Autor: arhiprofesor

(înapoi la pagina ZOHAR CUPRINS / VAYECHI – click)

359) “When the sun was setting, deep sleep fell upon Abram.” This is the day of the harsh Din, which brings a person out of this world. When it is time for a man to exit this world, it is the great judgment day, when the sun darkens from shining to the moon. It is written about it, “Until the sun darkens.” This is the holy soul that avoids the man thirty days before he leaves the world and he sees that he is devoid of the semblance and it is not seen.

360) The semblance passes away from him because the holy soul has departed and moved from him and is not seen. It cannot be said that when a person dies and weakens, the soul moves away from him. Rather, while he is alive, in full strength, the soul [Neshama] moves away from him and does not shine to the spirit [Ruach], and the Ruach does not shine to the Nefesh. Then the semblance moves away from him and does not shine for him. From that day forth, everyone declares about him that he will die, even the birds in the sky, since the Neshama has departed from him and the Ruach does not shine to the Nefesh, so the Nefesh weakens and eating and all the lusts of the body depart and move away from him.

361) Even more, each time a person falls ill and cannot pray, the Neshama moves away from him. And then the Ruach does not shine to the Nefesh until a person’s Din is given. If he is judged favorably, the Neshama returns to her place and shines to the Ruach and the Nefesh. This is why the matter depends on the Din. When the matter does not depend on the Din, because his Din has already been set to die, the Neshama departs thirty days before everyone and the semblance disappears from him.

362) When a person is sentenced above, his soul is raised to the court, and she is judged by her word. She testifies to everything and she testifies in all the evil thoughts that the man thought. But she does not testify to bad deeds because they are all written in a book. And when one is judged above, he is judged for everything, both for thoughts and for actions. And then the body is in greater trouble than at all other times.

363) If he is judged favorably, he is left alone and sweat comes out on the body. Then the soul [Neshama] returns and shines for the Ruach and the Nefesh. But one is never healed until his sentence is given above. But many sinners in the world and many wicked in the world persist and heal from their illnesses. Indeed, the Creator watches over a person’s judgment, and even if he is not rewarded now, if the Creator sees that he will be rewarded afterwards, He judges him favorably. Or, sometimes he may beget a son who will be righteous in the world, so the Creator judges him favorably.

364) All of the Creator’s deeds and actions are for the best, and He watches in all of them, as it is written, “‘As I live,’ says the Lord. … I have no pleasure in the death of the wicked, but that the wicked turn from his way.’” For this reason, all those wicked in the world who restore their health, the Creator sentenced them favorably.

365) Sometimes the illnesses have completed the time that they were given to afflict a person, as it is written, “Severe and lasting plagues, and miserable and lasting sicknesses,” which they execute faithfully. They stay with a person and depart once their time is up, for both the righteous and the wicked. It is all done by judgment, as we said.

(înapoi la pagina ZOHAR CUPRINS / VAYECHI – click)

(înapoi la pagina ZOHAR CUPRINS / VAYECHI – click)

353) The world is judged four times a year: on Passover, for the grain; on the eighth of Sukkot, for the fruits of the tree; on Rosh Hashanah [beginning of the year], for all the people of the world who pass before him as the children of Meron, and on the holiday, they are sentenced for the water.

“On Passover, for the grain,” opposite the high Merkava, the patriarchs, HGT, and King David, Malchut. The four times correspond to the patriarchs and King David. He interprets that a Matza comes on Passover because a Matza is the Din of Malchut. It is when Israel began to enter the holy part of the Creator and to root out the leaven—idolatry—the appointees over the idol worshipping nations, called “other gods,” “foreign gods,” and which are called “leaven,” “the evil inclination,” and to enter the Matza, the Malchut, the holy part of the Creator. This is why on Passover, the judgment is on the grain, since the world is judged on the Din [judgment] of the Hey, the Malchut, and Tevu’ah [grain] comes from the words Tavo Hey [Let the Hey come].

354) “On the eighth of Sukkot, for the fruits of the tree.” Should it not have said, “The fruits of the trees”? However, this is a strong and mighty tree above, ZA. The fruits of the tree are the souls of the righteous, the fruits of ZA. They are judged on the eighth day, Tifferet.

355) On Rosh Hashanah, they pass before him as the children of Meron. Rosh Hashanah is the Rosh [head/beginning] of the Shanah [year] of the king. Rosh Hashanah is Isaac, who is called Rosh, one Rosh of the King, ZA, his Rosh of Gevura, a place called “year.” This is the reason why all the people of the world will pass before him like the children of Meron, since on Rosh Hashanah, Isaac is present—the Rosh of the left, in which there are Dinim [judgments]. This is why it is said on Rosh Hashanah, “His left under my head.”

356) “On the holiday, they are sentenced for the water.” This is the beginning of the illumination of the right of the king, Hassadim, water, since on the holiday, it is said, “And his right shall embrace me.” Hence, the joy of the water is in everything, when water is poured and pumped, since water is Hassadim.

Everything is found in these four times. On Passover, the Din is in Malchut, which is called “grain.” On the eighth of Sukkot, the Din is in Tifferet, which is called “a tree.” On Rosh Hashanah, it is in Gevura, and on the holiday, it is in Hesed.

357) Everything is found in those four times: Abraham, Isaac, Jacob, who are HGT, and King David, who is Malchut. The world is judged in those HG TM, and people are sentenced in four times, which are the days when HG TM are in the world. Each day, the books are open and peoples deeds are written, and there is none who watches over and none to lend one’s ears. And each day, the Torah testifies, as it is written, “Whoever is a fool, let him come here. ‘Heartless,’ she said to him.” And there is no one to listen to her voice.

358) When a person rises in the morning, witnesses stand opposite him and testify about him. And he does not notice. And the soul testifies about him every time and each hour. If he hears, good. And if he does not hear, the books are open and the deeds are written. Happy are the righteous who do not fear the Din of this world or the Din of the next world. It is written about it, “But the righteous are secure as a young lion,” and “The righteous shall inherit the earth.”

(înapoi la pagina ZOHAR CUPRINS / VAYECHI – click)

(înapoi la pagina ZOHAR CUPRINS / VAYECHI – click)

333) “And Israel bowed down upon the bed’s head.” “The bed’s head” is Divinity because Divinity is over the head of the sick. However, we should not say that he was bowing down to Divinity, since he was a Merkava [assembly/chariot] to the Sefira Tifferet, which is above Divinity. Rather, he was bowing before his own quality, Tifferet.

The bed is Divinity, as it is written, “Behold, it is Solomon’s bed.” The bed’s head is the foundation of the world, the head of Divinity. Over the head is Israel, Tifferet, who stands over the bed’s head, Yesod, since Tifferet is above Yesod. This is the reason why Israel was bowing before himself, before Tifferet.

334) We should not say that he was bowing before Divinity, which is over the head of the sick, since at the time, he was still not sick, as afterwards it is written, “And it came to pass after these things, that he told Joseph, ‘Behold, your father is sick.’” At the time he was bowing, he was not sick, necessarily so, and this is why he bowed, since he knew that at that time he rose to a high and holy degree in the complete throne, Tifferet. This is why he was bowing before the Merkava, the upper throne, since HGT is an upper throne to Bina, and Tifferet includes all of them. It is the completeness of the great and powerful tree, called after his name, Tifferet, which is called by his name, “Israel.” Hence, “And Israel bowed down upon the bed’s head,” since he rose to his degree and was crowned with crowns, the Mochin of the holy King, Tifferet.

335) King Solomon said, “I have tried all that with wisdom [Hochma].” He inherited the moon, Nukva, from all of her Behinot [discernments/aspects], and in his days, the moon was full because she was blessed from all the degrees. When he wished to understand the laws of Torah he said, “I said, ‘I will be wise,’ but she was far from me.”

336) Jacob said, “And when I lied down with my fathers you shall carry me out of Egypt, and bury me in their burial-place.” One whose soul departed into another authority, abroad, and whose body was buried in the holy land, it is written about him, “And you came and defiled My land.” And Jacob said, “And bury me in their burial-place,” and his soul went out into another authority, in Egypt.

337) Jacob is different from other people because Divinity gripped him and clung to him, as it is written, “I will go down with you to Egypt,” to dwell with you in exile. “And I will also surely bring you up,” meaning your soul will mate in Me and your body will be buried in the graves of your fathers. Even though his soul departed in another authority, yet, “I will also surely bring you up,” meaning that he would be buried in the grave of his fathers.

338) “And Joseph shall put his hand upon your eyes,” for he is the elder, and the elder places his hand on his father’s eyes. With respect to the thought in the heart, he was from the first drop. And because the Creator knew this secret, that his mind was on Rachel, he was told this in Joseph—that he would put his hand on his eyes, meaning that all his love depended on him.

339) What is, “And Joseph shall put his hand upon your eyes”? This is Jacob’s honor—that his son, who is a king, will put his hands on his eyes, to tell him that Joseph is alive and will be present at his death.

340) A man who is rewarded with a son in this world, the son must put dust on his eyes when he is buried. This is his honor, to indicate that the world has been sealed off from his father and that the son is succeeding the world.

341) Because the view of the world is seen in a man’s eyes, and all the colors are in them, too, and the white color in them is like the great ocean that surrounds the world from all sides, the other color in them is like the land that the waters brought out, and the land stands between the waters. Similarly, this color stands between the waters, in this white color, which implies to the ocean water.

342) The other, third color, is in the middle of the eye. This is Jerusalem, the middle of the world. The fourth color in the eye—the black in the eye—is where all the power to see in the whole of the eye is found. It is called “pupil,” and in that pupil, the face is seen. And the most precious vision of all is Zion, the point in the middle of everything. The vision of the whole world is seen there, and Divinity—the beauty of everything and the view of everything—is present there. This eye is the inheritance of the world. For this reason, the one who dies leaves it and his son takes it and inherits it.

343) This is a hidden thing, and the people of the world do not know and do not look, since when a person leaves the world, his soul is hidden with him and before she leaves the body, a man’s eyes see what they see, as it is written, “For man shall not see Me and live.” In their lives, they do not see; but in their death, they see.

