will hint to one of those firmaments, which has been concealed since the six days of creation, and He will take out a single Keter from one palace in that firmament, carved and engraved with the Holy Names. This was the crown in which the Creator was crowned when Israel crossed the sea to receive vengeance from all the horsemen and carriages of Pharaoh, and he crowned the Messiah King with that crown.

The Masach that is mitigated in Bina is called “firmament.” Since it extends from Bina, it contains four discernments HB TM, in each of which are 100 Sefirot. However, since Malchut lacks them, there are only 390 firmaments in them, and ten firmaments in Malchut were hidden since the six days of creation, meaning since the time when the correction of Tzimtzum Bet [second restriction] was established.

“At that time, 390 firmaments shake,” since the correction has reached Malchut of the quality of Din and they fear the Dinim of Malchut.

The Creator hints to one of those firmaments that has been concealed since the six days of creation, the firmament of Malchut of the quality of Din, which has been concealed since the six days of creation. And He takes out one Keter from a palace in that firmament, since the absence of Malchut in the Kelim induces a lack of light of Keter in the lights. And now that Malchut has been corrected, the light of Keter has returned to the firmament.

At the time of the crossing of the Red Sea, when the Creator wished to sink the Klipa of Egypt so that Israel would never see them again, the Creator crowned Himself with that Malchut of the quality of Din. And now that this Malchut has been corrected and the light of Keter within her has appeared, the Creator took her and crowned the Messiah King with that crown. This completes the Messiah King with the light of Yechida de GAR, but only in VAK de Yechida.

124) When the Messiah was crowned and corrected with all those corrections, the Creator took him and kissed him as before. “Who saw” means the holy Merkavot [structures] and camps of upper angels surrounding him and giving him presents and many delights, and he will be crowned with all of them.

125) He entered there in one palace and saw all the upper angels, called “Them that mourn in Zion.” They weep for the ruin of the Temple; they always weep and give it a red garment of kingship, to take vengeance. Then the Creator hides him in that bird’s nest and he is hidden there for thirty days, which is a preparation for reception of GAR de Yechida.

126) After thirty days, when that bird’s nest vanishes, he descends crowned in all the corrections from above and from below, and several holy camps surrounding him. And the whole world will see a single light hanging from the firmament unto the earth. And it will stand for seven days, which is HGT NHYM in Malchut, which shines even in Malchut within Malchut. And all the people in the world will wonder and be alarmed, and will not know at all except for those sages who know these secrets, happy are they.

127) And for all those seven days, he will be crowned in the land, in Malchut, in that bird’s nest, as it is written, “If you happen to come upon a bird’s nest along the way,” which concerns the Messiah King, who is crowned with a bird’s nest in the place of Rachel’s burial, at the crossroads. And since the Messiah is crowned with the light of Malchut de Malchut, which is worthy of gathering the exiles, he will therefore tell her that and comfort her. And then she will receive comfort, where before it was said “She refuses to be comforted for her children, because they are not.” And she will rise and kiss the Messiah.

128) Subsequently, a light will rise from Rachel’s grave and will be in the city of trees, which is Jericho. This is why “In each tree” is Jericho, which is the city of palms, which Joshua could not entirely correct. This is why he said, “Cursed be the man before the Lord, who rises up and builds this city,” since it extends from the quality of Din in Malchut de Malchut. And now the Messiah will correct it in the light of the seven days or on the earth, which is Jerusalem, the externality of Malchut, and he will be hidden in the light, in the bird’s nest, for twelve months.

129) After twelve months, that light will be upright between heaven and earth, and will be in the land of the Galilee, where Israel’s exile, the exile of Assyria began. There the Messiah will appear from that light of the bird’s nest and will return to his place. And on that day, the whole earth will shake as before, from the end of the heaven to its end, and everyone will see that the Messiah King had appeared in the land of the Galilee.

130) And all those who engaged in Torah, who are called “sons,” will gather unto him. They are few in the world, but through them that are children in the study, the Messiah’s strength will grow. This is the meaning of the word “young” in the verse. And if we do not find them that nurse, who sit in their mothers’ bosom and nurse, as it is written, “Them that are weaned from the milk, them that are drawn from the breast,” meaning or eggs, as in the verse, since for these, Divinity is in exile with Israel.

