Autor: arhiprofesor

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835) It is written, “Silver counted for nothing in the days of Solomon,” but everything was gold, meaning that gold grew. At that time, it is written, “And its dust contains gold.” This is so because the sun, ZA, was looking at the dust above, the Nukva, and the looking of the sun and his power makes and raises the dust into gold.

836) From the mountains, where the light of the sun is strong, “From the dust of the earth among the mountains, they all make gold.” Were it not for the big bad animals that are there, people would not be poor because the power of the sun increases the gold.

Gold is illumination of Hochma in the left line of Bina. Mountains are HGT, for mountains are only fathers. The dust among the mountains is the Nukva that is connected with HGT, the fourth to the fathers. As long as she does not receive the Hassadim from the sun, ZA, the Hochma in her does not shine because she can shine only with clothing of Hassadim. This is why at that time she is called “dust.”

But when the sun looks at her—meaning gives her light of Hassadim—Hochma dresses in Hassadim and illuminates like the illumination of the left of Bina, and her illumination becomes gold, like her. Under the domination of the left, there is much keeping by the flame of the sword that turns every way, and not every person may receive from there, except those who are worthy of her.

837) For this reason, in the days of Solomon silver counted for nothing, since the power of the sun looked at the dust and made it gold. Also, that dust is Din, left without right, and does not shine. When the sun, ZA, looks at it, giving it Hassadim, it takes the power of the Din from it and gold grows, since now the Hochma in it shines by the power of the clothing of Hassadim, like the left line of Ima, who is called “gold.” When Solomon looked at it, he praised and declared, “Everything was from the dust.”

838) For this reason, Solomon does not need to play, like David, since the Nukva was already fully corrected. Instead, he cited poems, The Song of Songs, which is love and wealth, which is light and love. This is because all the poetry in the world was in Solomon’s poetry, for he said the poem of the queen, the Nukva, while she sits in the throne facing the King.

839) It is written, “The king made silver like stones in Jerusalem,” since everything was gold. The dust, Nukva, tied to the left on the side of love, the love of lovers that abides in the left, as it is written, “His left under my head and his right shall embrace me,” and the sun, ZA, clung to her and did not retire from her.

840) Solomon was wrong about that. He saw that the moon drew closer to the sun, that the right of ZA was embracing her with Hassadim, and the left of ZA was under her head, in illumination of Hochma. The left became her Rosh [head], since the right and left drew close to one another, and the Hochma in the left had already clothed in the right. Solomon said, “Since they have already come close, why is the right still here? After all, the right, Hassadim, is only to bring ZA and Nukva close together, so the Hochma in the Nukva will clothe the Hassadim of ZA. And since they have already come close to each other, why is there still a need for the right, Hassadim?” Promptly, it writes, “Silver counted for nothing in the days of Solomon,” since he rejected the silver, right.

841) The Creator told him: “You rejected the right,” Hesed [mercy/grace], “In your life; you have yet to need the Hesed of people, and you will find none.” Promptly, the sun, ZA, turned from facing the moon, Nukva, and the moon began to darken, and Solomon was begging for alms, saying, “I am Ecclesiastes,” and no one was merciful to him because he rejected the right, Hesed, and did not appreciate it. It is written about it, “Silver counted for nothing in the days of Solomon.”

842) For this reason, the more one praises the Creator, right, the more peace he brings above. This is why it is written, “Listen, Laishah,” the Nukva, when she is remote from the Creator, right. It is written about it, “The lion [Heb: Laish] is lost without prey.” Laish and Laishah are like Hok [law] and Hukkah [constitution]. They have the same meaning. “Lost,” as it is written, “And they who were lost shall come,” meaning lost. Oved [lost] means Ne’evad [also lost]. “Without prey,” since the Nukva demands of ZA to give, as it is written, “She rises while it is still night and gives prey to her household.”

843) “And the whelps of the lion shall part,” since all the armies, the angels that spread out from her when she gives them prey, unite as one and nurse together. When she sits without prey because of the exile, the whelps of the lion will certainly part, meaning that her armies part to several directions and paths to find a place to execute judgment.

Hence, while the offering is sacrificed, all are corrected and draw near together. And during the exile, when the offering is not sacrificed, the sons of the lion part. For this reason, there is not a day without Din in it, since the upper ones and lower ones do not awaken in the completeness of the upper one.

844) Now, during the exile, a man’s prayer evokes wholeness above and below. In the blessings that he blesses the Creator, upper ones and lower ones are blessed. Hence by the prayer of Israel, the worlds are blessed. One who blesses the Creator will be blessed; one who does not bless the Creator is not blessed.

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(înapoi la pagina ZOHAR CUPRINS / VAYECHI – click)

824) “Cry aloud with your voice, O daughter of Gallim.” “Cry aloud with your voice” was said to the assembly of Israel, the Nukva, who praises the Creator with singing. This is why it was said to her, “Cry aloud with your voice,” for one who wishes to praise the Creator aloud must have a pleasant voice, so it will be pleasant for others who hear him. Otherwise, he will not arise to raise his voice.

825) The Levites, who come from the side of singing and chanting, were told, “But at the age of fifty years they shall retire from the workforce,” since his voice is low at old age, and is not pleasant for the ears as the voice of the rest of his friends. Hence, he is removed from service in this workforce of above, who stand and play in this work, properly honoring the holy Name.

826) Armies above and armies and camps below praise the holy Name and sing for Him. For this reason, when the singers below are an example for the singers above, he will retire from the workforce. And because the assembly of Israel praises the Creator, the writing says, “Cry aloud with your voice, O daughter of Gallim,” daughter of the fathers. Because the Nukva is a fourth to the patriarchs, to HGT, she is the daughter of the fathers.