344) His eyes are open from that vision that he saw. Those who stand over him should place a hand over his eyes and close his eyes. When his eyes remain open from that precious view, if he is rewarded with a son, the son should put his hand on his eyes first, and close them, as it is written, “And Joseph shall put his hand upon your eyes.” This is so because another view, which is not Kedusha [holiness], appears before him, and the eye that now sees a high and holy view shall not look at the other view.

345) The soul is close before him, at home. If the eye remains open and the other view, of the Sitra Achra, is over his eyes, everything that he will look at will be cursed. And since his soul is before him, he will look at the soul and she will be cursed. This is not an honor to the eye, much less to the relatives of the dead, and even more so to the dead himself. It is not honorable for him to look at what he should not look at, and to place the Sitra Achra over his eyes. This is why he is covered in dust. The friends have already commented on the Din that the dead is sentenced in the grave, and it is honorable that the eye will be closed to everything by the son that he left in the world.

346) All seven days past his death, the soul goes from the house to the grave and from the grave to the house and mourns for him. Three times a day they are sentenced as one, the soul with the body, and there is none who knows this in the world. And he should regard it, to awaken the heart.

347) Afterwards, the body is closed in the grave and the soul goes and bathes in Hell, and comes out and wanders in the world, visiting the body in the grave, until she dresses in what she dresses.

348) After twelve months, they all rest. The body is calmed in the dust and the soul is bundled and enlightened in the spirit and in the clothing that the spirit wears. Then the spirit delights in the Garden of Eden and the soul rises to the bundle of life, the Nukva, the greatest of all pleasures. They are all tied to one another, the Nefesh [soul] in the Ruach [spirit], and the Ruach in the Neshama [soul, but this time it means Neshama], on Sabbaths, on good days, and in beginnings of months.

349) Woe unto people who do not look and do not know and do not recognize what they are standing on, and the practice of the Mitzvot of Torah is forgotten from them. There are Mitzvot of the Torah that make a garment of honor above, in the upper Garden of Eden, there are Mitzvot of the Torah that make a garment of honor below, in the lower Garden of Eden, and there are Mitzvot of the Torah that make a garment of honor in this world. And man needs all of them, and all are corrected by his days.

350) One day, old Rabbi Yehuda was excited. He wished to know what will become of him in the world of truth. In a dream, he was shown one form of his: a strong light that shines to the four directions. They told him, “This is your clothing for your sitting here.” And from that day on, he was happy.

351) Each day, the spirits of the righteous sit in their clothes, row after row in the Garden of Eden, and praise the Creator in the high honor.

In the beginning, it writes, “And Israel bowed down upon the bed’s head.” “The bed” is the assembly of Israel, the Nukva. “The bed’s head” is a righteous. “Upon the bed’s head” is the holy King, Tifferet, that all the peace is his, as it is written, “Behold, it is Solomon’s bed,” since he would bow before himself, for he is a Merkava [chariot/assembly] for Tifferet, for the one who stands at the bed’s head, whose name is Israel. Tifferet is called “Israel,” hence “And Israel bowed down upon the bed’s head.”

352) Afterwards, Jacob knew that he was completed in a high degree and that his degree was Tifferet, above with the fathers, who are HG, and he alone was the complete correction because Tifferet is the middle line that contains HG within it, and he is equal to the whole of HGT. Hence, he held his heart, rejoiced, and was strengthened in the upper desire of the Creator, who desires him. It is written about him, “And Israel was strengthened and sat upon the bed,” on the actual bed, on Malchut, since he was completed in a higher degree, in the quality of Tifferet, above Malchut. Happy is he.

(înapoi la pagina ZOHAR CUPRINS / VAYECHI – click)

(înapoi la pagina ZOHAR CUPRINS / VAYECHI – click)

294) “And when I lied down with my fathers.” Happy are the patriarchs, whom the Creator has made into a holy Merkava [assembly/chariot], and desires them—to crown Himself in them—as it is written, “Only your fathers did the Lord desire.” Jacob knew because his crowning is in his fathers, since the crowning of the fathers was with him, and he with them.

We learn about it in engraved letters that there are three knots to the Shin—two knots to the right and left, and one knot that contains them—the middle one. It is written about it, “And the middle bar in the midst of the boards, which shall pass through from end to end.” This is so because the knot in the middle grips the right and the left, and it is written about it, “And when I lied down with my fathers.”

Abraham is the right line, Isaac is the left line, and Jacob is the middle line. In the three heads in the letter Shin, the two lines—right and left—cannot shine unless through the middle line, which decides between them and unites them. Also, the middle line has no Mochin of its own. Rather, to the extent that it decides and induces complete illumination to the right and to the left, three come out of one and one is rewarded with all three. This is why it is written that his crowning is in his fathers, that the Mochin of Jacob is in the patriarchs. Because he decides between them, he receives the Mochin from them. It is written, “And he is with them.” If he were not with them, the fathers would not shine because they can only shine through the middle line. This is the meaning of “And when I lied down with my fathers,” for they need him and he needs them.

295) It was written, “The deaf heard and the blind looked, so as to see.” “The deaf heard” are those people who do not listen to the words of Torah and do not open their ears to hear the commandments of their Master. “The blind” are those who do not look to know what they are living for because each day, a herald comes out and calls, and there is no one to notice him.

296) Those are man’s days from the time he was created. On that day when he came out to the world, they all exist already. They are real illuminations and man’s days extend from them. They walk and roam the world, descend and warn man each day separately. And when the day comes and he warns the man, and on that day the man transgresses before his Master, that day rises in shame and testifies about him, and he stands outside alone.

297) And after he stands outside alone, he sits and waits for the man to repent for the sin. If he is rewarded and he repents, the day returns to its place. If he is not rewarded and did not repent, that day goes down and joins the wind outside and returns to its home, where it is established in precisely the same form as that man’s so as to harm him. The day sits in his home with him, and if he repents, its dwelling with him is favorable. If he is not rewarded, its dwelling with him is bad.

298) In any event, man’s days are counted and they are lacking. Those that remained due to sins are not counted. Woe unto that person who decreased his days before the holy King and does not have days to crown with them above in that world, and with which to draw near before the holy King.

299) When these days before the holy King approach, if the person who died was righteous, he rises and enters these days, and they are clothes of honor, and his soul dresses in him. And those days were because he was rewarded with them and did not sin in them.

300) Woe unto a man who decreased his days above. When he should be clothed in his days, those days that he corrupted with his sins are missing from that garment and he wears a deficient Kli. It is all the more so if many are the days that were corrupted and man had nothing with which to clothe in that world. Woe unto him; woe unto his soul, for he is sentenced in Hell for those days, days over days, double days. He is punished for years for each day. And when he comes out of the world, he does not find days to clothe in them and does not have a clothing in which to cover. Happy are the righteous, whose days are all hidden with the holy King and garments of honor are made of them, to clothe in them in the next world.

301) It is written, “And they knew that they were naked.” It is real knowing that they knew, for they were deficient of that garment of honor that was made of the days, and they did not have a single day to clothe in. It is written, “Your eyes have seen my unformed substance, and in Your book were all written, days were ordained and not one of them,” in relation to Adam HaRishon. “Days were ordained” indeed, for they were made to be a clothing. “And not one of them” means that not even one of them was left for him to clothe in, until Adam exerted and repented and the Creator accepted his repentance and made for him another Kli and clothing. But not of his own days, for with his repentance, he did not correct the sin of the tree of knowledge in completeness, as it is written, “And the Lord God made for Adam and for his wife garments of skins, and clothed them.”

302) Of Abraham, who was rewarded, it is written, “Coming in days” [advanced in age]. Hence, when he departed from this world, he entered and clothed by these very days of his. He did not subtract anything of that garment of honor because it is written “Coming in days.” It is written about Job, “And he said, ‘Naked I came from my mother’s womb, and naked I shall return there,’” for he had no clothing left to dress in.

303) Happy are the righteous, whose days remain clean of sin and they remain for the next world. When they come out of the world, they all connect and become a garment of honor for them to dress in. In that clothing, they are rewarded with delighting in pleasure in the next world. And in that clothing, they are destined to rise in the world and live at the revival of the dead. And all those who have a clothing will rise. Woe unto the wicked of the world, whose days were decreased by their iniquities and who did not have what to cover themselves with when they departed from the world.

304) All those righteous who were rewarded with clothing a garment of honor from their days are crowned in that world by crowns that the fathers were crowned in, from that river that extends and goes out to the Garden of Eden. It is written about it, “And the Lord will guide you always and satiate your soul in brilliance.”

305) Happy is Jacob, for he had great confidence, as it is written, “And when I lied down with my fathers.” He was rewarded with them, and not with another. He was rewarded with them, with clothing in his own days and in their days.

306) It is written, “And he smelled the smell of his garments, and blessed him.” It should have said, “The garments of Esau,” and not “His garments,” since those were the garments of Esau, as it is written, “And Rebecca took the garments of Esau her elder son,” and here it says, “The smell of his garments,” meaning Jacob’s.

307) However, “And he smelled” means he looked further and smelled his garments in the world of truth, and then he blessed him. It is written about that, “See, the smell of my son is as the smell of a field,” a field of holy apples, the Nukva de ZA. He said, “Since you were rewarded with these garments of honor, “May God give you the dew of heaven.” This means that the dew of heaven was dependent upon the garments of honor. Because it is a field of apples, which the garments of honor resembled in their scent, he received dew all day long from a place called “heaven,” ZA.

308) He blessed him with everything, as it is written, “Of the dew of heaven and of the fatness of the earth,” and from the affluence of the Nukva, land, as well. This is so because it was written, “And he smelled the smell of his garments,” and these garments, too, are received from the Nukva.

Each day, 1,500 smells rise from the Garden of Eden, the Nukva, in which they are perfumed. These are clothes of honor that crown from the days of Adam in that world. But the clothes are received from the Nukva, too. The number 1,500 is the smell. It is not the complete degree of GAR, but only half of the degree because it is not received from above downwards but from below upwards. The complete degree of GAR is 3,000, and its half is 1,500.

