Autor: arhiprofesor

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261) “…who found the hot springs in the wilderness.” It spells the “springs” without the Yod, indicating diminution. And it says that these are strange creatures, remote offspring of Cain after he was deported from the face of the earth, as it is written, “Thou hast driven me out… from the face of the land, and from Thy face shall I hide.”

It is also written, “and dwelt in the land of Nod.” This is so because Cain is illumination of the left, though there were two discernments in him. Before he was driven from the face of the land he was considered male light, in which harsh Dinim appear. And after he was driven out, there was only the female light in him, of illumination of the left, where only weak Dinim appear. And it says that the springs he had found in the wilderness are from the offspring of Cain after he was driven out of the face of the land. This is why they are called “springs” and not “dreadful” [see footnote no. 10], for there are no harsh Dinim in them.

262) The offspring of Cain are on the side of the spirits, storms, and damagers. This is because when the day of Sabbath had to be sanctified in twilight, flying, bodiless spirits were created from that side, which are neither from the Sabbath nor from the sixth day, since they are in the twilight. And those two days remained in doubt in them, which is why they do not receive sustenance from this day or from that day.

263) Cain’s sons expanded further and clothed in that side. But they did not clothe in them to exist in real existence. This is why they are called “springs” without the Yod, since they do not have sustenance from the sixth day or from the Sabbath day, as they were created during twilight.⁽¹¹⁾

They are seen by people even though they are spirits, since once a day they clothe in a body. He replied, “he found those spirits,” called “springs,” and they taught him to beget bastards, to bring together a horse and an ass to create a mule. And they walk among the mountains and clothe a body once a day, and then unclothe it and remain without a body.

These spirits extend from the illumination of the left line. But there is a big difference between the illumination of the left in the discernment of the sixth day, and the illumination of the left in the discernment of the Sabbath. This is so because the sixth day is the middle line, and it comprises the Masach de Hirik, female Dinim. But the Sabbath day has no Masach at all. And since those spirits were created during twilight, which is part Friday part Sabbath, they are flawed and can receive from neither the sixth day nor from the Sabbath, for the doubt blemishes them and they cannot receive. Hence, they receive illumination from the left line, which shines during the Zivug of ZON on every day. The three lines that shine in the Zivug of ZON are called “three times,” since they extend from the three points, Holam, Shuruk, and Hirik.

264) He replied, “He was a bastard, for Zibeon came unto his mother and begot a bastard.” And he came in this way because of the spirit of impurity that clung to him. This is also why he had found those spirits and why they taught him all kinds of discernments from the side of impurity.

265) Several others that extend from that, all come from that same left side. They walk in the wilderness and are seen there because the wilderness is a desolate place, their dwelling place, since ruin always extends from the left. Yet, anyone who walks by the ways of the Creator and fears the Creator, does not fear them. They went and entered the mountain, meaning extended illumination of the left in the Nukva, and they were not afraid.

266) Similarly, all those desolate mountains are their dwelling places. And it is written about all those who engage in Torah, “The Lord shall keep thee from all evil.”

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(11) In the Jewish calendar, the day begins in the evening of the previous day. Thus, The Sabbath begins Friday evening.

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255) It is time for the reading of Shema.⁽⁹⁾ He rose and read the Shema and prayed his prayer. Afterwards he was told, “but we learned that before one sets out for the road, one should receive permission from one’s Maker and pray his prayer.”

256) He told him, “But I left before prayer time and before the time for the reading of Shema. Now that the sun has risen, I have prayed. But before I set out, I pleaded Him and consulted with Him, but I did not pray the morning prayer” [of which Shema is a part].

257) “I have been engaging in Torah since midnight, and when the morning came, it was still not time for prayer.” This is because at that time, when there is still the morning dimness, the wife speaks with her husband, they are united as one, and she should go to the tabernacle to be there with her maids. Hence, one should not stop things and put another thing between them, because through them they conjoin as one.

258) And now that the sun has risen it is time to say one’s prayer, as it is written, “They shall fear Thee while the sun endures.” What is, “while the sun endures”? It is to keep the light of the sun with us so as to shine with it for the Nukva, which is called “fear.” This is because fear, the Nukva, needs to be joined with the sun, which is ZA, and not separate them. And as long as the day has not shone, fear is not with the sun. Hence, when the sun shines, they should be joined together.

There are two Zivugim [plural for Zivug]: 1) to complete the Kelim of the Nukva, which is the nighttime Zivug; and 2) to complete her Mochin, which is the daytime Zivug. Yet, they are as removed from each other as two extremes, since the unification of the nighttime Zivug causes separation if it is extended in a daytime Zivug. And conversely, the act of unification in a daytime Zivug causes separation if it is extended in a nighttime Zivug.

There are two states in Nukva: 1) her being complete, prior to the waning of the moon, when her level was equal to that of ZA, as it is written, “the two great lights”; and 2) her current state, after her waning, when she has diminished to a point and has only that which ZA gives her.