827) The next world, Bina, is called Gallim [waves], since everything is in it and is included in it piles over piles, like the waves of the sea. And from it, it comes out to all the Partzufim [plural of Partzuf] and the worlds. “Daughter of Gallim” is as it is written, “A locked Gal [spring].” The Mochin of the Nukva are called Gal, from the word Gilui [disclosure], and all those Gallim and springs come forth from the next world, Bina, and the assembly of Israel, Nukva, who receives from Bina, is called “Daughter of Gallim.”

828) In the beginning, it writes, “Cry aloud with your voice,” and then it writes, “Listen.” Thus, why does she need the “Cry aloud with your voice,” since it writes, “Listen”? It is so because when one listens, there is no need to raise the voice. It says, “Cry out,” to praise and to sing. Raising a voice is for the sake of the beauty of the singing, not for sounding.

If Israel begin to praise and to sing to the Creator, it writes, “Listen,” since Israel praise and sing for the Nukva, the Creator. This is why it says, “Cry out with your voice.” And it is written, “Listen,” since “Cry out” relates to Israel, and “Listen,” to the Nukva for whom the praising and singing are done.

829) It is written, “Listen, Laishah,” since the Nukva comes from the side of Gevura. This is why she is called Laishah, as it is written, “The lion [Laish] which is mighty among beasts,” and Laishah is mighty, to break the forces of the Gevura de Sitra Achra.

It is written, “Poor Anatot,” since a mirror does not illuminate. She is poor because the moon, Nukva—who is called “poor Anatot”—has no light except what the sun gives her.

830) Anatot is a village with poor priests who beg for alms and there is no one to notice them because all the people in the village are mocked by the nation. Their houses were emptier than the houses of all the nation and they had nothing except for what they were given, as poor who are despised by the people. This is why the moon is called “Anatot,” for she, too, does not have her own light, but when the sun connects to her, she shines.

831) It is written, “And to Eviatar the priest the king said, ‘Go to Anatot to your field, for you are a man of death.’” Was he called “a man of death” because his master called him to his meal? Rather, because he was from a place of poverty, the moon clung to him, meaning the Nukva, the poor Anatot. Eviatar was attached to the Nukva when she was in the left line, when all the lights freeze in her and do not shine, when she is poor Anatot. This is why he, too, was called “Anatot,” like her. And he was called “a man of death” because he has no light of life.

832) It is written, “Because you were afflicted in everything with which my father was afflicted.” That is, for his poverty, Eviatar was rewarded with not being killed by Solomon. But how is it possible that because of that he is called “a man of death”? Because Eviatar was from a place of poverty, David was rewarded with him before he rose to kingship, when Saul was lying in wait for him, meaning when his ways were as those of a poor man, and Eviatar was like that, too.

Even when he rose to kingship, the kingship was still incomplete and for the time when Solomon reigned, the moon, Nukva, stood in all the perfection and he was glad, for he had everything. This is why Eviatar was not rewarded with bonding with him, since what he told him, “Because you were afflicted in everything with which my father,” David, “Was afflicted,” means that you were worthy of bonding with him because your degree is equal to his, not to mine. Yet, his poverty itself did not have any merit to it, except that because of his poverty he was called “a man of death.”

833) A field of Anatot is the Nukva dominated by the left. When Jeremiah bought the field of Anatot it was to inherit the high secret, since afterwards he raised MAN for her Zivug with ZA, when the Hochma in her left dresses in Hassadim de ZA and she is fully complemented.

When the moon, Nukva, governs and shines in full, she is called “a field of apples.” When she is in poverty, she is called “a field of Anatot.” For this reason, the singing below makes her rich and whole. The singing evokes the Zivug of ZON, and when she receives the Hassadim from ZA, she has all the wholeness.

834) All his life, David strove to make her whole, to play psalms for singing and for praising, since by that the Nukva acquires wholeness. When David departed from the world, he left her whole, and Solomon received her rich and whole, since the moon came out of poverty and came into wealth. In this wealth, he ruled over all the kings of the land.

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(înapoi la pagina ZOHAR CUPRINS / VAYECHI – click)

815) “And they came to the barn of the lycium… and he observed seven days mourning for his father.” Why does it concern us that they came to the barn of the lycium? And what is the reason that this mourning is related to Egypt, as it is written, “The mourning at the barn of the lycium … This is a grievous mourning for the Egyptians.” It should have said, “Mourning for Israel,” why Egypt?

816) As long as Jacob was in Egypt, the land was blessed because of him, the river Nile would flow and water the land, and hunger stopped because of Jacob. Hence, the Egyptians made mourning and it is named after them.

817) “Who will utter the mighty deeds of the Lord, and sound all His praise?” “Who will utter,” as it is written, “Pluck corn-ears,” expressing separation and detachment. “The mighty deeds of the Lord,’ since they are many, for all the verdicts come from the mighty deeds [Gevurot] of the Creator, the left line. This is why he says, “Who will utter the mighty deeds of the Lord,” meaning who will cancel and revoke one verdict from those that the Creator has done?

818) “Who will utter” and “Who will speak” are all one. “Uttering” means “speaking,” since there are several Gevurot that cannot be counted, several prosecutors, several advocates, and several punishers of those who break rules, and speaking cannot detail them. This is why it is written, “Who will utter the Gevurot [mighty deeds] of the Lord.”

819) By what are all the Gevurot of the Lord known? By telling, since there is Hochma in it, and they are known in Hochma. This is so because in uttering and in speaking there is no one who can say them and know them. However, in telling, they are known, as it is written, “One generation shall praise Your works to another, and shall declare Your mighty acts,” meaning that in telling, in Hochma, they are known. However, “Your Gevura [mighty acts]” is lower Gevura, Gevura in the Nukva. “Shall speak” means that they can be said, as it is written, “And talk of Your power.”

820) “Will sound all His praise,” since many are the Dinim that are apparent and bond in praise. Several camps bond in her; hence, who can “Sound all His praise.”

