Autor: arhiprofesor

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529) “Reuben, you are my firstborn.” Why did Jacob begin the blessings with Reuben and not with Judah? After all, in the journeying of the banners he was travelling before all the camps, and he is a king. Moreover, he blessed Reuben but the blessings departed him until Moses came and prayed for him. Accordingly, it would be better if he began with Judah and would begin with a blessing.

530) However, he certainly blessed Reuben and the blessing rose to its place. There is an allegory about a man who had a son. When his time to depart from the world had come, the king came to him and said, “All my money will be in the hands of the king, kept for my son.” When the king sees that the son is worthy of receiving it, he will give it to him. Similarly, Jacob said to Reuben, “Reuben, you are my firstborn, my beloved, but your blessings will be in the hands of the holy King until he sees that you are worthy of them.”

531) People are so obtuse that they do not know and do not notice the King’s honor. Indeed, the Torah declares about them each day, “And there is none to lend an ear to her.”

532) The wisdom is learned from two commandments: one is to awaken from below upwards, as it is written, “Prophesy to the wind,” since if they do not awaken below first, they do not awaken above. And in the awakening below, there is awakening above. The second commandment is to awaken from above downwards, as it is written, “Prophesy, son of man, and say to the wind.”

533) Even above, in the awakening below, upon raising of MAN, the upper one receives from the one above it. Even in the high degrees the lower one receives from the one above it only through an awakening below. It is written about it, “Thus says the Lord God, ‘Come from the four winds, O wind,” meaning Hesed, Tifferet, Gevura, and Malchut. The wind comes from the west, Malchut. She joins the others—south, east, and north—which are HGT, to whom Malchut raises MAN, and they connect to her. Thus, in the upper ones, too, there is an awakening from below, raising of MAN.

534) Ruchot [plural of Ruach (wind/spirit)] and Neshamot [plural of Neshama (soul)], come out of Malchut, to be depicted in the people in the world, meaning to receive the form of GAR from them. “And breathe on these slain,” as it is written, “And He breathed into his nostrils the breath of life.”

Malchut receives from that side and gives on the other side. Hence it is as is written, “All the rivers go to the sea, but the sea is not full.” It is not full because it receives and gives, lets in and lets out. This is so because even though Malchut receives from the three sides of ZA—south, north, and east—in the beginning she still receives from the left line, north, and then she has GAR de Hochma. However, it is without Hassadim, hence her lights freeze within her and she cannot shine. Afterwards, when she receives from the middle line, east, the north unites with the south, the lights open, and she shines upon the lower ones. However, then she is diminished from GAR de GAR, due to the middle line, and remains in VAK de GAR.

535) Since the Creator knows that people will die, why bring Neshamot down to the world? Why does He need them? The Creator gives Neshamot that come down to this world to make His glory known, and then He takes them. Hence, why did they come down?

536) It is written, “Drink water from your cistern and liquids from your well.” A cistern is a place that has no springing of its own. A well springs of its own. Water spring of its own when the Neshama is completed in this world and rises for MAN to Malchut, the place where she was tied. At that time, she is whole on all sides, from below and from above.

537) When the Neshama rises as MAN to Malchut, the craving in the Nukva awakens toward the male, and water spring in Malchut from below upwards. And while she was a cistern, she became a well of flowing water. At that time, there are bonding, unification, craving, and desire, since Malchut was completed in the souls of the righteous, affection and desire awakened above, and ZA and Malchut joined as one.

538) “Reuben, you are my firstborn.” He is Jacob’s first drop, since he never emitted in his sleep and his will was in another place, in Rachel. Reuben and all of the twelve tribes united in Divinity, and when Jacob saw Divinity over him, he called his twelve sons to join her.

539) A complete bed was never more present since the day the world was created as when Jacob wished to depart the world—Abraham to his right, Isaac to his left, Jacob laying between them, and Divinity before him. When Jacob saw it, he called his sons and made them grip around Divinity, and set them up in a complete order.

540) He set them up around Divinity because it is written, “Be gathered,” meaning gather above, around Divinity. And then all the wholeness was there, and several high Merkavot [assemblies/chariots] around them started and said, “To you, O Lord, is the greatness and the might.”

