Autor: arhiprofesor

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148) It is written, “These are the waters of Merivah [quarrelling], where the children of Israel quarreled with the Lord, and sanctified in them.” Did the children of Israel not quarrel with the Creator elsewhere? What is different here that it says, “These are the waters of quarrelling,” and none other? Indeed, these were waters of quarreling that gave power and might to the accuser to grow stronger because 1) there is sweet [fresh] water, and there is bitter water, the Kedusha and the opposite of the right line. 2) There is clear water and there is murky water, the Kedusha and the opposite of the left line. 3) There is water of peace and water of quarreling, the Kedusha and the opposite of the middle line.

He said about the water of quarreling, “where the children of Israel quarreled with the Lord,” indicating that it is the opposite of the middle line, for they extended on themselves what they should not have extended—the opposite, called “water of quarreling”—and they were defiled in it, as it is written, “And He sanctified in them.”

149) Therefore, what is, “And He sanctified”? It should have said, “And they will sanctify,” in plural form, applying to the children of Israel. However, the word is hiding because its meaning is that the one who seemingly did not have to was blemished. The moon, Nukva, was blemished. And the words, “And He sanctified,” are not written here as a praise. The text hides and does not wish to express it.

“And I, behold, I bring the flood,” meaning bringing the saboteur on them, as they were defiled in him. As was said about the water of quarreling, which is the name of the saboteur with which they were defiled, so it is here, the flood is the name of the saboteur with which they were defiled.

150) Woe to the wicked who do not wish to repent before the Creator their iniquities while in this world. When a person returns and repents his iniquities, the Creator forgives him. And all those who keep to their iniquities and do not wish to repent their iniquities before the Creator later fall to Hell, and will never be raised from there.

151) Because all of Noah’s contemporaries toughened their hearts and sought to see their iniquity openly, the Creator brought upon them the Din in that manner. And even when a person sins, if it is in hiding, the Creator is merciful. Should a person return to Him, He will atone for him, forgive, and pardon him. But if he does not return to Him, He shows his sins openly.

How do we know that? From Sotah. She sinned in hiding and the Creator disclosed her iniquity openly through the water that causes curse.

152) Likewise, those wicked were blotted out from the earth openly. That is, the generation of the flood, for the water would come out and rise up boiling from the abyss, and stripped their skins off of them. And once their skins have been stripped, their flesh was stripped from them, as well, and they remained with only their bones, as it is written, “And they were blotted out from the earth.” All their bones were separated from each other, too, and did not remain together. By all that, they were removed from the world and were blotted out, as it is written, “They will be blotted out of the book of the living,” for there is no revival for them, ever, and they will not rise in the Din.

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138) How obtuse are people, for they do not know and do not notice the words of Torah, but look at worldly matters and the spirit of wisdom is forgotten from them.

139) When a person departs from this world and reports to his Master, all that he has done in this world while he was in spirit and body together, he sees what he sees until he comes to the world of truth. There he meets Adam HaRishon sitting at the gate to the Garden of Eden to see all those who keep the commandments of their Maker, and he delights in them.

140) It is written, “I will look on man no more among the dwellers of the world.” Several righteous around Adam HaRishon prevented themselves from the path of Hell and turned toward to the path of the Garden of Eden. These are called “Dwellers of the world [Heb: Haddel].” Why is it not written, “Dwellers of the world [Heb: Heled]”? It is because they are not as a rat, which drags and hides, and does not know why it leaves. Rather, they are dwellers of Haddel, as it is written, “Hidlu [stop], you, from man.” “Stop” means “prevent.” Here, too, they are called “dwellers of Haddel” because they avoided the path of Hell and prevailed by themselves to enter the Garden of Eden.

141) “Dwellers of HHHH Haddel” means those who repented, who prevented themselves from the iniquities of the wicked. And because Adam HaRishon repented before his Maker, he sits with those who repented and avoided their iniquities, who are called “Children of the world,” as it is written, “Make me know how transient [Haddel] I am.” This is why Adam HaRishon sits at the gate of the Garden of Eden. He rejoices in them, in the righteous who come on the path to the Garden of Eden.

142) It is written, “I said, ‘I shall not see Koh [the Lord], Koh in the land of the living.’” Who is it who could see Koh [the Lord]? When the souls ascend to the place of the bundle of life, they enjoy there the brightness of the illuminating mirror, which shines from the high place on all the places. Had the soul not clothed in the brightness of another clothing, she would have been unable to approach and see that light.

When ZON rise and clothe upper AVI, whose light is called “light of Haya,” ZA is called “the tree of life.” It is also called the “illuminating mirror,” and the Nukva, “the land of the living.” Yesod of ZA is called “the bundle of life,” as it is the place of the gathering of the Mochin that appear in three places—Holam, Shuruk, Hirik—as it is written, “Let the water under the heaven be gathered together unto one place.” They gather from three places and come to Yesod de ZA, which is called “one place.” This is why he is called “the bundle of life.”

When the souls rise to ZON, they rise with the letters ELEH of ZON, which fell to their place and clung to them. These are NHY de ZA, who are primarily the middle line, Yesod de ZA. Thus, the place of ascent of the souls to ZA is in his Yesod, called “the bundle of life.” There they enjoy in the brightness of ZA, called the “illuminating mirror.”

143) As the soul is given clothing, which is the body, to exist in this world, the soul is also given a clothing of the upper brightness, to exist in it in the next world and to look into the illuminating mirror, ZA, from within the land of the living, Nukva de ZA. The meaning of the words, “I said, ‘I shall not see the Lord,’” Is that the righteous are rewarded with looking in the illuminating mirror, which is Koh [the Lord] in the land of the living through two corrections: 1) the clothing of the upper brightness; 2) through the Nukva de ZA, the land of the living.

144) Moses could not approach to look at what he looked. Rather, when he clothed in another clothing—as it is written, “And Moses came in the midst of the cloud,” in which he clothed as one wears clothes—this is why he could look at what he looked.

145) Likewise, the souls of the righteous in the world of truth clothe in a clothing that is similar to that world, behaving according to that clothing, and then they are ready to look in the light that illuminates in that land of the living, in the light of Nukva, from within which they look into the illuminating mirror. This is the meaning of “Koh [the Lord], Koh in the land of the living,” which Hezekiah said. He thought that he would no longer be rewarded with that light and that looking, since the river that extends from the Garden of Eden stopped him and he did not beget, and one who does not engage in multiplication blemishes the river that comes out of Eden, Yesod de ZA.

It is written, “I will look on man no more.” This is Adam HaRishon, as it was said that Adam HaRishon was sitting at the gate to the Garden of Eden, receiving the souls of the righteous who come to the Garden of Eden. Hezekiah thought that he would not be rewarded with looking at Adam at the gate to the Garden of Eden.

146) Why did Hezekiah think all that? It is because the prophet told him, “For you are dead in this world and you will not live for the world of truth,” since anyone who does not bear sons in this world, when he dies and leaves it, he is expelled from the Garden of Eden and does not stay there to see that illuminating light. Hezekiah, who was clean, righteous, and pious, was such, and all the more so one who did not have ancestral merit, who sinned before his Maker.

147) That clothing is the robe of the sages who dress in the world of truth. Happy are the righteous, for whom the Creator has concealed much good and delights for the world of truth. It is written about them, “The eye has not seen a God but you; will do for the one who awaits Him.”