821) The Egyptians were all wise. Several armies and several camps come out from the side of Gevura, the left line, and several degrees, until they reach the lower degrees. The Egyptians were sorcerers. There were wise among them who knew the hidden things in the world. They observed that while Jacob lived in the world, no people ruled over his sons. They also knew that they would enslave Israel for many days.

822) When Jacob died, they rejoiced, for now they could enslave Israel. They looked at what was to come in the end until they reached the verdict of the ruler, saw the Gevurot that would come upon them, the plagues, and the crossing of the Red Sea, thorns to this side and to that side. So is the hand: fingers come forth from it to this side and to that side, and each finger rises in several Gevurot, in several Dinim, several rules. Then, “They lamented there with a very great and sorrowful lamentation.” It is written, “Therefore, it was named Mourning-Egypt,” for it is a great mourning for the Egyptians, and not for another.

823) When Rabbi Shimon interpreted the meaning of the portion, they came out of the cave in which they were dwelling. He said, “I see that today a house will fall in the city, and two Romans who slander Israel will die there. If I am in the city, the house will not fall because my merit will protect them.” They returned into the cave and he did not wish to go to his city, so that his merit would not protect them and the house would fall and the slanderers in there would be killed. They sat.

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(înapoi la pagina ZOHAR CUPRINS / VAYECHI – click)

805) “And gathered his feet into the bed,” since he was seated in a place of the living, which was a Merkava [assembly/chariot] for ZA, the tree of life. Hence, when Jacob wished to depart from the world, he lowered his legs to the bed, the Nukva, and was gathered and departed from the world, meaning rose for MAN and was included in a Zivug of ZON. It is written about it, “And he perished and was gathered to his peoples.” It does not mention death in regard to him, since he rose and was included in the upper life.

806) It is written, “My soul longed and even yearned for the courts of the Lord.” Why was he not longing for the house of the Lord, but for the courts of the Lord? There are lower sections in BYA, and there are higher sections in Atzilut. The souls are not present in the higher ones, since the souls are present in BYA. These sections are the inner houses in Atzilut and the outer houses in BYA.

The outer ones in BYA are called “the courts of the Lord” because they are in love and craving for the Nukva. This is why David said, “Yearned for the courts of the Lord,” since the souls do have a grip in more than BYA, who are called “the courts of the Lord.” However, when BYA rise to Atzilut, the souls of the righteous rise with them, too. When the soul rises, all the armies of BYA awaken and rise to the Nukva, since the Nukva unites through their rise to her, in a complete desire for ZA, and connects with him.

807) Jacob did not die, hence no death is mentioned in regard to him, but “And he perished and was gathered to his peoples.” “And gathered his feet into the bed” is the Nukva, like the sun, Jacob, sets [the Hebrew writes “gathered”] to the moon, Nukva. The sun does not die, but is gathered from the world and goes to the moon. As the light of the sun does not depart from the world during the evening, but rather subsequently gives its light in the moon, when Jacob departed, he rose for MAN to ZON and illuminated in Nukva de ZA. His light is not cancelled; hence it is considered that he did not die.

808) When Jacob was gathered, the moon illuminated and the craving of the upper sun, ZA, awakened toward her. This is so because when the sun, Jacob, awakens, another sun, ZA, awakens. ZA clings to the Nukva, and the moon—Nukva—illuminated from ZA.

809) The upper one, the male world, Bina, was tied to the lower one, the female world, Nukva de ZA, and the lower one was tied to the upper one. Through Jacob’s ascent for MAN upon his demise, Bina and Nukva connected, meaning ZON rose to AVI, and then the great Zivug to beget the souls was done.

810) They are two worlds, as it is written, “From the world and unto the world,” Bina and Nukva. And although they are two females—for Bina is a female, too—one is corrected in the male, Bina, who is regarded as a male when she is in Gadlut. And the one in Nukva is the Nukva de ZA. One is called Sheva [seven], meaning Bina, and one is called Bat Sheva [daughter of seven], the Nukva. One is a mother and the other is a mother.

“The mother of the sons” is Bina, as it is written, “Go forth, O daughters of Zion, and gaze upon King Solomon with the crown with which his mother has crowned him.” “Upon King Solomon,” the king that all of peace is his, meaning ZA, whose mother, Bina, is the mother of the sons.

Solomon’s mother is the Nukva, as it is written, “Bat-Sheva the mother of Solomon,” meaning the Nukva, since here it does not say King Solomon.

811) It is written, “Solomon’s wisdom excelled.” Solomon’s wisdom is Solomon’s mother, the Nukva, as it is written, “The words of Lemuel king of Massa, whose mother tormented him.” “The words of Lemuel king” are words that were said to God, a King, of whom it is written, “And a God who has indignation every day,” and also, “And God Almighty,” the Nukva.

812) “Lemuel” means “to God.” “Lemuel king” is Bat-Sheva, the Nukva. “Massa, whose mother tormented him” is when it appeared to him in Givon in the night’s dream.

813) Jacob was gathered to the moon, the Nukva. Upon his demise, he rose for MAN to ZON and bore fruits in her, meaning caused the Zivug of ZON in Gadlut for begetting souls, which are called “the fruits of ZON.” There is no generation in the world without the fruits of Jacob—the great souls born from the Zivug of ZON de Gadlut that Jacob caused upon his ascent for MAN. This is so because he evoked the awakening of the upper one for Zivug ZON, as it is written, “And he gathered his feet to the bed,” which is certainly Jacob’s bed, the Nukva.

814) Happy is Jacob, who was completed above and below, as it is written, “You, fear not, O Jacob My servant, for I am with you.” It did not say, “For you are with Me,” but “For I am with you,” meaning he was complemented below as well, for the instilling of Divinity.

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(înapoi la pagina ZOHAR CUPRINS / VAYECHI – click)

801) “And Jacob concluded charging his sons.” Why does it say, “Charging his sons”? Should it not have said, “Blessing”? However, he charged them with Divinity, to bond with her. Moreover, he charged in relation to the cave, which is close to the Garden of Eden, and where Adam HaRishon is buried.