At that time, the sun, Jacob, ZA, assembled with the moon, Nukva, and the east, ZA, drew near to the west, Nukva. It is written about it, “He drew his feet into the bed,” which indicates to the Zivug. And the moon illuminated from him and she was whole.

Jacob did not die. Rather, he mated with Divinity. Since he saw a complete order, that there was no other person, he was glad and praised the Creator and blessed his sons.

(înapoi la pagina ZOHAR CUPRINS / VAYECHI – click)

(înapoi la pagina ZOHAR CUPRINS / VAYECHI – click)

513) “He has regarded the prayer of the destitute and has not despised their prayer.” It should have said, “listened” or “heard,” but what is “regarded”?

514) Indeed, all the prayers in the world, prayers of many, are prayers. But a solitary prayer does not enter before the Holy King, unless with great force. This is so because before the prayer enters to be crowned in its place, the Creator watches it, observes it, and observes the sins and merits of that person, which He does not do with a prayer of many, where several of the prayers are not from righteous, and they all enter before the Creator and He does not notice their iniquities.

515) “He has regarded the prayer of the destitute.” He turns the prayer and examines it from all sides, and considers with which desire the prayer was made, who is the person who prayed that prayer, and what are his deeds. Hence, one should pray one’s prayer in the collective, since He does not despise their prayer, even though they are not all with intent and the will of heart, as it is written, “He has regarded the prayer of the destitute.” Thus, He only observes the prayer of an individual, but with a prayer of many, He does not despise their prayer, even though they are unworthy.

516) “He has regarded the prayer of the destitute” means that He accepts his prayer, but it is an individual who is mingled with many. Hence, his prayer is as a prayer of many. And who is an individual who is mingled with many? It is Jacob, for he contains both sides—right and left, Abraham and Isaac, and he calls out to his sons and prays his prayer for them.

And what is the prayer that is fully granted above? It is a prayer that the children of Israel will not perish in the exile. This is because every prayer in favor of Divinity is received in full. And when Israel are in exile, Divinity is with them. This is why the prayer is regarded as being in favor of Divinity and is accepted in full.

517) At the time when Jacob called out to his sons, Divinity parted from him. When Jacob called out to his sons, Abraham and Isaac came there, with Divinity over them. Divinity was happy about Jacob bonding with the patriarchs, connecting with their souls to become a Merkava [chariot/assembly].

518) Jacob said, “Be gathered, that I may tell you what will befall you in the end of days.” “In the end” is Divinity, who is the end of the Sefirot. He said, “What will befall you in the end of days.” He mentioned the exile, meaning placed sadness in Divinity, and she parted. Afterward, her sons brought her back through the unification that they had made with their speech, when they started and said, “Hear O Israel.” At that time, Jacob erected her and said, “Blessed be the name of the glory of His kingdom for all eternity,” and Divinity settled in her place.

519) “And Jacob called unto his sons,” to sustain the Malchut, since by his calling them, he tied them at their root, to sustain them above, at their root, and below in this world. It is written about it, “And he called his name Jacob,” which is a calling. It is to sustain the place, Malchut, in the place where it is needed, and to tie him in her. It is also written, “And he called him unto the God of Israel,” meaning he sustained that place by that name that he called him, since calling is for sustaining and for strengthening.

520) “And they called unto God.” What sustaining is there here? Even the calling here is to tie and to keep the persistence above, the praising of his Master and all the things that one prays before one’s Master, which give sustenance and strength to one’s Master. By that, he shows that everything depends on Him and not on any other place. Thus, even in the calling here, there is sustenance. Similarly, “And Jacob called unto his sons” means that he kept them in complete sustenance. Likewise, “And He called unto Moses,” by which he maintained his existence.

521) If “And He called unto Moses” indicates keeping and reinforcing, why is the Aleph in the word “called” [in Hebrew] small? It is because Moses existed in wholeness, due to the calling and not in all of him, since for this reason he abstained from his wife. This is why it writes a small Aleph. His abstinence from his wife is a merit, not a fault. But while he retired from his wife and adhered above, he must connect above and below, meaning with his wife, as well, and then he is whole. Thus, the abstinence from his wife is a deficiency on his part, and this is what the small Aleph implies.

A small Aleph implies that the calling is from a small place, Malchut. It is small which is great when it connects above, to ZA, who is Moses. Hence, “And He called unto Moses,” so she would be great.

