Autor: arhiprofesor

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312) “For I know my transgressions; and my sin is always before me.” Indeed, how people should beware of the Creator with their iniquities. For once a man has sinned, his iniquity is written above and is erased only by the power of great repentance.

313) Since the man sinned before the Creator, once makes an impression. And when he sins a second time, the impression strengthens even more. If he sins before Him a third time, that stain spreads from end to end.

314) Because King David sinned before the Creator concerning Bat-Sheba, he thought that that sin was written about him forever. It is written, “The Lord has also removed your sin; you shall not die,” indicating that He had removed that impression from before Him.

315) Bat-Sheba was King David’s since the day the world was created. Therefore, why did the Creator give her to Uriah the Hittite first?

316) Such are the ways of the Creator. Although the woman is ready for a man to be his, another comes first and marries her before the time of that one arrives. When the time of that one arrives, the one who married her instead of the other—who came later—is removed and he departs from the world. It is difficult for the Creator to remove him from the world before the other prematurely.

317) Why was Bat-Sheba given first to Uriah the Hittite? Why was the holy land given to Canaan before Israel came? It is all one thing. Bat-Sheba and the land of Israel are both the Nukva. The beginning of the building of the Nukva is in Mochin of illumination of the left, and afterward she is built in Mochin de Panim from all three lines.

Uriah is the Mochin de Hochma without Hassadim, illumination of the left. King David is Mochin de Panim from the three lines. Therefore, although Bat-Sheba was David’s mate, to be able to receive the Mochin de Panim from David, she has to first marry Uriah, to receive from him the Mochin de Achoraim from the illumination of the left, since she cannot receive Mochin de Panim before she receives Mochin de Achoraim—the Mochin of the illumination of the left.

And for the same reason, Canaan ruled in the land of Israel because it was given to Israel. It is so because when the Nukva receives from the Mochin of the left line, the Klipa of Canaan governs her, the dross of gold. However, she cannot receive Mochin de Panim, which are Israel, before she receives the Mochin of the left line. This is why Canaan necessarily ruled her before Israel came.

Thus, the giving of Bat-Sheba to Uriah before she was given to David, and Canaan’s rule in the holy land before it was given to Israel are the same thing, since the illumination of the left line is mandatory for the Nukva before she receives from the three lines.

318) Although David confessed his sins and repented, his heart and will did not move from those sins he had sinned, and from that sin of Bat-Sheba, since he always feared because of them that he might cause one of them and it would come to slander him at a time of danger. For this reason, he did not move them from himself and from his will. This is why he said, “For I know my transgressions; and my sin is always before me.”

319) “My transgressions” are all the degrees on which the iniquities of people depend. “I know” means that he has already corrected them. “And my sin is always before me” is the diminution of the moon, which he did not correct because she did not emerge from her flaw until the arrival of Solomon, and then she illuminated in wholeness and without a flaw.

At that time the world was perfumed and Israel dwelled in safety, as it is written, “And Judah and Israel dwelt safely.” For this reason, “My sin is always before me,” meaning that even in the days of Solomon, the diminution of the moon was not fully corrected since the Temple was ruined once again, and the moon, the Nukva, resumed her diminution. The flaw will not cease in the world until the Messiah King arrives, as it is written, “And I will remove the spirit of impurity from the land.”

(înapoi la pagina ZOHAR CUPRINS / Noah – click)

(înapoi la pagina ZOHAR CUPRINS / Noah – click)

307) “And Noah the farmer began and planted a vineyard.” The sages are disputed about it. One says that the vineyard was expelled from the Garden of Eden and he planted it in the ground. Another said that the vineyard was in the earth and he uprooted it from its place and planted it elsewhere. This is why it is written, “planted.” In that same day, it bore fruit and budded with buds and grapes, and he squeezed it and drank from the wine and was intoxicated.

One says that it is the tree of knowledge in which Adam HaRishon sinned, maintaining that the tree of knowledge was a vineyard. When Adam HaRishon sinned in it, it was expelled from the Garden of Eden along with him. Noah corrected that suspended vineyard and replanted it outside the Garden of Eden, and drank from its wine and was intoxicated. His sin is similar to the sin of Adam HaRishon.

Another says that this vineyard was not in the Garden of Eden but that he found it outside the Garden of Eden. It is written, “planted” because he uprooted it from its place and planted it elsewhere. According to him, Noah’s sin is not like the sin of Adam HaRishon.

308) Rabbi Shimon said, “When Noah came to examine that sin of the tree of knowledge that Adam HaRishon examined, it was not to cling to it, but to know and to correct the world. He could not correct it; he squeezed grapes to examine that vineyard. When he reached it, it is written, “And was drunken and was uncovered,” and he did not have the strength to stand up.

This is why it is written, “He was uncovered within his tent,” revealing the breach of the world, which was blocked. “Within his tent” is written with a Hey, and not “within his tent” with the letter Vav [at the end]. This is why it is written, “Do not come near to the door of her house,” since the meaning is “within his tent” of that vineyard and “within his tent” of himself. This is why it is written with a Hey and not with a Vav.

There are two points in the building of the Nukva:

1. A point that is mitigated in Bina, with respect to which it became fit for reception of Mochin, like the Kelim de Bina.
2. The point of her own self, Midat ha Din, which is not mitigated in Midat ha Rachamim. In that respect, she cannot receive any upper Mochin because Tzimtzum Aleph was on her, to not receive any Ohr Yashar [Direct Light] into her. That is:
   1. One concealed and hidden, the point of Midat ha Din.
   2. One revealed, the point that is mitigated in Bina, Midat ha Rachamim.

And because the point of Midat ha Din is concealed and hidden, she is fit to receive all the upper Mochin through the point of Midat ha Rachamim that is revealed in her. By that you will understand the meaning of the prohibition on eating from the tree of knowledge, when the Creator told him, “On the day you eat from it you will surely die.” Because of these two points, Nukva is called “the tree of knowledge of good and evil”:

1. If a person is rewarded, it is good, for he was cautious not to extend illumination of the left in the Nukva from above downward. She is the tree of knowledge of good, and he receives all the Mochin in her.
2. If he is not rewarded, it is bad, for he extends illumination of the left in her from above downward. This is regarded as eating from the tree of knowledge, and then it is bad, since the point of Midat ha Din that was concealed and hidden appears. At that time all the Mochin depart from the Nukva because in that respect she is unfit to receive Mochin. This is the death to the people of the world because her Mochin are the life of all the people of the world, as it is written, “On the day you eat from it you will surely die,” since the point of Midat ha Din will appear and the Mochin, which is a man’s life that he receives from her, will depart from him and he will therefore die.

Was Noah’s sin similar to that of the tree of knowledge or not? The sin itself is as the one of the tree of knowledge. However, he did not intend to sin, like him. Rather, he wanted to extend illumination of the left once below in order to correct it, and then retire from it.

When Noah wanted to examine that sin which Adam HaRishon examined, testing to see if he would die by it, since the serpent lied in the name of the Creator and said, “You will not surely die,” he did not wish to cling to it like Adam HaRishon, who said, “I have eaten and I will eat more.” Rather, it was to know and to correct the world, and then to retire from it. But he could not correct it.

He squeezed grapes, extending illumination of the left, since illumination of the left is called “wine.” He extended it from above downward in order to check if Midat ha Din would be revealed in the vineyard, and then he would correct it. Once he had come to that, to extending the illumination of the left from above downward, he was intoxicated and the point of Midat ha Din appeared. Then the Mochin promptly departed from him and he no longer had the strength to stand up.

It is written about it, “And [he] was uncovered,” since he disclosed the breach of the world, the point of Midat ha Din, which thus far has been concealed and hidden, but now has been revealed. “His tent” is the Nukva de Klipa, called “foreign woman.” It is written about it, “Do not come near the door” of that foreign woman, and he was inside the tent of that vineyard. A tent means illumination, and the point of Midat ha Din appears within the illumination of the vineyard, which extended from above downward.

