Autor: arhiprofesor

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751) “As for Asher, his bread shall be rich, and he shall yield royal dainties.” Asher is righteous, Yesod de ZA, which bestows dainties upon Nukva. Yet, he is considered Nukva, and not Yesod de ZA. Yesod de ZA extends to this righteous from the next world, Bina, to give pleasures and dainties to this land, which was bread of affliction and has become bread of delight, as it is written, “Asher, his bread shall be rich, and he shall yield royal dainties.” Asher is Bina, giving the dainties of the king to Yesod, and the Yesod, to Nukva.

752) “His bread shall be rich” is a place that all approve, the next world, Bina, which upper and lower approve of and yearn for. There is bread and there is bread, as there is a tree and there is a tree. There is the tree of life, ZA, and there is a tree in which death hangs, the Nukva. Similarly, there is bread of affliction, the Nukva, and there is bread of delight, the Vav de HaVaYaH, ZA. This is his bread, with the letters Lehem [bread] and Vav, the bread of ZA. This is why it is written, “I will rain bread from heaven for you,” from ZA.

753) “His bread,” with the letters Lehem [bread] and Vav, the bread of ZA, called Vav, since this tree, ZA, is nourished from Bina, who is called “Asher.” And Bina crowns it with GAR, as it is written, “With the crown with which his mother has crowned him.” And when he, ZA, receives, he will certainly give royal dainties. The king is the assembly of Israel, the Nukva, because she is nourished by him, ZA, and he gives to her through the righteous, the degree of holiness, the sign of the covenant, Yesod de ZA. And from the Nukva to the rest of the degrees below in BYA, and all the corrections in BYA are as the corrections in Atzilut.

754) “Asher, his bread shall be rich.” This is the bread of the Sabbath, containing double the delight, as it is written, “They gathered twice as much bread.” The “Twice as much bread” is the two breads—bread from the sky, from ZA, and bread from earth, from Nukva. This is called “Bread of delight.” But without connection with bread from the sky, the bread from the earth is bread of affliction. On the Sabbath, the lower bread of Nukva mingles with the upper bread of ZA, and the lower one is blessed because of the upper one. This is “Twice as much bread.”

The abundance of the Nukva when she is in a state of left without right, Hochma without Hassadim, is considered bread of affliction. This is because the Hochma does not shine without Hassadim. And the abundance of ZA, the bread of delight, is Hassadim that extend from upper Bina, which always shine. On the Sabbath, the two bestowals—of ZA and of Nukva—unite in each other and the Hochma of the Nukva dresses the Hassadim of the bread of ZA, and her bread, too, becomes bread of delight, like the bread of ZA. This is the “Twice as much bread.”

755) “Twice as much bread” of the Sabbath. The bread of Nukva receives from the upper Sabbath, Bina, which stretches and shines for all. It connects the bread of Nukva with the bread of Bina, and it is doubled. He is not saying that it is the bread of Nukva in the bread of ZA, but in the bread of Bina, since in all places, bread is Nukva, or Nukva de ZA, or Bina (which is Nukva, too). But the abundance of ZA is not considered bread, which is male. This is why it writes, “rich,” in female form [in Hebrew], and not rich in male form. And bread is considered Nukva.

756) “For the bread is gone from our vessels.” It writes “gone” in male form [in Hebrew], not “gone” in female form, since we refer to the rest of the food besides the bread as bread, too. But there is a difference between bread that is other foods and actual bread. The bread of above, of ZA, is male everywhere. This is the rest of the food. The bread of below, of Nukva, is female everywhere, and this is real bread. At one time it writes in male form and another time in female form, but it is all one thing, except one is in ZA and the other is in Nukva.

757) Asher is mentioned above in Bina and below in the correction of the bride, the Nukva. This is so because all twelve tribes are the twelve oxen that the sea, Nukva, stands on and by which it is corrected. This is the meaning of “And the sea was atop them from above.” Thus, Asher is in the corrections of the Nukva. He is corrected above in Bina, and below in the earth, the Nukva. He is corrected above in the corrections of the upper world, Bina, and below in the twelve tribes, the corrections of the Nukva.

“As above” means as Bina that is corrected through the twelve corrections of ZA. This is why there is Divinity above, meaning Bina, which is on the twelve corrections of ZA, meaning three lines, in each of which there are four faces. And there is Divinity below, the Nukva, for Israel, which is included and corrected in the twelve tribes, and Asher stands in her corrections like the rest of the tribes.

758) And had Moses not revealed that Asher is in Bina, it would have been unknown, as it is written, “And let him dip his foot in oil,” to indicate where his connection is in its place, for he gives the anointing oil from his place above, from Bina. This is why he wrote, “Blessed be Asher above sons.”

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(înapoi la pagina ZOHAR CUPRINS / VAYECHI – click)

740) There are three souls, and they rise in the upper degrees. And because they are three, they are four. The first soul is the uppermost soul, which is imperceptible. The upper treasurer did not comment on her, much less the lower one. This is the soul of all souls; it is concealed and is never revealed. It is unknown and all are dependent upon her.

741) She is clothed in a garment from the radiance of the Carmel, within the radiance that drips drops of gemstones. They are all tied as one, as ties of organs in a single body. And the uppermost soul permeates them and reveals her actions through them, like a body that reveals the deeds of the soul. She and they are one, and there is no separation between them. This is the highest soul, which is hidden from all.

A soul means the light of Bina. The nine Sefirot de [of] AA are the roots of all the Sefirot in the worlds. It turns out that the root of all the souls is the light of the Sefira of Bina de AA. Hence, she is called “the uppermost soul.” And because of Malchut’s ascent to Rosh de AA, Bina de AA departed Rosh de AA and became VAK without a Rosh, which means light of Hassadim without Hochma. Thus, two Sefirot, Keter and Hochma, remained in the Rosh, since the place of the Zivug—called Yesod—was made in the Malchut that rose to Rosh de AA, and the Sefira of the Rosh ended in her.

And due to the departure of Bina from Rosh de AA, Bina was divided into two separate discernments: her GAR, upper AVI, and her VAK, YESHSUT. This is so because the flaw of Bina’s departure from the Rosh does not touch GAR de Bina whatsoever, since she is essentially only light of Hassadim, for she desires mercy [Hassadim] and never receives Hochma. Hence, there are no changes in that light from the time it is in Rosh de AA to the time it departs the Rosh de AA.

For this reason, GAR de Bina is regarded as though they had never departed Rosh de AA. And even after Bina’s departure, the concealed Hochma of AA still shines in them, but in great concealment, since they do not receive Hochma, but only light of Hassadim. And these GAR de Bina were erected as Partzuf upper AVI, which are in a never ending Zivug, for they are always GAR and there is never any diminution in them.

But ZAT de Bina is Hitkalelut [mingling] of ZON in Bina, hence they need Hochma. And since after the departure of Bina from the Rosh, they were left with Hassadim without Hochma, it is considered that they were flawed due to Malchut’s ascent to Rosh de AA, and remained without a Rosh. At the time of Gadlut [adulthood], Malchut descends from Rosh de AA to her place, and Bina de AA returns to the Rosh, obtaining her GAR from Hochma de Rosh AA once more. And the order of emergence of the GAR is in the three points, Holam, Shuruk, Hirik, and these ZAT de Bina were erected as Partzuf YESHSUT.

This uppermost, imperceptible soul is GAR de Bina de AA, upper AVI, where Hochma de AA shines in them in great concealment because they do not receive Hochma. Hence, the upper treasurer, Yesod—the place of Zivug where all the lights gather—did not awaken in her. And Malchut that rose to Rosh de AA and became the place of the Zivug in the Rosh is called “the upper treasurer.” This is why she became the Sium [conclusion] of Rosh de AA, and Bina departed.

The upper treasurer did not awaken anything in this soul, for he did not blemish it by Bina’s exit, since she does not receive Hochma even when she is at the Rosh. It is even more so with the lower treasurer, during Gadlut, when the middle line emerges on the Masach de Hirik, which diminishes the level from GAR de GAR to VAK de GAR once more. This is so because the lower treasurer, too, does not touch these GAR de Bina, AVI, whatsoever, since she never receives Hochma. Hence, she does not grow by her own luminescence and does not diminish by her own restriction.

