Autor: arhiprofesor

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100) “And the eyes of Israel were dimmed with age.” This is Israel below. And this is the reason why you do not find such as this verse in the whole of the Torah. This is so because when Israel are in exile all the days of this ruin, we have grown old and could not see the face of Divinity, until another spirit comes within them.

101) Prior to that, they were defiled in the land of the nations, in their exile, and did not follow the laws of the Torah as they should have. They sat among the foreigners for a long time, generation after generation, and learned from their ways, as it is written, “And they mingled with the nations and learned their conducts.” When they returned to their land, in the beginning they could not see the face of Divinity until the Creator placed His spirit within them.

102) It is written about it, “And I will put My spirit within you.” Afterwards, “And [I will] cause you to walk in My statutes, and you shall keep My ordinances, and do them,” since after I place My holy spirit within you, you will walk in my statutes and walk in them.

103) “In the light of a king’s face is life, and his favor is like a cloud with the spring rain.” This is so because when they accept the face of the Divinity of the Creator and engage in those Merkavot [chariots/assemblies] from which the animals of the world come, the animals that carry the Merkava [singular of Merkavot], as written in Ezekiel, it will be said about them, “In the light of a king’s face is life.”

104) You will not find in these verses—from the portion, “Jacob Lived” and thus far—that they speak of the Creator. Even though they are concerned with redemption, when it writes, “Jacob,” it refers to the upper Jacob or the upper Israel, the Creator. Why does the text speak in a language and in names of people?

It is so because when they return to their land and the Creator gives them the spirit of Hochma [wisdom], their language will always be about the Creator, as it is written, “My tongue also will utter Your righteousness all day long.” This is so because the verses thus far speak of the coming to the land, before the Creator placed the spirit of Hochma in them. This is why they speak in names of people and the Creator’s name is not mentioned explicitly.

(înapoi la pagina ZOHAR CUPRINS / VAYECHI – click)

(înapoi la pagina ZOHAR CUPRINS / VAYECHI – click)

91) “Joseph said to his father, ‘They are my sons, whom God has given me by this.’” Israel below, who are called “Joseph,” will say—when the upper Israel is atop them from above—“They are my sons.” “The Creator has given me the Torah,” which is called “This,” and this is why it is written “By this.” “How many are they” relates to Israel and their real laws in the laws of the Torah that was given to them.

When Israel are under the wings of Divinity, the Torah is called “This,” as it is written, “This is my God, and I will glorify Him.” “Whom God has given me by this” is the Torah. Each time David did not speak under the wings of Divinity, but prophesied what was to be, the Torah is called “This,” as it is written, “This is the law [Torah] which Moses set before the children of Israel.”

Sometimes the Torah is called “this” [in male form] and sometimes it is called “this” [in female form]. The difference between them is that male means active and bestowing, and female implies receiving of the act, while not performing any act of her own. It is written about it, “Ester was the ground of the world.”

When is it called “this” [in male form] and when is it called “this” [in female form]? When Israel are under the wings of Divinity in exile, when they take shelter under the wings of Divinity, they are called “keepers of the Torah,” for they act and make the Torah. At that time, the Torah is considered a male, active, hence it is called “this” [in male form]. And whenever David did not speak from under the wings of Divinity, but prophesied what was to be, the Torah is called “this” [in female form].

During the revelation of the Torah and the disclosure of all the secrets in it, the Torah is considered female because then only the reward in it is revealed and there is no action in it. It is like the ground of the world, and for this reason, at that time it is called “this” [in female form], as it is written, “This is the law [Torah].”

92) From this we learn the difference between “this” [in male form] and “this” [in female form] when it is written, “If a host should encamp against me, my heart shall not fear; if war should arise against me, in this [female] I trust.” “This” [female] is the Torah that will be when the Messiah comes, when the Torah is revealed. This is why it is written, “And the voice of the Tor [turtledove] is heard in our land.” It writes Tor, in male form, and not Torah [in female form], as it usually does. Tor is the name of the dove, as it is written, “Turtledoves or young pigeons.”

Also, the Torah is compared to a dove because the dove has a pleasant voice and the Torah has a pleasant voice, as well. And this voice will be when the Messiah comes on judgment day, prior to the redemption. At that time, the Messiah will execute judgments and wars on the nations that enslave Israel. But because it is still not the time for disclosure of the Torah, she is called Tor, in male form, and she is called “this” [male form].

93) “’The flower buds have appeared in the land; the time of singing has arrived, and the voice of the turtledove has been heard in our land.” “The flower buds” are the patriarchs from the Merkava [assembly/chariot]—Abraham, Isaac, and Jacob—who will rise in the world and will appear in the land.

94) “The time of singing has arrived” is the song that the Levites will sing when they return to their work as in the beginning. “And the voice of the turtledove” is the voice of Torah in male form, which is called “this” [male], of which it is written, “Whom God has given me by this.” These are the words of Torah, which are as pleasant as the voice of the turtledove, who is “this” [male].

