Autor: arhiprofesor

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1) “So they carried Jonah and cast him into the sea, and the sea ceased its raging.” What is the reason that the sea roared at Jonah and the earth, Nukva, did not roar at him? He went abroad, so Divinity would not be over him. It turns out that he fled from the land of Israel, Nukva. Why did the sea grip him when he left, and not the land, from which he fled?

2) The sea is akin to the firmament, and the firmament, to the throne. There are seven firmaments, HGT NHY de ZA. The upper firmament is called MI [the letters Mem–Yod], YESHSUT, and the lower firmament is Malchut de ZA, from whom the Nukva is built, receiving the two letters MI from the upper firmament, which become the letters Yam [“sea,” the letters Yod–Mem] in her. The upper firmament imparts the Hochma in it only to the Nukva; hence, the Nukva received the letters MI in him and became Yam [sea] in her, indicating the Hochma in Nukva.

The sea, Nukva, is akin to the lower firmament de ZA, since her whole construction comes from that firmament. This firmament is akin to the throne, YESHSUT, which is a throne to upper AVI. For this reason, the lower firmament received the letters MI in the throne and became Yam. And the difference between the name Eretz [land] and the name Yam is that the name of Nukva, Eretz, does not specifically indicate the illumination of Hochma in her, but only the blessing in her, but the name Yam of the Nukva specifically indicates the illumination of Hochma in her, from which the prophecy extends.

This is the reason why the sea gripped him and received him in it, since he was escaping the sea, escaping the prophecy, which extends from the Mochin de Nukva, which are considered sea. Hence, the sea roared at him and not the land. And also, they cast him into the sea to bring him back to the prophecy from which he fled.

3) “So they carried Jonah and cast him into the sea.” When they cast him into the sea and drowned him to his knees, the sea calmed. They picked him up and the sea roared. The more they sunk him, the more the sea calmed. Finally, he himself said, “Take me and cast me into the sea.” Promptly, “They carried Jonah, and cast him into the sea.”

4) When he was thrown into the sea his soul departed him, rose to the King’s throne, and was judged before Him. Then his soul was given back to him and he entered the mouth of that fish, and the fish died. Then the fish was revived.

5) When a person climbs to one’s bed and sleeps, each night his soul departs him and is judged at the courthouse of the King. If one is rewarded with survival, the soul is returned to this world.

6) The Din [judgment] is in two ways. One is sentenced neither for the evil that he is intended and destined to do, as it is written, “For God has heard the voice of the lad where he is,” nor for the future. And do not say that one is sentenced only for the good that he has already done. Rather, one is rewarded for the current good and is sentenced for the merits that he is destined to do, for which he is saved although he is currently wicked. This is so because the Creator does good with all people, and all that He does is only to benefit everyone. Hence, He does not sentence a person for the evil that he is destined to do.

This is why one is sentenced before the Creator, for He knows the future. And he brings this saying, that one is sentenced every night, to clarify what he said above about Jonah, that his soul departed and was judged before the Creator.

7) Since Jonah was cast into the sea, it is written, “And the sea ceased its raging.” The upper sea is Nukva, and when the raging calms, it stands.

When there is Din in the world, meaning courthouse, Nukva, it is like a pregnant woman who is having a difficult labor. And when she delivers, the scare calms. Similarly, when there is Din in the world, it is not still and not restful until the wicked are judged. Then it rests and stands still in wholeness, and persists, as it is written, “When the wicked perish, there is joy.”

8) “When the wicked perish, there is joy.” It is written, “Do I have any pleasure in the death of the wicked?” Thus, is there no pleasure to the Creator when sentence is done on the wicked? But here, before the work is done, He has no desire for the death of the wicked. But here, after the work is done, “When the wicked perish, there is joy.”

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509) In all of Israel’s afflictions, when afflictions came upon them, it is written about them, Lo [no], with an Aleph, but it is pronounced as Lo [to him] with a Vav, since the Creator is with them in the affliction. Lo with an Aleph means he is not afflicted; he is in a higher place. And even though there are no anger and affliction in that place, as it is written, “Strength and gladness are in His place,” a response to Israel’s afflictions comes there nonetheless. Lo with an Aleph is like saying, “He that has made us, and we are His,” which is written with an Aleph but read with a Vav.

510) “And the angel of His presence saved them.” Thus, He was with them in the affliction, since he begins to say, “In all their affliction He was afflicted,” and you say that He saved them. If He is with them in the affliction, has He not saved them yet? However, it does not say, “Saves them,” but only, “Saved them,” in past tense. He saved them by being with them in that affliction and suffering with them.

When Israel are in exile, Divinity is in exile with them, too, as it is written, “Then the Lord your God will turn your captivity, and have compassion upon you.” He should have said, “Returned your captivity.” “Turned your captivity” comes to tell you that Divinity was with them in exile, and “Turned” means that it relates to Himself.

511) “And the angel of His presence saved them.” This is Divinity, who was in exile with them. “Saved them,” but if He is with them in exile, has He not saved them yet? These afflictions of Israel are the abodes of the Creator in exile, for the Creator is in each and everyone of their afflictions. And because Divinity is with them, the Creator remembers to do good to them and to deliver them from exile, as it is written, “And I have remembered My covenant,” Divinity. Thus, He actually saved them by being with them in the affliction. And despite the verse, “And I have remembered My covenant,” by being in the affliction with them, He saves them because He suffers with them and alleviates their pain. And here it says that he saved them, with His presence in the plight. By that, He promised them their redemption.

512) It is written, “And now, behold … moreover I have seen.” This includes the other seeing, before all the others, as it is written, “And God remembered His covenant,” Divinity. This, also, precedes the words, “And I have remembered My covenant.” Should it not have said, “And He remembered His covenant for Abraham”? Indeed, Et [“with” in Hebrew] Abraham is the bonding and Zivug of Divinity with the patriarchs, since Et is the name of Divinity.

Et Abraham is southwest, embrace of the right, since south is right, Hesed, Abraham. West is Divinity, Et, and Abraham embraces her with Hassadim.

Et Isaac is northwest, embrace of the left, since north is left, Gevura, Isaac. West is Divinity, Et. Isaac embraces her with Gevurot.

“And with Jacob” is one Zivug, one whole, a complete Zivug. This is because it indicates to the Zivug of ZA, Jacob, with Divinity, Et, and there is no Zivug except in the middle line, Jacob. But in Abraham and Isaac there are only embraces, as it is written about them, “One Zivug.” And the words, “And with Jacob” mingles them together, as it was written, “One whole,” and the additional Vav, when Jacob says “And with Jacob,” implies the perfection of the Zivug.

513) “The heavens” is the mingling of the quality of night, Nukva, in the day, ZA. “And the earth” is the quality of day that is included in the quality of night, the mingling of ZA in Nukva. This is so because the Vav of the “And” indicates the male that is included in the Nukva. It is written, “With Abraham,” “With Isaac,” but for Jacob it writes, “And with,” which indicates a single Zivug, where the male and the female are never separated. And the Creator is destined to declare throughout the world and to sound His voice, saying, “For He said, ‘Surely, they are My people, children that will not deal falsely’; so He was their Savior.” Blessed is the Lord forever, Amen and Amen.

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506) “And the angel of the Lord called unto him out of heaven, … ‘Abraham, Abraham.’” The last Abraham is not as the first Abraham. The last one, after the tying, is complete, since he had already been mingled with Isaac. And the first Abraham was incomplete because he was still not included in Isaac. It is similar with “Samuel, Samuel,” indicating that the last one is complete and the first one is not complete, since the last one was already a prophet and the first was not yet a prophet. However, in “Moses, Moses,” there is no Taam [singular of Taamim, signs in the text] for cessation between them because since the day he was born, Divinity did not move from him and there is no difference between the first and the last.