It is written that she is the soul of all the souls because Bina de AA is the root of all the Binas in the worlds. Hence, the light in her is the root of all the souls. Also, she is concealed and never appears since Hochma de AA, which shines in her, is concealed and hidden in her, and never appears. Unknown means that the Yod does not depart her Avir [air], and all the souls depend on her, since she is the root of all the souls.

It was said, “She is clothed in a garment from the radiance of the Carmel.” GAR de Bina, AVI, clothe the garment of the radiance of the Carmel—ZAT de Bina, YESHSUT. And they are called, “the radiance of the Carmel,” as it is written, “Your head upon you is like Carmel,” since YESHSUT is the Rosh of the Nukva and is called “Carmel,” from the words Car Maleh [stuffed pillow] abundantly.

“Within the radiance that drips drops of gems.” In Gadlut, its Mochin of YESHSUT is three drops, Holam, Shuruk, Hirik. And upper AVI clothe within this radiance of the three drops, and they all connect as one, as the connections among the organs of a single body. The three drops are connected to each other in a way that one cannot illuminate without the other, and the upper soul enters them and reveals her deeds through them, like a body that discloses the deeds of the soul. Thus, upper AVI clothe in YESHSUT, and act through YESHSUT, which clothes them, and AVI and YESHSUT are one and there is no separation between them.

Even though AVI are in light of Hassadim and YESHSUT are in light of Hochma, they are still one and there is no separation between them. This is so because even YESHSUT do not receive the Hochma for their own needs but only to bestow upon Nukva de ZA, while they themselves shine in covered Hassadim, like upper AVI. Hence, the uppermost soul is always concealed, for GAR de Bina, AVI, and ZAT de Bina, YESHSUT, are both hidden from everything, since for its own needs, even YESHSUT shines only in covered Hassadim.

742) The second soul is the Nukva, which hides within her armies. She is a soul to them, receives a body from them, and dresses in them like a soul in a body—to reveal her deeds to the whole world through them—like a body that is a tool for the soul, by which she performs all her actions. And they are tied and united in one another as the hidden ones above—AVI and YESHSUT—are tied.

743) The third soul is the souls of the righteous below. The souls of the righteous come from among these higher souls, the souls of the Nukva and the souls of the male, ZA. For this reason, the souls of the righteous are higher than all those armies and camps of angels above, since the angels come from the externality of the Nukva, but the souls come from the internality of the Nukva and the internality of ZA, meaning from their own souls.

Thus, the three souls have been explained: 1. Bina de AA, AVI, and YESHSUT; 2. Nukva de ZA; and 3. the souls of the righteous. However, they are four souls, since Bina de AA divides into two souls with a difference between them, since AVI are the source of the Hassadim and YESHSUT are the source of Hochma. Hence, they are four—AVI, YESHSUT, Nukva, and the souls of the righteous.

Yet, since YESHSUT, too, are in covered Hassadim for their own needs, like AVI, they are regarded as one soul. Also, he does not count the souls of ZA, since it is in covered Hassadim, like upper AVI, hence there is no renewal in it.

744) Thus, the souls are higher from two sides, from ZA and from Nukva, and they come from their internality. Therefore, why do they descend to this world and why do they depart it? It is like a king who had a son, whom he sent to some village to raise him until he was grown and to teach him the ways of the king’s palace. When the king heard that his son had grown, he sent his mother out of his love for his son and she brought him to his palace, and he rejoiced with his son.

745) Thus, the Creator begot a son with its mother, which is the uppermost, holy soul. These are the generations of ZON. He sent him to a village, that is, to this world, to grow in it and to be taught the conducts of the King’s palace. When the King knew that his son had grown in that village, and the time had come to bring him to His palace, out of His love, He sent His mother and she brought him to His palace. The soul does not depart this world until his mother comes for her and brings him to the King’s palace, where she sits forever.

746) Yet, it is the nature of the world that the people of the village cry over the departure of the King’s son from them. There was a sage there, who told them, “Why are you crying? Is he not a prince, who should not be living among you any longer, but in his father’s palace?” So was Moses, who was a sage. He saw that the people of the village were crying and hence said, “You are the children of the Lord your God: you shall not cut yourselves nor shave your forehead for the sake of the dead.”

747) If all the righteous knew it, they would be happy when their day came to depart this world. Is it not the highest honor that the mistress comes for them to lead them to the King’s palace so the King will rejoice in them all day? After all, the Creator entertains only with the souls of the righteous.

748) The souls of the righteous, below, awaken the love of the assembly of Israel, the Nukva, to the Creator, ZA, since they come from the side of the King, ZA, from the male’s side. Thus, this awakening comes to the Nukva from the male, and the love awakens.

It turns out that the male awakens the fondness and love for the Nukva and then the Nukva connects to the male with love. This settles the question that it is not to the Nukva’s credit to chase the male. Now it is clear that the souls of the righteous, which are males, awaken this love for ZA.

749) Similarly, the craving of the Nukva to shoot lower waters opposite upper waters is only in the souls of the righteous. Happy are the righteous in this world and in the next world, for the upper and lower stand over them. Hence, “A righteous is the foundation of the world” can be related to the upper righteous, Yesod de ZA, and can be related to the souls of the righteous; both are true.

750) The meaning of all that is that the righteous is the Yesod above, Yesod de ZA, and Yesod below, in the Nukva and the souls of the righteous. And the assembly of Israel, the Nukva, is included in the righteous above and below. A righteous from this side is Yesod de ZA, and a righteous from the side of the soul of the righteous below, inherit her, meaning the Nukva. This is the meaning of, “The righteous shall inherit the land,” the Nukva. The righteous, Yesod de ZA, inherits this land, Nukva, imparts blessings upon her each day, and gives her pleasures and dainties extended from above, from Bina, which he draws to her.

(înapoi la pagina ZOHAR CUPRINS / VAYECHI – click)

(înapoi la pagina ZOHAR CUPRINS / VAYECHI – click)

730) Rabbi Elazar and Rabbi Abba escaped into a cave in Lod. They came there because the light of the sun was too strong for them to bear as they were walking along the way. Rabbi Abba said, “Let us circle this cave with words of Torah.” He started and said, “Set me as a seal upon your heart… its flashes are flashes of fire.” The assembly of Israel, Nukva, has complete desire and craving for the Creator only through the souls of the righteous, who awaken the springing of the lower water in the Nukva, opposite the upper water of ZA, which raise MAN to the Nukva. This is so because at that time, the complete desire and craving are in adhesion, to bear fruits.

731) And once ZON are clung to one another and she receives a desire for ZA, she says, “Set me as a seal upon thy heart.” It is the conduct of a seal that once it is attached to a place, it leaves its imprint there although it is removed from there. Thus, she does not move from him, and all of his impression and form remain there. Thus said the assembly of Israel, the Nukva: “Behold, I have clung unto you. And even though I will depart you and go into exile, set me as a seal upon your heart, so that my whole shape will remain in you,” like a seal that leaves its whole shape in the place where it had been attached.

732) “For love is as strong as death.” It is as strong as the separation of the spirit from the body. When a person’s time to depart the world arrives, and he has seen what he has seen, the spirit goes to all the organs in the body and raises its waves, as though sailing in a ship at sea without oars, futilely rising and falling, coming and seeking to bid farewell from all the organs of the body. There is nothing harder than the day when the spirit departs the body. Such is the power of the love of the assembly of Israel to the Creator, as the power of death at the time when the spirit wishes to depart the body.

733) “Jealousy is as harsh as the netherworld.” Any person who loves, and jealousy is not tied to it, his love is not love, since jealousy completes the love. From this we learn that a man must be envious for his wife, so he will connect with her in complete love, since as a result, he does not look at another woman. “Jealousy is as harsh as the netherworld.” As the netherworld is harsh in the eyes of the wicked—to go down it, jealousy is harsh in the eyes of the envious lover—to part from the love.

734) When the wicked are brought down to the netherworld, they are told why they are being brought down, and it is harsh for them. Thus, one who is envious demands for sins and thinks how many suspicious deeds she has done, and then a tie of love is tied in him.