95) When Israel do not take shelter under the wings of Divinity, the Aleph of “this” [female] descends below all the degrees and the Hey of “This is my God” departs. This is so because once the house has been ruined, the Hey could not be among the idol-worshipping nations. Thus, the holy Hey was separated from the name. When Israel return to their land, the holy Hey will return to “this” and will depart from the judgment day, and the Aleph will receive her correction and will return to “this” [female].

Which is more important, the Hey or the Aleph? The Hey is more important in regards to Kedusha [holiness], and the Aleph is more important in regards to the letters.

96) “Who has measured the waters in the hollow of His hand, and established the heavens with the span [the little finger].” This is equal Tors, which unite. The Zayin of Zeh [“this” in Hebrew] joins the Reish of Tor, and the Reish of Tor joins the Tav of Tor, and the combination Zeret [little finger] results from it. The Vav of Tor joins the Hey of Zeh, making Vav–Hey of the name HaVaYaH, which are ZA and Nukva.

The span [little finger] of the Creator is in 670 years, from heaven, ZA, to earth, which is Nukva. How so? Because this Tor has two combinations: 1) Zeret [Zayin–Reish–Tav] Vav–Hey; 2) Hey–Vav Terez [Tav–Reish–Zayin]. This means that the Hey of Zeh advanced toward the Vav of Tor, and the advancement of the Hey implies to Bina, who gives to ZA, Vav. Vav advances toward the Tav of Tor, Tav to Reish of Tor, and Reish to Zayin of Zeh.

In other words, the combination of the two Hey–Vav Terez is 670 years from heaven to earth, meaning the level of the light that is imparted from heaven, ZA, to earth, the Nukva. It indicates that it lacks thirty for the seventh century, which is the missing GAR in this level. And even though there are only 607 here, the seven is multiplied by ten, and they are 670.

By that, he tells us that two combinations arise out of the names Zeh and Tor, which are equal as one: 1) Vav–Hey Zeret, ZA, is the heaven itself; 2) Hey–Vav Terez, ZA, is the level of bestowal upon the Nukva. It was written, “It shall be square and folded double, a span [little finger] in length and a span in width.” “A span in length” is the level of bestowal of ZA, 670, which is Zeret in Gematria. “And a span in width” is ZA himself.

97) “And he said, ‘Bring them to me, please, and I will bless them.’” Because the sons engage in words of Torah, as Joseph said, “Whom God has given me by this,” this is the Torah, and there is a measure of “this” [male form] between them, “And I will bless them.”

98) It is written, “‘What is your name?’ And he said, ‘Jacob.’” The name Jacob implies Katnut and contentment with being without Mochin. Afterwards, it is written, “And Jacob asked him and said … ‘Why do you ask for my name?’” A name implies attainment. In regards to that other matter—that you said your name was Jacob—it means that you settle for Katnut and do not seek attainment and knowing the Creator. “And Jacob asked him and said … ‘Why do you ask for my name?’ And he blessed him there.” This means that he told him that he is not destined to bless them but only thanks to “this” [male form].

99) The Torah is called “this” [male form]. It is written, “This Sinai, at the presence of the Lord, God of Israel.” Sinai is the Torah that was given at Sinai. Also, when the Torah was given through Moses, it was said about him, “For this is Moses, the man.” It is also written, “This is my God, and I will glorify Him,” which means that the Torah, called “this” [male form], was coming down from before the God of Israel, and then they said, “This is my God.”

(înapoi la pagina ZOHAR CUPRINS / VAYECHI – click)

(înapoi la pagina ZOHAR CUPRINS / VAYECHI – click)

88) “And Israel saw the sons of Joseph and said, ‘Who are these?’” meaning “Who bore those to me?” The text wishes to say that Israel below saw that the sons of Israel would come before him, when they come “From Elam, and from Shinar, and from Hamat, and from the islands of the sea,” and they will all gather and be a great many people. And Divinity will say, “Who are all these? Is there no fault in them from foreign sons?” And they will tell him, “All of us are of your sons. There is not a foreign son among us,” since they parted from each other, meaning the mixed multitude will part from Israel and they will circumcise together and convert, and the strangers will return with Israel and they will be together.

89) “And the Lord will have compassion on Jacob and again choose Israel.” When the sons return to their land and there is love in them, “The Lord will be one and His name One.” At that time, strangers will connect to Israel and will be as barnacle in their flesh.

90) Why are they as barnacle? Rabbi Shimon said that it concerns the boundaries of the land, since everyone will want to live in the land of Israel, and the tenants will appear outside the border. It is written about it, “And strengthen your pegs,” which means that the pegs that were with you before, at the time of exile, strengthen them and fix them more than all the other nations, seemingly as you saw fit to strengthen them while you were among all the other nations, in exile among the nations, and the strangers will be many.