“Abraham, Abraham,” He mentioned his name twice to awaken him with a different spirit, with a different act, and with a different heart. Thus far he was clothed in Din, to keep the commandment of the Creator. Hence, the angel should have brought him back to the quality of Hesed. He did that by doubling the name, “Abraham, Abraham.” He awoke him with a different spirit to not stretch out his hand to the lad. And with another act, to offer the lamb for a sacrifice instead of his son, and with a different heart, to love Isaac, his son, as in the beginning.

507) Isaac was sorted and rose to be desired before the Creator by his tying at the altar, such as the scent of incense that the priests would offer before Him twice a day, and the offering would be complemented as though it had been offered and burnt into a fragrance before the Creator. This is so because Abraham was saddened when he was told, “Do not stretch out your hand against the lad, and do nothing to him” because he thought his offering was not completed and that all his work and arrangement of the altar were in vain. Promptly, “And Abraham lifted up his eyes, and looked, and behold behind him another ram,” which he sacrificed instead of Isaac, and that completed it.

508) It was the ram that was created in the twilight, a year old. Also, it had to be like the continual burnt-offering. But how can you say that the ram was born at twilight? Rather, the force of that ram was appointed at that time, on the eve of the Sabbath, at twilight, to be destined to be carried out by Abraham when he needed it. Hence, it really was born at that time, and when it was a year old, it came to Abraham. Like all things that were born on the eve of the Sabbath, in the twilight, only the potential was appointed then, to be ready for carrying out when it is needed. And so it was with the ram who was offered instead of Isaac.

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495) “On the third day … and saw the place from afar.” It is written, “For in Isaac shall seed be called to you,” since Jacob came from him. This is so because Isaac is the left line, whose existence is only through the middle line, Jacob, and he is called, “On the third day.” Abraham, Isaac, and Jacob are HGT, three days, and Jacob is Tifferet, the third day. This is why he looked at Jacob, who is the existence of Isaac.

496) “And saw the place from afar.” It is written, “From afar the Lord appeared unto me.” This is the Masach de Hirik in the middle line. “And saw the place” is Jacob. Abraham looked on the third day, the third degree, Tifferet, and saw Jacob there, who was destined to come out of him, but from afar, meaning not in the near future. He saw only the Masach, but he still did not see the correction of the middle line, called “Jacob,” the level of Hassadim that emerges on the Masach de Hirik, and saw that this correction would be in the remote future.

497) What benefit is it for Abraham to see that Jacob was to emerge from him while he was going to bind Isaac? It would bring him to question the Creator’s words, for if he were to sacrifice him, how would Jacob emerge from him?

498) But of course he saw Jacob, since even before the tying he had the upper Mochin that come out on the three lines, where the middle line is Jacob. And now he looked on the third day, the third degree, Tifferet, to bring the perfection from him, to complement his Mochin, since there is no perfection unless from the middle line. And then he saw Jacob, as it was said, and saw the place, the middle line, but from afar, without attainment, since he went to tie Isaac and did not wish to question the Creator, who told him to sacrifice him. This is why he did not thoroughly attain the middle line, Jacob.

499) “From afar” means he saw him with a mirror that does not shine, meaning he saw the Masach de Hirik without the level of Hassadim that emerges on this Masach. This is why he saw him and he did not appear to him in whole. If the shining mirror—the level of the light of Hassadim—were on the mirror that does not shine, the Masach, Abraham would have attained him properly. However, this was not the case, but was only from afar, meaning he saw only his Masach, which was detaining the light, and did not see the Zivug de Hakaa on it, which educes the level of the light of Hassadim.

500) The shining mirror departed from the Masach because it is Jacob’s degree, and because Jacob had not yet been born, meaning his essence, the level of Hassadim, was not yet in the Masach. Moreover, it was so he would tie his son and receive reward. If the shining mirror were on the Masach, he would clearly attain that Jacob were to emerge from him and he would not keep the Creator’s commandment to tie his son. “And saw the place from afar” means that he saw Jacob from afar, that he was not rewarded with him because he did not attain him.

501) “And they came to the place.” Even though he came to that vision and he saw Jacob, Abraham said, “The Creator certainly told me to tie Isaac. This I know in a different way, properly.” Promptly, “And Abraham built the altar there.” Even though he saw that Isaac would beget Jacob, he still did not question and revoked his reason before the Creator’s, and he built the altar.

502) “And Isaac spoke unto Abraham his father, and said, ‘My father,’” but he did not reply to him. When he said a second time, “My father,” then he replied, “Here I am, my son.” He did not reply in the first time he said because Abraham was removed from a father’s mercy for his son and came to the quality of judgment. This is why he did not reply to his first address. And this is why he said, “Here I am, my son.” “Here I am” means that the Rachamim have departed and became Din. “I” implies the quality of Din, and Hinneni [Here I am] is like Hineh Ani [two words for saying, “Here I am”], meaning he descended into Din.

503) “And Abraham said.” It does not write, “And his father said,” since he was not like a father with him, but was in dispute with him. “God will see for Himself the lamb for a burnt-offering.” “Will see for Himself,” meaning for Himself, when He needs it. But now my son is for a burnt-offering, and not a lamb. Promptly, “So the both of them went together,” meaning Isaac went by the will of his father.

504) “Behold, their brave ones cry outside, the ambassadors of peace cry bitterly.” “Their brave ones” are the upper angels. “Cry outside,” when Isaac was tied, since they wanted the words of the blessing of the seed, “And He took him outside,” to come true.

505) “Ambassadors of peace” are other angels, who were destined to walk before Jacob. And the Creator promised them wholeness because of Jacob, as it is written, “And Jacob went on his way, and the angels of God met him.” They are the ones who are called “Ambassadors of peace.” They all cried when they saw Abraham tying Isaac, and upper and lower were all startled for Isaac.

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484) “And it came to pass … Here I am.” “You are my King, O God.” This is the perfection of all the degrees as one, tied to one another, for in this verse there is HGT and Malchut, which are the totality of all the degrees. “You” is Hesed, as it is written, “You are a priest forever.” “God” is Gevura, “Are” is Tifferet, and “My King” is Malchut.

485) “Command the salvation of Jacob” means that all those messengers who carry out missions in the world were all from the side of Rachamim and will not be from the side of Din. This is because there are emissaries from the side of Rachamim and there are those from the side of harsh Din. And the ones that come from the side of Rachamim do not perform missions of Din at all.

486) And if you say that the angel that appeared to Balaam was an emissary of Rachamim, he never changed into executing judgment [Din], but was an emissary of Rachamim, to protect Israel and be their advocate. And correspondingly, he was Din for Balaam. So are the ways of the Creator: when He benefits one, this benefit is Din for another. So was the messenger of Rachamim for Israel—he turned into Din for Balaam. This is why David asked, “Command the salvation of Jacob,” meaning command the world that when they send a messenger, he will be from the side of Rachamim.

487) “Command the salvation of Jacob” means that he prayed for Jacob, who were in exile, that they will have salvation at the time of exile. Tifferet of the patriarchs was Jacob. Had it not been for Isaac, Jacob would not have come to the world. For this reason, “Command the salvation of Jacob,” meaning Isaac, who is Jacob’s salvation, since because Isaac was saved at the tying, it was Jacob’s salvation.

488) “And it came to pass after these things” was said about grief. “And it came to pass after” means past the bottom degree of the upper degrees of Atzilut, which is “Things,” Malchut.

489) After this degree, Malchut, “God tested Abraham.” This means that the evil inclination came from there to slander before the Creator, and this is why He tested Abraham. And the meaning of the words, “And it came to pass after these things” is that there was slandering of the evil inclination, whose place is past the Malchut, who is called “Things.” Hence, “And God tested Abraham.”