309) It is likewise with the sons of Aaron who were intoxicated by wine. Who gave them wine to drink? Can it be that they were so impudent as to be intoxicated by wine? Indeed, they were intoxicated by the same wine, for it is written, “And [they] offered before the Lord a foreign fire.” And there it is written, “To keep you from a foreign woman,” and it is all the same thing.

Intoxication from wine is extension of illumination of the left from above downward. At that time the point of Midat ha Din is revealed, the Klipa of the foreign woman awakens, the Mochin depart from the Nukva, and the sinner dies. It must be that they were intoxicated from the same wine because it is written, “And [they] offered before the Lord a foreign fire.” Along with the intoxication they were bringing the Klipa closer, to suck from the Kedusha, and the Mochin depart. A male is called “foreign fire,” and the female is called “foreign woman.”

310) And likewise, it is written, “And he drank from the wine and was intoxicated and uncovered within his tent.” This is what Cham, Canaan’s father awoke over, the reason for which the point of Midat ha Din appeared—his father’s nakedness. Canaan was given room to govern, and what that righteous—Noah, keeper of the covenant—was, he neutered him, making him infertile. He removed the covenant from him, meaning that the Mochin of begetting, corrected only in the correction of the holy covenant, departed from him and it is regarded as though he was neutered.

Cham sinned in seeing him, and Not Canaan. So why was Canaan cursed and not Cham? It is written, “And was uncovered,” meaning that the point of Midat ha Din—his father’s nakedness—was uncovered. Cham, Canaan’s father, was awakened by the disclosure of the point, by seeing him, since he was the left line, and Noah drew his illumination from above downward, for which Midat ha Din appeared. But because Noah did not mean to sin, the Mochin would not depart due to the disclosure of the point, except that by disclosing the point of Midat ha Din, Canaan was given strength to approach and suck from the Nukva. The Klipa of Canaan is the primordial serpent, a foreign fire that draws near due to the point of Midat ha Din, and he neutered it.

Because of Canaan, the Mochin of begetting departed from him, the Mochin de Haya he had had. Thus, Cham did not do anything to him, but rather Canaan his son, and this is why he cursed Canaan. However, the verse covers it, as it is written, “The glory of God is to conceal a matter.”

311) This is why Noah said, “cursed,” since the curses first awakened in the world by him, for he is the serpent, as it is written, “a servant of servants shall he be to his brethren.” Everything will be corrected at the end of correction, but Canaan will not be corrected. All the servants will go free, but Canaan will never go free. This secret is to those who know the paths and trails of the Torah.

(înapoi la pagina ZOHAR CUPRINS / Noah – click)

(înapoi la pagina ZOHAR CUPRINS / Noah – click)

302) These three sons of Noah are the persistence of the entire world. Persistence means the Mochin of the Nukva, called “world.” They are the persistence of the upper one, the Mochin in Bina, and from these the whole earth dispersed, for all the souls of people come from them because they are the three upper colors in Bina, the three lines.

These three lines were initially established in the upper Bina, and then ZA received them and imparted them to the Nukva. The Nukva gave birth to Shem, Cham, and Yefet, from whom the rest of the people of the world spread out. That is, all the Mochin come from them.

When the river that stretches out of Eden, Zeir Anpin, watered the garden, the Nukva [female], it watered her by the power of these three upper lines from the upper Bina, and from there the colors spread—white, red, and black. These are the three lines of below of the Nukva, each included in the other, to show that the glory of the Creator spreads above, in Bina, and below, in Malchut, and it is one in the upper ones and in the lower ones.

303) These three colors are in all the Mochin that come from the side of Kedusha. From their appearance, Malchut, who is an appearance that consists of the three colors, they spread to all who come from the side of the other spirit. Shem, Cham, and Yefet are the three lines of the Mochin de Kedusha, so how did all the people of the world spread from them, even the wicked? They spread from the appearance of three lines, from Malchut, as it is written, “And His kingship [Malchut] rules over all.” Even the Sitra Achra exists through her, although there is no suckling in the three lines themselves but only to the side of Kedusha.

And when you look in the degrees you will find how the colors spread to all those sides, right, left, and middle, until they enter Malchut below, through twenty-seven channels of the doors that cover the deep.

The letters extend from Bina, come to ZA, and are completed in the Nukva. When they extend from Bina to ZA, they number twenty-two letters emanated in the three lines: seven letters on the right line, seven letters on the left line, and eight letters on the middle line, which are twenty-two letters. It follows that from the actual three lines, only twenty-two letters are extended. But when they are extended to Malchut, which is HG [Hey (five) Gevurot] the [final] letters MANTZEPACH [Mem–Nun–Tzadi–Peh–Chaf] that come at the end of the word came out of them, and their number became twenty-seven letters.

When you look at the three lines that extend through the degrees from Bina to Malchut you will find that the colors separate into the actual three sides that became twenty-two letters until we go down and enter Malchut, which is an appearance of three colors. There they become twenty-seven letters, with the five letters MANTZEPACH of Malchut, which are twenty-seven pipelines that bring the abundance to her, and from which doors were made in order to cover the Dinim in Malchut, which are called “deeps.”

304) All this is known to the high sages. Happy are the righteous whose glory the Creator desires and to whom He revealed the high secrets of the wisdom. It is written about them, “The counsel of the Lord is to those who fear Him, and His covenant to let them know.”

305) “The Lord is my God; I will extol You; I will thank Your name for You have done wonders, counsels from afar, steadfast faith.” People should indeed regard the glory of the Creator and praise His glory because anyone who knows how to praise his Master properly, the Creator does his wish. Moreover, He multiplies blessings above and below.

306) For this reason, one who knows how to praise his Master and unify His name is favored above and coveted below, and the Creator is praised by him. It is written about him, “And will say unto me, ‘You are My servant, Israel, in whom I am glorified.’”

(înapoi la pagina ZOHAR CUPRINS / Noah – click)

(înapoi la pagina ZOHAR CUPRINS / Noah – click)

293) Because it is written, “The sons of Noah … were,” why is it written, “Who came out of the ark? Can it be that he had other children, who did not come out of the ark?

294) Indeed, because his sons begot sons, as it is written, “These are the generations of the sons of Noah,” but they did not come out of the ark. This is why it is written, “Who came out of the ark were Shem, Cham, and Yefet.”

295) Rabbi Shimon said, “If I were in the world when the Creator placed the book of Enoch [Hanoch] and the book of Adam in the world, I would exert that they would not be among people because at the time, all the sages were not fearful of looking in them and erred—misinterpreting the literal meaning of the words as other things—and brought them out of the domain of the upper one of Kedusha into another domain, which is not holy. But now, all the sages of the world know things and hide them, not revealing the secrets, and grow stronger in the work of their Master. This is why now it is permitted to engage in the secrets.”

296) I found that verse of the sons of Noah who came out of the ark in the secret of secrets. When the joy that is over all the joys awakened, the hidden, blocked one, Bina, when she rose to Rosh AA, and turned there into Hochma, at that time a tiny light illuminated from the reason of reasons, AA. Bina could receive only a tiny light from AA because of the absence of Hassadim. This is why Bina was concealed and blocked.

For this reason, Bina awakened and received into her the illumination of the three lines. The joy that is over all the joys illuminated to the right line with the upper anointing oil, the illumination of Hassadim, Holam. She illuminated to the left line with the joy of the good wine, the illumination of Hochma, Shuruk. She also illuminated to the middle line, Hirik, with the joy of the two lines—right and left—because Ruach, ZA, awakened and came in the middle line of Bina, from whom comes the point of Hirik and the middle line. That Ruach of the left line rose and was placed into the Ruach of the right line, then the three lines of Bina were mingled in one another.

