Autor: arhiprofesor

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94) The authors of the Mishnah said this portion, which they interpreted concerning the soul. Abraham is the soul and Sarah is the body. Happy are the righteous in the next world, for the Torah in their hearts is as a great fountain—even when it is blocked, the abundance of water breaks through and opens springs to all directions.

95) Man’s body never joins the count of righteous by Dumah after his demise, until his soul shows a letter for a sign, which the cherubim give her in the Garden of Eden.

This is so because once the soul has entered the Garden of Eden there, she goes to rise to her place above, to Bina, and not to descend into Malchut. But before she rises and enters her place, she becomes the guardian of the body through Dumah and shows him—Dumah—that the body is fit to receive the reward of four hundred worlds.

96) Dumah knows that the body is worthy of the reward of four hundred worlds before the body shows him, since it is declared in the Garden of Eden. But I heard that when the soul is given the letter for the sign, she then returns to the body, to admit it into the count of the righteous through Dumah. It is written, “But if you will, I pray thee, hear me: I will give the price of the field; take it of me.” “The price of the field” is the yearning and the coveting for four hundred worlds that the body is given to inherit.

The righteous that have been rewarded with receiving the Mochin in their lives, which are poured on the Masach in the middle line, Dumah receives that Masach, called “calculation,” and purifies the body of the righteous with it after his demise, and qualifies him for revival. And there are two ways in that: 1) the level of the light is primarily what purifies the body, and the body has been rewarded in its life with receiving these Mochin that extend from the middle line, called “four hundred worlds of cravings.” And then Dumah receives the body and qualifies it for revival. 2) The Masach, called “calculation,” is also called “book,” and it is primarily what purifies the body. Hence, since the soul has been rewarded with it, she already begins to negotiate with Dumah for the body.

“For I have given” means that the money is already prepared, and implies to the Masach. When he has a Masach, the level is already set to emerge on him by itself, and the level that emerges on the Masach is four hundred worlds of cravings. But there is no need to speak to Ephron about the level itself, since because he has obtained the Masach he is already declared as righteous in the Garden of Eden, and he is worthy of receiving the level, which is four hundred worlds of cravings.

97) One who is dust can be rewarded with all that, the four hundred worlds of cravings. Who will be rewarded and who will rise, as it is written, “Who may ascend into the mountain of the Lord, and who will rise in His holy place?”

98) “Abraham listened to Ephron, and Abraham weighed out the silver for Ephron.” This is the great craving after these coveted worlds.

“Four hundred shekels of silver” are four hundred worlds of pleasures and desires.

“Passing to the merchant” means passing through all the gates of heaven and Jerusalem above and there is none who protest. This means that one who is rewarded with these Mochin of the four hundred worlds of cravings is complete in all the degrees of the gates of heaven and Jerusalem above, and there is no one to complain about him there.

And the reason he did not say “Jerusalem below,” as well, is that these four hundred are HB TM of lights that are clothed in KHB and Tifferet de Kelim, without the Keter of lights because he lacks Malchut from the Kelim, as it is known from the inverse relation between lights and vessels. Malchut de Kelim is the Jerusalem below because Jerusalem above is Bina and Jerusalem below is Malchut, which will only be corrected at the end of correction.

Hence, prior to that, there are no more than four hundred shekels of silver to indicate that the Keter is missing from the lights, and Malchut from the Kelim. This is why he says “Jerusalem above,” and does not say, “Jerusalem below.” And yet, the illumination of those four hundred passes and shines in part to Malchut, too. This is why it is written, “Passing to the merchant,” since Malchut is called “merchant,” as it is written, “She is like the merchant-ships.” And through this illumination, which is passed onto her, she gradually becomes qualified to receive her perfection at the end of correction.

99) Subsequently, Abraham buried Sarah, his wife, meaning the body, and it was counted by the appointee along with the rest of the righteous in their company by Dumah, the calculation. All those bodies that are written by the hands of Dumah and are counted by him will be revived when the Creator revives the dwellers of the dust. Woe unto the wicked, who are not written by him in writing, for they will forever be lost in hell.

100) What was the reason that Abraham went into the cave? He was chasing that calf, of which it was written, “And Abraham ran unto the cattle.” And that calf fled to that cave and Abraham followed him to the cave and saw what he saw.

101) There was another reason: He was praying every day and would come out to that field, which emitted high scents, and saw light coming out of the cave and prayed there. And there the Creator spoke to him. This is why he craved the cave and his desire was always in that place.

102) Why did he not ask to buy it until now? Because he did not need it; he feared that they would not follow him and would understand his craving and the importance of the cave, and then they would either raise the price or refuse to sell it to him altogether. Now that he needed it he said, “The time has come to ask for it.”

103) If Ephron would see in the cave what Abraham saw in it, he would never sell it. But Ephron certainly saw nothing in it because a thing appears only to its owner. Hence, it appeared only to Abraham and not to Ephron, and it appeared to Abraham because it was his. It did not appear to Ephron because he had no share of it; hence, nothing appeared to Ephron in the cave and he saw only darkness in it. This is why he sold it.

104) He even sold what Abraham did not initially ask for. Abraham said only, “That he may give me the cave of Machpelah”; he did not mention the field. And Ephron said, “I give you the field, and I give you the cave that is in it.” And this was because it was all loathsome to Ephron, for he did not know what it was. Even the field where the cave was, was loathsome to him; hence, he sold the field, as well, although Abraham did not ask for it.

105) When Abraham entered the cave for the first time, he saw a light there, the dust was thrown before him, and two graves were revealed to him. Then a man of his form stood up from his grave, and saw Abraham and laughed. With that, Abraham knew that he was destined to be buried there.

106) Abraham told him, “Please, is this a castle without a roof?” meaning he was bewildered, since the cave of Machpelah, which means a cave within a cave, must be completely dark, yet he saw light in there as though it was a house that was open at the top, without a roof.

Adam told him, “The Creator hid me here, and I have been hiding since.” Until Abraham came, Adam and the world were incomplete. This is why he needed to hide himself, so the Klipot would not grip him. But when Abraham came to the world, he corrected him and the world, and he no longer needed to hide himself.

107) “And the field and the cave therein rose.” There was actual rising to the field, which it did not have thus far. Rising implies importance, since by moving into Abraham’s hands, the field acquired importance. This is why it writes “rose” in regards to it.