309) How many garments does one have from his days? They are three. One is when he wears the garment of Ruach in the Garden of Eden of the earth. One, the most precious of all, is when the Neshama dresses in him, whose abode is within the bundle of life, the Nukva, among her garments, called “Royal clothes.” And one is the outer apparel, which is present and absent, seen and unseen, because being from the externality, it does not have perpetual existence. Rather, at times it is present and at times it is not present; at times it is seen and at times it is not seen. In this garment, the soul dresses and walks and roams the world.

310) Each beginning of a month and Shabbat, the soul goes and connects to the Ruach in the Garden of Eden of the earth, which stands between the precious curtain. And from it, the soul learns and knows what she knows, and roams and alerts in the world.

311) In two ties does the soul tie each beginning of a month and Shabbat: 1) In the tie of the Ruach between the scents of the perfumes in the Garden of Eden of the earth; 2) from there, the soul walks and roams and connects with the Ruach in the Neshama, which is bundled in the bundle of life. She is nourished and satiated by those precious lights from the right and from the left, as it is written, “And the Lord will guide you always,” to indicate that she receives from all sides and that she does not cease.

312) “And satiate your soul in Tzachtzachot [brilliance].” She receives one Tzach [part of Tzachtzachot] when she connects with the Ruach in the lower Garden of Eden. She receives the Tzach before the Tzach when she connects with the Neshama above, in the bundle of life, as it is written, ‘In Tzachtzachot [brilliance].’ Tzach is one, Tzachtzachot is two. They themselves are above, at the precious part of the Neshama. It is said Tzachtzachot about the one who inherits them. This is the meaning of “Your soul,” who inherits them from the Neshama. Happy are the righteous.

313) Rabbi Shimon said, “When I am among the friends from Babel, they gather to me and learn the matters in disclosure. They put them in a box that is sealed by hard iron, which is hidden from all sides, and conceal them so they will not be known to anyone.

314) “Several times have I taught them the ways of the garden of the king, the Nukva, and the ways of the King, ZA. Several times have I taught them all those degrees of the righteous in that world. They all fear studying these things and they study in stuttering. This is why they are called ‘stutterers,’ since they stutter in their mouths.

315) “But I judge them favorably because they are afraid, since the holy air and the holy spirit have moved away from them, as they are abroad and nurse from the air and spirit of a different authority from that of Kedusha [holiness]. Moreover, the rainbow is seen on them, which is a sign that they are in Din and they need mercy. They are unfit to welcome Elijah, much less to welcome anyone else.

316) “However, it is good for them that I am in the world and I support the world, since in my life, the world will not be in grief and will not be judged by the Din of above. After me, no generation such as this generation shall arise. It will occur in the world that there will be no one to protect them, and every insolent face will be both above and below, since above, too, there will be insolent faces, which are the slandering of the Klipot, due to the iniquities below and their insolence.

317) “The people of the world will shout but no one will watch over them. Their heads will search in every direction for some salvation but they will not return with any cure for their plight. But I have found them one remedy in the world: Where they engage in Torah, and a book of Torah that is unflawed is among them, when they take it out, the upper ones and lower ones will awaken. And it is all the more so if the Holy Name is written in it properly.

318) “Woe unto a generation that a book of Torah appeared among them, which was thrown into the city street, etc., to pray, and there was no awakening for her above and below, and whose prayer was not accepted above because their prayer was without fasting and without repentance below. Who will awaken over her to pray when the world is afflicted and the world needs rains, and the book of Torah must be revealed due to the stress in the world?”

319) But when the world is afflicted and people ask for mercy over the graves, all the dead awaken to ask for the world. This is because the soul rushes to alert the wind that the book of Torah is in exile, that it was exiled because of the pressure in the world and the living came over the graves and ask for mercy.

320) At that time, the spirit alerts the soul, and the soul alerts the Creator, and then the Creator awakens and takes pity on the world. And all of that is for the exile of the book of Torah from its place, and since life came to ask for mercy for the grave of the dead. Woe unto a generation if a book of Torah must be exiled from place to place, and even from synagogue to synagogue, to pray, since none is found among them who will watch over them and pray for them, for there is not a righteous one among them.

321) When Divinity was exiled in the last exile, until it rises up, she said, as it is written, “Who will give me a wanderer’s lodge in the desert?” and not to rise up, since she desires to walk with Israel in the exile. Afterwards, when she was already in exile with Israel, when there was much stress in the world, she is in the world in the desert, in the place of Klipot. Also, in the exile, the book of Torah is in the desert, and everyone awakens and regrets over her, the upper ones, as well as the lower ones.

322) If those foolish Babylonians knew the words of the secrets of the wisdom, such as what the world stands on and why its pillars quake when the world is under pressure, they would connect to the words of King Solomon in the high meaning of the wisdom. But they did not know his merit.

323) And now they seek words of wisdom and there is no one to understand their secret and no one to teach. And yet, there are wise ones among them in determining the impregnated year [a year with an extra month in the Hebrew calendar] and determining the month, even though it was not given to them to impregnate the year and to sanctify the month, since the year is impregnated and the month is determined only in the land of Israel.

324) For twelve months, the soul connects to the body inside the grave and they are sentenced together in Din, except for a soul of a righteous. She is in the grave and feels her sorrow for the affliction and the sorrow of life, and she does not try to pray for them.

325) And after twelve months, the soul dresses in another clothing and walks and roams the world, and knows what she knows from the wind and tries to ask for mercy for the affliction in the world and to feel the sorrow of the living.

326) And who awakens all of that, that the souls of the dead will pray for the living? There is a righteous one in the world who announces them properly, and that righteous one was recognized among them because when a righteous one remains in the world, he is known among the living and among the dead, since each day he is declared among them. And when there is much affliction in the world and he cannot protect the generation, he alerts them of the affliction in the world and they ask for mercy over the living.

327) And when no righteous is found, who is declared among them, and there is no one to awaken the souls in the affliction in the world except for a book of Torah, the upper ones and lower ones awaken on it, to pray for the world. However, at that time, everyone must be in repentance. If they are not in repentance, the litigants awaken upon them to punish them for throwing the book of Torah. And not only the souls, even the wind in the Garden of Eden awakens over them for the book of Torah, to ask for mercy.

328) “And when I lied down with my fathers,” who are in Guf [body], Nefesh, Ruach, and Neshama, contained in a single Merkava [assembly/chariot] in a high degree. “And when I lied down with my fathers” revolves around the Guf and all the aspects of the Neshama, so they will be together with his fathers.

How impervious are the people of the world in all the senses. They do not know, do not notice, do not hear, and do not look at the matters in the world and how the Creator fills with pity over the world at all times, and there is no one to notice.

329) Three times a day, a wind comes into the Cave of Machpelah and blows through the graves of the patriarchs. Their bones heal and they maintain their existence. That wind draws dew from above, from the head of the King, HBD de ZA, the place of the upper patriarchs, HGT who became HBD. And when the dew comes from them, the lower patriarchs awaken in the Cave of Machpelah.

330) The dew falls through the degrees and reaches the lower Garden of Eden, and the perfumes in the Garden of Eden bathe in that dew. At that time, a spirit [Ruach] that is included in two others awakens—the Ruach from the middle line, Jacob, includes two lines, Abraham and Isaac. It rises and wanders among the perfumes and enters through the cave door. Then, the fathers and their wives awaken and ask for mercy over the sons.

331) When the world is in grief and they are not granted, it is because they, the patriarchs, are asleep due to the iniquities of the world, and that dew does not awaken them because it is not drawn and is not present until the book of Torah properly awakens in the world. At that time, the Nefesh alerts the Ruach, the Ruach alerts the Neshama, and the Neshama alerts the Creator. And then the King sits on the throne of Rachamim [mercy] and draws from the holy Atik, AA, extension from the crystal dew—the Mocha Stimaa de AA—which reaches the Rosh of the King, HBD de ZA, and the fathers—HGT de ZA—are blessed. Then that dew is drawn to those who are asleep, the fathers in the Cave of Machpelah, all unite to pray for the world, and the Creator has mercy over the world. However, the Creator does not have mercy over the world until He alerts the fathers and the world is blessed through their merit.

332) And Rachel did more than all the fathers, for she stands at the crossroads each time the world needs mercy.

(înapoi la pagina ZOHAR CUPRINS / VAYECHI – click)

(înapoi la pagina ZOHAR CUPRINS / VAYECHI – click)

275) “What advantage does man have in all his work, which he does under the sun?” We study the words of Solomon but his words seem abstruse. Yet, all of Solomon’s words are read with wisdom.

276) In the days of King Solomon, the moon, Nukva, was in her fullest. The Nukva clothed upper Ima, which is her complete filling, as it is written, “And Solomon’s wisdom excelled the wisdom of all the children of the east.” The wisdom of the children of the east is wisdom that they had inherited from Abraham.

277) It was written, “And Abraham gave all that he had unto Isaac.” This is the upper Hochma, who knew the holy name of the Creator. It is implied in what is written, “All that he had,” that was his, upper Hochma. It is written about it, “And the Lord blessed Abraham with everything,” meaning with that daughter that Abraham had, whose name was “With everything.” The Nukva, the bottom Hochma, is called “With everything.” She is considered his daughter because the father establishes the daughter. And yet, Abraham himself is considered upper Hochma because Abraham is Hesed that rose to Hochma, and this is what he gave to Isaac.

278) “And unto the sons of the concubines, that Abraham had, Abraham gave gifts.” He gave them things that are known in the lower Ketarim [plural of Keter], and placed them in the land of the east. And from there the children of the east inherited wisdom [Hochma], from the lower Ketarim, as it is written, “The wisdom of all the children of the east.”

280) Hochma settles in only when a person sits, not when he walks. Rather, when he is complete, as it is written, “And I remained in the mountain forty days.”

281) “And Solomon’s wisdom excelled the wisdom of all the children of the east, and all the wisdom of Egypt.” What is the wisdom of Solomon, what is the wisdom of Egypt, and what is the wisdom of all the children of the east? The moon, Nukva, is blessed by all the Sefirot. It writes, “excelled,” which is said about the days of Solomon that the Nukva grew and was blessed and stood in its fullest.