522) If he said to the emissaries to gather his sons, he should have said, “Gather,” and not “Be gathered.” However, “Be gathered” is from above. He said, “Be gathered,” to their upper roots in Malchut, meaning that they would gather in a complete connection in a single unification. “That I may tell you” is the Hochma, and it indicates that he will extend Hochma to them.

523) Wherever it says “telling,” it is Hochma. This is so because a word that comes with the letters Gimel–Dalet [in Hebrew] without separation between them implies to the complete unification, since Gimel is Yesod and Dalet is Malchut, which is Hochma. The word that comes in completeness in the letters Gimel–Dalet is one of Hochma. However, Dalet without Gimel is incomplete, and so is Gimel without Dalet. This is so because one who separates Gimel and Dalet that were tied to each other without separation inflicts death on himself. This was Adam’s sin—extending the light of Malchut from above downwards, separating her from Yesod de ZA and separating the Dalet from the Gimel.

524) For this reason, telling is a word of Hochma. And although at times there is a Yod between the Gimel and the Dalet, as in the case of “That I may tell” [in Hebrew], it is not separation and everything is one knot, since Yod implies to Yesod, as well. Here, too, “That I may tell you” is Hochma. He wished to disclose the end of all the deeds of Israel, the meaning of the end.

525) He did not disclose what he wished to disclose. Thus, why is the thing of the complete Jacob written in the Torah, when he was corrupted and was not complemented later? Indeed, he was complemented, and all that needs disclosing, he disclosed and hid. He said some thing and disclosed to the outside, and hid within. A thing of the Torah is never spoiled.

526) Everything is hidden in the Torah because the Torah is the wholeness of everything, the wholeness of above and of below, and there is not a word or a letter in the Torah that is flawed. All that Jacob needed to say, he said. However, he revealed and concealed, and did not blemish any of what he wished to reveal, not even a single letter.

527) Jacob blessed his sons, as it is written, “And he blessed them.” Yet, where are their blessings? All are blesses that he blessed them, as it is written, “Judah, you, your brothers shall praise,” “Dan shall judge his people,” “Asher, his bread shall be fat,” and likewise with all of them.

528) However, he did not disclose what he wished to disclose, since he wished to reveal the end to them. There is an end to the right and an end to the left. He wished to reveal to them the end of the right, to be kept and to be purified from the foreskin in the end of the left. And what he revealed to them was known and was revealed until they arrived at the holy land. However, he did not disclose other things, and they are hidden in the Torah, in those blessings.

(înapoi la pagina ZOHAR CUPRINS / VAYECHI – click)

(înapoi la pagina ZOHAR CUPRINS / VAYECHI – click)

507) The sound of the rolling wheel rolls from below upwards. Hidden Merkavot [structures/chariots] go and roll. The sound of melodies rises and falls, wanders and roams the world; the sound of the Shofar [ram’s horn] stretches through the depth of the degrees and orbits around the wheel.

The Mochin come out in three places one at a time. They are called “the three points—Holam, Shuruk, Hirik,” and they are the three lines—right, left, and middle. Also, they shine by rolling in three places, in which they walk and roll one at a time. Hence, their mode of illumination is called “rolling.”

These three points are included in one another, hence there are three points in the Holam—the right line, three points in the Shuruk—the left line, and three points in the Hirik—the middle line. It follows that there is rolling in each of the three lines. Here The Zohar speaks of the three lines in Hirik, the middle line, which is ZA, which is called “Voice.” This is why it refers to them as “three voices.”

The sound of the wheel rolls from below upwards. This means that the rolling is from the right line to the left line. Yet, the illumination of the left is only from below upwards, which is why it was said, “Rolling from below upwards.” However, before the left line connects with the right, its illuminations are shut, for it cannot shine without Hassadim. Afterwards, the left line rolls to the right line and the sound of melodies rises and falls, meaning the abundance of pleasantness and Hassadim that appears from the right line and shines from above downwards, too. This is why it was said, “Walks and wanders in the world.”

Subsequently, it rolls from the right line to the middle line. ZA is the middle line, called “the voice of the Shofar.” It extends and comes out on the Masach de Hirik, which is Dinim, at the depth of the Dinim, and it is the essence that completes and discloses the illumination of the three lines, and mainly what orbits around the wheel, uniting the three lines in one another.

