Autor: arhiprofesor

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62) The Creator created the world and made man its ruler, to be king over everything.

63) And from this man, several kinds part in the world—some are righteous, some wicked, some are fools, and some are wise. All four kinds exist in the world, rich and poor, so they will be purified and do good to one another. The righteous will do good to the wicked and reform them; the wise will do good to the fools and teach them wisdom; and the rich will do good to the poor and fulfill their needs.

It is so because by that, man is rewarded with everlasting life and connects to the tree of life, as it is written, “He has scattered abroad, he has given to the needy.” And righteousness that is done stands forever because the Nukva, who is called “forever,” is built from it, as it is written, “And His righteousness endures forever.”

64) When the Creator created the world, He set it up on a single pillar, whose name was “righteous,” meaning Yesod. This righteous is the sustenance of the world. He is the one who sustains the Nukva, called “world,” and he is the one who waters—with illumination of Hochma—and feeds—with illumination of Hassadim—everyone, as it is written, “And a river,” Yesod, “Went out of Eden to water the garden, and from there it parted.”

65) “From there it parted” refers to the food and drink of the river that the garden, Nukva, receives, until the drink spreads into the four directions of the world, from which the people of the world are fed. And many wait to drink and to be fed from there, as it is written, “The eyes of all wait for You and you give them their food in its time.”

Hence, “He has scattered abroad, he has given to the needy” is the righteous, Yesod, which scatters and gives its complete abundance of Hochma and Hassadim that complements all the needy in the world.

“His righteousness endures forever” is the assembly of Israel, the Nukva, called “righteousness.” Because she receives the complete abundance from Yesod, she stands in peace in complete existence, enduring forever.

“The wicked shall see it, and be vexed.” This is the kingdom of the idol worshippers, Malchut de Sitra Achra, who is then envious of the Malchut of holiness.

66) The kingdom of heaven, Nukva de ZA, the Temple, sustains all the poor under the shade of the abode of Divinity. And the righteous, Yesod de ZA, is called “a collector of righteousness,” to have pity and to nourish all the poor who are under the shade of Divinity. This is the reason why collectors of righteousness receive reward, in relation to all those who gave them the charity, since they are a Merkava [chariot/structure] for Yesod de ZA, who is called “collector of righteousness,” and contains all the Sefirot above him.

67) It is written, “Then Joseph could not refrain himself before all them that stood by him,” meaning all of those who were poised to be fed and to drink from him. Yesod, who is called “Joseph,” could not refrain himself and avoid giving them their abundance.

“And no man stood with him when Joseph made himself known to his brothers.” With him means the assembly of Israel, the Nukva. “No man stood with her when Joseph made himself known” means during the Zivug, since Zivug is called “knowing.” “His brothers” are the rest of the Merkavot [plural of Merkava] and armies, as it is written, “For the sake of my brothers and friends.” This means that it was for them that he mated with the Nukva, to give them their abundance. And the meaning of the words, “When Joseph made himself known” is that Joseph mated with Divinity for his brothers, since “To” means “for.”

Also, when the Creator came to mate with the assembly of Israel, as it is written, “When Joseph made himself known to his brothers,” when the Creator bonded with Israel, no man from the nations stood with Him during His Zivug with the Nukva. This is because at that time, they alone receive from the illumination of the Zivug and there is no bonding of the idol worshiping nations with them. This is why it is written, “On the eighth day you shall have a solemn assembly,” since on that day the Creator is in bonding with Israel alone, as it is written about them, “My brothers and my friends.”

68) During the redemption the Creator will raise the assembly of Israel from the dust and will wish to take His vengeance against the idol worshipping nations. It is written about that time, “And of the peoples there was no man with Me,” as it is written here, “And no man stood with him when Joseph made himself known to his brothers,” and as it is written, “And He bore them, and carried them all the days of old.”

It is written that during the redemption, “And of the peoples there was no man with Me,” meaning that no force of the Sitra Achra can prevent him from that. This is the meaning of the words, “And no man stood with him, meaning that no force of the Sitra Achra stood with Him to obstruct Him from making himself known to his brothers. And it is written about it, “And He bore them, and carried them all the days of old,” meaning that He raised Israel above in a way that no force in the world would be able to harm them.

69) “Then Joseph could not refrain himself” is as it is written, “A Song of Ascents. Unto You I lift up my eyes, O You who are enthroned in the heavens.” It is also written, “I will lift up my eyes to the mountains.” “I will lift up my eyes to the mountains” means above, to ZA, to extend blessings from above downwards, to the Nukva, from high mountains. But there are no mountains, but patriarchs, which are HGT de ZA, to extend blessings from them to the assembly of Israel, which is blessed by them. “Unto You I lift up my eyes” means down toward the Nukva, to wait and to anticipate those blessings that come down from there, from ZA down to the Nukva.

70) “O You who are enthroned in the heavens.” Since it is about the Nukva, why is he saying “In the heavens,” which is ZA? He says, “O You who are enthroned in the heavens” because all her powers, her strengths, and the sustenance of the Nukva are in the heavens, who receive them from ZA. This is so because when the Yovel [jubilee], meaning Bina, opens the fountains of all those gates, the abundance of the fifty gates of Bina are all in the heavens, in ZA. And after the heaven receives all those lights that emerge from the Yovel, he feeds and nurtures the assembly of Israel, the Nukva, through a single righteous, Yesod.

71) And since the Yesod has awakened toward her, several pillars stand on all sides to be saturated and to be blessed from there, meaning to receive from the illumination of the Zivug, as it is written, “The young lions roar after their prey.” At that time, she rises for a Zivug in utter secrecy, as it should be, and receives refinements from her husband as she should.

And all those who stand on all sides, who expect to receive from her, stand alone and do not rise with the Nukva. It is written about it, “And he cried, ‘Have everyone go out from me,’ and no man stood with him.” But after she received the refinements from her husband, meaning after the Zivug, then everyone were saturated and fed, as it is written, “They give drink to every beast.”

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53) “And you shall eat and be satisfied, and bless.” But do we not bless the Creator before we eat? After all, it is forbidden to eat before he blesses his Master. And the words, “And you shall eat and be satisfied, and bless” imply that one should bless only after the eating.

54) Indeed, the blessing before the eating is the blessing of the prayer to unite ZON, and the one after the eating is the blessing for the food. Two things are needed: 1) to show proper satiation to the degree of faith, Nukva; and 2) to bless her properly so that that degree of faith will be satiated and blessed, and will be filled with joy from the upper life as it should, so she will give us nourishments.

55) Man’s nourishments before the Creator are as hard as the tearing of the Red Sea. This is so because the nourishments of the world are from above, from ZA, from the Masach de Hirik in the middle line. It is so because sons, life, and nourishments do not depend on merit, but depend on luck. And for this reason, man’s nourishments before Him are hard, since it depends on luck, from which the sons, life, and nourishments arrive. This is why the nourishments of the world are hard before Him, for they are not in his possession before he is blessed by luck.

In the beginning, the Nukva was as great as ZA, and she was attached to him from behind. But at that time, the Mochin were not shining in the Nukva due to the absence of clothing of Hassadim, and she imparted nothing upon the lower ones. For this reason, the Nukva diminished herself into a point under Yesod de ZA, which was included in Masach de Hirik in the middle line from Chazeh de ZA downwards, and was cut off into a separate Partzuf from him. Because of this diminution, she no longer has any light of her own and must receive everything from above, from ZA.

This is why it was said that sons, life, and nourishments do not depend on merit. After all, when Nukva was as great and as pure as ZA, she could not impart sons, life, and nourishments upon the lower ones. Rather, it depends on luck, meaning on ZA, whose Yesod is called “luck.” Nukva must be included in the Masach de Hirik in Yesod de ZA, and then her Hochma dresses in Hassadim and she can impart sons, life, and nourishments upon the lower ones.

And man’s nourishments before the Creator—Nukva—are as hard as the tearing of the Red Sea because the nourishments of the world are from above, from ZA. When the Nukva needs to receive from above, from ZA, she must diminish herself. This is why man’s nourishments are hard before her, since she diminishes herself in order to impart nourishments upon the world while she has nothing of her own.

Thus, two things are required:

1. To bless her properly so that that degree of faith is satiated, blessed, and filled with joy from the upper life as it should be, so it will give us nourishments, as well as to extend for her all the life and abundance of above from ZA, now that she has been diminished, so that she will give us nourishments.
2. To show satiation to the degree of faith, the Nukva, as it should be. This is so because by showing ourselves as satiated, she is comforted for the diminution that she was diminished for us.

56) Also, copulations in the world are hard before Him, and everything—sons, and life, and nourishments—are so because the firmament, the curtain, is not in use at all. It is even more so with sons, life, and nourishments that are above, in another place. This is why she needed to be blessed, so she would receive from there.

