Autor: arhiprofesor

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60) “Come with me from Lebanon, my bride, with me from Lebanon.” Woe unto people who do not know and are not careful with the work of their Creator. This is so because each day, a voice comes out of Mount Horeb and says, “Woe unto people, for they slight the works of their Creator. Woe unto people from desecrating the glory of the Torah.”

Anyone who engages in Torah in this world and acquires good deeds inherits a whole world. And anyone who does not engage in Torah in this world and does not do good deeds, inherits neither this world nor the next world. He asks, “Either one inherits a whole world or loses both worlds? But there is he who inherits his world according to his place and according to what he deserves. Thus, there is a middle way.” Only one who does not have any good deeds is devoid of both worlds. But if he has good deeds, even if they are incomplete, he inherits his world according to what he deserves, both in this world and in the next world.

61) If people knew the Creator’s love for Israel they would roar as lions and chase Him in order to adhere to Him. When Jacob went down to Egypt, the Creator called upon His company of angels and told them, “Go down to Egypt all of you, and I will go down with you.” Divinity said, “O Lord almighty, is there an army without the King?” Divinity is considered the king of all the angels, since they are all drawn out of her. He told her, “Come with Me from Lebanon, My bride,” you, too, will come with Me. “From Lebanon” means from the place of Eden, Hochma, which is whitened in all its actions.

“Bride” is Divinity, which is a bride in the Huppah [wedding canopy], as it is written, “And it came to pass on the day that Moses had made an end.” It writes “End” without a Vav [in Hebrew], which means on the day when the bride enters the Huppah. And this bride is Divinity, which is in the Temple, a bride in the Huppah.

62) “[Come] with me from Lebanon,” from the place of the Temple above. “Look from the top of Amana,” from the top of those who have Emuna [faith], who are Jacob and his sons. “From the top of Senir and Hermon,” which are destined to receive My law. “From mount Hermon” means Mount Sinai, which is called “Hermon,” to protect them in their exile, which is called “Hermon,” from the word Herem [excommunication]. “From the lions’ dens” refers to the idol worshipping nations, which are similar to lions and leopards that torture Israel with every hard labor.

63) “Come with me from Lebanon, my bride.” But does she come from Lebanon? She rises to Lebanon. Divinity is below Chazeh de ZA and she rises to Lebanon to receive Hochma. It should have said, “Will rise with me to Lebanon.” However, when Divinity went down to Egypt, the 600,000 serving angels went down with her with the Creator in the lead, as it is written, “And their king is passed on before them, and the Lord at the head of them.”

64) “Come with me from Lebanon, my bride” is Divinity. “With me from Lebanon” means from the place of the Temple above, from Bina. “Look from the top of Amana,” from the place of the Temple above and from the place of the Temple below. Never had Divinity moved from the Western wall of the Temple, as it is written, “Behold, he stands behind our wall.” He is the head of Amana to the whole world. “From the top of Senir and Hermon,” the place from which the Torah came out to the world, Mount Sinai, called “Hermon.” To protect Israel from the lions’ dens—the idol worshipping nations. “From the lions’ dens” are the disciples of the wise who engage in the Torah in the abodes of the seminaries and in synagogues, who are lions and leopards in the Torah.

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57) It is written, “I will go down with you into Egypt.” When Jacob went down to Egypt, as it is written, “These are the names of the sons of Israel who came to Egypt,” they all went down to Egypt with Jacob. This means that all the Merkavot [assemblies/chariots] and armies went down to Egypt with Jacob, and not only the Creator, as is implied in the words, “I will go down into Egypt with you.”

58) This was alone. It is written, “The word of the Lord came expressly to Ezekiel.” There are three issues here. 1. There is no Divinity abroad, yet Ezekiel’s prophecy was in the land of the Chaldeans. 2. There was none so loyal as Moses, as it is written, “He is trusted in all My house,” and Ezekiel revealed all the treasures of the King, more than Moses. 3. It seems as though he was not sure of himself, for if he were sure of himself, he would not reveal so much.

59) But of course he did not reveal more than he should have. Ezekiel was a complete prophet, he was complete in his reason and revealed all that he revealed with the Creator’s permission, and it was necessary that he would reveal everything that he revealed. The Creator never left Israel in exile, before He came to place His Divinity with them.

It is even more so with Jacob, that when he went down to exile, the Creator and His Divinity and the upper holy ones and the Merkavot, all came down with Jacob, as it is written, “Who came to Egypt with Jacob.” This settles the question that even though He said, “I will go down into Egypt with you,” it does not mean He alone, but rather with His Divinity and armies and Merkavot. This is the conduct of the Creator in all the exiles, as Ezekiel revealed in the exile in Babylon.

(înapoi la pagina ZOHAR CUPRINS / ŞMOT – click)

(înapoi la pagina ZOHAR CUPRINS / ŞMOT – click)

50) Did Divinity go down to Egypt with Jacob, as it is written, “I will go down with you”? Divinity went down with Jacob, and 600,000 holy Merkavot [plural of Merkava] with her, as it is written, “About six hundred thousand men on foot.” 600,000 holy Merkavot went down to Egypt with Jacob, and all rose from there when Israel came out of Egypt. It is written, “And the children of Israel journeyed from Ramses to Succoth, about six hundred thousand men on foot.” It did not say, “six hundred thousand,” but “About six hundred thousand.” This implies that as 600,000 below came out, 600,000 holy Merkavot that were with them came out above.