It is written, “And God tested Abraham.” But it should have said Isaac, since Isaac was already thirty-seven years old and his father was no longer punishable for him. Had Isaac said, “I do not want,” his father would not be punished for him. Hence, why does it say, “And God tested Abraham” and not “Tested Isaac”?

490) It certainly should have said Abraham, for he needed to be included in the Din because previously, there was no Din in Abraham and he was all Hesed. But now water became mingled with fire, Hesed with Din. Thus far, Abraham was incomplete, and he was crowned to pass judgment and correct the Din in its place, since there is illumination of Hochma only in the left line. Hence, before Abraham was included in Isaac, left line, he was incomplete, meaning he lacked illumination of Hochma. And through the tying, Isaac was mingled and was thus crowned with illumination of Hochma and was completed. This is why it writes that in the tying, he was crowned to pass judgment, and thus the Din was corrected, meaning the illumination of the left in its place, when he was included in Abraham’s place, in Hesed.

491) All his days he was incomplete, until now when he mingled water with fire, meaning right with left, and fire with water, meaning left with right. For this reason, “And God tested Abraham,” not Isaac, since the Creator invited Abraham to be included in Din, in left. And when he performed the act of tying, the fire entered the water, meaning the Din entered Hesed, and one was completed with the other.

Thus, the Din of the tying made them mingle with one another. This is the reason why the evil inclination came to accuse Abraham that he was not properly completed before he performed the Din of the tying on Isaac, since the place of the evil inclination is after the “things,” the Malchut, as it is written, “Sin crouches at the door,” and comes to slander.

492) Even though it says Abraham and not Isaac, Isaac is included in the verse “And God tested Abraham,” as well. It writes, Et Abraham [“of Abraham,” appears only in the Hebrew], and the Et implies to Isaac, since at that time, Isaac was in the lower Gevura, in the Nukva. Since he was tied and was properly set in Din by Abraham, Isaac was crowned with Abraham in his place, and fire was mingled with water and rose—Abraham to Hesed that rose to Hochma, and Isaac to Gevura that rose to Bina. Then the dispute was properly settled, since they had made peace between them because fire and water were included in one another.

493) Who saw a merciful father being cruel to his son? But to settle the dispute—mingle water with fire, meaning Abraham’s Hesed with Isaac’s fire—they were crowned in their places. But this was until the arrival of Jacob, the middle line, when everything was erected properly and they became three complete patriarchs, and became a Merkava [structure, vehicle] for the three upper lines, and the upper ones and lower ones were corrected.

494) “And He said, ‘Take now your son.’” How could Abraham take Isaac his son since he was old? The meaning is “Take,” with “Things.” “Your son, your only son, whom you love,” and get thee into the land of Moriah,” as it is written, “I will get me to the mountain of myrrh,” to correct in the place that is worthy of correction. Myrrh and Moriah are one—the place of the Temple. This is the place that is worthy of correction. And The Zohar brings proof of that in the words, “I will get me to the mountain of myrrh,” which is said of the Creator, for the Creator Himself goes there, to correct the Nukva. This is why the Creator told Abraham, too, to go there to correct himself, as well as Isaac his son.

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476) “Then will I remember My covenant with Jacob.” Why is Jacob spelled with a Vav [in Hebrew]? Vav is the degree of Hochma in the place where Jacob is, Tifferet de Atzilut, middle line. And the filling in Jacob indicates to the Hochma in the Partzuf. Also, Tifferet and Yesod as one are Vav, hence Jacob is written with a Vav, to point to his bond with Yesod, which is his completion.

This text implies to when they are absent from the exile, in the Vav, in the sixth millennium. It implies that Jacob, the children of Israel, will be redeemed in the Vav.

477) The commandment concerning the Vav is six and a half minutes. And at the sixtieth year to the bar of the door, in the sixth millennium—the Vav, Tifferet, is the middle bar that bolt inside the boards from one end to the other, hence its name, “the door-bolt,”—the God of heaven will raise a count for the daughter of Jacob. And it will take six and a half years from that time until she has remembering. This is the length of time of the count. And from that time, it will take six other years, which is the length of time of remembering, and they are seventy-two and a half years.

This is so because each illumination appears in Katnut and in Gadlut. It begins in Katnut, VAK, which shines only from below upwards—female light—and this disclosure is called “a count.” Subsequently, the Gadlut appears, the light of GAR, which shines from above downwards. This revelation is called, “remembering,” “male light,” and your indication is that the female’s face turns upwards, and the male’s face turns downwards.

This is why the birth of Isaac begins with the words, “Then the Lord took note of Sarah,” which is female light, called “counting,” when she was still unfit for delivery, until the remembering was extended to her. This is why it is written a second time, “And the Lord did for Sarah as He had promised,” which is the remembering. This is so because it mentions action here, and action is considered male, since there is no action in female light because a woman is the ground of the world.

Also, in the future redemption, when the Vav raises the Hey in the complete and great light, as it is written, “And the light of the moon shall be as the light of the sun,” the count of this great light will appear first, and then the remembering. The count, which extends in the matter of the Vav, will shine for only six minutes, HGT NHY, which shine in her by mingling with the male while with respect to herself she has only half a time, meaning half the Malchut, called, “time,” that is, only from the Chazeh up in her, and not from the Chazeh down. This is so because she is still in the form of counting, which is female light, which does not shine from above downwards; hence, half a moment is missing in her, meaning from the Chazeh down.

And for this reason, the years of the count will be six and a half years, from sixty years to sixty-six and a half. Then the light of remembering, the male light, will appear from the Vav, and the Messiah King will appear, who is male and Vav, and his illumination will last six other years.

478) In sixty-six years will the Messiah King be revealed in the land of the Galilee. This is the Messiah Son of Joseph. Hence, the place of his revelation is the Galilee, the lot of Joseph. And when a star on the east will swallow seven stars on the north, and a blaze of black fire will hang in the firmament for sixty days, wars will awaken in the world on the north side, and two kings will fall in these wars. And all the peoples will come together over the daughter of Jacob, to repel her from the world. It is written about that time, “It is a time of trouble unto Jacob, but he will be saved from it.” At that time, all the souls will perish from a body and will need to return and be renewed. And your sign is, “All the souls belonging to Jacob that came into Egypt,” all sixty six souls.

This is so because prior to the complete redemption, there were redemptions from Egypt and from Babylon by the force of the lights and Kelim de Ima [vessels of Ima]. But Malchut herself had had no redemption yet, in and of herself. This is the rainbow, in which only three colors shine—white, red, and green (HGT)—while her black color does not shine, since Malchut has nothing of her own. Instead, she needs to receive from ZA, her husband, who gives her from the lights and Kelim de Ima. But complete redemption means that Malchut herself will be built with her own Kelim and lights, and will no longer need to receive the lights and Kelim de Ima from ZA, as it is written, “And the light of the moon will be as the light of the sun.”

As in Malchut’s previous redemptions, Malchut is built in three lines, and then she herself is built—the vessel of reception of the three lines. Similarly, in the future redemption, the light of redemption must correct the Malchut one at a time in three lines, and then her own self, which receives from three lines. Subsequently, she will have all the perfection suitable for the complete Zivug, which are the five discernments of correction.

This leads to an succession of times:

• First correction—from sixty years to sixty-six and a half—the right line in her will be corrected in the light of counting.
• Second correction—from sixty-six to seventy-three years—the left line in her will be corrected in the light of remembering. Hence, at that time, the Messiah Son of Joseph will appear in the land of the Galilee, and all the signs at that time come from the Dinim [judgments], which apply during the illumination of the left.
• Third correction—from seventy-three years to 100 years—corrects the middle line in her, by which the Messiah Son of David will appear.
• Fourth correction—her self, to receive all that there is in the three lines—from 100 years to the end of the sixth millennium, in a Zivug of the Vav in the Hey. And all the old souls that came out since the days of the creation of the world through the end of the sixth millennium will then receive complete renewal.
• The fifth correction—the seventh millennium, when Malchut is completed in its entirety—will be one day for the Creator, for one Zivug for begetting new souls, which have never existed since the day of the creation of the world through the seventh millennium.