Once the firmament, curtain, meaning the Nukva, has diminished, she has nothing of her own. And everything—sons, life, and nourishments—is because the firmament, curtain, is not in use at all, since she has diminished and she has nothing of her own. This is why one must show oneself as satiated, and this is why she must be blessed, so she will receive from the upper one.

57) All the Zivugim [plural of Zivug] in the world are hard for the Nukva because when the Zivug to beget souls is carried out, all the souls come out from that luck above, from the river that stretches out of Eden, meaning Yesod de ZA. And when there is yearning to extend from below upwards, to extend illumination of Hochma, which is drawn only from below upwards, the souls depart to the Nukva and they all become the same degree, male and female included together. Afterwards, He separates them each to his appropriate place, and then it is hard for that degree to reconnect them male and female as in the beginning, since they connect only in the ways of people, and everything depends on above.

First, the Nukva was emanated as big as ZA and was attached to his posterior. Afterwards, by being included in the Masach de Hirik de ZA, she was cut off into a separate Partzuf. And so it is with the souls of people that are born from the Nukva. In the beginning, when they receive from the illumination of the left in the Nukva, which is illumination of Hochma, each male and female of the souls are attached to one another in their posterior. Afterwards, the Nukva shines for them the Masach de Hirik and they part from one another.

And when there is desire to extend from below upwards, when the illumination of Hochma in the left is extended from below upwards, the souls depart to the Nukva and all become of the same degree, male and female included together, attached to each other through their Achoraim [posterior]. It is just as the Nukva is attached to the Achoraim of ZA when she is in illumination of the left, he separates them by the Masach de Hirik shining on them, and they part from one another.

It is known that in the beginning, the illumination of the Masach de Hirik is in the force of the Man’ula [lock]. She is unfit for reception of Mochin until she is mitigated in Bina and established with a Miftacha [key]. Afterwards, it is hard for that degree to reconnect them male and female as before because due to their inclusion in the Masach of Man’ula, they are unfit for Zivug.

Because they do not connect, unless through such paths as people’s, since they do not connect for a Zivug until after they have been established in the paths, after they received the Masach de Miftacha, which is called “path,” then Ima lends her clothes to her daughter, and it is the same for the male and female in the souls of people.

58) This is why man’s nourishments are as hard as the tearing of the Red Sea, since the tearing of the Red Sea was in order to open upwards paths within him. And as paths and ways are opened in him, so he is split and broken open.

The illuminations of the Man’ula are called “ways,” as it is written, “And Your ways in the great waters.” The illuminations of the Miftacha are called “paths,” as it is written, “But the path of the righteous is as the light of dawn.”

Indeed, the whole difficulty about the tearing of the Red Sea was that it contained two opposite actions: 1) The Egyptians—who extend from GAR de Hochma of the left—had to be drowned. This is done only by the disclosure of the Man’ula, a path. 2) Life and salvation had to be drawn out for Israel—who extend from VAK de Hochma of the left. This is done only by the concealment of the Man’ula and the disclosure of the Miftacha, since Mochin extend only in Miftacha, a path.

This is why it was said that man’s nourishments before the Creator are as hard as the tearing of the Red Sea, since the tearing of the Red Sea was to open ways above, to reveal the Man’ula, and to drown the Egyptians. It turns out that ways would open in the Man’ula to drown the Egyptian, and paths in the Miftacha for Israel. And as ways and paths open in it, so it splits and breaks open because two opposite actions are included in the tearing of the Red Sea, since as ways would open by the force of the Man’ula, and paths by the force of the Miftacha, the sea would split and open to drown the Egyptians and to save Israel.

This is the difficulty in the tearing of the Red Sea, and those two opposite actions are also in the diminution of the Nukva, to impart nourishments upon the lower ones. This is why man’s nourishments are as hard as the tearing of the Red Sea.

59) And this is why everything depends on above, since once she has been diminished, the female has nothing of her own. She must be blessed and be given strength from above so she would be blessed and receive from above, from ZA, and would be properly strengthened. This is why it is written, “And bless the Lord.” The word Et [“of”] indicates to the Nukva.

60) And this place, the Nukva, should be shown satiation and a happy face, for two things are required. And when the Sitra Achra governs the world, she needs to be shown hunger, since that degree of Sitra Achra is hunger, and hunger should be shown to her, not fullness, for because of her, fullness does not rule the world. This is why it is written, “And you shall eat and be satisfied, and bless the Lord your God,” since during the domination of the holiness, there is satiation in the world, meaning that satiation appears with the rule of holiness, and hunger with the rule of the Sitra Achra.

61) Happy are the righteous, whose closeness to each other brings peace to the world because they know how to unite the unification and to make nearness, to increase peace in the world. As long as Joseph and Judah were not close to one another, there was no peace. When Joseph and Judah drew close together, peace increased in the world and joy was added above and below while Joseph and Judah were brought closer. And all the tribes were together with Joseph and that closeness increased peace in the world, as it is written, “Then Judah approached him.”

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34) King David would sleep as a horse; he slept little. Thus, how did he rise at midnight? After all, this measure of sixty breaths of the horse’s sleep is little and he would not rise even at a third of the night.

35) However, when the night came, he would sit with all the great ones of his house and he would sentence judgments and engage in words of Torah. This means that he did not go to sleep in the beginning of the night, but close to midnight. Afterwards, he would sleep his sleep until midnight, rise at midnight, awaken, and engage in the work of his Master, in song and in praise.

36) King David lives and exists forever and ever. King David kept himself all his life from tasting the taste of death, since sleep is one part of sixty of death. And David, because of his place, which is “alive,” slept only sixty breaths, since he lived only through sixty breaths, minus one, and from there on, man tastes the taste of death and the side of the spirit of impurity governs him.

37) This is why King David kept himself from tasting the taste of death and from being governed by the side of the other spirit. This is because sixty breaths minus one means that the life above—up to sixty breaths—are sixty high breaths, and life depends on them. And from there down it is death.

38) This is why King David was measuring the night until midnight, so he would remain alive and the taste of death would not govern him. And when half the night was through, David would exist in his place, in his degree, living and existing, since he had woken up from his sleep and sang and praised. This is so because when he awoke at midnight and the holy Keter—the Nukva, awakened—it must not find David connected to another place, the place of death.

39) When half the night was through and the upper holiness awakened, if a person who sleeps in his bed does not rise from his sleep to observe the glory of his Master, by that he connects to death and clings to another place, to the Sitra Achra. This is why King David would always rise at midnight to observe the glory of his Master, living in a living, and he would not sleep in slumber to the point of tasting the taste of death. This is the reason why he would sleep as a horse, sixty breaths, but not in completeness, for they lacked one.

Sleeping means shutting of the eyes, meaning the Mochin. This is as one who is lying mindlessly with his eyes shut. Its root extends from the domination of the illumination of the left line, Hochma, when it is in dispute with the right line, Hassadim, where because the Hochma cannot shine without Hassadim, the Mochin are blocked out.

Awakening from sleep extends from the middle line, since the state of sleep continues until the ascent of the middle line with the Masach de Hirik in it. This is the point of Man’ula [lock], which diminishes the left line and includes it in the right, when the Hochma in the left is included in the Hassadim in the right. At that time, the Mochin open and the Hochma can shine.

This is the reason for the big difference between HGT de ZA from his Chazeh and above and his NHY from the Chazeh down. The three lines of ZA are called HGT. When the Hesed is in dispute with the Gevura, sleep extends to him. And when his Tifferet, the middle line, determines and makes peace between them with the force of the Masach de Man’ula in it, it extends the awakening, meaning the Mochin open. At that time, the Hochma in the left is now included in the Hassadim that are in the right and it can shine. Thus, the Masach de Man’ula is in Tifferet, in the middle line, and this is the point of Chazeh in Tifferet where the Masach de Man’ula that makes peace between the lines resides.

It is known that death extends from Man’ula, as it is written, “If he is not rewarded, it is bad,” which is the disclosure of the Tzimtzum [restriction] in Malchut when she is unfit for reception of light of Hochma, the light of life. Hence, upon her disclosure, the man dies, since the light of life flees from him.

However, it is to the contrary in the correction of the awakening: she becomes the cause of all of life because were it not for the Man’ula in the middle line at the point of Chazeh, ZA would have been unable to awaken from his sleep, and the eyes, Hochma, would be blocked forever because she does not shine without Hassadim. Thus, the whole disclosure of Mochin depends on the Masach de Man’ula.

The difference between HGT from the Chazeh and above, and NHY from the Chazeh and below, is that the Masach and Din in it cannot act at all above its place. Hence, HGT above the point of Chazeh has nothing of the Din of the Man’ula, which is death. But NHY de ZA below the point of Chazeh is no longer affected by the death in the Man’ula. Instead, here the point of Man’ula at the Chazeh has an opposite effect—it is the correction of the awakening, since by the determining, it has become the cause of life here, and it is impossible without it. Thus, the NHY, too, is in life and in sanctity, and the power of death does not govern them at all.