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134) “And I, behold, I bring the flood of water.” What is the reason that He says, “I” after He has already said, “And I”? Wherever it is written, I, it becomes a Guf to the Neshama, meaning I, the Nukva, is a Guf to ZA, who is regarded as her Neshama [soul]. She receives from what is above, from ZA, and this is why the word “I” is implied in the letter of the covenant, Vav, which is Yesod de ZA, as it is written, “I, behold, My covenant is with you,” since she is receiving from the covenant of ZA. “I” is that which is about to be revealed, which is available for attainment. “I” is a throne to what is above. “I” makes revenge for generations to come. And “I” that is written here with a Vav indicates that male and female are mingled together because Vav points to the male, ZA.

Subsequently, the Nukva is written alone, without ZA, when she came to execute the Din, as it is written, “And I, behold, I bring the flood of water on the earth.” It is written “I” without a Vav, since “I” with a Vav indicates that ZA is connected to the Nukva, who is called “I.” This is so before the execution of the Din is through. Afterward, when it is through, it is written “I” without a Vav, indicating that the Din was done by the Nukva alone, without ZA.

135) Since it is written, “Bring the flood,” do we not know that it is water that it must be said “flood of water”? But the flood is in order to multiply the angel of death who was there, for although it was only water, the saboteur was walking in the world to destroy them with this water.

136) “I am the Lord,” meaning that I can be trusted to pay a good reward for the righteous and avenge the wicked. This is why the text promises the righteous with the word “I” to pay their good reward in the next world, and threatens the wicked that they will be avenged in the next world. The name “I” indicates that it is revealed, and there is no disclosure unless on disclosure of reward and punishment. It is therefore necessary that “I” indicates that I can be trusted to pay a reward.

137) It is written, “to destroy all flesh.” This is the saboteur of the world, as it is written, “And the Lord will pass over the door, and will not let the saboteur come into your houses to smite.” In other words, He does not give him permission. This is the meaning of “to destroy all flesh,” which is on the part of the saboteur, implied in the verse, “The end of all flesh has come before Me,” came before me to receive permission. Because the time that the Creator waited for them has come, when Noah’s 600 years were completed, during which it was possible to keep, “To give a good reward for the righteous,” it was time to avenge the wicked. And then He will give permission to the saboteur to destroy all flesh.

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122) Rabbi Shimon said, “I lifted up my hands in prayer.” He came to disclose the manner of emanation of GAR de AA, called Keter, Mocha de Avira and MS. But how do we ascend to RADLA, to Ein Sof, who is very high and hidden? This is why he prayed that the disclosure of these secrets would be pleasing to the Creator.

When the upper desire above, Keter de AA, stands and is established on that desire that is never known or perceived—Rosh de Atik, called RADLA—by that, Keter de AA becomes a Rosh that is very concealing above. That Rosh emanated what it emanated. “Not known” is Mocha de Avira de AA, and “illuminated what it illuminated,” in a concealed manner, is MS de AA.

123) Once the desire of the upper thought, which is Keter de AA, the upper desire—has been established as Rosh, it is called “the upper thought.” It is to chase after RADLA and receive his illumination. However, a Parsa has been spread between RADLA and Keter. Out of that Parsa in the chase of the upper thought, Keter, after the light of RADLA, the light reaches and does not reach him, since the Parsa detains it. Thus, what illuminates, illuminates up to the Parsa, and not from the Parsa and below. For this reason the upper thought illuminates in concealed illumination to MS, and in a light that is not known to Mocha de Avira. And the thought itself, Keter, is considered unknown.

It explains two issues here: 1) How the “end of all flesh” enjoys the offerings that Israel offer. 2) The illumination of the Rosh of Partzuf Atik de Atzilut, called RADLA, Ein Sof, from which extends the elicitation of Mochin de Katnut and Mochin de Gadlut of the three Roshim [pl. of Rosh] of AA, called Keter, Mocha de Avira, and MS, which are Yod–Hey–Vav of AA himself.

It also explains the Katnut and Gadlut of the clothing of AA, called AVI, YESHSUT, ZON, and how Yod–Hey–Vav of clothing are included in Yod–Hey–Vav of AA himself, and all are included in the abovementioned Rosh Atik, called RADLA, Ein Sof, being the aim of the offering.

This is why it was said, “A Parsa has been spread,” meaning the ascent of Malchut to the place of Bina, where she ends the degree, and this new end is called Parsa. Through that end, the three Sefirot Bina and TM of each degree descended to the degree below it. It follows that Bina and TM of the upper thought, Keter, descended to Mocha de Avira, and Bina and TM of Mocha de Avira descended to MS, and Bina and TM of MS descended to AVI, etc. Thus, in each degree, only Keter–Hochma of the Kelim remained, in which they could receive from RADLA only two lights, NR, regarded as VAK and Katnut of the three Roshim.

This is why the upper thought, Keter de AA, illuminates in a concealed illumination to MS, VAK, and illuminates to Mocha de Avira with a light that is unknown, only VAK, as well, while the thought itself, Keter de AA, is regarded as unknown, meaning also only VAK.

However, there is a difference between them because a concealed illumination means that in Gadlut, too, when he obtains GAR, he will remain concealed and will not illuminate to others. A light that is unknown means that it is only unknown now, but in Gadlut it will be known. This is why it is called Mocha de Avira, since in Gadlut, the Yod comes out of his Avir and becomes Ohr [light]. “Did not know” is the same as “unknown,” which will not be known in Gadlut, as well.

All those diminutions took place because the Parsa went up to the place of Bina and ended the degree there, lowering Bina and TM of each Rosh to the Rosh below it. And because only two Kelim remained in each Rosh, they could no longer receive from two lights that are NR, which are regarded as VAK.

124) Then that illumination of the thought that is unknown struck the illumination of the Parsa that stands and shines in the three diminutions from what is not known in Mocha de Avira. It is also not known in Keter nor revealed in MS. Thus it struck the illumination of the thought that is unknown, RADLA, in the illumination of the Parsa, and they shine together.

It is so because the illumination of RADLA struck and lowered the Parsa to its place, to Malchut, once again. By that the three Kelim, Bina and TM, that fell from each degree returned to it, and were once again completed in KHB TM de Kelim, and NRNHY of lights. Through that Bitush [hammering], they resumed their illumination in full, as before, and the three Roshim de AA included in the Parsa illuminate together with RADLA, since Rosh Atik, RADLA, is the Rosh of Nukva de Atik that was established in the act of fissuring.

It follows that when the Parsa rose to the place of Bina, Bina and TM de RADLA also fell to the place of the three Roshim de AA. Now, after the Bitush was done—which raises Bina and TM from all the degrees once more—Bina and TM de RADLA rose to their place, as well.

It is also known that along with the ascent of Bina and TM of the upper one, the lower one, which was gripping them before, rises along with them. It therefore follows that the three Roshim de AA rose to RADLA with the return of her Bina and TM, and became one degree, and the three Roshim de AA illuminate together with RADLA because now they have become one degree.

Nine palaces were made of them in RADLA: the three Roshim de AA are mingled in one another, and they are nine lights in their own place, in AA. Through their ascent to RADLA and their illuminating together, they become nine palaces in RADLA. This does not mean that nine lights are missing from their own places because of the ascent to RADLA, but rather that they illuminate in two places—nine palaces in RADLA, and nine lights in their own places. It is so because there is no absence in the spiritual, rather each movement indicates only additions.

125) These palaces are not lights, like the nine lights of AA in their own place, nor are they spirits or souls. There is no one to understand what they are because the light of Ein Sof shines in RADLA, so these nine palaces, regarded as having been made in RADLA, are considered Ein Sof, which the thought does not perceive.

The desire of all nine lights of the three Roshim de AA—all of which stand in thought, in their own places in AA, called a “thought”—is one of them in the count. That is, the thought of AA is one of the nine lights. They are not in RADLA because RADLA is not their kind at all.