On the 66^th, the Messiah King—who is the Messiah, Son of Joseph, who appears in his domain—will appear in the land of the Galilee, and his time is seven years through seventy-three years. He comes to correct with the light of remembering, the half of Malchut that is still missing in the light of counting, whose time is six and a half years, since it is light of VAK. And now that the light of remembering—which is GAR—has arrived, the Messiah, Son of Joseph, appeared first, to correct the whole of the left line—seven years. This indicates that the Malchut has been completely corrected, even from the Chazeh down, since in the previous redemptions, her left line was corrected only by the force of her ascension to Ima, which received the left line of Ima. But now, her own left line will be corrected in her place below, and she no longer needs the left line of Ima.

It was said, “And one star from the east will swallow seven stars from the north.” This is so because of the four winds—HB TM—Bina is on the north and Tifferet is on the east. Remembering is the light of the Vav, Tifferet, the star on the east, which will correct the Malchut in the left line herself. Thus, by that it revokes the left side of Ima, the north side, which was in the structure of Malchut thus far. It is perceived as swallowing the seven stars of Bina within it, and the seven stars are the seven Sefirot, HGT NHYM, included in the left line.

It was said, “And a blaze of black fire will hang in the firmament for sixty days.” Dinim that come to the world by the illumination of the left are called, “a blaze of fire.” Thus far, the blaze was a red-color fire, from Bina and not from Malchut. This is because the four colors—white, red, green, and black—are HB TM, where red is Bina. But now that the Malchut has obtained lights and Kelim from her own self, and the left line extends to her in her own Kelim, which is the color black, the blaze of fire that comes by the illumination of the left is of the color black. This is why he says that a black fire will hang in the firmament. And the number sixty days is sixty mighty men, for it is called, “illumination of the left,” where even though it is the light of GAR, it is still only GAR in VAK, where each tip consists of ten, and they are sixty. Also, days are Sefirot.

By the force of the Dinim in the illumination of the left, wars will be extended to the world. And because the east will then swallow the north, the Dinim will stretch from the east to the north, as well. “And two kings will fall in these wars,” one from the nations of the world and one from Israel, which is the Messiah Son of Joseph. And after the fall of the Messiah Son of Joseph, the nations will greatly intensify and will want to repel Israel from the world, as it is written, “It is a time of trouble unto Jacob, but he will be saved from it.”

This means that those Dinim and troubles will not come as punishments, but so as to afterwards become Kelim for the complete salvation. This is the meaning of, “He will be saved from it.” By the Dinim and the troubles that they will suffer at that time, the power of the souls that were once in a body will be emptied, and not only the souls from that generation, but the souls from all the generations that were once in a body since the day of the creation of the world. All of them will weaken and their force will run out, meaning that they will need to (and must) be renewed.

480) In seventy-three years, seven years after the disclosure of the Messiah Son of Joseph, all the kings of the world will gather in the big city of Rome and the Creator will awaken upon them fire and hail and crystal stones, and they will perish from the world. And only those kings that did not come to Rome will remain in the world and will later return to wage other wars. At that time, the Messiah King will awaken throughout the world and several nations and several armies will gather to him from all corners of the world, and all the children of Israel will gather in their places.

Interpretation: Here is where the middle line is established, which is about the subjugation of the left so as to be included in the right line, as well as the right in the left. Then the degree is completed on all sides. Also, all those whose strength is from the left—the head of all the forces of the left—through the illumination of the middle line, all the Dinim [judgments] will be cancelled and the forces of the left will perish from the world, meaning those who extend from the Klipot of the right, who did not come to Rome, which is left. This is so because during the fourth correction, there will be a time for the forces of the right to fight Israel.

The Messiah Son of David extends from the middle line. Hence, his time to appear has come, along with his correction. And then begins the ingathering of the exiles and they will gather in their places to go to Jerusalem. But they will not go before the arrival of the fourth correction, the correction of the Malchut that will receive the illumination of the three lines within her. And then all of Israel will gather and come to Jerusalem.

481) Until the years were completed and came to 100 years in the sixth millennium. Then the Vav will bond with the Hey, bestowing the corrections of the three lines upon the Hey, Malchut, meaning the fourth correction. “Then they shall bring all your brothers from all the nations as an offering to the Lord,” and then will be the ingathering of the exiles. And the children of Ishmael—the head of all the forces of the Klipot from the right (as is Rome with the forces of the left)—will awaken at that time along with all the peoples of the world who did not come to Rome, to come to Jerusalem for war, as it is written, “For I will gather all nations against Jerusalem to battle.” And it is also written, “The kings of the earth stand up,” and also, “He who sits in the heavens will laugh.”

482) After all the forces of the Sitra Achra on the right and on the left are gone, the small Vav will awaken, Yesod de ZA, to unite with the Hey and to renew the old souls, meaning all those who were in a body since the time of the creation of the world until then, so as to renew the world, Malchut, as it is written, “Let the Lord rejoice in His works.” It is also written, “May the glory of the Lord endure forever,” so the Hey will properly bond with the Vav, as it should be. “Let the Lord rejoice in His works,” to bring down His deeds, which are the renewed souls to the world, so they will all be new creations and all the worlds will unite as one.

483) Happy are all those who will remain in the world at the end of the sixth millennium, to enter the Sabbath, which is the seventh millennium. This is because then it is one day, for the Lord alone, to properly mate with the Hey and to assemble new souls to bestow upon the world, meaning souls that have never been to the world. They will be in the world along with the old souls that remained from the beginning and were renewed, as it is written, “And it shall come to pass that he that is left in Zion, and he that remains in Jerusalem shall be called ‘holy,’ even every one that is written unto life in Jerusalem.”

(înapoi la pagina ZOHAR CUPRINS / Vayera – click)

(înapoi la pagina ZOHAR CUPRINS / Vayera – click)

463) “And Sarah saw the son of Hagar.” Since the day Isaac was born and Ishmael was in Abraham’s house, Ishmael is not mentioned in his name, since where there is gold, waste is not mentioned before it. This is why it writes, “The son of Hagar the Egyptian,” and does not write, “Ishmael, the son of Hagar,” a man whose name should not be mentioned before Isaac.

464) “And Sarah saw,” with an eye for disgrace, meaning she wished to see only disgrace. Sarah saw him means that she did not see him with the eye as being Abraham’s son, but as being the son of Hagar the Egyptian. This is why it is written, “And Sarah saw,” for only Sarah saw him with such an eye, but not Abraham, since it does not say of Abraham, “The son of Hagar,” but “His son.”

465) What does it write afterwards? “And the thing was very bad in Abraham’s eyes because of his son.” It does not say, “Because of the son of Hagar the Egyptian.” And correspondingly, it is written, “And Sarah saw the son of Hagar the Egyptian,” and she did not see that he was Abraham’s son.

466) This text is in Sarah’s praise because she saw that he was laughing toward idolatry and said, “This one is certainly not Abraham’s son, doing Abraham’s deeds, but the son of Hagar the Egyptian, for he returned to his mother’s share.” This is why she said to Abraham, “Cast out this bondwoman and her son; for the son of this bondwoman shall not be heir.”

467) Is it conceivable that Sarah was envious of her or of her son, and this is why she said, “Cast out”? If this were so, the Creator would not be thankful for her words, as it is written, “In all that Sarah says unto you, listen unto her voice.” But Sarah saw him in idol worship, and his mother taught him the laws of idol worship, and this is why she said, “For the son of this bondwoman shall not be heir,” meaning “I know that he will never inherit the part of faith and will never have a share with my son, not in this world and not in the next world.” This is why the Creator thanked her.