131) This is so because few are the sages who are called “sons” at that time. And the mother sits on the young or the eggs, “And the mother sitting on the young or on the eggs, you shall not take the mother with the young,” since then there are no sons. This is why “You shall not take the mother,” Divinity. And the Messiah will detain up to another twelve months, and then her husband, ZA, will come and raise her from the dust, as it is written, “I will raise up the fallen tabernacle of David.”

132) On that day the Messiah King will begin to gather the exile from the end of the world to the end of the world, as it is written, “If any of you are dispersed in the outermost parts of heaven.” From that day, the Creator will do for Israel all the signs, miracles, and mighty deeds that He had done in Egypt, as it is written, “As in the days when you came out from the land of Egypt, I will show him wonders.”

133) You will find all those things in the thirty-two paths of wisdom of the Holy Name. And as long as these miracles do not awaken in the world, the Holy Name will not be completed and the love will not awaken, as it is written, “I adjure you, O daughters of Jerusalem, by the gazelles.” “By the gazelles” is the Messiah King, who is called Tzevaot [gazelles/armies/hosts]. “Or by the hinds of the field” are the rest of the armies and camps below. “That you do not awaken or stir up love” is the right hand of the Creator, the Sefira of Hesed, called “love.” “Until she pleases,” meaning she who lies in the dust, Divinity that is in exile, for the king to desire her. Righteous will be the one who is rewarded with that generation. He will be righteous in this world and righteous in the next world.

136) I have commented regarding the letters of the Holy Name in His—the Creator’s—awakening toward His sons. But now I can disclose what no other man has been permitted to disclose, but the merit of this generation will sustain the world until the arrival of the Messiah King. Woe unto one who will rise then. Who can endure what I see in the prolonging of the exile?

137) “O Lord our God, other lords beside You have had dominion over us; but by You only do we mention Your name.” This verse holds a sublime secret in faith. “O Lord our God” is the beginning of the high secrets, Hochma and Bina, from which all the light emerges to illuminate all the candles. This means that all the Mochin de ZON and BYA emerge from these HB, which are called “The Lord our God.” And upon that depends all the faith, Nukva, as it is written, “The Lord God fashioned,” which are HB, “The rib,” meaning the Nukva, called “faith.”

138) “Other lords beside You have had dominion over us,” since there is no one to rule over the people of Israel but that upper name, “the Lord our God,” and now in exile the other side rules over it.

139) “By You only do we mention Your name.” The Holy Name, Nukva, is the sum of all twenty-two letters. This is why she is called Et [Aleph–Tav], implying the twenty-two letters from Aleph to Tav. And the assembly of Israel, Nukva, is blessed only by that name, You, ZA, which contains within him twenty-two letters, too, such as the number Bet–Chaf [numeric value—22, and forming the word “You” in Hebrew]. It is written about that, “To whom You swore by Yourself,” and, “By You shall Israel bless.” “For by You I can run upon a troop.”

All these imply to ZA, and when there was wholeness, ZA and Nukva were not separated from each other. It is forbidden to separate them from each other—a woman from her husband—neither in thought nor in mention, so as to not display separation. But now, in exile, there is separation because out of the troubles that come upon us each time, we create separation, mentioning the name of the Nukva apart from her husband, ZA, since she lies in the dust.

The world is always led by the Nukva. When she is connected with her husband, ZA, she has all the pleasure and all the bounty to bestow upon the world. At that time, it is considered that the lower ones that are worthy of that abundance cause the Zivug of Nukva with ZA, her husband. But in the exile, when the lower ones are not worthy of the great abundance, but receive trouble and harsh torments from Nukva’s leadership, it is considered that we lower ones cause separation between ZA and Nukva, the Nukva is alone, outside of ZA, and she is lying in the dust. This is so because without Zivug with him, all the harsh Dinim are drawn out to the world, and for this reason she is lowly and degraded to dust. It is written, “By You only do we mention Your name.” Your name, the Nukva, will be connected to You, ZA, and then all the wholeness and bounty will be in the world.