The desire of all of them is to chase after the nine palaces that stand in the place of RADLA when the nine lights stand in a thought, which is AA. But the palaces are unattainable and are not known to the nine lights, since these nine palaces are neither a desire nor the upper thought, AA. They perceive and do not perceive in it. All the secrets of faith are present and established in those nine palaces, and all those lights from the upper thought, AA, are received from them, all nine palaces. They are called Ein Sof because thus far the lights reach and do not reach; they are unknown and there are neither desire nor thought here.

126) When the thought illuminates, and it is not known from whom she illuminates, the Mocha de Avira that is dressed and concealed inside the Bina and illuminates to whom it illuminates, they enter one another until they are all mingled as one. Through the Bitush of the light of RADLA with the light of Parsa, the Parsa returns to its place in Malchut, and Bina and TM that fell from all the degrees resume their merit, returning to their places as before. It follows that Bina, too, who went out of Rosh AA, has now returned to Rosh AA and receives there the light of Hochma once again.

It is known that when Hochma de AA is deficient of Hassadim, Bina is concealed there, as it was said, “Deep and blocked in His name.” It is so because ZAT de Bina cannot receive Hochma without clothing of Hassadim, and when the thought illuminates, when it is not known from whom she illuminates—meaning that the second Rosh de AA, Mocha de Avira, illuminates in GAR after the Bitush of RADLA in the light of the Parsa—Bina, too, returns to Rosh de AA. At that time he dresses in his illumination and is blocked inside the Bina, since she rose to the Rosh and clothes him, and the light of Hochma that she receives from him blocks her.

The thought that is unknown, Mocha de Avira, is what illuminates, and not the two other Roshim de AA, Keter, and Mocha de Avira. They do not illuminate for others because Keter is regarded as “did not know,” as it clothes RADLA, and MS is in blocked illumination. For this reason it is considered that even after Bina rose to Rosh AA she does not clothe them, but only Mocha de Avira.

To open the illumination of Hochma from its blocking, a Zivug that extends the level of Hassadim was done. Hochma clothed in Hassadim, and her illumination was revealed. She illuminates to whom she illuminates, meaning that the level of Hassadim, called garments of glory, mated and illuminated. By that the Hochma entered and clothed inside the light of Hassadim, and the light of Hassadim was included in the light of Hochma, until all became mingled as one, including ZON, which are also included in this Zivug, as they are the cause of the elicitation of the level of Hassadim in Bina.

127) And when the offering is mounted on the altar, all those unifications of the three Roshim de AA in RADLA are made. First, everything becomes connected to one another, since during the descent of the Parsas, when Bina and TM of each degree return from the place of the lower one to their degree in the upper one, they raise the lower one with them, as he is attached to them.

Then these Bina and TM that return to their degree connect every lower one to the upper one, by which the ZON rise to Bina, Bina to Rosh de AA, and Rosh de AA to RADLA, to the nine palaces in him. Through this ascent, Bina is blocked for lack of Hassadim, then they illuminate in one another because he mates and elicits the level of Hassadim in a garment of glory that illuminates. Then the Hassadim illuminate in Hochma, and Hochma in Hassadim.

At that time all the degrees are in ascent: Bina and ZON are in ascent to AA, to the three Roshim in him, and the three Roshim de AA are in ascent to RADLA, to the nine palaces there. It follows that the thought, AA, is crowned with the light of Ein Sof in his ascent to RADLA, in the illumination of the nine palaces in RADLA, in which the light of Ein Sof illuminates. It is so because of that illumination that the upper thought, AA, illuminates from there—which are nine palaces—that he is called Ein Sof.

From him, from Ein Sof, AA stands and illuminates to whom it illuminates. Everything stands on this, meaning on extending the light of Ein Sof to the worlds through AA. Happy are the righteous who raise MAN and unify the abovementioned high unifications in this world and in the next world, for they inherit two worlds.

128) “The end of all flesh.” The connection above, in Bina and in AA, in joy, connects every lower one to the upper one through the return of Bina and TM to their degree. As it causes them joy after the Hochma has clothed in Hassadim, likewise, below, in ZON and in the lower worlds, the connection of each lower with the upper is made with joy and with a desire to give satisfaction to all, above and below, and to “the end of all flesh,” too. And Ima, the Shechina, is on Israel as it should be.

129) Each beginning of a month when the moon is renewed, when the Nukva is renewed in her Zivug with ZA, “the end of all flesh” is giving an additional portion to the regular offerings, which is the he-goat of the beginning of the month, so he would be busy with it and will use his portion. Through the he-goat of the beginning of the month, the illumination of the left side is renewed, since the end of all flesh is enjoying it and it is his portion, while the side of Israel, the right, remains for them alone, so they will unite with their king. A he-goat is offered specifically because it is in the portion of Esau, as it is written, “But Esau my brother is a hairy man” [Sa’ir means both “hairy” and “he-goat”].

130) That “end of all flesh” always wants only meat. This is why the correction of the meat in every place is only for him. This is why he is called “the end of all flesh.” When he rules, he rules over the body, flesh, and not on the soul. The soul departs to her place, and the flesh, the body, is giving to that place, to the “end of all flesh.” It is the same as in the offering, where the desire of the one who offers it rises to one place, to Kedusha, and the flesh of the offering rises to another place, to the “end of all flesh.”

The essence of the Klipot is from the broken Kelim that remained since the time of the breaking of the vessels. Even when the emanator sorted and corrected the worlds ABYA with all that is in them, He did not correct them and they are unfit for correction during the 6,000 years before the end of correction. But at the end of correction they, too, will be corrected, and all the Klipot will be cancelled, too, as it is written, “He will swallow up death forever,” and SAM is destined to be a holy angel.

Their whole power is to make the man sin, for because they are devoid of any light prior to the end of correction, they chase after the man to extend to them some of the perfect lights that will illuminate at the end of correction to revive themselves. It is like a hungry and thirsty person chasing one who has bread and water, and is fighting that person.

This is what was said about the tree of knowledge, that the tree was because they ate unripe fruit. That is, it lacked time. The tree of knowledge is from the complete lights that will be corrected only at the end of correction. These lights will complement the Klipot and will correct them. This is why SAM and the serpent chased Adam and Eve to seduce them to draw for them from that light right away. And although they knew that they were still unfit for it, because they needed more time, still, some part of the force of the sin fell to them.

It is known that the five Kelim KHB TM are called Mocha, Atzamot, Gidin, Bassar, and Or. It follows that the Kli of Tifferet is called Bassar, and the Kli of Malchut is called Or. It is also known that due to the concealment of the inner AVI after the breaking of the vessels, it is forbidden to extend GAR de Mochin de Haya prior to the end of correction, but only VAK.

It is also known that there is an inverse relation between Kelim and lights. When ZA has only Mocha, he has only light of Nefesh. When he obtains Partzuf Atzamot, he acquires the light of Ruach, in Partzuf Gidin the light of Neshama, in Partzuf Bassar the light of Haya, and in Partzuf Or the light of Yechida. And since it is forbidden to extend GAR of Ohr Haya before the end of correction, it follows that in the fourth Partzuf, Bassar, the Kelim below it, Bassar and Or, are missing and he has only three Kelim, Mocha, Atzamot, Gidin, which end at the Chazeh of the Partzuf. From the Chazeh and below, which are the Bassar and Or of that Partzuf, he is lacking until the end of correction.