51) When those holy Merkavot and holy camps came out, Israel saw and knew that they were detained from coming out because of them, because they were not coming out, and all of Israel’s rush was for them, as it is written, “And could not delay.” It should have said, “Did not want to delay,” but it says that they could not because of the camps of angels for whom they were delayed.

It is known that the sons of Israel in the text are all the sons of Israel of the firmament, the angels. It is written, “Who come into Egypt with Jacob.” It did not say, “These are the names of the sons of Israel who come into Egypt with him,” but “These are the names of the sons of Israel who come into Egypt with Jacob,” meaning those who come to Egypt first, meaning the angels, and they came with Jacob.

52) When Jacob was saved from Laban and Jacob walked away, the angels of God met him. And when he went down to Egypt the Creator said, “I will go down with you into Egypt.” And if the Master went down, it is obvious that His servants will go down with Him, as it is written, “Who come into Egypt with Jacob,” and it does not say, “With him.” Here the sons of Israel are those who are actually called “the sons of Israel,” the tribes.

53) “Come, behold the works of the Lord, who has made desolations in the earth.” Do not pronounce it Shamot [desolations], with a Shin with Patach, but rather Shemot [names] with a Shin with Tzereh. As the Creator did in heaven, He did on earth. There are the holy names in the firmament, and there are the holy names on earth, meaning the names of the tribes. It is said about them, “These are the names of the sons of Israel.”

54) On the day when Jacob went down to Egypt, 600,000 high angels went down with him, as it is written, “Behold, it is the traveling couch of Solomon; sixty mighty men are around it.” These are locks that are carved to receive a key. The keys turn in the place of the lock. The locks are on the seventh Sefira, Malchut, and they are carved in the sixth Sefira, Yesod, as it is written, “Mighty men are around it.”

Malchut has only HGT NHY, she ends in Yesod, called Miftacha [key], and she lacks the Malchut de Malchut. The locks, Malchut, which are carved according to the key, turn in the place of the key—Yesod. The essence of the lock is Malchut, which consists of seven Sefirot HGT NHYM. Thus, it should have said that Solomon’s couch, which is Malchut, has seventy mighty men around it, which are seven Sefirot, each of which consists of ten. However, they end in Yesod, called Miftacha, and there is only HGT NHY in her, which are six Sefirot, each of which consists of ten, which are sixty, as it is written, “Sixty might men around it,” and not seventy.

55) “The traveling couch.” Divinity is called “a couch.” “Of Solomon” means of the king that Shalom [peace/wholeness] is his, meaning ZA, middle line, which makes peace between right and left. Sixty mighty men around it are 600,000 high angels that are from the army of Divinity that descended to Egypt with Jacob. And the reason why they are sixty is that Divinity is written with a Miftacha. “Of the mighty men of Israel” means the upper Israel, ZA, to whom Gevura extends from him, as it is written, “Now these are the names of the sons of Israel. “Each man came with his household” means they and their ways. This is so because “His house” means his costumes and his ways, since each angel has a specific act after which it is named.

56) If the people of the world knew Jacob’s great honor when the Creator told him, “I will go down with you into Egypt,” they would lick the ground around his grave and for three parsas [approximately 8 miles] away. It is written, “And Moses went out to meet his father-in-law.” They interpret that Aaron saw that Moses went out, and he went out with him, and Elazar and the elderly presidents went out with him, and the heads of the fathers and the leaders of the people, and all of Israel went out with them. It turns out that all of Israel went out to meet Jethro, since who would see Moses going out and would not go out with him? And who would see Aaron and the presidents go out and would not go out? It turns out that everyone went out because of Moses.

And if this was so because of Moses, it was even more so for the Creator, when He said, “I will go down with you into Egypt,” that the whole of the upper household would go down with Him. In other words, He alone, and then, “These are the names of the sons of Israel,” meaning the whole of the upper household, because it is written about Moses, “And Moses went out,” and all of Israel went out with him.

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(înapoi la pagina ZOHAR CUPRINS / ŞMOT – click)

40) We open our eyes and see the wheels of the holy Merkava traveling in their journeys, and the sound of singing, sweet to the ears, to Bina, and beautiful for the heart, Malchut, rising and falling and walking, and not traveling. A thousand thousands are startled, meaning the order of extension of Hochma. And because it extends through the left line, where there are Dinim, it is considered that they startle.

The Sefirot of Hochma are in thousands. When they mingle with one another they become a thousand thousands. And ten thousand ten thousands are Hassadim, whose origin is Atik, whose numerals are ten thousand. And they begin with the song of Hochma from below upwards.

Bina is the Merkava. Her wheels are the three lines, HGT, and the fourth wheel is Malchut from the Chazeh up, which receives from them. When the wheels are included in one another, each of them contains three lines, which are twelve. Through these lines, the high king, Hochma, rides in his Merkava, Bina. Also, journeying means illumination of the lines one at a time, in the order of the elicitation of Holam, Shuruk, and Hirik.

And when they obtain illumination of Hochma, called “opening of the eyes,” through the four wheels of Bina, HGT, and Malchut, and Hochma is obtained only by journeying from line to line in the three points—Holam, Shuruk, Hirik—the sound of singing is heard. This is illumination of Hochma for the ears, which are Bina, primarily through the middle line, Tifferet, called “voice.” And it is imparted from him, from the heart, to Malchut.

