Autor: arhiprofesor

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191) And everyone starts and says, “Woe unto the evil wicked, for the reward of his hands will be done to him.” The reward of his hands includes the one who solicits fornication with his hands, to ejaculate his seed in vain.

192) Anyone who ejaculates his seed in vain is called “wicked,” and does not see the face of Divinity, as it is written, “No evil dwells with You.” It is also written, “And Er, the firstborn of Judah, was wicked.” Here, too, woe unto the evil wicked relates to one who ejaculates his seed in vain. Woe unto that wicked who is evil, who makes himself evil, since the reward of his own hands shall be done unto him. One who solicits fornication with his hands, to eject and to ruin his seed in vain, is punished in the world of truth more than for all the transgressions.

193) It is written, “Woe unto the wicked.” Since it is written, “Woe unto the wicked,” why did he also have to say, “Evil,” since wicked means evil? Yet, one who makes himself evil is who ejaculates his seed in vain. Everyone rises from Hell, and he does not rise. And will the rest of the wicked, who killed people, be better than him, and they will rise and he will not rise? They all rise and he does not rise because they killed other people, and he killed his very own children and spilled much blood. In regards to the rest of the wicked of the world, it does not say, “And the thing which he did was evil in the eyes of the Lord,” but here it is written, “And Er, the firstborn of Judah, was wicked.” What he did was wicked in the eyes of the Creator because it is written, “And he spilled it on the ground.”

194) There is not a transgression in the world on which there is no repentance, except for one who ejaculates his seed in vain. And there are no wicked who will not see the face of Divinity upon their death, except this one. It is written about him, “No evil dwells with You,” at all. Happy are the righteous in this world and in the next world. It is written about them, “And your people are all righteous; they shall inherit the land forever.” “They shall inherit the land forever” is as it is written, “I shall walk before the Lord in the lands of the living,” in Divinity, which is called “a land.”

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187) The Creator did not appear to Israel except at a time when there was no faith—meaning Divinity—among them, since they have blemished their covenant and Divinity has departed from them. This is so because when faith is taken from them, Divinity separates from ZA above, as well, as it is written, “Your covenant with death will be atoned.” Thus, the keeping of the covenant atones for death, and it would certainly atone for them so they would not be exiled. However, they blemished their covenant and Divinity departed from them.

188) When the Creator evokes His right, death will be swallowed up from the world, as it is written, “And death shall be swallowed up forever.” And this right will awaken only when Israel awaken to cling to the right of the Creator, who is the Torah [law], as it is written, “On His right, a fiery law unto them.” At that time, it is written, “The right hand of the Lord succeeds.” After that, it is written, “I shall not die but live.” Thus, the right revokes the death.

189) That righteous, whom the Creator desires, a herald declares of him for thirty days among the righteous in the Garden of Eden. All the righteous rejoice, and all the righteous come and decorate the place of that righteous until he comes to sit among them.

190) And if he is wicked, a herald declares of him in Hell for thirty days. All the wicked are sad; they all start and say, “Woe, a new Din has now awakened for so and so.” Several litigants approach him, to meet him and say, “Woe,” “Woe unto the wicked; woe unto his neighbor.”

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181) “My mother’s sons were angry with me.” “My mother’s sons” are as it is written, “He has cast the earth,” Nukva, “From heaven,” since when the Creator wished to destroy His lower house, the Temple, and exile Israel among the nations, He removed the earth, Nukva, from before Him, and moved away from her. It is written about it, “And his sister stood afar off.” And when the earth was distanced from the heaven above, which is ZA, the earth below, meaning the Temple, was ruined and Israel dispersed among the nations. The assembly of Israel said, “Who caused me that? My mother’s children, ZA and Nukva, who were angry with me and departed from me,” since ZA and Nukva are the children of Bina.

182) Rabbi Yosi was walking along the way with Rabbi Hiya. Rabbi Yosi said, “I see a man in the river, a bird on his head, teeth in the bird’s mouth, and she is eating and trampling with her feet, and that man is yelling.”

183) Rabbi Yosi said, “Let us approach the man and hear what he is saying.” Rabbi Hiya said, “I am afraid to approach.” He told him, “But is it a man in this place? It is the Creator who insinuated to us.” They approached him. They heard him say, “O crown, o crown.” ZA and Nukva are called “crowns.” “Two children,” the children of Bina, “Are outside their place,” meaning ZA “[He] is not resting, and there is no rest” for the Nukva “Until the bird is thrown,” shredded to pieces.

A bird implies to the nations that enslave and torture Israel in the exile. And the man in the river implies to Israel, on whose head the bird stands and eats and tramples him with her feet. He says, “O crown, o crown, two children,” ZA and Nukva, the children of Bina, “Are outside their place.” This is what causes Israel to be in exile, as it is written, “My mother’s sons were angry with me.” ZA “[He] is not resting, and there is no rest” for the Nukva “Until the bird is thrown,” shredded to pieces, until he takes his revenge on that nation.

184) “My mother’s sons were angry with me” refers to ZON, since “I did not keep my own vineyard.”

185) The exile continues; hence, the birds of the sky, meaning the ministers of the nations, are not removed from their office until the government of the idol worshipping nations is removed from the world. And this will be when the day of the Creator arrives and His Dinim awaken in the world, as it is written, “And there shall be one day which shall be known as the Lord’s, neither day nor night.”