All that the Sitra Achra wants is for man to draw for them those lights of GAR de Haya, which come in Kelim of Bassar and of Or of the fourth Partzuf of ZA. Less than that—the lights that illuminate only in the corrected Kelim—the Klipot cannot enjoy one bit because they have nothing of those Kelim. This is why it is said in The Zohar that the sin of the tree of knowledge was that he connected below and separated above, extending the lights from the Chazeh and below of the fourth Partzuf, light of Hochma, into the Kli de Bassar. The sin of the tree of knowledge is the source of all the sins that branch out from it.

This is why this “end of all flesh” always desires only Bassar [meat]. It wants to draw to itself GAR de Haya, which illuminate after the end of correction, since the Klipot derive no pleasure from the lights that abide prior to the end of correction. This is why they are considered Klipot [shells/peels], since they have no corrected Kelim in which to receive these lights. Hence, the Klipot want only meat, to extend to them the light in the form of Kli de Bassar of the fourth Partzuf.

This is the he-goat of the beginning of the month, and all the offerings, for then it is drawn from those GAR by the domination of the left line. At the moment of the beginning of the Zivug, the Klipot receive the light from their Behina of Bassar. But there is no loss to the Kedusha in that because it is a very small portion, for through that part that they receive they part from the Kedusha and no longer slander Israel, to make them sin. This correction is done primarily by the he-goat of the beginning of the month.

The Sitra Achra takes that illumination of the left, which illuminates at the beginning of the Zivug, which is their portion. Israel take the complete Mochin, established in three lines, which are VAK de Haya, and this is their portion. After the heart of the correction is done in the he-goat of the beginning of the month, that matter applies to all the offerings. The desire of the one who sacrifices ascends to one place, to Kedusha, where by raising MAN, called “desire,” the priests, Levites, and Israelites are rewarded with receiving the complete Mochin in the Kelim that are corrected in three lines. The flesh of the offering rises to another place, to the Sitra Achra, as flesh is their portion, and not something less than that. However, they have only a tiny candle from the moment of the beginning of the Zivug.

131) A righteous is himself an actual offering to atone, by offering his desire. One who is not righteous is not an offering because he is blemished, as it is written, “Whatever has a blemish you shall not offer, for it will not be acceptable for you.” Hence, the righteous are the atonement of the world; they are the offering of the world, as it is written, “And God said to Noah, ‘The end of all flesh has come before Me.’” The Sitra Achra came to receive permission to darken people’s faces. This is why it is written, “I will destroy them with the earth.”

132) It is written, “And Noah was six hundred years old.” Why does the text come to count that calculation of Noah’s years? If Noah had not been 600 years old, he would not have entered the ark and would not have connected with it. Because he was completed with 600 years, he connected with it.

The ark corresponds to the Nukva of above, and Noah corresponds to Yesod of above. Yesod is the sixth Sefira of ZA. Therefore, as long as he did not complete 600 years, he was not worthy of being a Merkava [chariot/structure] for the sixth Sefira. The reason why it counts hundreds is to imply his Mochin, that they were from Bina, which is hundreds.

133) Therefore, since the day when the iniquities of the people of the world were completed, when they became worthy of receiving their punishment, the Creator waited for them until Noah was completed in 600 years, his degree was completed as it should be, and he was a complete righteous. Then he entered the ark and everything was done such as above, in a manner that there will be upon him inspiration from the Yesod and Malchut of above, as it is written, “And Noah was six hundred years old.” This is why it is not written, “approximately six hundred years,” for it was precisely six hundred years, to complete the Sefira of Yesod.

(înapoi la pagina ZOHAR CUPRINS / Noah – click)

(înapoi la pagina ZOHAR CUPRINS / Noah – click)

118) Did “the end of all flesh,” the Sitra Achra, enjoy the offerings that Israel were sacrificing on the altar? They were all being satisfied together, both above and below.

119) Priests, Levites, and Israelites, which are three lines, are called “man” [Adam], by connecting these holy desires that rise from them for MAN from the priests in their work, from the Levites in their singing, and from Israel as they stand during the offering of the sacrifice.

Before a sheep, a buck, or a beast are sacrificed on the altar, one should retire over it, confess all the sins and bad desires over it, and then, within all those sins, evils, and thoughts he had confessed, that offering is called “beast.”

Adam [man] is 45 in Gematria. This is why he is an appellation of ZA, HaVaYaH filled with the letters Aleph, which is 45 in Gematria. A beast [Behemah] is 52 in Gematria, hence it is an appellation of the Nukva, HaVaYaH filled with the letter Hey, which is 52 in Gematria. That name indicates primarily the Mochin of the left that she receives. Therefore, the illumination of complete Mochin that come in a Zivug of all three lines is called Adam, and the illumination of Hochma, extended in the left line before he connects in a Zivug of three lines is regarded as a beast.

There are two discernments [Behinot] in offering the sacrifice: man and beast. It is so because through the MAN that the priests raise when they work, and the Levites when they sing, and Israel when they stand during the offering of the sacrifice, which are three lines, the Mochin extend in man. Through the confession that they confess about the offering, an illumination of Hochma that is only in the left line is extended, without Zivug from all the lines. This illumination is called a “beast.”

The end of all flesh, too, enjoys that illumination of the beast, and there is no atonement for iniquities except by extending the illumination of Hochma in the left. Through the confession and atonement for iniquities in the offering, he is regarded as a beast, which is illumination of Hochma in the left, from which comes the atonement of the iniquities.

120) It is like the offering of Azazel, of which it is written that he confessed on it all the iniquities of the children of Israel. There is confession of iniquities in every sacrifice, since when the offering is mounted on the altar and is not sent to the desert, it is twice as deserving to be confessed over. For this reason, it ascends to its place, and the other ascends to its place. This is man, three lines, and that is a beast, illumination of the left line only, as it is written, “Man and beast You preserve, O Lord.”

121) The Havitin offering [one of the gift-offerings] and all the other offerings should evoke the holy spirit, the Adam in the desire of the priests, in the singing of the Levites, and in the prayer of Israel, which are three lines. In that smoke, oil, and flour that are mounted on the altar, all the accusers are satisfied and satiated. They cannot govern that Din that is given to them, and they are regarded as beast. Thus, there are two discernments in the offerings: man and beast. Everything extends at one time, meaning both the man and the beast are extended as one while offering the offering.

It is all done with faith, to provide for one another and to raise what is needed through Ein Sof. To provide for one another applies to the right line, which complements to the left, and on the left line, which complements to the right. Raising what is needed applies to the illumination of Hochma in the left, which should be raised up and not drawn down. Through Ein Sof means raising everything to RADLA.

(înapoi la pagina ZOHAR CUPRINS / Noah – click)

(înapoi la pagina ZOHAR CUPRINS / Noah – click)

94) As they were walking, they saw a Jew approaching them. Rabbi Yosi said, “That man is Jewish, for he looks like a Jew.” When he reached them they asked him who he was. He told them, “I am a messenger of good deeds. We dwell in the village, Dramin, and it is time for the festival and we need the Lulav [palm branch] and the species that go with it, so I am going to cut them for the purpose of the Mitzva [commandment/good deed].” They went together.

95) That Jew told them, “There are four species in the Lulav, all of which come to appease the world. Why are they needed during the festival and not at other times?”

96) The place where we are sitting is small, but everyone engages in Torah. We have a teacher, the best of teachers. Each day he tells us new things in the Torah. He said that the festival is a time for governance—for Israel to govern over the ministers of the seventy nations. It is written, “Then the malicious water swept over our soul. Blessed be the Lord, for not giving us as prey to their teeth.” Does water have teeth? However, malicious water are the rest of the nations, and the teeth are the ministers appointed over the rest of the idol-worshipping nations, which are blessed by Israel.