The field rose and ascended by the hands of Abraham because thus far nothing was seen there. And now, in the hands of Abraham, what was hidden has risen and ascended. And then everything was established as it was ordained, as it should be.

108) When Abraham entered the cave and brought Sarah there, Adam and Eve rose and did not wish to be buried there. They said, “It is enough that we are shamed in that world before the Creator, by the sin that we caused; now we will have another shame, for we will be shamed by your good deeds.”

109) Abraham said, I am willing to pray on your behalf before the Creator, so you will never be shamed before Him, so He will completely forgive your iniquity. And afterwards Abraham buried Sarah, his wife, after Abraham took it upon himself to pray for Adam.

110) Adam returned and went into his place. But Eve did not return and enter, for she caused Adam to sin and she feared that Adam would not receive her, until Abraham approached and brought her to Adam and accepted her for Adam. It is written, “And after this, Abraham buried Sarah his wife.” It does not say “to Sarah,” but “Sarah.” This includes Eve, which Abraham had brought back to the grave.

Then Adam and Eve sat in their places as it should be. It is written, “These are the generations of the heaven and the earth when they were created.” But we learned about Abraham that Behibaram [When they were created] has the letters of “in Abraham” [in Hebrew], which indicates that they existed for him. “The generations of the heaven and the earth” are Adam and Eve. This is because it does not say, “These are the heaven and earth,” but “The generations of the heaven and the earth” indicate that Adam and Eve are not offspring of people. It is written about them that they existed for Abraham, because it is written, “And the field, and the cave therein rose unto Abraham.” And until Abraham came, Adam and Eve did not exist in that world, and Vayakum [and rose] is Kium [existence, similar letters].

“The field and the cave therein” indicates Adam and Eve who were there. “Unto Abraham” means for Abraham. Thus, Adam and Eve existed for Abraham.

111) This cave is not a Machpelah. It is written, “The cave of the field of Machpelah.” Thus, the field is called Machpelah, not the cave.

112) It is called “The cave of Machpelah,” as you say, “That he may give me the cave of Machpelah,” but certainly, neither the cave is the Machpelah nor the field is called Machpelah. Rather, this field and the cave together are called Machpelah. But the field is certainly the Machpelah and not the cave, since only the field carries the name, Machpelah, and not the cave, for the cave is in the field and the field is in something else.

113) The whole of the land of Israel is folded under Jerusalem, which is the Malchut. And she is above and below. Thus, there is Jerusalem above, which is Bina, and there is Jerusalem below, which is Malchut, for she is gripped above and she is gripped below. Jerusalem above is gripped by two sides—above and below. And Jerusalem below is gripped by two sides—above and below. This is why she is twofold.

Jerusalem above is Bina and Jerusalem below is Malchut. It is known that the association of the quality of Rachamim in Din means that they were mingled in one another. And four discernments emerged out of this mingling—Bina, Malchut in Bina, Bina, and Malchut in Malchut. It turns out that the quality of Malchut is twofold, since there is Malchut in Bina and there is Malchut in Malchut.

114) Hence, this field is from that Machpelah [multiplication], which is Malchut, for there she is, as it is written, “See, the smell of my son is as the smell of a field which the Lord has blessed,” which is Malchut. And she is twofold—above and below. This is why it is written, “The field of Machpelah [multiplication]” and not “A twofold field,” for it concerns the doubled Malchut, which is called “a field.”

There are four Malchuts, two Malchuts above the Chazeh, from Bina and Malchut de Bina, and two below the Chazeh, from Bina and Malchut de Malchut. And the two Malchuts above the Chazeh are both mitigated and included in one another. But below the Chazeh, only the third Malchut is mitigated, and the fourth Malchut is not mitigated by Bina at all.

The cave where Adam ha Rishon was buried is from the fourth, unmitigated Malchut, as it is written, “for dust you are, and unto dust you shall return.” But because he repented, the cave was included in the field, which is the third, mitigated Malchut, and there he was buried.

The cave is the fourth Malchut, which is not mitigated in Bina. This is why she is not doubled in Bina. The field, the third Malchut, is mitigated and is not doubled, since there aren’t two Malchuts in her place below the Chazeh. Only above the Chazeh is Malchut called Machpelah, for there, there are two Malchuts that actually mingle in one another, one from Bina and one from Malchut.

When it writes, “Jerusalem above,” it means above Chazeh de Nukva, gripping two sides—above and below—two Malchuts from Bina and Malchut de Bina.

Jerusalem below means below Chazeh de Nukva. These are two Malchuts, from Bina and from Malchut de Malchut. For this reason, Jerusalem above is Machpelah, for there are two mitigated Malchuts there. Hence, this field, which is the third Malchut, is considered a Machpelah, as well, since the Machpelah is the mitigation of Bina.

This is why it is certainly the field of Machpelah and not a twofold field. If the field itself had been twofold, it should have said “a twofold field,” in masculine form. But since it is not doubled itself, but draws the doubling from the two Malchuts above the Chazeh, it writes Machpelah after the Malchut above the Chazeh.

115) Certainly, the field of Machpelah. Machpelah means the Hey in the Holy Name, where there are the two Heys in the name HaVaYaH, and both are in it as one, included in one another, associating the quality of Rachamim in Din. And it is for her that the text speaks in a way that conceals the double Hey, for there is no other doubled letter in the Holy Name HaVaYaH but her. This means that the word, HaMachpelah [the Machpelah], with Hey at the beginning of the word, implies the doubled Hey, the bottom Hey of HaVaYaH, which is the Malchut that is mitigated in Bina, which is the first Hey de HaVaYaH.

116) And although it was certainly a twofold cave, meaning a cave within a cave, it is for another name that it is called “The cave of the field of the Machpelah,” after the mitigation of Malchut in Bina, and not because the cave was doubled.

Abraham knew that. When he spoke to the sons of Heth, he concealed this matter and said, “That he may give me the cave of Machpelah,” for the cave was twofold. And he did not say, “The field of the Machpelah” after the mitigation of Bina. But the Torah calls it only “The cave of the field of the Machpelah,” as it should be, after the mitigation of Malchut in Bina, which is only in the field and not in the cave.

117) And the Creator does everything to make this world, Malchut, such as above, in Bina, to make them cling to one another so His glory will be above and below. Happy are the righteous, whom the Creator desires in the world—in this world and in the next world.