There is merit to the first state, since she is complete with Hochma and her level is equal to that of ZA. But there is also a shortfall in her: because of the lack of light of Hassadim, the Hochma in her does not shine either, and she is dark. And she is given that state through the evening prayer and the engagement in Torah from midnight onwards. This is the night Zivug, as it is written, “She rises also while it is still night, and gives food to her household, and a portion to her maidens.”

Also, there is a benefit in the second state, for then she receives Hassadim from ZA, the Hochma in her dresses in Hassadim, and the Mochin within her shine in full. But opposite that, there is a shortfall in her at that time because her level is diminished and she becomes subordinate to ZA, with nothing of her own except that which ZA gives her. And that state is extended through the reading of Shema and the morning prayer in the daytime Zivug.

I will delve in the Torah from the middle of the night. This is a nighttime Zivug to complete the Kelim. At that time, she is given the first state, when both are at an equal level and she needs to go and be completed by the illumination of the Kelim, which is the tabernacle and its Kelim, and to give of that light to the maidens that dwell with her, as it is written, “She rises also while it is still night… and a portion to her maidens.” This is why it is forbidden to stop things that cause them to unite as one at an equal level, to revoke the illumination of Hochma, the first state, and to insert another thing between them. This is why it is forbidden to read the Shema and to pray the morning prayer at that time, since this lowers her level from the level of ZA in order to extend light of Hassadim for her. This is the second state, opposite of the first state, and one that revokes it.

When the sun rose, it was time for the daytime Zivug, to extend the second state to complete the Mochin. This is the time of prayer. This means that she is given that through prayer. This implies extending light of ZA, called “sun,” which is light of Hassadim, to shine for the Nukva so that the Hochma in her can clothe in ZA’s light of Hassadim. At that time, the Nukva needs to be with the sun, ZA, since then she has no light of her own, but must receive from the sun. Because if she is separated from ZA, she is completely annulled.

At night, fear, which is Nukva, is not with the sun, for she does not receive light of Hassadim from him. Instead, she receives light of Hochma from Bina. And when the time for the daytime Zivug arrives, they must be joined together, for then she becomes subordinate and needs to receive everything from him. For this reason, she then becomes connected and subordinate to the sun.

259) Two came to a field and sat. They raised their eyes and saw a mountain with strange creatures climbing at its top. One feared. The other told him, “Why are you afraid?” The first replied, “I see this great mountain and I see those creatures, that they are strange, and I fear lest they will harm us. The second told him, “Anyone who fears, should fear the sins in his hand, and those are not from among those strong creatures that were in the mountains.

260) It is known that Dinim [judgments] appear by extending the left line. And there is a difference between the male light and the female light, since by extending the left line, discerned as male light, which is from which is from above downwards, very harsh Dinim [judgments] appear. However, if he extends illumination of the left in the form of female light, which is from below upwards, only weak Dinim appear. The harsh Dinim are in the illumination of the left line, which is Isaac, and the illumination of the left line, as in female light, called “lower court,” are weak Dinim that are not harsh.

But here, as they went to correct the Nukva, when they arrived at the Nukva, called “a field of apples,” they sat, because the Mochin of the Nukva are extended while sitting, not while standing. This is so because the act of extending Mochin de GAR is implied by standing, like one who stands upright, and the act of extending Mochin de VAK is implied by sitting, like one who sits so his height is lower. And since they came to extend Mochin to the Nukva, which shines from below upwards, considered Mochin de VAK, they acted while sitting.

It is written, “They raised their eyes,” meaning they began to draw the Mochin, called “eyes.” “…and saw a mountain,” which means that he extended illumination of the left, called “mountain,” “…with strange creature climbing at its top,” implying the disclosure of the Dinim that come with the drawing of illumination of the left by the exposure of GAR of the left line, which is the top of the mountain.

And although he extended only VAK, being female light, it is impossible to draw VAK unless one draws a complete level first, and then leaves out the GAR and takes only the VAK. Hence, he saw the Dinim that appear from the GAR of the left while extending the VAK of the left. He saw that this mountain, the illumination of the left, is harsh, and saw that the creatures that were there, which are operators of the Din, were strange, meaning fearful and dreadful.

This is why he told him that one should not be afraid, unless he draws male light, from above downwards, for this is the sin of the tree of knowledge. But if he draws female light, there is no sin here and no fear. And those creatures that you see are not the same strong creatures that are in the mountains; they are not those harsh Dinim whose conduct is to appear with the extension of the male light in the left. This is because the ones that appear with the female light that you see are not harsh, but are weak Dinim.

This is so because the operators of the Din appear by the extension of male light in the illumination of the left. This is why they are called “dreadful,” since they are harsh Dinim that cast great fear. And those that are called “days” are the operators of the Din, which appear with the extension of the female light in the illumination of the left, which are only weak Dinim, and are therefore called “days” and not “dreadful.”⁽¹⁰⁾

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(9) A ritual reading of 3 Torah portions

(10) In Hebrew the difference between the words is that Aleph is added to the beginning of the word dreadful.