But the Nukva, which is called “night,” receives the construction of her Sefirot from ZA. For this reason, she, too, is divided at the point of Chazeh, like him. From the point of midnight, from the Chazeh and above—in the first six hours through the middle of the night—there is no force of Din and death there from the point of Man’ula at all. Rather, from the point of Chazeh down, in the second six hours, they, too, become life and holiness like the HGT above, if there is the correction of awakening in them.

However, if there is no correction of awakening in them—the sentencing in the middle line—and the dominion of the left without the right continues, meaning sleep, then the force of death in Man’ula at the point of Chazeh awakens and the NHY from the Chazeh down, the second six hours—after midnight—are dominated by death and the Sitra Achra.

However, the kingdom of David is from the Chazeh of Nukva and above, the first six hours before midnight, the fourth of the fathers, which are HGT. It was written that King David lives and exists forever and ever. This is so because his place is from the Chazeh and above of the Nukva, the first six hours before midnight, where it is all life and the force of Din and death at the point of Man’ula in the Chazeh cannot reach there whatsoever. Thus, he lives and exists.

And King David kept himself from tasting the taste of death, so he would not continue sleeping past the middle of the night, when death already governs. This is because sleep is one part of sixty of death, since by the mingling of the Sefirot in one another, there are six Sefirot HGT NHY, where each consists of ten, thus sixty breaths from the Chazeh and above.

Also, there are six Sefirot HGT NHY, sixty breaths from the Chazeh and below. And since the point of Man’ula, which is the cause of death, stands at the point of Chazeh, in Malchut de Yesod from the Chazeh and above, one who sleeps in the first six hours of the night has the cause of death there in the last Sefira [singular for Sefirot] of the sixty Sefirot. Thus, the sleep is one of sixty of death, meaning that there is death—the point of Chazeh—the tenth of the Sefira of Yesod, in one Sefira out of sixty.

Up to sixty breaths minus one he is alive, six hours, where each consists of ten, and they are sixty breaths before the point of midnight, the point of Chazeh in the Nukva, where life is without any force of Din at all. However, one is missing, the tenth in Yesod, the point of midnight itself, where there is the Man’ula, which is the cause of death. Thus, life is only in sixty minus one.

From there on man tastes the taste of death, from the second six hours, since the force of death at the point of midnight, the Man’ula, controls the six hours that follow it. Hence, one who sleeps during them necessarily tastes the taste of death. Life above does not extend more than sixty breaths, through the point of Chazeh—the point of the middle of the night, which are the sixty upper breaths above the Chazeh where the force of Din does not act at all above its place.

This is the reason why King David assumed the measure of the night until midnight and would sleep sixty breaths minus one, until the point of midnight, in which he awoke and did not sleep. Rather, he would extend to it the correction of awakening, which inverts the point of Man’ula in the middle of the night. Thus, what was the cause of death became the cause of life, since when the middle of the night awakened and the holy Keter, Nukva, awakened, the correction of awakening was made above through the middle line, which turns the point of Chazeh in the Nukva from death to the cause of life, from impurity to holiness. And a man who sleeps in his bed and does not awaken from his sleep to observe the glory of his Master connects to death, since the man who sleeps at that time, by doing so, he extends the dominion of the left, the root of sleep. Then the point of Man’ula at the point of midnight remains the cause of death for him because he was not included in the correction of awakening, which turns it from death to life. Thus, he has connected to death, the domination of the Sitra Achra and the impurity.

This is the reason why King David would always rise at midnight to observe the glory of his Master, living in a living, since his degree was “living,” for he was a Merkava [chariot/assembly] to from the Chazeh and above, a fourth to the patriarchs, and the force of Din and death has no effect at all at the point of Chazeh, above its own location. And when he would rise and make the correction of the awakening, he became a Merkava for this correction at the point of Chazeh in the Nukva, which awakens at that time, when he is alive, and the point of Nukva is brought back from death to life.

And this is the reason why he slept as a horse, sixty breaths, six hours before the point of midnight, but not in completeness, since he did not sleep at the point of midnight, which is one sixtieth of death. Instead, he brought it back from death to life through the awakening.

41) “By wisdom did the Lord establish the earth.” When the Creator created the world, He saw that it could not exist because the world was created under the domination of the left line, Hochma without Hassadim, and Hochma does not shine without Hassadim. Hence, it could not exist until He created the Torah, the middle line. ZA is called “Torah”; it includes the two lines—right and left—in one another, so Hochma was included in Hassadim and then Hochma illuminated.

From it, from the middle line, arrive all the upper and lower conducts, in which the upper and lower persist. This is why it is written that HaVaYaH, meaning ZA, middle line, establish the earth by wisdom, meaning He established the earth with wisdom because He clothed the Hochma in Hassadim and the illumination of Hochma could exist in the world. Every existence in the world exists in Hochma and everything stems from it, as it is written, “In wisdom have You made them all.”

42) “By wisdom did the Lord establish the earth, by understanding He established the heavens.” The upper world, Tevuna, was created only by Hochma, and the lower world, Nukva, was created only by the lower Hochma, the Hochma that dresses in the Nukva. It turns out that everyone came from the upper Hochma.

“By understanding He established the heavens.” “Established” is Tevuna, which establishes ZA, the heavens. But it was not established at once. Rather, each day it is corrected.

43) It is written, “The heavens are not clean in His eyes.” But can you imagine there being a deficiency in heaven? Rather, it is an advantage to heaven due to the great love and desire that the Creator, Tevuna, has for the heaven, ZA, and His love for him. And even though He corrects them every day, they do not seem properly corrected in His eyes due to His love for him and His constant desire to shine for them incessantly.

This is so because the next world, Tevuna, elicits sparkling lights each day incessantly, to always shine for them. This is why they are not clean in His eyes. It is written “In His eyes” to indicate that in truth, they are clean, but for the great desire to bestow upon them, they seem unclean to Him. This is why it is written, “By understanding He established the heavens.”

44) “By understanding He established the heavens.” Who is the heavens? It is the patriarchs, HGT. And the patriarchs mean Jacob, the middle line, Tifferet, who includes them, since the middle line includes the right and left within it, meaning Abraham and Isaac. This is so because Jacob is the glory [Tifferet] of the Fathers, and he will shine upon the world, Nukva.

45) And because he ascends inside the next world, rising and clothing Ysrael Saba—who is called “the next world,” covered Hassadim—there is no room for disclosure of illumination of Hochma. For this reason, one fair-looking fowl comes out of him, in light of Hochma, which is called “vision” and “sight,” and all the lights, Hochma and Hassadim, come out of it, as well as any satiation and the anointing oil, to shine upon the land, the Nukva. This branch is the righteous Joseph, who gives satiation, illumination of Hochma, to the whole world, and by whom the world is nourished, for he is illumination of Hassadim. For this reason, anything that the Creator does is superior and everything is as it should be.

46) Thus, these are sixty breaths indeed, the six hours preceding midnight, which are of life, both above in the upper worlds, from Chazeh of the Nukva and above, and below in this world. And past the point of midnight, there are sixty other breaths, HGT NHY from the Chazeh down, all of which are from the side of death, and the degree of death is upon them, meaning the point of Man’ula at the point of Chazeh, which causes every death in the world. And those sixty breaths from the Chazeh and below are called “sleep,” and they are all the taste of death.

47) This is the reason why King David clung to those sixty breaths of life on the six hours preceding midnight, from the Chazeh and above, since the force of Din and death at the point of Chazeh cannot reach them. And from then on he would not sleep at all, as it is written, “I will not give sleep to my eyes.”

48) “O Lord, the God of my salvation, I have cried out by day and in the night before You.” At midnight, King David would rise and engage in Torah, in songs and praises for the joy of the King and the mistress. This is the joy of faith in the land, since this is the merit of faith, Divinity, which is seen in the land.

49) This is so because above, several high angels begin with joy and singing in several ways, praising at night on all the sides, even in illumination of the left side. This is so because at that time it is the dominion of the Nukva, as it is written, “She rises while it is still night.” It is similar below, on earth. He who praises the Creator in the night on earth, the Creator desires him, and all the holy angels that praise the Creator listen to the one who praises the Creator on earth at night, since this singing is in perfection, to enhance the glory of the Creator from below and to sing of the joy of unification.

50) King David wrote, “O Lord, the God of my salvation.” When is the Lord the God of my salvation? He is my salvation on that day when I first sing for You in the night, for then He is my salvation in the day.

51) This is so because he who praises his Master in the song of Torah at night grows stronger in Gevura during the day, on the right side, Hesed. The Hochma that he received in the night from the left side dresses in Hesed from the right side during the day because a thread of grace comes out from the right side, and then it extends on him and he is strengthened in it. This is why David said, “O Lord, the God of my salvation, I have cried out by day.”