282) A thousand mountains grow hay before her, and they are all one swallow before her. She has a thousand great rivers and she gulps them with a single sip. Here The Zohar brings the sequence of the growth of the Mochin of the Nukva during the days of Solomon. During the Gadlut of the Nukva, only VAK de AB extend from Mochin de Hochma, not GAR de AB. However, it is impossible to extend half a degree, so in the beginning, a complete degree of GAR and VAK de AB must be extended. Afterwards, the GAR is placed in their place in the Nukva and only the VAK is extended. This is the meaning of, “Who grows hay for the beast,” meaning GAR de AB. Half of this light remains as food for Nukva herself, who is called “a beast,” and the remaining half of the light, VAK de AB, is extended to people, as it is written, “And herb for man’s work.”

GAR de AB have eating in them, the part of Hassadim in them. And there is drinking in them—the part of Hochma in them. They are intermingled. A thousand mountains are eating and a thousand rivers are drinking. The number “one thousand” indicates to Hochma, and since eating consists of Hochma, too, the number 1,000 is mentioned in regard to them, as well.

It was written, “They are all one swallow before her … and she gulps them with a single sip.” This is so because these Mochin are from the path under Hotem [nose] of AA, who is established as a path in which to pass and not to stop in. Hence, these Mochin are always received in haste, to not allow suction to the Dinim [judgments]. For this reason, Nukva, too, receives them in haste.

283) Her nails connect 1,070 sides. Her hands are gripped from 24,000 sides, and none comes out of her to the right and to the left, but in the middle. Also, several thousand protectors grip to her hair.

The fingers are Hochma. There are ten Sefirot in them: GAR, ZAT, and Parsa in between. GAR is the flesh in them, the Panim [anterior/face]. It is written about them, “You cannot see My face.” The nails are the Parsa between GAR and ZAT, the Achoraim [posterior]. ZAT are included in the Parsa, the nails, and it is written about them, “And you see My back.”

In Gadlut, the Parsa comes down, raises, and connects the Kelim de [of] Achoraim [posterior Kelim] to their degree along with the Kelim de Panim. Kelim de Panim are the flesh of the fingers, 1,000, since 1,000 indicates to Hochma. Kelim de Achoraim are ZAT, each of which consists of ten, hence the number seventy. It was written, “Her nails connect 1,070 sides,” which means that the nails, Parsa, connect to the 1,000, the Panim of the fingers, and the seventy is the Achoraim of the fingers. And through the nails, the two connect into a single degree, the Panim.

It was written, “Her hands are gripped from 24,000 sides,” since the number twelve indicates to Hochma. There is a twelve of ZA—twelve hours of the day—and there is a twelve of Nukva—twelve hours of the night. When Nukva is in Gadlut, in Zivug PBP [Panim be Panim (face-to-face)] with ZA, she contains within her the twelve of ZA, too, the twelve of ZA are in her right hand, and her own twelve are in her left hand. And when the moon is full they are thousands, meaning 24,000 sides—12,000 on the right hand and 12,000 on the left hand. “Also, several thousand protectors grip to her hair.” Protectors are angels that do not rise to receive GAR but always stay below in the place of GAR de VAK, watching over the Mochin so that none of them will get to the outer ones. They grip to the Se’arot [hair] of the Nukva, the Dinim.

284) One boy, whose length is from the top of the world to its end, meaning Matat, whose height is from the Rosh [head] of Beria to the Sof [end] of Assiya, comes out between the legs, from NHY de Nukva. He dresses in sixty strikes of fire, by which he scares off the outer ones so they will not grip the legs of the Nukva. He is appointed over the lower ones from the four sides. It is a boy who grips 613 upper keys from the side of Ima, and all the upper keys in the blaze of the sword that turns every way, which is girded to his waist, are hanging.

Now The Zohar explains the three worlds, BYA, which receive from the Nukva de Atzilut in the days of Solomon through the angel Matat. This is so because the Parsa below Atzilut detains the light of Hochma from descending to BYA, hence illumination of Hochma shines in BYA by clothing of the Achoraim de Nukva de Atzilut. This is so because since the Achoraim are harsh Dinim, the Masach does not detain them from spreading into BYA. And since they are from Nukva de Atzilut, they transfer the illumination of Hochma in them to the three worlds BYA, too, and the appointee over all the illuminations in BYA is Matat.

It is written that he dresses in sixty strikes of fire because the powers of Din [judgment] from Achoraim de Nukva in her HGT NHY—each of which consists of ten—are sixty. In this way, he is appointed over the lower ones from the four sides, which affects the Mochin from the four directions of Nukva, HG TM, upon the lower ones.

It is written that he is a boy who grips 613 upper keys from the side of Ima. The boy is Matat, and he has VAK from the side of Ima, whose Sefirot are hundreds, and they are six hundred.

With respect to the Mochin, he has thirteen—twelve oxen and one that includes them. Together they are 613, meaning only the Mochin from Ima, since Mochin de Aba cannot illuminate in Beria due to the Masach below Atzilut, which detains the light of Aba.

When it writes, “All the upper keys … which are hanging,” it is to open the illumination of Hochma by the blaze of the sword that is girded to his waist. By that, he is guarded so that illumination of Hochma will not be able to transfer from Parsa de Atzilut down. And how do these 613 keys grip to BYA, which are extensions of Hochma? All those keys depend on the blaze of the sword, the Achoraim de Nukva de Atzilut, harsh Dinim. The Parsa does not detain them and they can expand to BYA, extending illumination of Hochma with them from the Nukva.

285) In the Baraita, that boy is called “Hanoch Son of Yered,” as it is written “Hanoch [which also means “educate”] the boy, according to the boy’s way.” The Mishnah and the Baraita are internality and externality because the Baraita is the externality of the Mishnah. With regard to the externality, the VAK is called Matat, Hanoch Son of Yered, since Yered comes from the word Yerida [descent] and externality. However, Matat is called Hanoch Son of Yered with respect to the internality, as well. In the internality, Son of Yered is said in his merit, since the descent caused him the internal Mochin.

Both Mishnah and the Baraita regard his descent. However, in the Baraita, his descent still did not cause Mochin, but an actual descent, but in the Mishnah, the descent has already been mended and become a cause for Mochin. Below him, meaning under his shade, all the animals of the field will take shelter, meaning the angels in Yetzira. It is as the holy, upper Israel, ZA, is called “a son” to his mother, Bina, as it is written, “For I was a son to my father, tender, and an only one before my mother.” It is also written, “My son, My firstborn, Israel,” relating to ZA. Also, below Atzilut it is Matat, who is called “a boy” of his mother, the Nukva, as it is written, “When Israel was a child, I loved him,” which relates to Matat.

He is called “Son of Yered” in several ways, once as a fault and once as a praise, according to the difference between the internality of Matat and the externality of Matat. However, here it is about the actual Son of Yered, the externality of Matat, whose descent is a fault because he still does not cause Mochin. This is because by ten descents did Divinity go down to the land, and all were set up by the friends. And under the externality of Matat stand angels in Yetzira, which are called “animals of the field.”

286) Under these animals, the Se’arot of the moon, Nukva, grip. They are called “Shevet Stars” [sun-like stars, as opposed to planets], and they are an actual Shevet [rod] by which to sentence the world. They divided into litigants, heavy, harsh judges, and insolent. And they are all called “those with hair.” Her hands and legs grip it as a mighty lion that grips to its prey, and it is written about it, “And preys, and there is no savior.”

The Shevet stars is Masach de Malchut of Midat ha Din [quality of judgment], which is called Man’ula [lock], the hidden gate, which does not open before the end of correction. It is written, “Under these animals, the Se’arot of the moon, Nukva, grip.” They are called “Shevet Stars.” These are not merely the Se’arot of the Nukva, which are mitigated in Bina, in Miftacha [key], of which it is written that several thousand protectors grip to her hair. Rather, it is those same Se’arot, the Shevet stars, Malchut of Midat ha Din, which are only in BYA, under the animals of the field. And The Zohar makes the precision of saying that they are an actual Shevet, that they have the actual form of Malchut of Midat ha Din, called Shevet.

There are two discernments in them: Litigants and heavy. 1) When the Masach is in the place of Malchut, the Se’arot are called “litigants.” 2) When the Masach rises in its form, settles in Bina, and divides the degree there into two halves, KH and Bina and TM, by which they are corrected into being a scales. For this reason, in this discernment, the Se’arot are called “heavy.”

Two others extend from them: 1) Harsh judges, who extend from the litigants, and 2) insolent, who extend from the heavy, and which rise in the place of Bina, who have no right gripping there, and this is considered insolence.

The two lines—right and left—are disputed and each wants to cancel the illumination of the other. Hence, they cannot shine until the middle line comes out on Masach de Hirik, which decides and makes peace between them. This Masach must first be from Midat ha Din, Man’ula, for then the left line diminishes from GAR, yields before the right, and unites with it.

It is written, “Her hands and legs grip it as a mighty lion that grips to its prey.” This refers to the two lines from the Chazeh and above, which are called “hands,” while the two lines from the Chazeh down are called “legs.” They grip to illuminate in whole, and only through the Masach de Hirik, which is accepted from Midat ha Din in those Se’arot, the Man’ula.

And because the GAR of the left line is diminished by the Masach from this harsh Din, it is called “prey,” since the Masach de Hirik preys the GAR of the left line. This is why he compares it to a mighty lion that grips its prey, as it is written, “And preys, and there is no saver.” Hence, the two lines—called “hands”—promptly unite with one another, and the two lines—called “legs”—also unite, and then they shine in the greatest wholeness that is possible during the 6,000 years.

287) Her nails mention people’s transgressions and write and inscribe their iniquities by the strength of the harsh Din. It is written about it, “The sin of Judah is written with an iron pen and a Shamir stylus.” Shamir means that it Roshem [inscribes] and punctures the stone, and carves it from all sides.

Nails are the Parsa that was made in the middle of the degree, due to Malchut’s ascent to Bina of that degree. It follows that two forces are included in the Parsa: the Malchut that rose, which is the harsh Midat ha Din, and Bina that received the form of Malchut because of her ascent to her. Those two forces are the Man’ula and the Miftacha, the two points that were erected in the Nukva. It is said about them, “If he is rewarded, it is good,” meaning that Midat ha Din, Man’ula, has been concealed, and only Midat ha Rachamim, Miftacha, governs. If he is not rewarded and extends lights from above downwards, it is bad, and then the hidden Midat ha Din appears on him, meaning the Man’ula, and his lights depart.