186) While they were walking, they heard a voice saying, “The flame of the button,” Malchut, “Has arrived with its judgments.” A flame came out and burned the bird. It is written in Daniel, “In the fourth animal of the four animals,” implying to the nations of the world who enslaved Israel in four exiles, and the fourth animal is the last exile. And it seems that a bird is the fourth animal, as well.

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177) “A joyful mother of children. Halleluiah.” Mother is Bina. The Creator, Bina, has two children: male and female. The male gave to Jacob, as it is written, “My son, My firstborn, Israel,” and as it is written, “Israel, in whom I will show My glory.” He gave the daughter to Abraham, as it is written, “And the Lord blessed Abraham with everything.” Abraham had a daughter named Everything.

Bina had two children, Tifferet and Malchut, who extend from her. He gave the male, Tifferet, to Jacob, since Jacob is a Merkava [assembly/chariot] for the Sefira, Tifferet, and he gave the daughter, Malchut, to Abraham, since Abraham is a Merkava for Hesed de ZA, and the Nukva is corrected only in Hesed.

178) Mother, Bina, lies over ZON and nurses them. It is written about that, “You shall not take the mother with the young,” so that a person does not increase iniquities below in this world, since by that the mother, Bina, departs from the children, ZON. It is also written, “She is your mother; you are not to uncover her nakedness,” to not cause her departure from over the children.

179) And when the people in the world repent and multiply the good deeds before the Creator, and Ima, Bina, covers the children, ZON, once more, then Bina is called “repentance” [Teshuva, which also means “returning”], for she returns to her existence. She returns to covering the sons, ZON, and nurses them as before. Then it is written, “A joyful mother of children.” Hence, a man is not exempted from multiplication until he has a son and a daughter, which correspond to ZON, the children of Bina.

180) It is written, “To behold the pleasantness of the Lord.” This means that the desire of the righteous is to see the pleasantness of the Creator, the pleasant Mochin of ZA. The text seems to imply that the whole of the craving of the righteous is to “Behold the pleasantness of the Lord,” ZA, and not above it. Thus, how is it written, “Then shall you delight in the Lord,” meaning above the degree of ZA? Indeed, it is all one. The pleasantness of the Lord comes from AA to the heaven, the Mochin that ZA receives from above. And the craving of the righteous is only to attain these Mochin de ZA, and not above ZA, for there is no attainment in GAR.

“For Your Hesed [grace] is great above the heavens.” It writes, “Above” because they come from above ZA. It is also written, “Then shall you delight in the Lord,” although they are already clothed in ZA, hence they are called “The pleasantness of the Lord.” However, before that pleasantness dresses in ZA, there is no attainment in it whatsoever. Happy is one who is rewarded with it; they must be few.

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157) How much longer is one given to live in this world? There is no permission to inform this, and one is not informed of this. But Rabbi Shimon was in great joy on the day of his demise, and there was great joy in all the worlds because of the many secrets he had revealed then.

160) And the harsh and terrible day when one’s time to depart from the world arrives, the four directions of the world, HG TM, are in the harsh Din, to sentence the world. Dinim awaken from the four directions of the world, and man’s four elements—fire, wind, water, and dust, which are tied to one another—quarrel and a strife is there between them. They wish to part each to his side: The element of fire in a person to the general element of fire of the world; the element of water in a person to the element of water of the world, and the element of dust in a man to the element of dust in the world, since the four elements of man part upon his death.

161) The herald, the illumination of Hochma from the Zivug of the left, comes out and declares in the upper world, Tevuna, and is heard in 270 worlds—from the Chazeh down, where there are two Sefirot, NH, which are 200, and the two thirds of Tifferet, which are seventy. If he is righteous, all the worlds rejoice toward him, since if he is rewarded, it is good. And if he is not righteous, woe unto that person and to his share, for if he is not rewarded, it is bad.

162) At the time when the herald declares, a flame comes out from the north. It goes and burns in a river of fire—the River of Fire—and spreads to the four directions of the world, burning the souls of the wicked.

163) That flame—the Din of Malchut—comes out. It appears when he is not rewarded, and it is bad. It ascends to Bina, descends in the world, and returns to Malchut. And this flame comes under the wings of a black rooster, who strikes with his wings and calls out in the door between the gates.

The writing explains how the Din of Malchut, which appears in “If he is not rewarded, it is bad,” can blemish the Kelim de Bina. And that flame—which rises to Bina and blemishes it—comes down to Malchut, which is called “a world,” and can blemish the Kelim in her. This flame comes under the wings of a black rooster, who extends from Gevura de Bina, and calls at the gate, in the middle of the two gates—the gates of Bina and the gates of Malchut—since it is standing in the middle, through the integration of Malchut in Bina. Hence, it blemishes both of them. And because of it, both of them are corrected in the midnight Zivug.

164) In the first time, he calls and says, “Behold, the day of the Lord is coming, it burns as a furnace.” In the second time, he calls and says, “For behold, He who forms mountains and creates the wind and declares to man what are His thoughts.” At that time, the man sits and hears his actions, which the witnesses testify before Him, and he is thankful for them. In the third time, when they want to take his soul out from him, the rooster calls out and says, “Who would not fear You, O King of the nations? Indeed it is Your due!”