508) Two rakes sit, meaning forces that extend from the right and from the left, appointed to punish and to reward. They are in two colors—white and red—mingled in each other, and both turn a wheel above. When it turns to the right, the white goes up. When it turns to the left, the red goes down. The wheel turns constantly and never stops. They orbit the wheel, meaning the three lines, according to the actions of the lower ones. If they are righteous, the force on the right turns the wheel, and the white, Hassadim, rises—to reward the righteous. If they are wicked, the force on the left turns the wheel and the red, the Din [judgment], descends and punishes the wicked.

509) Two birds, HB de Nukva, rise when they tweet, one to the south, Hochma, and one to the north, Bina. They fly in the air, meaning shine in VAK de HB, since VAK are called “air.” The tweeting of the birds, Nukva, and the sound of the melodies of the wheel—ZA—unite, and then it is a psalm, a song for the Sabbath day.

At that time, during their Zivug, the lights that are detailed in the psalm—the song for the Sabbath day—illuminate. Then, all the blessings, Hochma, extend in a whisper and clothe the melodies of the wheel, which is the right line of ZA, Hassadim, out of the love of the voice of the Shofar—the middle line of ZA. The middle line, the voice of the Shofar, unites the two lines, and Hochma does not shine before she dresses in Hassadim. It is considered that she is extended in a whisper and is not heard. Afterward they are heard, when she dresses in the melodies of the wheel.

510) To receive these blessings, for Hochma to clothe in Hassadim, the blessings, Hochma, descend from above downwards and are concealed together in the depth of the well, Nukva, who cannot shine without Hassadim. The fountain of the well does not stop being in a whisper, meaning it does not shine, until that turning wheel—the middle line—is full, meaning the main one that orbits the wheel. When the middle line, the turning wheel, continues and fills with Hesed, Hochma dresses in the Hassadim of the middle line and shines in full, and she is no longer in a whisper.

511) Those two rakes roll. The one on the right, which rolls the three lines under the dominion of the right, called out loud and said, “The illumination of the lights that rise and fall.” This is so because being right, its illumination descends from above downwards. Two thousand worlds—HB, which are called “thousands,” extending from the two lines, right and left—illuminated. The middle world within them, Daat, which extends from the middle line, illuminates the light of your master. All those with eyes, who are worthy of attaining Hochma, look and open your eyes, and you will be rewarded with that light, that subtleness.

These are the blessings that extend from above. One who is rewarded, the wheel rises and rolls to the right, bringing the illumination of the three lines that are dominated by the right, and lowers and extends to the one who was rewarded, and is refined by those upper blessings that shine. Happy are those who have been rewarded with them.

512) When he is not rewarded, the wheel rolls and the rake on the left, rolls it, bringing illumination of the lines that are dominated by the left, bringing the light down and extending illumination of the left from above downwards. By that, it extends Din on the one who was not rewarded and a voice comes out. Woe unto the wicked from the left, who were not rewarded. A flame of fire comes out, burning and lingering over the head of the wicked. Happy are those who walk on the path of truth in this world, to be rewarded with that upper light, the blessings of the purity, as it is written, “Saturate your soul with purity.”

(înapoi la pagina ZOHAR CUPRINS / VAYECHI – click)

(înapoi la pagina ZOHAR CUPRINS / VAYECHI – click)

504) All the upper blessings were given to this degree, to Malchut, to bless all. And even though she has no light of her own, all the blessings, all the joy, and all that is good is in her and stems from her. This is why she is called “a cup of blessing.” She is considered an actual blessing, as it is written, “The blessing of the Lord shall make rich,” and the blessing of the Lord is the Malchut. This is why it is written, “And full with the blessing of the Lord, you inherit the sea and the south.”

505) For this reason, Malchut has a residue in all the Sefirot, since they are all mingled with her and she was filled by all of them and contains something from them all. In other words, they are all included in her and she was blessed from all the upper blessings, and the blessings were given into her hands to bless. Jacob blessed the sons of Joseph from a place where all the blessings were given into his hands to bless, as it is written, “And you will be a blessing,” meaning he will be rewarded with Malchut, who is a blessing. And henceforth, the blessings were given into his hands because all the blessings are in the hands of Malchut.