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(înapoi la pagina ZOHAR CUPRINS / Chayei Sarah – click)

88) Abraham knew the sign in that Cave of Machpelah. His heart and desire were there because he first entered there and saw Adam and Eve concealed there. And how did he know that it was they? After all, he did not know them from before. But he saw the shape of Adam and observed it, and an opening of the Garden of Eden was opened to him, and he realized that that form of Adam was with him. He realized that because he was in the Garden of Eden in his life, upon his passing, he was rewarded with a burial at the door to the Garden of Eden.

89) Anyone who observes the shape of Adam can never escape death, but must die instantly. This is so because when a person departs from the world, he sees Adam ha Rishon, and at that time dies. But Abraham looked at him and saw his shape, and persisted. He saw a light shining in the cave and a single candle burning. Then Abraham coveted that place for his own abode and his heart and desire were always in the cave.

90) Abraham did wisely, seeking a grave for Sarah, since when he asked, he did not ask for the cave right then and he did not say that he wished to part from them. Rather, he said, “Give me a burial site among you that I may bury my dead from before me.” He did not mention Ephron or the cave. And Ephron was not there, as it is written, “Now Ephron was sitting among the sons of Heth.” Even so, Abraham told him nothing at that time.

91) Instead, he told them, “And [he] spoke to the sons of Heth.” Is it conceivable that Abraham wished to be buried among them, among the impure, or that he wished to bond with them to such an extent that he told them, “Give me a burial site among you”? Rather, he acted wisely.

92) From what Abraham did, we learn proper conduct. Because his craving and desire were in that cave, although Ephron was there, he did not wish to ask of him immediately and to show him the interest he had had in the cave. Hence, he first asked for something he did not need, and of others, not of Ephron, but he said to the sons of Heth, “Give me a burial site among you.”

93) And the sons of Heth told him before Ephron, “Hear us, my lord, you are a mighty prince among us.” It is written, “Now Ephron was sitting among the sons of Heth.” Sitting is written with a Yod with a Kamatz, because it is not written with punctuation and can be punctuated with a Kamatz, which indicates that right at the start of the discussions, when Abraham spoke, Ephron was already there.

Then he said, “Hear me, and approach Ephron the son of Zohar for me.” And should you say that I do this—ask for the Cave of Machpelah from Ephron—because my honor is greater than yours, since I have no wish for you, it is not so. When he said, “In your presence,” meaning “Let him give it to me in your presence,” my aim is to be buried among you, for I desire you. And I am doing this so as to not part with you.

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(înapoi la pagina ZOHAR CUPRINS / Chayei Sarah – click)

80) Why are all types of witchcraft and magic in women? It is because when the serpent came over Eve, he cast filth in her. He cast only in her and not in her husband, and the spells extend from the filth of the serpent. This is why witchcraft is in women.

81) Balaam learned all those charms that he did from his father. But he learned all the charms and all the spells mainly in the mountains of the east, which are the eastern land. This is so because the kings Aza and Azael—which the Creator dropped from the sky because they complained against man’s creation—dwell in those mountains. They are tied there in iron chains and alert charms to people. And it is from there that Balaam knew, as it is written, “From Aram Balak brings me, the king of Moab from the mountains of the East,” the place of Aza and Azael.

82) “He did not go as on other times to seek serpents, but he set his face toward the wilderness.” Does this mean that he did not always go toward serpents? The bottom side, which comes from the spirit of impurity above is the spirit of impurity that governs the wilderness when the children of Israel made the calf—to be defiled by it—which is a lower one. Hence, “He set his face toward the wilderness.” And he performed his magic from all sides so he could uproot Israel; but he could not uproot them.

83) When Israel stood at Mount Sinai the filth was stopped in them. And when Israel received the Torah, the filth ceased from them. And the idolaters, who did not receive the Torah, the filth did not cease from them. Hence, the filth had ceased from women. Thus, why are charms primarily in women?

84) The Torah was given only to males, as it is written, “And this is the law which Moses set before the sons of Israel.” Thus; women are exempted from the commandments of the Torah, meaning commandments of action, which are time dependent. This is why their filth did not cease at the time of the giving of the Torah. And for this reason, the charms that extend from the filth of the serpent are found primarily in women.

85) Moreover, after the calf they all returned to their filth, even the males. And the women find it hard to separate themselves from the filth even more than the men. This is why there are more women than men in this witchcraft and filth, for it is hard for them to part with the filth, since women come from the left side and were attached to the harsh Din on the left. This side clung to them more than to the men because they come from the side of harsh Din, and everything follows and clings to its own kind.

86) The spells extend from the filth of the serpent because Balaam defiled himself first, to draw the spirit of impurity over himself, and then performed his magic. Similarly, a man should keep away from a woman in the day of her impurity and avoid touching her because she clings to the spirit of impurity. And if she performs witchcraft at that time, she will be more successful than on other times. Hence, everything she touches becomes impure, and especially anyone who comes near her. Happy are Israel, for the Creator has given them the Torah and said to them, “You shall not approach a woman… during her menstrual impurity.”

87) When one observes the tweeting of fowl to know the future, why is it called “a serpent” and “witchcraft”? It is because it extends from that side of impurity, since the spirit of impurity is over that bird, which announces things in the world. And every spirit of impurity clings and comes to the world from the serpent, and there is none who is saved from him in the world, for he is in everything—until the time when the Creator is destined to remove him from the world, as it is written, “And death shall be swallowed up forever.”

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(înapoi la pagina ZOHAR CUPRINS / Chayei Sarah – click)

37) “Come, my beloved, let us go out into the field; let us lodge in the villages.” One who sets out to the road should pray three prayers. To say these prayers, he does not need three separate blessings, for he can do it even in a single blessing. This is because man can include all of his wishes in the blessings, “Who hears a prayer.”

38) All of man’s actions are written in a book in the upper world, the good as well as the bad. And he is destined to be sentenced for all of them, for it is written, “Your eyes have seen my golem.” This means that those things that the golem does, meaning the body, which does not look after what will happen in the next world, Your eyes have seen all of them because You have observed them.

And they will all be written on Your book, to be accountable for them in the next world. Hence, one should always pray before one’s act, and it will do him good.