297) ZA clings to Bina, and the three lines of Bina enter and become three lines in ZA. From the three lines in ZA comes out one, a covenant, Yesod, and the Nukva is attached to the covenant. Afterward the ascending Ruach passes from him, Ruach of the left line, and the Nukva is impregnated by him, where the left line passes from ZA and is given to the Nukva.

Subsequently, when the Nukva is placed in the two lines of ZA, when she receives Hassadim from the right, Ruach clung to Ruach, ZA with the Nukva, and the Nukva is impregnated with three sons. At that time three sons emerge from Noah and the ark, the three upper lines. They are the ones who came out of the ark: Shem, Cham, and Yefet. Shem is on the right side, Cham is on the left side, and Yefet is crimson, the middle line that includes them.

Here Rabbi Shimon explains the meaning of Shem, Cham, and Yefet emerging from the ark. He indicates that they are the actual three lines in Bina that have hung down to ZA, and from ZA to Nukva, the ark. These are Shem, Cham, and Yefet, who were born and emerged from the ark. First, he explains how Bina was in the illumination of the left line, receiving only a tiny light from AA. Subsequently he explains that through Ruach, which is the middle line that rose to Bina, Bina illuminated in three lines. The three lines of Bina emerge from one, from ZA, therefore the one, ZA, is rewarded with the three of them. And three enter in three, for because ZA caused the illumination of the three lines in Bina, he, too, was rewarded with them.

Afterward, one line emerged out of the three of ZA—the covenant. The Nukva is also attached to the covenant, Yesod, as a point under the Yesod. Then the Nukva is built—first from the left line of ZA, and then from all three lines. She mates with him like Noah and the ark, then she received the drop of Zivug that consists of the three lines of ZA. These three lines are Shem, Cham, and Yefet. Thus, these three lines that emerged from Bina are the ones who hung down and came to ZA, from ZA they came to the Nukva, the ark, and from the ark they were born and came to the world. This is why the text makes in regard to them the precision of saying, “The sons of Noah who came out of the ark were…”

298) Cham is the father of Canaan. Canaan is the filth of gold that is under the waste, which sings inside the pot of gold during the fusion. It is the awakening of the spirit of Tuma’a of the primordial serpent, since Cham is the left line, gold. Canaan is his waste and he is considered the primordial serpent. This is why the text makes the precision to say, “Cham is the father of Canaan,” the same Canaan who brought curses upon the world. It is the same Canaan who was cursed, the same Canaan who darkened the faces of people, the serpent who seduced Eve and brought curses upon the world, and it was cursed and darkened the faces of people, who brought death upon the creatures.

299) This is why only Cham was an exception. It is written about him, “Cham is the father of Canaan,” indicating that force of the serpent that darkened the world. It is not written under that rule, “Shem is the father of so and so,” or “Yefet is the father of so and so.” Rather, it immediately jumps and says, “Cham is the father of Canaan.” It is indeed as was said; it is telling us that the left line, Cham, is the father of the primordial serpent, Canaan.

300) For this reason, when Abraham came it is written, “And Abram passed through the land … And the Canaanite was then in the land.” It is so because at that time there was still no existence to the patriarchs, to the Mochin that they extended to the Nukva, called Eretz [land], and the seed of Israel has not come to the world so that the name of Canaan would exit the land and the upper, holy name, Israel, would enter it.

Eretz [land] is Nukva de ZA. As long as the patriarchs did not correct her with three lines, she was only as a left line, gold, from which the waste of gold extended, the primordial serpent, Canaan, as it is written, “And the Canaanite was then in the land.”

When Israel were righteous and extended the three lines to the Nukva, who mated with ZA, Israel, at that time the land is called “the land of Israel,” after Israel below who corrected her, and after ZA, husband. When Israel were not rewarded and left the Nukva in the left line, in which there is waste, called Canaan, the Eretz is called “the land of Canaan.”

301) This is why it is written, “And he said, ‘Cursed be Canaan; a servant of servants shall he be to his brethren,’” since he was the primordial serpent, who brought curses on the world. It is written about the serpent, “Cursed are you more than all the beasts.” For this reason, he cursed him now, too, “Cursed be Canaan,” and “A servant of servants shall he be to his brethren,” since the beasts are man’s servants. And because he was even worse and more cursed than any beast, he is the servant of servants.

This is why it is written there about Shem, Cham, and Yefet, “These three sons of Noah,” who came out of the ark, which are the three lines, where the Nukva, called “ark,” received them from ZA and was impregnated by them, and elicited them out to the world.

(înapoi la pagina ZOHAR CUPRINS / Noah – click)

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273) “This stone, which I have set up as a pillar will be the house of God.” The stone is a foundation stone, from which the world was planted and on which the Temple was built.

274) But the foundation stone was even before the world was created, and the world was planted from it. “This stone, which I have set up as a pillar,” how can it mean that Jacob has now set it up as a pillar if until now it was not corrected? It is written, “And [Jacob] took the stone that he had put under his head.” Thus, the foundation stone was corrected even before the world was created. Moreover, Jacob was in Beit-El, and the foundation stone was in Jerusalem, since it is standing at the place of the Temple, which is in Jerusalem.

275) It is written, “Prepare to meet your God, O Israel,” and it is written, “Be silent and listen, O Israel,” for words of Torah require intention and must be corrected in both body and will.

276) Words of Torah require the correction of the body and heart. Were it not for that, he would be laying in his bed contemplating the matters in his heart. But even one who sits and engages in Torah, the Shechina connects with him. If the Shechina were here, would he be laying in his bed? Moreover, words of Torah require cleanness, and the mind of one who lays in one’s bed is not clean.

277) Also, anyone who rises to engage in Torah from midnight onward, when the north wind awakens, at that time the Creator comes in to play with the righteous in the Garden of Eden, and He is with all the righteous in the garden, and all are listening to these words coming out of His mouth. If the Creator and all the righteous were refined to hear words of Torah at that time, would he be laying in his bed?

278) How could the foundation stone be before the world was created, and that the world was planted from it? It means that Jacob has now placed it. It is also written, “And [Jacob] took the stone that he had put under his head.”

279) Jacob was in Beit-El, and that stone was in Jerusalem. He folded under him the whole of the land of Israel and that stone was under him, although he was in Beit-El. But it is written, “that he had put,” and it is written, “This stone, which I have set up as a pillar will be the house of God.” This means that he has now corrected it, and how is a foundation stone corrected ahead of the world?

280) It is written, “In righteousness I shall behold Your face; I shall be satisfied when I awake with Your likeness.” The fondness and Dvekut [adhesion] of King David were in that foundation stone, Malchut, called “foundation stone” and called “righteousness” [or “justice”]. He said about it, “The stone which the builders loathed has become the corner stone.” When he wanted to look in the vision of the glory of his Master, he first took the stone into his hands, and then entered.

281) It is so because anyone who wishes to be seen before his Master enters only in that stone, as it is written, “By this will Aaron come into the holiness.” Malchut is called “this.” And David praises himself and says, “I am in righteousness,” which is Malchut, “I shall behold Your face.” All that David engaged in was to be seen properly toward above, in that stone.

Mochin de Hochma are called Eynaim [eyes], as well as “seeing” [or “vision”]. These Mochin do not illuminate in any degree past Hochma de AA that was concealed, except in Malchut, Nukva de ZA, which is called “foundation stone.” And the Mochin of vision are only in her.

282) Abraham established the morning prayer corresponding to Hesed de ZA, and announced the essence of the Master in the world. He corrected that time in its corrections as it should be, meaning corrected the quality of Hesed that rules in the morning.

Isaac established the afternoon prayer corresponding to Gevura de ZA, and announced in the world that there is a Din [judgment] and there is Dayan [a judge] who can save the world and judge the world, who corrected the quality of Gevura.

283) Jacob established the evening prayer corresponding to Malchut, Nukva de ZA. And because he established this prayer, which Adam did not previously establish properly, he praised himself and said, “This stone,” Malchut, “which I have set up as a pillar,” which he established, for until then none other had established it like him.