802) This place is called Kiryat Arba [the city of four], since four couples were buried there: Adam and Eve, Abraham and Sarah, Isaac and Rebecca, and Jacob and Leah. However, we learn that the patriarchs are a holy Merkava [assembly], and a Merkava is no less than four. The Creator connected King David with the patriarchs, and they became a complete Merkava with the number four. It is written, “The stone that the builders loathed has become the cornerstone.” This is so because David connected to be a complete Merkava with them. Thus, David should have been buried with the patriarchs, and with him, it will be Kiryat Arba. What is the reason that he was not buried with them?

803) King David had a set up place—Zion, Yesod de ZA—in which to bond as one. Adam, who was buried with the patriarchs, they were buried with him because he was the first king from whom the kingship was removed and given to King David, since King David existed since the days of Adam. Adam HaRishon was meant to live a thousand years, but seventy years were moved from him to the days of King David. This is why Adam HaRishon is considered Malchut, and he completed the Merkava of the patriarchs into the number four. Were it not so, how would the patriarchs rise in a complete Merkava with the number four, prior to David’s arrival? Necessarily, Adam HaRishon complemented them, and David was not buried with them, but was rewarded with his appropriate place, Zion. This is why he was not buried with the patriarchs.

804) We should also explain that the patriarchs are present in a male place, HGT de ZA, males, while David is a Merkava for Malchut, in a place of Nukva. Hence, the females of the fathers were buried with them and David was buried and connected in a male place, Zion, each according to what is appropriate to him.

(înapoi la pagina ZOHAR CUPRINS / VAYECHI – click)

(înapoi la pagina ZOHAR CUPRINS / VAYECHI – click)

798) “All these are the twelve tribes of Israel.” It says “All these” to connect the tribes in the place from which all the blessings stem, in the Nukva. Twelve are twelve connections of the corrections of the Nukva, and she herself connected with them. This is why it is written, “All these are the twelve tribes of Israel, and this is what their father said to them, and he blessed them,” since the Nukva is called “This,” and she connected with the twelve tribes, since in this place, in the Nukva, there is the speech, since ZA is called “voice,” and Nukva, “speech.”

799) “This is what their father said.” Here there is one connection, tying from below upwards and from above downwards. From below upwards is in the twelve tribes, and from above downwards is “And this,” which is the Nukva, who bonded with them from above. “Said” is the connecting of male and female, since there is no speech without a voice. ZA is tied to two sides: from below, twelve, and from above, “And this.”

In the end he tied them in the high place, in ZON, from the Chazeh and above, where male and female are together, meaning that the Nukva is included in ZA, in the Hassadim in it, as it is written, “Every one with the blessing appropriate to him.” “The blessing appropriate to him” is his mate, the Nukva, who is called “blessing.” “Every one with the blessing appropriate to him” is both of them as one, when ZA and Nukva are included together.

800) It is written, “The Lord will bless you from Zion, and see the good of Jerusalem.” “The Lord will bless you from Zion” because from Him, all the blessings come out to water the garden, and He contains all the blessings and gives to her. Afterwards, “And see the good of Jerusalem,” that all the blessings come from a male and a female. Similarly, it is written, “May the Lord bless you and Keep you. “May the Lord bless you” is from the male, “And Keep you” is from the Nukva [female], since the keeping extends from the Nukva. “May the Lord bless you” is ZA, “And keep you,” the keeping of the Nukva. It is all one thing, since the blessings come out to the world from both of them. This is why it is written, “He blessed them, every one with the blessing appropriate to him.”

There are two discernments in the Nukva: externality, her self, the interior, what she receives from ZA, for which she has two Behinot [discernments] of Yesod: the inner Yesod, Zion, a male in her Yesod, and the outer Yesod, Jerusalem, the Nukva in her Yesod. “The Lord will bless you from Zion,” since all the inner blessings come from the interior of Yesod, from ZA. Once the interior imparts upon the exterior Yesod, Jerusalem, it is written, “And see the good of Jerusalem.” There are those among the tribes that extend from the interior of the Nukva, and there are those that extend from the exterior of the Nukva. And He blessed them, every one with the blessing appropriate to him.”

(înapoi la pagina ZOHAR CUPRINS / VAYECHI – click)

(înapoi la pagina ZOHAR CUPRINS / VAYECHI – click)

787) “Benjamin is a wolf; he will prey.” Why is he called “a wolf”? It is because he was inscribed in the throne, the Nukva, in the form of a wolf. This is so because all the animals, big and small, are inscribed in the throne, as it is written, “Small animals with big ones.” And the throne that Solomon made was inscribed so, too, like the throne above.

788) “[He] is a wolf; he will prey,” since the altar was in the part of Benjamin, and the altar is a wolf. Benjamin is not a wolf, but the altar, which was in his part, is a wolf, since it would eat meat each day, meaning the offerings that were sacrificed on it. Benjamin would feed it with offerings, and because it was in his part, he was regarded as providing for and nourishing this wolf. “He will prey” means “feed.” It is written, “Benjamin is a wolf; he will prey,” meaning that Benjamin will feed the wolf, the altar.

“…a wolf; he will prey” means “a wolf; he will feed.” The wolf are the hateful angels that stand above to slander Israel. They all enjoy and are established by the offerings and awaken an awakening of above. It follows that Benjamin, in whose domain is the altar, nurtures those slanderers, which are called “wolf,” so they will not slander Israel.

789) “In the morning he eats prey, and in the evening he dispenses spoils.” “In the morning,” since Abraham, Hesed, awakens in the world and it is a time of good will. The offering makes an awakening and contentment, and rises until the prey, meaning that place [Ad means “prey” (Aramaic) and “until” (Hebrew)], as it is written, “And you shall return until the Lord your God,” meaning ZA, from his Chazeh and above.