When Malchut was told, “Go and diminish yourself,” she waned herself and went out from Atzilut to Beria. Since then, she has no life of her own. And while she was previously included in the Sefirot of Atzilut, she went out of them and nothing of her remains in all the Sefirot. This is why it is written that David has no life.

However, afterward, she was corrected by ZA, who built her from his seven Sefirot HGT NHYM, which is the seventy years that Adam HaRishon gave to David. Thus, now, although she has nothing of her own, she obtained a complete structure of a Partzuf once more, although through ZA.

For this reason, she was included among the Sefirot of Atzilut once more, and all the Sefirot returned and were included in her. This is why Malchut has a residue in all the Sefirot, for she was re-included in them. Also, they all have a part of her because all the Sefirot were re-included in her as prior to the diminution.

506) As she was built in the seven Sefirot of ZA, we bless and praise this name to Malchut, and this is why we say Hallel [a prayer of praising] on those days. There are three degrees in the Hallel: Hassidim [pious] on the right, Tzadikim [righteous] on the left, and Israel on all sides, since Israel are mingled with all of them, for it is the middle line, which comprises both lines—right and left. They correspond to the three lines that Malchut receives from ZA, even though she has nothing of her own. This is why the praise of the Creator, Malchut, rose more than all the Sefirot. Also, wherever Israel praise the Creator below, meaning raise MAN, His glory rises in all the Sefirot.

(înapoi la pagina ZOHAR CUPRINS / VAYECHI – click)

(înapoi la pagina ZOHAR CUPRINS / VAYECHI – click)

500) When one is rewarded with good deeds in this world, his days are blessed above from a place called “The measure of his days,” meaning Bina. David said, “Lord, make me know my end, and what is the measure of my days.” “My end” is the end of the right, which connects to David. “The measure of my days” means that he was actually appointed over his days, which is Bina.

501) This verse was said about the days that were cut off from Adam HaRishon, the seventy years, for David had no life at all, but Adam HaRishon gave him seventy years of his life.

502) This is the firmament, the curtain, opposite Malchut. It serves nothing because the moon, Malchut, does not shine by herself at all. David, who corresponds to Malchut, has no life. And the seventy years illuminate for Malchut on all her sides, meaning the seven Sefirot HGT NHYM of ZA, each of which consists of ten, thus they are seventy. They are the life of David. For this reason, David asked of the Creator to know why the moon had no life of her own; he wanted to know her root.

503) “The measure of my days” is a concealed, high degree, meaning Bina, which is called “The measure of my days” because she stands atop all those days, which are the life of Malchut. This is so because HGT NHYM de ZA extend from Bina, which is the place that shines for all. “Let me know how short-lived I am,” said David, meaning let me know why I have no light of my own, prevented from being like all the other upper lights, all of which have lives of their own. “And I, why have I no light? Why is it denied of me?” This is what David wanted to know, and he was denied permission to know.

(înapoi la pagina ZOHAR CUPRINS / VAYECHI – click)

(înapoi la pagina ZOHAR CUPRINS / VAYECHI – click)

497) “Your eyes saw my unformed substance, and in Your book they will all be written,” All those souls that have been since the day the world was created stand before the Creator before they come down to the world in the very same form that they will later be seen in the world. In the same appearance as a body of a man who is standing in this world, so he stands above.

498) When the soul is ready to come down to the world, she stands before the Creator in the exact same form that she stands in this world, and the Creator adjures her to keep the Mitzvot [commandments] of the Torah and to not breach the laws of Torah.

499) How do we know that the souls stand before Him? It is written, “As the Lord, before Whom I stood, lives.” This means that he stood before Him before he was created. This is why it is written, “Your eyes saw my unformed substance,” before he appeared in the world. It is written about it, “And in Your book they will all be written,” since all the souls are written in the book in their very form.

It is written, “Days were fashioned, and not one among them.” “Days were fashioned” means that they were made into a garment to wear. “And not one among them” means that there is not a single day among them in this world that can maintain its existence before its Master as it should.