165) The black rooster, why does he come? Everything that the Creator did in the land implies to Hochma, except people do not know, as it is written, “How manifold are Your works, O Lord! In wisdom have You made them all; the earth is full of Your possessions.” And because they were made in wisdom [Hochma], they are all implied in Hochma.

166) In regards to a black rooster, we learned that there is Din only in a place that is of its kind. Also, black comes from the side of Din, since black indicates to Malchut, who is Midat ha Din [quality of judgment]. For this reason, at midnight, when the north wind awakens, meaning the left line, a flame comes out and strikes under the wings of the rooster, and he calls. It is all the more so with a black rooster, who comes from Midat ha Din—he aims with this intimation more than a rooster of a different color.

167) At a time when the Din awakens on a person, the black rooster begins and calls. But no one knows of it except that person who is going to die. This is so because when a person is going to die, and the sentence to exit the world is on him, the high spirit is added to him to an extent which he never had before.

And since it is upon him and becomes attached to him, he sees what he has never been rewarded with seeing, due to the spirit that was added in him. And when the spirit is added in him and he sees, then he departs from this world, as it is written, “You withdraw their breath, they perish, and return to their dust.” Then it is written, “For man shall not see Me and live.” In their lives, they are not rewarded with seeing. But upon their death, they are rewarded with seeing.

168) When a person dies, he is given permission to see. He sees his kin and his friends from the world of truth, he recognizes them, and they are all engraved in the same form that they had in this world. If a person is righteous, they all rejoice before him and greet him.

169) And if he is not righteous, only those wicked ones appear to him and strike him each day in Hell. Everyone is sad and they begin with “Woe” and end with “Woe,” and the man raises his eyes and sees them as a burnt thing that rises out of the fire, and he, too, begins and says about them, “Woe.”

170) Upon the departure of one’s soul, all his kin and friends in the world of truth walk his soul and show her the place of Eden and the place of the punishment. If he is righteous, he sees his place and rises and sits. And he is refined in the high Eden [delight/refinement] in that world. If he is not righteous, that soul remains in this world until the body is buried in the earth. When it is buried, several litigants hold her until she reaches Dumah, and she is put into the chambers of Hell.

171) All seven days of mourning, the soul goes from the home to the grave and from the grave back to the home, and mourns the body, as it is written, “But his flesh grieves for him, and his soul mourns over him.” She walks and sits in the house, and sees everyone sad, and she, too, mourns.

172) After the seven days, the body becomes what it becomes and the soul enters her place. She enters the Cave of Machpelah and sees what she sees. She enters where she enters until she reaches the Garden of Eden and meets the Cherubim and the blazing of the sword that is in the Garden of Eden. If she is worthy of entering, she enters.

173) Four pillars, which are four angels that extend from the four spiritual elements, HB TM, are available for the soul. One form of hers is in their hands—the clothing, called “the robe of our great ones.” She wears it gladly and sits in the chamber of the lower Garden of Eden for the time that she is sentenced to sit there.

174) A three-color pillar is found in the lower Garden of Eden, the three colors of the rainbow. This pillar is called “The basis of Mount Zion,” as it is written, “And the Lord will create over the whole area of Mount Zion and over her assemblies a cloud by day, even smoke.” And the soul ascends on the pillar to the door of Tzedek [justice], in which there are Zion and Jerusalem, meaning Yesod and Malchut of the Nukva de ZA, which is called Tzedek.

175) If she is rewarded with rising higher than that, her share and lot is rewarded with adhering to the King’s Guf [body], to ZA, since she has already been rewarded with rising to Zion and to Jerusalem, to the Nukva, and the subsequent degree is the Guf of the King, ZA.

And if she is not rewarded with rising higher, it is written about her, “And it shall come to pass that he that is left in Zion, and he that remains in Jerusalem,” the Nukva, “Shall be called ‘holy.’”

And if she is rewarded with rising higher, happy is he, for he is rewarded with the glory of the king, ZA, to be refined in the upper Eden of above, meaning heaven, ZA, as it is written, “Then shall you delight in the Lord.” “In the Lord” means ZA, who is called HaVaYaH [Lord]. Happy is he who has been rewarded with this Hesed, as it is written, “For Your Hesed [grace] is great above the heavens.”

176) But is Hesed above the heaven? After all, it is written, “For Your grace is great up to the heavens,” which means that the Hesed is below the heaven? Indeed, there is Hesed and there is Hesed—an upper Hesed and a lower Hesed. The upper Hesed is Hesed de ZA itself, above the heaven, since the heaven is Tifferet and Hesed comes before Tifferet. And it is written about that, “Your Hesed is great above the heavens.” The lower Hesed, Hesed de ZA, clothes in the Nukva through NH de ZA, as it is written, “The faithful mercies of David,” named after the Nukva, who is called “David.” And it is written about those, “Your grace is great up to the heavens,” since they are below the heaven, Tifferet de ZA.

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144) One day, Rabbi Yitzhak sat by the door of Rabbi Yehuda and was sad. Rabbi Yehuda came out and found him sitting by his door, sad. He told him, “How is this day different from other days?”