And when the heart, Malchut, receives illumination of Hochma, imparted only from below upwards, she rises. And she descends when she receives the light of Hassadim that is imparted from above downwards. The journey is illumination of the three lines one at a time, and so on and so forth. However, there is no journeying in Malchut because she receives only from the journeying of the three lines, since she does not partake with the three lines in the act of illumination but only receives from them. And singing, Hochma, does not travel with them, and they begin with the song of Hochma from below upwards because the singing, Hochma, does not shine from above downwards.

41) To the sound of that tune from the journeying of the wheels, those who stand, stand and gather into one group on the right side, 450,000 with eyes, who see and who do not see. And they are in all their lines. The two other sides, left and middle, are whitened for them. This means that their Dinim [judgments], which are red, are removed because they receive Hassadim from the right line. Also, there are 250,000 to the left side.

Each line contains five Sefirot, HGT NH. And since they are from Bina, whose numerals are hundreds, they are five hundred. They divide at the place of the Chazeh: two and a half Sefirot are 250, Hesed and Gevura and half of Tifferet from the Chazeh upwards. And two and a half Sefirot—half of the bottom Tifferet and Netzah and Hod—are 250 from the Chazeh down. And since the illumination of the right line is primarily Hassadim, she shines from the Chazeh down, as well, through half of the bottom Sefira, Hod.

This is so because being Malchut, whose HGT NH are KHB TM, she shines only from below upwards, from the Chazeh upwards. Hence, the illumination of the right line takes up four and a half Sefirot, HGT, Netzah, and half of Hod, which are 450. However, the illumination of the left line does not shine from above downwards whatsoever, but only from below upwards, from the Chazeh and above. It turns out that she shines with only two and a half Sefirot, Hesed and Gevura and half of Tifferet, which are only 250.

450 shine to the right side. Because they are primarily light of Hassadim, they shine from above downwards through half of the Sefira of Hod, too, which are four Sefirot HGT and Netzah, and half of the Sefira Hod, through the Chazeh. And since they are from Bina, whose Sefirot are hundreds, they are 450. And since they extend the Hochma to the left line, and the Sefira of Hochma is thousands, they are 450,000. This is also why they are called “light of the eyes,” since Hochma is called “eyes.”

However, even though they impart Hochma to the left line, the right itself does not receive Hochma. This is why they see and they do not see, since both discernments are observed in them. Because they bestow Hochma upon the left, they are considered seeing, for seeing is Hochma. And because they do not receive Hochma for themselves, since they are in a state of delighting in mercy, they are regarded as not having Hochma in them, but Hassadim.

Also, it is known that the Hochma in the two lines, left and middle, dresses in the Hassadim of the right, and the two other sides are whitened because of them, since they receive the Hassadim from this right. Thus, the redness, meaning Dinim in them, is removed and they become white.

There are 250,000 to the left, since the left line, which is primarily where Hochma shines, illuminates only from below upwards, meaning two and a half Sefirot from the Chazeh up, which are Hesed and Gevura and half of the upper Tifferet. Since they extend from Bina’s left, whose Sefirot are hundreds, and since they are in the light of Hochma, whose Sefirot are thousands, they are 250,000.

42) 250,000 weepers sob and wail from the places where they dwell, from their origins. They begin with Din and end with Din. They sob a second time and the Din appears, and the books are open, to observe the Dinim in them. At that time, the litigant rises; he would rise against them and sit at the judgment throne, and the singing would be silenced before the sentence was completed.

Here The Zohar wishes to explain two different states that occur in each of the three lines:

• The first state is at the place where it originally exits, where each line acts according to its degree to extend Hochma.
• The second state is not at the place of its exit, where each line acts to increase the Hassadim and leaves the act of extension of Hochma. It begins with the left line because this is the prime operator in extending Hochma, meaning it acts at the point of Shuruk.

Extension of Hochma is called “singing.” This applies only in the joining of all three lines. However, extension of Hochma in the left line only is sometimes called “wailing,” since the Hochma is without Hassadim in it, and Hochma is intolerable when it is not clothed in Hassadim. Because of this Din, all those who receive from him, meaning 250,000, sob and wail. And there is another Din—the Din of the Masach de Hirik.

There are 250,000 who sob. They extend from the left line and their illumination of Hochma is called “sobbing.” From the places where they dwell, from their origin, they begin with Din and they conclude with Din, since in the first act in the place from which they exit, they begin with extension of Hochma in Din, for lack of clothing of Hassadim. And until they complete wanting to extend Hochma they are in that Din, as it was written that they sob a second time, in the second act, to extend Hochma. Then the Din appears and the books open since the other Din, of Masach de Hirik, appears. Also, it is the carrier of the quality of Din in Malchut, for which the Hochma departs.

At that time, when the litigant stands over them, ZA that carries the Masach de Hirik rises and sits on the throne, meaning Malchut of the quality of Din that removes the light of Hochma, and hence the singing ceases. This is because the light of Hochma, called “singing,” stops shining before the Din ends, since they could not conclude the act of extending Hochma, which extends in the first Din, called “sobbing,” since the Hochma had already departed because of the second Din, which appeared in the Masach de Hirik.