52) And this is also why he said, “It is not the dead who praise the Lord.” “It is not the dead” because the living should bless the living, and not the dead toward the living, as it is written, “It is not the dead who praise the Lord.” Rather, we bless the Creator because we are alive and we have no part whatsoever in the side of death. King David is alive and close to the One who lives forever. And one who is close to Him, to the One who lives forever, is alive, as it is written, “But you that adhere unto the Lord your God are alive everyone of you this day.” And it is also written, “And Benaiah the son of Jehoiada, the son of a valiant man of Kabzeel.”

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32) “Beautiful in elevation, the joy of the whole earth is Mount Zion in the far north, the city of the great King.” This is the faith.

“Beautiful in elevation” is the righteous Joseph, as it is written, “And Joseph was of beautiful form, and fair to look upon.”

“The joy of the whole earth” is joy and gladness above and below.

“Mount Zion in the far north” because the Temple of Shiloh was in Joseph’s lot. “Mount Zion” is Jerusalem, the Nukva. “The far north” is indeed above and below, where both the Temple above, the Nukva, and the Temple below are considered north, in illumination of the left of Bina, which is illumination of Hochma.

33) “The city of the great King.” A place is what is set up before the great king, which is the uppermost king, above all the holy of holies. This is so because from there come all the lights and all the blessings and joys of everyone, since from there each face shines and the Temple is blessed from there. When she is blessed, the blessings go out from there to the whole world, since the whole world is blessed from there.

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23) “For, lo, the kings assembled” refers to Judah and Joseph, since both of them were kings and they approached each other to argue, both of them together because Judah was a guarantor for Benjamin. He was also a guarantor for his father, in this world and in the next world. This is why he approached Joseph to argue with him about Benjamin, so as to not be an outcast in this world and in the next world.

24) “For, lo, the kings assembled themselves, they passed by together.” “Passed by together” means that they were angered together; they were angry with each other over Benjamin. It is written about it, “They saw, they were amazed; they were terrified, they hasted away. Trembling took hold of them there,” meaning all those who were there.

25) “Pangs, as of a woman in childbirth,” since they feared killing or being killed. And it was all for Benjamin. Joseph was sold under the counsel of Judah and was lost to his father, and now he was a guarantor for Benjamin, and he feared that he would be lost. For this reason, “Then Judah approached him.”

27) “For, lo, the kings assembled.” Here, faith is Nukva because when the desire is revealed and the unification is crowned in ZON as one, the two worlds, ZON, connect together and are assembled together. ZA is to open the treasure and bestow, and the Nukva gathers and collects the abundance into her. And then, “For, lo, the kings assembled,” meaning they are two worlds, the upper world, ZA, and the lower world, the Nukva.

28) “Passed by together,” since all the iniquities in the world do not pass away and are not pardoned until ZON connect together, as it is written, “And passes by the transgression.” Similarly, “Passed by together” means the iniquities have passed away. They were pardoned because everyone’s face shines in the illumination of the Zivug and all the iniquities are pardoned.

29) In the correction of the offerings, when the offering is sacrificed and everyone receives this provision, each as he should, everything connects as one and all the faces shine, and there is one connection, which is a single Zivug. And then, “The kings assembled,” meaning they assembled together to atone for the iniquities and remove them. “The kings assembled” are ZON, who were connected together. “They passed by together” to atone for the iniquities, to illuminate every face, and so that everything will be one desire.

30) Can you even conceive that the kings saw and were amazed? No, these are the litigants, whose joy is to execute the Din [judgment] that they were instructed to. And when both kings are assembled in a single desire, “They saw” that desire of the two worlds, ZON. “They were amazed; they were terrified, they hasted away,” since all the litigants were silenced and were removed from the world, and they could not govern. Then their existence was cancelled and their governance revoked.

31) “Then Judah approached him.” What is the reason that Judah approached? It was because he was a guarantor, as it is written, “For your servant became surety for the lad.” Judah and Joseph must come close together because Joseph is Tzadik, Yesod de ZA, and Judah is a king, Malchut, Nukva de ZA. This is why “Then Judah approached him,” due to the closeness, that they grew close together. This caused many benefits to the world; it caused peace to all the tribes. It caused peace among themselves, between Judah and Joseph; it caused the spirit of Jacob to be revived, as it is written, “the spirit of Jacob their father revived.” Hence, the closeness of one to the other was needed on all sides, above and below.

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10) When the Creator created the world, He made the lower world as the upper world. He did everything one opposite the other, where each detail in the lower world has a corresponding root in the upper world, and this is His glory above and below.

11) And He created man over everything, to contain and complement all the details of creation, as it is written, “It is I who made the earth, and created man upon it.” “It is I who made the earth” is obvious; He does not need to tell us. But what is the reason for “I made the earth”? It is because “I Created man upon it,” is the persistence of the world, so everything will be one wholeness, since man is the purpose of the whole world and its perfection.

12) “Thus says God the Lord, who created the heavens and stretched them out.” This is the Creator up above, Bina, the Creator of heaven, ZA. Bina always corrects ZA, emanating him and bestowing the Mochin upon him.

“Who spread out the earth and its offspring” is the holy land, the bundle of life, the Nukva.

“Who gives breath [Neshama] to the people on it,” meaning the land, Nukva, gives Neshama.

13) Another thing: Everything is above, in Bina, since from there, from Bina, the breath of life comes out to this land, the Nukva. And this land receives the Neshama, to give everything, since the river, ZA, extends and comes out. It receives from Bina and admits the souls into this land, Nukva, and she receives them and gives to every person who is rewarded with it.

14) When the Creator created man, He gathered his dust from the four directions of the world and made him in the place of the Temple below, the Nukva, and extended over him the breath [Neshama] of life, from the Temple above, from Bina.

15) And the Neshama consists of three degrees, hence there are three names to the Neshama: Nefesh, Ruach, Neshama. Nefesh is the lowest, extending from Nukva, below the ten Sefirot. Ruach is existence that governs the Nefesh, a degree above it, and extends from ZA to sustain it in everything, in Hochma and in Hassadim. Neshama is the highest existence, the light of Bina, which is superior to the light of ZA and the light of Nukva, which are Ruach Nefesh. It governs everything, a holy degree, higher than everyone, above Ruach Nefesh.

16) And these three degrees—Nefesh, Ruach, Neshama—are included in those who have been rewarded with the work of their Master. This is so because first, one has Nefesh. This is a holy correction for people to be corrected in. Since man comes to be purified in that degree, he is corrected to be crowned with Ruach. This is a holy degree that is on the Nefesh, for that man who has been rewarded to crown himself with it.

17) When he ascends in Nefesh and Ruach and comes to be corrected in the work of his Master properly, then Neshama is upon him, a superior, holy degree that governs everything, so he would be crowned in a degree of sublime holiness. And then he will be whole in everything, whole from every side, rewarded with the next world and the Creator’s loved one, as it is written, “To endow those who love me with substance.” “Those who love me” are those with a holy Neshama in them.

18) If those who are rewarded with Neshama are the Creator’s loved ones, why did they die in the flood? They were indeed the Creator’s loved ones, and of all those who had a holy Neshama in them, which were Enoch, Yered, and all the righteous who could protect the land, none was left whose merit was not corrupted. This is why it is written, “Of all that was on the dry land, all in whose nostrils was the breath of the spirit of life, died.” This means that they had already died and perished from the world, and none of them remained to protect the world at that time.

19) Everything is degree over degree, and Nefesh–Ruach–Neshama are one above the other. Nefesh is the first, the lowest degree. Then comes Ruach, which is over the Nefesh and stands atop her, and Neshama is the highest degree of all.

20) Nefesh is the Nefesh of David, the Nukva. She stands to receive the Nefesh from that river that extends and comes out, which is ZA, Ruach. This Ruach stands on the Nefesh, and there is no existence for the Nefesh unless it is in Ruach. The Ruach is between fire and water, meaning Tifferet, middle line, between Gevura, which is called “fire,” and Hesed, which is called “water.” And it is from here that this Nefesh is nourished.

21) The Ruach stands and receives sustenance from another, high degree, called Neshama, from which the Ruach and Nefesh come out. The Neshama is the light of Bina, from which the light of ZA, called Ruach, comes out, as well as the light of Nukva, which is called Nefesh. It is from there that the Ruach is nourished, and when the Ruach travels, the Nefesh travels, too, and it is all one. They approach each other—the Nefesh approaches the Ruach, and the Ruach approaches the Neshama—and they are all one.

22) “Then … approached him” is the approaching of world in a world, the approaching of the lower world, Nukva, Nefesh, Judah, to the upper world, Yesod de ZA, Ruach, Joseph, so that everything will be one. Because Judah was a king and Joseph was a king, they approached each other and united in one another.