It was written, “Her nails mention people’s transgressions and write and inscribe their iniquities by the strength of the harsh Din.” This means that if he is not rewarded, the power of Midat ha Din that was hidden in the nails appears. And when this Midat ha Din is revealed, one is punished severely.

It is written about it, “The sin of Judah is written with an iron pen and a Shamir stylus,” since the point of Man’ula that is contained and hidden in the nail is called “An iron pen,” and the point of Miftacha that is revealed in the nail and governs when Israel are worthy is called “A Shamir stylus.”

“The sin of Judah,” if they sin, the two points appear on them and the sins are written in both the iron pen and the Shamir stylus. And when the point of Man’ula appears on them, as well, they are immediately punished. However, it is written of those who do his will, “No tools of iron were heard in the house, while it was being built.” This was because the Shamir would cut everything, and the iron tools, the Man’ula, was not heard because it was concealed. It was written, “Shamir means that it Roshem [inscribes] and punctures the stone,” meaning it inscribes and punctures the elicitation of the Katnut of the degrees, which are called “Stones,” “And carves it from all sides,” meaning gives it its shape from each side during the elicitation of the Gadlut of the degrees.

288) The filth of the nails means that all those who do not cling to the Guf [body] of the King, to the middle line, but cling to the left, and suck from the side of impurity when the moon is diminished, the abundance that they extend at that time from the nails goes to the side of impurity and is regarded as the “filth of the nails.”

289) And because King Solomon inherited the full moon, the Nukva in her Gadlut, he needs to inherit her during her diminution. This is the reason why he strove to know in the knowledge of the ghosts and demons, to inherit the moon, the Nukva in all the aspects.

This is so because Mochin de Katnut induce Mochin de Gadlut. During the ascent of Malchut to Bina de Ima, Ima returned to Mochin de VAK without a Rosh due to the fall of Bina and TM from her to ZON. At that time, ZON receives Mochin de Katnut from Ima by clothing of Bina and TM de Ima in them. Also, Bina and TM de ZON descend to the souls of people and the souls receive Mochin de Katnut from ZON. This became a cause that they would receive Mochin de Gadlut, as well, since afterwards, at the time of Gadlut de Ima, when Ima brings Bina and TM that fell from her to ZON back to her degree, ZON, too, rise with these Bina and TM to Ima and receive the Mochin de Gadlut from her. Afterwards, they bring back their own Bina and TM, which fell into the souls of people, and the souls rise with them, too, and receive Mochin de Gadlut from ZON. Thus, you see that if the lower one did not receive the Katnut of the upper one—Bina and TM of the upper one—it would be impossible for it to receive the Mochin de Gadlut from the upper one.

290) In the days of King Solomon, the moon illuminated from all the degrees, as it is written, “And Solomon’s wisdom excelled.” “Excelled” means that his wisdom excelled over the wisdom of all the children of the east, who were then included in the Nukva, as well as from the wisdom of Egypt, who was included in her. The wisdom of the children of the east has a high meaning to it. It is written, “These are the kings that ruled in the land of Edom.” They are called “the children of the east,” and none of them persisted except the one who consisted of male and female, whose name was Hadar, as it is written, “And Hadar reigned in his stead … and his wife’s name was Mehetabel.” However, in the previous kings, a female was not mentioned.

291) And although the Nukva was sustained by the king Hadar, she did not fully illuminate until Solomon came, who was worthy of her. This is the reason why his mother was Bat Sheba. That is, the Nukva in Gadlut is called Bat Sheba because she consists of the entire HGT NHYM de ZA, and she was his mother. This is why he is worthy of inheriting her in the days of her fullness.

292) The wisdom of Egypt is the lower Hochma, called “The maid-servant that is behind the mill.” And this wisdom [Hochma] of Solomon was mingled with everything—the wisdom of the children of the east and the wisdom of Egypt.

There are three Hochmot [plural of Hochma] in Atzilut:

1) The eight Sefirot of AA, Hochma of the ten Sefirot de Ohr Yashar. After the breaking of the vessels in the world of correction, this Hochma was completely hidden and she no longer shines in Atzilut. What fell from this Hochma during the breaking of the vessels is the Hochma [wisdom] of the children of the east. The wisdom of the children of the east is a high secret, as it is written, “These are the kings that ruled in the land of Edom.” The reign and death of those seven kings are the breaking of the vessels.

2) Upper Hochma. This is Bina that went out of Rosh de AA, returned to it, and became Hochma. Even though all the Hochma in the worlds comes from her, she herself shines only in Hassadim, as it is written, “For he desires Hesed [mercy].” What fell from this Hochma into the Klipot is the wisdom of Egypt, the lower wisdom, which fell from upper Hochma to the Klipot, to the bottom Ketarim. And she is called “A maid-servant that is behind the mill.”

3) The Hochma of Solomon, the bottom Hochma, Hochma that shines in Nukva PBP [Panim be Panim (face-to-face)] during her Gadlut. At that time, all three Hochmot shine in her together, and then she brings the Hochma of the children of the east and the Hochma of Egypt out of the Klipot, and becomes much greater than them. It is written about that, “And Solomon’s wisdom excelled the wisdom of all the children of the east, and all the wisdom of Egypt,” meaning that her Hochma grew more than them.

293) “What advantage does man have in all his work, which he does under the sun?” The toil of Torah, too, means to toil under the sun. The toil of Torah is different; it is above the sun, from the upper ones. Thus, so is the toil of Torah. It is said about it, “What advantage does man have in all his work, which he does under the sun?” whether he toils in Torah for people or for his own honor. It is about that that the verse says, “Under the sun,” since this Torah does not rise, and even if one lived a thousand years, on the day he departs from the world, it will seem to him as though he lived only one day.

(înapoi la pagina ZOHAR CUPRINS / VAYECHI – click)

(înapoi la pagina ZOHAR CUPRINS / VAYECHI – click)

251) “And he called his son, Joseph.” Why did he summon only Joseph? Were the rest of the tribes not his sons? Indeed, Joseph was his son more than the others. When Potiphar’s wife besought Joseph, it is written, “And he went into the house to do his work, and none of the men of the house were in.” It should have said, “And no man was home.” What is “The men of the house?” It is to include Jacob’s image, who was there. When Joseph raised his eyes and saw his father’s image there, he reconsidered and turned back.

252) It is written, “And he refused, and said unto his master’s wife.” The Creator told him, “You say,” “And he refused and said,” “Another will come to bless your sons and they will be blessed in him.” It is as it is written, “And his father refused and said, ‘I know, my son, I know; he too will become a people and he too will be great.’”

253) Why did Jacob say, “I know my son, I know”? “I know, my son,” that you observed being my son in your body, when you saw my semblance and returned to your covenant and did not desecrate it. This is why it is written, “I know, my son.” And the second, “I know” is when Joseph said that Menashe was the elder. And he replied to him about that, “He too will become a people and he too will be great.” This is why it is written, “And he called his son, Joseph, for he observed being his son in his body.

254) “And he called his son, Joseph.” They seemed to have one form; anyone who saw Joseph testified that he was Jacob’s son. He called him, “his son” because they were of a single form, since Joseph nurtured him and his sons in his latter days. This is the reason why he is his son more than all the others. “And he called his son, Joseph,” and not another, since he had permission to raise him from there to the Cave of Machpelah, since he was a King, but he did not have permission for another.

255) Since Jacob knew that his sons would be enslaved in Egypt, why was he not buried there so his merit would protect his children? And why did he wish to be raised from there? It is written, “As a father has compassion for his children,” so where is the compassion?

256) When Jacob went down to Egypt, he was afraid. He said, “Perhaps my children would be extinct among the nations, and perhaps the Creator will take His Divinity away from me as before?” It was written, “And God appeared unto Jacob and told him, ‘Do not fear going down to Egypt, for I will make you a great nation there. And what you said, that I might take my Divinity away from you, I will go down to Egypt with you.’”

257) He said further, “I fear that I will be buried there and will not be buried with my fathers.” He told him, “I will raise you indeed; I will raise you indeed from Egypt, to be buried in the tomb with your fathers.”

258) This is why he wanted Him to raise him from Egypt. Another reason was so that he would not be made into a god, since he saw that the Creator was to avenge the gods of the Egyptians. And another one is that he saw that Divinity would place her abode among his children in the exile so he did not need to be buried in Egypt to protect them. He wanted his body to dwell among the bodies of his fathers, to be included in them, and not that it will be among the wicked in Egypt.

259) Jacob’s body extends from the beauty of Adam HaRishon. His form was that of Jacob, a high and holy form, the form of the holy throne. He did not wish to be buried among the wicked, since there is no separation in the fathers; they are always connected. This is why it is written, “That I may lay with my fathers.”

260) “And he called his son, Joseph.” “His son,” since they were of a single form of face because he begot him with more willingness of spirit and heart than in all the tribes, since Jacob’s only desire was for Rachel. This is why it is written, “And he called his son, Joseph.”

261) “The secret things belong unto the Lord our God.” Man should beware of his sins and beware of going against his Master’s will, since all that man does in this world, these deeds are written in a book and are counted before the holy King, and everything is revealed before Him, as it is written, “Can a man hide himself in secret places that I shall not see him, says the Lord?” Thus, how can one keep himself from sinning before his master? Even what a person contemplates and wishes is present before the Creator and is not lost from Him.

262) On the night when Leah came to Jacob and gave him those signs, which Jacob gave to Rachel for fear that her father would substitute her for another, when Rachel saw that her father was bringing Leah in her stead, and she did not know the signs, she was ashamed. Promptly, she gave her the signs. He thought she was Rachel and he laid with her, and the drop of Jacob was the first, as it is written, “My might and the beginning of my strength.” And he thought she was Rachel.

The Creator reveals deep secrets and knows what is in the dark. He raises that desire to its place and the birthright was taken from Reuben and was given to Joseph, since that first drop that came out of Jacob belonged to Rachel. And since Reuben’s birthright was hers, Joseph inherited it, and Rachel inherited hers.