The only difference between Israel and the nations is in Israel’s grip on the middle line, which limits the level of the left and unites it with the right line, which is the boundary of Israel. But the rest of the nations grip to the left line and have no desire for the middle line. At the end of correction, the boundary of this Masach will expand from the level of MA (45) to the level of AB (72). And then it is written, “Enlarge the place of your tent … lengthen your cords,” since the boundary of Israel will expand from the level of MA to the level of AB. And this is why the verse ends, “And strengthen your pegs,” meaning the boundaries, because it is written, “For you shall spread to the right and to the left, and your seed shall inherit the nations.”

The gentiles that will convert and live in the land of Israel should be feared that they will breach the boundary entirely and will not wish to take upon themselves the great Masach of AB, since their root is not of the seed of Israel. This is why the pegs should be strengthened, meaning the boundaries, since the tent-peg creates a boundary across the tent, as it is written, “And strengthen your pegs, for you shall spread to the right and to the left, and your seed shall inherit the nations.”

Hence, they said about the boundaries of the land that this is the reason why the strangers are regarded as barnacle due to the boundaries of the land. It is so because at that time, everyone will want to dwell in the land of Israel, meaning that all the strangers from all the nations will come and sit in the land of Israel, as it is written, “For you shall spread to the right and to the left, and your seed shall inherit the nations.” Thus, the strangers will breach the boundaries of the land and will be seen outside the border, due to the root of their fathers, who have no desire for any boundaries. This is why it is written, “And strengthen your pegs.”

He wishes to say that the pegs who were with you before, at the time of the exile, strengthen them and fix them more than all the other nations. They should strengthen the border to be strong so that the rest of the nations do not breach it. And the reason why he speaks of the pegs that were with you before is that at the end of correction, they will not have Aviut [thickness] to raise MAN for a Masach and a boundary. Hence, then they will need to use the Aviut that they had had before to raise MAN for a Masach and a boundary, for they seemingly need to strengthen the pegs, the Masachim [plural of Masach], as when they were in exile among the other nations. This is so because after the end of correction they will not have sufficient Aviut for a Masach and will need to use the Aviut that they had during the exile.

(înapoi la pagina ZOHAR CUPRINS / VAYECHI – click)

(înapoi la pagina ZOHAR CUPRINS / VAYECHI – click)

81) “A voice is heard in Ramah … Rachel is weeping for her children.” “Thus says the Lord, ‘Restrain your voice from weeping,’” for there is reward to your action, “And your children have returned to their boundary.” Should it not have said, “And your children will return to their boundary”?

82) When there is Din on the mountain and Divinity is crowned on the mountain, meaning she receives Mochin there, a crown, and thinks that her children will be lost in Din at that time, it is not so. Many will be sons of the throne, from Bina herself, as it is written, “For the sons of the desolate one will be more numerous than the sons of the married woman,” and then Divinity will return to her husband. “On that day, the Lord will be one and His name One.”

There are two states to Divinity:

1. When she is a fourth to the patriarchs. At that time her level equals that of ZA, HGT. They are called “mountains” because they are both a throne to the Bina. At that time, he is the three legs of the throne, HGT, mountains, and Divinity is the fourth leg of the throne, and she is regarded as a mountain, meaning HGT, as well. In that state, she is Achoraim [posterior] and Dinim [judgments].
2. When she is rebuilt in Panim [anterior] and Rachamim [mercy]. However, her level diminishes and she is no longer fit for being a throne to the Bina. Rather, she becomes a recipient of ZA, meaning she descends to NHY, though they mate Panim be Panim and in Rachamim. The Mochin and the birth of the souls of Israel come from the second state, since in the first state, she is full of Dinim, and then all who receive from her are lost.

When the Din is on the mountain, meaning when Divinity is in the first state, when she rose to HGT, which are mountains, the Dinim govern the mountain and Divinity is crowned on the mountain. This means that she receives great Mochin like ZA and becomes a throne to the Bina, like him, a fourth leg. She considers those who receive from her as lost, due to the profusion of Dinim that are given off her in that first state. Hence, in that state, Divinity is considered sterile, for she has no sons, meaning receivers, for anyone who receives from her is lost.

At the end of correction, when Malchut herself is entirely corrected and no longer needs to receive mitigations from Bina, then it will be said, “Sing, O barren,” since many will be sons of the throne, of her own sons. This is so because all those who received from him in the first state, in the degree of the throne to Bina, who were lost from the world due to the profusion of Dinim in her, have all been revived. And Divinity, who thought she was barren without sons in the first state, will now see that the sons from the state of the throne are more numerous than her own sons, from the sons in the second state, before the correction, when she was the only one with sons.