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1) “Then Judah approached him, and said, ‘Oh my lord, may your servant please speak … and let not your anger burn against your servant.’” It is as it is written, “For You are our Father, though Abraham does not know us and Israel does not recognize us. You, O Lord, are our Father, our Redeemer from of old is Your name.” But when the Creator created the world, each day He did His work properly. On each day, He did as He should have done. When the sixth day arrived and man had to be created, the Torah came before Him and said, “This man that You wish to create, he is destined to anger You. If you do not have patience, it is better for him to not be born.” The Creator replied to her, “Is it without reason that I am called, “patient”?

2) However, everything was created in the Torah, and everything was perfected in the Torah. And as the Torah begins with Bet, the world was created in Bet. This is so because before the Creator created the world, the Nukva, all the letters came before Him and entered one at a time in reverse order, in the order of Tav–Shin–Reish–Kof and not in the order of Aleph–Bet–Gimel–Dalet.

3) The letter Tav came before Him and said, “You wish to create the world with me.” The Creator replied, “I do not, since many righteous are destined to die in you. It is written about it, ‘And set a mark [Hebrew: Tav] upon the foreheads of the men,’ and it is written, ‘And begin at My sanctuary’; do not pronounce, ‘At My sanctuary,’ but rather, ‘At My sanctified,’ who are the righteous. This is why the world will not be created in you.”

4) The three letters, Shin–Kof–Reish, approached each on his own. The Creator told them, “You are unfit for the world to be created in you for you are the letters used for reading Sheker [deceit/falsehood], and a lie is unworthy of rising before Me.”

5) The letters Peh and Tzadik approached, and so did all of them until they reached the letter Chaf. When the Chaf descended from the Keter [Keter written with Chaf in Hebrew], the upper ones and the lower ones were shaken, until everything came to exist in the letter Bet, which is the sign for Beracha [blessing], and in it, the world was perfected and created.

6) But the Aleph is the head of all the letters, so should the world not have been created with it? Yes, indeed, but since Arur [cursed] is read with it, the world was not created in it. Thus, although Aleph is a letter from above, the world was not created in it so as to not give strength and fortification to the Sitra Achra, who is called “cursed,” hence the world was not created in her. Instead, the world was perfected and created in Bet.

7) “For You are our Father,” since this world, the Nukva de ZA, called “You,” was perfected and created on that degree, in blessing, in Bet, and man, too, was created in it and came to the world. This is why the Nukva is regarded as the root of man, and we say to her, “For You are our Father,” for You are our root.

8) “Abraham does not know us.” Even though the sustenance of the world is in him, Hesed, as it is written, “Hesed [grace] is built forever,” he did not try with us as he had tried with Ishmael, when he said, “May Ishmael live before You.”

“And Israel does not recognize us,” since he left all the blessings that he had to bless his sons for this degree, the Nukva, to bless everyone. It is written about that, “And this is what their father said to them.” Nukva is called “this.” “Said to them” means for them, meaning their father, that you will bless them.

Also, in the blessing of Ephraim and Menashe, he said, “The angel who redeems me from all evil,” meaning the Nukva, “Bless the boys.”

9) “You are our Father,” the Nukva, since you always stand over us, to bless and to watch over us like a father watching over his children with all that they need.

“Our Redeemer from of old is Your name,” since You, the Nukva, is the Redeemer. She is also called “the redeeming angel,” and this is the meaning of “Our Redeemer from of old is Your name.” “Your name” indeed, since the Nukva is called by the name, HaVaYaH, and there is no cessation between redemption and prayer, between the blessing, “Redeem Israel” and the Eighteen Prayer [two adjacent sections in the Jewish prayer], as there is no cessation between the blessing for the hand-Tefillin and the blessing for the head-Tefillin.

It is written, “Then Judah approached him, and said, ‘Oh my lord.’” It seems as though it would have been enough to say, “Then Judah approached him.” However, as it is written, “For You are our Father,” where first, both Adam and Nukva de ZA are at the same degree, in revealed Hassadim in illumination of Hochma. Adam was created with the name “Patient One” [in Hebrew: Erech Apayim, “long nose”], which indicates that He stretches His nose and does not reveal it so Adam would be able to receive GAR of illumination of Hochma.

It is the same with the world; Nukva de ZA was created in Bet, meaning a point in His palace, which is a sign for blessing, a beginning of disclosure of Mochin de GAR of illumination of Hochma. Aleph is hidden animals, Hassadim that are covered from Hochma, and Bet is disclosed animals, Hassadim that are revealed in illumination of Hochma.

Israel said to the Nukva de ZA, which is called “You,” “For You are our Father,” since she was the revealed world. This is because the Nukva from Chazeh de ZA and above is called “He,” hidden, and not “You.” And since she is a world that is revealed with illumination of Hochma, she was told, “For You are our Father,” since the children of Israel, too, are from the degree of the revealed world. This is why it was created with the name, “Patient One” [in Hebrew: the one with long nose].

“Though Abraham does not know us,” meaning he did not try with us as he tried with Ishmael, as it is written, “May Ishmael live before You.” Ishmael means he was circumcised but he did not expose Koh [Yod–Hey], meaning he does not extend GAR de [of] Hochma, called Koh. His word is in emptiness, in VAK, without Mochin of illumination of Hochma. And since he needs Hochma because he is from the Chazeh down, but hasn’t any, he is therefore regarded as “waste of the right.”

However, Abraham is Hassadim of the right, Bina, who does not need Hochma. For this reason, he is covered from Hochma because he delights in mercy [Hesed]. This is why he prayed primarily for the Hassadim that are hidden from Hochma, since all his longing and desire aim for them.

This is why it is written, “May Ishmael live before You.” He did not say that about Isaac. It therefore follows that “Abraham does not know us” means that his Daat is not revealed to us. “And Israel does not recognize us,” since Israel is the middle line, from Chazeh de ZA and above, where there is the world that is covered from illumination of Hochma.

Hence, he left the blessings that he had to bless his sons for this degree, the Nukva, to bless everyone, since his sons are from the Chazeh down, which is the world that is revealed in illumination of Hochma. And since he is regarded as merely covered Hassadim, he could not bless them. This is why he left their blessing in the hands of the Nukva, who is the revealed world, so she would bless them. Thus, Israel will not recognize our needs so as to satisfy us.

This is why they said to the Nukva, “For You are our Father,” the Nukva, since you always stand over us, to bless and to watch over us as a father watching over the sons for everything they need, both Hassadim and Hochma.

“Our Redeemer from of old is Your name,” since You, the Nukva, are the Redeemer. This is so because there is redemption only in Mochin of illumination of Hochma; hence, the Nukva is called “the redeeming angel,” with respect to the children of Israel. Also, Yesod de ZA, called “Joseph,” is called “redeemer” with respect to the Nukva because it bestows these Mochin of illumination of Hochma upon her.

This is the reason why there is no cessation between redemption and prayer, between Yesod and Nukva, for it is their unification that we need. This is also why there is no cessation between the hand-Tefillin, the Nukva, and the head-Tefillin, ZA.

This explains the verse, “Then Judah approached him.” Judah is the Nukva, a prayer, and Joseph is redemption. The text tells us that they approached each other for a Zivug, until, “Joseph could not refrain himself,” and revealed those Mochin to them.

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238) Each day when the sun rises, a single bird awakens on a tree in the Garden of Eden and calls three times, the scepter straightens up, and the announcer calls out loudly, ‘The laws of choice tell you who sees and who does not see, who is in the world without knowing why they exist, and who does not observe the honor of their Master.’ The Torah stands before them and they do not delve in it. It would be better for them not to be created than to be created. Why should they rise without wisdom? Woe unto them when the days of evil awaken upon them and they are expelled from the world. This is the meaning of the words, “See, I have set before you today… therefore choose life.”

It is known that at the end of the night, when darkness thickens and there is the Zivug of ZON—a Zivug from which the light of day arises, from the third shift—a woman speaks with her husband. And the illumination of the Zivug extends from ZA to the Nukva in three lines that extend in three times and in three places—Holam, Shuruk, and Hirik. Hence, these three lines are called “three places” or “three hours,” and here he calls them “three times.”

He said, “Each day when the sun rises, a single bird awakens.” A bird is Nukva. It awakens for a Zivug, to emit the light of day, “On a tree in the Garden of Eden,” with ZA, who is called “the tree of life” in the Garden of Eden. “And calls three times” and receives three lines from him, called “three times.” And “The scepter straightens up.” This is the scepter of judgment, which straightens up at the beginning of the Zivug and governs with the ruling of the left line that awakens at that time.

“And the announcer calls out loudly, ‘The laws of choice tell you,’” as it is written, “See, I have set before you today… therefore choose life.” This is so because then, with the illumination of the Zivug, appears the light and the pleasantness that stem from the middle line, which is the tree of life, meaning life and good, as well as the measure of harsh punishments that come to the wicked, those who do not wish to cling to the middle line but to the left, meaning death and evil. Then, “Therefore choose life. Thus, through those two types of illuminations the choice of life appears to the righteous. This is why they are called, “The laws of choice.”