And because of the Masach de Hirik, which ZA, the middle line, reveals, it is called by three appellations:

1. Before the upper light mated on the Masach de Hirik, it was called “litigant,” for then it only increases Dinim.
2. After the upper light mated on the Masach de Hirik, at his Yesod, which is called “He that lives forever.” At that time, it extends the light of Hassadim from the right line and clothes the Hochma in the left line with them, and then illumination of Hochma extends once more. And since it was clothed in Hassadim, it shines in completeness without Dinim, and then ZA is called “Patron,” protecting the Hochma so it can shine without Dinim.
3. After it intensifies to extend the thirteen qualities of Rachamim from Dikna de AA, ZA is called Saba, the bride’s patron. Saba is named after AA. He is called “the patron of the bride” because he is all Rachamim without any Din. This is so because then he draws plentiful Hassadim from Holy Atik, who is all Rachamim, and since these Hassadim are preferable to Hochma, since Atik is above AA, from whom comes Hochma, the Hochma, too, extends to them by itself. It turns out that he is the patron of the bride because he protects both the proliferation of Hochma and the proliferation of Hassadim.

43) Here he explains the two operations on the right line. They surround those with eyes from the right side, with whom there are eighteen thousand other ones, meaning the Masach de Hirik at Yesod de ZA, called “lives,” which is eighteen in Gematria. And since it causes the extension of Hassadim, within which shines Hochma, it is called “thousands.” Extension of Hassadim is called “blowing,” a simple voice. Then those who receive Hochma from the right line neither sob nor wail.

They begin with singing, meaning drawing out of Hochma, and 250,000 startle, referring to those who sob. The 250,000 on the left line, too, are called “those who sob,” and now they, too, receive illumination of Hochma. Although the sobbing and wailing has already stopped, they are still startled by the dread of the Din that happened to them before they received the Hassadim from the right line.

44) He blew and extended Hassadim a second time, in the second act in the right line, where there is no sobbing. The patron, ZA, journeys from that throne of Din during the disclosure of Hassadim in the Masach and sits at the throne of Rachamim to extend abundant Hassadim. At that time, ZA mentions the great, sublime, Holy Name, which is HaVaYaH with the filling of MA, Yod-He-Vav-He, for life for all extends through that name.

45) Here he explains the two operations in the middle line. He started and said, “ZA is the middle line once—Yod-He-Vav-He—where Yod-He-Vav are the three lines—right, left, and middle—that are included in ZA. The last He is the Nukva, which receives from them, as it is written, “And called upon the name of the Lord.” As in the beginning, they start with those with the holy wheels in the Merkava [chariot/assembly]. Also, a thousand thousands, which is Hochma, and ten thousand ten thousands, being Hassadim, clothe them and sing, praising the angels and saying, “Blessed be the glory of the Lord from the place of His dwelling,” meaning that Divinity will be blessed by ZA and receive Hochma clothed in Hassadim from him.

46) Then comes that garden, Divinity, which is hidden in the 250 worlds above the Chazeh de ZA, where there are two Sefirot, Hesed and Gevura de ZA, and half of the Sefira of Tifferet de ZA, which are hundreds since they extend from Bina, and they are 250. Also, they are called “worlds” because the Hochma in them is clothed and concealed in Hassadim. This is the precious Divinity in the glow of her Hochma, which emerges from the glow of Hochma and clothes and conceals in the glow of Hassadim. And the glow extends from her to the four directions, HG TM, which are the four heads, to keep them with the Mochin, as it was written that from there he would separate and become four heads. And the glow extended from her to all the lower ones, and she is the one called “Garden of Eden.”

And when he says that she is hidden in 250 worlds, meaning above Chazeh de ZA, it is because this is not her real place, for she begins only from Chazeh de ZA downwards. However, to be able to receive Hochma, she rose above the Chazeh and should therefore be hidden there so that the outer ones will not slander her, since it was impossible for her to receive Hochma at that time. This explains the first operation in the middle line, which is to extend Hochma.

47) Saba starting again means that after ZA rose to AA, he is called Saba, like him. This is the second act of the middle line, ZA, both for extending Hochma, and for extending Hassadim. He mentions his name, Yod–He–Vav–He, and everyone start by extending Hochma from the thirteen qualities of Rachamim, which extend at that time from the thirteen corrections in Dikna de AA.

Who saw all those lights, the highest of high, the fiercest of fierce, from among the holy Merkavot [plural of Merkava]? The heavens and all their hosts are startled and shake in great dread, and they praise the Holy Name and say songs. Happy are the souls of the righteous, for they are in that subtleness and they know it, as it is written, “Who would not fear You, O king of the nations? For it befits You.”

48) When Divinity came down to Egypt, another animal from the four animals of the Merkava came down, and its name was Israel, in the shape of that Saba, ZA. And forty-two holy servants were with it, forty-two angels. Each of them had a holy sign with him, from the Holy Name Mem–Bet [forty-two]. These angels that serve the animal, whose name is “Israel,” are called, “the sons of Israel,” they extend from the name Mem–Bet, and they are the GAR in that animal.

And all of them came down to Egypt with Jacob, as it is written, “These are the names of the sons of Israel who come into Egypt with Jacob.” First it said, “The sons of Israel” and then it said, “With Jacob.” It does not say, “With him.” Rather, the name “Israel” is not the name of Jacob but of the upper animal in the Masach, whose name is “Israel,” and the sons of Israel are its forty-two servants.