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250) The Creator placed all the idol worshipping nations in the world under certain appointed ministers, and they all follow their gods. All shed blood and make war, steal, commit adultery, mingle among all who act to harm, and always increase their strength to harm.

251) Israel do not have the strength and might to defeat them, except with their mouths, with prayer, like a worm, whose only strength and might is in its mouth. But with the mouth, it breaks everything, and this is why Israel are called “a worm.”

252) “Fear not, thou worm of Jacob.” No other creature in the world is like that silk-weaving worm, from which all the garments of honor come, the attire of kings. And after weaving, she seeds and dies. Afterwards, from that very seed, she is revived as before and lives again. Such are Israel. Like that worm, even when they die, they come back and live in the world as before.

253) It is also said, “as clay in the hands of the potter, so you, the house of Israel, are in My hands.” The material is that glass; even though it breaks, it is corrected and can be corrected as before. Such are Israel: even though they die, they relive.

254) Israel is the tree of life, ZA. And because the children of Israel clung to the tree of life, they will have life, and they will rise from the dust and exist in the world, and they will become one nation, serving the Creator.

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244) The Creator promised Israel that He would endow them with the next world in several places, because He did not wish to admit into His lot any other nation and tongue but Israel. For this reason, He gave them the true law, by which to merit knowing the ways of the Creator, so they will inherit the holy land. This is so because anyone who is rewarded with this holy land has a share in the next world, as it is written, “Thy people also shall be all righteous; they shall inherit the land for ever.”

245) There are three degrees: Jacob, then Israel, then Jeshurun. Jacob is the degree of VAK without a Rosh [head]. Israel is the degree of GAR, although they are one degree, ZA.

246) Why are Israel called “Jeshurun”? Israel and Jeshurun are all one. Jeshurun, the Yeshur [aligning] of people, since he takes a line from this side and a line from that side. And because these are two lines, he calls them Yeshurun, in plural tense. Israel is also a line, as it is the acronym of Yashar El [straight to God].

247) Israel is read with a left Shin [pronounced as Sin], which is Serara [authority] for taking Gadlut and strength from all. Jeshurun is named after those parts, which are the two sides, right and left, which are two lines, and it is all one.

Rows mean lines, and the name Jeshurun [in Hebrew, Yeshurun], which is in plural tense, indicates to rows. Hence, it necessarily contains the two upper lines—Hochma and Bina. And the name, “Israel,” which is an acronym for Yashar El, indicates a line, as well, as in, aligning of people. Also, this is in singular tense, which indicates the middle line, which is Daat—containing the two upper lines, which are HB.

Israel and Jeshurun are one, for both are GAR de ZA, from Chazeh de ZA upwards. Jeshurun is the two upper lines—right and left, Hochma and Bina de ZA. The name, “Israel” is from the word “line,” as well, as it is an acronym for Yashar El, middle line, Daat, VAK de Rosh of ZA. Israel is pronounced with a left Shin [Sin], which means authority, since it contains both. For this reason, it takes its greater part from the right line and its strength from the left line. Jeshurun are the two lines, Hochma and Bina of Rosh de ZA, and all three names are one, for all are in ZA.

248) All these names become one, which are three Partzufim: HBD, HGT, NHY de ZA, called Beria, Yetzira, Assiya de ZA. Jeshurun is HBD, Israel is HGT, and Jacob is TNHY. This is why it is written, “Jacob My servant,” since at times he is a servant, like a slave following his master’s orders and doing his will. This indicates that he has no Mochin, since he is Partzuf TNHY and considered Assiya de ZA. Also, “Israel, whom I have chosen,” means to be in it, in Mochin de GAR. All are in the Upper One, for all three degrees are considered Rosh. These degrees rise to one, which are the three Partzufim ZA, Jeshurun, Israel, and Jacob, which are HBD, HGT, NHY, and Beria, Yetzira, and Assiya. This is why it is said about them, Bore [creating], Yotzer [making], Ose [doing].⁽⁷⁾ All these degrees are one atop the other, and they are all one.

According to what is explained above, it should have said, Osecha Jacob [referring to Assiya], and not Bor’echa Jacob [referring to Beria]. The thing is that there is inverse relation between lights and vessels. When there are only Kelim de Beria in the Partzuf, there is only the discernment of Jacob in it. And when Kelim de Yetzira are added in the Partzuf, there is the discernment of Israel, as well. And when Kelim de Assiya are added to the Partzuf, there is the discernment of Jeshurun, as well.

This is why it says, Bor’echa Yaakov ve Yotzrecha Ysrael [Your creator, Jacob and your maker, Israel].⁽⁸⁾ And saying that Israel is Yetzira and HGT does not mean that it is VAK without a Rosh, for here it speaks only of Mochin and Rosh in the three Partzufim HBD, HGT, NHY in the Rosh of ZA.