735) “Its flashes are flashes of fire, the flame of the Lord.” “The flame of the Lord” is a burning flame that emerges from the Shofar [a ram’s horn], Yesod Ima, called Koh [Yod–Hey], which has awakened and burns. It is the left line of Ima, as it is written, “Let his left be under my head.” This burns the flame of love of the assembly of Israel, Divinity, for the Creator.

736) For this reason, much water will not be able to quench the love, since when the right—water, Hesed—comes, it adds to the burning of the love and does not quench the flame of the left, as it is written, “And his right shall embrace me.” This is so because during the illumination of Hochma in the left line of Ima to the Nukva, it is a burning fire, as it is without Hassadim. And when the right line comes with its Hassadim, called “water,” to quench the fire, it does not quench the illumination of Hochma by that. On the contrary, it adds and complements her illumination because it clothes the Hochma with Hassadim, and the Hochma shines in complete perfection.

739) In all the places, the male chases the Nukva and awakens the love toward her. But here it turns out that she awakens the love and chases him, as it is written, “Set me as a seal upon your heart.” Usually, however, it is not to the Nukva’s credit to chase the male. Indeed, this is an unclear matter and a sublime thing, hidden in the treasures of the King.

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(înapoi la pagina ZOHAR CUPRINS / VAYECHI – click)

726) The name Gad implies that armies will come forth from him to wage war. Gad has the letters Gimel–Dalet [in Hebrew], Yesod and Malchut, which armies and camps emerge from their Zivug, since Gimel, which is Yesod, gives, and Dalet, which is Malchut, collects. This means that several armies and camps depend on them.

727) The waters of the river that stretches out of Eden, Bina, never stop. It complements the poor because it imparts the light of Hassadim through a Gimel, Yesod, to the Dalet, Malchut, who is poor and meager. For this reason, several armies and several camps are standing, which are nourished from Bina, the river. This is the reason why this Zivug is called “Gad,” Gimel taking out of Bina and giving, and Dalet, collecting and receiving from it, and the house, the Nukva, and the entire household is nourished—meaning all of the people of the home, the armies, and the camps of angels that spread forth from her.

728) Were Gad not one of the sons of the maidservants, who are Achoraim, he would have had the fortune of being more complete than all the other tribes due to the high and perfect source to which Gad implies. Because at first, he was fortunate to be complete, and subsequently the completeness departed him, due to that river that stretches, which is Bina, who is called “a stream.” At that time he departed because Gad was considered Achoraim, while the stream, Bina, does not bestow in the Achoraim. Thus, the Gimel had nothing to impart upon the Dalet, which is why he was not rewarded with the holy land, but the other side of the Jordan was his inheritance.

729) Reuben was like Gad, too. First, he was at a degree of Gadlut, and then it departed him, when the waters, the light of Bina, departed and no longer extended. He was flawed because Jacob was thinking of Rachel, hence the birthright was taken from him and was given to Joseph. Both of them, Reuben and Gad, were not rewarded with the holy land but with the other side of the Jordan, and elicited from there armies and camps to be the vanguards before the children of Israel, to inherit the land to Israel.

That which was flawed in Gad, was complemented in Asher, for Asher is the Achoraim de Hod, where there are the Dinim de Masach de Hirik, on which the middle line emerges, uniting right and left with one another and returning the Achoraim to being internal. And since the Achoraim returned to being internal, Bina shines for them once more, and the Gimel bestows the Hassadim of Bina to the Dalet, and she is complemented. Thus, what is missing in Gad, the light of Bina, is complemented in Asher.

(înapoi la pagina ZOHAR CUPRINS / VAYECHI – click)

(înapoi la pagina ZOHAR CUPRINS / VAYECHI – click)

696) “Dan shall judge his people, as one of the tribes of Israel.” Dan, as it is written, is the last of all the camps, the left thigh, Hod. He walks last because Judah and Reuben journey, the Levites and the ark set up banners, and the banner of Ephraim journeys to the west. The right thigh journeys according to the order that the right thigh comes before the left thigh, Dan. Thus, Dan journeys last. Zebulun comes in and out, as it is written, “Rejoice, Zebulun, in your going forth.” Zebulun is the thigh, and not Ephraim. Judah, however, was mingled with all of them. Because Zebulun is included in the banner of Judah, he has no measure of his own but is included in Judah, the head of the banner. Only Ephraim, the head of the banner, has a measure of his own—the right thigh, Netzah.

697) Explaining the order of the four banners: Malchut above is the Nukva de ZA. She consists of all twelve ties. Judah is the lower Malchut. As the upper Malchut is mingled in everything, the lower Malchut, Judah, includes everything, a body and a thigh, meaning Tifferet and the twelve ties in the arms and thighs, to prevail in his strength.

698) It is written, “On his right was a fiery law. The Torah was given from the side of Gevura, fire. However, Gevura is included in the right, Hesed, in the Guf, Tifferet, and in the thigh, NH, and in all the Sefirot. Similarly, the first order of the journeying of the banners is Judah, meaning Malchut that comes from the side of Gevura but is included in the right in body and thigh, and mingled with all the Sefirot, similar to the Malchut above, Nukva de ZA, which was included in all the Sefirot.

699) The second order of the banners is Reuben, who is to the south, right, Hesed. However, Judah took all of Reuben’s power of the right because the kingship was taken from Reuben, and Judah increased in the power of the right, which was from Reuben. It is also written about David that he is from Judah, “The Lord says to my Lord, ‘Sit on my right,’” since the left is included in the right and is empowered by its strength, as it is written, “The right arm of the Lord does valiantly.” For this reason, Judah took all of Reuben’s power of the right and hence journeyed first. Judah and Reuben are two arms. Reuben is the right arm and Judah is the left arm.

700) The third order for the banners is Ephraim, the right thigh, Netzah, which always travels before the left thigh. Dan is the left thigh, Hod, and travels last. For this reason, he is the last among all the camps and their armies, and he walks last.

701) Judah took part in the two arms, HG, since Reuben, the right arm, had lost the birthright, the priesthood, and the kingship. This is why it is written about Judah, “His hands will contend for him,” meaning the two hands, HG.

702) It is written, “And King Solomon made a great throne of ivory.” He made Solomon’s throne as above: all the shapes of above—lion, ox, eagle, and man—he made here. Thus, Malchut below, Solomon, which comes from Judah, mingled with all the Sefirot, is as the upper Malchut, as it is written, “And Solomon sat on the throne of the Lord as king.” “King” is an unclear word. It is not necessarily referring to Solomon, but refers to the upper Malchut. This is why it is written, “And Solomon sat on the throne of the Lord,” like a king, the upper Malchut, included in all the Sefirot, like her. It is also written, “And Solomon sat upon the throne of David his father; and his kingdom was established firmly.” The words, “His kingdom,” relate to the upper Malchut [kingship], when the moon, upper Malchut, is in her full. Here, too, Melech [king] refers to the upper Malchut.

703) In the beginning it writes, “Dan shall judge his people,” and then it writes, “As one of the tribes of Israel.” “As one” means as the Unique one in the world, who judges alone, like the Unique one in the world, as it was with Samson, who performed Din [judgment] in the world alone, judging and killing together, and without needing help.

704) Dan is a serpent that lurks on roads and trails. Above, it is the small serpent behind all the camps, at the end of all the degrees of Kedusha, lurking on roads and trails. Afterwards, armies and camps of saboteurs come out of here, lurking for people to punish them for the sins that they cast behind their shoulders, which they do not sense and say, “We did not sin.” He is the primordial serpent above, before he was sweetened in the wine that delights.

There are two kinds of Dinim [judgments] from the two points: Man’ula [lock] and Miftacha [key]. The root of the Dinim in Bina is called Miftacha, and the root of the Dinim in Malchut is called Man’ula. Two serpents extend from them: the great serpent from the Miftacha, and the small serpent from the Man’ula. Dan—part of the Malchut, of the twelve ties in her end—is in the left thigh, Hod, and the power of the small serpent is placed in him, to subdue the Sitra Achra, as it is written, “Which bites the horse’s heels, so that his rider falls backward.” Also, there are roads and trails that extend from the Miftacha and which are called “roads,” and those that extend from the Man’ula are called “trails.”