49) The sons of Israel are the forty-two holy angels. Thus, why does he say, “They came each man with his household”? After all, there is no household in angels. However, the high angels are higher than the lower ones among them, as it is written, “They came each man with his household,” where the upper angel is called “man” and the one below it is called “his household.” And all those angels in the upper degree are called “male men,” and those in the degree below them are called “females” and “home,” since a woman, female, receives from the male and she is like a house to him.

(înapoi la pagina ZOHAR CUPRINS / ŞMOT – click)

(înapoi la pagina ZOHAR CUPRINS / ŞMOT – click)

36) “These are the names of the sons of Israel” means Ysrael Saba. “Who come into Egypt” means all those armies and camps of angels that were descending into exile with Jacob, as it is written, “With Jacob.” And why does it say, “They came each man with his household”? After all, there is no house in angels. But of course the angels came each with his household because all who receive from another is considered a house to the giver. It turns out that “Each man with his household” means giving and receiving, which applies to angels, as well.

37) “And it came to pass, when Solomon had finished the building of the house of the Lord and the king’s house.” Since he said, “The house of the Lord,” what is “The king’s house”? And if you say that it was said, “The king’s house” for Solomon, it is not so. Rather, “The house of the Lord” is the Temple and “The king’s house” is the Holy of Holies.

38) The house of the Lord is the Temple—courts, chambers, the porch-house, and the Holy of Holies—the Temple, meaning Malchut, called “the house of God.” The king’s house is the Holy of Holies, the innermost, Bina, who is called just “king.” Although this king is the high king, he is a Nukva toward the uppermost, concealed point, Hochma. And even though she is Nukva, she is still a male with respect to the king below, ZA. This means that a higher degree is always considered a male with respect to the lower one, and the lower one is a female. And yet, with respect to the one below the lowest, even the lower one is considered a male. It is always like that, which is why everything is like that.

Hence, it is written about the lower ones, the angels that came to Egypt with Jacob, “They came each man with his household,” even though there is no household in them. This is because man and his household are considered male and female, where each higher degree in them is considered a male with respect to the lower one, and each lower degree is considered a female with respect to the upper, and a male with respect to her own lower one.

39) “A locked garden is my sister.” “A locked garden” is the assembly of Israel, the Nukva. As it is necessary to keep this garden—to hoe, to water, and to prune it—the assembly of Israel needs hoeing, keeping, watering, and pruning, meaning the righteous’ service of the Nukva. This is why she is called “a garden.”

She is also called “a vineyard” because as the vineyard requires hoeing, watering, and pruning, so do Israel, meaning the house of Israel, the Nukva, as it is written, “For the vineyard of the Lord of hosts is the house of Israel.”

(înapoi la pagina ZOHAR CUPRINS / ŞMOT – click)

(înapoi la pagina ZOHAR CUPRINS / ŞMOT – click)

24) Three are they who repel Divinity from the world and cause the Creator’s abode to not be in the world. And people cry out in prayer and their voices are not heard. And here they are, 1. He who lays with menstruation. There is no greater impurity in the world than menstrual impurity. Menstrual impurity is harder than all the impurities in the world. One who lays is defiled and all those who come near him are defiled with him. Wherever they go, Divinity is repelled from them.

25) Moreover, he inflicts bad diseases on himself and on the seed that he will beget, since a man who comes near menstruation, it jumps on him and remains affixed to all his organs. The seed that he begets at that time draws the spirit of impurity, and all his days will be in impurity because the structure and foundation of the newborn is greater and stronger than all the impurities in the world. As soon as a man comes near menstruation, that impurity jumps on him, as it is written, “And her menstrual impurity be upon him.”

26) 2. He who lays with a daughter of a foreign god, a gentile, who places the holy covenant and the sign of the covenant into another authority, as it is written, “And has taken the daughter of a foreign god.” There is no such envy before the Creator as the envy of the covenant. It is a covenant of the Holy Name and of faith. What does it say? “And the people began to commit harlotry with the daughters of Moab.” Promptly, “And the anger of the Lord was kindled against Israel.”

27) The heads of the people, who know this and do not protest against them, are punished first, as it is written, “Take all the chiefs of the people, and hang them up unto the Lord in face of the sun.” “In face of the sun” means in face of the covenant, which is called “sun.” It is said about that, “For the Lord God is a sun and a shield.” “A sun and a shield” means the holy covenant. As the sun shines and illuminates the world, the holy covenant shines and illuminates man’s body. It is called “a shield” because as the shield is for protecting a man, the holy covenant protects a man. And he who keeps it, no harm in the world can reach him. This is the meaning of “In face of the sun.”

28) The heads of the people are caught for this sin in each generation, if they know and do not envy it. This is because it is their duty to be envious for the Creator in this covenant, against anyone who brings this holiness into another authority. It is written about him, “You shall have no other gods before Me … you shall not bow down unto them, nor serve them; for I the Lord your God am a jealous God.” It is all one envy, both against the one who takes a gentile woman and against one who commits idolatry, and this is why Divinity is repelled from him.

He who lies in the holy covenant that is sealed in man’s flesh, it is as though he lies in the Holy Name. This is because one who lies with the King’s seal, with the holy covenant, lies in the King Himself. Hence, he has no share in the God of Israel, unless by constant penitence.

29) “And forgot the Lord their God,” “And they forsook the Lord.” What is, “And forgot,” “And forsook”? It means that they repelled the sign of the holy covenant from themselves, that they were circumcising but not exposing until Deborah came and instilled the exposing in all of Israel, as it is written, “When exposures are exposed in Israel, when the people volunteer, bless you the Lord.”