249) Happy is the lot of Israel, for the Creator wanted them from among all the idol worshipping nations, for those are all vanity of vanities and will be lost on the day of their calling, when the Creator will blot them out from the world and will remain Him alone, as it is written, “and the Lord alone shall be exalted in that day.”

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(7) Bore comes from the word Beria, Yotzer comes from the word Yetzira, and Ose comes from the word Assiya.

(8) In English, the traditional translation is “…that created thee, O Jacob, and He that formed thee, O Israel.”

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236) When the Creator created the world, He divided the land into seven borders, corresponding to the seventy ministers appointed over the nations of the world, which are externality—HGT NHYM—where each consists of ten, thus seventy. And the Creator divided those appointees into seventy nations, each with its proper one, as it is written, “When the Most High gave to the nations their inheritance, when He separated the children of men, He set the borders of the peoples according to the number of the children of Israel.”

237) And of all the ministers and appointees that were given to all the nations, there is none so despicable in the eyes of the Creator as the one appointed over Esau. This is because his side is the side of impurity, and the side of impurity is despised by the Creator. And of the minister of Esau came from those small degrees behind the grindstone and from the emptiness in the red qualities, as it is written, “upon thy belly shall thou go” and “cursed art thou from among all cattle.”

Grindstone and vehicle are Netzah and Hod, called grinders, for they grind MAN for the righteous. Netzah is called “vehicle” and Hod is called “grindstone.” They are called by these names because there is harsh Din [judgment] in Hod, from which the Masach of the lock is made. For this reason, everything is grinded on it, and it is there from which the righteous raise MAN. Also, it is known that the Din does not act above its place, but only below its place. Hence, the degrees past the grindstone—Hod de ZA—are affected by the harsh Din in the grindstone and cannot receive Gadlut [adulthood]; hence, they are in Katnut [smallness]. It is also known that the degrees that extend from the left line, when it shines from above downwards, are devoid of any light because the Nukva is regarded as a frozen sea, and those two deficiencies are in Esau’s minister.

Esau’s minister comes from the small discernments that operate in the degrees past the grindstone, due to the harsh Din there. This is also why he is small. Moreover, he comes from the left line when it shines from above downwards, Hochma without Hassadim, at which time all the degrees that extend from there are empty.

And the writing says two things about him: 1) “behold, I make thee small among the nations,” and 2) “thou art greatly despised.” This is because he extends from the left line, and the left line extends from Bina, which is regarded as the color red. And since he is empty, it is considered despised. And he is also regarded as the primordial serpent, of which it was said, “upon thy belly shall thou go, and dust shall thou eat.” This is so because being from past the grindstone, his legs were cut off by the force of the harsh Din that is there, and he was cursed, “upon thy belly shall thou go.” And since it is from the left, it is empty and was cursed, “and dust shall thou eat all the days of thy life.” It is said about Esau, “though art greatly despised,” like the serpent who was cursed, “cursed art thou from among all cattle, and from among all beasts of the field.”

The text explains why the kings of Edom ruled before there was a king for the children of Israel. It is known that the small one is corrected first, and then the greater one. Accordingly, Jacob should have been corrected first, and then Esau, because it is written, “he called Esau his elder son,” and Jacob is the young one. But The Zohar explains that with respect to the roots, Esau is considered small and Jacob as greater than him. This is why it is written, “I make thee small among the nations.”

238) In the lower degrees from Chazeh de ZON down, where Hassadim appear in Hochma, there are degrees over degrees, and all are different from one another. All the degrees are both separated and connected to one another in a way that the Malchuts of all the degrees are separated from one another, and Malchut connects to Malchut, too. This is so because the order is that one comes in and one comes up, and they are united in one knot.

The light of Hassadim enters through the Masach de Hirik in the middle line, and then the light of Hochma in the left rises and shines from below upwards. Thus, all three lines are connected in one knot—of the middle line. Had it not been for the light of Hassadim in the right line, Hochma would not have shone on the left. And had it not been for the middle line, the right and left would not have clothed one another. Thus, all three are interconnected.

239) The knot of Masach de Hirik has a level—the level of the middle line. And there are three knots in that level, since the middle line contains all three lines within it. And each knot contains one crown, GAR, as it is written, “upon the crown wherewith his mother crowned him,” and in each crown is the force of one dominion of the Masach of the lock, which is Malchut of the first restriction, which serves in the GAR in each degree.

240) The governing force of the lock was appointed by the crown above, at the GAR of the degree, where its place is set. Also, it was appointed to descend to the VAK of the degree until the stars and signs were tied to it. Each governing force that exists within each of the three crowns has one star and one sign in it. And all the stars relate to the degrees above, and all the signs, to the degrees below. For this reason, each degree is crowned in its proper place.

Sign—a collection of stars connected to one another, with a common route to all of them.