140) When the Nukva is without her husband, it is considered that we mention this name separately because we are far from You and have caused others to rule over us. And Your name, the Nukva, is separated from the name in You, ZA. This is during the exile.

141) The first exile was from the First Temple, and the First Temple was the first Hey of HaVaYaH, Bina. Corresponding to her seventy years, which are ZAT, HGT, NHYM, the exile of the First Temple was seventy years, where each Sefira contains ten, making them seventy.

And the mother, GAR de Bina, does not sit on those seventy years. They were separated from the upper name, the first Hey de HaVaYaH. And then the Yod de HaVaYaH, the upper one of Bina, departed upwards to Ein Sof [infinity]. And the First, High Temple, the Holy One, Bina, is not a fountain of living water because her source, Yod de HaVaYaH, meaning Hochma, departed.

142) The first Hey de HaVaYaH is seventy years in exile because she is called “seven years,” as it is written, “So he was seven years in building it.” Do you say about the First Temple—the first Hey—that the kingdom of Babylon was ruling above in the seventy years, which are Bina? Certainly not. Rather, when the Temple was standing, the light and the springing of the upper Ima was shining and descending. When Israel sinned, the Temple was ruined and the kingdom of Babylon ruled, that light was covered and darkened and the holy lower ones did not shine.

143) And since the lower ones were not shining because of the reign of the kingdom of Babylon, that light of Bina departed and that high fountain that sprung to the Bina, which is Yod de HaVaYaH, Hochma, departed upwards in Ein Sof. Then those seventy years of Bina did not shine because of that illumination of the Yod that avoided shining to the Hey. This was certainly Bina’s seventy-year exile, the First Temple.

144) When Babylon’s government was removed and the bottom Hey de HaVaYaH began to shine, not all of Israel returned to be purified, to be completely virtuous as before. Rather, only a few returned from the exile in Babylon to the land of Israel. And since it was incomplete, the upper Yod de HaVaYaH did not descend to shine as much as it shone previously, but only bit by bit and without order, since Israel were not properly pure as before. Hence, the upper spring, the Yod de HaVaYaH, did not spring and did not shine, but rather returned to slightly shine out of the stressing of the name.

145) This is why many wars provoked Israel until the darkness covers the earth and the bottom Hey, Nukva, was darkened and fell to the earth. And the upper spring, the Yod de HaVaYaH, departed as before because Malchut, which is red, grew stronger and Israel reverted to their evil ways.

146) This is why the bottom Hey, the Second Temple, was ruined. All twelve tribes of the bottom Hey are as the number of the camps of Israel, which are the twelve tribes of the Lord. They are in the exile of the kingdom of Edom. And the high spring, Vav de HaVaYaH, ZA, departed the spring that bestows upon it from Yesod de ZA, as it is written, “The righteous perishes.” This is the foundation that that springing of the upper source had lost, for it was leaking and pulling from above.

147) Then there was separation in the Creator, the Second Temple, when she separated from the Vav de HaVaYaH, ZA, and came to the exile in Edom, in all those twelve tribes and camps of Israel. The twelve tribes amount to a great number. And because the Hey was in all this number, the exile stretched over a long time.

148) The secret of secrets is given to those who are wise at heart. The ten tribes are a thousand years; two tribes are two hundred years, since the twelve lights of the Nukva, called tribes, extend from Bina, whose Sefirot are hundreds, hence they are twelve hundreds.

“She weeps bitterly in the night and her tears are on her cheeks.” At the end of the twelve tribes of the exile, the end of the twelve hundred, the night will darken on Israel until the Vav awakens at the time of sixty-six years. This is so because the full Vav, as it is pronounced, is Vav [written with two Vavs]. The first Vav is Tifferet, whose Sefirot are tens, and they are sixty. The second Vav is Yesod, whose Sefirot are units, and they are six. This is why the Vav de HaVaYaH is sixty-six.