30) 3. He who kills his own sons, meaning the fetus that his wife was impregnated with, because he came to her on the ninetieth day of the impregnation, for then he puts the fetus to death and causes its killing in her intestines, or that he does something that causes her to abort the fetus. Thus, he destroys what the Creator built and crafted. There is he who kills a man, and there is he who kills his sons.

31) He has done three evils that the world cannot tolerate, hence the world collapses bit-by-bit, and it is not known why. The Creator departs from the world, and destruction, famine, and death come upon the world. These are three evils that he did: killing his sons, destroying the Creator’s structure—revoking the conception, the Creator’s construction—and repelling Divinity, who walks and wanders in the world, unable to find rest. And for those, the spirit of holiness weeps and the world is sentenced by all those Dinim. Woe unto that man; it would have been better for him to not be born at all.

32) Happy are Israel: even though they were in the exile in Egypt, they were kept from all those three: menstrual impurity, the daughter of a foreign god, and killing the sons. And they exerted in evoking multiplication with deeds in public. And even though there was the decree that all the sons who are born should be cast unto the Nile, not one among them killed a fetus in a woman’s intestines, much less after it was born. By this merit, Israel were redeemed from exile.

33) In Egypt, they avoided menstruation. It is written, “And he made the laver of brass, and the base thereof of brass, of the mirrors of the serving women.” Why were the women rewarded with bringing the mirrors to the tabernacle? It was because they kept themselves in the exile in Egypt, where once they were purified from their impurity, they would come and adorn themselves and look in the mirror in their husbands, and evoke them with multiplication. Thus, they avoided menstruation in the exile in Egypt.

34) From a daughter of a foreign God. In Egypt, they avoided the daughter of a foreign god from foreign women, as it is written, “All the hosts of the Lord went out.” It is written, “The tribes of the Lord, as a testimony unto Israel.” They certainly have nothing of a mixture of a foreign nation. And it is written, “These are the names of the sons of Israel,” “The tribes of the sons of Israel,” and “Speak unto the sons of Israel.” All this indicates that there was no mixture of foreign women in them.

35) But it is written, “Whose father was an Egyptian”? He certainly was one, and the text makes him known. In Egypt, they were meticulous with keeping multiplication, as it is written, “And the children of Israel were fruitful and increased abundantly.” In Egypt, Israel kept away from all those: from menstruation, from a daughter of a foreign god, and from killing the sons. This is why the sons of Israel came to Egypt and the sons of Israel came out to freedom, as it is written, “These are the names of the sons of Israel who come into Egypt.” “Came” means that they did not come to stay, but that they came out, by keeping these three things.

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(înapoi la pagina ZOHAR CUPRINS / ŞMOT – click)

21) “Do not eat the bread of an evil-eyed man,” since it is not good to eat and enjoy the bread or the pleasure from that evil-eyed man. And if Israel had not tasted the bread of the Egyptians when they went down to Egypt, they would not have been left in the exile in Egypt and they would not be able to harm them.

22) Yet, Israel were sentenced to be in exile, so it had to occur even if they did not eat their bread. This is true, since the exile in Egypt was not sentenced explicitly, for it does not say, “Your seed shall be a stranger in the land of Egypt,” but “In a land that is not theirs.” Hence, it could have been another land.

23) One who has a soul, who eats more than other people, or one who follows one’s stomach, whose conduct is to fill his belly with delights, if that evil-eyed met him, he would slaughter himself and not eat from his bread, since there is no evil bread in the world but the bread of an evil-eyed man. What does it say? “Because the Egyptians might not eat bread with the Hebrews; for that is an abomination unto the Egyptians.” This means that they could not see when the Hebrews were eating. Thus, an evil-eyed bread.

(înapoi la pagina ZOHAR CUPRINS / ŞMOT – click)

(înapoi la pagina ZOHAR CUPRINS / ŞMOT – click)

14) “Come with me from Lebanon, my bride, with me from Lebanon.” This verse is said about the assembly of Israel, which is Malchut. When Israel came out of Egypt and approached Mount Sinai to receive the Torah, the Creator told her, “Come with me from Lebanon,” meaning she came from upper Eden, Hochma, which is called “Lebanon.” “Bride” means complete, like the moon that is completed by the sun with all the light and glittering, which are direct light and reflected light. “[Come] with me from Lebanon,” so that your sons will receive the Torah. This so because prior to Malchut receiving the Hochma, called “Lebanon,” Israel cannot receive the Torah because they lack GAR.

15) “Look from the top of Amana.” “Look” means receive a gift for your children. “From the top of Amana” means from the beginning, when they came with high faith and said, “All that the Lord has spoken we will do and we will hear.” But they were equal with the upper angels, for it is written about them, “Bless the Lord, you His angels, mighty in strength, who perform His word, obeying the voice of His word!” Then the assembly of Israel received a gift, on which it was said, “Look from the top of Amana,” which means additional Mochin.

16) “From the top of Snir and Hermon” is Mount Sinai, to which they drew near and gathered at its foot, as it is written, “And they stood at the foot of the mountain.” “From the lions’ dens” are the sons of Seir, whom the Creator invited to receive the Torah but they did not wish to receive it. “From the mountains of the leopards” are the sons of Ishmael, as it is written, “The Lord came from Sinai, and rose from Seir unto them; He shined forth from mount Pharan, and He came from the ten thousand holy ones,” and Pharan are the sons of Ishmael.