468) The Creator wished to distinguish the holy seed as it should be, separately. This is why He created the world, since Israel was the Creator’s will even before He created the world. This is why Abraham appeared in the world and the world existed for him. And Abraham and Isaac stood and did not sit in their places until Jacob came to the world.

469) When Jacob came to the world, Abraham and Isaac existed with him and the whole world existed. And a holy nation came out to the world out of Jacob, and everything existed on the side of holiness as it should. This is why the Creator told him, “In all that Sarah says unto you, listen unto her voice, for in Isaac shall seed be called unto you,” and not in Ishmael.

470) Afterwards, it is written, “And she departed, and wandered in the wilderness of Beer-Sheba,” meaning she was planting [same word as wandering in Hebrew] idolatry. But due to Abraham’s merit, the Creator did not leave her and her son and saved them from thirst, even though she was idol worshipping.

471) At first, when she fled from Sarah, it is written, “Because the Lord has heard your affliction.” But now, after she has deviated to idolatry, although it is written, “And [she] lifted up her voice, and wept,” it is written, “And God heard the voice of the lad.” It does not write, “Because the Lord has heard your voice.”

472) “Where he is.” Ishmael was not punishable in the upper courthouse. This is because the lower court punishes from thirteen years on, and the upper court punishes from twenty years on. Hence, although he was wicked, he was not punishable, as it is written, “Where he is,” since he was less than twenty years old. This is why the Creator saved him.

473) Thus, one who passes from the world before he reaches the age of twenty, from which place is he punished with death? Below thirteen years of age, although he is not punishable, he is punished and dies for his father’s sins, since he is still under his authority. But from thirteen years of age onwards, he departs his father’s authority. So why is he punished with death while he is not punishable? The Creator has mercy on him so he will die righteous, and gives him a good reward in the eternal world instead of dying as a wicked who is punished in that world.

474) If he is wicked and has not reached twenty years of age, if he has departed the world, where does his punishment come from? You cannot say that it is so that he will die righteous, for he is wicked and not righteous. Thus, he was punished without a trial, since when the punishment came down to the world, he, who was less than twenty, encountered that punishing saboteur without this being intended by either the upper court or the lower court. It follows that he was punished only because he was not being watched over from above, to keep him so the saboteur would not harm him. But since he has encountered, he no longer tells good from evil.

475) It is written about him, “His own iniquities shall capture the wicked.” “The” is to include those whose time to be punished has not come. “His own iniquities,” and not the upper court. “And he will be held with the cords of his sin,” and not by the lower court. This is why it is written, “For God has heard the voice of the lad where he is,” for he was not yet punishable for his sins. This is why God heard his voice even though he was wicked.

(înapoi la pagina ZOHAR CUPRINS / Vayera – click)

(înapoi la pagina ZOHAR CUPRINS / Vayera – click)

431) “Your wife shall be as a fruitful vine.” As long as the woman is inside the house and does not come out, she is chaste and fit for delivering proper sons. As a vine is planted only in its kind and not in another kind, a proper woman would not plant, meaning bear sons from another man. As there is no grafting from another tree in a vine, a proper woman would not even receive coupling from another.

432) See her reward: “Your children are as olive plants.” As the foliage of olives is perennial and they are always tied to the tree, “Your children are as olive plants around your table,” always tied to you.

433) Afterwards, it is written, “Behold, for thus shall the man who fears the Lord be blessed.” As long as Divinity was chaste in her proper place, “Your children are as olive plants.” Those are Israel when they are in the land of Israel. “Around your table” means when they eat and drink, offer sacrifices and rejoice before the Creator, and are blessed in upper and lower paths.

434) Once Divinity departed her place, Israel were exiled from their Father’s table and came among the nations. They cry out all day and there is no one to watch over them but the Creator, as it is written, “And yet for all that, when they are in the land of their enemies, I will not reject them.” Yet, we see how many great sages died by harsh verdicts. And all that was because of the punishment of the Torah, for Israel did not keep while they were in the land of holiness.

435) “Because you did not serve the Lord your God with joy.” When the priests would offer sacrifices and offerings, it is with joy. “And with gladness of heart,” are the Levites, and “By reason of the abundance of all things” are Israel, who were in the middle, between the priests and the Levites and received blessings from both sides, from the right and from the left.

436) “You shall multiply the nation, you shall increase their gladness” are the priests. “They will be glad in Your presence as with the gladness of harvest” are Israel, whom the Creator blesses with the crop of the field and they give tithing from everything. “As they rejoice when they divide the spoil” are the Levites, who receive a tithing from the barn.

437) “You shall multiply the nation” are Israel, upon whom there is the faith of the Creator as it should be. This is the middle line that contains the two lines—right and left. “You shall increase their gladness” is the degree of the upper Rosh [head], Hesed that has become Hochma, to which Abraham adhered when he is considered great and there is joy in him, meaning right line, Hesed.

438) When they rise to cling unto You in the two discernments:

1. “As with the gladness of harvest” is the assembly of Israel, Nukva, who was happy with his harvest, meaning the left line, since the harvesting of the field is from the illumination of the left. Also, harvest means the desired goal from the work of the field. When it says, “In his harvest,” it means that her husband crowns in her and she does not crown with her husband.
2. “As they rejoice when they divide the spoil,” meaning as the rest of the armies and Merkavot [structures] below Nukva rejoice when they divide the spoil and devour prey at the Rosh [head] of everything, referring to the upper Rosh to which Abraham adheres, the right line, Hesed.

This is the meaning of the words, “You shall multiply the nation”; he multiplied and enhanced Israel. “You shall increase their gladness” is the right line, meaning the upper Rosh. And Israel rejoice before You in two discernments, in the right and in the left, since they are the middle line, which consists of both lines: 1) “As with the gladness of harvest,” which is the left line, and 2) When Israel are glad, as the armies of angels in BYA rejoice when the upper Rosh divides the spoil and prey, at which time all the lower ones in BYA receive.

439) “It is time for the Lord to do; they have broken Your law.” “Time” is the assembly of Israel, the Nukva, who is called “time,” as it is written, “He shall not enter at any time into the holy place.” It is written, “To keep you from a strange woman,” and “And offered strange fire before the Lord.” In other words, the Nukva de [of] Klipot, too, is called “time,” for she is a strange woman, a strange fire. This is why he says, “He shall not enter at any time into the holy place,” except at a time of holiness. Nukva is called “time” because she has a time and date for everything, to draw near the light and to properly bond with ZA, as it is written, “As for me, let my prayer be unto You, O Lord, in an acceptable time.”

440) “For the Lord to do,” as it is written, “And David got him a name,” meaning he corrected the Nukva, called “a name.” Similarly, anyone who engages in Torah is as though he acted and corrected that time, the Nukva, bonding her with the Creator. And the need to work to correct the Nukva is because “They have broken Your law.” If they had not broken Your law, there would never have been separation of the Creator from Israel, since the unification of the Creator and His Divinity would never have stopped.

441) It is written, “I the Lord will hasten it in its time.” “In its time” has the letters of “In the time of God” [in Hebrew], meaning at the time when God, Nukva, will rise from her dust. Then, “I will hasten it,” meaning she will rise from the dust of exile with My power and not with her own. And yet, the assembly of Israel was in exile one day and not more. A day of the Creator is a thousand years, as it is written, “For a thousand years in Your eyes are but as yesterday.” This refers to the fifth millennium, since the fourth millennium was incomplete, as it lacked 172 years because the ruin was in the 3,828.