284) This is why it is written, “And [Jacob] took the stone that he had put under his head, and set it up as a pillar.” A pillar means that there was a fall in Malchut and he raised her. “And set it up for a pillar, and poured oil on its top,” since it was up to Jacob to correct it more than on all the people of the world, for Jacob is a Merkava for Tifferet. He is her husband, and on him depend the corrections of Malchut, his Nukva.

286) Solomon sat on the throne of his father, David, and greatly corrected his kingship. The praise of Solomon is that he corrected the foundation stone and placed on it the Holy of Holies, correcting the Malchut and extending for it Mochin de GAR, which are regarded as the Holy of Holies.

287) It is written, “And I will see it to remember the everlasting covenant,” since the Creator’s passion is always for Malchut. One who is not seen in her, who does not receive from her Mochin of seeing, Hochma, does not enter before his Master, since these Mochin extend only from her. This is why it is written, “And I will see it to remember the everlasting covenant,” for seeing is only in her.

288) What is “And I will see it”? To which Behina in her does the seeing refer? Is it for the Din in her, which causes all the Mochin in the Masach de Hirik, or for the Miftacha in her, in which the actual Mochin is received? Seeing concerns the letter Tav in Malchut, the Din in her, as it is written, “And set a mark upon the foreheads of the people.” This Tav saved the people for it was seen in their foreheads because it caused the disclosure of the Mochin.

And some say that seeing revolves around the Reshimo of the holy sign that is in the flesh, in her Hitkalelut in Ateret Yesod, Miftacha, in which the Mochin are received, as it extends to her the Kelim de Ima and the Mochin de Ima.

289) It is certainly all in the words, “see it,” both the Tav in it, and the Atarah [Keter/crown]. But that bow is seen in the upper world, Bina, and stands only in the Atarah in her, which equates her to Bina, and she receives the Mochin and the Kelim from her. When Israel come out of the exile, that bow will be decorated in its colors as a bride adorns herself for her husband. That is, the three colors—white, red, and green—the Mochin in her, will be illuminating strongly.

290) Do not await the arrival of the Messiah until that bow is seen in the world, decorating itself with illuminating colors, and shining for the world. Then you can expect the Messiah.

291) From where do we know that? It is written, “And I will see it to remember the everlasting covenant.” Now, at the time of the exile, when the bow is seen in dark colors, it is seen only to remember that a flood will not come to the world. But when the Messiah comes it will be seen in bright colors, decorated in its corrections as a bride adorns herself for her husband. Then the verse, “to remember the everlasting covenant,” will come true, and the Creator will remember that that covenant is in exile, and He will raise her from the dust.

It is written, “And sought the Lord their God, and David their king.” “David their king” implies Malchut, the bow. It is written, “And they shall serve the Lord their God, and David their king, whom I will raise up for them.” That is, “I shall raise up from the dust,” as it is written, “I shall raise the fallen tabernacle of David.” This is why at that time it was said, “And I will see it to remember the everlasting covenant,” and to raise her from the dust.

292) This is why the redemption of Israel and the memory of Malchut are mentioned in the Torah, as it is written, “remember the everlasting covenant,” which indicates the redemption of Israel and the correction of Malchut. At the time of redemption, it is written, “As I have sworn that the waters of Noah should no more go over the earth, so have I sworn that I would not be angry with you, nor rebuke you.” He swore upon seeing the bow that He would no longer bring a flood upon the earth, which is also at the time of the exile. Likewise, at the time of redemption, when the bow illuminates in bright colors, the Creator will say, “I have sworn that I would not be angry with you, nor rebuke you,” for then David’s fallen tabernacle will rise and the verse, “to remember the everlasting covenant” will come true.

(înapoi la pagina ZOHAR CUPRINS / Noah – click)

(înapoi la pagina ZOHAR CUPRINS / Noah – click)

261) “And God said to Noah, ‘I have set My bow in the cloud.’” “Have set” means that He has set before, since a bow is a foundation stone, and a foundation stone was set even before the world was created, since the world was founded on it. This is why it is written, “I have set,” in past tense, for He has set it before.

It is written, “And above the firmament that was over their heads was the likeness of a throne, as the appearance of a sapphire stone.” Above it, it is written, “I heard the sound of their wings like the sound of great waters, like the voice of the Almighty [Shadai]. When they walked, a sound of tumult, as the sound of a camp.” These are the four high and holy big animals upon which that firmament is established. Their wings connect in order to cover their bodies. The firmament is the Sium [end] of Tzimtzum Bet, called Parsa. That firmament is established over the four big animals, HG TM.

262) When they spread their wings, the sound of the wings of all of them is heard, that they are singing. It is written, “As the voice of Shadai [the Almighty],” which is never silent, as it is written, “So that glory may sing to You and will not be silent.” It is said, “The Lord has made known His salvation; He has revealed His righteousness to the eyes of the nations.”

263) “A sound of tumult, as the sound of a camp” means as the sound of the camp of Kedusha, when all the upper hosts connect above. And it is said, “Holy, Holy, Holy is the Lord of Hosts; the whole earth is full of His glory.” They are sending themselves back to the south, saying, “Holy.” They are sending themselves back to the north, saying “Holy.” They are sending themselves back to the east, saying “Holy.” They are sending themselves back to the west, saying, “Blessed.”

The firmament is established over the two kinds of sound in the text. The correction of Tzimtzum Bet in Malchut is called “firmament.” It is corrected on the animals. This is why the two points in Malchut are included in the body of the animals, which are Miftacha [key] and Man’ula [lock].

For this reason, there are two kinds of voice in them:

1. A voice is mitigated in Bina, where the point of Man’ula is cut off and completely disappears, and only the point of Miftacha is revealed in them. This is why their wings connect in order to cover their bodies, meaning to cover the Din that is included in their bodies from the Man’ula in them. At that time their voice is discerned as “a sound of tumult as the sound of a camp.” Then the Mochin spread in them, namely the three times “Holy,” three lines—south, north, and east. The west, Malchut, receives these three “Holy,” and her own Behina [self/essence/discernment], as it is written, “Blessed is the glory of the Lord from His place.” These four Behinot illuminate in the animals, as it is written, “And the animals ran.”
2. At the sound of their wings when their wings are apart and do not cover their bodies, at that time the voice of the Din is heard. It is included in their bodies and in their wings, and this voice is not mitigated in Bina due to the Din that is heard from within it. Therefore, a different mitigation is employed in it. With respect to that Din is the Masach de Hirik established, and on it the middle line that decides between two lines comes out. As long as that Zivug on the Masach has not been carried out, there is a dispute between the two lines and they do not illuminate. It follows that the whole illumination of the lines depends on that Din that is included in the Masach. It is what causes them, and this is why it is as important as they are, although it is Din.

It is written about that voice, “I heard the sound of their wings like the sound of great waters.” The Dinim are called “great waters,” since although Din is heard in that sound, it is still very important because from the moment it is revealed, a decision between the lines occurs. The Mochin illuminate through it, and the glory is never silent, as it is written, “He has revealed His righteousness to the eyes of the nations.” Although it is to the eyes of the nations, meaning that there is Din in it, it is still very important because He has revealed His righteousness, by which the Mochin were revealed. Without it, there would be no Mochin in ZON.

264) That firmament stands over their heads. Wherever the animal walks, it turns its face to that side in which the four faces are included. That is, the four faces of the animals are included in one another. All four faces are in the face of a lion. It is likewise with the face of an ox—all four faces. And so it is in the face of a vulture and in the face of a man.

The difference between them is that the side in which the face is included is the dominant one, and only toward that side does it turn its face. If they are included in the face of a lion, the lion rules, the south side. If it is in the face of an ox, the north side rules. And so they turn their faces to the four directions, and all are returned and spread from the Chazeh and below.