Stars indicates that they are not connected to each other, and each turns to its own way. The connection of the Sefirot is that Hochma does not shine with Hassadim in the right, and Hochma does not receive the Hassadim in the right if not by the decision of the middle line. All three need each other and are connected to each other. Hence, the whole reason for the connection is the light of Hochma, which cannot shine without Hassadim. For this reason, this applies only in the VAK of each degree, where the key—Ateret Yesod—shines, and the Yod parts from the Avir and the light of Hochma appears there.

However, in the GAR of each degree, where the force of the lock governs, meaning Malchut of the first restriction, the Aleph does not depart its Avir and the Hassadim are covered and disappear from Hochma. Thus, there is no reason for the middle line to connect the Sefirot to one another, which is why they are considered separated. And for this reason, the Sefirot in the VAK of the degree, which are connected to one another, are called “fortunes,” since the stars in them are interconnected, and the Sefirot in the GAR of the degree are called “stars” for they are separated from one another like separate stars.

It is written, “for their faces and wings are separated above,” since they are connected below, in VAK, and separated above, in GAR. This does not mean that there is no Tikkun Kavim [correction of lines] in GAR, for there is nothing in VAK that is not received from GAR. However, this refers only to the dominion. This means that there is no dominion to the connecting force there, and it is seemingly absent there, which is why they are called “stars.”

The lock’s governing force is in the GAR of the degree, but its illumination spreads and descends in the VAK of the degree. This is why he says that the governing force of the lock is appointed in the GAR of the degree, which is its core. As for its illumination, it descends and shines below in the VAK of the degree, since the GAR, called “stars,” are included in it. VAK is called “fortunes,” but its presence is in the stars and its illumination is in the fortunes.

This means that signs and fortunes are not necessarily the governing force in the left. There are signs and fortunes even in the governing force on the right, which is entirely Hassadim. With respect to the star, there is no Hitkalelut [mingling] of Hochma in it, and with respect to fortune, it does have Hitkalelut of Hochma. Stars are ascribed to the GAR of the degree, and fortunes are related to the VAK of the degree. Hence, there are two types of GAR: 1) relating to the Hassadim received from the GAR of the degree, which is pure Avir [air], and 2) relating to the Hochma that is received from the VAK of the degree.

Thus, there are two kinds of crowns, and each degree is crowned according to the discernment properly assigned to it.

241) When the degrees are separated, meaning in GAR, there is an ending connection between them, that is, the domination of the lock stops the illumination of Hochma until it connects to its proper place, meaning until its illumination descends to VAK. And all the degrees of impurity, which are on the left side, divide into several ways—which are keys—and trails—which are locks. This pertains to the red Gevurot that extend from Bina, which is Edom [Edom also means “red” in Hebrew]. For this reason, the Gevurot below are regarded as thousands and tens of thousands.

Even though the left side extends from the place of VAK, where there is domination of the key, the illumination of the lock spreads there, as well. Hence, the impure side that extends from the left necessarily contains the dominion of the lock, as well, and thus receives its Katnut from there.

The domination of the lock in the place of GAR halts the illumination of Hochma. Its illumination spreads to VAK, as well, although that place is dominated by the key. From the key extend ways and from the lock extend trails. Thousands depend on the illumination of the key, which contains illumination of Hochma, since they are thousands in Hochma, and tens of thousands depend on the illumination of the lock, which uses GAR and covered Hassadim, since tens of thousands extend from GAR and from the discernment of Hassadim. Katnut extends to Esau by the force of the illumination of the lock, and receives the illumination of the left from above downwards by the force of the illumination of the key, from which it receives the emptiness and becomes greatly despised.

242) “And these are the kings that reigned in the land of Edom.” “…the land” means the side of Esau in the degree, as it is written, “Esau, who is Edom.” Also, all these kings come from the side of the spirit of impurity.

“…before any king reigned over the children of Israel.” This is so because those degrees that stand at the gatehouses below—the degrees of Esau—are the first to be completed. This is why Jacob said, “Let my lord… pass over before his servant,” since the degrees of Esau are the first to enter and be completed. It is so because first the lower degrees are corrected and then the high degrees. For this reason, “before any king reigned over the children of Israel,” for until now, it was not time for the kingdom of heaven to govern and to unite with the children of Israel. This is why he said, “Let my lord… pass over before his servant.”

243) After these degrees are completed, the kingdom of heaven will awaken to rule over the lower ones. And when she begins to govern, she will begin with the smallest of all tribes, which is Benjamin, which is King Saul, who comes from Benjamin. With Benjamin, the Malchut [kingdom] began to awaken. Afterwards, Malchut came to its place, to King David, and existed in him, so as to never part from him.

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233) “These are the generations of Esau.” The sons of Esau were not counted in the life of Isaac, as were the sons of Jacob. However, what does it write about Esau? “And Isaac expired,” etc.. It is written, “These are the generations of Esau, who is Edom.” This is so because only Jacob and his sons are in Isaac’s lot and share. Because of that, Jacob and his sons—which are the part of the Creator—were counted, but with Esau, who is not on the side of faith, the writing calculated after Isaac died, and then his part was separated from the Kedusha unto another place.