“Dan is a serpent that lurks on roads and trails,” since being a small serpent he has power in the roads, from the Miftacha, and in the trails from the Man’ula.

Above in Bina, too, there is a small serpent, and it, too, lurks by roads and trails because the Malchut rose to Bina and elevated the power of Dinim in her to the Bina. Hence, there is a small serpent there, as well, which extends from the Man’ula.

Also, there is the primordial serpent above, in Bina, before the Bina was mitigated in the delighting wine from the time of Bina’s Katnut, which she received by Malchut’s ascent to her. However, once she received the Gadlut, the delighting wine, she lowered those Dinim from her and the small serpent is no longer in her.

705) “Dan shall be a serpent in the way.” As there is a road above in Bina, Miftacha, there is a road below in Malchut, Man’ula. The sea divides by two ways into several ways on each side, where each way consists of both. There is one road only from the Miftacha, in which there is no part of the Man’ula, which comes and increases the sea, Malchut, with Mochin de GAR, since the Mochin de GAR extend only through the Miftacha. It raises all kinds of bad fish because the Klipot draw near to suck the abundance from there and they grow from it. As the water below produce good fish, bad fish, and frog-type fish, all kinds of bad ships emerge in the upper sea, as well.

706) When the Klipot use this road in the sea, meaning suck abundance from there, they are seen riding their horses. And had it not been for the serpent behind all the camps, Dan, the little serpent, lurking at the end of the roads and scattering them back, they would have destroyed the world, as it is written, “Which bites the horse’s heels, so that his rider falls backward,” the harm-doers who ride horses. Enchanters go out to the world from those Klipot, and it is written about Balaam, “He did not go, as on other times, toward serpents,” since they are poised to whisper in the charms of the world.

707) “Dan shall be a serpent in the way.” What is “In the way”? One who follows the serpent denies the household of above, causing emaciation in the armies of holiness in the upper worlds. This is so because that high way that comes out from above—Miftacha that comes out of Bina, as it is written, “Who makes a way in the sea”—one who follows the serpent, it is as though he is following that high way, to emaciate it, meaning to reduce the abundance. This is so because the upper worlds are nourished by that way, and he is spoiling their nourishments, inflicting emaciation in them, since one who follows the serpent, who extends the abundance of the left from above downwards, causes a cessation of the upper Zivug, from which the worlds are fed.

708) Is Dan at this degree because he is an evil Klipa? It is written, “And the flaming sword which turned every way to guard the way to the tree of life.” Similarly, here it is written, “Which bites the horse’s heels, so that his rider falls backward,” to keep all the camps. In other words, Dan’s gripping of the degree of Klipa is a correction of the throne, the Nukva, to keep it from the suction of the harm-doers that ride the horses. Solomon’s throne was a serpent hanging by the knots of the scepter above the lions in the throne. Thus, there is a serpent in the correction of the throne.

709) It is written, “And the woman bore a child and called his name, Samson … and the spirit of the Lord began to beat in him in the camp of Dan.” Samson was a hermit from the world, abstained from the world. A mighty force mounted in him and he was a serpent in this world against the idol worshipping nations because he inherited the part of the blessings in the inheritance of his father Dan, as it is written, “Dan shall be a serpent in the way, a horned snake in the path.”

710) The meaning of the correction of the spells is that the serpent is a horned snake. Even though they are two kings, their charmers make them as though they were one kind. Similarly, that wicked one, Balaam, knew everything, as it is written, “And he went Shefi [alone],” which implies to Shefifon [horned snake]. And previously, it was written, “He did not go, as on other times, toward serpents.” Thus, at times he used this and at times he used that, at times a serpent and at times a horned snake, since he knew how to use both.

711) But is it not Dan’s degree to use the serpent and the horned snake? Of course it is. However, he was appointed over this degree to rule over it for the needs of holiness, since he is the last discernment. It is to his merit, since there are the King’s appointees on this, and there are appointees on that. It is an honor to all the appointees together to be appointees of the King without considering what he is appointed on.

The King’s throne is corrected with all the appointees together. Under all these appointees, ways and degrees divide, for better and for worse, and all of them together unite in the corrections of the throne, the Nukva. For this reason, Dan is to the north, on the left thigh of the Nukva, Hod, at the hole of the great abyss at the end of the left thigh, Bina de Klipa, where there are several regiments of harm doers, all of whom are ministers appointed to harm the world.

712) This is the reason why Jacob prayed and said, “For Your salvation I hope, O Lord.” In all the tribes, he does not say, “For Your salvation.” Why does he do it in this one? It is because he saw the might of the serpent’s power upon the awakening of the Din to prevail over the Kedusha [holiness], hence he prayed, “For Your salvation.”

713) “One should always praise one’s Master and then pray his prayer.” One whose heart is pure and wishes to pray his prayer, or is in trouble and cannot praise his Master, what is he?

714) Even though he cannot aim the heart and will, why should he diminish his Master’s praise? Rather, he will praise his Master even though he cannot aim, and then he shall pray his prayer. It is written, “A prayer of David. Hear a just cause, O Lord, hear my singing, listen to my prayer.” “Hear a just cause, O Lord,” first, since he praised his Master. Afterwards, “Hear my singing, listen to my prayer.” One who can praise his Master and does not do so, it is written about him, “Even if you pray profusely, I do not hear.”

715) They set up prayers corresponding to the continual offerings. The morning prayer corresponds to the morning continual offering, and the one of noon corresponds to the offering of the afternoon. In the awakening below through the making of the offering, above awakens, too. It is likewise in the awakening above toward the one above it, until the awakening reaches a place where the candle must be lit, and it is lit. It follows that upon the awakening of the smoke that rises from the offering below, the candle above, the Nukva, lights up. When this candle lights up, all the other candles light up and all the worlds are blessed by it. It follows that the awakening of the sacrifice is the correction of the world and the blessings of all the worlds.

This is so because the lower ones in the world of Assiya cannot raise MAN directly to ZON de Atzilut, but only to the adjacent degree above. In turn, that degree raises higher, to the one adjacent to it from above, and so the MAN rises from degree to degree until the MAN reaches ZON de Atzilut. This is why it is said that upon the awakening below through the offering that the lower ones offer in the world of Assiya, above awakens, too, meaning that the degrees in the world of Yetzira awaken to raise the MAN that they received from Assiya to the world of Beria. And upon the awakening of the degrees of Beria above to the one above it, the world of Atzilut, its own adjacent superior awakens until the MAN reaches the Nukva and raises the MAN to ZA, and she shines from him. Lighting the candle means uniting the Nukva, who is called “a candle,” in ZA, to receive light from it. This is considered that she is lit by it.

716) How is this done? The smoke of the offering begins to rise—those holy forms appointed over the world of Assiya. They are established to arise to raise MAN, and they awaken to degrees above them in the world of Yetzira, in high craving, as it is written, “The young lions roar for prey.” Those in the world of Yetzira awaken to degrees above them in the world of Beria until the awakening reaches the place where they must light the candle, meaning until the king, ZA, wishes to unite with the queen, the Nukva.

717) What are MAN? In the craving below, lower waters rise, meaning MAN, to receive upper waters, MAD, from the degree atop them. This is so because lower waters, MAN, spring out only by an awakening of the desire of the lower one. At that time, the craving of the lower one and the upper one become attached, and lower waters spring out opposite the descending upper waters, the Zivug ends and the worlds are blessed, all the candles light up, and the upper ones and lower ones are in blessings.

Each lower degree is considered a female with respect to the degree above it. Thus, Assiya is considered a female with respect to the world of Yetzira, and Yetzira is considered a female with respect to the world of Beria. Similarly, the upper degree is considered a male with respect to the one below it, such as Yetzira being considered a male with respect to the world of Assiya and Beria is considered a male with respect to the world of Yetzira. This is so because the rule is that the giver is a male and the receiver is a female.