39) One does not commit transgressions unless he is a golem and not human. That man does not consider the needs of the holy soul but does all his deeds as a beast that does not consider and does not know. But was David, who said that verse, considered a golem who did not consider the soul?

Adam ha Rishon said to that verse, “Your eyes have seen my golem.” This is because golem means substance before its shape is completed. And he said, “Before You threw a soul in me, when I was a golem, Your eyes saw making people in my shape, who will be similar to me. And they will all be written on Your book.” They will be written by their names, who they are. “The days were fashioned,” they were fashioned as this form of His, “And not one among them,” meaning not one of them remained.

40) Why did none of those who were similar to the form of Adam ha Rishon remain? All those who were similar to Adam ha Rishon, even slightly resembling him, even vaguely, did not die by their own death. They were all struck in the very same thing: they were similar to Adam ha Rishon.

The shape of Adam ha Rishon and his beauty were as the brightness of the upper firmament over all the firmaments, and as that light that the Creator had concealed for the righteous for the next world. Hence, all those who had even a hint of Adam ha Rishon in their form were struck in it and died.

41) Such are the ways of the Creator. If He gives wealth to a person, it is to nourish the world and to do His commandments. If he does not do it, but takes pride in his wealth, he will be struck in it, as it is written, “Wealth kept for its owner is to his hurt.”

If He gives him sons, it is to teach them the ways of the Creator and to keep His commandments, as it is said in Abraham, “For I have known him, to the end that he may command.” If he does not do it, but takes pride in them, he is struck in them.

Similarly, when the Creator gave them of the beauty of the superior good of Adam ha Rishon, He gave it to them to keep His commandments and to do His will. They did not do it, but were proud; they were struck in that same beauty with which they were blessed.

42) When the Creator created Adam ha Rishon, while he was still a golem, before He cast the soul in him, He called that angel who is appointed over the forms of people and said to him, “Regard, and form six men in the form of this one.” And they are Samson, Saul, Asahel, Josiah, Zedekiah, and Absalom, as it is written, “And begot… in his own likeness, after his image, and called his name Seth,” meaning six, six people.

43) The Creator created those six people out of that very same dust from which He created Adam ha Rishon. And He called him Seth, which means six. This means that He called and summoned six people, as it is written, “And begot… in his own likeness, after his image,” meaning of that dough from which his golem was created. This is why he said, “Your eyes have seen my golem,” which means that you considered making others similar to him.

And they will all be written on Your book. All, meaning those who did not keep what the Creator gave them and were expelled from the world.

44) We found that the night divides into three shifts, into three times four hours. In each shift, the Creator has a special dealing with man. When the soul departs him and that golem, the body, remains sleeping on its bed, his soul rises each night before the Creator. And He has special dealings with her in each and every shift. If she is rewarded, they rejoice with her above. If not, she is pushed outside.

50) The hard femur, the thighbone, which was struck and moved from its place and was dragged to and fro, walks and visits its place for twelve months. Similarly, that soul which is worthy of punishment walks out in the world and visits her place in the world and in the graveyard for twelve months.

51) “And Abraham rose up from before his dead.” When the soul is in the wholeness of the upper one, from Bina, the Hey is added to her and she is called Abraham. And here it is written as though he is not so righteous, as it is written, “And Abraham rose up,” and you make one who sat in a big chair descend and sit in a small, inferior chair.

But the Hey that was added to Abraham implies that he rose and obtained the great Mochin from Bina. And the words, “And Abraham rose up from before his dead” indicate Mochin de Katnut that shine to the body. This is because rising means reception of Mochin, which put one on one’s feet. “From before his dead” means from the face that belong to the body of the dead, who is called Sarah, which are Mochin de Katnut.

And since the soul is called Abraham, it indicates that she already has Mochin de Gadlut from upper Bina. Thus, how does the verse say, “And Abraham rose up from before his dead,” which implies Mochin de Katnut? By that, you make one who sits in a big chair descend and sit in an inferior, small chair.

52) “And Abraham rose up from before his dead.” When the soul is worthy of rising to her place of Eden, she first protects the holy body that emerged from there and then rises to the place of her level. “And Abraham rose up from before his dead.” Before the soul departs the body to rise to the Garden of Eden, she extends the proper Mochin for the body so it may join the count with the rest of the bodies of the righteous. And these Mochin are implied in the words, “And Abraham rose up.”

53) “And spoke unto the children of Heth.” These are the rest of the bodies of the righteous, which are frightened and beaten in the world so as to fear their Maker. And they fear and dread because they dwell in the dust. This is why they are called “the children of Heth.” And why does the soul need the bodies of the righteous? They are all written in the count, for he takes them into account and brings them out to the revival of the dead in the calculation. This is why the soul spoke to them, so the body will be counted with them. And this is why it is written, “And spoke unto the children of Heth.”

54) And what did the soul, which is called Abraham, tell them? She spoke respectfully and by way of appeasement: “I am a stranger and a dweller with you.” He told them, “This body will be with you in the same count in this joining. It is written, “And the children of Heth answered Abraham,” meaning that they, too, answered him respectfully and by way of appeasement.

62) “And Sarah died in Kiriat Arba.” Such as that has never happened with any of the women in the world. The count of her days and years of life in the world and the place where she was buried was stated so as to show that in all the women in the world, there was none like Sarah.

63) And should you say that it is written about Miriam, “And Miriam died there, and was buried there,” as with Sarah, he says that it was written only to show Israel’s sin, as it is written, “And there was no water for the congregation; and they assembled themselves together against Moses.” This was so because the water did not go in Israel but only by the merit of Miriam. However, in her death, no days and years were mentioned as was said with Sarah.

64) “Happy are you, O land, for your king is free.” Happy are Israel, for the Creator gave them the Torah, to know all the hidden ways and to reveal to them the sublime secrets.

65) “Happy are you, O land” is the land of the living, the Nukva, who clothes the living God, which is Ima, since her king, ZA, has prepared all the blessings for her, which he was blessed by the upper patriarchs, upper AVI. This king is the Vav, who is always poised to pour blessings upon her. And he is called “free,” since he is the son of Yovel [50], Bina, meaning YESHSUT, whose Mochin sets slaves free, which are the Mochin of illumination of Hochma.