145) He told him, “I have come to ask three things of you: One) When you speak words of Torah and mention any of the words that I said, say them in my name, to mention my name. Another one) Reward my son, Yosef, with the Torah. And another one) go to my grave during all seven days of mourning and pray your prayer for me.”

146) He told him, “How do you know that you are going to die?” Rabbi Yitzhak told him, “My soul leaves me each night and does not shine for me in a dream as before. Moreover, when I pray and reach, “Who hears a prayer,” I look in my semblance on the wall and I don’t see it. And I say that I will die since my semblance has passed away from me and it is not seen because a herald comes out and declares, as it is written, “Surely man walks as a mere semblance.” As long as man’s semblance has not left him, the man walks and his spirit lives within him. When man’s semblance departs and is not seen, he passes away from this world.

147) Rabbi Yehuda told him, “It seems that way from here, too, as it is written, ‘Because our days upon earth are a shadow.’ All those things that you have asked of me, I will do. However, I ask of you that in that world, you will choose my place with you, as I was with you in this world.” Rabbi Yitzhak wept and said, “Please do not part from me all these days.”

148) They went to Rabbi Shimon and found him engaged in Torah. Rabbi Shimon raised his eyes, saw Rabbi Yitzhak, and saw that the angel of death was running and dancing before him. Rabbi Shimon rose, held Rabbi Yehuda’s hand and said, “I sentence that those who usually come to my place shall come, and those who do not usually come to my place shall not come.” Rabbi Yitzhak and Rabbi Yehuda went inside. By that, he tied the angel of death outside and he couldn’t come in.

149) Rabbi Shimon looked and saw that it was still not his time to die, but the eighth hour of the day was his time. He sat him down and engaged in Torah with him. He said to Rabbi Elazar, his son, sit at the door, and whomever you see, do not speak to him. And if he wishes to enter, swear that he will not enter.

150) Rabbi Shimon said to Rabbi Yitzhak, “Did you see your father’s form today or not?” When a person leaves the world, his father and his kin are there with him. He sees them and recognizes them, and all those with whom he will dwell in that world, on one degree, gather and are there with him, and go with his soul until the place where he will stay. Rabbi Yitzhak said, “Thus far, I haven’t seen my father’s form.”

151) Rabbi Shimon rose up and said, “Lord, Rabbi Yitzhak is with us, and of those seven eyes, he is here, meaning of the seven disciples that were alive upon their departure from the Idra Rabah [the cave where Rabbi Shimon and his disciples stayed]. Here I am, holding him. Give him to me.” A voice came out and said, “The throne of his Master,” the Nukva, “Approaches the Zivug on the wings of Rabbi Shimon,” meaning through his work and raising of MAN. “Behold, Rabbi Yitzhak is yours, and you will come with him when you come to sit at your throne,” meaning when Rabbi Shimon passes away from the world. Rabbi Shimon said, “So I will do. I will bring him with me upon my passing from the world.”

152) In the midst of all that, Rabbi Elazar saw that the angel of death departed and said, “No sentence holds where Rabbi Shimon is.”

Rabbi Shimon said to Rabbi Elazar, “Come here and hold Rabbi Yitzhak, for I see that he is afraid.” Rabbi Elazar came in and held him, and Rabbi Shimon turned his face and engaged in Torah.

153) Rabbi Yitzhak slept and saw his father. His father told him, “My son, happy are you in this world and in the next world, for you are sitting among the leaves of the tree of life. Rabbi Shimon is a great and strong tree in both worlds, and holds you in his branches. Happy are you, my son.”

154) He told him, “Father, and what am I there, in the world of truth?” He told him, “For three days they were hasting to prepare your dwelling place. They fixed open windows for you, to illuminate for you from the four directions of the world, and I saw your place and I was glad, for I said, ‘Happy are you, my son.’ Only, thus far, your son has not been rewarded with the Torah, and I regretted that.

155) “And now twelve righteous from among the friends intended to come to you. But while they were leaving, a voice arose through all the worlds, ‘Who are the friends here? Crown yourselves for Rabbi Shimon. He asked of the Creator that Rabbi Yitzhak will not die and it was given to him.

156) “Even more, seventy places are crowned here for him, and in each place, doors are open to seventy worlds. And each world opens to seventy couriers, each courier opens to seventy high crowns, and from there, roads are opened to Atik, the most hidden of all, to see the uppermost pleasantness, who illuminates and delights all, as it is written, ‘To behold the pleasantness of the Lord, and to visit in His Temple.’ And it is also written, ‘In all My house, he is trusted.’”

We have no attainment in GAR, even the GAR of the ten Sefirot of the world of Assiya, but only in ZAT. In ZAT, a chosen few can attain even in ZAT de GAR of the world of Atzilut. Rabbi Yitzhak’s father tells us that Rabbi Shimon held the ZAT of all the Partzufim of Atzilut, even the ZAT de GAR de Atzilut.

A place is the Nukva de ZA, as it is written, “Behold, there is a place with Me,” and as it is written, “Seventy places are crowned here for him,” meaning ZAT de Nukva, each of which comprises ten, thus they are seventy.

ZA is called “world,” as it is written, “Let a world of Hesed [grace] be built.” And in each place, doors are open to seventy worlds, which are ZAT de ZA, each of which consists of ten.