As a whole, the animals are extended from the externality of Malchut, from its NHYM. In the animals themselves there are HGT NHYM, where the HGT in them are called “high and holy animals,” which are also returned and expand into NHYM, which are considered from the Chazeh and below. These are called “small animals.”

265) The animals were carved in four faces in four sides in the firmament, south, north, east, and west: The face of a lion is to the south; the face of an ox to the north; the face of a vulture to the east; the face of a man to the west. The face of a man is carved in all of them. Man is carved in the face of a lion, man in the face of a vulture, and man in the face of an ox. They are all included in the face of a man, which is why it is written, “The likeness of their faces had the face of a man,” which means that each of them had the face of a man.

266) All the colors are included in that firmament, which became a square with four sides. Four colors are seen in it: white, red, green, and black, each carved in four. That is, each of them consists of all of them, so they are 16 colors.

The upper ones, the animals of HGT, are inscribed in four engravings. The lower ones are animals of NHYM. When the colors of the animals of NHYM expand, they rise by twelve colors and not 16 colors like the animals of HGT. The colors are green, red, white, and sapphire, which comprises all three colors. That is, the sapphire color, Malchut, is not a color in itself, but receives within it all three colors. This is why there are only four times three colors here, which are twelve colors, as it is written, “as the appearance of the bow,” in which there are three colors. It is written, “So was the appearance of the brightness round about. This was the appearance of the image of the glory of the Lord,” Malchut, the appearance of all three colors. There are no colors in Malchut herself, but she rather comprises the three colors. This is why it is written, “I have set My bow in the cloud.”

The animals are HGT NHYM. It is known that Malchut is only in the Chazeh and above, the animals of HGT. Hence, there are four colors there, the black color, too. By mingling with one another they have 16 colors. But from the Chazeh and below, the Atzmut [self/essence] of Malchut disappears, hence there are only three colors there: white, red, and green. Malchut is the color sapphire, comprising those three colors she receives from them, while her own color disappears.

Hence, when they are included in one another there are only four Behinot there, in each of which are three colors, making up twelve colors. This is why only three colors are seen in the cloud: white, red, and green. The color of her Atzmut, the black, is not seen there. The green color is the color of the middle line, as green as the light of the sun, and not dark green.

267) What is a bow? A bow is Malchut, as it is written about Joseph, “And his bow remained firm.” But because Joseph is called “righteous,” Yesod, his bow is the covenant of the bow, Yesod de Malchut, since a covenant is Yesod. And a bow, Malchut, is included in the righteous because the covenant, Yesod, has united with the bow.

A bow is Malchut, the mate of Yesod. A bow is a covenant, Yesod. This is why he asks, “What is a bow?” And he replies that a bow is not really Malchut, but Yesod de Malchut, for by mitigating Malchut in Bina, she loses the Atzmut of Malchut because she is concealed in RADLA, and AA came out with nine Sefirot without Malchut. But Ateret Yesod is his Malchut; it is the point of Miftacha, and Ateret Yesod is regarded as Yesod de Malchut and Malchut de Malchut is missing.

This is why it is only Yesod de Malchut, since she was included in Yesod that has become Ateret Yesod. Yesod, the covenant, has united in the bow. This is why the bow, too, is called “covenant,” as it is written, “To remember the everlasting covenant.” Because Noah was a righteous, his covenant was made in a bow, since he was included in it. This is why the text calls him by the name “covenant.”

It was said in The Zohar that the bow is “The one who lives forever.” “In the cloud” is Malchut, since the bow is regarded as Yesod de Malchut. This is why it was said about him, “The one who lives forever.” A cloud is regarded as Malchut de Yesod, as it is written, “I have set My bow in the cloud,” meaning that He placed Yesod de Malchut in Malchut de Yesod, and they were mitigated in one another in the Miftacha. At that time all the Mochin for the sustenance of the world appear, as it is written, “And the bow shall be in the cloud; and I will see it to remember the everlasting covenant.”

268) It is written, “And his bow remained firm, and the arms of his hands were as gold.” His hands illuminated a light that is desirable to all, like gold and choice gold, as it is written, “They are more desirable than gold, than much choice gold.” When he kept the covenant, his hands shone with the upper light. Because he was rewarded with the covenant of the bow, as it is written, “And his bow remained firm,” which means Miftacha, he was therefore rewarded by it with the upper Mochin. His hands, which are HG, became shining as gold, and became HB, which are more desirable than gold. Because he was rewarded with the covenant, he is called “the righteous Joseph.” This is why the bow is called “covenant,” as they are included in one another.

269) The bow is the brightness of the upper glory, showing all the visions. Malchut is the upper glory, and all the visions are in her. She is a vision, like the vision of the hidden lights, which are hidden colors, colors that have not been revealed. These three colors are white, red, and green, HGT, whose lights are covered and concealed above the Chazeh. Their vision appears in the bow.

The eye has no permission to look at the bow when it is seen in the world, so that no flaw is seen in the Shechina. Although a bow is Miftacha, and there is no Midat ha Din in it, Midat ha Din is still concealed in it. And by looking, extending the light from above downward, the disclosure of Midat ha Din occurs. This is why it is forbidden to look at the bow. Also, the colors of the bow are connected to the sight of fog and cloud. This indicates that they are covered, as the appearance of the upper glory, in order to avoid looking at it.

270) And since the earth sees the bow, where Malchut that is called “earth” is corrected in terms of the bow, Miftacha, then the holy covenant is sustained and exists, giving her the upper Mochin. Hence, as it is written, “And it shall be for a token of a covenant between Me and the earth.” And the three colors—white, red, green—and the color included in them are all one. The bow, too, is of three colors and a color that includes the three. The bow ascends inside the cloud in order to be seen because he is seen only in the midst of the cloud.

271) “The likeness of a throne, as the appearance of a sapphire stone.” A sapphire stone is a foundation stone, the point of Miftacha on which the whole world stands. The Holy of Holies stands on it, and the point is the upper, holy throne, appointed over those four colors. It is an image of the throne in four foundations. That is, the four colors—white, red, green, and sapphire—have become four foundations for her. Also, the throne is the oral Torah, Malchut.

272) “Upon the likeness of the throne was an image as the appearance of a man upon it from above.” This is the written Torah, ZA. This implies that the written Torah is placed on the oral Torah because one is a throne to the other. “As the appearance of a man” is the form of Jacob, ZA, sitting on it.

(înapoi la pagina ZOHAR CUPRINS / Noah – click)

(înapoi la pagina ZOHAR CUPRINS / Noah – click)

252) “And the fear of you and the dread of you shall be upon every animal of the earth.” Henceforth you will have the form of people, from whom the animals of the field fear, as prior to the sin of the tree of knowledge, when they did not have the forms of people.

It is written, “In the image of God has He made the man.” It is also written, “In the likeness of God has He made him.” This is why the animals of the field feared them. But once they sinned, their forms have changed from that upper form and they began to fear the animals of the field.

253) Initially, all the creatures of the world raised their eyes and saw a high and holy form in people. They moved and feared it. When they sinned, their form in the eyes of the animals has turned into another form. This is why it was inverted so that people move and fear the rest of the creatures.

254) All those people who did not sin before their Master or transgress against the Mitzvot of the Torah, the brightness of their form does not change from the appearance of the upper form, the image of God. And all the creatures of the world move and fear them. When people breach the words of Torah, their form changes, and they all move and fear other creatures because the upper form has changed and has gone from them. At that time the animals of the field rule over them because they do not see in them that high form as it should be.

255) For this reason, when they came out of the ark, because the world was renewed as in the beginning, He blessed them with this blessing and enthroned them over all the creatures, even over the fish of the sea. “And all the fish of the sea are given to your hands.” They were given to their hands before, since when the Creator created the world, He placed everything in their hands, as it is written, “And rule over the fish of the sea and over the birds of the sky, and over every living thing that moves on the earth.” Thus, they were given into their hands since the day when Adam HaRishon was created.