234) After Isaac died and Esau parted to his side, it is written, “And Esau took his wives… away from his brother Jacob.” This was because he left the principal, as well as the profit for Jacob. He left him the enslavement of Egypt, which is the principal, as well as the profit from the enslavement of Egypt, which is the inheritance of the land, and sold him his share in the Cave of Machpelah, and departed from the land, from the faith, and from his share, as he departed from everything.

235) How good was Jacob’s share in everything, since Esau did not stay with him but parted him and went to his own lot and share, and Jacob stayed holding on to his father’s and forefathers’ lot. This is why it is written, “…and went into a land away from his brother Jacob,” since he did not want the share the lot and the fate of Jacob’s faith. Happy is the lot of Jacob, as it is written, “For the portion of the Lord is His people, Jacob the lot of His inheritance.”

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(înapoi la pagina ZOHAR CUPRINS / VAYIŞLACH – click)

222) Pillars of smoke were billowing upwards. These pillars of smoke from the offerings—when there were offerings on the altar—would always rise like that smoke. There was no anger at the world and Israel were not exiled from their land.

223) “Who is this who comes up out of the wilderness like pillars of smoke?” When Israel were walking in the wilderness, Divinity was walking before them and they were walking behind her, as it is written, “And the Lord went before them.” It is written, “How thou went after Me in the wilderness.” Thus, Divinity walked before them and they followed her. This implies that they were receiving from her Achoraim.

224) And Divinity was walking and all the clouds of glory with her. And when Divinity moved, Israel moved, as it is written, “And whenever the cloud was taken up from over the Tent.” When she went up, the cloud rose up, and all the people in the world see, and ask, and say, “Who is this who comes up out of the wilderness like pillars of smoke?”

225) The cloud in which Divinity was seen was smoke, since the fire that Abraham and his son, Isaac, had lighted gripped her and did not let go of her. And when that fire gripped her, she emitted smoke.

When the left line of Bina shines without right, its illumination is like a consuming fire. And when Divinity is in the form of Achoraim, she rises and clothes the left line of Bina, and then she is lit up by this fire because Isaac is the left line of Bina. Abraham extended it, and before he was included in the right, he was as a consuming fire. Also, Divinity was lit up by this fire while she was in the form of Achoraim, and during the correction of Divinity, when she receives the complete Mochin of Panim be Panim (face-to-face)—when she imparts illumination of Hochma—she imparts with those Kelim [vessels] that are like a consuming fire. This is because she received from the left line of Bina while she was in Mochin de Achoraim.

This fire does not part from the Nukva even when she is in Mochin de Panim because through them, she gives illumination of Hochma because then she evokes the Kelim de Achoraim, which are like a consuming fire and emit smoke.

226) “…perfumed with myrrh and frankincense.” “Perfumed” means she is connected to the two other sides that are mitigated and included in one another, which are Abraham’s cloud—to the right—and Isaac’s cloud—to the left. “…with all powders of the merchant” is Jacob. This means that she was connected in the three lines: myrrh—the right line, Abraham; frankincense—the left line, Isaac; all the powders of the merchant—the middle line, which contains both, and is therefore called “merchant,” for it has myrrh and frankincense.

227) “…powders of the merchant” are the righteous Joseph. This is so because Joseph’s coffin, who is Yesod, went to her. And he is called “merchant” because he was gossiping on his brothers before his father.⁽⁶⁾

228) “Powder” connects to Abraham, Isaac, Jacob, and Joseph, which are as one and have one form, as it is written, “These are the generations of Jacob, Joseph.” This is why it is written, “all the powders of the merchant,” since the place from which the river comes out, meaning Yesod, which is Joseph, waters everyone, and everyone’s faces shine.

229) And when Israel were in the land and were bringing offerings, they were all properly near to the Creator. And when the offering was done and the smoke rose upright, they knew that the smoke of the altar lit the candle that was meant to be lit, and everyone’s faces shone and the candles were lit.

Candles are the Sefirot of the Nukva, the light of the fire.

230) Since the day the Temple was ruined, there is not a day without rage and fury, as it is written, “a God that hath indignation every day”; joy had been taken away above and below, Israel walk in exile, and they are under the authority of other gods. Then, the verse, “and there shall thou serve other gods” comes true.

231) But why has all that come to Israel? It is because “thou didst not serve the Lord thy God with joyfulness, and with gladness of heart, by reason of the abundance of all things.” what is “the abundance of all things”? Here it is abundance of all things and there it is “want of all things.”

Yesod is called “all,” as it is written, “all that is in the heaven and in the earth.” And when Israel were in the land, Yesod was shining for them and it was said, “abundance of all things.” But abroad, in exile, it was said, “in want of all things,” for Yesod is not shining there. This is why it is said, “therefore shall thou serve thine enemy whom the Lord shall send against thee, in hunger, and in thirst, and in nakedness, and in want of all things.”

232) Until the Creator awakens and redeems us from among the nations, as it is written, “then the Lord thy God will turn thy captivity.”