17) What is, “And He came from the ten thousand holy ones”? When the Creator wished to give the Torah to Israel, the camps of upper angels came and said, “O Lord, our Lord, how glorious is Your name in all the earth, whose majesty is rehearsed above the heavens.” They asked for the Torah to be given to them and not to Israel.

18) The Creator told them, “Is there death in you? It is written in the Torah, ‘When a man dies in a tent,’ and ‘If a man has committed a sin worthy of death, and he be put to death.’ Is there sin in you that you need Dinim [judgments]? Is there theft or robbery in you, as it is written, ‘You shall not steal’? Are there women among you, as it is written, ‘You shall not commit adultery’? Is there falsehood in you, as it is written, ‘You shall not bear false witness against your neighbor’? Is there greed in you, as it is written, ‘You shall not covet’? Why do you wish for the Torah?”

They immediately started and said, “O Lord, our Lord, how glorious is Your name in all the earth!” However, it does not say, “Whose majesty is rehearsed above the heavens.” This is why it is said, “And He came from the ten thousand holy ones,” meaning that He came from negotiating with the angels. Then it is said, “At His right hand was a fiery law unto them,” which is the Torah. It is compared to fire because of the Din [judgment] in her, which is why Seir and Ishmael did not wish to assume it upon themselves. And the angels could not receive it because there was no Din in them.

19) When Divinity came down in the exile in Egypt means that when Divinity came down from the place called “Lebanon”—from Bina that returned to being Hochma—into the exile in Egypt, it is therefore written, “Come … from Lebanon,” and not “Rise … to Lebanon.”

Why does he not say about Lebanon, “Rise”? This text is based on the unification of faith, Malchut. It is said, “Come with me from Lebanon, my bride.” Voice, which is ZA, said unto speech, which is Malchut, “With me,” since the voice came to speech and leads it with it to be as one without any separation. This is so because the voice is the whole, since it is light of Hassadim, which exists in all the degrees. Speech, however, is part, the light of Hochma in the left line of Bina, which is only in Malchut. This is why the whole needs the part, since ZA has no GAR except for the light of Hochma in Malchut, and the part needs the whole because the light of Hochma in Malchut shines only when it clothes in light of Hassadim that it receives from ZA, which is the whole.

The voice is incomplete without the speech, and the speech is incomplete without the voice. Hence, “Come with me from Lebanon, my bride,” since the essence of both comes from Lebanon, from Bina. And the meaning of the words, “With me from Lebanon” is that she will come to him for bonding and unification. This is why it is written, “Come … from Lebanon” and not “Rise … to Lebanon.”

20) “Look from the top of Amana” is the throat, Bina, who receives from the palate, Hochma, from which the wind emerges, meaning ZA, to complement everything from the hidden and concealed Lebanon, meaning ZA opens her in the middle line. “From the top of Senir and Hermon” is the Rosh [head] and middle of the tongue, Tifferet. And its Rosh is Daat, which cuts the speech. “From the lions’ dens” are the teeth, Netzah and Hod, and “From the mountains of the leopards” are the lips, which are Malchut. And all those Sefirot of ZA are the perfection in which the speech was completed, meaning Malchut, Nukva de ZA.

(înapoi la pagina ZOHAR CUPRINS / ŞMOT – click)

(înapoi la pagina ZOHAR CUPRINS / ŞMOT – click)

6) “The word of the Lord came expressly.” Why twice the word “was” [“was” appears only in Hebrew, twice]? If Ezekiel was a loyal prophet, why did he reveal all that he saw? Should one whom the King admitted into His palace reveal all that he saw? Ezekiel was certainly a loyal prophet and everything that he saw was in faith, and he revealed all that he revealed with the Creator’s permission, and all was necessary.

7) When temporary affliction comes upon one who is accustomed to suffering, he suffers his load and does not worry. But one who is unaccustomed to suffering and all his days were in delights and pleasures, when affliction comes upon him it is total affliction, and this is what one should cry for.

8) So were Israel. When they went down to Egypt they were accustomed to affliction, since all the days of that righteous, their father, were in affliction. Hence, they tolerated the exile properly and were not too worried. But the exile in Babylon was total affliction, affliction that upper and lower cry for.

9) The upper ones cried for it, as it is written, “Behold, their brave ones cry outside.” The lower ones cried for it, as it is written, “By the rivers of Babylon, there we sat and also wept.” Everyone cried for the exile in Babylon since they were previously filled with royal delights, as it is written, “The precious sons of Zion.”

10) It is written, “For the mountains I will take up a weeping and wailing.” These are the high mountains in the world. They are the precious sons of Zion that are more precious than gold. And now they come down into the exile with stones on their necks and their hands tied behind them. And when they came to the exile in Babylon, they thought that they would not persist in the world because the Creator had left them and will never watch over them again.

11) At that time, the Creator called upon His entire company—all his assemblies, camps, ministers, and all the hosts of heaven—and told them, “What are you doing here? My beloved sons are in exile in Babylon and you are here? Rise up and go down all of you to Babel, and I am with you. It is written about that, “Thus says the Lord … ‘For your sake I have sent to Babylon.’” This is the Creator. “And I will bring down all of them as fugitives” are all the upper assemblies and camps.