97) To rule over the rest of the nations, we come with the holy name implied in those four species in the Lolav. Myrtle is HGT, from the letter Yod of the name HaVaYaH. Willows of the brook are NH, which extend from the letter Hey of HaVaYaH. Palm branches are Yesod, from the letter Vav of HaVaYaH. The citron is Malchut, the bottom Hey.

It is to appease the Creator and to govern them with the holy name, and to invoke on us holy water, abundance of upper water that subdue the malicious water, to pour them on the altar, Malchut.

98) On Rosh Hashanah [Hebrew New Year’s Eve], the first awakening returns and comes to the world, the Nukva. That is, the Nukva becomes as before, as she was on the fourth day of the work of creation. The first awakening are the courthouse of below, which awakens to sentence the world, and the Creator sits on the throne of Din and sentences the world.

The Nukva is called “house,” and on the fourth day of the work of creation, before she was built, she was from Chazeh de ZA and below, in his Achoraim. At that time she was full of Dinim, and she was called the “courthouse of below,” below the Chazeh. For this reason she sentences the world in Din, and ZA also sits on the throne of judgment and judges the world. That state is called “the first awakening.”

99) That courthouse governs to judge the world until Yom Kippur [Day of Atonement]. At that time her face illuminates, meaning she obtains GAR, called Panim [face]. And the slandering serpent is absent in the world; he is busy with that he-goat to Azazel that he is given, which is from the side of the spirit of Tuma’a, as befits the slanderer. And because he is busy with that he-goat, he does not approach the Temple, the Nukva, meaning he does not approach in order to slander Israel and separate the Zivug of ZON.

100) That goat is like the sin-offering of the beginning of the month, for he is busied with it. For this reason the Panim of the Temple shines, meaning the Nukva. By that, all of Israel find Rachamim before the Creator and He revokes their iniquity.

101) When the moon, Nukva, approaches the sun, ZA, the Creator awakens the north side, left line, which extends from the point of Shuruk, and grips her with love, pulling her to him. This is the reconciliation and receiving permission. The south, right line, awakens from another side, from the side of the point of Hirik, and the moon, Nukva, rises and connects in the east, ZA. At that time she sucks from both sides—from the south and from the north, taking the blessings, abundance of the Zivug, in a whisper, which is VAK, through the point of Hirik, as it is written, “And her voice could not be heard,” since voice and speech mean GAR.

At that time the moon is blessed and filled with abundance. Here the woman approaches her husband, meaning it is a complete Zivug, which imparts complete Mochin to the world. By that it tells us that the order of that Zivug is that first ZA extends to the Nukva illumination of the left line, as it is written, “His left is under my head,” then the right line, as it is written, “And his right shall embrace me.” Illumination of Hochma extends from the left, and Hassadim from the right. Then The Zohar explains how the serpent grips at the time of illumination of the left line.

102) As there are forms of organs of people, ZA and his corrections, there are forms of organs of the Nukva de ZA and her corrections. The only difference is in the color: the color of ZA is green, and the color of the Nukva is red. However, in the form of the organs they are the same. Also, below Atzilut is the correction of another, lower Adam, from the Sitra Achra, below the moon. In him there are the same forms of organs—right and left, and so forth. By that it tells us that the degrees are imprinted from one another, and the shapes in the upper one are passed on to the lower one, and the awakening of any Behina in any of them evokes the corresponding Behina in the others.

103) As the left arm is up in ZA, who is gripping the Nukva and awakens toward her with love, it is likewise below, form the Nukva, the serpent—the left arm of the spirit of Tuma’a, which is the Nukva de Tuma’a. The one who grips him is the one who rides him, meaning the male of Tuma’a who mates with the serpent. At that time he approaches the moon, Nukva, and draws her, sucks from her, from among the attached, the place of the Zivug, and she becomes defiled.

There are two points in Nukva: 1) Midat ha Din, where she is unfit to receive Mochin due to Tzimtzum Aleph [first restriction], and she is concealed in it. 2) Midat ha Rachamim, from Bina, in which she receives all the Mochin and illuminates to the world. This is revealed in the Nukva.

This is why she is called “the tree of knowledge of good and evil,” for if a person is rewarded, it is good; if he is not rewarded, it is bad: 1) If one receives the illumination of the left in the corrections of the Kedusha, from below upward, it is good, for he receives from her the entire Mochin in wholeness. 2) If he is not rewarded, meaning draws the Mochin from above downward, the serpent approaches the Nukva and discloses the point of Midat ha Din in her, that she is unfit to receive Mochin and abundance from ZA because of Tzimtzum Aleph, for which the second point, of Midat ha Rachamim, becomes corrupt, as well. For this reason, the Zivug stops. It is regarded as though she became defiled and is no longer worthy of mating and receiving abundance from ZA. This is why it was said, “And then he approaches the moon and draws her from among the attached ones, and she becomes defiled.” He discloses the point of Midat ha Din that is hidden among the attached ones, and then she can no longer mate and receive abundance for the world.

104) At that time Israel below offer a he-goat at the beginning of the month. Through it they extend the mitigation of Malchut in Bina, and the illumination of the left from below upward. And that serpent follows that he-goat because its whole passion is the illumination of the left. Then the moon is purified because now she is worthy of receiving abundance from ZA, her husband. She rises up and connects above, in ZA, in order to be blessed, and now her face shines toward where she was previously darkened while she was below, before she came into a Zivug with ZA.

The he-goat of the beginning of the month comes to purify the Nukva, to extend to her the Kelim of Midat ha Rachamim from Bina with the illumination of the left, by which she resumes her purity. And although the serpent could still evoke the point of Midat ha Din after it has already appeared to him, he does not do it because he does not wish to spoil the illumination of the left, as he is so passionate over this illumination. It follows that now the accuser has become an advocate.

105) Even on Yom Kippur, because that evil serpent is busy with that he-goat to Azazel, which is also an extension of illumination of the left, like the he-goat of the beginning of the month, the moon parts from the serpent because it is busy with the he-goat and no longer wishes to slander her, so now the Nukva is busy advocating Israel and covering them like a mother over the children, and the Creator blesses them from above and pardons their iniquities.

106) Then, when Israel reach the festival of Sukkot, the right side of above awakens, as it is written, “And his right shall embrace me,” so the moon, Nukva, will connect to him in the right and her face will shine as it should be. At that time she dispenses some of her blessings to all those appointees of below, to seventy ministers, so they will be busy with their portions and will not come to nurse and approach the side of the portion of Israel, since when the serpent is busy with the he-goat he does not slander the Nukva.

107) It is likewise below, in this world, when the nations are all blessed. They engage in the portion of their lot and do not come to mingle with Israel or covet the portion of their lot, like the serpent and the Nukva, and the seventy high appointees, and Israel. For this reason, on festivals, by offering seventy bulls, Israel extend blessings to all those appointees over seven nations so they will engage in their portion and will not mingle with them.

108) And when the moon is properly filled with blessings above, Israel come and nurse from her alone. This is why it is written, “On the eighth day you will have an assembly.” An assembly is a gathering, since all that was gathered from the upper blessings, other nations do not nurse from her but Israel. This is why it is written, “You will have an assembly,” you, and not the rest of the nations; you and not the rest of the appointees.

109) For this reason, Israel appease the Creator with water that they pour over the altar to give to the appointees of the nations some of the blessings, so they will engage in it and avoid mingling with the joy of Israel as they suckle the upper blessings. It is written about that day, “My beloved is for me, and I am for him,” for none other mingles with us.

110) There is an allegory about a king who invited his loved one for a meal that he was having on a certain day, so the one who loves the king would know that the king favors him. The king said, “Now I want to rejoice alone with the one who loves me, yet I fear that when I am at the meal with the one who loves me, all those appointed officers will come and sit with us at the table to join the meal of joy together with the one who loves me.”