442) When the assembly of Israel was exiled from her place, the letters of the Holy Name were seemingly separated, the Hey was separated from the Vav in the name HaVaYaH. And because they were separated, it is written, “I was dumb with silence,” since the Vav had parted from the Hey and the voice was not there, and then the speech was dumbed.

ZA, the Vav of HaVaYaH, is called “voice.” The Nukva, the bottom Hey of HaVaYaH, is called “speech.” And since the Nukva, Hey, was parted from the Vav, she remains as voiceless speech. This is why the writing says about the time of exile, “I was dumb with silence.”

443) For this reason, she lies in the dust of exile all through that day of the Hey, the fifth millennium. And even though she went to the exile prior to the arrival of the fifth millennium, since the Temple was ruined on the fourth millennium, because it is not a complete millennium, it is still not taken into account.

444) At the arrival of the sixth millennium, which is Vav—Yesod, the filling of the Vav, which is ZA—the Vav will raise the Hey, Nukva, at the time of six times ten. And the Vav rises in the Yod from the name HaVaYaH, which is Hochma, and then Vav descends and imparts in the Hey.

The redemption will be when ZA permanently receives complete Mochin from Hochma and gives them to the Nukva. And ZA is the Vav de HaVaYaH, after his six Sefirot HGT NHY, where the GAR, which are KHB, are missing. And even though he has Mochin de GAR, he still lacks KHB. Rather, only his HGT rise and clothe KHB and become HBD. However, they are still not real GAR. And it turns out that even when he has GAR, he does not have more than VAK, although it is considered that each of its six edges has obtained GAR, and this is the number sixty that is considered GAR in each of its tips.

There are four kinds of Mochin—Ruach, Neshama, Haya, and Yechida. Mochin at the level of ZA is called Ruach, Mochin from Bina are called Neshama, Mochin de Hochma is called Haya, and Mochin de Keter is called Yechida. Similarly, in each of these four, there are the four above-mentioned kinds of Mochin. In terms of numerals, Mochin de Ruach are considered tens, which are sixty, since the Sefirot of ZA are tens, Mochin de Neshama are hundreds, six hundred, since the Sefirot of Bina are hundreds, and Mochin de Haya are thousands, which are six thousand.

ZA, which is called Vav, will raise the Hey, the Nukva, at the time when he has permanent Mochin de GAR, which are considered six times of ten, meaning that each of its ends attains GAR and becomes ten. And with respect to the actual Sefirot, they are only HGT NHY that lack GAR. But this is only when the Vav, ZA, receives Mochin from the Yod de HaVaYaH, from Hochma, whose Sefirot are from thousands, and it will be in the number six thousands, when each end of his VAK has obtained Hochma, which is a thousand. Then the Vav will impart these Mochin de Hochma to the Hey, Nukva, and will raise her from the dust of exile.

However, there is no need for a complete six thousand because the Hochma herself divides into NRNHY, as well. And when he obtains Neshama from Hochma—the number six hundred, from the sixth millennium—the gates of wisdom will immediately open.

445) When the Vav, ZA, is completed from ten six times—which is GAR de Ruach that each end of the VAK obtains, and which are considered Ruach of Hochma now in the sixth millennium, which is Hochma—they are in the number sixty, raising the Nukva from the dust. And in each sixty in the sixth millennium the Hey strengthens and rises in her degrees to grow stronger. And in the six hundredth year of the sixth millennium, when each end obtains Mochin from Bina—whose numerals are hundreds, which are six hundred who are now Neshama de Hochma, Bina de Hochma—the gates of Hochma will open above and the fountains of Hochma below. Then the GAR de Bina are regarded as the gates of Hochma and the ZAT de Bina as the fountains of Hochma, and the world will be corrected so as to enter the seventh millennium, which is the perfection of Malchut herself, the Sabbath. It is like a person who corrects himself on the sixth day when the sun sets, to enter on the Sabbath.

446) But this is a longer time than they said—that the exile of the assembly of Israel was only one day and not more, as it is written, “He has made me desolate and faint all the day.” This relates to the day of the Creator being a thousand years and to the letters of the Holy Name HaVaYaH, and in the years of the world and in the days of creation, and it is all one.

447) Then the rainbow will be seen amongst the clouds in bright colors, like a woman adorning herself for her husband, since a rainbow is the Nukva, as it is written, “And I will see it, that I may remember the everlasting covenant.” However, “And I will see it” means with bright colors, since prior to redemption there are only three colors in the rainbow—white, red, and green—which is Yod–Hey–Vav, with her own essence lacking there. But at the time of redemption, all four colors will shine in the rainbow, since her own essence will shine equally with the three colors of ZA, as it is written, “And the light of the moon shall be as the light of the sun.”

448) Then it is said, “That I may remember the everlasting covenant.” The everlasting covenant is the assembly of Israel, the Nukva, which is a covenant.

449) When the Vav, ZA, awakens to the Hey, Nukva, high signs will come to the world and the sons of Reuben will wage wars throughout the world. Then the Creator will raise the assembly of Israel from the dust of exile and will remember her.

450) And the Creator will be with her in exile in the sixth millennium, counted as Vav–Yod–Vav, meaning multiplying the letter Vav with its filling, Yod, and then multiplying the filling—Yod [ten]—with the letter Vav [six], so the six times filling of Yod turns the Vav into sixty, and Yod [ten] times Vav, which is sixty makes the Vav six hundred, six hundred in the sixth millennium. And then the world, which is Nukva, will rise and be counted, to avenge. And he who is lowly will rise.

451) It is explained by the letters of the name HaVaYaH, and we need not evoke calculations and other soothsayers that are not in the letters. It is written, “Then shall the land be paid her Sabbaths,” which is the Vav, meaning that this desire will not appear to the land, the Nukva, but only the Vav’s perfection, as it is written, “Then will I remember My covenant with Jacob,” with the Vav. And it is a Vav [with two Vavs] because when you say Vav, another Vav is heard within it. The first Vav implies Jacob, Tifferet, and the second Vav implies Yesod de ZA, which is the Vav in Jacob. In other words, in the Jacob with Vav there are Tifferet and Yesod, which are one. This is why the writing says, “Then I will remember,” and afterwards, “And I will remember the land,” the assembly of Israel, Nukva.

First it said, “Then I will remember My covenant with Jacob, and also My covenant with Isaac, and also My covenant with Abraham.” It was enough to finish with, “And I will remember the land,” so why does he end with, “I Will remember; and I will remember the land”? It teaches us that first ZA must receive its own completeness, which is the Vav, Abraham, Isaac, and Jacob. This is why it is written about him in particular, “I Will remember,” and then, “And I will remember the land.”

This is so because the Vav will raise the Hey, and the Hey will obtain her own perfection, too. “Be paid” means that the land will reconcile with the Creator and He will raise her, as the Tav of Teratze [reconcile] was punctuated with Tzere and the Reish was punctuated with Kamatz. This is so because we should not interpret the desire as being in the Nukva herself, for it does not depend on her desire, but on the will of ZA.

452) However, one day, when the friends were speaking of the time of exile, it is certain that all is hidden and concealed before the Creator, and all is present and revealed in the letters of the Holy Name. This is because the exile, the concealment, was revealed to us by Rabbi Yisa in these letters. And now redemption has been revealed in these letters, that it depends on the completeness of the Vav of the name HaVaYaH.

453) Even when Sarah was absent, she was not absent from this degree of counting, which is the Nukva, the bottom Hey of HaVaYaH, but only from the Vav, as it is written, “And the Lord remembered Sarah.” This is so because HaVaYaH implies He and His courthouse. He is ZA, the Vav, and His courthouse is the Nukva. Thus, even remembering Sarah was in the Vav of HaVaYaH, since everything is in the Vav and everything is included in it, that is, everything is hidden in the Vav and everything appears in it, for everything appears by the perfection of the Vav. This is so because in everything that is concealed, He reveals all that is hidden, and one who is revealed will not come and reveal what is concealed.