And since a degree cannot receive anything from a degree that is more than one degree above it, and receives only from its adjacent higher degree, it follows that each upper degree that gives is a male, and each lower degree that receives from it is a female. And through the craving, when each lower one craves to receive abundance from the one above, it raises MAN to it in a way that each lower one raises MAN to the one above it, adjacent to it, until it reaches Ein Sof. At that time, Ein Sof brings down abundance, MAD, and each upper degree gives the abundance that it received to the adjacent degree below it, since the MAD cascades from one degree to the next, through the lower ones in the world of Assiya.

718) The priests are right line, and the Levites are left line, awakening upon the offering of the sacrifice, to unite the right with the left. With the priests and the Levites, upon offering the sacrifice, one evokes the left, the Levites, and one evokes the right, the priests, since the bonding of male to female is only in left and right, as it is written, “Let his left be under my head, and his right shall embrace me.” Then, after the embrace of right and left, the male bonds with the female and the craving is present, the worlds are blessed, and the upper and lower rejoice.

The Nukva has nothing of her own and ZA gives her everything. In the beginning, he gives her illumination of Hochma from the left line, and then gives her the light of Hassadim from the right line. This is not considered a Zivug, but an embrace, when he embraces her with his left and right. This is so because although now the Nukva has right and left, as do ZA, they are still not equal, since the right and left in ZA are dominated by the right, the left does not shine in it, and the right and left of the Nukva are dominated by the left, and the right does not shine in her. A Zivug is equivalence of form. Hence, here it is not considered a Zivug, but an embrace.

Once the Nukva is completed in right and left, he unites with her through the middle line, which contains an equal measure of right and left. At that time, ZON are equal to each other, in the quality of the middle line, which shines in both of them together. At that time, it is considered a Zivug—that they are in equivalence of form. Thus, the majority of abundance is the illuminations on the right and on the left, and nothing more. However, the Nukva receives them only through the middle line, the Zivug, by equivalence of form, and then she receives the abundance from ZA to the worlds.

719) Hence, the thing below, the offering, is evoked through the priests and the Levites, to evoke craving and love above. Also, craving is left and love is right, since everything depends on the right and the left, since the middle line is only what unites them. It follows that the offering is the foundation of the world, the correction of the world, the joy of upper and lower. And it all ascends in one, in the middle line, which unites and complements the right and the left.

720) Now, the prayer is in the place of the offering, and one first needs to properly praise the Creator. If he does not praise Him, his prayer is not a prayer. The complete order of the praise of the Creator is that one who knows how to unite the holy Name properly, meaning raise MAN for the unification of ZON, by that, the upper ones and lower ones awaken and draw blessings to all the worlds.

Since the prayer is in the place of the offering, first one needs to praise the Creator, meaning extend the two illuminations from the right and from the left, as with the offering, which is the embrace. Afterwards, he will pray the prayer, in which the Zivug is in the middle line that unites the both of them. If he does not extend the right and left beforehand, his prayer is not a prayer because the Zivug is only the unification of the right and left, and since he still did not extend them to the Nukva, no Zivug is possible, since there is nothing to unite there.

721) The Creator placed Israel in exile among the nations for the sole purpose that the rest of the nations would be blessed because of Israel, since they draw blessings from above downwards each day.

723) “Dan shall be a serpent in the way.” Dan was a serpent in the days of Jeroboam, since a serpent is idolatry. “In the way” means that they would avoid ascending to Jerusalem on it. This Dan was a serpent in the way for Israel, to prevent the pilgrimage to celebrate their celebrations and to offer sacrifices and offerings, and to worship there.

724) When the blessings came to Moses’ hand, to bless all the tribes, he saw Dan tied to a serpent. He retied him to a lion, Hesed, as it is written, “And to Dan he said, ‘Dan is a lion’s whelp that leaps forth from the Bashan.’” This is so to make the beginning and the end of the four banners tied—in Judah, who is a king, as it is written, “Judah is a lion’s whelp,” the beginning of the banners—and the end of the banners, which is Dan, as it is written, “Dan is a lion’s whelp,” to make the beginning and the end tied in one place: in a lion, Hesed.

725) “For Your salvation I hope, O Lord.” It is written, “And he shall begin to deliver Israel from the hands of the Philistines.” It is to this salvation of Samson that Jacob said, “For Your salvation.” Why was it said, “I hope”? After all, Jacob had already passed away from the world, so why did he say that he was awaiting that salvation? It is written, “And it came to pass that when Moses held his hand up Israel prevailed.” Simply Israel is ZA. Here, too, “And he shall begin to deliver Israel” is simple Israel, ZA, Jacob’s quality. It follows that this salvation of Samson relates to Jacob even though he had already passed away from the world. This is why he said, “For Your salvation I hope, O Lord.”

(înapoi la pagina ZOHAR CUPRINS / VAYECHI – click)

(înapoi la pagina ZOHAR CUPRINS / VAYECHI – click)

681) “Issachar is a strong-boned donkey, lying down between the systems.” If he is called “a donkey” because he engaged in Torah, why should he not be called “a horse,” “a lion,” or “a leopard”? It is because the donkey takes a load upon itself and does not kick its master like the rest of the beasts; it is not arrogant and does not need to lay in a fixed up place.

Issachar, too, whose engagement is in the Torah, assumes the load of the Torah and does not kick the Creator; there is no arrogance in him, as a donkey that does not care for its own honor, but for the honor of its master. Hence, he is “Lying down between the systems,” as it is written, “And you shall sleep on the ground, live a sorrowful life, and toil in the Torah.”

682) It is written, “To David. The Lord is my light and my salvation; whom shall I fear?” How lovely are words of Torah? How lovely are those who engage in Torah before the Creator? Anyone who engages in Torah is not afraid of harm-doers in the world; he is kept above and kept below. Moreover, he subdues all the harm-doers in the world and brings them down to the great abyss.

683) When the night comes, the doors above close and dogs and donkeys are present in the world and roam it. Then, permission is given to harm-doers to destroy, and all the people of the world sleep in their beds, and the souls of the righteous rise and delight themselves above. When the north wind awakens and the night is halved, Kedusha [holiness] awakens in the world.

684) Happy is that man who rose from his bed at that time and engaged in Torah. When he opens the Torah, he puts all those evil harm-doers in the holes of the great abyss and subdues the Klipa of the donkey, bringing it down through the rifts below the dust, in the filth of the waste and refuse that is gathered there.

685) For this reason, Issachar—whose engagement was in the Torah—subdued the Klipa of the donkey and brought it down. And what was the donkey? A staircase, as it is written, “A strong-boned donkey” [“strong-boned” and “case” are written the same in Hebrew]. He would rise to harm the world, and now there is his dwelling place, between the systems, in the garbage, in the filth of the rifts of the dust. Through his engagement in the Torah, Issachar lowered the Klipa of the strong-boned donkey and made him lie down between the systems, meaning he lowered him to the rifts in the ground, in the garbage that is there.

686) “He saw that rest was good” is the written Torah, and “The land was pleasant” is the oral Torah.

“He bowed his shoulder to bear burdens,” to bear the burden of Torah and to cling to it day and night.

“And became a slave at forced labor,” a servant of the Creator, cleaving unto Him and weakening himself due to all his engagement in the Torah.

687) Anyone who knows how to engage in Torah and does not engage risks his soul. Moreover, he is placed under a burden of manners and evil enslavement, enslavement of the kingship, as written about Issachar. “And he bowed his shoulder to bear burdens.”

“He bowed.” “Bowed” means what is written, “Turned aside after greed,” meaning he strayed from the right path. One who strays from the path, to not bear the burden of Torah, immediately becomes “A slave at forced labor,” falling under the burden of manners and enslavement of the kingship. “And he saw that rest was good” means that he saw that it was good to take upon himself the burden of Torah. Moreover, “He bowed his shoulder to bear the burden,” meaning bowing himself, to not suffer. Promptly, “And became a slave at forced labor,” meaning he was placed under the burden of manners and the enslavement of the kingship.