_______________

(6) The words Rochel (merchant) and Rechilut (gossip) have the same root in Hebrew.

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(înapoi la pagina ZOHAR CUPRINS / VAYIŞLACH – click)

203) “And it came to pass, while Israel dwelt in that land.” This refers to Divinity, called “land,” because Leah and Rachel died and Divinity received the house.

204) Would you even consider that Reuben went and laid with Bilhah? Rather, as long as Leah and Rachel were alive, Divinity was over them. But now that they have died, Divinity did not part the house and remained in Bilhah’s abode.

And even though Divinity should have received the house, to properly unite with Jacob after Rachel’s death, how is it said that Divinity was in Bilhah’s abode? If Jacob had not been in a Zivug of Dechar (male) and Nukva, Divinity would not have openly been in the house. This is why Divinity was in Bilhah’s place, since there was a Zivug of Dechar and Nukva there.

205) Reuben came, and when he saw that Bilhah had taken the place of his mother, he went and confused the bed, meaning he took Jacob’s bed from there. And because the spirit of Divinity was over her, it is written about him, “and lay with Bilhah,” meaning that he slept on that bed and was not afraid for the honor of Divinity. This is why the text speaks of him as if he laid with her. And because he did not sin, Reuben was not removed from the count of twelve tribes. This is why the text immediately calculates, saying, “Now the sons of Jacob were twelve. And because of that, it immediately writes, “Reuben, Jacob’s first-born,” for the text had made him head of all the tribes.

206) “For the ways of the Lord are right.” All the ways of the Creator are right, and His ways are true. And the people of the world do not know and do not notice what they stand on. Hence, “the righteous do walk in them,” since they know the ways of the Creator and engage in Torah, and anyone who engages in the Torah knows the ways of the Torah and walks in them, and does not stray right left.

207) “…but transgressors do stumble therein.” Those are the wicked ones, who do not engage in the Torah, do not observe the ways of the Creator, and do not know where the roads lead. And because they do not observe and do not engage in Torah, they fail in the ways of the Torah in this world and in the next world.

208) Any person who engages in Torah, when he passes away from this world, his soul rises in the ways and trails of the Torah. These ways and trails of the Torah are known, and those who know the ways of Torah in this world, walk in them in that world after they part with this world.

209) And if they do not engage in Torah in this world and do not know the ways and trails of the Torah, when they leave this world, they will not know these ways and trails and they will fail in them. Then they will walk in other ways, which are not the ways of Torah, and many judgments will awaken upon them and they will be punished in them.

210) And one who does engage in Torah, “…when thou lay down, it shall watch over thee; and when thou awaken, it shall talk with thee.” “When you lay” (in the grave), the Torah will keep you from the judgment of that world. “And when you awaken,” when the Creator awakens spirits and souls to revive the dead, then “it shall talk with thee,” meaning she will be an advocate for the body so that those bodies that engaged in Torah will rise properly. And these will be the first to rise to everlasting life, as it is written, “And many of them that sleep in the dust of the earth shall awake… to everlasting life.” Those are to everlasting life, since they engaged in the everlasting life, which is the Torah.

211) All who engage in Torah, their body will persist and the Torah will protect it. This is because at that time, the Creator will awaken one spirit that comprises four winds, which are HB TM, and that spirit, made of four winds, will to all those who engage in Torah to revive them with that spirit so they will live forever.

212) It is written, “with the dead that Ezekiel revived.” “Come, O wind, from the four winds…” Why did they not persist? After all, they all died as in the beginning, and that spirit, which is made of the four winds, did not help them live forever? When the Creator revived the dead through Ezekiel, although that wind consisted of four winds, it did not descend to revive them for everlasting life to begin with, but to show that the Creator is destined to revive the dead in that way, and to revive them in the spirit that is included of the four winds in that manner. And although at that time, the bones returned to what they were, the Creator only wanted to show the whole world that He is destined to revive the dead, that then the Creator will revive them properly, in complete persistence in the world. And those who engage in Torah in this world, the Torah will stand for them at that time and will become an advocate before the Creator.

213) All the words in the Torah and all of that Torah, in which a person engages in this world, meaning the reason in it, always stands before the Creator and speaks to Him and raises her voice and does not grow silent. And at the time of the revival of the dead, she will speak and say according to the amount that that person engaged in her in this world. Hence, they will rise in complete persistence to everlasting life, as it is written, “For the ways of the Lord are right; the Righteous do walk in them, but transgressors do stumble therein.”

214) “…they lay with the women…” is it conceivable that the Lord’s priests would do this? The Torah explains their sin, that they were punished for slighting the sacrifice. This means that they were righteous who were being meticulously watched over. But here he says, “they lay with the women that did service,” meaning that they performed such a grave transgression.

215) But they would never sin like that, especially in that holy place, without Israel rising and killing them. But because they were detaining the women from entering the Temple, they protested for not being allowed to enter and pray before the offerings were made. But because they did not bring offerings, to take part of them, they were detaining them. And this is why the women asked to enter the Temple, but they detained them. This is why it is written, “they lay with the women,” having detained them from entering the Temple.