263) This is the reason why Reuben did not merit a name like the rest of the tribes, but Reuben, Reu-Ben [“See, a boy”], a boy whose name was unknown. This is why Leah did not call him, “My son” and he was not called Reubni [Reu-Bni, “See, My boy”], since Leah knew the fact, that Jacob’s mind was on Rachel and not on her.

264) It is revealed before the Creator that Jacob did not contemplate sinning before Him by being with Leah and thinking of Rachel. He did not knowingly look at another woman at that time, as the rest of the wicked of the world. It is written about that, “And Jacob’s sons were twelve,” since the sons of the rest of the wicked of the world who do that thing are called by another name, meaning they are replaceable. Hence, “And he called his son, Joseph,” his son from the very beginning, from the time of Reuben’s birth. And in the end, he was his son.

265) By what did Jacob adjure Joseph, as it is written, “Please put your hand under my thigh?” It was by the sign of the covenant that was inscribed in his flesh, which is the importance of the patriarchs more than anything. The covenant is Joseph and the quality of Yesod is righteous, a Merkava [assembly/chariot] to him.

266) Concerning Abraham and Jacob, it is written, “Please put your hand under my thigh,” meaning that place which is implied in the holy name, to elicit the holy seed—the seed of faith—to the world. It does not say in Isaac, “Please put your hand,” since Esau came out of him.

267) Why does it say here, “Please put your hand under my thigh, do not bury me in Egypt?” Jacob told Joseph, “Swear to me in this holy inscription,” which educed a holy seed and was faithful forever, was kept, and was never defiled, so he will not be buried among the impure ones who never kept it. It is written about them, “whose flesh is like the flesh of donkeys and whose ejaculation is like the ejaculation of horses.”

268) But Joseph, who kept his covenant more than anyone, why was he buried among them in Egypt? It is written, “And the word of the Lord came expressly to Ezekiel the priest, son of Buzi, in the land of the Chaldeans by the river Chebar; and there the hand of the Lord came upon him.” But Divinity is only in the land of Israel, so why was Divinity revealed here? It is written, “By the river,” since the water do not absorb impurity and are not as the land of the nations. It is also written, “And there the hand of the Lord came upon him,” meaning Divinity. Here, too, Joseph’s coffin was thrown to the water. The Creator said, “If Joseph departs from here, there will not be an exile, since Israel would not tolerate it. However, his burial shall be in a place where he is not defiled, and the children of Israel will tolerate the exile.”

269) Jacob saw that in everything, a throne is established in the patriarchs, Abraham and Isaac on the right and left, and he is in the middle. Jacob said, “If he is buried here in Egypt, how will this body connect to the patriarchs? Even the cave where he was buried was called “Machpelah” [multiplication], since everything that is multiplied to the right and to the left is two and one. In other words, they need a third one to decide between them. Similarly, the cave is two and one, Abraham and Isaac to the right and to the left, and Jacob decides between them.

270) The patriarchs were rewarded with burial in the Cave of Machpelah, they and their wives. Jacob was buried with Leah. What is the reason that Rachel was not buried with him? After all, it is written, “Rachel was barren,” which indicates that she was the lady of the house [Akara (barren) is similar to Akeret (landlady)]. But Leah was rewarded more with him, bringing out six tribes from the holy seed; this is why she was placed as his spouse in the cave.

271) Each day, Leah would stand at a crossroads and weep for Jacob, that he would marry her, since she heard that he was righteous. She would rise early and pray over him. It is written about it, “And the eyes of Leah were soft.” As we said, she rose early and sat at a crossroads to pray.

272) Rachel never went out to the roads to pray to be married to Jacob, as did Leah. This is why Leah was rewarded with being buried with him, while Rachel is at a crossroads and was buried there, as it is written, “Now as for me, when I came from Paddan, Rachel died on me.” “On me” means “For me.” “In the land of Canaan on the way” means she died for me on the way, since she never went out for me, to pray, like her sister.

273) For this reason, Leah, who went out and wept on the crossroads for Jacob, was rewarded with being buried with him. Rachel, who did not wish to go out and pray for him, was buried in a crossroads for the same reason. Rachel is the revealed world, from Chazeh de ZA and down, where the Hassadim appear. Hence, her burial is in a revealed place. Leah is the concealed world, covered Hassadim, from Chazeh de ZA and above. This is why she was buried in the cave of Machpelah, in a place that is covered from the eye.

274) Many tears did that righteous woman, Leah, shed for being in Jacob’s part and not in that of that wicked one, Esau. Any person who sheds tears before the Creator, even if his sentence has already been given, that sentence will be torn and the punishment will not govern him. How do we know that? From Leah, since Leah was sentenced to being in Esau’s share, and with her prayer, she was wedded to Jacob first, and was not given to Esau.

(înapoi la pagina ZOHAR CUPRINS / VAYECHI – click)

(înapoi la pagina ZOHAR CUPRINS / VAYECHI – click)

245) “And Jacob lived in the land of Egypt.” While he was alive, it was written, “Jacob,” and when he died it was written, “Israel,” as it is written, “And the days for Israel to die drew near.” But is the name Israel not more important than the name Jacob? It should have said “Israel” here because it does not say, “The day for Israel to die drew near” but rather, “The days.” But does one die during several days? One dies and passes away from the world in an hour, in an instant!

246) But when the Creator wishes to bring man’s spirit back to Him, all those days that he lived in this world are counted before Him and are taken into consideration. When the days to be accountable before Him come, the person dies and the Creator brings the person’s spirit back to Him. He brings back to Him the Hevel [breath fume and also vanity] that one breathes in and out.

247) Happy is a man whose days to die before the King come without shame, and not a single day among them is rejected to the outside because it is found that he committed some transgression on that day. This is why it writes “drawing near” in regards to the righteous, since the days draw near before the King without shame.

248) Woe unto the wicked, for nearing is not written about them. This is because how will his days draw near before the king when all his days are in transgressions of the world? Because of it, they do not draw near before the King and are not counted before him and will not be remembered above. Rather, they perish by themselves. It is written about them, “The way of the wicked is as darkness.”

249) And here it writes, “And the days for Israel … drew near.” Of course they drew near, without shame, in wholeness, in complete joy. This is why it is written, “The days of Israel” and not “The days of Jacob,” since the name Israel is more complete than Jacob. But it is written, “Jacob was a whole man.” Thus, is the name Jacob not whole, too? Indeed, the name Jacob is whole, too, but it is not whole at a high degree like Israel.

250) When a person’s days are counted before the King, there is a righteous whose days are counted and are far from the King, and there is a righteous whose days are counted and are near and close to the King, and do not draw far. They enter and draw near the King without shame. Happy are they, as it is written, “And the days for Israel to die drew near.”

(înapoi la pagina ZOHAR CUPRINS / VAYECHI – click)

(înapoi la pagina ZOHAR CUPRINS / VAYECHI – click)

232) “I am the lily of the Sharon, the rose of the valleys.” How endeared is the assembly of Israel to the Creator. The Creator praises her and she always praises the Creator, as it is written in the Song of Songs. She always provides the Creator with several poets and singers. How happy are Israel, who cling to the lot of the holy part, as it is written, “For the portion of the Lord is His people.”

233) “I am the lily of the Sharon” is the assembly of Israel, the Nukva, who stands in magnificent beauty in the Garden of Eden. She is called “Of the Sharon” because she Meshoreret [sings and writes poems] and praises the High King.

234) “I am the lily of the Sharon” means that she must be watered by the potion of the deep stream, the source of all streams, Bina, as it is written, “And the parched land shall become a lake.” This is why the Nukva is called “Sharon,” from the word Sharav [hot and dry weather], for she is thirsty to drink the waters of Bina.

She is called “The rose of the valleys” because she is in the greatest of depths. “Valleys,” as in, “Out of the depths have I called You, O Lord.” In “The lily of the Sharon,” the lily is from the place where the streams pour out and never cease. In “Rose of the valleys,” rose is from a place that is deep and hidden from all sides.

There are two states to the Nukva:

1. A fourth to the patriarchs, when she rises above Chazeh de ZA and becomes the fourth leg of the high throne, Bina. At that time, they are the two great lights on the same degree because they both receive from Bina: HGT de ZA receives from the right line of Bina, and Nukva receives from the left line of Bina Hochma without Hassadim. At that time, she is thirsty and deeply craves to receive the Hassadim because Hochma does not shine without Hassadim. In that state, she is called “The lily of the Sharon.” Sharon comes from the word Yashuru about people, which means seeing, reception of Hochma. Havatzelet [Lily] implies to Havuy Mitzel [hidden from shade], meaning she has no shade that extends Hassadim.
2. A seventh to the building, after she diminishes herself, descends from Chazeh de ZA downwards and receives NHY de ZA, meaning after she is established in two points comprised in the Masach de Hirik, called Man’ula [lock] and Miftacha [key]. This is so because at that time, she consists of Hochma and Hassadim together—Hochma, from the time when she was a fourth to the patriarchs, in HGT de ZA, and Hassadim, since she is now a seventh to the building, in NHY de ZA.

This is why it is written, “I am the lily of the Sharon,” which must be watered by the potion of the deep stream because she needs to receive Hochma and Hassadim together from Masach de Hirik, once it has been mingled with Bina. At that time, Bina is called “a deep stream.” The stream of Bina is the source of all bestowals and the Mochin. It is named, “deep,” after her integration with a Masach de Hirik from the middle line. At that time, it is said about the Nukva, “And the parched land shall become a lake,” since when she was a lily, she was dry without water, devoid of Hassadim. But once she received Hassadim from a deep stream, she became a lake.

When it writes, “And she is called ‘The rose of the valleys,’” it is because she is in the greatest of depths. This is the second state, where she is included in the Man’ula, regarded as the deepest of all that is deep and there is none who can attain her. But if she were only as the point of Man’ula, she would not be fit for reception of Mochin. Rather, she must be mitigated in Bina and receive the point of Miftacha, by which she is mitigated and becomes worthy of Mochin. At that time she is considered to have two points, regarded as two valleys. And then it is said about her, “Out of the depths have I called You, O Lord.”

It writes, “The lily of the Sharon.” A lily is from a place where the outpouring of the streams comes out and never ceases. The lily is hidden from a shade, the shade of Bina, from which Hassadim come out in a never-ending Zivug. Hence, she only has Hochma without Hassadim. It is written, “The rose of the valleys.” A rose is from a deep place, hidden from all sides. The name Amakim [valleys] extends to her from the Man’ula that is included in her in the second state, when she is more Amuka [deeper] and hidden from all sides.