149) At the end of the twelve tribes, which are the twelve hundred years of exile, and at the end of the sixty-six years in the darkness of night, which is the exile, “Then will I remember My covenant with Jacob,” who is Tifferet. This is the awakening of the letter Vav, Tifferet, the Vav de HaVaYaH, the Nefesh, the interior of the house of Jacob, the Nukva, called “the house of Jacob.”

This is, “All the souls belonging to Jacob that came into Egypt … sixty-six.” Meaning the Vav, the Nefesh of the Second Temple, the bottom Hey, and this Vav is the sixty-six. Sixty is for the awakening of Jacob, Tifferet, and six is for the awakening Joseph, Yesod. Hence, in full, it is Vav [with two Vavs], implying Tifferet and Yesod, which are two that are united as one, since Yesod and Tifferet are considered one. And this is why they are implied in the two Vavs in the filling of Vav, which are one letter.

150) From then on the Creator will awaken the miracles and signs, and the troubles will awaken upon Israel. Then it was said, “And also My covenant with Isaac,” since Isaac is Gevura and Din. Afterwards, the Messiah King wages wars throughout the world on the right-hand-side of the Creator, which is Hesed, as it is written, “Your right hand, O Lord, glorious in power.” At that time, it will be said, “And also My covenant with Abraham will I remember,” since Abraham is Hesed. Then, “And I will remember the land” is the bottom Hey de HaVaYaH, the Nukva, called “land.” At that time, it is written, “And the Lord shall be King over all the earth.”

151) At the end of sixty-six other years, which are 132 years, together with the sixty-six, the letters in the Holy Name will be seen, engraved in the completeness of the sixty-six, above in Tifferet and below in Nukva, as it should be. This is the upper and lower Hey that is found in the fullness of the bottom Hey. It is like the Vav in the full Vav: the upper Vav gives sixty to the upper Hey, and the bottom Vav gives six to the bottom Hey.

All those paths, which are thirty-two years of the 132, are included in the letter Vav–Hey, Vav–Hey. The first Vav–Hey is two times sixty, and the second Vav–Hey is two times six. Together they are 132. Thus, the number thirty-two in them implies the perfection of the 132, during which there was the preparation to receive thirty-two paths of Hochma from the Yod de HaVaYaH.

152) Those 132 that were completed in Tifferet and Nukva, which are Vav–Hey de HaVaYaH, need to shine in Hochma and Bina, too, which are Yod–Hey de HaVaYaH. Hence, at the end of the other thirty-two years that were completed in Tifferet and Nukva, the words, “That it might take hold of the ends of the earth, and the wicked be shaken out of it” will come true and the holy land will be purified. Then the Creator will revive the dead in the holy land and they will rise camps upon camps in the land of the Galilee.

153) Then the blockade in the upper spring of HaVaYaH will be corrected, meaning the letter Yod, Hochma, and the thirty-two paths in Hochma will be whole, bestowing below, and all the letters of the Holy Name, Yod–Hey–Vav–Hey will be in wholeness.

154) Until the time when it pours and draws out the upper spring, the Yod in the connection of the letters Hey–Vav, which are Bina and Tifferet, is inside the bottom Hey of HaVaYaH, the Nukva. This completes 144 other years, which are a third 132 with twelve tribes in the Nukva, which add up to 144 years. And the rest of the dead in the rest of the lands shall rise, meaning the dead abroad.

155) All this will be in the number Het–Tav [408], which are twice 132, and 144, which together make up 408. Then the world will be settled and perfumed and the other side will pass away from the world. And the bottom Hey, the Nukva, will be filled from the upper spring, the Yod de HaVaYaH, Hochma, and will be crowned and shine in full, as it is written, “And the light of the moon shall be as the light of the sun.”

156) Until it is a Sabbath for the Lord, to gather souls in the pleasure of holiness, to extend sublime souls in the upper Zivug in the whole of the seventh millennium, which is entirely Sabbath. This is the awakening of the holy spirits of the people of Israel to clothe after the Sabbath, after the seventh millennium, in other holy bodies, to be called “holy,” as it is written, “And it shall come to pass, that he that is left in Zion, and he that remains in Jerusalem, shall be called ‘holy.’”