Man is created in utter wickedness and lowliness, as it is written, “When a wild ass’s foal is born a man.” And all the vessels in one’s body, meaning the senses and the qualities, and especially the thought serve him only wickedness and nothingness all day. And for one who is rewarded with adhering unto Him, the Creator does not create other tools instead, to be worthy and suitable for reception of the eternal spiritual abundance intended for him. Rather, the same lowly vessels that have thus far been used in a filthy and loathsome way are inverted to become vessels of reception of all the pleasantness and eternal gentleness.

Moreover, each Kli whose deficiencies had been the greatest has now become the most important. In other words, the measure that they reveal is the greatest. It is so much so that if he had a Kli in his body that had no deficiencies, it has now become seemingly redundant, for it does not serve him in any way. It is like a vessel of wood or clay: the greater its deficiency, meaning its carving, the greater its capacity and the greater its importance.

And this applies in the upper worlds, as well, since no revelation is dispensed upon the worlds except through concealed discernments. And by the measure of concealment in a degree, so is the measure of revelations in it, which is given to the world. If there is no concealment in it, it cannot bestow a thing.

This is the meaning of the Vav in the name, HaVaYaH. It is ZA, whose Mochin are always in covered Hassadim and are concealed from the illumination of Hochma. This is why it will reveal the complete redemption, as it is written, “The Vav will raise the Hey.” This is so because the measure of concealment and covering in it will determine the measure of its revealing in the future. And the bottom Hey of HaVaYaH, the Nukva, where the Hassadim appear, and all the discernments of disclosure of Hochma in the worlds come only from her. And since there is no concealment in her, she cannot reveal what is concealed, meaning redemption. And although there are other concealments in the Nukva, they are nonetheless insufficient for this great disclosure of the complete redemption, since by the measure of this revelation, so must be the measure of the concealment.

454) How long should we be in exile until that time? The Creator made redemption completely dependent on whether they repent. Thus, they will be rewarded or not rewarded with redemption by whether or not they repent, as it is written, “I the Lord will hasten it in its time.” If they merit, they will repent, and “I will hasten it.” If they do not merit, they will not repent, and “in its time.”

461) Even though it is written about Abraham, “And Abram journeyed, going and traveling toward the South,” and all his journeys were to the south, right, Hesed, and he was tied to it, he still did not properly rise to his place until Isaac was born. When Isaac was born, he rose to his place, to the north, the left side, and Abraham partook with him and they became tied to one another. By their mingling and partaking in one another, both were completed.

462) This is why Abraham called him Isaac, to thus incorporate water in fire, meaning Abraham’s quality, which is water, in the quality of Isaac, fire. It is written, “And Abraham called the name of his son that was born unto him, whom Sarah bore to him, Isaac.” Why the precision of saying, “That was born unto him”? It is to teach us that Isaac, who is fire, was born from Abraham, who is water, and this is why they were mingled in one another.

(înapoi la pagina ZOHAR CUPRINS / Vayera – click)

(înapoi la pagina ZOHAR CUPRINS / Vayera – click)

424) “And the Lord did unto Sarah.” Since he said, “And the Lord visited Sarah,” why, “And the Lord did unto Sarah”? The fruit of the actions of the Creator is from that river that stretches out of Eden, meaning ZA and the souls of the righteous. In other words, its deed is the souls of the righteous. And this is the fortune from which all good blessings and timely rains pour out, as it is written, “To water the garden.” It trickles and waters from above downwards because sons depend on this fortune and on no other place. Fortune is Dikna de AA. And when ZA receives the Mochin from him, he is called “fortune,” too.

425) This is why it is written, “And the Lord visited Sarah.” It writes, “Visited,” which is female. “And the Lord did unto Sarah.” Doing—the sons and the souls of the righteous, which are the fruits of His actions—is above this degree of visiting, as it was explained that it depends on the fortune. This is why it writes “visiting” here, which extends from the Nukva, and “doing” there, which extends from ZA. And this is why he said HaVaYaH and HaVaYaH [Lord and Lord], since it is all one. It writes of the visiting, “And the Lord visited,” He and His courthouse, meaning Nukva, and it writes of the doing, “And the Lord did,” which is ZA.

426) “Children are a heritage of the Lord; the fruit of the womb is a reward.” “Children are a heritage of the Lord” means inheritance in which to unite with the Creator so as to never part from Him. This is so because one who is rewarded with sons in this world is rewarded with them so as to be in the presence of the Creator in the next world. It is because that son that the man left, with whom he was rewarded in this world, will make him worthy of the next world. And through him he will enter the Creator’s inheritance.

427) What is the “Heritage of the Lord”? It is the land of the living, the Nukva. Also, King David called the land of Israel “the land of the living,” “the inheritance of the Lord,” as it is written, “For they have driven me out this day that I should not cling unto the inheritance of the Lord.” This is why he says, “Children are a heritage of the Lord.” Who awards a person with the heritage of the Lord? Sons award him. If he is rewarded with sons in this world, they are “The fruit of the womb,” the reward. They are a reward and a good inheritance in the eternal world, since through that fruit of the womb, man is rewarded with the eternal world.

428) “Children are a heritage of the Lord,” meaning a heritage and inheritance of the fruits of the deeds of the Creator, the tree of life, since the Creator is called “the tree of life” because it is from there that man is rewarded with sons, as it is written, “From Me is your fruit found.” It is written, “Happy is the man who has his quiver full of them”; happy is he in this world and happy is he in the next world.

429) “They will not be ashamed when they speak with their enemies in the gate.” Who are the enemies at the gate? The litigants. When the soul departs this world there are several litigants that stumble before him prior to entering his place. “In the gate” means that they stand in the same gate through which he entered. And he is saved from them because he placed a mortgage in this world—the sons—and for them he will be rewarded with the eternal world. This is why “They will not be ashamed when they speak with their enemies in the gate.”

430) As long as one engages in Torah, Divinity comes and joins. It is all the more so when traveling along the way—Divinity comes and puts herself ahead, walking before the people who have been rewarded with the faith of the Creator.

(înapoi la pagina ZOHAR CUPRINS / Vayera – click)

(înapoi la pagina ZOHAR CUPRINS / Vayera – click)

381) On the day of Rosh Hashanah and on Yom Kippur, when the Din [judgment] rules in the world and Satan is poised to accuse, Israel need to awaken by a Shofar [horn] and evoke the voice that comprises water, fire, and wind, meaning HGT, which have become one in it, and sound that voice from within the Shofar.

The twelve months of the year are the correction of Malchut from her beginning to her end. And since her end is not completed before the end of correction, it must be corrected each year repeatedly. For this reason, each Rosh Hashanah, we start over Malchut’s correction, as when she was emanated, on the fourth day of creation, as it is written, “And God made the two great lights,” at which time she was in the full GAR of the illumination of the left, which is the illumination of Shuruk—Hochma without Hassadim.

And this is why the moon complained, “Two kings do not use a single Keter [crown],” meaning she could not tolerate the absence of Hassadim. And this is also the accusation of Satan, whose accusation clung to Malchut, to extend Dinim [judgments] each time the GAR of the left shine. At that time, it is necessary to remove Satan’s grip and his accusation from Malchut. And because the GAR of the left appeared on Rosh Hashanah, at that time Satan is poised to slander Malchut.

To remove the slandering of Satan, an act must be performed, to annul the GAR de GAR of the illumination of the left, as was done by beheading the heifer and by the saying of the elders, “neither have our eyes seen it,” which was the second correction. And this act is the voice that is raised by the Shofar.