And he is a son of the upper world, upper AVI, who always impart from their perpetual Zivug, every life, every light, and every oil of greatness and glory. This is so because the king, ZA, is the son of Yovel, from which the Mochin of freedom is poured, meaning the illumination of Hochma. And he is also the son of AVI, whose Zivug is perpetual and never ceases, and all the Mochin come from them.

This is why he is called “free” and not “the son of freedom.” And the firstborn son, ZA, imparts all the Mochin of Yovel and of the upper AVI to this land, to the Nukva, as it is written, “My son, My firstborn, Israel.” This is said of ZA, who is called “Israel.” And he is called “firstborn son” when he has all those Mochin, which is why the text says about her, “Happy are you, O land.”

66) “Woe unto you, O land, when your king is a boy,” for then the bottom land and the world nourish off the government of the foreskin, and everything is drawn down only from a king who is called “a boy,” meaning Matat. Woe to a world that needs to nourish in this way.

67) This boy, Matat, has nothing of himself except for the blessings that he receives from the Nukva for a certain time. And every time he was deprived them—since the moon was flawed, meaning the Nukva, and she was darkened—Matat was denied the blessings. Woe to a time when the world needs to nourish its sustenance from him. Moreover, the world is judged by many judgments before it nourishes off him, from the Klipot, since then everything persists and is done in judgment.

68) “And Sarah died.” Her death was not by that Slant Serpent, the angel of death, and he did not rule over her as he rules over the rest of the people in the world, for all people die by him since the day Adam caused them the death. The exceptions are Moses, Aaron, and Miriam, who did not die by the angel of death but by a kiss, as it is written about them, “According to the word of the Lord.” And for the honor of Divinity, it did not say about Miriam, “According to the word of the Lord,” although she, too, died in a kiss.

69) But regarding Sarah, it is written that she died in Kiriat Arba, above and not by another. In Kiriat Arba and not in a serpent. In Kiriat Arba, which is Hebron, where David bonded with the patriarchs. Hence, her death was not by another but in Kiriat Arba.

There are two discernments to Malchut: fourth and seventh. Above the Parsa, from Chazeh de ZA upwards, she is called “fourth to the patriarchs,” which are HGT, and she is called “Malchut of David,” as well as “Kiriat Arba.” And she is the corrected one, called “The land of the living,” of whom it was said, “Happy are you, O land, for your king is free.”

And with respect to below the Parsa, from Chazeh de ZA, downwards, she is regarded as seventh to the sons, which are NHY, and she is called “Malchut of Joseph.” This is why it is written that the meaning of Kiriat Arba is the upper one, meaning Malchut of David, for she is the upper one, above Parsa de ZA, and not the other one, which is the lower Malchut below the Parsa, called “seventh.”

In Kiriat Arba and not in the serpent. This is why it is understood from the text that she did not die by the discernment of the serpent, which is the angel of death, for he has no authority and hold in the Malchut that is above the Parsa, called Kiriat Arba. “In Kiriat Arba, which is Hebron” means that King David connected to the patriarchs, which are HGT, above Parsa de ZA. Hence, her death was not by the angel of death, who extends from the lower Malchut, but in Kiriat Arba.

70) When one’s days exist in the upper degrees, HGT NHYM, one exists in the world. Since he still does not exist in the upper degrees, when he completes the life of seventy years, which extend from the seven Sefirot HGT NHYM, his days depart the Sefirot and descend below the Sefirot. Finally, they approach the degree where death is present, meaning the angel of death, who is below the Sefira of Malchut, where it is said, “Sin crouches at the door.”

And then he receives permission to take out the soul, and he flies the whole world in one flight and takes the soul and defiles the body, and the body remains impure. Happy are the righteous who were not defiled and no impurity remained in their bodies.

This is an evidence that the angel of death did not rule over Sarah, since it has been explained here that death comes to a person after he exits the seven Sefirot and goes below the bottom Malchut—the place of the angel of death—who then receives permission and takes out one’s soul. Thus, Sarah never descended below the bottom Malchut, but died in Kiriat Arba, which is the upper Malchut above the Parsa, at the place of Chazeh de ZA. Hence, it is certain that she did not die by the angel of death.

71) A bright path is tied in the middle of the firmament. This is the serpent of the firmament, called by astronomers, “The Milky Line,” where all the thin stars are tied and stand in it in great numbers. They are gathered and stand in it like myriad, innumerable mountains, and they are appointed over the secret deeds of the people in the world.

72) Similarly, several groups of lights of Klipot came out to the world from that first, upper serpent by which Adam was seduced. And they are all appointed over the secret deeds of the world. Therefore, when one comes to be purified he is assisted from above, and the help of his Master surrounds him and he is kept, and he is called “holy.”

73) When one comes to be defiled, several groups of lights of Klipot are intended for him, who are all in him and surround him.

74) All the deeds of wicked Balaam were from the side of impurity. All the types of serpents and witchcraft in the world are tied and stem from that primordial serpent, which is the filthy spirit of impurity. Hence, all the charms in the world are called “serpents” after the primordial serpent; they all emerge from that side, and all who follows witchcraft is defiled.

75) Moreover, if one wishes to perform a spell, one must first be defiled, so as to extend that side of impurity over himself. This is so because as a person awakens below, so he draws upon himself from above. If he awakens from below on the side of holiness, he draws upon him holiness from above and he is sanctified. And if he awakens below on the side of impurity, he draws upon him the spirit of impurity and is defiled. This is why it is said, “He who comes to be defiled is defiled.”

76) Thus, to extend upon himself the spirit of impurity from the upper serpent, wicked Balaam would defile himself every night with his mare, and would perform intercourse with her so as to be defiled and to draw upon himself the spirit of impurity. And subsequently, he would perform his deeds and magic.

77) In the beginning of his deeds he took a serpent from among the serpents and tied it before him. He split the head of the serpent and took out its tongue. Then he took certain herbs and burned them all and made a single incense out of them. Then he took the head of that serpent and split it into four sides and turned it into a single incense.

78) Around it, he drew a single circle and would say things and do other deeds until he drew upon himself the spirits of impurity, which informed him what was needed. And he acted by their words, according to what they knew from the side of that serpent of the firmament.

79) From this he had knowledge and knew magic and spells. And this is why it is written, “He did not go as on other times to seek serpents,” meaning actual serpents, since the essence and the root of impurity and the beginning of everything is only in the serpent.