688) Happy are the people in the world who engage in Torah, because anyone who engages in Torah is loved above and loved below, and each day he inherits the inheritance of the next world, as it is written, “To endow those who love me with substance.” The substance is the next world, Bina, whose waters, his abundance, never stops, since one who engages in Torah receives a good high reward, with which another person is not rewarded, meaning the substance, Bina. For this reason, this name, Issachar, who engaged in Torah, implies that Yesh Sachar [there is reward], and the reward of those who engage in Torah is substance, Bina.

689) It is written, “I was seeing until the thrones fell down.” When the Temple was ruined, two thrones fell: two thrones above and two thrones below. The two thrones above are the throne of Jacob, ZA, and the throne of David, Malchut. And since the lower throne parted from the upper throne, meaning that Jacob’s throne parted from David’s throne, David’s throne fell, as it is written, “He has cast from heaven to earth.”

And the two thrones below are Jerusalem and they who engage in Torah. The thrones below are like the thrones above because they who engage in Torah are the throne of Jacob, ZA. Jerusalem is the throne of David, Malchut. It follows that two thrones fell, the throne of David above, the Nukva, and the throne of Jerusalem below. This is why it is written, “Until the thrones,” in plural form, since many thrones fell, and fell because of the affront of Torah.

ZON divide at the Chazeh. Above the Chazeh are two thrones above, and below the Chazeh are two thrones below. The two thrones that fell are the Nukva above the Chazeh and the Nukva below the Chazeh.

690) When true righteous engage in Torah, all the forces of the rest of the nations and the rest of the armies, and all the forces and their armies surrender and do not rule in the world. Israel are destined to the nations of the world, and the nations of the world invite Israel, to raise them to being the head of all the nations. This is the meaning of Issachar, Yesh Sachar [Hebrew: “there is reward”]. If not, the Klipa of the donkey will cause Israel to go in exile and to fall among the nations, meaning that they will govern them. This is so because “And he saw that rest was good,” meaning he saw the Torah, that it was good and corrected before him and he could be rewarded by it with several benefits and several lovely and precious things. Thus, he deflected his path to not bear the burden of Torah, and for this, he “Became a slave at forced labor” in exile.

691) It is written, “The mandrakes have given forth fragrance.” These are the mandrakes that Reuben found, as it is written, “Reuben went and found mandrakes in the field.” There are no new words of Torah in Israel except through him, as it is written, “Of the sons of Issachar, men who know the understanding of the times, with knowledge of what Israel should do.”

The twelve tribes are twelve ties in the two arms, HG, and the two thighs, NH, in illumination of three lines, each of the four Behinot [discernments], HB TM, which are HG and NH in the Nukva. Hence, it is considered that there are three ties in each of the HG NH, and they are twelve.

With respect to the four banners, Judah and Reuben are the two arms, HG, and Ephraim and Dan are two thighs NH. The three ties in the left arm, Judah, are Judah, Issachar, and Zebulun, the illumination of the three lines in the left arm. Judah is the first tie, from the right line. Issachar is the second tie, from the left line, and Zebulun is the third tie, from the middle line. Issachar is from the left line, in which there is illumination of Hochma. And since the Hochma does not shine without Hassadim, it is considered that he does not have nourishments by which to persist. Zebulun, from the middle line, which comes out on the Masach de Hirik and extends Hassadim, clothing the Hochma of the left line, goes far away to trade, to extend nourishments so Issachar may persist.

“The mandrakes have given forth fragrance” is the illumination of Hochma in the left line, Issachar, the second tie in the left arm. It is said that innovations in the Torah are made in Israel only by him because innovations in the Torah are illumination of Hochma, and are only in the left line, Issachar, as it is written, “Of the sons of Issachar, men who know the understanding of the times.” It is written, “Who know the understanding [Bina],” and not know the wisdom [Hochma], since Hochma on the left line is not real Hochma, but Bina that returned to being Hochma. This is so because real Hochma is only on the right line. However, this Hochma was hidden, and only the Hochma on the left line shines, whose source is only Bina.

692) “And over our doors are all choice fruits, both new and old.” The sons of Issachar caused the choice fruits to be on our doors, the doors of synagogues and seminaries. “Both new and old” means that several words of Torah, new and old, are revealed through the sons of Issachar, to bring Israel near their Father in heaven, as it is written, “With knowledge of what Israel should do.”

693) “I have saved up for you, my beloved.” Anyone who properly engages in Torah and knows how to properly delight matters and renew matters, those matters rise up to the throne of the King, the Nukva, who is the throne to ZA, and the assembly of Israel, the Nukva, opens gates for them and hides them. When the Creator enters the Garden of Eden to play with the righteous at midnight, she brings out those innovations in the Torah before Him, and the Creator looks at them and He is glad. At that time, the Creator crowns Himself with the high crowns and delights with the queen, the Nukva, as it is written, “Both new and old, which I have saved up for you, my beloved.”

She says it at midnight, when she takes out the innovations of Torah before the Creator, and from that time forth, the words of the innovator and the one who delights words of Torah are written in the high book, as it is written, “And a book of remembrance shall be written before Him.”

694) Happy is one who engages in the Torah properly, happy is he in this world and happy is he in the next world. Thus far, the government of Judah, a seed that was included in everything. The three lines, by the force of all the sides—south, north, east—meaning the three ties in the arm, Judah, Issachar, and Zebulun together, are as banners. Judah is the illumination of the right line; Issachar is the left line, and Zebulun is the middle line, so Judah will prevail over the entire Sitra Achra.

(înapoi la pagina ZOHAR CUPRINS / VAYECHI – click)

(înapoi la pagina ZOHAR CUPRINS / VAYECHI – click)

676) “I have adjured, you, o daughters of Jerusalem.” If you find my beloved, what will you tell him? That I am lovesick. Who is closer to the King than the assembly of Israel, the Nukva? She tells them, “If you find my beloved, what will you tell him?” The daughters of Jerusalem are the souls of the righteous, who are always close to the King and alert the King each day of the well-being of the queen, the Nukva.

677) When the soul comes down to the world, the assembly of Israel, the Nukva, comes to her with an oath that she would tell the King and notify Him of her love for Him, to appease Him.

ZA is the right line and Nukva is the left line. The two lines, right and left, are in dispute. And as ZON rise for MAN to the two lines of Bina, YESHSUT, and make peace between them in the middle line that comes out on the Masach de Hirik, the souls of the righteous rise for MAN to ZA and to Nukva, and become a middle line for them, making peace between them. This is why it was said that the Nukva adjures the souls to tell and to alert the King, ZA, of her love, to appease him, so they will raise MAN and become a middle line that makes peace between the two lines, right and left, ZA and Nukva.

678) How do the souls alert the love of the Nukva to the King? It is man’s obligation to unite the holy Name, Nukva, with ZA, in mouth, heart, and soul, and to connect wholly in ZON, to raise MAN to them as a flame tied to an ember. And in that unification that it does, it causes the King to be appeased about the queen and alerts the King of her love for Him. By the ascent of the soul for MAN to ZA, she becomes a middle line between them, makes peace, and unites them with each other.

679) The daughters of Jerusalem are the twelve tribes, the twelve connections in HG and NH, on which the body of the Nukva stands. Jerusalem, the Nukva, stands on twelve mountains, and one who says, “On seven,” is not on the side of wholeness. And even though all is one, there are seven Behinot [discernments] HGT NHYM in her, and there are four Behinot HG TM in her. And there are twelve Behinot in her, the twelve ties, and it is all one. However, they are specific degrees in her, while the twelve is the wholeness.

680) Jerusalem stands on twelve mountains, three to one side, three to the other side, and so on through the four angles. In other words, they are three ties in Hesed, three ties in Gevura, three ties in Netzah, and three ties in Hod, and the body of the Nukva is atop them. And then they are called Haya [animal] as it is written, “This is the living creature that I saw under the God of Israel.” They are called “Daughters of Jerusalem” because Jerusalem, the Nukva, stands atop them, and they testify to the love of the assembly of Israel before the King.

She tells them, “If you find my beloved, what will you tell him? That I am lovesick.” It is written, “The tribes of the Lord, as a testimony unto Israel.” It is said, “A testimony unto Israel,” meaning ZA, about the love of the Nukva. Happy are Israel, who know the ways of the Creator.