790) Morning is Abraham, Hesed, as it is written, “And Abraham rose early in the morning,” when the will was present. At that time, the place that is called Ad [until/prey], the upper throne, HGT from Chazeh de ZA and above, the throne of Bina, would eat the offering, and eating means Zivug.

791) The time of eating is in the morning of Ad, the time of the reign of Hesed de ZA. This Ad is above Chazeh de ZA, where it is all Hassadim, as it is written, Trust the Lord Adei Ad [forever].” This means that Ad is a place high above. “In the morning,” which is the time of the reign of Hesed de ZA, it is an offering for the Creator. The Nukva, who is called “an offering,” unites at that time with the Creator, hence “He will eat Ad [prey],” ZA, right, Hesed, and not another degree.

792) The order of the Zivug is done by the offering. The smoke of the offering rises, and this is the awakening from below. The awakening of the love ties and awakens above, between ZA and Nukva, and they stand one opposite the other, face-to-face. The candle, Nukva, burns and illuminates through this awakening below, which receives the abundance from ZA. The priest awakens, the Levites praise and show gladness, and then the wine is poured—from the left side, Gevura—to connect to the water—right and Hesed—and the wine shines and shows gladness. This is so because when the Gevurot clothe in Hassadim, the Gevurot are called “Wine that delights.” This is the reason why good wine should be brought below, to show joy to another wine, above, and all awaken to connect the left in the right.

793) The bread, which is semolina, is the Malchut, the Nukva. The awakening below awakened her because the Nukva is called “bread.” She is taken left in right and is tied to the body, ZA. At that time, the upper oil is poured down from ZA and she receives it through the righteous, Yesod de ZA. For this reason, an awakening below must be done with semolina in oil, and all is tied together.

Then there is gentleness and contentment of the single unification, and all the Ketarim [plural of Keter], the Sefirot of Nukva, receive the gentleness and contentment of the unification and ZA and Nukva become tied to each other. Then, the moon, Nukva, shines and connects to the sun, and all dwell in gentleness.

794) And then it is an offering to the Creator, meaning that the Nukva draws nearer to the Creator and not to another. This is why it is written, “In the morning he eats prey,” ZA, who is called “prey.” And not to another. It is written, “He will eat prey” and will be refined in his bonding in the beginning, in the morning, for then the Hassadim reign. The holy Name must be blessed first, and then others will be blessed, as it is written, “And in the evening he dispenses spoils.”

795) This is the reason why it is forbidden to bless one’s friend in the morning before one blesses the Creator, since one must be blessed first. It is written, “In the morning he eats prey,” ZA, and afterwards others will be blessed, as it is written, “And in the evening he dispenses spoils.” This is so because the offerings in the beginning were all offered to the Creator, and the awakening from below rose to there. And because he was blessed, he would tie ties to all the other upper armies and dispense them with blessings for each according to his merit. Thus, the worlds are sweetened and the upper ones and lower ones are blessed.

796) In the beginning, it is written, “I have eaten my honeycomb with my honey.” Afterwards, he dispenses for everyone and says, “Eat, friends, drink and be drunken, beloved ones.” In other words, he imparted blessings upon everyone and dispenses each of them according to their merit. This is why it is written, “In the evening, he dispenses spoils,” since the holy Name was blessed first, and now He dispenses blessings upon all the worlds.

It cannot be said that the offering was sacrificed to them or to another force. Rather, everything was sacrificed to the Creator, and He imparts blessings and dispenses blessings to all the worlds. For this reason, it is an offering to the Lord, and not to any other degree.

797) There is another awakening of the offering—entirely to draw blessings and to evoke blessings, so all the worlds will be blessed. However, in the beginning it writes, “An offering for the Lord,” to bring the Nukva closer to the degree of ZA, and not to another. And now that the unification in ZA was done, it is written, “You will offer your offering,” meaning all the worlds will tie together, and upper and lower will bond and be blessed.

The Nukva is left. Her Hochma is without Hassadim, and then Dinim extend from her, since the Hochma cannot shine without Hassadim. The lower ones in the three worlds, BYA, receive from the Nukva, as it is written, “In the morning he eats prey.” First, there must be a Zivug of Nukva with ZA, and then the Nukva is included in the right, Hassadim. She is an offering for the Creator, for the right, and not for another, for the left. However, after the Nukva is included in the right, she can illuminate to the lower ones from her illumination. This is why it is written, “In the evening, he dispenses spoils,” meaning that she imparts to all the worlds.

(înapoi la pagina ZOHAR CUPRINS / VAYECHI – click)

(înapoi la pagina ZOHAR CUPRINS / VAYECHI – click)

770) The Sium of the Guf, Yesod, is as it is written, “Joseph is a fruitful bough, a fruitful bough by a spring.” It writes “A fruitful bough” twice, a fruitful bough above, Yesod above the Chazeh, and a fruitful bough below, Yesod below the Chazeh. Why is there no fruitful bough below in the corrections of the queen, among the twelve tribes, the twelve oxen that the queen is corrected over them from above? It is because it is written, “Daughters march on a wall,” meaning that daughters are required for her corrections, meaning females, which are the twelve tribes and not sons. Joseph, Yesod, is a son, a male. “Many daughters have done valiantly” are the twelve tribes corrected into a throne under the Nukva, as it is written, “And you excel them all.”

771) Malchut did not receive a complete and holy Malchut until she bonded with the patriarchs, HGT from Chazeh de ZA and above. When she bonded with the patriarchs, she was built as a complete construction from the upper world, the male world, Bina, for then HGT de ZA receive from the right side of Bina, and Malchut receives from the left side of Bina. Also, the upper world is called “seven years” because all seven years are in it, since the Bina contains within her all seven Sefirot HGT NHYM, which are called “seven years.”