The lights of Bina are called “couriers,” as it is written, “For in haste did you come out from the land of Egypt,” which is Bina. It was written, “Each world opens to seventy couriers,’ which are ZAT de YESHSUT, each of which consist of ten.

The Sefirot of Hochma—Partzuf upper AVI—are called “upper Ketarim [“crowns,” plural of Keter].” It was written, “Each courier opens to seventy high Ketarim, and from them to ZAT de Atik, and from there, roads open to Atik, the most hidden of all. It says that they open from here and from there, since five Partzufim clothe one atop the other and the beginning is from Nukva. It is considered that from her, the doors open to ZA because she clothes it, from ZA to YESHSUT, from YESHSUT to upper AVI, and from upper AVI to ZAT de AA, who is called Atik, since they clothe one atop the other.

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(înapoi la pagina ZOHAR CUPRINS / VAYECHI – click)

134) “And the time for Israel to die drew near.” Woe unto the world for people do not see, do not hear, and do not know that each and every day, the voice of the herald is sounded in 250 worlds.

The illumination of the Zivug of the night is dominated by the left. The incomplete illumination of Hochma is called “herald” or “the voice of the herald,” since a complete Zivug of day is called “voice” and “speech.” Bina contains five Sefirot KHB TM or HGT NH, and they are five worlds. Because the Sefirot of Bina are in hundreds, they are five hundred worlds. Through the ascent of Malchut to Bina, she was split into two halves. 250 worlds remained in Bina, and the 250 lower worlds fell from her and outside the degree. Even though in Gadlut these 250 worlds return to Bina, they are still regarded as Achoraim of Bina, and the 250 upper worlds are considered the Panim of Bina.

When the midnight Zivug, whose illumination is called “a herald,” takes place in the 250 worlds that fell from Bina, the voice of the herald is heard in them and brings them back to their degree, to Bina. Also, in all the degrees below Bina, each of which is complemented by the sound of that herald, all the half-degrees that fell from them return to their degrees and they are completed.

135) One world is known above—the Nukva. When the herald comes out and complements it, that world shakes and startles because this Zivug comes by domination of the left, which evokes the Dinim. Two birds come out, rising from that world. Their abode is under the tree, in which there is the vision of life and death.

Two birds are two sparks from HB de Nukva that fell into the Klipot at the time of the sin of the tree of knowledge with the Kelim de Achoraim of the Nukva, at which time they descended into the Klipot. With the midnight Zivug, which brings the Kelim de Achoraim back—those that fell from the Nukva and connect them in the Nukva—the two birds return with those Kelim de Achoraim to the Guf [body] of the Nukva. When the herald comes out—meaning the illumination of the midnight Zivug—those two birds, whose abode is under the tree in which there is the vision of life and death, and which departed from the Nukva and fell to the Klipot, come out and reconnect to the Nukva, meaning in Achoraim de Nukva, called “under the tree in which there is the vision of life and death.” This is so because “under” means Kelim de Achoraim, and the Nukva is called “the tree of good and evil.” And the abode of those birds is there because they descend to the Klipot with them and they rise from there with them.

136) One bird comes out to the south, right—the one that comes from a spark of Hochma. Also, one bird comes out to the north, left—the one that comes from the spark of Bina. One comes out when the day rises, from Hochma, and one when the day sets, at evening time, after midday, from Bina. Each calls and declares what it heard from that herald. In other words, they shine to the same extent that they received from the illumination of the midnight Zivug, called “a herald.”

137) Afterwards, when the night darkens, they wish to rise to their place, to Achoraim de Guf de Nukva, which is their abode, but their legs fall into the hole of the great deep. This is so because in the beginning of the night, the Dinim proliferate and the Kelim de Achoraim de Nukva fall once more into the Klipot de Beria, called “the hole of the great deep,” and the birds fall and become trapped with them. They are trapped inside of it until midnight. When half the night is through and the midnight Zivug takes place, the herald calls, as it is written, “As birds that are caught in the snare.” This is so because through the illumination of the Zivug, called “herald,” they are saved and come out of the snare and reconnect to Atzilut, to their abode as in the beginning. So it is each day.

138) When people’s feet are caught and their days draw near, that day is called “The day of the Lord to return the spirit unto Him.” At that time, the holy Keter [crown] commands man’s spirit, as it is written, “The days of our years are seventy years,” which is Keter, the seventh to all, meaning the Nukva, the seventh Sefira, which ends all the Sefirot.

139) And if the Nukva comes to a person from the side of Gevura, which is Bina above the seven Sefirot HGT NHYM, it is written, “Or if due to strength [Gevurot], eighty years,” since Keter of the Gevura is the eighth. Henceforth, there is no more room for the continuation of life because in a place where there is no foundation, the building cannot be. Keter means Sefira.

Man’s soul is born out of ZON, which are seven Sefirot HGT NHYM, each of which consists of ten, thus they are seventy. This is why the number of these seventy Sefirot is as it is written, “The days of Jacob, the years of his life.” With respect to the Kelim, they begin from above downwards. Thus, the first ten years of his life are from Hesed, the second are from Gevura, through the last ten years, which are from Malchut. And then he has no one from whom to receive and thus he dies, since he no longer has a basis from the upper Sefirot de ZON, from which to receive vitality.