Vision is Hochma. And those who cling to the left and not to the right see and do not see, since the Hochma on the left does not shine without clothing in the light of Hassadim on the right. Hence, even though there is Hochma there, for they see, they still do not receive Hochma for lack of clothing in Hassadim. This is why they do not see.

It is written, “Who is in the world without knowing why they are here.” This is said to those who cling to the right, and not to the left, who have sustenance in the world through the light of Hassadim, but do not know why they exist, meaning they lack GAR, since illumination of the right without left is VAK without a Rosh, and they do not know why they exist. It turns out that both those who cling to the left, and those who cling to the right without the left, those will lack Hassadim and these will lack Hochma. And all this came to them because the Torah stands before them and they do not exert in it.

The Torah means the middle line, ZA, which unites the two lines in one another. And because they are on the edges, either on the right or on the left, and do not try to cling to the middle line that stands before them, it is better for them to not be created than to be created.

Why will they rise without understanding? Because they will not be rewarded with Mochin, which extend from YESHSUT. Woe unto them when they awaken upon themselves the days of evil, when there is Zivug of ZON. In the beginning of the Zivug, the left governs—considered the days of evil—and then the bitter punishments on the left will appear, and be uprooted from the world.

239) What are days of evil? If you think that these are days of old age, it is not so because if one is rewarded with sons and grandsons, they are days of good.

240) Rather, they are as it is written, “Remember your Creator in the days of your youth, before the evil days come.” They are not days of old age, for when the Creator created the world, He created it with the letters of the Torah, and each letter came before Him until all the letters existed in the letter Bet, for it is Beracha [blessing], and this is why the world was created with it. And the letters evolved by 231 kinds of Panim [face] and 231 of Achor [back], and all are poised to create the world with them, after having received the blessing from the letter Bet.

241) Since the letters evolved and came in the alphabet, where the two letters Tet and Reish unite, the Tet rose and did not sit with the Reish until the Creator reproached her and told her, “Tet, Tet, why are you rising instead of sitting in your place?” She told Him, “You have made me a letter at the beginning of the word Tov [good], and the Torah begins with me Ki Tov [that it was good], ‘And God saw the light, that it was good.’ How can I bond and sit with the letter Reish, which is the beginning of the word Ra [bad/evil]?” He told her, “Return to your place, for you need the letter Ra, since you will both be included in man, whom I wish to create, and then he will be a creature. But you will be to the right and she, to the left. Then the letters Tet and Reish returned and sat in each other, together.

Here we must remember the order of elicitation of the three lines of ZA in their root in Bina, in the form of Holam, Shuruk, Hirik. First, Malchut rose to Bina, by which the ELEH of Elokim fell from her and only the MI of Elokim remained in her, meaning VAK without GAR. This remaining is Holam and right line that shines in Hassadim.

Afterwards, during Gadlut, the ELEH rose once more and connected with the MI, and GAR returned to Bina, illumination of Hochma. However, it was blocked extensively, since the Hassadim departed there and Hochma cannot shine without Hassadim. And the ELEH that returned are the point of Shuruk and are considered left line due to the harsh judgments that extend from them.

These judgments continue until a Zivug is made on the Masach de ZON that rose there and a middle line emerges on it. After it diminishes the GAR de Hochma from the left line, it includes them in one another, so the right is included with the left and acquires GAR de Hochma, and the left is included with the right and acquires the clothing of Hassadim.

This completes the three lines in Bina through the Masach de ZA, which are the point of Hirik. And since ZA caused these three in Bina, ZA, too, obtains these three lines and his Mochin are completed. Thus, the two lines, right and left, are called Tet and Reish here, where Tet is the right line, Holam, and Reish is the left line, Shuruk.

This is what is written here. When the Creator created Bina, the world, which is ZON, meaning when Bina extended the Mochin de ZON in the form of, “three come out of one; one is rewarded with all three,” He created it with letters, in three lines. Since the two letters, Tet and Reish, came to unite as one when the letters ELEH, which are left line, and the letter Reish, returned to Bina and connected with the letters MI, which are right line and the letter Tet, the Tet rose and did not sit. This is because the Tet, which is right line and Hassadim, moves away from the left line, which is Reish, and does not sit with her. Thus, there was a dispute between them until the Creator, ZA, middle line, reproached her and by the force of the Masach of the middle line, the GAR of the left line were diminished, and all the more so the GAR of the right line.

242) After the GAR were diminished by the force of the Masach de ZON, the lock, the act of mitigating Malchut in Bina took place there, and the key was extended, by which the Hochma shines in the left once more, but in the form of VAK de [of] GAR. Then the right, too, which is the letter Tet, receives illumination of Hochma from the left. Thus, the Tet must connect and receive illumination of Hochma from the Reish. Otherwise, she would remain in VAK without GAR because of the Masach de ZA.

Then Adam was created, by the force of this Hitkalelut [mingling/inclusion], but a letter to the right and a letter to the left—the Tet will be to the right and the Reish, to the left. This means that the left is regarded as having judgments extended from it, by which it determines that judgments will be drawn out of the Reish.

There is a sublime matter about it, which must be elaborated. First, we should understand the connection between the Creator and the letter Tet, when the letter Tet did not wish to unite with the Reish and the Creator forced her. The thing is that it is the nature of the spiritual that the root governs the branch and the branch annuls itself before it. This is why the Tet did not wish to unite with the Reish and receive Hochma from her, since then the Reish would be the root and the Tet would be the branch, and it would be annulled before the Reish. For this reason, she moved away from her and did not wish to receive Hochma.

But the Creator wished for her to receive Hochma from the Reish, so that through this Hitkalelut, man would receive Mochin de GAR from her. This is why He established it that following the illumination of the Reish, when the letters ELEH rise back to Bina, harsh and bitter judgments would spread from her, and that for this reason, the Reish would rush to unite with the Tet, to extend Hassadim from her, so her Hochma would clothe in the Hassadim of the Tet and would be able to shine. Thus, the Tet became the root of the Reish once more, since without her light of Hassadim, the Reish would not be able to shine because of all the harsh judgments that extend by the force of her illumination.

However, you are to the right and she is to the left; you will be the right—and the root—and she will be the left—and the branch. By that, during the illumination of the Reish, when harsh and bitter judgments are extended, the Reish will reunite with you, to receive Hassadim and clothing from you. Thus, even though she would receive Hochma from her, she would remain her root, since the Reish must immediately be included in you and receive the light of Hassadim from you.

Now you see that in the beginning, the Zivug is in a sentence—that the right cannot be included and receive Hochma from the left before the left shows its sentence, for fear that it will not be annulled before it. However, when the left shows its sentence, it can receive Hochma, since then the left must be included in his Hassadim and he becomes the root of the left once more. Thus, that illumination of Hochma, dispensed from the left, is precisely from its sentence, since the right cannot receive the Hochma from him in any other way.

243) At that time, the Creator separated their illuminations from one another—one shines in the absolute good, and the other in the absolute bad. And He created days and years for each of them, twenty-eight times—these to the right and those to the left, fourteen times for the good, and fourteen times for the bad. Those on the right are called “the days of good,” and those on the left are called “the days of evil.” Solomon said about that, “Before the evil days come,” which divert a person through the sins that he had sinned.

Because the days of good and days of bad were created, the Tet and Reish were reunited so as to be included in man. This is so because after the days of evil were created, under the domination of the Reish, which is illumination of the left, the Tet can now sit with the Reish and receive Hochma from her, and impart Mochin de GAR upon man.

244) This is why David said, “Why should I fear in days of evil, when the iniquity of my foes surrounds me?” “Days of evil” means that they are extended during the illumination of the left. They are called “days of hunger,” “years of hunger,” and “illumination of the left” and those are called “days of satiation, “years of satiation,” and “illumination of the right.”

245) This means not bringing out the fountain of the holy covenant, so as to not copulate during days of famine, in the year of famine. This is why Joseph, the covenant, blocked his fountain in the years of the famine and did not give it room to multiply in the world before the year of famine came. Thus, while the year of the famine rules, man must block his fountain of holy covenant so as to not give room for the left to multiply in the world.

There was a correction above that the fountains of bounty will be blocked during the illumination of the left and judgments would spread in the world so that thus the left would be included in the right and would annul before it—to receive Hassadim from it. It is similar with man below, when the expansion of the judgment from the left is apparent: In the days of hunger, he should resemble the upper one, block his fountain, and avoid reproduction. This is so because if he multiplies during the domination of the left, by this act below, he increases and multiplies the power of the left above, and will not be included in the right. This is the meaning of the words, “So as to not give room for the left to multiply in the world.”