This is the meaning of what is written, “For the sons of the desolate one will be more numerous.” The sons of the throne are more numerous than the sons of the married woman, from the sons of the second state, for only she was married and with sons. And then Divinity will return to her husband, as it is written, “In that day the Lord will be one and His name One.” This is so because prior to the end of correction, only one HaVaYaH was said, since Divinity is included with ZA, HaVaYaH. But at the end of correction, it is also said, “And His name One,” since she herself will be corrected.

83) Therefore, first, Divinity will say to her husband, “Where are my sons from the first state?” And he will tell her, “They are in Din,” and she thinks that they were lost in the Din and cries for them, as it is written, “A voice is heard in Ramah … Rachel is weeping for her children.” And he will tell her, “Restrain your voice from weeping,” for there is reward for your action, since you were with them and the sons have already returned from the hated land, as they have already been redeemed. Hence, “And your children have returned to their boundary,” in past tense, since the Creator replied to her, “For there is reward to your action,” since the end of correction already happened and the sons have already returned to their boundary.

84) “Now as for me, when I came from Paddan, Rachel died on me.” Did Joseph not know that his mother had died? After all, he was there with her when she died, so why did Jacob have to tell him that? Rather, the upper Israel will say that when we come from the redemption of Israel, Divinity will awaken, and the assembly of Israel will awaken and wage war with the peoples. And there will be dead among Israel in this war, and they will gradually come closer to the land. The Creator will tell her, when she is crying for her slain sons, “Do not be afraid, there is reward to the sons who died in a war for My name. Others, who did not die, have already returned, and those that have died will relive at the revival of the dead.”

85) “Rachel died on me.” She died for the unification of the name of the Creator. Her sons were killed for sanctifying the Creator, and it is written about it, “When there was still some distance to go to Ephrat.” They died for the unification of the name of the Creator abroad, in the war to come to the land because in the land of Israel, none of them will die, only to come to the land of Israel, since after they come to the land of Israel, they do not die any more.

86) Israel are destined to make war on the way to Ephrat, and many of them will die. Afterwards, they will rise for the revival of the dead and additional governance will be given to those who died on this way to Ephrat, from among all those who were already in Jerusalem before them, meaning more than all those who did not die in the war.

87) And why is this holy place called “bread,” since the writing says that Ephrat is Beit Lechem [House of Bread]? This is because it is from the name of the Creator, for they will die there in fighting for His name, “The hand upon the throne of Koh [Yod–Hey]: the Lord will have war against Amalek.” This means that they will die there to complement the name Yod–Hey. This is so because the name is not complete with HaVaYaH until the memory of Amalek is blotted out, and this is why the war is toe complement the name Yod-hey with Vav–Hey. This is why the name is called Lechem, from the word Milchamah [war], since he fought in exile because he came to complement the name of the Creator.

(înapoi la pagina ZOHAR CUPRINS / VAYECHI – click)

(înapoi la pagina ZOHAR CUPRINS / VAYECHI – click)

73) “And now your two sons, who were born to you in the land of Egypt.” This is Israel below, in the exile, and they are the sons of the Creator, which are born among the nations. The text relates to Israel, who are in exile in the nations, since the land of Egypt includes all the exiles. Israel, who will be in the holy land of Israel, are sitting in the land. When the Messiah comes, they will be in their place with their brothers, since it is considered exile only for those who dwell in a foreign land, and are called “exiles.” But those who dwell in the land of Israel are not called “exiles” and are not in exile even before the arrival of the Messiah. This is why the text makes the precision, “Who were born to you in the land of Egypt,” who are regarded as exiles, and not those who are born in the land of Israel.

74) “And I will remember My covenant with Jacob.” The Vav of Jacob is in excess, which indicates that the Vav that departed when the house was ruined will come and will assist Jacob at the time of redemption. And the holy son, Jacob, will have a permanent lot in the land and his sons will be in their land, in which they lived before, happy are they.

75) Now, sons that were deported abroad and forgotten are discerned as Menasheh, and who were fruitful and multiplied are considered Ephraim. And the upper Jacob, who is ZA, said to the one below, “Your sons, who are abroad, who were born in exile in each and every land before I came to Egypt and executed judgment upon them for their iniquities, I do not consider all those creatures in exile abroad, in a foreign land, as your sons. And although they are many, meaning Ephraim, and are forgotten, which is Menasheh, they are My sons. And when I saw this exile of theirs, I healed their pains and I heard their prayer.

It is written about it, “Before I came unto thee into Egypt, are mine; Ephraim and Menasheh are to Me as Reuben and Shimon [Simeon].” Reuben, “For the Lord saw the affliction”; Shimon, “Because the Lord heard [Shama] that I am hated.” Ephraim and Menasheh means that they multiplied in the exile and were forgotten. “[They] are to Me as Reuben and Shimon” means that He will see their affliction, will hear their prayer, and will redeem them, as implied in the names, Reuben and Shimon. Think in your heart as though they are before Me, and when we return from Egypt, which includes all the exiles, after the judgment is executed in them, we will deliver them from the land of their exile.