235) In the beginning, she is as green as a lily, whose leaves are green. In the first state, when she is called “a lily,” she is on a par with ZA, whose color is green, hence she is green, as well. Afterwards, in the second state, she is a red rose in white colors because in the second state, she has two points—Man’ula and Miftacha, Din and Rachamim, good and bad, for if he is rewarded, it is good; if he is not rewarded, it is bad. A rose has six leaves, for she is in the seventh, receiving from HGT NHY. A Shoshanna [rose] comes from the word Shinui [change], since she changes from color to color, changing her shades. She changes from Din to Rachamim, from red to white, and from Rachamim to Din. This is the reason why she is called Shoshanna, from the word Shinui.

236) She is called Shoshanna [rose] because at first, she is a lily. When she wishes to mate with the King, she is called “a lily,” since in the first state, she does not have a Zivug with ZA, but a preparation for a Zivug. After she mates with the King with those kisses in the second state, she is called Shoshanna because it is written, “His lips are roses.” She is called “The rose of the valleys” because she changes her colors, once to good, once to bad, once to Rachamim, and once to Din, since if he is rewarded, it is good, and if he is not rewarded, it is bad.

237) People do not look, do not know, and do not observe that when the Creator created man and cherished him with the upper Mochin, He asked of him to adhere to Him so he would be unique and would have one heart, and would adhere to a single place of Dvekut [adhesion], which does not change—in ZA. It was said about it, “I the Lord do not change,” and which never inverts, and to which everything ties in a knot of unification, as it is written, “And the tree of life,” ZA, “In the midst of the garden.”

238) Afterwards, they moved from the path of faith and left the unique tree, ZA, which is superior to all the trees and clung to a place that changes and inverts from color to color, from good to bad and from bad to good, meaning to the Nukva when she is not in Zivug with ZA and nurses only from the left. They descended from above downwards in many changes, as it is written, “God made men upright, but they have sought out many devices.”

239) At that time, their hearts certainly turn to that very side because they have undergone many changes, once for better and once for worse, once for Rachamim and once for Din. When they clung to the left, indeed they asked for many calculations, many changes, and clung to them.

240) The Creator told Adam, “You have abandoned life and have clung to death. “Life” is as it is written, “And the tree of life in the midst of the garden [ZA].” It is called “life” because one who clings to it never tastes death, whereas in clinging to another tree—the Nukva, when she is not in Zivug with ZA—death is certainly before you. It is written about it, “And her legs go down to death.” In other words, if he is not rewarded, it is bad. And it is written, “I find the woman to be more bitter than death,” meaning the Nukva, when she is not in Zivug with ZA. Indeed, when he clung to the place of death and departed the place of life, he and the whole world were therefore sentenced to death.

241) If he sinned, what is the sin of the whole world? And why was the whole world sentenced to death? Did the whole world eat from this tree and therefore all were sentenced to death? When Adam was created and rose to his feet, all the people saw him and feared him. They followed him as slaves after the king. And he told them, “Me and you, let us bow and kneel down.” When they saw Adam bowing to the left side and clinging to it, they all followed him. This is why he caused death to the whole world.

242) Then Adam changed once to Din, once to Rachamim, once to death, once to life. And he did not stand in either of them permanently because that place caused him. This is why that place is called “The blazing of the sword that turns every way.” It turns from this side to that, from good to bad, from Rachamim to Din, from peace to war. It usually turns from good to bad, as it is written, “And the tree of knowledge of good and evil.”

243) The High King, for His love for His works, He reproached him and told him, “But you shall not eat of the tree of knowledge of good and evil.” And he did not receive from Him but followed his wife and was expelled from the Garden of Eden forever, since the woman rises no further than the place of inversion of life and death. This is why the woman inflicted death on all.

244) For the next world, it is written, “For as the days of a tree shall be the days of My people.” “As the days of the tree” means the tree of life.” At the same time, it is written, “Death shall be swallowed up forever,” for there are no changes and no death in the tree of life.

(înapoi la pagina ZOHAR CUPRINS / VAYECHI – click)

(înapoi la pagina ZOHAR CUPRINS / VAYECHI – click)

210) Come and see how important are the works of the Holy King. In the deeds that are done below, they tie them with the high things above, in their root, since anything below in this world has its root above in the upper worlds. And when they are taken down and worked with, the act above awakens corresponding to them, in the roots in the upper worlds, like the hyssop, the Cedar, which the Torah instructs to take to the purifier.

211) Some of them grip to the holy name above, such as Lulav [palm branch], Etrog [citron], Hadas [myrtle], and Arava [willow]. Hence, they need to be united and tied together, and work must be done with them, to shake them so as to evoke joy in the root, which is gripped to it above. In the blessing of the Mitzvot and in the act of Mitzva, it is necessary to show in the thing below, to thus evoke the thing above, its upper root.

212) It is written about it, “Every one that is called by My name … for My glory,” so that I will be respected. “Whom I have created,” to unify Me. “I have formed him” to do good deeds unto Me, and “I have made him” to evoke the upper force through it.

213) It is written, “And on the first day you shall take for yourselves fruit of a citrus tree, palm branches and boughs of leafy trees, and willows of the brook.” “Every one that is called by My name” is the fruit of a citrus tree. “Whom I have created for My glory” is palm branches. “Whom I have created” is the boughs of leafy trees. “I have made him” is the willows of the brook.

The roots of the four species are the four worlds ABYA. The citron corresponds to the world of Atzilut. It is written about it, “Every one that is called by My name,” since the Nukva de Atzilut is called “name.” The palm branches correspond to the world of Beria. It is written about it, “Whom I have created in My glory.” The bough of a leafy tree corresponds to the world of Yetzira, and it is written about it, “I have formed him.” The willows of the brook correspond to the world of Assiya, and it is written about them, “I have made him.”

214) Their correction is as is written, “And on the first day you shall take for yourselves,” precisely five over ten, since the fifteenth of the month shows that the Nukva, the tenth Sefira—implied in the number, ten—rose and is included in Ima, which is discerned in the number five, since she contains within her five Sefirot HGT NH, each of which consists of ten. And when those five Sefirot of Bina shine in Nukva, Nukva is called “the fifteenth of the month.” At that time, the moon, which is the Nukva, is in its complete fullness.

215) On the first day is the day that was the first to journey to the sources of living waters, the first of the three lines, which travel in three places. From their journeying, Hassadim that are disclosed in Hochma come out, and they are called “living waters.” The right line, Hesed, travels first, and we need to extend it in the world because Sukkot is the time for extending Hassadim, as it is written, “And his right hand shall embrace me.”

216) There is an allegory about a king who imprisoned people in his prison. His mother, the mistress, came and freed them. The king, who was watchful of her honor, gave them to her authority, and she found them hungry and thirsty. She said to her son, the king, “I brought them to freedom; give them food and drink.”

217) On Yom Kippur [Day of Atonement], Ima, Bina, brought everyone out to freedom, and we are hungry for food and thirsty for drink, since corporeal eating and drinking do not extend from Bina, hence we fast and torment on Yom Kippur. For this reason, she crowns the King, ZA, the son of Bina, with his crowns—Mochin de Hassadim.

On this day, the first in the festival, we know that living waters are with her and we seek to drink to the one who brought us out to freedom so she imparts Hassadim upon ZA on our behalf, after we have been rewarded with Mochin de Hochma from her on Yom Kippur, which is freedom. This is why we call this day, “The first day” [Sunday].

218) That day, which implies to Abraham, the Sefira of Hesed, is the beginning of everything, whether clouds of glory—surrounding lights—is the beginning, where the first surrounding light is Hesed—and whether water—inner light—is the beginning, for the first inner light is Hesed, when Abraham began to dig wells of water.

219) “The fruit of a citrus tree” is Isaac’s well, a Nukva, which is called “a well” when she receives Hochma from the left line de ZA, called Isaac. Isaac adorned the Creator and called him “A citrus [Hebrew: Hadar, which also means glory] tree.” The Nukva is the fruit of this citrus tree. The palm branches are as it is written, “The righteous shall flourish like the palm-tree.” Yesod is righteous, and there is no separation between Yesod and Nukva. This is why it does not write Kapot [“spoons,” which is how palm branches are called in Hebrew], but Kafut [“tied”], from the words tied and bound, since they are never one without the other and are always tied together. By that, the well, Nukva, is filled with the well of upper living waters, from Bina, since Yesod is filled by Tifferet, first, and Tifferet by Bina. And from that, the well is filled until it becomes a spring for all.

220) “And boughs of leafy trees.” This is a branch of the great tree, Tifferet, which prevailed and struck roots and became a tree that is higher than all, gripped from all sides—referring to Tifferet that contains all six Sefirot HGT NHY, which grip it from all its sides. The branch is a leafy tree, a tree that grips the patriarchs because it is the middle line, which contains the right and left within it, HG, Abraham and Isaac. Avot [“leafy,” with an Ayin at the beginning of the word] is like Avot [“fathers,” with an Aleph at the beginning of the word], since the Ayin and Aleph interchange. This is so because the Yesod [also foundation] of the world receives from Tifferet and is filled so as to empty to the well, the Nukva. It is a land that is all drink, since when the Nukva receives from Yesod, she is called “a land that is all drink.”

221) “Willows of the brook” are two, which imply to two streams of water, Netzah and Hod, in which the waters gather for emptying into the righteous, Yesod, who receives from NH.

Another thing: Willows of the brook are Gevurot, which cling to Isaac, the left line, and come from the side of the upper stream, Ima, and not from the side of Aba, the right line. For this reason, the willows are all beautiful, but they are not as sweet as the fruits and do not bear fruit. This is so because the Dinim of the left are abundant and it does not bear fruit, even though it is beautiful, meaning there is Hochma in it, since beauty implies to Hochma. Hence it is implied in the willows of the brook, which are beautiful and do not bear fruit.

222) Willows of the brook are two pillars, on which the Guf [body] stands, meaning Netzah and Hod. Also, willows of the brook are Gevurot that extend from the left line. These Gevurot continue in these NH, and they are all to empty water to the well, which is to bestow upon the Nukva.