(înapoi la pagina ZOHAR CUPRINS / Chayei Sarah – click)

(înapoi la pagina ZOHAR CUPRINS / Chayei Sarah – click)

32) “They are passed away as ships of enmity.” Several ships sail in the great sea. And among them are ships and boats that are separated from one another. And those ships of the serpent that sail among them are called “Ships of enmity.”

The great sea is the Nukva. The ships that sail at sea are the degrees of her illumination to the lower ones. The ships of the serpent are the grips of the serpent, to nourish off her. And these grips are called “enmity.” “And I will put enmity between you and the woman,” meaning that He will give you a hold to suck from the Nukva, and this hold is called “enmity.”

33) “Between you and the woman,” as it is written, “A woman who fears the Lord,” referring to Malchut. “And between your seed” are the rest of the idol worshipping nations, which are the seed of the serpent. “And between her seed,” meaning Israel, the seed of Malchut. “He shall bruise thy head” is the Creator, who is destined to obliterate the serpent from the world, as it is written, “Death shall be swallowed up forever,” and it is written, “And I will also remove… the unclean spirit from the land.”

34) “Head” refers to the future, when the dead arise, since then the world will be Rosh [head], since it will exist in the Rosh, meaning that GAR will shine in it, which are the upper world.

“And you shall bruise their heel” is in this world, now, before the end of correction, when the world is a heel and is not in complete existence, and that serpent bites the world and darkens the faces of people.

35) The days of Adam were created and stood in the upper degrees, in the seven Sefirot HGT NHYM, since they concluded their existence in those degrees, as it is written, “The days of our being in them are seventy years,” corresponding to seven Sefirot, each of which consists of ten. There is no other degree in which to exist. Hence, “Their pride is but labor and sorrow,” and it is as though they never existed. “Their pride” means more, meaning if he lives more than seventy years, they are only labor and sorrow because there is no other Sefira from which to draw life. Hence, those years are as though they never were, for they are undesirable.

36) But the days of the righteous are present and exist even if they live more than seventy years. This is so because they receive from the upper fortune, which adds as much life as he wishes to the seventy years, as it is written, “And the life of Sarah was,” as well as, “And these are the days of the years of Abraham’s life.” And should you say that it is also written in regards to Ishmael, “And these are the years of the life of Ishmael,” although he was not righteous, it is because he repented. This is why it is said, “these” in regards to his days, similar to Abraham’s.

(înapoi la pagina ZOHAR CUPRINS / Chayei Sarah – click)

(înapoi la pagina ZOHAR CUPRINS / Chayei Sarah – click)

27) “A Psalm. O sing unto the Lord a new song.” The cows said this verse, as it is written, “And the cows took the straight way.” What is “Took the straight way”? They were saying a new song. And what song were they saying? “A Psalm. O sing unto the Lord a new song.”

28) Everything that the Creator created in the world, they all say praise and songs before Him, whether above or below. And should you say, “Accordingly, the cows themselves were saying this song,” it is certainly so. But the ark was on those cows. And when the ark was taken away from them, they were lowing, as do the rest of the cows in the world, and were not saying songs. Certainly the ark that was on them made them sing.

29) It is written, “A psalm.” And in all the places it is written, “A psalm of David,” or “For David, a psalm.” But here it does not say “David” at all, but only “psalm.” This is so because the spirit of holiness is destined to sing it when the Creator raises Israel from the dust. This is why it does not say, “David” here. And then, “Sing unto the Lord a new song,” for this is new, because such a song has never been said since the day the world was created.

30) It is written, “There is nothing new under the sun.” And here, this song is new, and it is under the sun, since it will be under the sun. And who is that new song? It is the moon, who is the Nukva. For then the moon will be new under the sun, for her light will be renewed and will be as the light of the sun, which is ZA. What is the reason that there will be news under the sun? It is written, “For He has done wonders.” And what are the wonders? It is written, “His right hand, and His holy arm, has wrought salvation for Him.” Those are His right and His left, HG.

“Wrought salvation for Him.” For whom? For that degree that said this song—the spirit of holiness—the Nukva, since the Nukva was supported by them, by the right and by the left, as it is written, “His right hand, and His holy arm,” which is His left, “Has wrought salvation for Him.” Hence, His right hand wrought salvation for Him, certainly, meaning to that degree called “psalm,” the spirit of holiness, the Nukva.

So her light will be as the light of the sun. When the dead of the world arise and awaken from the dust, this will be new, what has never been done in this world.

31) When the Creator takes vengeances in the world for Israel, a new song will be said, meaning at the coming of the Messiah. This is not the same time as the revival of the dead. This is so because after the coming of the Messiah, the dead of the world will rise from the dust and the world will be renewed with complete existence. It will not be as in the beginning when death ruled in the world, since the serpent caused death to everyone in the world, and the world was defiled and people’s faces were darkened.

(înapoi la pagina ZOHAR CUPRINS / Chayei Sarah – click)

(înapoi la pagina ZOHAR CUPRINS / Chayei Sarah – click)

23) “And the life of Sarah was.” This life is entirely above, in Bina. 100 years is Keter, above. Twenty years are HB, above, and seven years are ZAT, above. These are GAR and ZAT de Bina, from which Sarah received life, which is the Mochin. On all of them it is written “year” and on the seven it writes “years,” as it is written [in the Hebrew text], “A hundred year,” and “Twenty year,” and then “Seven years.”

24) But the hundred years there include everything, meaning Keter, which contains the ten Sefirot, each of which consists of ten, and they are one hundred. This is so because the place of the Upper One—the more hidden of all that is hidden—is included there. This is AA, the one hundred blessings of each day. This means that he imparts one hundred blessings upon the Malchut each day from his 100 Sefirot.

AA is the Keter de Atzilut. And also, twenty years, which are HB, AA—which is the most hidden—is included in them. This is the reason why it writes “year” about them, in singular form, which is the unification. This is so because thought and Yovel [fifty years period], which are HB, never part from one another, since GAR are connected to each other as one.

25) But seven years, which are ZAT de Bina, are separate from one another. They exit the hidden one above, which is AA, since they stand below Parsa de AA, at his Chazeh. And the Parsa separates between them and AA. And even though all is one, equal unity, the ZAT are discerned with Din and Rachamim [mercy] into several sides and ways. But above, in GAR de Bina, AA clothes in them above the Chazeh and there is no Din there at all. This is why it is written “Seven years” about them and not “year” as with the GAR. And every ten Sefirot of GAR and ZAT are called “life,” which is why it is written, “And the life of Sarah was,” since they actually were, created and stood above, in ten Sefirot de Bina.