There are two kinds of voices: 1) the voice of Malchut that is not mitigated in Bina; 2) the voice of Bina or Malchut that is mitigated in Bina, at which time her voice is as the voice of Bina. And the voice of Bina is raised in order to reduce the GAR de GAR.

Bina is called a Shofar, Masach de Hirik, on which the middle line emerges, uniting the two lines—right and left—in one another. This voice comprises three lines called “water,” “fire,” and “wind,” and through this Masach, the three lines become one. Thus, the GAR de GAR from the left is diminished and at that time Satan’s slandering departs from Malchut.

382) And that voice rises up to the place where the throne of judgment sits, the GAR of the left, where the slandering takes hold, reducing the GAR de GAR that is there and raising the Malchut from the throne of Din to the throne of Rachamim. And once this voice reaches from below, the voice of Jacob is corrected above, meaning the level of Hassadim that emerges on the Masach of the middle line, Tifferet, which is Jacob and Rachamim.

At that time, the Creator awakens in Rachamim, since as Israel evoke one voice below—which consists of fire, wind, and water, which emerge from the Shofar—the upper Shofar in Bina awakens corresponding to them. The power to blow [the horn] is fire, and the voice is made by the wind. And with the wind, the sweat comes out, as well as the Hevel [fume], which is water. And they evoke the upper three lines in Bina, from whom the Mochin extend to ZA and to Malchut. And that voice that consists of fire, wind, and water, and has risen from below, meaning the Masach, is corrected. Thus, one comes out from below, meaning the Masach, and one from above, meaning the level of Hassadim that emerges on the Masach, and the world, which is Malchut, is corrected and the Rachamim are present.

383) And the accuser is bewildered. He thought he would rule with Din and slander in the world. He did not conceive that the GAR of the left would ever diminish and that his dominion and slandering would vanish, and that he would see the awakening of the Rachamim. He is bewildered, his power dwindles, there is nothing he can do, and the Creator judges the world with Rachamim [mercy]. And should you say that the Din is done by diminishing the GAR of the left line through the voice of the Shofar, it is not so. Rather, Rachamim and Din conjoined in the world and the world was sentenced with Rachamim.

This is so because with the rise of the voice of the Shofar from below, by raising MAN de Masach de Hirik, the level of Hassadim emerged—meaning the middle line—on the Masach that is called “Jacob,” Rachamim, and the world received the Rachamim from the middle line. Hence, diminution of the GAR of the left is not considered Din, for without it the Rachamim would not appear in the world.

384) It is written, “Blow the horn at the new moon, at the full moon for our feast-day.” The new moon is when the moon, Malchut is covered. This is so because due to the illumination of the left, that evil serpent rules at that time and can harm the world. And when the Rachamim awaken by the blowing of the Shofar, the moon rises and moves from there, from the illumination of the left. This is because the GAR have been diminished by the sound of the Shofar, Satan is bewildered and cannot rule, and he is removed from the moon and does not come near there again. This is so because after the waning of the GAR of the left, it no longer has anything from which to suck from her or slander. Hence, on the day of Rosh Hashanah, Satan must be stunned, like one who is awakened from sleep and does not know anything.

385) On Yom Kippur, one must deal calmly with Satan and please him with the scapegoat that is offered him, and which is sent to the wilderness—his place. Then he becomes an advocate for Israel. But on the day of Rosh Hashanah, he becomes perplexed and does not know what to do, nor can he do anything, since he sees the awakening of Rachamim rising from below, and the flow of Rachamim from above, and the moon, Malchut, rising in between them. And then he is bewildered and does not know anything and cannot govern.

386) And the Creator judges Israel with Rachamim. He has mercy on them and gives them the time of the whole of the ten days between Rosh Hashanah and Yom Kippur to receive all those who repent before Him to atone their transgressions for them, and He elevates them to the sanctity of the Day of Atonement.

387) Hence, to correct everything, the Creator commanded Israel to do the Mitzva [commandment] of blowing the Shofar: 1) So that those who mustn’t will not rule over them, meaning to remove the dominion and slandering of Satan. 2) So the Din will not control them, but Rachamim will be upon them and they will all be rewarded with His mercy in the land, like a father has mercy on his sons. And everything depends on the awakening of the lower ones, in act and in speech.

404) A righteous who has been rewarded with rising to that high honor, his form is carved in the throne. Also, the form of each and every righteous is present above, in the Garden of Eden as it was below in this world, to guarantee the holy soul in the revival of the body in this world.

405) It is written, “The sun and moon stand still in their habitation,” to teach us that the body and the soul stand in the upper, holy room above, and shine in the same form that they would on earth, in this world, and the nourishment of this world is the pleasure of the soul. And she is destined to clothe in the Luz bone, which remains and exists in the land until the revival of the dead, when the land is impregnated by it and ejects its waste. And this is the form that is called “holy.”

406) And when that form of this world is above, it comes at the beginning of each month to pray before the Holy King, as it is written, “And it shall be from new moon to new moon.” And the Holy King tells her and says, “At the set time I will return unto you,” the time when He will revive the dead, until she is accounted for at that time, as she was promised. And it is written, “And the Lord visited Sarah as He had said.” And this is the day when the Creator rejoices in His deeds, as it is written, “Let the Lord rejoice in His works.”

407) “And it came to pass after these things … Take now your son.” This is similar to a craftsman who takes silver from the origins of the earth. First, he places the substance in blazing fire until all the filth of the earth exits it and the silver remains. But this is not perfect silver yet—he puts it in the fire as before and takes out all the dross from it, and then it is perfect silver, without a hint of anything else.

408) Such is the Creator, He puts this body under the ground until it rots entirely and all its bad filth comes out of it, and a handful of decay remains. Then the body is rebuilt from it, but it is still not a perfect body.

409) After that great day, it is written, “And there shall be one day which shall be known as the Lord’s, not day, and not night,” when all hide in the dust as before, meaning as though in the grave prior to the revival, for fear of the might of the Creator. It is written, “And they shall go into the caves of the rocks, and into the holes of the earth, from before the terror of the Lord, and from the glory of His majesty.” And their souls depart and that handful of decay is consumed there. What remains is the body that is built there as the light of the sun and the effulgence of the firmament, as it is written, “And the bright ones will shine as the effulgence of the firmament.” Then the silver is perfect—a perfect body without a mixture of anything else.

410) The Creator will cast a luminescent body from above, as it is written, “For Your dew is as the dew of light,” and as it is written, “Behold, the Lord will hurl you” [“dew” and “hurling” share the same root in Hebrew]. And then they shall be called “Holy upper ones,” as it is written, “He shall be called ‘holy.’” And this is called “the last revival of the dead,” and they will no longer taste the taste of death, as it is written, “By Myself have I sworn, says the Lord.” And at that time, the righteous pray that they will not be tested with it any longer.

411) It is written, “And Abraham lifted up his eyes, and looked, and behold behind him a ram.” The wicked in the world are called “rams.” “And Abraham went and took the ram,” for they are still summoned to be tested by every bad experience, and the righteous will remain for the future as the high, holy angels to unify his name. This is why it is written, “On that day, the Lord will be one and His name, One.” Henceforth, open the gate, for now anyone who wishes may come to Me and enter, since He has already concluded saying the highest secrets.

415) Thus, it is a great honor for Egypt, for one who is caught by the King is not as one who is caught by an ordinary man.

420) In the days of Rabbi Yosi, there were outlaws who were robbing in the mountains along with the outlaws from the nations of the world. And when they would find a person and capture him so as to kill him, they would ask, “What is your name?” If he were a Jew, they would walk him out of the mountains. And if he were not a Jew, but another person, they would kill him. Rabbi Yosi would say that they are nonetheless worthy of coming to the life of the next world.

423) “And the Lord visited Sarah as He had said.” Visiting applies in the Nukva, and remembering in the male.

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