223) “You shall take for yourselves the fruit of a citrus tree” is Abraham, Hesed. “Palm branches” are Isaac, Gevura, and “Boughs of leafy trees” are Jacob, Tifferet. “And willows of the brook” are the two degrees, NH.

224) We learn that the fruit of a citrus tree is Abraham and the palm branches are Isaac. This is so because the leafy tree is Jacob, who holds all parts, meaning that all six edges of HGT NHY are included in it, which is why he is called “leafy tree.”

But the fruit of a citrus tree is Isaac’s well, the lower Gevura, Nukva. Kapot Temarim [Palm branches] are written as Kafat [tied], without a Vav, meaning that it is a knot that is tied in the well. It is said about Yesod and Nukva that they are tied in their ties, and do not rise without each other. And this branch of a leafy tree is the upper branch, which became a leafy tree that grips to each side, the whole of HGT NHY. Tifferet is the Guf [body], HG are its arms, NH are its legs, Yesod is the holy covenant. Willows of the brook are Isaac on each side, which grips to the stream, Ima, and not from the side of Aba, even though there are no Dinim in the stream, Bina, hence the Dinim awaken from there.

225) Willows of the brook are two pillars, NH. The heavens come out from them. Two degrees, NH, stand on the degree of righteous, Yesod, and fruits and the collection of blessings come out from them. But willows of the brook, which imply to NH, as well, neither fruits nor scent comes out of them. Willows of the brook imply to NH that receive only Gevurot de Yitzhak [Isaac] from the left side. Hence, they do not bear fruit because there are Dinim on them. But when they receive the Hassadim, as well, all the blessings in the world come from them.

226) This is why a citron is held with the left hand, opposite the heart, and the palm branch with the right, bound with the rest of the species, and tied to all of them. This is so because a righteous, Yesod, is bound with all the Sefirot and tied to all of them. This is the tie of faith, to illuminate the Nukva, called “faith.”

227) All of those four species are the guests. They are the seven Sefirot HGT NHYM that the holy people invited on this day, as we pray during the days of Sukkot prior to the meal and say, “Come, you high guests.” They must be found because he invited them and one prays the prayer to the King in them. And he attains them through the four species, which imply to these Sefirot. Happy are Israel, who know the ways of the Holy King and know the ways of Torah, to walk in the path of truth, and by which to be rewarded with this world and with the next world.

228) On this day, Israel come out with written signs from the King—the four species—because they were triumphant in the Din [judgment]. These are the signs of faith, Divinity, which the High King, ZA, signs. It is like two people who came before the king to be sentenced, and people did not know which of them won. A minister came out of the king’s house and they asked him. He told them, the one who leaves the king’s house with marks of the king in his hands is the triumphant one.

229) All the people in the world come to be sentenced before the High King. He sentences them on the day of Rosh Hashanah [New Year’s Eve], and on Yom Kippur, until the fifteenth of the month. During that time, all of Israel are rewarded with repentance and labor in building the Sukkah [the Sukkot hut], in the palm branch, and in the citron. And it is not known who won the judgment. High angels ask, “Who won the judgment?” And the Creator tells them, those who hold My signs in their hands, the four species, have won the judgment.

230) On that day, Israel come out in the inscription of the King with a song of praise. They enter the Sukkah with a citron on the left and a palm branch on the right, and everyone sees that Israel are inscribed in the lists of the Holy King. And they open and say, “Happy is the people for whom this is so.”

231) Even the nations of the world rejoice in this joy and are blessed by it. Hence, they offer sacrifices on them each day—to place peace upon them—and they will be blessed from it. Henceforth, one day of the High King, in which the people of Israel rejoice, as it is written, “On the eighth day you shall have a festive assembly,” since this day is only from the King, whose joy is in Israel.

It is like a king who invited guests, and all those in his palace toiled for them. In the end, the king said to the people in his palace, “Thus far, you and I have all labored over the guests and made sacrifices over all the other nations each day—seventy bulls. Henceforth, you and I will rejoice one day, as it is written, ‘On the eighth day you shall have a festive assembly.’” “You,” to offer his sacrifice for you.

(înapoi la pagina ZOHAR CUPRINS / VAYECHI – click)

(înapoi la pagina ZOHAR CUPRINS / VAYECHI – click)

196) What is the difference between Israel and the idol worshipping nations? In Israel, when a person dies, he defiles each body and the house is defiled. And the body of an idol worshipper does not defile another, nor is his body impure when he dies.

197) When one of Israel dies, all the sanctities of his master are removed from him, the holy Tzelem [semblance] is removed from him, the holy spirit is removed from him, and his body remains impure.

198) However, an idol worshipper, a foreigner, one who performs idolatry, who is impure in every way during his life, his Tzelem is impure and his Ruach [spirit] is impure, since these impurities are within him. It is forbidden to draw near him. Once he dies, all these impurities come out of him and the body remains without impurity so as to defile.

199) And although their Guf [body] is impure both in their lives and in their death, in their lives, all the impurities within them have the power to defile others. In their death, when all the impurities come out of them, they cannot defile. And the Guf of Israel can defile others after its death, since all the sanctities have departed it and the other side is on it.

200) This holy Tzelem, when a person grows and is made, and his form is completed in this Partzuf, another Tzelem is made, which connects to the first, and one receives the other. When a person has two Tzelamim, the man is guarded and the body and the spirit are in him.

201) When one’s days to die draw near, the Tzelamim [plural of Tzelem] are removed from him. One removes the other because they are connected together, and the person remains without guarding. It is written about it, “Until the day breathes and the shadows flee away.” He does not say that the Tzelem [shadow] fled away, but “Shadows,” meaning two. This is so because Tzelamim are clothes of Mochin that the lower one receives from the upper one, since in themselves, ZON are unfit for reception of Mochin because their Kelim are from Malchut, on which there was Tzimtzum Aleph [first restriction] to not receive the upper light.

However, because Bina and TM de AVI descended into the Kelim de ZON during Katnut de AVI, ZON rise to AVI with the same Kelim during their Gadlut, when they return their Bina and TM to their degree. At that time, ZON receive the Mochin de AVI, and as they receive Mochin from AVI, they must also receive their Kelim to clothe the Mochin, since their own Kelim are unfit for reception of light. Thus, they receive Kelim—called Tzelamim that clothe the Mochin—from the same Bina and TM de AVI that descended in them. And they are two—from Bina and TM de Aba, and from Bina and TM de Ima.

And as the two Tzelamim de ZON receive from AVI, the same applies in souls of people, which are born from ZON, to clothe in people. This is so because ZON do not beget souls before they rise and clothe upper AVI, and the lower one rises to the upper one and becomes like him. At that time, they are completely regarded as AVI themselves and the male and female souls that are born from ZON have the same relation as ZON to AVI. Also, the souls receive the clothing of Mochin from ZON from their Bina and TM, which are called Tzelamim, one from Nukva and one from ZA. First, he receives the Tzelem from the Nukva and then from ZA.

It is written, “This holy Tzelem.” When a person grows and forms and his shape becomes completed in that Partzuf, he first receives Tzelem from Nukva, and when the shape of this Tzelem is completed, he receives the other Tzelem from ZA. When it writes, “Another Tzelem is made, from ZA,” they unite as one and one receives the other because they need each other, since the Tzelem de Nukva extends Hochma, for it cannot shine without Hassadim, and Tzelem de ZA extends the Hassadim for clothing of Hochma. At that time, they unite as one and shine together, and one receives the other because one cannot shine without the other.

And it writes, “When one’s days to die draw near, the Tzelamim are removed from him.” This is so because the departure of the Tzelamim are the reason for his death, since they are the Kelim and the clothing of the Mochin, the light of life. And when the Kelim depart, the light of life departs, since there is no light without a Kli, and hence he dies. And one transfers to the other, for they need each other, since Hochma, the light of life, cannot shine without Hassadim, and the person remains unguarded, without Kelim for keeping the Mochin. For this reason, the Mochin—the light of life—departs.

202) When Din awakens in the world and the Creator sits on the throne of judgment, to sentence the world in the beginning of the year, a person should awaken in repentance, to repent for his iniquities. This is so because on that day, papers are written and they are all in a file. If the man is rewarded with repenting before his master, the papers about him are torn.

203) Afterwards, the Creator has prepared the day of atonement before a person, the day of repentance. If he repents from his sins, good. And if not, the king orders the papers signed and woe unto him, since repentance wishes to depart from him.

204) If one is rewarded with repenting but it is still incomplete, they leave them hanging until the last day, the gathering, the eighth day of the holiday of Sukkot. If he has made complete repentance before his master, the papers are torn. If he is not rewarded, the papers come out of the king’s house and are given into the hands of the punishing angel and the Din is done. Once the papers are brought out, they no longer return to the King’s house, but the Din that is written in them must be carried out.

205) At that time the Tzelamim depart from him and are not with him. And once they are removed from him, it is certain that the King’s punishment will be executed on him and he will taste the cup of death. On the night of the last festival, the night of the assembly, the eighth, the punishers are ready. They receive the letters and the Tzelamim depart from them. And if the Tzelamim are in them, no Din or bad illnesses come upon him, which come in the flaw of the Tzelamim.

206) When the head is removed from the shadow and the body remains, it indicates that either his son or his wife will remain alive and he will pass away. These things apply if all through that time, he did not repent. But if he repents, he will only taste the taste of death, and he will be healed from his illness.

207) And if the body of his shade is not seen and only its head exists, his household will depart and he will remain alive. These words apply only if his young son is still under his authority.

208) And if the hands of the shade are flawed, it indicates that the work of his hands will be spoiled. If its legs are flawed, it indicates that diseases chase him. And if his shade runs away from him and returns, runs and returns, it is written about it, “In the morning you shall say, ‘Would it be evening.’” And this is so only when the moon shines and the night is corrected in her light when he examines his shade.

209) But righteous and followers [Hassidim] see in their hearts as though they pass away from the world each day, and make complete repentance before their Master, and they do not need to examine the shade. Happy are they in this world and in the next world.

(înapoi la pagina ZOHAR CUPRINS / VAYECHI – click)