772) The upper world, Bina, consists of seven years. This is why it is written, “And he built it seven years.” It does not say, “Within seven years,” as it is written, “For six days did the Lord make,” and not “Within six,” since the six days, HGT NHY de ZA made the heaven and the earth. Here, too, the seven years built it, meaning Bina.

It is written, “These are the generations of the heaven and the earth when they were created,” which means in Abraham, since Abraham, Hesed, is called “seven days,” and the upper world, Bina, was built in him. They are called “the male world,” since Hesed comprises all seven Sefirot and its place is from Chazeh de ZA and above, the place of the four legs of the throne, HGTM, to the Bina atop them. This is why it is regarded as though they build the Bina, since the Bina is supported by them.

773) It is similar below. There are seven years, HGT NHYM, divided into twelve tribes, which are the lower world, Nukva. It is written, “Seven days and seven days, fourteen days.” Since he said, “Seven days and seven days,” they are fourteen days, so why does he say, “Fourteen days”? It is to show the upper world and the lower world, seven days and seven days, hence he indicates them, “Fourteen days.”

Those in the upper world are males and those in the lower world are females. Those females, HGT NHY divided into twelve—this world, meaning the Nukva, is over them. This is why it is written, “Many daughters have done valiantly,” meaning the twelve tribes did valiantly, as it is written, “All the numbered men of the camp of Judah.” Also, they multiplied extensively. The writing ends, “And you excel them all,” meaning that the Nukva is above them all.

774) The writing says, “Many daughters have done valiantly.” However, they are only twelve, and not more, besides this valiant doing that they did. Each of them multiplied, and this is implied in the words, “Did valiantly.” Why does it say, “Many daughters”? It is as it is written, “The outcry of Sodom and Gomorrah, for it is great,” which means it has grown. Also, “many” means “great,” higher and greater than all. These are called “great animals.”

“Did valiantly” means that each tribe multiplied exceedingly. The ones that park on them are Issachar and Zebulun on the banner of Judah, Shimon and Gad on the banner of Reuben, Menashe and Benjamin on the banner of Ephraim, Asher and Naphtali on the banner of Dan. They are called “small animals,” uniting as one with the big animals, Judah, Reuben, Ephraim, and Dan, so the queen, the Nukva, will be corrected in them, to delight the upper and lower in them. It is written about it, “You have created this Leviathan [whale] to play with it.” A Leviathan means bonding—bonding of small animals with big ones. This is why it is written, “Many daughters have done valiantly.”

775) “A fruitful bough by a spring; daughters march on a wall.” It should have said “March” in plural form, like “daughters”. However, “A fruitful bough by a spring,” a spring is the eye of the justice [Ain means both “spring” and “eye”], the Nukva, who receives from justice, Tifferet. Joseph, Yesod, stands and bestows by a spring, the Nukva, and she is the spring, who marches and strides to take daughters for her correction. “Daughters march” means that the Nukva marches with daughters and not with sons. The Nukva marches with daughters who are fit for her correction, and not with sons, who are unfit for correcting her.

“And they dealt bitterly with him and quarreled, and the ones with arrows loathed him.” Through the gazing of love toward him, as it is written, “Turn your eyes away from me, for they make me arrogant,” since they burn me with the flame of your love. Here, too, he could not tolerate the Nukva’s arrows of love, which is why it was said about it, “And they dealt bitterly with him and quarreled.” This is why he says, “And the ones with arrows loathed him,” for he could not tolerate.

This is so because the Nukva is constructed of the left. Hence, her eyes stray ZA to the Dinim of the left. And since he is from the middle line, he cannot tolerate. Joseph, Yesod, is the middle line, as well, leaning neither to the right nor to the left. Hence, he, too, cannot tolerate the Nukva’s arrows of love, which are the awakening of the left.

776) “And his bow was set firm.” A bow is the Nukva. Why does it write, “His bow” and not “A bow”? It is Joseph’s mate, and this is why it says, “His bow.” “Firm” means that she clothed him in power and might, meaning that his power did not wane due to his Zivug with her, for she knew that Joseph would not stray in that degree, that he would not deviate to the degree of the left, the place of Dinim, due to the Zivug, since his sign of the covenant is to the right and left together.

777) “And the arms of his hands were made golden.” What does it mean that they were made golden? It is written, “Nicer than gold and from much gold.” It is also written, “Vessels of gold in exchange for her.” “Were made golden” means gold and precious, since the hands of his arms were made precious with the upper gems, the upper Nukva from Chazeh and above, since he received the abundance from her Zivug.

He received it, as it is written, “From the hands of the mighty one of Jacob,” meaning from those two sides, the right and left lines, in which Jacob was strengthened. It is from there that that precious stone was nourished, meaning the Nukva, as it is written, “From there he shepherds the stone of Israel.”

That stone is nourished from those twelve sides, north and south, the hands of Jacob, since there is HGT NHY in the north and HGT NHY in the south, which are twelve. And the Nukva is placed between them, is blessed from them, and is nourished from them through a righteous, Joseph.

778) Another blessing was added to Joseph, as it is written, “From the God of your father, and He will help you, and of the Almighty, and He will bless you.” It should have said, “The God of your father, and He will help you, and the God Almighty, and He will bless you.”

779) However, he inherited above, in ZA, and below, in the Nukva. He inherited above, as it is written, “From the God of your father,” the upper inheritance, the place that is called “heaven,” ZA, to which Jacob was a Merkava [chariot/assembly]. “And He will help you” means he will not exchange this place for another and his help will be from this place and not from another.

780) “And of the Almighty” is another degree, a lower one. In all places, “The Lord” is Divinity, as in “And I feared the Lord.” “And” includes Divinity. “And of,” with a Vav, implies to ZA, to include day, ZA, with night, the Nukva, and night with day, as it is written, “And of the Almighty,” with a Vav, since from there blessings go out to the world.