And if the root of his soul is from Bina, which is Gevura, as it is written, “I am Bina, Gevura is mine,” then his years of life are eighty. And if he lives longer than that, it is labor and sorrow, for he has no one from whom to suckle.

140) Happy are the righteous when the Creator wishes to bring their spirits back to Him and to draw that spirit that is within them. When the Creator wishes to bring the spirit back to Him, if he is righteous, that spirit is as it is written, “And the spirit will return to God who gave it.”

141) And if he is not righteous, woe unto that spirit, for it must bathe in burning fire and be corrected so as to be sucked into the King’s body, the Creator. And if he is not corrected, woe unto that spirit for it rolls like a stone in a sling, as it is written, “And the soul of your enemies He will sling out in the hollow of a sling.” And if that spirit is rewarded, how good is what awaits him in the world, as it is written, “Neither has the eye seen.”

142) When one’s days draw near to dying, he is declared in the world for thirty days that his time to die has come. Even the birds in the sky declare him. And if he is righteous, he is declared for thirty days among the righteous in the Garden of Eden.

143) During all those thirty days, the soul comes out of him each night, rises, and sees her place in that world, and that person does not know about it and does not notice. He does not govern his soul for all those thirty days as before. It is written about it, “No man governs the spirit to imprison the spirit.” When those thirty days begin, one’s image darkens and the form of the image that is seen on earth is prevented from being seen.

(înapoi la pagina ZOHAR CUPRINS / VAYECHI – click)

(înapoi la pagina ZOHAR CUPRINS / VAYECHI – click)

129) It is written, “And they shall take the gold, and the blue, and the purple, and the scarlet, and the fine linen.” It does not say “silver.” And yet, in the donation of the Temple, it writes “silver and gold.” Also, it does not say “copper,” although silver and copper were in the count of the donation of the Temple, but here they are not mentioned in the garments of the high priest.

130) There is gold that precedes silver, and it is Bina, as it is written, “Out of the north comes golden splendor.” In the donation of the Temple, it writes silver and gold, where the gold is of greater value than silver, which is Hesed de ZA. And there is gold that is below silver, Gevura de ZA. It is called “gold,” too, as it is written, “Mine is the silver and Mine is the gold, says the Lord.” Bina, which is called HaVaYaH, says, “Mine is the silver,” meaning Hesed de ZA, “And Mine is the gold,” meaning Gevura de ZA, as it is written, “The heavens are heavens for the Lord.” Heaven is ZA. “Heavens for the Lord” are from Bina, who is called HaVaYaH. “Mine is the silver and Mine is the gold, says the Lord” is Bina, too, who says, “Mine is HG de ZA,” which are called “silver” and “gold,” “For they stem from Me.”

131) The holy vessels are the garments of the high priest, as it is written, “They are holy garments.” They are as AVI, who are called “holy,” since the high priest is considered upper Aba, hence his clothes are called “holy garments.”

132) The high priest above, Aba, has the high priest below, opposite him. Hence, the garments of glory of Aba correspond to the garments of glory of the high priest below. For this reason, as Aba is holiness, the high priest is holiness. And as the garments of glory of Aba are holy garments, the garments of the high priest are holy garments.

There are no silver and copper in the garments of the high priest because they are attributed to another place and do not correspond to upper AVI, as it is written, “All the pillars around the court shall be furnished with silver.” It is also written, “And their sockets of copper,” which are vessels to be used for the tabernacle, Nukva de ZA, to use them.

133) However, no one with the oil of the holy ointment on his head is to use the garments of glory of the high priest, since in these garments, he is similar to the one above—upper Aba. This is why only gold is written in regards to them, meaning upper Bina, from whom come the garments of upper Aba, and not silver and copper, who are from ZON, and are not at all considered the high priest, but as the pillars of the court.

(înapoi la pagina ZOHAR CUPRINS / VAYECHI – click)

(înapoi la pagina ZOHAR CUPRINS / VAYECHI – click)

120) Since the day Rabbi Shimon came out of the cave, nothing was hidden from the friends. They looked at the high secrets and were revealed in them as though they were given at that time at Mount Sinai. After Rabbi Shimon died, the fountains of the deep and the windows of heaven were closed. The fountains of wisdom were stopped. The friends were contemplating matters, but they did not stand in them, to know their meaning.

121) One day, Rabbi Yehuda sat by the gate of Tiberias and saw two camels throwing a bundle of precious wool garments off their shoulders. The load of wool garments fell and birds came to the place where the load was to fall. And before the garments reached them, the birds were split [broken].

122) Afterwards, a few birds came and walked on the birds that were split, and stayed on the rock but did not split. They shrieked to the birds, to drive them away from the split birds, and they did not move from them. They heard a voice, the crown over the crowns is in the dark and her master is outside.

123) The order of expansion of the Mochin is in the three points—Holam, Shuruk, Hirik. In Holam, the lights of VAK without a Rosh remain after the splitting of the degree by the force of the ascent of Malchut to Bina, which are lights of Hassadim and right line. Shuruk is the return of half of the degree to its place, and the lights of GAR come in it once more but are regarded as GAR de Achor [posterior GAR], since they are Hochma without Hassadim, which cannot shine. Hence, at the appearance of these GAR, all the lights in the degree freeze and it becomes dark. This is the left line.