76) We learn from this that after He executes judgment in Egypt, which includes all the nations, Israel will be redeemed from the exile, as it is written, “And they shall bring all your brothers out of all the nations for an offering unto the Lord.” This means that when the Creator is in Din [judgment] in Egypt, meaning in all the nations, all the peoples will bring an offering when they hear of the Creator, as it is written, “And all the nations shall flow unto Him.”

77) The Creator will make a Huppah [wedding canopy] for every righteous in Jerusalem, as it is written, “The voice of mirth and the voice of gladness, the voice of the bridegroom and the voice of the bride,” when Divinity returns to the King and she is engaged. “On the day of his wedding, and on the day of his gladness of heart.” “On the day of his wedding” is the giving of the Torah. “And on the day of his gladness of heart” is the building of the Temple, may it be built soon in our days.

78) “But your offspring that have been born after them shall be yours.” This is Israel below, which will be born after the redemption, to the patriarchs, which are Merkavot [chariots/assemblies]. Their names—those who were born after the redemption—will be named after their brothers; they will be named in their lot.

79) “But your offspring” is Jerusalem below. “Your offspring” are the people who will be born in this Jerusalem, once the world returns to the Master of heaven, since they will convert after the redemption. They will be named after the sons of Israel and not after their fathers, like the proselyte from Kaputkia, but by the name of Israel.

80) “Shall be yours” means that they will be named after Israel. They will be named after their brothers in their lot. And when they return, they will settle with Israel in the land and each tribe will take its own. And for people of theirs who are strangers, each will inherit from the land according to his number.

(înapoi la pagina ZOHAR CUPRINS / VAYECHI – click)

(înapoi la pagina ZOHAR CUPRINS / VAYECHI – click)

70) “Jacob shall not be ashamed now, nor shall his face turn pale now.” If a person promises something good to a person like himself, but does not keep his word, he is ashamed. It is all the more so with a promise that comes from the upper ones to a person, if He does not bring all the good that He said about His sons, He is ashamed.

71) The Creator said to Jacob, “I am the upper Israel, I will make you fruitful, and multiply you … and I will give this land to your seed with this blessing that Bina gave to Me, and I will give this land to your children.” Yet His children are not in the land and the Creator is not with them. This is a shame that He promises but doesn’t keep.

And when the end of the Messiah arrives and His promise is kept, the Creator said, “Jacob shall not be ashamed now.” “Now” means the face of the Jacob of above. They will not be ashamed because He told them, “And I will give this land to your seed,” since thus far He had nothing to give them and His face was shamed. And now His promise was kept before the Lord of heaven and earth.

72) The war of Amalek, when the end is completed, will be only by the strength of hand, as on a day of battle, as it is written, “Then shall the Lord go forth and fight against those nations, as when He fights in the day of battle,” meaning He Himself and none other.

(înapoi la pagina ZOHAR CUPRINS / VAYECHI – click)

(înapoi la pagina ZOHAR CUPRINS / VAYECHI – click)

64) “And Jacob said unto Joseph, ‘God Almighty appeared unto me at Luz in the land of Canaan.’” Luz is the upper Jerusalem, Bina, which instills Divinity between us. The upper Jacob, ZA, said to Jacob below, “Bina gave me a blessing: she wishes to multiply you and to give the land to your children.” Luz is the upper Jerusalem, and she is Bina, the Creator. He gave a blessing, and this blessing will be through Him in the holy land. But in another land, the blessing will not be.

65) “He who blesses his friend with a loud voice early in the morning, It will be counted a curse to him.” The Creator called upon Israel, “Brothers and friends.” “He who blesses his friend” means that the Creator is blessing Israel. The blessing that He gave is that this people will be pure under His hands and He will keep them. Because of this blessing, the Creator brings upon Israel reasons that seem like punishments. This is the reason why the verse concludes, “It will be counted a curse to him,” since they do not understand that it is for their best, so that the blessing is kept.

66) Happy is the pure people that He keeps, who are called “sons.” They are favored more than the upper ones, as it is written, “You are the children of the Lord,” and it is all because of that, since the name Shadai was complemented in their seal, when they are circumcised.

67) The name of the Creator, Shin, is in the face of a man. But the Yod is missing from him, and he is incomplete. Abraham came and was fond of the Creator. The Creator told him, “The name will be complemented in you.” He was circumcised and the name was complemented with the Yod of the Mila [circumcision]. The Shin [] of Shadai is in the face of a man—two eyes and the nose in between. And there is a Dalet [] in his arm, without the Yod. It is completed by the Yod of the circumcision, and then they are called “Sons of the Lord,” “holy sons.”

68) When they defile the holy covenant and it is placed into another authority, in which he transgresses, the holiness of the seal departs him and it is as though he destroys the world, since he defiled the seal that the name of the Creator was completed in and he destroys the world, since it arrests the bestowal of the Creator upon the world.