781) Why is it not written, “And the God Almighty”? After all, “And the God Almighty” means that it concerns the Nukva, since the Nukva is called God Almighty, too, as it is written, “And may God Almighty give you mercy.” It is all one place. God Almighty concerns the Nukva, too, just as “The Almighty.” Thus, why did it leave out the Lamed from El [God] and wrote the Tav instead, meaning Et [“of”]? It should have written, “And the God Almighty.”

However, when these trails come out from above, meaning the twenty-two letters, through which all the completeness comes, and which are the whole of the Torah, which is all the abundance in ZA, the heaven, ZA, inherits them. It is written about it, “The heaven,” where “the” [comprised of Aleph–Tav] is the sum of all twenty-two letters from Aleph [first letter in the Hebrew alphabet] to Tav [last letter].

From here it goes out to the oral Torah, called “earth,” Nukva, as it is written, “And the earth,” where “and the” is the sum of all twenty-two letters that the Nukva takes. In the beginning it is “And the heaven,” ZA, including all of them as one, and then the moon, Nukva, is crowned with all of them, receiving them from ZA, and sits with complete perfection. At that time, the blessings extend from there. The writing says about it, “And of the Almighty,” to indicate the great perfection of all twenty-two letters in the Nukva, from which are all the blessings.

782) It is written, “And He will bless you” with a Vav, so there will be more sustenance to the blessings, and forever. This is so because wherever there is a Vav, it implies that there is addition and sustenance in it. Thus far is the general.

Subsequently, he details them, as it is written, “Blessings of heaven above, blessings of the deep that lies beneath.” Thus far the blessings from ZA and from Nukva are implied in general. “From the God of your father” implies to ZA, and “Of the Almighty” implies to the Nukva. Afterwards he details them, as it is written, “Blessings of heaven above,” for ZA, and “Blessings of the deep that lies beneath,” for the Nukva.

783) “The blessings of your father prevailed over the blessings of my parents.” “The blessings of your father,” Jacob, middle line, “Prevailed over the blessings of my parents,” Abraham and Isaac, since Jacob inherited more merit than all the patriarchs, for he was complete in everything. This is so because the two lines, right and left—Abraham and Isaac—have no perfection until the middle line, Jacob, comes and decides between them. For this reason, he inherited all the Mochin in the two lines, right and left. In that respect, it follows that the blessings of the middle line prevail over the blessings of the two lines, right and left, since it both complements them and inherits them.

He gave everything to Joseph because so it should be. The righteous, Yesod, Joseph, takes everything and inherits everything together, meaning receives from all the Sefirot of ZA together. All the blessings are in him, he extends the blessings from the Rosh, from GAR de ZA and above, and all the organs of the body of ZA, HGT NHY, are corrected to impart the blessings in him, in Yesod. At that time, Yesod becomes a river that comes out of Eden.

784) “Out of Eden” means that all the organs are in one connection, and in the pleasure of the craving from the abundance of the Rosh above and from below. They all impart their pleasure and craving into Yesod, who becomes a river that stretches and comes out of Eden. Eden means Idun [gentleness] and pleasure. We should also interpret that “Out of Eden” means that everything flows out of the upper Hochma, called “Eden,” to be drawn and to become a river. It stretches until it reaches Yesod, and then all the Sefirot of ZA are in blessings, and it is all one.

785) “Until the lust of the hills of the world” is the craving for those hills of the world, the two females, one above, Bina, and one below, Nukva de ZA. Each is called “a world,” and the craving of all the organs of the body, all the Sefirot ZA, is for two mothers. They have a desire to suckle from the upper Ima, Bina, and a desire to connect to the lower Ima, the Nukva, and they are all one desire. For this reason, they will all be the Rosh [head] of Joseph, Yesod, meaning that the degree of the righteous, Yesod, will be blessed; that is, he will take everything, as it should be.

786) Happy are those who are called “righteous,” since only those who keep that degree of the sign of the covenant of holiness are called “righteous.” Happy are they in this world and in the next world.

(înapoi la pagina ZOHAR CUPRINS / VAYECHI – click)

(înapoi la pagina ZOHAR CUPRINS / VAYECHI – click)

768) Thought, which is the concealed Hochma de [of] AA, the beginning of everything, has been concealed in Rosh de AA and does not shine below. When it expands through Bina de AA, which emerges from Rosh [head] de AA and returns to the Rosh, by which the illumination of Hochma expands from Rosh de AA to its Bina, it comes to a place where there is Ruach. The middle line, Ruach, ZA, rises and decides between the two lines of Bina, in the Daat that decides between Hochma and Bina, and it is called Bina and not “concealed Hochma” as in the beginning because now she is illuminating through Bina that returned to the Rosh and became Hochma.

And even though Hochma is still hidden in Bina, the Ruach (Daat), which decides between the right and left of Bina, expanded from Bina to its own place and produced a sound made of fire, water, and wind, which are three lines—north, south, and east. This is so because after ZA rose to decide between the two lines, right and left of Bina, and expanded into three lines of its own, this voice contains all the forces, all the Mochin in Bina, and this voice leads the speech and gives the word, the Nukva, in her correction. It clothes her Hochma in Hassadim and the Hochma in her is corrected and can shine because the voice is sent from the place of Ruach in Bina, the Hassadim in Daat, and comes to lead the word, to utter upright words through the clothing of her Hochma in Hassadim. And this is when the Hochma in her—concealed in Rosh de AA—appears.

769) When you consider these degrees, you will find that the thought, Bina, the voice, and the speech are all one. And the thought is at the start of everything, and there was no separation, but rather it is all one and one connection. The thought connected to the absence, to Keter, and never retired. This is “The Lord is one and His name, One. And it is written about that, “He gives beautiful words.” This is the body, ZA, which clothes Hochma de Nukva in Hassadim and produces beautiful and upright words.