(înapoi la pagina ZOHAR CUPRINS / ŞMOT – click)

(înapoi la pagina ZOHAR CUPRINS / ŞMOT – click)

89) The vision of Egypt, “Behold, the Lord is riding on a swift cloud and is about to come to Egypt.”

All the kings in the world and all the peoples in the world are completely insignificant before the Creator. In Egypt, despite all the Gevurot and the high hand that the Creator revealed in Egypt, it is written, “Behold, the Lord is riding on a swift cloud and is about to come to Egypt.” What is the difference that in all the peoples in the world it was not so, but the Creator decided on a sentence and it was done, and in Egypt He Himself came to execute judgments?

90) It is because the King came to bring out the queen who was there. He came in honor of the queen, Divinity, who was down in exile with them. And because the Creator wished to honor her, He came to her to raise her, to give her a hand, and to straighten her up, as the Creator is destined to do at the end of the exile in Edom.

91) Thus, it was for the queen that the Creator came to Egypt. But the queen was in the exile in Babylon; why was it not so? It was because of the sin, for they had taken foreign women and admitted the holy covenant into another authority. This is why they lost the miracles and signs that were meant to be done for them. But this was not so in Egypt, for they were all the tribes of the Creator. The children of Israel came into the exile, and the children of Israel went out of the exile without a sin.

92) In the exile in Edom the Creator wished to be honored in the world, and to come by Himself to raise the queen and shake off her dust. Woe unto one who will be there before Him when He says, “Shake yourself from the dust, arise and sit, O Jerusalem; loosen yourself from the chains around your neck.” Who is the king and nation that will stand up against him?

93) “And the idols of Egypt shall be moved at His presence.” “The idols of Egypt” is not said about the rocks and trees from which they made the idols, but about all those degrees of high appointees and about the worship of the lower ones of them. They were the ones who moved and were punished. And wherever Israel exiled, the Creator sought them and they were received from those peoples.

94) It is written, “For thus says the Lord God, ‘My people went down aforetime into Egypt to sojourn there; and the Assyrian oppressed them without cause.’” This is God’s complaint that angered Him against Assyria, and He said, “See what Assyria has done to Me. Egypt, in whom I executed all those Dinim, and My people went down to dwell among them, the Egyptians received them among them and gave them the best land, the land of Goshen. And although they were afflicted in exile, they did not remove the land from them, for it is written only in the land of Goshen. And this was the best land in Egypt, as it is written, ‘In the best of the land,’ the land of Ramses, which was in Goshen. And not only did they not deny them anything, as it is written, ‘The cattle of the children of Israel,’ which means that they did not rob them of their cattle. And yet, they were sentenced by several Dinim [judgments].”

95) But “The Assyrian oppressed them without cause.” They threw them to the land at the end of the world and robbed them of their land. And if the Egyptians, who did all those favors for Israel, were sentenced by all these Dinim, the Creator’s wish to glorify His Name over Assyria and Edom and the rest of the nations that oppress them and kill them and take their money will be several times stronger. It is written about that, “Thus will I magnify Myself, and sanctify Myself, and I will make Myself known.” There, in Egypt, it was with one king. But here, in the future, complete redemption, it will be in all the kings in the world.

(înapoi la pagina ZOHAR CUPRINS / ŞMOT – click)

(înapoi la pagina ZOHAR CUPRINS / ŞMOT – click)

75) “And a new king arose over Egypt.” All the nations in the world and all the kings in the world were strengthened in their government only because of Israel. Egypt did not rule the whole world until Israel came and entered there in the exile. Then they overcame all the peoples in the world. Babel was stronger than all the peoples in the world only because of Israel, when they were in exile among them. Edom were stronger than all the people in the world only because of Israel, when they were in exile among them. Those peoples were in lowliness among the rest of the nations, and were lower than all of them but grew strong because of Israel.

76) Egyptians were lower than all the peoples; they were actually called, “slaves” because the Egyptians were the lowest of all peoples. Babylonians were low, as it is written, “Behold, the land of the Chaldeans—this is the people that was not.” Edomites were lowly, as it is written, “Behold, I make you small among the nations, and greatly despised.”