What did the lover do? First, he made stews of vegetables and ox meat, and gave it to those appointed officers to eat, and then the king sat alone with the one who loves him for that sublime meal with all the delicacies in the world. And while he was alone with the king, he asks him for all his needs, and he gives him. And the king rejoices alone with the one who loves him, and no foreigners will interfere between them. Such are Israel with the Creator. This is why it is written, “On the eighth day you will have an assembly.”

111) What has changed, that it is written, “And the Lord showered Sodom and Gomorrah,” and it is not written “And God showered”? And what has changed in the flood in which it is written God everywhere, and it is not written in it, “And the Lord,” as in the upheaval of Sodom and Gomorrah?

112) Wherever it is written, “And the Lord,” it is referring to Him and His courthouse, which is ZA, Rachamim, together with the Nukva, Din. If it is written only Elokim [God], it implies only the courthouse, only to the Nukva, without ZA. It is so because in Sodom, the Din was done so as to not destroy the world. This is why ZA mingled with the Din, and this is why it is written there, “And the Lord,” indicating Midat ha Rachamim, ZA, called HaVaYaH [the Lord], together with His courthouse, Nukva.

It is so because the letter Vav, which is attached to HaVaYaH, multiplies the Nukva. But in the flood, He destroyed the whole world and all who are in the world. This is why the name Elokim is written in it, implying only Midat ha Din, without association with Midat ha Rachamim.

113) Why were Noah and all who were with him saved and not destroyed? It is because he was hidden from the eye of the saboteur; he was invisible to him. This is why it is considered that everything that was in the world was eradicated, everything that appeared to the eye of the saboteur. Hence, “And the Lord” indicates that he does not destroy everything that is revealed to the eye, as with the upheaval in Sodom. Elokim indicates that we must hide and watch out because he consumes everything that is open to the eye. Hence, Elokim points only to the Nukva, without ZA, who is Rachamim [mercy].

114) It is written, “The Lord sat enthroned at the flood.” He sat alone because He did not connect with the Din that was made at the flood, as it is written, “He shall dwell alone, outside the camp of His dwelling.” “He shall dwell” means alone, by Himself. “The Lord sat enthroned at the flood” means that during the Din of the flood He sat alone and did not connect to sentence that judgment. This is why He was all Din without Rachamim.

115) And because Noah was concealed from the eye, once the Din was done and the world was consumed, and His anger subsided, it is written, “And God remembered Noah,” for until now, while the world was being consumed, Noah was not mentioned, since he was concealed from the eye.

116) The Creator is concealed and revealed. The revealed is the courthouse of below, the Nukva, Rachel, standing from Chazeh de ZA and below. The concealed is the place from which all the blessings emerge, the Zivug of ZA and Leah, who is standing from Chazeh de ZA and above. All the blessings come from that Zivug; this is why there are blessings on everything that is concealed in man. And all that is revealed, the place of the courthouse is on it, the Nukva from Chazeh de ZA and below, since it is the place of disclosure, the revealed world.

In other words, the Hassadim appear in her in illumination of Hochma, and the one called “evil eyed” governs it. Thus, the place of disclosure of illumination of Hochma is where all the Dinim and the Klipot grip.

But no Klipa can grip to the Nukva from the Chazeh and above, where there are covered Hassadim. This is why she is called “the covered world. For this reason, anyone whose matters are covered, there is blessing on him from the covered world. And anyone whose matters are revealed, there are Dinim on him from the revealed world. It is all according to above, such as above.

(înapoi la pagina ZOHAR CUPRINS / Noah – click)

(înapoi la pagina ZOHAR CUPRINS / Noah – click)

84) “Shrill your voice, daughter of Gallim, listen, Laishah, poor of Anatot.” This was said about the Assembly of Israel, Malchut. “Shrill your voice, daughter of Gallim” is the daughter of Abraham the patriarch. It is “Abba established a daughter.” It is Hesed that rose to being Hochma. When she has Mochin de Abba, she is called “daughter of Gallim,” as it is written, “a locked mound.” Malchut is called a “mound” when she has Mochin de Abba.

Mounds [Gallim] are the gathering lights, the three points—Holam, Shuruk, Hirik—that go and enter Malchut and fill her, as it is written, “Your shoots are an orchard of pomegranates.” “Your shoots” are the lights that gather and are drawn to Malchut, such as rivers and streams. “Shrill your voice, daughter of Gallim” was said about Malchut, that she should rejoice and sing with her voice when she is the daughter of Gallim, when she has the great Mochin, called Gallim, Mochin de Abba.

85) “Laishah” is as is written, “The lion perishes for lack of prey,” the opposite of the name, Gallim, when Malchut is lost for lack of abundance. Laish [lion] is the name of a male; Laishah is the name of a female, Malchut. Why is she named after Laish? Is it for the quality of Gevura in her or for the lack of abundance in her?

It is all in the Laish. The name Laish indicates the time of her being the point of Shuruk. At that time both are in her—the quality of Gevura, as well as the lack of abundance. At that time she is the bottom Gevura, Malchut, extending from the upper Gevura, from the Gevura in Bina. This is why it is written about her, “The lion, the mightiest among beasts,” and she is as is written, “The lion perishes for lack of prey.” When those streams, the upper lights, depart and do not enter her, she is called “Laishah,” lost for lack of prey, as it is written, “The lion perishes for lack of prey, and the young of the lion are scattered.”

86) Laishah and the poor of Anatot are one and the same. The Poor of Anatot are the poorest of the poor, as it is written, “From the priests who are in Anatot.” It is also written, “And to Eviatar the priest, the king said, ‘Go to Anatot, to your field,’” for these Anatot are poverty. What is Solomon telling us by calling him Anatot, for we did not find that Eviatar was called so thus far? As long as King David was alive, Eviatar grew in wealth and in everything. After David died he became poor. This is why Solomon called him Anatot.

87) Why did Solomon call him Anatot, a name of ignominy? He said to him, “In your days my father was poor. Now that I am rich, go to your fields,” for one who was serving in the days of poverty is unfit to serve in days of wealth, as it is written, “Because you were afflicted in everything with which my father was afflicted.”

88) The world was in poverty since the day when Adam broke the Mitzva [commandment] of the Creator until Noah came and offered a sacrifice. Then the world was settled.

The world did not settle and the earth did not come out of the filth of the serpent until Israel stood by Mount Sinai and gripped to the tree of life. Then the world was settled.

89) Had Israel not sinned again before the Creator, they would never have died, since the filth of the serpent was removed from them. Once they sinned, the first tablets broke—in which there was freedom from everything: from that serpent, the end of all flesh, the angel of death.

90) When the Levites were about to make a kill, when Moses told them, “Let each man put his sword on his thigh,” the wicked serpent reawakened and was walking before them. But he could not govern them because Israel were all armed with armed girdles, since during the giving of the Torah, the Creator girdled them with girdles from the letters of His holy name, which are the ornaments that they received from Mount Horev. Hence, the serpent could not govern them. And when He said to Moses, “Now take off your ornaments from you,” the serpent was given permission to rule over them.

91) It is written, “And the children of Israel were stripped of their ornaments from Mount Horev.” It should have written, “stripped.” But “were stripped” indicates that they were stripped by another force because the serpent was given permission to govern them. “Of their ornaments from Mount Horev” refers to the ornaments they had received from Mount Horev when the Torah was given to Israel.