246) This secret is very high. During the year of famine, which is the illumination of the left, man must block his fountain and not reproduce because she governs. This is so for two reasons:

1. If he does not block his fountain, he causes extension of Ruach from the left side unto the newborn.
2. It gives that side room for the side of impurity to grow over the side of holiness. This causes the left side to not be annulled in the right. And at that time, should the right receive Hochma from it, the left will be the root and the right—the branch. This will increase the side of impurity, which sucks from the left, over the holiness in the right.

Moreover, “For three things the earth quakes.” By this act, one causes what is presented in this verse, that the servant will rule, the villain will be filled with bread, and the hated woman will be married. The Klipa will receive abundance from the holiness and the maidservant will be heir to her mistress. The Klipa will inherit Divinity because the left has become the root and the right—the branch.

247) For this reason, Joseph the Righteous, who is the covenant, rose and blocked his fountain in the years of famine, so as to not mingle with the left whatsoever and to not give her room to rule over the right. It is written about one who opens his fountain at that time, “They have betrayed the Lord, for they have begotten strange children.” This is because the children that one begets during the years of famine are strange children for he extends Ruach from that side unto the side of the newborn. And he certainly betrayed the Creator because he gives room for the left to grow over the right, thus betraying the name HaVaYaH. Hence, happy are the holy Israel, who did not replace a holy place for a place of impurity.

248) This is why it is written, “And to Joseph… before the year of famine came.” This is so because from the time the year of the famine ruled, meaning the left without the right, it blocked its fountain and raised its source, to not give children to the side of impurity and to avoid replacing a holy place with a place of impurity, meaning to raise the impurity over the holiness. And one should wait for one’s Master to come and rule the world, as it is written, “And I will wait for the Lord.”

249) Happy are the righteous who know the ways of the Creator and keep the commandments of the Torah to go by them, as it is written, “For the ways of the Lord are right, and the righteous will walk in them,” and as it is written, “But you who adhere to the Lord.”

250) This is the reason why the Creator warned Israel to sanctify, as it is written, “And you be holy for I am holy.” “I” is the Creator, the holy Kingdom of Heaven, Nukva. The other Malchut—of idol worshippers—is called “other,” as it is written, “For you shall not bow down to any other god.”

251) “I” is the government of this world and the next world, and everything depends on it, for everything depends on the Nukva. And one who clings to that “I,” the Nukva, has a share in this world and in the next world.

252) And one who clings to that “other,” the Nukva of the idol worshippers, is lost from the world of truth and has no part in the next world. But he does have a part in the impurity in this world, since that other Malchut, of the idolaters, has several armies and litigants appointed to govern this world.

253) And this is why Elisha is considered “other,” for he descended and clung to that degree—Malchut of the idolaters, called “other.” He was expelled from the next world and was not given permission to repent and was suspended from the world of truth. This is why he was called, “other.”

254) Therefore, one should separate oneself from all the sides, to not be defiled by that side, and to be rewarded with this world and with the next world. This is why the holy Nukva is called “blessing” and the Nukva of idolaters is called “curse.”

255) Hence, during the years of famine, when the Nukva of idolaters rules, one should not show oneself on the street and avoid opening one’s fountain and beget, giving sons to the other god.

256) Happy is a man who is vigilant and walks in the path of truth and always adheres to his Master, as it is written, “And cling to Him, and you shall swear by His name.” It is written, “By His name.” The Nukva is called “name.” And “swear” means to cling to faith, Nukva, which is called “Seven,” after the seven Sefirot, HGT NHYM, which she receives from Bina.

257) There are seven degrees above, in Bina, above everything. They are the perfection of the faith, and the complete perfection of the Nukva is to rise and to clothe these seven degrees, HGT NHYM de Bina. And there are seven degrees below them, the Nukva herself, which are one bond and one connection. These are seven lower ones within these seven upper ones, for they are all one.

This is why it is written, “Seven days and seven days, fourteen days.” All are one and one connection, since when the seven of the Nukva are in wholeness, they rise and clothe the seven of Bina and connect as one. This is why it is written, “And you shall swear by His name,” indicating sevens [in Hebrew, “swear” is written similar to “seven”], from above and from below, to cling to the two sevens, the seven of Bina and the seven of the Nukva, and to unite them as one.

258) It is written about the one who unites these in those, the lower seven in the upper seven, “The Lord will open unto you His good treasure the heaven.” These are treasures of above—the seven of Bina, and of below—the seven of Nukva, since the seven days of Bina and the seven days of Nukva are all one, as it is written, “His good treasure the heaven.” “His good treasure” is one, and He, “The heaven.” This means that when the seven of Nukva rise and clothe the seven of Bina, they are called together, “The heaven,” for then they are one—one treasure, as it is written, “Seven and seven spouts,” and they are one.

259) Two were walking along the way and saw a man coming, robed in a robe of Mitzva [precept], a Tzitzit, with weapons tied under it. One said, “This man, is one of the two: either he is a complete righteous, who wraps himself with a Talit with Tzitzits even on the road, or he deceives people, for he is girded with arms, meaning he is a robber, and he robes himself with a Talit with Tzitzits to fool people, to trap them in his net.”

260) The other replied, “But the highest sages said, ‘Judge every person to a scale of merit.’ And we learned that one who heads for the road and fears robbers should aim for three things: a gift, a war, and a prayer. From where do we have this? From Jacob, who aimed for these three and armed himself for a gift, for war, and for prayer, as it is written, in VaYishlach [And Jacob Sent] that he sent a gift to Esau. He also divided the camps in two, lest Esau would come and strike him, which is for war, and he prayed to the Lord, “Deliver me, I pray Thee, from the hand of my brother,” which is prayer. And this man, walking on the road, has a wrapping of a Mitzva, for prayer, weapons for war, and since he has those two, there is no need to chase after her, to know if there is the third—the gift—for because he has two, he certainly has the third in him, as well.”

261) When he approached them, they greeted him but he did not reply. One said, “Thus, one of these three things that should be in him is not, since he did not prepare himself for the gift, for peace [also “Hello” in Hebrew] is included in the gift and he does not return the greeting.” The other said, “Perhaps he is engaged in his prayer, or whispering his study so he will not forget it.”

263) He told them, “Sirs, what did you suspect me of when you greeted me and I did not reply?” One told him, “We thought perhaps you were saying a prayer or whispering your studies.” He told them, “The Creator will sentence you to a scale of merit.”

264) “But I will tell you. One day, I was walking along the road when I came across a man and greeted him. That man was a robber who rose up against me and pained me. Had I not prevailed over him, I would have been sorry. Since that day, I have vowed to greet only righteous people, and only if I first know that he is righteous, for fear that he could pain me and overcome me by force. And because it is forbidden to greet an evil person, as it is written, ‘There is no peace, says the Lord to the wicked.’”

265) “But when I saw you, and you greeted me and I did not reply, I was suspecting you were not righteous, since I did not see in you a Mitzva that could be seen on the outside. Hence, I did not return your greeting. And besides, I was engaged in my studies and could not return your greeting. But now that I see that you are righteous, the road is paved before me.”

266) “A Psalm of Asaph. Only good.” The Creator made the right, and He made the left, to lead the world. One is called “good,” “right,” and one is called “evil,” “left.” Man includes both and approaches the Creator with everything, as it is written, “In both of your inclinations—the good inclination and the evil inclination.”

267) The evil, which is the left, contains the idol worshipping nations. It was placed on their side to be defiled in, since they are gentile at heart and gentile in flesh. But what does it say of Israel? “Only good to Israel.

268) And should you say that He is good to all, it is not so, but to those who were not defiled by the evil, as it is written, “To the pure of heart,” since this good and this evil—the good is only for Israel and the evil is only for the idol worshipping nations. “Only good to Israel”—to cling with it to the Creator. By that, Israel adhere to the upper one, ZA, with faith, which is Nukva, so that all will be one. This means that through attainment of the good they are rewarded with uniting ZA and Nukva as one and adhering to them.

269) Rabbi Yosi said, “Happy are we for not mistaking you, for it is the Creator who sent you to us.” Because the good is for Israel, Israel have a share in this world and in the next world, and to see the vision of glory eye to eye, as it is written, “for they shall see, eye to eye, the Lord returning to Zion,” blessed be the Lord, Amen and Amen.

(înapoi la pagina ZOHAR CUPRINS / MIKEŢ – click)

(înapoi la pagina ZOHAR CUPRINS / MIKEŢ – click)

225) “The morning was light, the men were sent away.” If they were going and being sent, why do we need to write in the Torah, “They and their asses”? Because it is written, “And take us for slaves with our asses,” it writes, “The men were sent away, they and their asses,” to tell us that they and their asses did not stay there, as they said.