(înapoi la pagina ZOHAR CUPRINS / VAYECHI – click)

(înapoi la pagina ZOHAR CUPRINS / VAYECHI – click)

59) The names are called “hand,” meaning the hand of the Lord, “the great hand,” the mighty hand,” and they are the source of light for everything. The name “hand,” is mentioned only in the name HaVaYaH, which is Rachamim, as it is written, “The Lord’s hand is not shortened.”

60) “The hand upon the throne of the Lord: the Lord will have war with Amalek.” “The hand upon the throne” is for HaVaYaH, Rachamim, who enthrones the Rachamim over the Din. The text wishes to say, “May it be that it will be forever, instead of Gevura, the great hand that was in Egypt, the Rachamim. Were it not for the great hand, the war would have been in Din without Rachamim.

61) And when the Messiah comes, he will come by the renewal of the great hand and will wage war against Amalek, and the Rachamim will overcome the Din, as during the exodus from Egypt. It is written, “By strength of hand the Lord brought you out from Egypt.” When the name “hand” comes, only “By strength of hand, and not “the hand of the Lord” or “the great hand,” it is in Din, meaning that He will wage war against Amalek in Din and the Messiah will come.

He will wage two wars against Amalek: by overcoming of the Rachamim over the Din, and by Din alone, and then redemption will come. And the evidence is as it is written, “Then shall the Lord go forth, and fight against those nations, as when He fought on the day of battle.” The first half of the verse is with the aid of Rachamim, as it is written, “Then shall the Lord go forth, and fight,” meaning that HaVaYaH is Rachamim. The latter half is in Din, without Rachamim, as it is written, “As when He fought on the day of battle,” and HaVaYaH is not mentioned in it. Thus, there will be two kinds of wars.

62) Come and see how great is the strength of the great hand, the right hand, that it came to this upper hand, the left hand, called “the mighty hand,” as well as “upper one,” since it shines only from below upwards. It is with this hand that they came out of Egypt, as it is written, “By strength of hand the Lord brought you out from Egypt.” They join together because their number is equal: Yod counts as Yod, Dalet as Dalet; they are equal to each other. He wishes to say that the name, “great hand,” and the name “upper hand,” which come out together, are equal in their letters and their number is as their number, meaning that the unification received two Yod–Dalet [hand], two together, meaning that the right and left conjoined.

63) How was their joining not prevented? After all, they are not equal since one is called “great” and one is called “mighty.” The joining of those two is explained because they are equal in their letters Yod–Dalet, even though the two are not completely clarified in their eyes. Since they are equal in the name “hand,” it is possible that they will conjoin, even though one is called “great” and the other is called “mighty.” The heaven and earth and all that is in them were created out of those two hands.

“Yod counts as Yod, Dalet as Dalet.” After The Zohar explains the great importance of the unification of the two hands, the great hand and the mighty hand, a unification from which the whole of heaven and earth were created. And although they are remote from one another, since the great hand is right and the mighty hand is left, because both are called “hand,” the word “hand” contains a common interest, hence they unite. Now The Zohar comes to explain how they unite in the word “hand” [Yod–Dalet] by the ten Sefirot in each of them.

The GAR of each degree is considered the Sefira of Keter in her, with the simple letters of the name of the degree. The fillings of the simple letters are the Hochma in her, and the fillings of the fillings are Bina in her. The name Yad [hand, consists of Yod–Dalet]: the simple letters Yod, Dalet are the Sefira of Keter in her. In the letters of the filling of Yod and Dalet—Yod [Yod–Vav–Dalet] and Dalet [Dalet–Lamed–Tav] are the Sefira of Hochma in her. The letters of filling within filling, meaning the fillings of the letters Yod–Vav–Dalet, and Dalet–Lamed–Tav are Yod [Yod–Vav–Dalet], Vav [Vav–Vav], Dalet [Dalet–Lamed–Tav], and Dalet [Dalet–Lamed–Tav], Lamed [Lamed–Mem–Dalet], Tav [Tav–Vav], and they are the Sefira Bina in her.

Accordingly, The Zohar depicts three circles one inside the other. The simple letters Yod–Dalet from the great hand are dedicated to the GAR in the upper one, with the simple letters Yod–Dalet from “the mighty hand.” It is written about it in The Zohar, “Yod counts as Yod, Dalet as Dalet,” meaning Keter of the great hand with the Keter of the mighty hand, since the simple letters of the name imply to Keter.

In the second circle inside the upper one, the letters of the filling of Yod–Dalet from the great hand unite—Yod–Vav–Dalet–Dalet–Lamed–Tav—with the letters of the filling of Yod–Dalet from the mighty hand—Yod–Vav–Dalet–Dalet–Lamed–Tav, as The Zohar wrote, “Yod counts as Yod.” The Yod of the great hand connects with the Yod of the mighty hand, and also the Vav to Vav. Also, the Dalet of the great hand with the Dalet of the mighty hand, and those are written to the right of the circle.