(înapoi la pagina ZOHAR CUPRINS / VAYECHI – click)

(înapoi la pagina ZOHAR CUPRINS / VAYECHI – click)

663) Zebulun and Issachar made a condition between them: Issachar will sit and contemplate the Torah, and Zebulun will go out and engage in trade and will support Issachar, as it is written, “They who support it are happy.” He would travel by sea and trade, and so was his share, for the sea was his inheritance.

664) This is why he calls him, “thigh,” as it is written, “And his flank shall be toward Tyre” [“flank” and “thigh” contain the same letters]. This is so because it is the custom of a thigh to come and go, as it is written, “Rejoice, Zebulun, in your going forth, and Issachar, in your tents.”

“Zebulun will dwell by the shore of the seas,” by those sea goers, to trade. Although only the great sea was in his inheritance, it still writes, “seas,” since he was between two seas—the great sea and the Sea of Galilee—although his inheritance did not stretch as far as the Sea of Galilee.

665) All the traders of the rest of the seas were wooing merchandise in his sea. This is why it writes, “By the shore of the seas,” in plural form. “And his flank shall be toward Tyre.” But the boundary of Tyre was far from the boundary of Zebulun? His thigh reaches the boundary of Tyre, a narrow streak of land, like a thigh, extended from the part of Zebulun and stretched through the boundary of Tyre. Thus, the boundary of Zebulun stretched through the boundary of Tyre. And there was the place of trading, since all the traders come and go to that place with their merchandise.

666) It is written, “Neither shall you lack the salt of the covenant of your God from your offering. With all your offerings you shall offer salt.” Why is salt so important? It is because it cleanses and perfumes the bitter, and makes it tasty. Salt is Dinim in the Masach de Hirik, on which the middle line emerges, which unites the right with the left. It cleanses, perfumes, and sweetens the Dinim of the left, which are bitter, with the Hassadim on the right line. Had there not been salt, the middle line would not have been extended and the world would not have been able to tolerate the bitterness, as it is written, “For when Your judgments are in the earth, the inhabitants of the world learn righteousness.”

It is the law of Tifferet—the middle line from the Chazeh upwards—that the Dinim in the Masach in it are called “salt.” Justice is the bitter Dinim in Malchut, and when the law, which is salt, is to the earth, the Nukva, they “learn righteousness,” so they can accept the bitterness of justice. It is also written, “Righteousness and justice are the foundation of Your throne,” where righteousness is complemented through the justice, the salt.

667) Salt is a covenant, Yesod, middle line, from the Chazeh down, on which the world (Nukva) persists, as it is written, “If My covenant for day and night stands not, I have not appointed the ordinances of heaven and earth.” And because the middle line, Yesod, emerges on it, the salt is called “the covenant of your God,” since Yesod is the covenant, and we call it the Sea of Salt [a.k.a. The Dead Sea], where the sea, the Nukva, is named after the salt that sweetens it.

668) It is written, “For the Lord is righteous, He loves righteousness.” This is the salt, which is Yesod, at sea, which is Malchut. Righteous is Yesod; righteousness is Malchut, and one who separates them brings death upon himself. This is why it is written, “Neither shall you lack the salt of the covenant of your God from your offering,” so you will not separate the Yesod, which is salt, from the offering, the Nukva. One does not go without the other.

669) The sea is one, and it is called “seas” in the text. “Zebulun will dwell by the shore of the seas” because there is a place in the sea that is pure water, there is a place of sweet [a.k.a. fresh] water, and there is a place where there is bitter water. And because there are different places, it is called “seas.” This is why it is written, “By the shore of the seas.”

Each tribe, each one is a tie from among those ties that connect to the body of the Nukva. For this reason, there are different places in the Nukva, who is called “sea,” according to the tribe that is related to there. For this reason, the Nukva is called “seas,” in plural form.

672) It is written about Rahab, “Give me a true token and spare my father and my mother.” She wanted the sign of life, as it is written, “And spare my father and my mother.” She said that the sign of life is found only in a true token, which is the letter Vav of HaVaYaH, Tifferet, since in it is life. She wanted the sign of Moses, Tifferet, so why did they give her the hope of a scarlet thread, as it is written, “Bind this hope of scarlet thread,” which is a sign of Joshua, Malchut?

673) They said, “Since Moses passed away from the world because the sun had set,” meaning Tifferet, Moses, “Had set, it is time for the moon to rule. For this reason, the sign of the moon,” Malchut, the hope of the scarlet thread, the sign of Joshua, Malchut, “Will be with you, since now it is the governance of the moon.”

674) All of Jacob’s sons were twelve tribes, and they were set up below the same as above, as twelve ties in the HG NH of Nukva. And why did he always precede Zebulun to the blessings before Issachar? After all, Issachar was the one engaging in Torah, and the Torah is first in every place, in every thing, so why did he put Zebulun first in the blessings?

675) Zebulun was rewarded with preceding Issachar in the blessings because he took bread out of his mouth and gave it to Issachar’s mouth. Thus, one who provides for one with Torah receives blessings from above and from below. Moreover, he is rewarded with two tables, with which no other person is rewarded. He is rewarded with wealth—blessed in this world—and with having a share in the next world.

It is written about it, “Zebulun will dwell by the shore of the seas, and he is at the shore of the ships.” Since it is written, “By the shore of the seas,” why does it also write, “The shore of the ships”? “By the shore of the seas” is in this world; “At the shore of the ships” is in the next world, as it is written, “There the ships go,” said about the great and broad sea, Bina, the next world, for there is the abundance of the next world.

(înapoi la pagina ZOHAR CUPRINS / VAYECHI – click)

(înapoi la pagina ZOHAR CUPRINS / VAYECHI – click)

652) “And he made the sea.” “It stood on twelve oxen.” This sea is established in twelve in two worlds: in the upper world, Bina, and in the lower world, Nukva. In the twelve above, the appointed Merkavot [chariots/assemblies] above, HG TM above Chazeh de ZA, each consists of three, hence they are twelve, and Bina rides them from above. For this reason, HG TM are called Merkavot. In the twelve below, the twelve tribes, HG NH de Nukva, each consists of three, hence they are twelve, and the Nukva, the Tifferet in her, rides them.

When Jacob saw the upper correction, HGT, and saw Divinity standing in front of him, Malchut—the four legs of the upper throne—he wished to complete the correction. He called his twelve sons and told them, “Be gathered, brace yourselves to complement the faith,” Nukva, meaning they should correct themselves in the correction of the twelve of Nukva, and Nukva will be as complete as the Nukva above, Bina, and the correction will be complete.

653) Three turn to the north, three turn to the west, three turn to the south, and three turn to the east, and the sea is over them. The twelve tribes are in four banners in four directions, three tribes to each side in the four directions of the world. Three tribes are to the right arm, Hesed, three tribes to the left arm, Gevura, three tribes to the right thigh, Netzah, and three tribes to the left thigh, Hod. The body of Divinity, her Tifferet, is over them, as was written, “And the sea is over them.”

654) What is the reason that there are three tribes per arm and three tribes for all of them, as well? There are three ties in the right arm in the lower body—three on the left one, three on the right thigh, three on the left thigh, and there are twelve, connected to the body, as above. There are twelve tribes, HG NH of the Nukva, with three ties in each, hence they are twelve. The body of the Nukva, her Tifferet, is connected with them from above, as it is written, “All these are the twelve tribes of Israel, and this is what their father said to them.” Nukva is called “this,” since the count is completed with her, as it was written, “And the sea is over them from above,” referring to the Nukva. Thus, the twelve tribes are connected to the body of the Nukva atop them.

655) HGT NHYM de Rosh of the Nukva are the seven eyes of the congregation, as it is written, “The seven eyes of the Lord.” And since they are Mochin de Hochma, they are called Eynaim [eyes]. They are seventy Sanhedrin, as each of these HGT NHYM consists of ten Sefirot, hence they are seventy. The Se’arot [hairs] that extend from this Rosh are as it is written, “The total of the numbered men of the camp of Judah: 186,400, by their armies,” and as it is written, “The total of the numbered men of the camp of Reuben,” and so on for all of them. All these numbers are considered Se’arot of the Nukva.