77) They all receive strength only because of Israel, since when Israel are in exile with them, they immediately become stronger than all other nations in the world, since Israel alone are equal to all the nations in the world.

When Israel went into the exile in Egypt, Egypt immediately rose and their government strengthened above all the nations, as it is written, “And a new king arose over Egypt.” “Arose” means that they had rising, meaning that the angel appointed over the government of Egypt was strengthened and rose and was given strength and rule over all the appointees of all the other nations.

In the beginning, that appointee above was given governance, and subsequently, his people below. And because of that the writing says, “And a new king arose over Egypt.” This was their appointee, who was new because until this day he had no governance over all the other nations, and now he was raised to rule over all the peoples in the world. And then the words, “Under three things the earth quakes … Under a slave when he becomes king” come true, since the Egyptians were slaves.

78) Thirty days before strength comes to the people on the earth or before a crisis comes to the people on the earth, this thing is declared in the world. At times, it is given to a child, and at times, to those people who are mindless. And sometimes it is given to the fowl, and they declare in the world and there is no one to heed them. When people are righteous, that thing is given to the heads of the righteous of the world, so they will alert the people and they will return to their Master. But if the people are not righteous, it is as we said.

79) In the morning, in the light of day, I saw a bird, a flying angel. He lifted himself up three times and lowered himself down once, and he was saying high and low. On this day, the firmaments fly. That is, the degrees obtain their GAR through the flying of the firmament, as in a tower that is flying in the air. Three upright appointees govern the earth. One sits and does not sit, for he, too, wishes to stand and to not sit. He was taken through burning fire, revoked his existence and revoked his rule, and three high, ruling pillars stand over the world.

The bird is an angel that serves for the Zivug of ZON, as it is written, “For a bird of the air shall carry the voice.” And the level of the Zivug that extends from ZON is in three lines, called HGT de ZA, “right.” The Nukva, too, receives these HGT from ZA in a Zivug, but her own essence is left, whose conduct is to shine from above downwards, and it is dark and does not shine at all. This is the meaning of the Nukva having nothing of her own except what her husband, ZA, gives her.

The reception of light from ZA is called “morning” and “light of day.” The angel that serves for the Zivug of ZA and Nukva implies that only three lines of ZA, HGT, shine in illumination of Hochma, since ZA is right. But the left line in Nukva, whose way is to shine from above downwards, is low and does not shine. And he said, “upper ones, upper ones on this day,” meaning in the light of ZA, who is called “day.” The firmaments fly means that the firmaments reveal illumination of Hochma, as in flying in the air, and not in the Nukva, left. Hence, only the three appointees that extend from HGT rule over the earth.

And one appointee, who extends from the essence of Nukva, from the left, needs to sit, to diminish his level. It is like a person who sits and thus lowers his height by a third, meaning the GAR, so he will not extend them from above downwards. And because he does not wish to sit, but to raise his own level of GAR, which extends from above downwards, he was taken through burning fire, his existence was revoked, and his government was revoked. Thus, only three high, ruling pillars stand over the world—those that extend only from HGT.

80) I tossed a lump of dust unto that bird and told it, “Bird, bird, do tell me, there are three appointees and one who was removed from his reign. Who are they?” It threw three arrows at me from the right wing, from ZA, and one from the left, from Nukva, and I do not know what it meant. In other words, I do not know the innovation it was trying to teach me.

81) He took those arrows and lowered them to his nostrils. Blood came out of his nostrils, implying Dinim in red color. He said, “There must be three rulers of peoples who are standing in the city of Rome in the land, since they extend from HGT de ZA, and they are destined to declare bad decrees over Israel by the Romans. In other words, the flaw that Israel blemished in HGT gave the Romans strength to destroy the Temple and declare bad decrees.

He took that arrow that the bird had thrown from the left wing and smelled it. Then black fire came out of it, which is the color of the left, designated to Nukva, and is not included in the three colors of the rainbow—white, red, and green—which come from the three lines HGT, and there is no black in them. He said that they revoked the government of the Egyptians, who extend the light of left from above downwards, and that a Roman king would traverse the whole of the land of Egypt and appoint ministers and warmongers in Egypt. Also, he will destroy buildings that were built and extended from the left side and build the ruins that were ruined because they were from the right, for which the Egyptians have no desire.