(înapoi la pagina ZOHAR CUPRINS / VAYECHI – click)

(înapoi la pagina ZOHAR CUPRINS / VAYECHI – click)

488) “And he blessed them on that day saying, ‘By you will Israel bless.’” What is, “On that day”? It would have been enough to say, “And he blessed them.” Also, in all other places it writes “saying” without a Vav [in Hebrew], why does it write “saying” with a Vav here?

489) “On that day” is the degree that was appointed over the blessings above, Bina. “That day” is ZA, from a high place called “He,” Bina, where there is no separation between “day” and “He.” And wherever it says, “That day,” the upper degree, Bina, and the lower one, ZA, are together, meaning ZA rose to Bina and became like her.

490) For this reason, when Jacob wished to bless the sons of Joseph, he blessed them with the unification of above and below, all as one, so that their blessing will persist. Afterwards he included all of them together and said, “By you will Israel bless.” “By you” is the unification: In the beginning, he blessed from below upwards, “And he blessed them on that day,” meaning that ZA and Bina are together. Afterwards, he descended to the middle, to ZA, and down to Nukva, meaning with a Vav it is the middle because Vav is ZA. And then he descended below and said, “By you,” which indicates to the Nukva. Thus, the blessing is from below upwards and from above downwards.

491) Israel is Ysrael Saba, ZA de Bina. It does not write, “…will Israel be blessed,” but “…will Israel bless,” meaning that he will bless others, since Ysrael Saba receives the blessings from above and blesses all through the lower degree, the Nukva, as it is written, “By you will Israel bless.” Through the “By you,” which is the Nukva, Ysrael Saba blesses all.

492) “’May God make you as Ephraim and as Manasseh. And he put Ephraim before Manasseh.” He put Ephraim first because Ephraim is named after Israel because when the tribe of Ephraim came out, before the time of the enslavement in Egypt was completed, they rushed the hour and came out of exile, and their enemies rose against them and killed them.

It is written, “Son of man, these bones are the whole house of Israel.” this means that Ephraim was called “Israel,” since it is written, “[they] are the whole house of Israel.” This is why he preceded Ephraim to Manasseh. For this reason, Ephraim’s journey was to the west, and this was his journeying, since Divinity—in whom all of Israel are included—is on the west. And for this reason, Ephraim, who is called by the name, “Israel,” was on the side of Divinity.

493) Regarding the blessing that he blessed the sons of Joseph, why did he bless them first, before he blessed his own sons? It sounds as though one loves one’s grandchildren more than one’s own sons. And because the love of one’s grandchildren comes before one’s sons, he blessed them first.

494) “And he blessed them on that day saying, ‘By you will Israel bless.’” This is as it is written, “The Lord has been mindful of us, He will bless—He will bless the house of Israel.” Why does it write, “Bless,” twice? “The Lord has been mindful of us, He will bless” are the men, and “He will bless the house of Israel” are the women. This is so because the males need to be blessed first, and then the women, for women are blessed only by the blessing of the males. And when the males are blessed, the women are blessed, as it is written, “And made atonement for himself, and for his house.” Thus, one needs to make atonement for oneself first, and then for one’s home, since the male comes before the female so that she will be blessed from him.

495) Women are blessed only by males, when they are blessed first. And they are blessed from this blessing of the males. They do not need a special blessing of their own. Then why does the verse say, “Will bless the house of Israel,” if the women do not need a special blessing? Indeed, the Creator gives an additional blessing to a male who is married to a woman so that his wife will be blessed from him.

Similarly, in all places, the Creator gives additional blessing to a male who has married a woman so she will be blessed by this addition. And since a man marries a woman, He gives him two shares, one for himself and one for his wife. And he receives everything, his own share and his wife’s. This is why a special blessing is written for the women, “Will bless the house of Israel,” for this is their share. However, the males receive their share, as well, and give it to them later.

496) “And he blessed them on that day saying.” “Saying” is with a Vav [in Hebrew], implying to the firstborn son, since the Vav indicates to birthright, as it is written, “My son, My firstborn, Israel,” and as it is written, “Ephraim is My firstborn.” For this reason, the added Vav comes on the name, Ephraim, who is included in that blessing.