On the left of the circle, the fillings of Dalet—Dalet–Lamed–Tav—are written, as The Zohar writes, “Dalet as Dalet.” The Dalet of the great hand joins the Dalet of the mighty hand, and the Lamed of the great hand joins the Lamed of the mighty hand. Also, the Tav of the great hand joins the Tav of the mighty hand. And the reason why the fillings of the Yod are written to the right of the circle while the fillings of the Dalet are written to the left of the circle is that the Yod itself implies to Hochma, which is right, and the Dalet itself implies to Bina, which is to the left of Hochma, although for the most part, the second circle is Hochma, as it is a filling.

In the third circle, within the second one, the filling of the filling of the name “hand” from the great hand unite with the letters of the filling of the filling from the name hand from the mighty hand, which is the Sefira of Bina in her. They are Yod [Yod–Vav–Dalet], Vav [Vav–Vav], Dalet [Dalet–Lamed–Tav], and Dalet [Dalet–Lamed–Tav], Tav [Tav–Vav], of the great hand, with the Yod [Yod–Vav–Dalet], Vav [Vav–Vav], Dalet [Dalet–Lamed–Tav], and Dalet [Dalet–Lamed–Tav], Tav [Tav–Vav] of the mighty hand.

However, The Zohar does not count the filling of the filling of the Yod, here, but only of that of the Dalet. The reason is that because this circle is the Sefira of Bina, and the Yod in itself is Hochma, it is therefore not calculated in this circle, but only the filling of the filling of the Dalet, which in itself is the Sefira Bina.

The Zohar writes, “Dalet as Dalet.” This means that the Dalet from the filling of the great hand joins the Dalet of the filling of the filling of the mighty hand. It is the same with Lamed for Lamed, Tav for Tav, and they are to the right of the circle because they are the primary letters of the filling of the filling. To the left of the circle, the Lamed of the filling of the filling from the great hand joins the Lamed of the filling of the filling from the mighty hand, and the same for Mem to Mem and for Dalet to Dalet. And also, Tav for Tav, and Vav for Vav. At their center, the Vav is written on top and it implies to their HGT, and bellow it, Yod–Hey, Yod–Hey that imply to the NH in them. Below those is Shadai [Shin–Dalet–Yod], which implies to their Yesod, and below that is a Merkava [chariot/assembly], whose father is Israel, who implies to their Sefira of Malchut.

The first Sefira, the top circle, is the upper Keter, since the simple letters are in it, Keter.

The second circle is as it is written, “The eyes of the Lord are in every place, keeping watch upon the evil and the good,” meaning the Sefira of Hochma, since eyes are Hochma. This is why there are letters of the filling of Hochma in it.

The third circle is the Sefira of Bina, since the letters of the filling of the filling are in it, which help and bestow upon the Vav of the name HaVaYaH, ZA, who performed many miracles in the land of Egypt.

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(înapoi la pagina ZOHAR CUPRINS / VAYECHI – click)

50) “And Israel grew stronger, and sat upon the bed.” It is written, “And at that time shall Michael stand up … and it shall be a time of trouble.” This is the might of the hand of the great Michael, who will stand for Israel at the time of redemption, when it is a time of trouble, as it is written, “Such as never was since there was a nation and until that same time.” It is about that time that it writes here, “And Israel grew stronger.”

“And sat upon the bed.” As previously he was bowing before it, as it is written, “And Israel bowed down upon the bed’s head,” now he was sitting on it. A bed means Malchut, who receives from Jacob, ZA. “Sat upon the bed” means that he bestowed upon her.

To whom was Jacob bowing? You can say that he was bowing to the bed, Malchut. But the bed was open to receive from him, and one who gives does not bow to the one who receives from him. Indeed, he was bowing to the circumcision, Yesod, since he was fond of it.

The bed is Malchut. The head of the bed is Yesod, the Rosh [head] of Malchut. He was bowing to the quality of Yesod, the most favored of all the Sefirot.

51) “For he [Judah] profaned and married the daughter of a strange god.” When the light departed from ZA, due to the iniquities of Israel, Divinity could not stand before ZA, and Divinity was exiled from the king, meaning she went to exile among the nations along with Israel because she could not leave her sons among the nations to kill them. ZA was in the holy land, and it is written, “Married the daughter of a strange god” because other nations were to be with him. In other words, Divinity went into exile among the nations, and while she was not in the land and was among the nations, the nations around them were kept by the light of Israel. It was said about it, “Married the daughter of a strange god.”

52) There were two angels, ministers, under the throne. The name of one was “bed,” who is in the treasury of the palace. In the exile, it is all that is left between us, since he is a coin of the Creator and signed with the name of the Creator, Angel Matat, whose name is as the name of his Master, as it is written, “For My name is in him.”