Adam is the last in creation. It is known that the purer the creature, the sooner it is sorted. It follows that man is the thickest of all the creatures of the world. It is also known that the thicker the Masach, the higher the level of Zivug that it receives. For this reason, the man received a higher level of light than all the creatures in the world—the image of God. This is why the fear of him was over all the creatures in the world, as it is the nature of the small to surrender and fear the one who is greater.

However, after he sinned with the tree of knowledge and lost the level of the light, and was left with thicker Aviut than all creations, empty, without light, it was revealed that he is lower than all the creatures in the world. This is why the method has been inverted so that man fears the creatures of the world. And as we learn, if a man sins he is told, “The mosquito was before you.”

If he does not sin and keeps a Masach over his Aviut, the Aviut improves him because by that he obtains a higher level of light. But when he sins, loses the level of his light, and remains with only his Aviut, it is to his fault, and then the mosquito is of a higher level than him because it was sorted first and is very clean.

256) It is written, “For David, an enlightened. Happy is he whose transgression is forgiven, whose sin is covered.” David praised the Creator with ten kinds of praise. One of them is “enlightened.” It indicates wisdom, and it is one of those ten degrees: conducting, tune, enlightened, stain, psalm, song, happy, prayer, confession, Halleluiah [Praise the Lord]. With them, David corrected the book of Psalms. But David corrected himself before that degree was on him.

257) “Happy is he whose transgression is forgiven” means that when the Creator weighs faults and merits of people on a scale, where the pan of the faults goes up and the pan of the merits subdues and goes down, he is one whose transgression has been forgiven, since the pan with the transgressions has been lifted up, as he is more worthy and less unworthy.

The right line is the pan of merits, and the left line is the pan of faults, since the Dinim come only from it. The middle line decides between these pans of the scale, extending the light of the right from above downward, and the light of the left from below upward. That decision is called “forgiving transgressions,” for by raising the illumination of the left so it does not shine from above downward, he revokes all the iniquities and transgressions, since the Dinim have no grip on the illumination from below upward.

258) “Whose sin is covered” means that when the Din is in the world, he will be covered so the saboteur will not rule over him. It was likewise with Noah, whom the Creator covered during the flood from that sin of the tree of knowledge that Adam HaRishon extended on the world. This is why the saboteur did not see him, meaning he had no hold of him so as to be able to punish him.

And because Adam extended that sin on the world, the rest of the creatures rule, man fears them, and the world is not corrected in its correction. This is why when Noah came out of the ark the Creator blessed him, as it is written, “And God blessed Noah and his sons, ‘And the fear of you and the dread of you shall be on every animal of the field.’” He returned him to the same Behina in which Adam HaRishon was prior to the sin of the tree of knowledge, when all the creatures feared him.

259) It is written, “And God blessed Noah and his sons.” It is also written, “And you, be fruitful and multiply.” Why were the females not mentioned in these blessings, but it is written, “Noah and his sons”? And “you” is written with an extra Vav, which includes males and females together, since the letter Vav of the words, “And you,” multiplies the females, too. Et Noah [“of Noah,” appears only in Hebrew and means “Noah”], the word Et, which is redundant here, is the name of the Nukva. It comes to multiply Noah’s wife. “And his sons” [there is Et here too], the word Et comes to multiply their wives.

260) This is why it is written, “And you, be fruitful and multiply,” to make offspring [generations]. Thus, the females were also blessed. Henceforth they teemed the earth, and here the Creator gave them the seven Mitzvot of the Torah, to them and to all their descendants until Israel stood by Mount Sinai and were given all the Mitzvot of the Torah together.

(înapoi la pagina ZOHAR CUPRINS / Noah – click)

(înapoi la pagina ZOHAR CUPRINS / Noah – click)

248) “The blessing of the Lord makes rich, and He adds no sadness with it.” The blessing of the Creator is the Shechina, who was appointed over the blessings of the world, and from her emerge the blessings to all.

249) “And the Lord said to Noah, “Come you and all your household into the ark.” At the entrance to the ark it is written, “And the Lord said,” meaning ZA. At the exit, it is written, “And God spoke,” meaning Nukva de ZA. The landlord, ZA, has given Noah permission to enter. Subsequently, the woman, Nukva de ZA, tells him to go out first. He enters by permission of the husband, ZA, and finally comes out by permission of the wife, Nukva de ZA. We learn from this that the landlord should let the guest into his house, and the woman should let him out, as it is written, “And God spoke to Noah, saying, ‘Go out of the ark,’” since she had permission to lead the guest out, but not to let him in.

How is that similar to a guest and the owner of a hostel? When a person is in wholeness, he is regarded as dwelling in the house. The word “house” implies Nukva de ZA, who illuminates in Mochin de GAR, as it is written, “A house shall be built with wisdom.” Therefore, those who receive from her are regarded as dwelling in the house.

However, when a person needs corrections because he is incomplete, he needs keeping so the outer ones will not grip him and make him sin. Therefore, he must get out of the house because he is forbidden to receive these high Mochin for fear that the outer ones will suck from him. He must go out to the path of the Lord to receive the corrections he needs. At that time he is permitted to receive Mochin from the Zivug of ZA and Leah, for because they are Ohr Hassadim that is covered in Hochma, there is no suckling from them to the outer ones.

These Mochin are called “hostel” because they are intended for travelers. Therefore, although Noah was righteous and wholehearted, he was similar to a traveler because at the time of the flood, when the saboteur was given permission, he, too, needed keeping from him. For this reason he was forbidden to receive Mochin as a house, but only as a hostel, kept from the outer ones, travelers. These Mochin of a hostel are attributed to ZA, called HaVaYaH, since they are drawn from HGT, ZA.

But Mochin of a house are attributed only to the Nukva, called Elokim, since Mochin de Hochma are not revealed in any degree in Atzilut, but in the Nukva. It is clear why when he came to the ark, the name HaVaYaH was said, and upon his exit, the name Elokim. The ark is like a hostel, hence when he was told, “Come you and all your household into the ark,” meaning turn his house, which is Aleph–Bet in direct order, into an ark, which is the letters of Bayit [house] in reverse order. This is regarded as Mochin of a hostel, attributed to ZA, called HaVaYaH. This is why it is written, “And the Lord said.”

For this reason, the husband, ZA, lets the guest into the hostel, since the Mochin extend from him. But in order to bring him out of the ark and return him to the house, to Mochin de GAR, which are only in the domain of the Nukva, the Nukva—Elokim—must therefore bring him out, and give him the Mochin of a house. This is why the name Elokim is written at the time of the exit, as it is written, “And God spoke to Noah saying, ‘Go forth from the ark.’” It is likewise when the guest exits from the hostel and into the house.

We could ask, “But there are many intermediary degrees that could be received from ZA, too, since this concerns one who has already attained the Mochin of a house, like Noah, except that he departed from it to the hostel for some reason. Thus, at the moment when the reason is cancelled and he leaves the hostel, he promptly returns to the house, which depends only on permission from the Nukva.

250) When he went out of the ark, he gave her presents. He sacrificed a sacrifice because she is in the house and the house is in her hands. That is, the Mochin of the house are only in the hands of the Nukva, and the gifts that he gave her were so that her husband would be fond of her. We learn from this how a guest should conduct himself: give gifts to the landlady of the hostel when he leaves. Therefore, after he gave her gifts so that her husband would be fond of her, she blessed him, as it is written, “And God blessed Noah and his sons.” This is why it is written, “The blessing of the Lord makes rich.” The blessing of the Lord is the Shechina, who was appointed over the blessings of the world, and from whom emerge blessings to all.