Hirik comes to correct the left line so it will mingle and unite with the right line. Hence, it elevates the Masach of Behina Aleph, which extends VAK without a Rosh once more. At that time, the left line surrenders and unites with the right, and Hochma dresses in the Hassadim on the right. By that, GAR de Panim [anterior GAR] come out.

The point of Hirik, the middle line, comes out in three orders—Holam, Shuruk, Hirik—as well. First, the root of Masach de Hirik appears, the Masach de Man’ula [lock], from Tzimtzum Aleph [first restriction], which is the only one to which the left line surrenders. At that time, GAR de Achor immediately disappear from the left line.

However, the disclosure of this Masach still does not make it fit for reception of GAR in the world. Hence, it must be mitigated once more, through the ascent of Malchut to Bina. At that time, the point of Holam of the middle line appears, the mitigated Malchut. And even though she is VAK without GAR, too, these VAK are already suitable for reception of GAR because they are in Masach de Miftacha [key].

After that, the point of Shuruk appears, meaning GAR de Achor and the freezing of the lights, since they are Hochma without Hassadim. Finally, the Zivug on Masach de Hirik in Behina Aleph occurs once more, through raising of MAN, and then the right and left lines unite in each other, Hochma dresses in Hassadim, and GAR de Panim come out. Thus, the point of Hirik, the middle line, must come out on the three points—Holam, Shuruk, Hirik—as well.

Souls that are immersed under the domination of the left line, the point of Shuruk, received the form of camels. They are called “A camel that is carrying a heavy load” because all the sublime degrees that these souls had have been frozen and have grown dark, and they could not enjoy them. Finally, they became a heavy load on them until their only wish was to be rid of them. This is why they are like camels, since a camel, even if it carries all the treasures and fortunes, it will loathe them and they will be a burden to it since it takes no interest in enjoying them.

It is written, “And saw two camels throwing a bundle of precious wool garments off their shoulders,” since he saw those souls—on which the Masach de Hirik appeared—to save them from the domination of the left and to unite them with the right. He saw the souls while they were removing and throwing off themselves the precious wool garments, meaning the degrees that have frozen on them and have become a burden to them. And through the appearance of Masach de Hirik as a root, meaning Masach de Tzimtzum Aleph that brings the left line back to VAK, the precious wool garments fell off them, meaning the degrees of GAR, which have become a burden.

“Birds came to the place” refers to degrees of GAR, which extend from Kelim de Ima, Bina, which the flaw of the falling of the load does not reach. And although the flaw of the falling of the load does not reach them, still, they were split, meaning that the mitigation of the ascent to Bina appeared on them, and this ascent splits the degrees into two halves: KH with lights of NR remain in the degree, and Bina, Tifferet, and Malchut fall below the degree. This is the disclosure of the point of Holam once more in the middle line, by which they are made suitable for reception of GAR once more.

Afterwards, when they received the Katnut of Holam, they became fit for reception of the GAR de Achor, as well, meaning the point of Shuruk of the middle line. This is why it writes, “Afterwards, a few birds came and walked on the first birds that were split,” meaning that the GAR of the new birds was relying on the splitting that occurred in the previous birds, for without their splitting, there would not be disclosure of these GAR of the point of Shuruk. “And stayed on the rock” means that their lights froze once more and they became like a rock, like the nature of the point of Shuruk.

To bring the ZON back from Achoraim, the point of Hirik of the middle line is required, which brings the GAR de Panim back to the souls. It is also a correction that brings to ZA Hassadim in Panim and in Achor. For this reason, at that time, all the Se’arot [hairs] depart from it, from before and from behind. Se’arot are Dinim, from the word Se’arot [“storms,” it’s spelled a little differently here]. This means that the storms and the Dinim must be moved from Rosh ZA from before and from behind, since all the Dinim must be moved from ZA and be given to the Nukva.

Afterwards, ZA and Nukva mate and the Se’arot depart from the Nukva, too, but only from GAR de Panim, the place of Zivug with ZA de Panim. But in her GAR de Achor, all the Dinim remain, to punish the wicked who wish to suck from these GAR de Achor.

(înapoi la pagina ZOHAR CUPRINS / VAYECHI – click)

(înapoi la pagina ZOHAR CUPRINS / VAYECHI – click)

105) “Your people are all righteous; they shall inherit the land forever.” Happy are Israel more than all the idol-worshipping nations because the Creator called them “righteous,” to bequeath them everlasting inheritance in the next world and to delight in that world. It is written about it, “Then shall you delight in the Lord,” since Israel adhere to the body of the King, to the middle line, as it is written, “And you who cleave unto the Lord your God are alive everyone of you this day.”

106) “Your people are all righteous; they shall inherit the land forever.” This verse has a sublime meaning among the harvesters of the field, those who have been rewarded with receiving fruits from their work in the upper filed, the Nukva. There is no one to inherit the lot of the upper inheritance of that land, the Nukva, other than the one who is called “righteous,” since the Nukva clings to him to be mitigated from the bitter Dinim in her. This is why the righteous inherits Divinity.

107) With the love of the Creator for Israel, He said, “And your people are all righteous.” For this reason, “They shall inherit the land forever,” since they are worthy of inheriting Divinity because a righteous inherits Divinity.