(înapoi la pagina ZOHAR CUPRINS / VAYECHI – click)

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478) “Hallelujah. Praise, you servants of the Lord, praise the name of the Lord.” Since he said, “Hallelujah” [praise the Lord], why does he also say, “Praise, you servants of the Lord,” and afterwards, “Praise the name of the Lord”? One who praises another should praise him according to his honor. And one who praises another with a praise that is not in him causes his indecency to appear. Hence, one who mourns for a person should do it according to his honor and not more.

479) “Hallelujah” is the high praise of the Master of every place, which the eye does not govern, to know and to behold, who is more hidden than all that is hidden. It is the name, HaVaYaH, the most superior to all. The name YaH [Yod–Hey, pronounced Koh] is GAR. This is because the tip of the Yod is Keter, Yod is Hochma, and Hey is Bina, and there is no attainment in GAR.

480) Hence, Hallelujah is the praise and the name together, included as one. And here he makes the matter unclear, since he says, “Hallelujah,” but he is not saying who is saying, “Hallelujah,” and to whom they are said. Rather, as the name Koh is unclear, the praise that is praised is unclear, and he does not know who are the ones who are praising.

So should everything be, unclear. And after he revealed and said, “Praise, you servants of the Lord, praise the name of the Lord,” he disclosed who were the ones who were praising and whom they were praising, since this is not as unclear as that hidden upper one, Koh, since He is called “name,” Nukva. It is written about it, “Which is called by a name, the name of the Lord,” Nukva, which is called “name.”

481) The first one, Koh, is hidden and not revealed. The second, “The name of the Lord,” is hidden and revealed, and is in disclosure, hence they are praising the name of the Creator. And who are the ones who are praising? They are the servants of the Creator.

482) “Let the name of the Lord be blessed.” What is the difference for which he says, “Let”? “Let” is an extension of that high and hidden place, Koh, to the covenant, which is the bottom Yod, like the upper Yod; the beginning is as the end.

ZA is called HaVaYaH, and Nukva is called ADNI. This is why it is written, “Be the name of the Lord,” since name is the Nukva, the Hey of ZA. When they unite, the two names conjoin and become Yahdonhy. There are two letters Yod here. The first Yod is Hochma, Yod de HaVaYaH, and the last Yod is Yod of ADNI, bottom Hochma.

From the first Yod of Yahdonhy, abundance of Hochma extends through the covenant, which is the Nukva, the bottom Yod, the last Yod of Yahdonhy. As the upper Yod of Yahdonhy is Hochma, the bottom Yod of Yahdonhy receives from her and becomes the bottom Hochma. The first Yod and the last Yod become equal and both are Hochma.

483) For this reason, Yehi [“Let,” consisting of Yod-Hey-Yod] is an extension from the most hidden of all that is hidden, the first Yod of Yahdonhy, through the bottom degree, the last Yod of Yahdonhy, and they are the two letters Yod of Yehi. By that, the whole act of creation unfolded, as it is written, Yehi Rakia [Let there be a firmament], Yehi Meorot [Let there be lights], Yehi Ohr [Let there be light].

484) In all the actions above, the firmament, the light, and the lights, it is written, Yehi. In all the acts below, the earth and the waters and all that is in them, it does not write, Yehi. This is so because it is an extension from the most hidden of all that is hidden, the first Yod of Yahdonhy, and persists only in high things of above, and not in those things of below.

485) By that, the holy name is blessed with everything. This is why it is written, “Let the name of the Lord be blessed from the rising of the sun unto its setting.” This is a high place, from which the sun, ZA, shines, the place of the upper, hidden Rosh [head], the Rosh of AA.

486) “Unto its setting” is the place of connection to which faith connected, meaning Nukva, as it should. There is the unification of ZA and Nukva, and from there the blessings come out to all, and the world, Nukva, is nourished from here. For this reason, this place, the Nukva, is set up to be nourished from above and to be blessed from there. But it all depends on the awakening below, when these servants of the Creator awaken when they bless the holy name, the Nukva, since she is revealed, as it is written, “Praise, you servants of the Lord, praise the name of the Lord.”

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476) “The strength of the King loves justice.” This is the Creator, Nukva, who loves justice, meaning the Mochin that consist of right and left together. “The strength of the King,” the strength in which the Creator, Nukva, was strengthened, is only in justice, as it is written, “By justice shall a King establish a land,” since it consists of Hochma and Hassadim together, Hassadim on the right and Hochma on the left.