All the degrees through Nukva come to reveal the Hochma in the beginning, the Hochma in Rosh de AA, which cannot shine to the lower ones because it was hidden there. Hence, they are all one degree, only Hochma. Thought is Bina, for the thought, Hochma de AA, first appears in Bina. A thought is a voice, since the Hochma was concealed in the left line of Bina, and the voice, ZA, the middle line, decided between the two lines in Bina and opened the Hochma in her. A thought is speech, and in ZA himself, who received the three lines from Bina, the Hochma still does not shine, as it is the right line. In Nukva, however, the left line, the light of Hochma appears.

It is all one. The thought is the beginning of everything, for all the degrees are one degree, only the illumination of the thought at the beginning of everything, which everyone extends until she is revealed in the Nukva. This is the meaning of the words, “The Lord is one and His name, One,” for the Nukva, who is called “His name,” is the same degree as HaVaYaH, ZA, who is one with the first thought, who is one with Keter de AA. It is written about that, “He gives beautiful words,” for when she is one with all the degrees through Hochma de AA, connected to Keter de AA, called “absence,” ZA gives and corrects and educes beautiful words in Nukva, uniting voice and speech.

(înapoi la pagina ZOHAR CUPRINS / VAYECHI – click)

(înapoi la pagina ZOHAR CUPRINS / VAYECHI – click)

759) “Naphtali is a doe let loose; he gives beautiful words.” Since he said, “A doe let loose,” he should have ended, “She gives beautiful words,” not “He gives,” in male form. However, the upper world, Bina, is a male world. Because the thing rose from the assembly of Israel, Nukva, and above, it is all male. This is so because the sacrifice is called “an offering” [Ola] because it ascends [Ole] above the Nukva. This is why it is written, “If his offering be a burnt-offering of the herd, he shall offer it a male without blemish.” Thus, above the Nukva it is a male, hence the upper world, Bina, is considered a male world.

760) “A male without blemish” is as it is written, “Walk before Me and be wholehearted” [Tamim means both wholehearted and without blemish in Hebrew], meaning circumcised. This is so because a male is recognized in the place that is called “without blemish,” in the sign of the covenant, in which the male is recognized from the female, as it is written, “[Noah] was a righteous, wholehearted man”. Tzadik [righteous] is Yesod. A male without blemish means he is not emasculated.

761) But it is written, “A female without blemish,” since she receives everything from him, hence she is regarded as being without blemish, like him. However, the title, “without blemish,” is primarily in the male. This is why the burnt offering that rises from the female to the male is male, since from Nukva and above, everything is male, and from Nukva and below, everything is female.

762) But there is a Nukva above, as well, Bina. However, the Sium [end] of the Guf [body] indicates to the entire Guf, which is male. The Rosh and Guf of Bina, HBD HGT, are female, until she descends to the Sium of NHY, which clothe in Rosh ZA and become a male, like him. And when the Sium appears in the form of male, everything becomes a male. Even her HBD HGT, which are not clothed in ZA, are then considered as male, as well. However, in Nukva de ZA, the Rosh and the Sof are considered female, since the whole of the correction of her Guf is considered a female, since there is no discernment of male in her NHY.

763) Jacob blessed Joseph among his brothers because the Creator commanded four banners in Divinity, in the twelve tribes, for Divinity to be corrected in them. He deducted Joseph from them and placed Ephraim in his stead. What is the reason that Joseph is missing from among them?

764) Joseph is a fruitful bough, as it is written, “Joseph is a fruitful bough.” Yesod is called “A fruitful bough.” And because Joseph is the male imprint, he is called “righteous Joseph,” Yesod. This is why it is written, “From there is the Shepherd, the Stone of Israel,” who gives to the Nukva.” The stone is the assembly of Israel, the Nukva. David said about her, “The stone which the builders loathed.” This settles the question about him beginning with the female, the “Doe let loose,” and ends with “He gives beautiful words,” in male form.

765) And because all the corrections of Divinity are females, since everything is female from the Nukva down, Joseph, the male, departed from there and Ephraim was appointed in his stead, meaning the discernment of the Nukva, for the twelve corrections. And because he is considered the Nukva, he was appointed to the west, the place where the Nukva is present, since Divinity is in the west, and the imprint of the male, Joseph, departed from the corrections because they are from the female world, and not from the male world, and all the corrections should be considered females.

766) For this reason, Joseph, the righteous, Yesod, which is a male, departed from the corrections and Ephraim was appointed in his stead. Hence, all twelve tribes, which are considered females, are corrections of Divinity, and all must be considered a female, like Divinity, except for the degree of the righteous in the tribes, Yesod, which makes all the organs of the body into males. He does not need to be among the twelve corrections, for he does not need to be withdrawn.

767) “Naphtali is a doe let loose; he gives beautiful words.” It is written, “And your mouth is lovely,” since the voice, ZA, leads the speech, Nukva, and there is no sound without speech. This sound was sent from a place that is deep above, in Bina, to lead the speech, for there is no sound without speech and no speech without a sound. This means that there is no action to ZA without the Nukva and no action to the Nukva without ZA, since the speech, Nukva, is from the left line, Hochma without Hassadim, which cannot shine without Hassadim. Hence, she needs a voice, the light of Hesed, and then she can shine. And the voice, ZA, is VAK without the speech, and the speech complements it into GAR, and hence he needs her.

This is a general that needs a particular, and a particular that needs a general. The general is ZA and the particular is Nukva. They need each other, for they can only shine together. This voice, ZA, comes out from the south, right line, light of Hassadim, and leads the west, the Nukva, while she inherits the two sides, the light of Hassadim from the south and the light of Hochma from the west.

It is written, “Of Naphtali he said, ‘…take possession of the sea and the south.’” This is why it is written, “Naphtali is a doe let loose,” the Nukva below. Similarly, the male above shines along with her. They do not shine without each other, which is why it is written, “He gives beautiful words,” “Gives” in male form, ZA.

(înapoi la pagina ZOHAR CUPRINS / VAYECHI – click)