216) “…and lay with Bilhah” means that he detained her from laying with his father in a laying of Mitzva [good deed], and this is the confusion of the bed. It is considered that he did this deed against Divinity because wherever there is laying of Mitzva, Divinity is in that place. And one who causes detainment of a laying of Mitzva causes the parting of Divinity from the world, as it is written, “Because thou went up to thy father’s bed,” as it is written, “and lay with Bilhah,” and “Now the sons of Jacob were twelve,” since they were all counted and nothing of their merit was withdrawn.

217) What is the reason that Israel comes first and then Jacob, as it is written, “and Israel heard of it. Now the sons of Jacob were twelve”? He replies that when Reuben came and confused the bed, he said, “What is this? My father had twelve tribes to sustain in the world, not more, and now he wishes to have more sons? Are we flawed, that he wishes to have others in our place as in the beginning?”

He immediately confused the bed and that laying was detained. It is regarded as though he had disgraced Divinity, who was on that bed. This is why it writes, “and Israel heard,” because in that name, he rose within the twelve degrees that were covered, which are the twelve rivers of pure persimmon.

The name, “Israel,” is above Chazeh de ZA, where there are four Sefirot HB TM with three lines in each of them. These are twelve rivers of pure persimmon, and they were covered because Hassadim are covered from the Chazeh upwards. And Jacob wished to beget twelve more sons, referring to the twelve in the name, “Israel,” which are covered Hassadim. It turns out that by Reuben’s confusion of his father’s bed, he flawed the twelve in the name, “Israel,” but not at all in the twelve of Jacob, which were already present and complete. This is why it writes, “and Israel heard.” But the sons of Jacob were complete twelve.

218) “Now the sons of Jacob” are the twelve tribes by which Divinity was erected. They are the ones which the Torah counted in the beginning, before Reuben’s sin. They are all holy, all worthy of Divinity, to gaze upon the holiness of their Lord, because had Reuben done that deed, he would not have been counted among the tribes.

219) Still, Reuben was punished: his seniority was taken from him and given to Joseph, as it is written, “And the sons of Reuben the first-born of Israel,” since he was the first-born. May the name of God be blessed from the world unto the world, whose every deed is true, and whose ways are judgment, and all that He does is with sublime wisdom.

220) How much do people’s actions cause? All that man does is written and stands before the Creator. This is because when Jacob came to Leah, his heart and mind were with Rachel all through that night, for he thought she was Rachel. And from this lay, and from that first drop and from that desire was Leah impregnated. And it is explained that had it not been so—that Jacob did not know that she was Leah, but would indeed know that she was Leah while he was thinking of Rachel—Reuben would not have been counted among the tribes, since he would have been replaceable. However, it was by mistake. For this reason, he did not rise by a known name, but his name is only “Reuben,” which is an acronym for Reu [look], Ben [a son], without a name.

221) But still the act returns to its place. As the first desire acted in Rachel, that desire returned to her because his seniority returned to Joseph, Rachel’s first-born, the place where the desire was—Rachel. Thus, everything came to its place, since all the deeds of the Creator are true and just.

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(înapoi la pagina ZOHAR CUPRINS / VAYIŞLACH – click)

201) “And Jacob set up a pillar upon her grave… unto this day.” “…unto this day” because to this day, her burial has not been covered, since the Creator will revive the dead.

202) “…unto this day,” the day when Divinity will bring Israel back from exile in Rachel’s burial place, as it is written, “And there is hope for thy future.” This is the vow that the Creator swore to Divinity. And when Israel return from the exile, they are destined to stand at Rachel’s burial place and weep there as did she over the exile of Israel. It is written about that, “They shall come with weeping, and with supplications will I lead them.” And it is written, “for thy work shall be rewarded.” At that time, Rachel, which is on the way, will rejoice with Israel and with Divinity.

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(înapoi la pagina ZOHAR CUPRINS / VAYIŞLACH – click)

198) “And it came to pass, as her soul was in departing—for she died.” Why does it say, “for she died”? It indicates that the soul did not return to the body anymore, and Rachel’s death is the death of the body. This is because the departure of the soul still does not indicate the death of the body, as there are people whose soul departed and then returned to its place. But her soul departed and did not return to its place, and Rachel died.

199) “…she called his name Ben-oni,” after the harsh judgment to which she was sentenced. And Jacob tied him again to the right, the Hassadim, since the Nukva, West, must be tied to with the right. And even though he is Ben-oni [son of my strength] of the Nukva, which is the side of the harsh Din in her, it is still Ben-Yamin [Benjamin, but also “son of the right side, in Hebrew], for the Nukva was tied with the right. This is why he called him Benjamin, Ben-Yamin [son of right], for he tied Rachel with the right, which is Hassadim.

200) She “was buried on the way,” in a disclosed location. But the death and burial place of Leah was not made known.

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