He threw those arrows to the ground, meaning extended their illumination from above downwards. The three arrows fell on the one that was on the left side. The one that was on the left side was burned and the three arrows on the right side persisted. This is so because the illumination of the right can be extended from above downwards, and he did that so they would realize the truthfulness of the intimations of the bird.

82) While they were seated, a child passed through and was calling the vision of Egypt, “Behold, the Lord is riding on a swift cloud and is about to come to Egypt.” His second friend passed by and said, “But the land of Egypt shall be desolate.” His third friend passed by and said, “The wisdom of Egypt shall perish.” They saw that the arrow from the left wing was burnt and the three other arrows that were on it were not burnt.

83) That arrow of the bird and that of the children are all one thing. In their verses, the children, too, were saying that Egypt, the left line that shines from above downwards, is destined to be desolate and lost. It is all high prophecy that was given to birds and to children, and the Creator wished to show us those high secrets that He does; hence, He sent them to us, as it is written, “For the Lord God will do nothing, but He reveals His counsel unto His servants the prophets.”

84) Sages are more important than prophets at any time, since prophets are sometimes imbued with the spirit of holiness and sometimes not. But the spirit of holiness is not removed from sages for even a moment; they know what is above and below, and do not need to reveal. Everything is wisdom, and the wisdom of Rabbi Elazar is higher than everyone else’s. Were it not for sages, people would not know what is Torah and what are the Mitzvot [commandments] of the Creator, and there would be no difference between man’s spirit and the spirit of a beast.

85) When the Creator executes Din [judgment] on a people, He first executes it with the appointee that is appointed over them above, as it is written, “The Lord will punish the host of the high heaven on high, and the kings of the earth upon the earth.” “The host of the high heaven” first, meaning the appointed angel, and then “The kings of the earth.”

86) By which Din was the appointee above sentenced? He is taken through the river of fire, which extends and comes out from before the Lord, and then his rule is revoked. And it is immediately declared in the firmament, “The rule of appointee so and so has been removed from him,” until that voice reaches all the firmaments and until it reaches those who rule in this world, who are dependent upon that appointee. Then that voice comes out and declares throughout the world until it reaches birds and children, and the most foolish of people, who do not know what they are saying.

87) “And a new king arose.” A new king means really new. He innovated decrees that no other king had innovated previously. It is written, “Who did not know Joseph,” meaning he did not know all that good that Joseph had done in the land of Egypt, as it is written, “And Joseph brought [all] the money into Pharaoh’s house,” and he revived them in the years of the famine. He did not remember all that and pretended not to know all that.

88) “And a new king arose over Egypt.” He rose by himself. Those who were low rose to rule, even though he was not worthy of kingship, but rose by the power of wealth. Everything is so, like Ahasuerus, who was not worthy of kingship but rose to rule by himself and rose by the power of wealth, and wished to destroy Israel. It is the same with Pharaoh here. He was not worthy of being a king but he rose to reign by himself and wished to destroy Israel from the world, as it is written, “And he said unto his people.” And when a king rises below, meaning the appointed angel, a king rises below.

(înapoi la pagina ZOHAR CUPRINS / ŞMOT – click)

(înapoi la pagina ZOHAR CUPRINS / ŞMOT – click)

67) “Happy are you who sow beside all waters, who send out freely the ox and the donkey.” Happy are Israel, whom the Creator desires more than all the nations and brought them close to Him, as it is written, “The Lord your God has chosen you.” It is also written, “For the portion of the Lord is His people, Jacob the lot of His inheritance.” And Israel adhere to the Creator, as it is written, “But you who cling unto the Lord your God.”