53) The next world, Bina, is the keeping on the way. The power of force of keeping extends from Bina, and this is why Bina said to Israel, “Behold, I will send an angel before you,” Divinity, “To keep you along the way,” and not some other degree. This is because the keeping is from her, and she said, “I place Divinity among you,” to keep you in the exile. She will keep you until she brings you to your country as you were before, as it is written, “To bring you into the place which I have prepared,” for the land was their dwelling place before.

54) The angel in the text is Divinity, who dresses and operates through Matat, since in the exile, called “way,” Divinity was exiled from the King, ZA, and operates through Matat until the days of redemption, when she returns to her place, to ZA. It is written about it, “For only Og king of Bashan remained of the remnant of the Rephaim; behold, his bedstead was a bedstead of iron; it is in Rabbah of the children of Ammon.” This is so because Og king of Bashan is the Klipa opposite Matat. This is why he is also implied in the name Mita [bed], similar to Matat.

55) And a way that is an allegory on the exile, Divinity will keep you in exile from all the troubles that will come upon you until He comes and gathers you in the land that He has sworn to your fathers that it is kept for you.

56) The second minister under the throne, who is in the palace’s treasury, is Nuriel. This is so because the minister of Israel, who was appointed over them, is the first minister under the throne—Matat. At any time when Divinity was with the King, he, Matat, would come out and enter before them. And the second minister, Nuriel, receives the work of Israel to the Creator as fire. When the fire is cancelled because Israel have been exiled and do not raise MAN in their work, the light of Divinity departs and Divinity departed from the King.

57) “Stay the night, and when morning comes, if he redeems you, good, let him redeem.” Rachamim rule over the Din. Ruth is Malchut, Din, and good is Rachamim, as it is written, “And God saw the light, that it was good.” Thus, good and light are the same, and it is the source of the streams from which the sea and the streams in the world come. Thus, what is written about Ruth, “If he redeems you, good” means that Rachamim, which is called “good,” will redeem and rule over Ruth, who is Din.

58) Rabbi Shimon said, “Once I rose and descended to illuminate in the place of the streams.” In other words, he raised MAN and brought down MAD to the Malchut from the source of the streams, Bina. It is written, “All the streams go unto the sea, but the sea is not full.” All the ministers in the world were created from the light of Bina, and all the streams in the world stem from His light, meaning that “All the streams go unto the sea, but the sea is not full.”

“The sea is not full” is Malchut in this exile, since the darkness and gloom in the exile were made by the love of Ima, Bina. If the darkness had not been made, the stream that shines to the daughter, Malchut, would not have been made. Also, the sea will not be full and complete until the other side comes, that which was not in exile, the right side, which no Klipa governs, and then the sea, Malchut, will fill.

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(înapoi la pagina ZOHAR CUPRINS / VAYECHI – click)

45) “And he said unto Jacob, ‘Behold, your son Joseph is coming to you.’” The one who told Jacob was to speak favorably of Israel. When they return to the Creator with all their plight, when the time of the Messiah arrives and they are redeemed from all the troubles that have come upon them, he said to the quality, which is Jacob, Tifferet, “Your sons are coming to you, and the good ones,” meaning Israel, “Will be redeemed.”

46) Happy are Israel, who are called “the sons of the Creator,” who are as angels. It is written about them, “And all the sons of God shouted for joy.” Also, Israel are called “The sons of the Creator, as it is written, “You are the sons of the Lord your God.”

47) How do we know that the Creator called Jacob “God,” that he told him, “You will be in the lower ones, and I will be God in the upper ones?” It is written, “And God went up from Abraham.” Thus, the patriarchs are the Merkava [assembly/chariot] of the Creator. It is written, “You will give truth unto Jacob, mercy to Abraham,” thus two Sefirot—Hesed and truth, which is Tifferet—in the two great upper Merkavot [plural of Merkava], Abraham and Jacob.

48) The third one is Isaac, who became a Merkava for the Sefira of Gevura, as it is written, “And Jacob swore by the Fear of his father Isaac.” Because of Isaac’s fear, who is a Sefira of the Creator—Gevura—which is called “fear,” he became the throne, a high Merkava for her. And the Sefira of Isaac, Gevura, is more important and more explicit than all the Sefirot of the patriarchs, Hesed and Tifferet, as it is written, “And Jacob swore by the Fear of his father Isaac,” by the Sefira of Gevura, called “fear,” which is more important than all of them because the illumination of Hochma came only from the Sefira of Gevura, from the left line, and the illumination of Hochma cancels all the Klipot.

49) “‘The God of Abraham, and the God of Nahor, let the God of their father, judge between us.’ And Jacob swore by the Fear of his father Isaac.” The Sefira of Isaac is the most important, since he did not swear by the God of Abraham, but by the fear of Isaac.

(înapoi la pagina ZOHAR CUPRINS / VAYECHI – click)