477) This is why it is written, “The strength of the King loves justice,” since the assembly of Israel, Nukva, was established only in justice, which is Mochin that contain Hochma and Hassadim together. This is because she is nourished from there, which is Hassadim, and in all the blessings that she receives from there, she receives Hochma. This is why it is written, “The strength of the King loves justice,” since all her desire and all her love is to receive justice, as it is written, “You have established the just,” meaning the two cherubim below, who are called “the just,” meaning that they are the correction of the settlement of the world.

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469) “And on the east of the Garden of Eden, He placed the cherubim and flaming sword which turns every way.” The angels, the emissaries in the world, turn to several manners, once to a female, once to a male, once to Din and once to Rachamim, and it is all in the same matter, the same angel in many ways. All the colors of the world, the Nukva—white, red, and green—are in this place, as it is written, “As the appearance of the bow that is in the cloud.” The three colors are the appearance of the bow, the Nukva, and just as all those colors exist in the angel, so he conducts to the entire world.

470) The high beloved, those with intelligence—those souls that belong to the right line—behold. Certain litigants with a whip—who belong to the left line, from which the Dinim come—are coming to know which of you with the eyes in Tevuna [intelligence], who belong to the middle line, has been rewarded with the Hochma that is received through the Tevuna? He knows that when He wishes to bring out the three colors that are mingled together—white, red, and green—the three lines—white for right, left for red, and green for middle, meaning the three colors that are mingled together and conjoined—at that time the lower rake, Nukva, was painted and came out of these colors.

471) These colors—white, red, and green—appear in the Nukva, and she is the mirror in which to look, for only in her is there vision, when she appears like crystal. As ZA struck within her, according to the Zivug de Hakaa de ZA, who mated in her in his three colors, so the Nukva appears on the outside. These three colors surround her to her right, to her left, and to her middle. And a color goes, ascends, and descends. The white color, right, goes to be included in the left; the red color, left, ascends and shines from below upwards; and the green color, middle, descends and shines from above downwards. Appointees, operators of the Din, are set within her, to punish those who extend the illumination of the left from above downwards.

472) The colors that surround the Nukva, which are mingled together, elevate her for a Zivug PBP with ZA during the day, and she descends to her own self at night. She is like a burning candle whose illumination appears at night, and during the day, its illumination is hidden and unseen. The light is hidden in 248 worlds. They all go and shine within her from above downwards, within 365 parts, which are hidden and covered below.

This is so because there are two Zivugim in the Nukva—of the daytime and of midnight. There is merit to the night, for then her own self shines, meaning illumination of Hochma. And there is a demerit, a Zivug de Achoraim [posterior Zivug], which is devoid of Hassadim, for which she does not shine. There is an advantage to the daytime Zivug, for then she receives from Zivug PBP [face-to-face] with ZA, but there is a disadvantage, for then her own self is completely annulled before ZA.

During the day, as well as during the night, Nukva receives her illuminations from ZA, who is called “Torah,” which is entirely right and left. Torah [611 in Gematria] with two inclusions of right and left, is 613 in Gematria. 248 are on the right, given to Nukva during the day, and 365 are on his left, and are given to Nukva at night. 248 shine in her from above downwards, and 365 only from below upwards.

473) One who courts to obtain her will break the wings of those who hide her and the hidden Klipot, and then he will open the gates. One who is rewarded with seeing will see with Daat and Tevuna, as one who sees through the wall. Only Moses, the superior, trusted prophet, saw Him eye to eye above, in an unknown place, from Chazeh de ZA and above, where the Hassadim are covered and are unknown. All the prophets received from Nukva, from the wall; and Moses received from ZA, the illuminating mirror.

474) One who is not rewarded is repelled outside. Several regiments of angels are ready for him; they are ready and they come out to him and take him out so he will not look at the delight of the King. Woe unto the wicked of the world who are not rewarded with looking, as it is written, “But they shall not go in to see the holy things as they are being covered.”

475) When clinging to that place, the Nukva, the souls of the righteous look from within those lights, the three colors. These colors—white, red, and green—rise and mingle together, and happy is one who knows how to mingle and unite all of them as one, to correct everything—where it should be above, above—and then one is kept in this world and in the next world.

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