226) “And Abraham got up early in the morning.” Abraham’s morning, Hesed, was shining, being on the tribes by his merit, since Abraham’s merit protected them, and they went in peace and were saved from the judgment. This is so because at that time, the judgment stood over them to avenge them, and only the merit of that morning of Abraham protected them, and they were sent from the place of judgment, for it did not control them at that time.

227) “And as the light of the morning, when the sun rises.” This is the light of that morning of Abraham, the light of Hesed. “When the sun rises” is Jacob’s sun, the light of Tifferet, as it is written, “And the sun rose upon him.” “A morning without clouds,” for that morning, the light of Hesed, is not so cloudy because the judgments have no grip on it. Rather, “Through sunshine after rain” means the shine that comes from the rain, from Isaac, the light of Gevura. And that rain produces grass from the land.

228) “And as the light of the morning.” On that light of Abraham’s morning, the light of Hesed, the sun, Jacob, will shine, for his light is like that light of Abraham’s morning, for it is Tifferet that shines in covered Hassadim, which extend from the light of Hesed. “A morning without clouds,” since that morning is not dark, but bright, for when the morning, the light of Hesed comes, the judgment does not govern at all, but everything shines on the side of Abraham, which is the right side. “Through sunshine after rain” is the side of Righteous Joseph, who showers the earth, Yesod, which bestows upon the Nukva, to produce grass and all the abundance of the world.

229) When the night comes and spreads its wings on the world, several spirits, appointed on avenging the transgressors of the law and manners, are intended to come out and rule the world. And several litigants awaken on several sides and govern the world. Since the morning comes and shines, they all depart and do not govern, and each comes to its usual place and returns to its place.

230) Abraham’s morning is the domination of the right. “And the men were sent away” are the litigants, who governed at night. “They and their asses” are the spirits that come from impurity, who are not holy, which are appointed over the transgressors of law and manners, to avenge them. And they are not governed and are not seen when the morning comes. And these spirits are appointed on the transgressors of the law, as we said, and they come from the discernments of asses.

231) There are no high degrees without right and left, mercy and judgment, degrees over degrees, holy from the side of holiness and impure from the side of impurity. And all are degrees over degrees, one atop the other.

We have found that mares are like asses. And white mares come from the side of holiness. So how is it said here that they are from the left side and are not holy? He says about that that there are white mares from the side of holiness and right, and white mares from the side of impurity and left.

232) And wherever Abraham’s morning awakens in the world, all the forces of the left depart and do not govern, since they have no sustenance on the right side, only on the left. Hence, in the morning when the domination of the right arrives, they must depart. And the Creator made day and night to impart each with its appropriate discernment: on the day, the governance of the right, and at night, the governance of the left.

233) The Creator is destined to light for Israel that sun which He has concealed since the day the world was created because of the wicked in the world, as it is written, “From the wicked their light is withheld.”

234) And the Creator concealed that light since when it first came out, it shone from the end of the world to its end. Since it gazed upon the generation of Enosh—the generation of the flood, the generation of Babel, and on all the wicked—He concealed that light.

235) Since Jacob came and clung to that appointee, Esau’s minister, and bit him on his thigh and he limped, it is written, “And the sun rose upon him.” This is the sun He has concealed, since there is healing in this sun, to heal his thigh. Afterwards, he was healed with that sun, as it is written, “And Jacob came whole,” meaning whole in his body, for he had been healed.

236) This is why the Creator is destined to reveal that sun and to shine for Israel, as it is written, “But unto you that fear My name shall the sun of righteousness arise.” This is Jacob’s sun, in which he was healed. At that time, all will be healed, for when Israel rise from the dust, there will be several handicapped and several blind among them, and the Creator will shine that sun upon them, to be healed in it.

237) Then that sun will shine from the end of the world to its end and there will be healing for Israel, and idol worshipping peoples will be burned in it.

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(înapoi la pagina ZOHAR CUPRINS / MIKEŢ – click)

209) When one prays to the Creator, he should not look whether his salvation came or not, for when he looks, several litigants come to look at his actions.

210) That looking, when he looks during the prayer, causes him a heart disease. A heart disease is one who is always standing over man to slander him above and below—Satan.

211) “Desire that comes is a tree of life.” One who wishes for the Creator to grant his prayer should engage in Torah, which is the tree of life. And then desire comes. What is desire? It is a degree that all the prayers in the world are in its hands—the Nukva—and it brings them before the upper king, ZA. “Desire that comes,” since it comes before the upper king for Zivug, to complement the wish of the invocator, to grant him his wish.

212) “Hope deferred makes the heart sick.” This is a place where that prayer is given in another place, where it is not needed, and that place is called “a heart disease.” And it extends from the heart until it is given from hand to hand. And sometimes, salvation does not come at all because it extends and stretches from hand to hand in all those appointees, so they will bring it down to the world.

213) “Desire that comes is a tree of life.” This is the hope that does not extend among those appointees and the chariots from hand to hand. Rather, the Creator gives immediately because when it is extended among those appointees and chariots, several litigants are given permission to observe and to look at his sentence before they give him his salvation. But what comes out of the King’s house and is given to man, whether he is worthy or unworthy, is given to him immediately. This is, “Desire that comes is a tree of life,” which means that it is given to him immediately.

214) “Hope deferred” is Jacob, whose hope for Joseph was extended for a long time. And “Desire that comes is a tree of life” is Benjamin, since it was only a short time, meaning it was not a long time from the moment Joseph sought him until the time he came to him.

“And he lifted up his eyes, and saw Benjamin… his mother’s son.” Why does the verse say, “His mother’s son”? It is because he had his mother’s form in him, meaning his form was similar to Rachel’s form.

215) First it said, “And Joseph saw Benjamin with them,” but now it says, “And he lifted up his eyes, and saw Benjamin his brother.” What is the seeing here? Indeed, he saw Benjamin in the spirit of holiness. Part of it was with them on earth, and in the part of Benjamin and Judah there is the Divinity, since he saw that in the part of Judah and Benjamin was the Temple. And this is, “And Joseph saw Benjamin with them,” meaning he saw him with them. And Joseph, who was his brother, did not see himself with them in that part where there was the Temple.

216) Here, too, “He lifted up his eyes, and saw Benjamin his brother, his mother’s son” is also seeing the building of the Temple in his part. Afterwards, it is written, “And Joseph made haste; for his heart yearned… and wept there,” for he saw the ruin of the Temple.

217) “The burden concerning the Valley of Vision… you have all gone up to the housetops.” When the Temple was ruined and was being burned down, all the priests rose to the roofs of the Temple and all the keys of the Temple were in their hands. They said, “Thus far we have been Your treasurers; henceforth, take what is Yours.”

218) The Valley of Vision is Divinity, who was at the Temple and all the people in the world were nursed by her with nursing of prophecy. And although all the prophets were prophesying from another place, from Netzah and Hod de ZA, they were still sucking their prophecy from within her, from the Nukva. This is so because Netzah and Hod de ZA were bestowing in Divinity, and Divinity was giving illumination of Netzah and Hod to the prophets. Hence, it is called, “Valley of Vision” after the prophecy. And it is a vision since it shows all the upper colors, since the four colors of ZA, which are HB TM, are seen only in her. This is why she is called “a vision.”

219) “What troubles you, that you have all gone up to the housetops.” When the Temple was ruined, Divinity came and rose in all the places where it dwelled before, and she wept for her dwelling place, for Israel who went into exile, and for all the righteous and pious who were there and were lost. It is written, “Thus says the Lord… Rachel is weeping for her children. Rachel is the name of Divinity, and the Creator asked Divinity, “What troubles you, that you have all gone up to the housetops”?

220) “That you have all gone up to the housetops,” to include all the other armies and chariots with her, who all wept with her for the ruin of the Temple.

221) He asked her, “What troubles you?” She said before Him, “My sons are in exile, the Temple is burnt, and You do not know. And I, what have I here?” She opened and said, “You who were full of cheer… Let me weep bitterly.” And we learned that the Creator told her, “Thus says the Lord, restrain your voice from weeping.”

222) Since the day the Temple was ruined, there has not been a day without curses. This is because when the Temple was standing, Israel were worshipping and sacrificing offerings and sacrifices, and Divinity was on them at the Temple like a mother crouches over her sons. And everyone’s face were bright until there were blessings above and below. There was not a day without blessings and joy, and Israel dwelt safely in their land and the whole world was nourished because of them.

223) Now that the Temple is ruined and Divinity has gone into exile with them, there is not a day without curses, the world is cursed and there are no joys above and below.

224) The Creator will raise the assembly of Israel, Divinity, from the dust, as it says, “To make the world happy in everything,” as it is written, “Even them will I bring to My holy mountain, and make them joyful.” And it is written, “They shall come with weeping, and with invocations will I lead them.” As it is written in the beginning, “She weeps bitterly in the night and her tears are on her cheeks,” so afterwards they will return from exile weeping, as it is written, “They shall come with weeping.”

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