251) “And He adds no sadness with it.” It is written, “In sadness shall you eat of it.” Sadness, gloom, and anger are without illumination of the face when the moon darkens and the blessings are gone. Sadness is the side of the other spirit of the Klipot, which prevents the blessings from the world because it makes people sin. It is written about it, “And He adds no sadness with it.” It is also written, “I will curse the ground no more,” for sadness means the grip of the Sitra Achra, who brings a curse to the world. It follows that when he does not add sadness with it, He will curse no more, for they are one and the same.

(înapoi la pagina ZOHAR CUPRINS / Noah – click)

(înapoi la pagina ZOHAR CUPRINS / Noah – click)

233) It is written, “And the Lord smelled the sweet fragrance.” It is also written, “A burnt offering made by fire, of a sweet fragrance.” The word Isheh [translated as “made by fire”] means that smoke and fire are joined as one, since there is no smoke without a fire, as it is written, “And Mount Sinai was all in smoke because the Lord descended upon it in fire.”

234) That fire emerges from within. It is thin, and grips to another thing, outside, which is not so thin. They cling to each other and then the smoke rises, since the fire has gripped to something that is affected by it. The sin is a nose in which the smoke comes out of the fire.

Dinim are called “fire.” The root of the Dinim is the exit of Bina outside Rosh de AA, where there is Ohr Hochma. She became devoid of Hochma and remained with Ohr Hassadim without Hochma.

There are three discernments to this diminution, three fires:

1. Pure fire, in GAR de Bina, upper AVI, since the diminution of Ohr Hochma in Rosh de AA does not concern them whatsoever because it is not their conduct to receive Hochma, but only Hassadim. Even when they are in Rosh AA they do not receive Hochma. Therefore, they are always regarded as GAR, and they are always in light of Hassadim. The diminution of Hochma is regarded in them as pure fire because they remained as GAR even after they were diminished from Hochma.
2. Merely fire, in ZAT de Bina, YESHSUT, since they are the roots of ZON and need illumination of Hochma in order to bestow upon ZON. For this reason, as long as there is no Hochma in them, they are regarded as VAK without a Rosh. For this reason, they are not regarded as pure fire, as they are devoid of a Rosh, but are regarded as merely fire, without purity, until they obtain illumination of Hochma. However, the mere fire in them is regarded as thin fire because they are not sensitive to illumination of Hochma, since they do not need the illumination of Hochma for themselves, but for ZON. For themselves they receive only Hassadim, as they, too, are considered Bina. It follows that the fire cannot grip them whatsoever, which is why the fire in them is regarded as thin, without a grip.
3. Fire and smoke are in ZON because ZA is sensitive to the fire, for he is diminution of Hochma because ZA needs the illumination of Hochma, as the whole self of ZA is Hassadim in illumination of Hochma, by which he became Behina Gimel. It is considered that this fire of diminution of Hochma—due to the exit of Bina from the Rosh—grips him because he is thick [with Aviut] and is sensitive to it, hence that fire of Bina grips ZA and elicits smoke in him.

This is why it was said, “Fire comes out from within,” from YESHSUT, and it is thin because it cannot grip to YESHSUT, as they are completely insensitive to the illumination of Hochma, so it grips to another thing outside, ZA, which is not so thin because it is sensitive to illumination of Hochma. They grip one another and then the smoke rises, meaning the Dinim in Malchut de ZA, which appear out of the grip of the fire in ZA.

The sign is the nose in which the smoke comes out from within the fire. A nose is ZA, since Awzen, Hotem, Peh [ear, nose, mouth respectively] are Bina, ZA, and Nukva. When the fire reaches the Hotem, which is sensitive, the smoke comes out in it out of the fire. Then double Dinim form in it—fire from Bina and smoke from Malchut, the two holes of the nose. From the right hole extends mitigation to the fire of Bina, and from the left hole extends mitigation to the smoke of Malchut.

235) This is why it is written, “they shall put incense in your nose.” Through the incense, the Dinim are mitigated, and the fire and smoke come out of the nose because it returns the fire from the nose to its place, YESHSUT, from which it came out. Then the nose is gathered in that scent of the incense and comes to the very insides until everyone unites with one another, each one returns to his place, and everyone approaches the thought, AA. Then all become one desire, and it is the sweet fragrance, when the anger has subsided and contentment has formed.

Two actions take place here through the awakening of the lower ones to the offering of the incense:

1. All the degrees unite with one another, where each returns to its place and raises its letters ELEH that fell to the lower ones until all unite with one another. The letters ELEH of Bina rise to Bina along with the ZON that were attached to them. The letters ELEH of AA rise once more, along with the Bina that is attached to them, to Rosh AA, where the Hochma illuminates without Hassadim. Then everyone approaches the thought, by which the fire of Dinim is revoked from the Hotem [nose] and from YESHSUT, since Bina returned to Rosh AA as before, and with her all the other degrees. For this reason, the anger has subsided.
2. Everyone becomes one desire. Because Hochma cannot illuminate without Hassadim, subsequently the Zivug is done on the Masach de ZA, which is the Hotem. Then the level of Hassadim emerges and Hochma clothes in Hassadim, and all become one desire because by that all three lines become attached to one another and contentment forms because now everything illuminates in wholeness, as the Hassadim have been completed in illumination of Hochma, and the Hochma in clothing of Hassadim.

236) The smoke is gathered, enters, and is creased in the fire. The fire grips the smoke, and both enter the very insides until the anger has subsided.

The first act took place by Bina’s return to Rosh AA. Once they all unite with one another and the anger has subsided, a new Zivug is made, a second act. At that time contentment formed and one connection of the three lines, called “contentment.” It is contentment from Hassadim and the joy of all from Hochma, as one, since the Hassadim have been complemented with illumination of Hochma, and the Hochma with clothing of Hassadim. They are the illumination of the candles from the left, and the light of the Panim [face] from the right. This is why it is written, “And the Lord smelled the sweet fragrance,” as one who smells and collects everything to its place.

238) It is written, “Will kiss me with the kisses of His mouth.” This is the upper passion, since the desire came out through the mouth and did not come out through the nose when the fire came out. When the mouth connects to someone in order to kiss, the fire comes out in the desire, in the illumination of the face, in the joy of all, in Dvekut [adhesion] of contentment. The light that comes out through the mouth is pure air and Ohr Hassadim. It is the light from upper AVI, pure fire, and it is all the GAR in the worlds. And because it is Ohr Hassadim from AVI, there is no grip to the Klipot in it, as it is pure fire.

239) This is why it is written, “For your love is better than wine,” from the wine that delights. The face shines, the eyes laugh, and he makes affection and friendship. And not from the intoxicating wine, which makes vexation and anger, darkens the face, and the eyes blaze with the wine of vexation.

The illumination of the left—illumination of Hochma from the point of Shuruk—is called “wine.” Its entire correction is through the middle line, which unites the right and the left with each other and sustains the illumination of both in a way that the left shines from below upward, and the right from above downward, too. Through that correction, the illumination of Hochma is regarded as “wine that delights.”

However, if we extend illumination of Hochma from above downward, the right and left part from each other and the Hochma is drawn without Hassadim. At that time she cannot shine and all the Dinim extend from her. This is why they are called “intoxicating wine.” It all comes to them because they extend illumination of Hochma from above downward more than is required.

240) Therefore, because this wine is good, the face shines, the eyes are glad, and the passion of love is active, it is sacrificed each day on the altar to an extent that it delights one who drinks it, and contentment acts in him. It is written about it, “And pouring a quarter of a hin [approx. 0.4 gal],” since he took caution to extend it from below upward, called “a quarter of a hin.” This is why it is written, “For your love is better than wine,” that wine which evokes love and passion.

241) It is all as it is below; this is how the love awakens above. There are two candles: when the light of the candle quenches above, in the smoke that rises from the candle of below, the candle of above lights up. Bina and Malchut are two candles, upper and lower. And when Bina returns to Rosh AA, where she has Hochma without Hassadim, she is put out completely because she cannot receive even the light of Hochma that is there, since the Hochma is not received without clothing of Hassadim.