26) Why does it write of Sarah’s death more than of other women’s? It is because when Isaac was tied, he was thirty-seven years old. And since he was tied, Sarah died, as it is written, “And Abraham came.” He came from Mount Moriah, from tying Isaac. And those thirty-seven years from the day Isaac was born until the time he was tied were certainly the life of Sarah, as is the number of “was” in Gematria [in Hebrew], which is thirty-seven years, from the day Isaac was born until he was tied. And the death of Sarah is written in the Torah to tell us that.

(înapoi la pagina ZOHAR CUPRINS / Chayei Sarah – click)

(înapoi la pagina ZOHAR CUPRINS / Chayei Sarah – click)

21) Happy is he who diminishes himself in this world; he is great and superior in the eternal world. One who is small in this world is great in the eternal world, and one who is great in this world is small in the eternal world, as it is written, “And the life of Sarah was…” 100, which is a great number, a year [in singular form] is written about it. This means that he diminished it into one year. And seven, which is a small number, he augmented it and increased it, for it writes “years” in regards to it.

The Creator augments only one who diminishes himself, and diminishes only one who magnifies himself. Happy is one who diminishes himself in this world; how great is he in the eternal world.

(înapoi la pagina ZOHAR CUPRINS / Chayei Sarah – click)

(înapoi la pagina ZOHAR CUPRINS / Chayei Sarah – click)

13) “And the life of Sarah was.” Why is there a difference, that of all the women in the world, her death was mentioned in the Torah and their death was not mentioned in the Torah? But it is written, “And Rachel died,” “And Miriam died there.”

14) It is not written of any of them as it is written of Sarah. “And the life of Sarah was a hundred and twenty and seven years; these were the years of the life of Sarah.” Thus, neither of them counted days and years as with Sarah. No special portion is written for any of them as it is for Sarah, since she is the degree that all of man’s days and years depend on, meaning on these Mochin, which are the life of Sarah, implied in the numbers 100 years and twenty years and seven years, which are the span of man’s life.

15) “The profit of a land” is Nukva. “In every way” is Yesod de ZA, since the spirits, the souls, and the benefit of the world stem from Yesod. “A King who becomes servant to a field.” The king is the Creator. He “becomes servant to the field” when it is properly established. The upper King is ZA, when he connects to the field when it is cultivated. “A field which the Lord has blessed,” meaning the Nukva, as it is written, “As the scent of a field which the Lord has blessed.” This is so because after it is sufficiently cultivated and corrected, the upper King, ZA, connects with it.

16) The King is Divinity, which dwells in a man’s home, to be corrected in it when a man is married and mates with his wife to procreate and to bear fruits. And Divinity educes souls to place them in her. This is why she connects only to a field that has been cultivated.

17) A king is a woman who fears the Lord, as it is written, “A woman who fears the Lord, she will be praised,” referring to Divinity. “Servant to a field” is a strange woman, the Sitra Achra, as it is written, “To protect you from a strange woman,” for there is a field and there is a field. There is a field that all the blessings and sanctities are in it, as it is written, “As the scent of a field which the Lord has blessed,” which is Divinity. And there is a field that every ruin, impurity, destruction, killing, and war is in it, which is the Sitra Achra.

At times, this king, Divinity, serves that field, the Sitra Achra, as it is written, “Under three things the earth quakes,” “And a handmaid that is heir to her mistress.” The field of the Sitra Achra will inherit the Divinity, and then this king, who his Divinity, her light will be covered and darken until she is purified and connects to ZA above.

18) This is why there is the male goat at the beginning of the month, for then that field—the Sitra Achra—separates from the holy King, Divinity, and the blessings are absent from that field, the Sitra Achra. But when it serves that field, the Sitra Achra, it is written, “For he found her in the field,” meaning Divinity, “The engaged girl cried out, but there was no one to save her,” since “In the field” means the Sitra Achra.

19) Eve came to the world and was attached to that serpent, who cast filth in her and she caused death to the world and to her husband. Sarah came and descended to the place of the Sitra Achra and rose, and the Klipot did not cling to her, as it is written, “And Abram went up out of Egypt, he, and his wife, and all that he had.” When Noah came to the world, what does it say? “And he drank of the wine, and was drunken; and he was uncovered.”

20) And because Abraham and Sarah were not adhered to the Sitra Achra, Sarah was rewarded with the upper life, for her, for her husband, and for her sons after her. And it is written, “Look to the rock from which you were hewn,” meaning Abraham, “And to the quarry from which you were dug,” Sarah. This is why it is written, “And the life of Sarah was” [in plural form in Hebrew], since she was rewarded with all of them, all the years. And this is not written of all the women, for it is not written, “And the life of Eve was,” and similarly in all of them, for she was attached to life, hence life is hers.

(înapoi la pagina ZOHAR CUPRINS / Chayei Sarah – click)

(înapoi la pagina ZOHAR CUPRINS / Chayei Sarah – click)

9) “And the life of Sarah were.” We, authors of the Mishnah, were close to the internality of the degree. We heard a voice inverting to bestow from above downwards and spread in the world.

Since ZA, which is the voice, rose, determined, and complemented the two lines, right and left of Bina, by its illumination there from below upwards, he is inverted. He spreads from there to the world and shines from above downwards. The voice uproots mountains and breaks firm rocks. This means that its illumination uproots and breaks all the Klipot. Great winds rise and the ears are open. He explains the source of the power of the voice, ZA, to bestow. He says that great winds, the Sefirot of ZA, called Ruach, rise to the Awznaim [ears], Bina, in the form of MAN, where it becomes a voice. And there it determines between the two lines of Bina and clothes the Hochma on the left with Hassadim on the right, and then the Awznaim open to shine. To the extent that the voice opens the Awznaim to shine, he, too, expands and shines.

10) In its travels—meaning in its bestowals, called “traveling.” Because it walks in three places—the voice would say, “Cut off a part.” And there are the still ones that sleep is in the holes of their eyes, who return and stand up. The middle line cannot determine between the two lines and include them in one another before it diminishes the left line from GAR to VAK de GAR. During the illumination of the left without mingling with the Hassadim on the right, all the lights are blocked, the night grows dark, and people sleep, meaning the Mochin depart them.