656) In Egypt, at the time when Jacob departed from the world, when wholeness was present at that time, where were all those numbered of the camps, the Se’arot of Nukva? If they were not there, Nukva would be lacking in her completeness, which are the Se’arot. They were certainly seventy souls when they came to Egypt, corresponding to the Mochin of the seventy Sanhedrin. And all those that they begot during the seventeen years that Jacob lived in the land of Egypt were too numerous to count, as it is written, “And the sons of Israel were fruitful and increased greatly, multiplied, and became exceedingly mighty.” They were considered the Se’arot of the Nukva, and they were present at the time of Jacob’s departure from the world. For this reason, none of the wholeness was lacking. Happy is the complete Jacob, who was completed above and below.

658) The upper correction in Bina is all one. There was no separation in it, as in the correction of the lower one, in Nukva. It was written about the Nukva, “And from there it parted and became four heads.” This is so because there is separation in the Nukva. And even though there is separation in her, when observing the matters, it all comes out as one, since the separation in her, too, is corrected through the correction of the twelve, and then she, too, is all one. But Bina—in whom there never was separation—does not require the correction of the twelve to correct her.

659) However, the correction of the upper one, the Yovel, Bina, stands on twelve, as well, like the lower one, the Nukva. And although he is one and there was never any separation in him, this one complements each side: the one in the Sefirot of the right side complements the left side, and the one in the Sefirot on the left side complements the right side. It follows that those upper VAK, HGT NHY in Bina, are twelve, since each of the HGT NHY lends of its lights to the other and is mingled with the other’s lights, hence they are twelve, and the body of Bina is over them.

The lending means that once the right, Hassadim, was complemented by the inclusion of the Hochma on the left, it returns its illumination to it and remains in the light of Hassadim. Also, the left returns the Hassadim to the right, once it is complemented by them and remains in Hochma. It follows that their giving to each other is only a lending, to be returned.

This is why it stands on twelve, and even Bina, since the six Sefirot, HGT NHY, in her are included in one another. There is HGT NHY on the right side, and HGT NHY on the left side, and not due to the correction of the separation, as in the Nukva. The body is Jacob, Tifferet, and not Bina, which is Rosh [head] and not Guf [body]. But how can it be that Bina, which is above the twelve, is the Guf? In truth, the Rosh and Guf stand together, included in one another, hence there is Tifferet in the Rosh in Bina, too.

660) There are three ties in the right arm, which is Hesed Hassadim, meaning that all three are Hesed, three ties in the left arm, Gevura Gevurot, meaning three Gevurot, three ties in the right thigh, Netzah Netzahim, meaning three Netzahim, and three ties in the left thigh, Hod Hodot. Thus, together they are twelve, and the Guf, Tifferet, stands over them, thus thirteen. This is so because the Torah is elucidated in thirteen qualities, thirteen qualities of Rachamim that extend from the thirteen corrections of Dikna de AA. And it is all one, for there is no separation there. They extend from above downwards in unification, from the thirteen corrections of Dikna de AA, from there to the thirteen of Bina, from there to the thirteen of ZA, and up to the place that stands on the separation, the Nukva.

661) Seven upper eyes are the seven Sefirot HGT NHYM de Mochin de Hochma, as it is written, “The eyes of the Lord are wandering.” They are males of ZA, since it is the place of the male. When it writes, “The eyes of the Lord are wandering,” they are in corrections of Divinity below, the place of the Nukva. The seven upper eyes, whether of the male or of the female, correspond to the words, “Yours, O Lord, is the greatness.” This is Hesed and Gevura, Tifferet, Netzah, and Hod, since “All that is in the heaven and in the earth” is Yesod, “Yours is the kingdom” is Malchut, which complements each edge of the VAK, HGT NHY.

662) The Se’arot in ZON are Gevurot, as it is written, “Who can speak of the mighty deeds of the Lord.” Although the Se’arot are Gevurot, Hassadim still extend through them. They are innumerable, and it is written about them, “The mercies of the Lord have not ceased.” These corrections rise to another place, to Mochin that cannot be counted.

And even though in the Mochin in the calculation—which are the seven eyes of the Creator—more was said about it, it rose in weight, meaning in the middle line, which decides between the two ends of the scales, right and left, in the upper one, Bina, and in the lower one, Nukva. And King Solomon clarified those two females in Song of Songs. But Mochin de Se’arot do not require interpretation, since there is no number. Hence, both are needed, for by these two kinds of Mochin, wholeness comes. Happy are the righteous, who know the ways of the Creator, and in the Mochin of the number, everything appears to those who know the ways of judgment and sentence.

(înapoi la pagina ZOHAR CUPRINS / VAYECHI – click)

(înapoi la pagina ZOHAR CUPRINS / VAYECHI – click)

648) Solomon said two corrections of the Nukvas [plural of Nukva] in Song of Songs, one for the upper shepherd, Yovel, Bina, and one for the bride, the year of Shmita [remission], the Nukva. One correction above, in Bina, and one correction below, in Nukva. The act of creation, too, is in these two places, for in each there was one Assiya above, in Bina, and one Assiya below, in Nukva.

This is the reason why the Torah begins with the letter Bet, which implies to these two females. Assiya below is completely similar to Assiya above. Aba made the upper world, Bina, and ZA made the lower world, the Nukva. The two corrections of the females that Solomon said are above and below—in the upper correction of the holy Name, Bina, and below in the correction of the lower one, Nukva, like the correction of the upper one, in Bina. This means that he extended all the corrections that he made in the upper Nukva into the lower Nukva, by which she was complemented and became the lower Nukva, Malchut, like the upper Nukva, Bina.

649) Happy is the holy Jacob, who was rewarded with it. Since the day the world was created, no bed was as whole as Jacob’s bed. Nukva is a bed whose wholeness is to receive all the corrections in the upper Nukva. This is completed in the twelve tribes of Jacob, since in the twelfth correction, the lower Nukva was made as whole as the upper Nukva.

When he wanted to depart from the world, he was whole on all his sides. Abraham, Hesed, is on his right. Isaac, Gevura, is on his left. He, Tifferet, is in the middle. Divinity was before him, the completion of the four legs of the upper throne, for each of these HG TM consists of three, and they are twelve, with Bina atop them.

When Jacob saw it, he called his sons and said, “Be gathered,” so there will be correction above and below, for his twelve sons were the correction of the bottom Nukva, like Jacob’s twelve for the upper Nukva. Thus, now the two thrones have been completed—the upper and the lower.

650) There are two corrections there, upper and lower, so that everything will be complete, so the Nukva will be as whole as Bina. The correction of the upper one is hidden and revealed because it is a correction of Yovel, Bina, which Solomon said in Song of Songs. The Rosh, GAR de ZA, is hidden and was not revealed, nor should it be revealed, since Rosh de ZA was erected in HBD. The arms and the body, HGT, are the ones who were disclosed. The thighs, NH, are concealed and are not revealed because the prophecy, the abundance of NH, is present only in the land of Israel, the Nukva. This means that their abundance appears in the Nukva, illumination of Hochma, which belongs to her and not to ZA, and this correction is hidden and revealed.

The upper correction of Bina is through the correction of the four legs of the throne, HG TM de ZA from the Chazeh and above, where each was divided into the three lines, and they are twelve. Why are only the four Sefirot HG TM from Chazeh de ZA and above counted? It is because GAR, HBD de ZA, are concealed, and NH from the Chazeh and below are concealed, as well, since all their illumination is Hochma, and she is not in ZA because only Hassadim illuminate in ZA. For this reason, we calculate only HGT in ZA, along with the Malchut that is connected in them. This correction is hidden, meaning that there is no Hochma in it. However, it is still revealed, since the Hassadim extend from the pure air in upper AVI, who are more important than Hochma.

651) A correction after the lower one is the correction of the bride, Nukva, which Solomon said in the Song of Songs. It appeared more because here illumination of Hochma is shining, meaning the correction in the twelve tribes below her and the correction of her Guf, the four Sefirot HG NH, in each of which are three ties, hence they are twelve. And the Nukva, the Tifferet in them, is atop them.

(înapoi la pagina ZOHAR CUPRINS / VAYECHI – click)