92) Noah, who was righteous, why did he not revoke death from the world as it was in the giving of the Torah? It was because the serpent’s filth had not yet departed from the world. Moreover, the people of the world still had no faith in the Creator and were all gripped to the leaves of the tree below, being the outer forces, and clothed in the spirit of Tuma’a [impurity].

93) Moreover, when they came out of the ark they kept sinning and following the evil inclination as before, and the Creator still did not bring down the tree of life, the holy Torah, to the earth. Furthermore, He himself re-extended the death to the world.

(înapoi la pagina ZOHAR CUPRINS / Noah – click)

(înapoi la pagina ZOHAR CUPRINS / Noah – click)

75) “Lord, make me to know my end,” said David before the Creator. There are two ends—one to the right and one to the left. There are two ways for people to walk by to the world of truth. There is an end to the right, and there is an end to the left, as it is written, “Puts an end to darkness, and to the farthest limit he searches out, the rock of gloom and deep shadow.” An end to the left is the one who searches, who darkens people’s faces.

The Sium [end/conclusion] of Atzilut is called Ketz [end]. It contains right, which illuminates from below upward, holy. It is called “the end of the right,” and it has left, where the Sitra Achra grips, to extend the light from above downward, and it is the angel of death.

76) The Creator said to Daniel, “Go to the end and rest, and stand for your portion, for the end of the right. Daniel replied to him, “In this world or in the world of truth?” He said to him, “In the world of truth.” He replied, “When they rise up from the dust, at the revival of the dead, I will rise among them, or will I not?” He told him, “And you will rise.” Daniel said to Him, “I know that they will rise for the revival of the dead group by group, some are true righteous, and some are the wicked of the world. And I do not know with which of them I will rise?” He said to him, “To your fate,” meaning with the righteous. He said to Him, “But you said, ‘Go to the end,’ and I do not know to which end, the end of the right or the end of the left.” He told him, “To the end of the right.”

77) David, too, said to the Creator: “Lord, let me know my end,” what is the portion of my lot? He was not at ease until he was told that he would be to the right, as it is written, “Sit at My right.” Even to Noah, the Creator said, “The end of all flesh has come before Me.” Who is it? Is it the end of the right or the end of the left? He says, it is the end that has darkened the faces of people, as it is the end of all flesh, the end of the left, the angel of death.

78) It follows that the wicked of the world outpace him and draw him upon them to darken for them. Once he is given permission, he takes the soul. But he does not take the soul until he is given permission, as it is written, “Has come before Me,” meaning that he came before Me to receive permission to darken the faces of the people of the world. This is why it is written, “And I will destroy them with the earth.” That is, I have given him permission, and this is why it is written, “Make for yourself an ark of gopher wood,” so as to be saved and he will not be able to govern you.

79) When there is a plague in the city or in the world, a man should not be seen in the market, a place where the saboteur has permission to ruin everything. This is why the Creator said to him, “You must be careful to not show yourself to the saboteur, so he will not govern you.”

80) But who placed a saboteur here, since they were only water that intensified and became a flood? You have no Din that is done in the world, whether when the world is stricken or even when the world is only given to Din, in which that saboteur is not walking among all the Dinim being executed in the world. Here, too, it was a flood and the saboteur was walking in the midst of the flood. It is called a “flood” because he was included in that name. This is why the Creator told Noah to hide inside the ark and to not be seen in the world.

81) But the ark was seen in this world, in which the saboteur was walking, so he is still revealed before the saboteur. However, as long as a man’s face is not seen by the saboteur, he cannot govern that person. How do we know that? From Egypt, as it is written, “And none of you shall go outside the door of his house until morning,” since the saboteur is outside and he can destroy, so one should not show one’s face. This is why Noah and all those with him hid in the ark, and the saboteur could not govern them.

82) Rabbi Hiya and Rabbi Yosi were walking along the way when they encountered the mountains of Ararat. On the way they saw inscriptions, fissures that were from the days of the flood. Rabbi Hiya said, “These fissures are from the days of the flood, and the Creator has left them for all generations so the iniquities of the wicked would not be blotted out before Him.

83) Such are the ways of the Creator: He wishes for the righteous who do His will that they will be remembered above and below, and their memory will not be forgotten for many generations. To the wicked, who do not do His will, He wants them to be remembered, too, so their iniquities will not be forgotten, and to remember their punishment and memory unfavorably for many generations.

(înapoi la pagina ZOHAR CUPRINS / Noah – click)

(înapoi la pagina ZOHAR CUPRINS / Noah – click)

69) In Hell there are sections over sections—second, third, and up to seven. Happy are the righteous, who keep themselves from the sins of the wicked and do not follow them or become defiled by them. When one who is defiled passes away, he goes to the world of truth. He goes down to Hell and descends to the bottom section.

70) There are two sections next to each other called Sheol [netherworld] and Avadon [limbo/oblivion]. One who goes down to the netherworld is sentenced there and receives his punishment. Subsequently, he is elevated to another, higher section. So he ascends degree by degree until he is brought up from there. But one who descends to Avadon is never raised from there. This is why it is called Avadon [oblivion], for he is entirely lost there.

71) Noah the righteous warned his contemporaries but they would not heed him until the Creator brought upon them the Din of Hell, which is fire and snow, water and fire, one cold and one boiling, and all were sentenced in the Din of Hell and were lost from the world.

72) Subsequently, the world persisted as it should, and Noah entered the ark, bringing into it each and every species of the creatures of the world. Noah was a tree bearing fruit, a righteous Yesod [foundation], and all the species in the world emerged from the ark, as in Yesod and Malchut of above.

73) When a tree bears that fruit, Yesod de ZA, a fruit—Malchut—connects to that tree, and all those kinds of above emerge from it—big and small animals, and several species, each to its kind. Likewise was Noah in the ark, and everyone emerged from the ark. They all received corrections by being in the ark, such as the offspring of above, which receive their corrections from Malchut, and the world existed as it exists above. This is why Noah was called “man of the ground,” the husband of the ground.” And Noah was also called “a righteous man,” Yesod, righteous of above.

74) For 300 years before the flood came, Noah was warning them about their actions, and they would not listen to him until the time when the Creator waited for them had been completed, as it is written, “And his days were one hundred and twenty years,” and they were lost from the world.

It is written, “And it came to pass, when men began to multiply on the face of the earth, and daughters were born unto them.” They would walk naked before the eyes of everyone. And it is written, “And the sons of God saw that the daughters of men were good, and took wives for themselves from whomever they chose.” This was to them a foundation and a rudiment that caused them to keep sinning until it caused them to be exterminated from the world. This is also why they were taken after the evil inclination in its stem and in its roots, and repelled holy faith from among them and were defiled. This is why it is written, “The end of all flesh has come before Me,” to teach hatred against them.

(înapoi la pagina ZOHAR CUPRINS / Noah – click)

(înapoi la pagina ZOHAR CUPRINS / Noah – click)

61) “And Noah begot three sons.” There is an allegory about a man who impregnated a female once, but two or three sons came out, each different from the other in both ways and actions: one was righteous, one was wicked, and one was in-between. Here too, the three connections of the spirit walk, fly, and mingle with the three worlds BYA.

“And Noah begot three sons,” the Mochin that come in three lines, extending from the three points—Holam, Shuruk, Hirik—as it is written, “and liquids from your well.” Thus, these Mochin should have begot only one son; why are they three, and so very different from each other? Here, too, although when they were in Nukva de Atzilut, the three of them were only one mind, which are the three lines in it, when they were born and came out from there they came to the three worlds, separated BYA, and the three lines divided there from one another, the three connections of the spirit, which are called NRN. The first is the right line, Neshama in Beria; the second is the left line, Ruach in Yetzira, and the third is the middle line, Nefesh in Assiya, since the middle line is below the left line.