However, the Zivug that was done on Masach de ZON elicited the level of Ohr Hassadim, a decision between right and left was made, and Hochma clothed in Hassadim. At that time Bina lights up and shines. That Masach is of the Nukva de ZA, and it follows that Bina, the upper candle, which quenched due to her return to Rosh AA, is reignited through the lower candle, Nukva de ZA.

The upper world, Bina, is dependent on the lower one, Nukva, and Bina that was quenched is reignited by the Nukva. Also, the bottom world, Nukva, is dependent on the upper world, Bina, since any measure of illumination that the Nukva causes to illuminate in Bina, the Nukva is rewarded with it, too. And since the Temple was ruined there are no blessings above, in Bina, or below, in Nukva. This shows that they are dependent on each other.

The Temple is the Nukva. Since she is ruined and is not raising her Masach to Bina, to unite the right and the left in her, Bina, too, is devoid of light, since she is not ignited by her. And the Nukva is certainly without light because she has no one from whom to receive. It follows that there is no light in Bina or in Malchut.

242) Blessings are absent and curses are present. It is so because the nursing of everyone emerges from the lighting of the upper candle in the smoke of the bottom candle, since Israel are not in the land and are not doing the work required in order to light the candles, light the upper one in the lower one, and to extend the blessings in the worlds. This is why there are no blessings above or below, and the world does not exist as it should.

243) “I shall curse the ground no more for man.” Can it be that there is remorse in the Creator? As long as the fire of above—of Bina—continues to intensify, the smoke, the Din of below, of the Nukva, intensifies the anger and consumes everything. It is so because when the fire comes out from Bina, it does not stop until it completes the Din of Nukva, the smoke. And when the Din of below, the smoke, does not continue to intensify by the Din of above, by the fire, it makes the Din and stops it, not completing the Din through destruction. This is why it is written, “no more,” meaning I will no more give additional fire to intensify the Din of below, the smoke.

Through the sin of the tree of knowledge, the worlds fell, good and evil mingled with one another, and the good was indistinguishable from the bad. For this reason, the first correction is to disclose the bad and separate it from the good. This is the curse that the Creator cursed the ground due to the sin of the tree of knowledge. That curse was laying on the ground disclosing the evil bit by bit, until it brought the flood upon the earth. Then the disclosure of the evil concluded. This is why following the flood, when the evil was sufficiently disclosed, Noah brought a sacrifice, for by that he separated the bad from the good.

The Dinim of Malchut, the ground, are called “smoke.” These Dinim appear through expansion of the fire from Bina to ZON. This also explains the curse that the Creator cursed the ground for man. In order to correct the sin of the tree of knowledge, the Creator added an extension of the fire of Bina and disclosed the smoke in the ground—Malchut—bit by bit until the Din was completed at the coming of the flood. At that time, the bad that was mingled with the good was revealed to the point that it was possible to separate it from the good.

After the flood He said, “No more,” meaning “I will not add additional fire to intensify the Din of below,” the smoke, since now that the revelation of evil has been completed, there is no longer a need to add fire to disclose the Din, since the evil has been sufficiently revealed. But can it be that the Creator would do that in order to avenge the wicked? This is why the text concludes, “For the inclination of a man’s heart is evil from his youth.” There is no reason to be angry with him, and all of the Creator’s punishments are only corrections. And since the correction that required the flood has been concluded, He said, “No more.”

244) It is written, “The ground is cursed because of you.” This is because when the ground was cursed for the sin of Adam HaRishon, permission was given to that evil serpent to rule over it. He is the saboteur of the world.

By that, the evil gradually appeared until it induced the flood and consumed all the creatures of the world in the flood, for by then the evil had been revealed sufficiently and it was possible to separate it. Since that day when Noah sacrificed the sacrifice and the Creator smelled it, by which he separated the bad from the good, the earth was given permission to emerge from the rule of the serpent and from the Tuma’a [impurity], since the evil has been separated from it.

This is why Israel sacrifice to the Creator, to illuminate the face of the earth, Malchut. That is, Noah has not finished that correction, which is why Israel still need to sacrifice sacrifices. That correction was dependent until Israel stood by Mount Sinai. Then the evil was completely separated from the ground, for the filth has stopped and they were freed from the angel of death.

245) The Creator diminished the moon, Nukva, even before Adam sinned and the serpent ruled. But because of Adam’s sin, she, too, was cursed in order to curse the world, who receive from her. On the day when Noah sacrificed the sacrifice, the earth, Nukva, emerged only from that curse, but the moon was still in diminution. The exception is the days of Solomon, when there was a sacrifice in the world and Israel dwelt in their land. At that time the diminution of the moon was corrected.

The earth was not given permission to come out from the governance of the serpent through Noah’s sacrifice. Only the curse was revoked, but the serpent’s rule remained. This is why Israel needed the sacrifices in the Temple.

246) The Creator is destined to remove the spirit of Tuma’a from the world, as it is written, “I will remove the spirit of impurity from the earth,” and as it is written, “Death will be swallowed up forever.”

247) The Creator is destined to light up the moon and bring it out from the darkness that it obtained through that evil serpent, as it is written, “And the light of the moon will be as the light of the sun, and the light of the sun will be sevenfold, as the light of the seven days.” What is “the light of the seven days”? It is the light that the Creator concealed in the work of creation.

(înapoi la pagina ZOHAR CUPRINS / Noah – click)

(înapoi la pagina ZOHAR CUPRINS / Noah – click)

228) “And Noah built an altar for the Lord.” This is the altar on which Adam HaRishon sacrificed. Why did Noah sacrifice a burnt offering, since a burnt offering comes only to atone for thoughts of the heart, and what was Noah’s sin? Noah contemplated and said, “The Creator sentenced the world to destruction. Perhaps in return for saving me, I have exhausted my whole merit and I have no more merit left in the world?” Promptly, “Noah built an altar for the Lord.”

229) That altar is the one on which Adam HaRishon sacrificed. What is “And Noah built?” After all, Adam HaRishon built it. But because the wicked of the world caused it to not stand in its place, the place of bestowal for Kedusha, when Noah came to sacrifice on it, it is written about him, “And Noah built,” since he returned it to the place of bestowal, to Kedusha [bestowal].

230) It is written, “And offered burnt offerings,” without the letter Vav, which is the sign for plural, since he sacrificed only one burnt offering. It is written “A burnt offering,” it is “a burnt offering made by fire, of a sweet fragrance unto the Lord.” But a burnt offering is a male not a female, as it is written, “He shall offer it a male without blemish.” So why is it written, “A burnt offering made by fire” with a Hey for suffix [in the Hebrew], which is a female form? After all, fire without the final Hey should have been there, which is a male form.

231) But although the sacrificed burnt offering is a male and it approaches his place, ZA, who is a male, still, the Nukva does not need to part from ZA because of it. Rather, he is offered in the female in order to connect ZA and Nukva to each other, for through the ascent of the burnt offering, the Nukva ascends to ZA to connect together.

232) Noah had to sacrifice a burnt offering because the Creator established him instead of a male, so he would connect and enter the ark, Nukva. This is why he sacrificed a burnt offering and not another sacrifice, because he really did not sin, but because he thought that he had exhausted all his merit.

A burnt offering is a fire. “Fire” has the letters of Esh [fire] Hey, where the left of ZA, Esh, connected to the Nukva, Hey. It is so because the Nukva comes from the left side, Esh, where the Nukva and the fire clung to each other. This is why the female is called [in Hebrew] Ishah [“woman,” spelt the same as Esh–Hey]. It is so because the name “woman” indicates a connection of love, where the left, Esh, grips the Hey to raise her up to ZA to tie them as one. This is why it is written, “A burnt offering is a fire,” indicating the connection of male and female with each other.

(înapoi la pagina ZOHAR CUPRINS / Noah – click)