Israel are called “righteous” and inherit Divinity because they were circumcised. This is so because anyone who is circumcised and enters this lot, Divinity, keeps this covenant, enters, and clings to the body of the king. In other words, he becomes a Merkava for ZA and enters this righteous, who became a Merkava for the Yesod. For this reason, Israel are called “righteous.” Hence, “They shall inherit the land forever,” the land of the living, Divinity.

108) “The branch of My planting, the work of My hands, wherein I am glorified.” “The branch of My planting” is a branch of those branches that the Creator planted when He created the world. It is written about it, “And the Lord God planted a garden in the east.” This land is one of those plantings, the Nukva. This is why it is written, “The branch of My planting, the work of My hands, wherein I am glorified.”

109) “Your people are all righteous” is Jacob and his sons, who descended to Egypt among a stiff-necked people, and they were all found to be righteous. This is why it is written about them, “They shall inherit the land forever,” since from there, from Egypt, they rose to inherit the holy land.

110) “And Jacob lived in the land of Egypt.” Why is this portion closed, since there is no space at all in the book of Torah between the end of the portion VaYigash [Judah Approached] and the beginning of the portion VaYechi [Jacob Lived]? When Jacob died, the eyes of Israel were closed because then, after Jacob’s death, they descended into exile and the Egyptians enslaved them.

111) “And Israel lived in the land of Egypt, in the land of Goshen, and they took hold of it, and were fruitful and multiplied exceedingly,” since they had kings’ delights there. Afterwards it is written, “And Jacob lived,” in one succession, without any space between them, indicating that they were in kings’ delights and received pleasures and delights for themselves.

112) In Egypt, this is called “Lived,” since it is considered for him as life. After all, throughout his life he was not called “Lived,” since all his life was in sorrow and in affliction, as it is written, “I was not at ease” in the house of Laban, “And I was not quiet” from Esau, “And I did not rest” from Dinah and Shechem, “And vexation came,” the vexation over the selling of Joseph.

And after he descended to Egypt, he was called “Lived.” He saw his son as king, he saw all his sons pure and righteous, all are delighted and with everlasting dainties, and he is sitting among them as a good wine that is resting on its yeast. And then he is called “And Jacob lived.” This is the reason why he does not separate, not leaving a gap between “Were fruitful and multiplied exceedingly,” and “Jacob Lived,” for so it should be, as they are one succession.

113) What is the reason that it is written, “And Jacob lived in the land of Egypt seventeen years”? All of Jacob’s days were in grief. When he saw Joseph and stood before him, meaning when Jacob looked at Joseph, his soul was made whole as if he saw Joseph’s mother, since Joseph’s beauty was similar to the beauty of Rachel, and it seemed to him as though he had never known sorrow.

114) When Joseph parted from him, the words, “I was not at ease, and I was not quiet, and I had no rest; and vexation came,” came true because this trouble was harder for Jacob than anything he had ever experienced. And when Joseph parted from him, it is written, “Joseph was seventeen years old.” And in all of Jacob’s days he had not known such grief, and he was crying each day for those seventeen years of Joseph.

115) He was answered from above, “And Joseph shall put his hand on your eyes.” Here you have seventeen other years—in pleasures, dainties, joys, and delights, as it is written, “And Jacob lived in the land of Egypt seventeen years.” All those years, the Divinity of the glory of the Creator was with Him, and for this reason, those years in Egypt are called “life.”

116) “And the spirit of Jacob their father revived.” This means that in the beginning, his spirit was dead. He also did not intend to continue and receive another spirit, since the upper spirit is not present in an empty place. Divinity is present only in a whole place, and not in a deficient place or a flawed place or a place of sadness, but in a proper place—a place of joy. For this reason, all those years when Joseph was separated from his father and Jacob was sad, Divinity was not on him.

117) “Serve the Lord with gladness; come before Him with singing.” There is no service of the Creator unless out of joy. Divinity is not present in sadness, as it is written, “‘And now bring me a player.’ And it came to pass that when the player played.” It writes “Play” three times, to evoke the spirit from the source of wholeness, ZA, which includes three lines, which is the complete spirit. The threefold “play” corresponds to his three lines.

118) Everything is present from the four directions, which are the three lines in ZA—south, north, east, and Divinity, who receives the three lines, which are the West direction. The three worlds BYA and everything in them come out of them, and all the roots in the upper and lower worlds cling to them.

The right line, south, enters and illuminates. The left line, north, comes out and does not illuminate, for it does not illuminate without the right line. It blocks the middle line, the east, which illuminates only in covered Hassadim prior to its Zivug with the Nukva. He interprets the Nukva, which illuminates in disclosed Hassadim during the Zivug with ZA, who is the West direction. Each of the directions unite with each other, mingle with each other, and then they are the fathers of everything, for the whole of reality, BYA, extends and is born out of them.

119) “Only your fathers did the Lord desire.” “Your fathers,” actually three—Abraham, Isaac, and Jacob. It writes, “Only,” really only, that there are no more than these three, and from them all the others branch out and grip, meaning all the degrees in BYA. They rise for MAN to ZON, to crown the Name, to extend new Mochin to the Nukva, who is called “Name.”

(înapoi la pagina ZOHAR CUPRINS / VAYECHI – click)