Once they departed from Atzilut and mingled with the three worlds, BYA, they were therefore separated and divided from each other, and were made by them into three sons, which are NRN. These are Shem, Cham, and Yefet. However, the Ruach, left line, which is Cham, was still not properly established, Hence he was Cham the wicked. Yefet, being the deciding one between Shem and Cham, was considered the in-between.

62) The soul emerges from ZON de Atzilut and enters among the mountains of separation, into BYA. Then the Ruach connects to the Neshama and descends lower, connecting the Nefesh to Ruach, and all go and connect in one another. It is so because although the Mochin part into three due to their exit to the separated BYA, they are still connected to each other because while still in ZON de Atzilut she has KHB TM of Kelim and NRNHY of lights. When she exits to the separated worlds she becomes VAK, and the three lines in her separate from one another: 1) VAK of the right line, Neshama, is in Beria; 2) VAK of the left line, Ruach, into Yetzira; 3) VAK of the middle line, Nefesh, to Assiya.

The GAR of lights of each one remain in the world above it, and Bina and TM of the Kelim fall each to the world below it. It follows that when the soul comes into Beria, Bina and TM de Neshama descend and clothe in Ruach in Yetzira, which is the lower degree. This makes a connection between Ruach and Neshama, which comes to the separated Beria because Bina and TM de Neshama had descended and clothed in the Ruach in Yetzira, and thus they connected. Then she descends lower still, to Yetzira, and Nefesh connects with Ruach, since Bina and TM de Ruach in Yetzira fall and clothe in Nefesh in Assiya, by which they connect. All three connect, the Neshama in Ruach, and the Ruach in Nefesh.

Nefesh and Ruach are mingled with one another when they are born in the world. There is no Nefesh without Ruach. Indeed, the soul is present in the roads of man, meaning it is not born together with the NR, but one must extend it by going by the upright and good path. She is in the hidden section; her place is unknown, since the soul is born in VAK, which is NR, and the GAR remain in Nukva de Atzilut, which disappears from the dwellers of BYA.

63) If a person comes to be purified he is aided with a holy soul. He is purified and sanctified, and he is called “holy.” If he is not rewarded and does not come to be purified, only two degrees open up for him, Nefesh and Ruach, but he has no holy soul [Neshama]. Moreover, if he comes to defile he is defiled and the upper aid is removed from him. Henceforth, it is each according to his ways. If he repents and comes to be purified, he is aided once again.

We could argue that when a person is born he has only Nefesh from the side of the pure beast. The thing is that the Ruach always contains Nefesh, hence when he is born he has NR. But as for Neshama, that degree of the pure beast is according to one’s actions. So it is in each degree.

64) The high connections of the fortress of fortresses is the righteous. The connections mean NRN, called “three connections of NRN” of the righteous, connected in the middle line. These are a stronger fortress than any fortress before the Sitra Achra. Hence the eyes are open and the ears are open. In other words, the righteous have HB, called “eyes” and “ears.” It is so because a voice from the voices descends from above downward, and breaks mountains and rocks. In other words, the middle line, called “voice,” is Daat. It includes all three voices HBD de Daat, and only one voice descends and illuminates from above downward, breaking all the strong Klipot called “mountains” and “rocks.”

But the two upper voices, HB de Daat, do not extend below. They see but are not seen, and their eyes and ears become shut. They cannot see, cannot hear, and do not know how to educate the one that is mingled between them in two. Thus, they are repelled outside because they do not know how to learn and extend the one that is mingled with two, the middle line. This is why their eyes and ears become blocked, since they cannot receive the holy Mochin of Hochma, called “eyes,” or of Bina, called “ears.” They do not see and do not hear, hence they are repelled outside of Kedusha.

65) They cling to the two lines, right and left, HB. The one, the middle line, is the craftsman of craftsmen, and all the Mochin depend on him. He is not among them, hence they do not enter among the holy books, for all those in whom this craftsman, the middle line, is not present are not written in the books of remembrance. That is, they do not receive the great Mochin de Bina, called “book of remembrance” and “book of the living.” For this reason, they are blotted out from the book of the living, for they have no portion there, as it is written, “Let them be blotted out of the book of the living, and not be written with the righteous.”

66) Woe to them when they exit this world. Who will demand and who will ask in their favor when they are given to the hands of Angel Dumah and are burnt in burning fire? They will not come out of there on beginnings of months or on Sabbath, as it is written, “And it shall come to pass that from one new moon to another, and from one Sabbath to another, all flesh shall come to worship before Me, says the Lord.”

After the Sabbath and the beginning of the month, a herald announces them from the north side and says, “Let the wicked return to the netherworld.” Then several harm-doing angels gather and come upon them. The fire in the valley of the son of Hinnom blazes in four directions to punish the wicked who have blemished the four Behinot HB TM.

67) They are visited three times a day, to make their punishment easier, during the three Zivugim of ZON in the three prayers. Moreover, when Israel say out loud, “Amen, may the great heaven be blessed,” a Zivug is made above and the Creator is filled with Rachamim and has mercy over everything. He insinuates to the angel appointed over the gates of Hell, and whose name is Samriel, and who has three keys in his hands, and he opens three gates in the side of the desert, and they see the light of this world. Then smoke comes and blocks the way of the light.

Receiving permission and reconciliation are employed in every Zivug of ZON. In the beginning of the Zivug, ZA extends from the illumination of the left line, as it is written, “His left is under my head.” Afterward he mates with her in domination of the right, and it follows that in the domination of the left line he insinuates to Angel Samriel, appointed over Hell, the branch of the left line, to open three gates, the three lines in the Zivug on the side of the desert, which is governed by the left side, from which come the forces of the desert. At that time the illumination of the left extends down to this world from above downward.

They see the light of this world, since three times a day they visit, to make their punishments easier. That is, in the three Zivugim of ZON made by the force of the three prayers, since the illumination of the left at the beginning of each Zivug comes to the righteous in Hell. This extension is done at the moment when the Zivug de ZON begins, in order to appease the Nukva. Then smoke of fire promptly comes and blocks the ways of the light, since the ways of the light have been blocked and it has turned dark.

68) At that time three appointees with three fans in their hands blow with their hands and return the smoke to its place. After he has already appeased the Nukva with the illumination of the left, and the Nukva cannot remain in it, He makes a Zivug under the governance of the right, extending to her perfect illumination. It follows that three appointees come from that Zivug of the right, extending from the three lines of the Zivug, and three fans, three forces of the right, clean the pipelines of abundance from the Dinim as though with fans, extending Hassadim, which is regarded as retuning the Dinim, called “smoke” and “fire,” to their place, which is Hell.

In the meantime, since the time when the three lines dominated by the left have illuminated, and before the smoke came and blocked the ways, it is considered that they had relief for an hour and a half. It is so because the three lines of the Mochin, HBD, called “three hours,” and the line of Daat, divided into two, HG. Accordingly, it follows that when the left illuminated, Bina illuminated, which is an hour, as well as Gevura, which is half an hour from the Daat. But at that time nothing illuminated of the hour and a half on the right, which are Hochma and Hesed in Daat. Thus, they have obtained the relief of enjoying only an hour and a half for the time being.

After the right returned to illuminate in a Zivug, they return to their fire, the fire of Hell, and cannot enjoy the Hochma and Hesed in Daat, which illuminate during this Zivug.

It is likewise three times a day. Each time Israel say, “Amen, may the great heaven be blessed,” at the beginning of each Zivug, they obtain relief. Happy are the righteous whose ways shine in the next world to all directions.

(înapoi la pagina ZOHAR CUPRINS / Noah – click)