This is the meaning of the voice, middle line, saying, “Cut off a part”: It commands by its strength to wane the part of GAR de GAR from the illumination of the left line. Then the still ones, with slumber in the holes of their eyes, sleep because of the illumination of the left without integration with the right, which blocks their lights. It follows that now they return and stand up, since now, after the GAR of the left have diminished, the left and right are included in one another and the lights open. Hence, the sleeping have awakened and obtained their Mochin, which is their sustenance.

The king, the Nukva, who receives from ZA, called “voice,” speaks: “Keep the gates.” The ruler over many armies stands guard. Once the king, Nukva, received the Mochin from the voice, the middle line, she said, “Keep the gates,” because he diminished the GAR, which impart from above downwards. Hence, the Nukva, too, said, “Keep the gates,” so they do not draw from above downwards. And then the ruler of many armies, which is Matatron, stands guard, meaning received the Mochin from Nukva.

11) They all do not feel and do not know that the book is open and that the name writes, “And Dumah rises and calculates.” Those three—book, name, and calculation—are in the Nukva, since the Nukva herself is called “book” and all the souls are in her and stem from her. And each soul has a degree in that book, which is the Nukva, and it is called “a name.” And that degree emerges in a Zivug on a Masach [screen], and that Masach is called “calculation” because the level of the Zivug is calculated and measured in the Aviut [thickness/coarseness] of the Masach.

It is written that the book is open, meaning that the Nukva is open to receive souls from ZA. And it was written about the name, that each soul has a specific level there in the book, and that it emerges over a calculation, which is the Masach. And Dumah is the angel appointed over the dead, to sentence them in their graves and to qualify them for the revival of the dead, and over the souls of the wicked, to sentence them in hell. When he is appointed, he rises and receives the strength to sentence those bodies in calculation, which is the Masach of the middle line.

There are two kinds of Dinim and punishments: 1) Which extends from the domination of the left line before the arrival of the middle line, and 2) extending from the middle line itself after it has incorporated the two lines—right and left—in one another. This is so because the middle line diminishes the GAR of the left line, which imparts from above downwards. By this force, all those Kelim that once swallowed this illumination from above downwards must be annulled and renewed.

It is known that the meaning of the eating from the tree of knowledge is the extension of abundance from above downwards. This is the reason why the bodies were sentenced to death. And by the force of the illumination of the middle line, the bodies must be completely revoked and rot in the ground until nothing is left of them but a ladle of decay, since the filth they had absorbed will not come out of them in less than that.

Subsequently, during revival, they will be renewed and the appointee over this Din, the angel Dumah, will rise for his nomination to sentence the bodies in their graves. This means that by the calculation, he will receive from the Masach de Hirik in the middle line, called “calculation,” meaning the second kind of Dinim and punishments, which extend from the middle line, from his Masach.

Hence, only the bodies of those who have been rewarded in their lives to receive the Mochin from the middle line will be sentenced by Dumah—the force of the middle line—after their death. But those who have not been rewarded with receiving the Mochin of the middle line during their lives, but clung to the left line, the Dinim and punishments that come upon them are of the first kind and not from the middle line. Hence, after their death, Dumah will not receive their bodies, since his judgments are only from the middle line, and those who were not rewarded with it during their lives, how will they be rewarded with it after death?

The difference between whether the bodies are sentenced by Dumah or not is very significant. The matter of revival of the dead extends from the great, comprehensive Zivug that will be at the end of correction, which is about all the Zivugim [plural of Zivug] and the levels that emerged from them one at a time throughout the 6,000 years. They will all simultaneously gather in the comprehensive Zivug. And the reason for bringing them all simultaneously is that it brings a great light, which brings the end of correction.

Hence, through the calculation in each Zivug, all those bodies that were sentenced under Dumah, with respect to the Zivugim in the middle line, will thus become ready to receive the gathering of all the simultaneous Zivugim at the end of correction and will stand for the revival of the dead. And this angel, Dumah, takes the dead into account, into the measure of the Zivug. And afterwards, at the time of the revival of the dead, he brings out their calculation, for then all the calculations will gather into one calculation and the dead will live.

But those who are sentenced by the first kind of punishments, from the left line, whose bodies were not included in the calculation from the middle line, for which Dumah does not take them into account, they will not rise at the revival of the dead, since they have no share in this great light that was gathered from all the Zivugim in the middle line.

And the wicked dwellers of the dust are not included in the Zivug of voice and speech, but return outside. This means that although they had already arrived at the interior, to receive from the middle line, they will go back out and will not wish to receive from it. This is because the middle line, called “good,” is calculated in them, meaning to bestow upon him in calculation. But they have no wish for incarnation and inversion because the Mochin that extend by calculation from the middle line extend by incarnation: they incarnate and come one at a time by an order of three points, Holam, Shuruk, Hirik.

Also, the inversion of degrees in the illumination of the left is corrected so that what was in it before—GAR above, then VAK, then its sentence—has been inverted and the sentencing has become superior, then VAK, and finally GAR. This is the meaning of the wicked ones that cling to the left line having no wish for the Mochin from the middle line, since the Mochin of the middle line coming by incarnation over three points and by inversion of the degrees in the left line. And they have no desire for incarnation and inversion because they want only the GAR of the left that extend to them from above downwards.

12) Because they have no desire for the Mochin that come by incarnation and inversion, they fall and are not revived. Hence, the wicked are wiped out of Dumah’s book because he takes into the calculation only from the middle line, where the wicked are not included. Therefore, who will desire them at the revival of the dead? During the revival of the dead, the angel Matat will receive the account in the graveyards from Dumah. But who will desire those wicked ones that are not counted by Dumah for the revival of the dead? Who is in their account? This implies to the hard Klipa [shell] called Sichon, which makes the account. He is the opposite of Dumah, since Dumah means Demamah [stillness] and Sichon is Sicha [conversation] and Dibur [speech]. Woe unto them, woe unto their lives, and woe unto their pains. It is said of them, “Let them be blotted out of the book of the living,” for they are not intended for the revival of the dead.

(înapoi la pagina ZOHAR CUPRINS / Chayei Sarah – click)