12) When they went down to Babylon, the skies were opened and the holy spirit of prophecy was upon Ezekiel. He saw what he saw and he said unto Israel, “But your masters are here, and all the armies of the heavens and the assemblies that came to dwell with you.” They did not believe him until he was compelled to reveal all that he saw—“I saw this” and “I saw that”—and all that he revealed was entirely necessary.

When Israel saw it, they were glad. And when they heard the words from Ezekiel’s mouth, they were not at all afraid about their exile because they knew that the Creator would not leave them. Thus, all that he revealed was by permission.

13) Wherever Israel exiled, Divinity exiled with them. And here in the exile in Egypt, it is written, “Now these are the names of the sons of Israel.” Since it writes, “Sons of Israel,” why does it write, “With Jacob”? It should have said, “Who come with him.” However, “These are the names of the sons of Israel” are the upper assemblies and camps that descended with Jacob, along with Divinity in the exile in Egypt. This explains the words, “The word … came expressly,” with the double “was” [only in Hebrew], since the first “was” is in the exile in Egypt and the second “was” is in the exile in Babylon.

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(înapoi la pagina ZOHAR CUPRINS / ŞMOT – click)

1) “Now these are the names of the sons of Israel.” “And the wise will glow as the radiance of the firmament.” The wise are those who gaze at the wisdom, who have attained wisdom, since wisdom is called “the light of the eyes” and attaining it is called “looking.” Why does it not say, “Will shine”? It means that they shine and sparkle in the glow of the upper Hochma [wisdom]. They cannot attain the actual upper Hochma, but only from Bina that returned to being Hochma through her return to the Rosh of AA. This is considered only the glow of the upper Hochma, which is considered as mere glow and not as the actual light of Hochma.

This is why it is said, “Will glow,” and not “Will shine.” “As the radiance” means the illumination and sparkling of the river that stretches out of Eden, Bina, that emerged from Rosh de AA, which is Hochma, called “Eden,” who became Hochma when she returned to Rosh de AA. And the Hochma in her is considered as only the glow of the Hochma. This is why it is said about her, “As the radiance,” as in effulgence.

The firmament of the Masach of Tzimtzum Bet [second restriction] takes Bina out of the Rosh de [of] AA through its ascent to her place. It also brings her back to Rosh de AA through his return below to the place of Malchut de Rosh de AA. “Like the radiance of the firmament” are the Kelim [vessels] and the Mochin that appear through the firmament, since the stars are in it, meaning GAR de Mochin, as well as the signs, which is VAK de Mochin, the sun, which is ZA, and the moon, which is Nukva. And all these candles that shine are all the lights in BYA, since all the lights in the four worlds ABYA emerge on the Masach de Tzimtzum Bet, called “firmament.”

2) The glow of this firmament shines in its illumination on the garden, Malchut. The tree of life, Tifferet, stands in the middle of the garden, in the middle line, with its branches—Sefirot—covering all the forms. Those are the souls and the trees, which are the Ruachs and the perfumes, which are the souls in the garden in upright Kelim, corrected in the three lines. And all the animals of the field—the outer angels—gather in its shade, and all the fowl of the sky—the inner angels—sit under its branches.

3) The glow of the fruits on the tree is the souls that are born from it. It gives life to all and its existence is for all eternity. The other side, of impurity, is not present in it, since the Sitra Achra has no nourishment in the tree of life, which is ZA in Gadlut [greatness], but only the side of holiness. Happy are those who taste from it for they live forever and ever, as it is written, “And take also of the tree of life, and eat, and live for ever.” They are called “wise” and they are rewarded with life in this world and in the next world.

4) The glow of that tree, ZA, rises to YESHSUT, and when it rises to YESHSUT, it rises above to AVI, which are Bina. His march is 500 parsas [a distance measurement] because he receives HGT NH from Bina, whose numerals are hundreds. However, she has no Yesod because Ima expands only through Hod. And when he rises to AVI, where illumination of Atik shines, his expansion is 600,000, for Yesod spreads in him and he receives HGT NHY from the illumination of Atik, whose digits are 100,000 each, hence he is 600,000.

There is one illumination in that tree: Malchut in his Guf [body]. All the colors, white, red, and green, which are lights of HGT, are in her. These colors rise in direct light and descend in reflected light, and do not settle in any place except for that tree, for it is the middle line.

5) When the lights come out of the tree to be seen inside the glow that does not shine—the general Malchut from Chazeh de ZA downward, who has ZON within herself, which are the small ZON, called Jacob and Rachel—the lights intermittently settle and do not settle within her. They are present and absent because they settle nowhere except in that tree, which is from Chazeh de ZA, upwards and is called “Israel.” Twelve tribes emerge from that tree, and their zones are in it. These are twelve lights, called “twelve boundaries of the diagonal.” They descended in this glow, which does not shine, into the exile in Egypt in several high camps, as it is written, “These are the names.”

It is obvious that the text begins with Israel in the verse, “Now these are the names of the sons of Israel,” since the root of the lights of the twelve tribes come from the tree, which is called Israel, from Chazeh de ZA upwards. Also, it concludes with Jacob, when it says, “Who come into Egypt with Jacob,” since they have shifted from being Israel into being Jacob, from Chazeh de ZA and below, where the twelve lights of the tribes cannot settle. In the words, “Who come into Egypt,” Mitzraim [Egypt] is from the word Metzer [oppressing/pressing]. This is why the Egyptians ruled over them.

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