68) They are righteous before Him because they sow beside all waters; they sow for righteousness, meaning they raise MAN to extend Mochin to Malchut so she will be called Tzedakah [righteousness], since without the Mochin she is called Tzedek [justice], without the Hey [in Hebrew]. And it is written of one who sows for righteousness, “For Your mercy is great above the heavens.” “Above the heavens” is also called “Beside all waters.” “Above the heavens” is the next world, Bina, which is above ZA, called “heavens.” And Israel sow a seed and raise MAN beside all waters, Bina, to extend Mochin unto Malchut so she will be called Tzedakah [righteousness/almsgiving].

69) All the Dinim in this world, all the sentences, and all the questions are all in one palace, where the seventy-two Sanhedrin are scrutinizing the Dinim of the world. And that palace is called “the palace of merit,” since when they sit in judgment, they first discuss the man’s merit.

70) This is not so in the degree of the Sitra Achra, where there is a place called “demerit,” since all of his actions in this place—which is the serpent’s, a woman of harlotry—are only to discuss man’s demerits and slander him before his Master.

71) Those in the palace of merit are called “sweet water,” “clear water.” Those in the palace of demerit are called “bitter water.” Bitter water means water that causes curse. These three are absent in that palace of merit: sons, life, and nourishment. They are also not in the place of demerit or in the place of sweet and clear water or in the bitter water that cause curse.

72) This is why Israel sow a holy seed beside all waters, meaning raise MAN up to the uppermost Bina, called “water,” and beget beside all waters, since their seed is established only above, in Bina. This is why sons, life, and nourishment are not dependent on the palace of merit, but rather depend on the holy fortune, the holy Dikna de AA, his Bina that came out. And this place is “Beside all waters.”

73) “Who send out freely the ox and the donkey.” There is nothing in the Klipot of ox and donkey, since all their evil parts have been sent away from them and they cling to that good side of all the upper holy ones. When an ox and a donkey unite, they are two harm-doers to the world. An ox is the side of harsh Din and comes from adhesion of the side of holiness. When a donkey joins him, from the other side of the Klipot, they are two harm-doers to the world.

There are two kinds of Dinim: 1) A holy Din, the point of Shuruk, the left line before it has mated with the right line. At that time, harsh Din extends from it, but not due to the flaw in it, but rather for lack of Hassadim for clothing of Hochma. 2) Din that is not holy, which extends from the Masach de Hirik before the upper light has mated with it. This is a real flaw, which diminishes the GAR of the left.

The first Din is called “an ox” of holiness, and the second Din is called “a donkey” of the Sitra Achra.

74) The world cannot tolerate the force of the harsh Din of the ox kind when they join together. Therefore, “You shall not plow with an ox and a donkey together.” This is why Jacob sent this thing to Esau, as it is written, “I have oxen and donkeys,” meaning that holiness has conquered them. If Jacob had not lowered himself, great dread would have come over Esau, since he was powerful enough to conquer those two Dinim.

(înapoi la pagina ZOHAR CUPRINS / ŞMOT – click)

(înapoi la pagina ZOHAR CUPRINS / ŞMOT – click)

65) The Torah counted Jacob’s sons, first as twelve and then as seventy, as it is written, “All the souls of the house of Jacob, that came into Egypt, were seventy.” What is the reason that they were seventy and not more? It corresponds to the seventy nations that are in the world, for they were one nation opposite all of them.

66) The illuminating keys are the mitigated Malchut that ends in Yesod, which is called Miftacha. Their branches sit in their journeys when they shine during the journey of the three lines. Also, they are appointed over seventy nations that emerge from the twelve engravings and ties that surround in their journeys in the order of the three lines, which are equal to the four directions of the world, HG TM.

Even though their journeys are only on three lines, HGT, they shine in four directions, which are HGT and Malchut. And there are only three in each, which are the three lines, and four times three are twelve. And since they shine in Malchut, too, they can rule over seventy nations.

“He set the borders of the peoples according to the number of the children of Israel.” The number twelve in the children of Israel shines to the seventy nations. “For I have spread you abroad as the four winds of the heaven” means that the three lines will shine in all four directions, HG TM, indicating that they exist for Israel, which are the twelve tribes. It does not say, “In the four” but “As the four,” since as the world cannot be without four directions, the world cannot be without Israel.

(înapoi la pagina ZOHAR CUPRINS / ŞMOT – click)