Autor: arhiprofesor

(înapoi la pagina ZOHAR CUPRINS / Noah – click)

55) “For after seven more days, I will send rain on the earth forty days and forty nights,” forty days with which to strike the wicked of the world, as it is written, “He will strike him forty,” not more, opposite the four directions of the world, HB TM, ten to each, which are forty, since man was created from the four directions of the world. It is written about it, “And I will blot out the entire universe.” It requires forty smites to blot out the world.

56) “And the earth became corrupt before God.” If people sin, with what does the earth sin? It is written, “for all flesh had corrupted their way upon the earth,” as it is written, “And the land has become defiled, and I have brought its punishment upon it.” However, it is the people who sin; in what does the earth sin? Indeed, the heart of the earth is people. They corrupt the earth and it becomes corrupted.

57) All the sins of man and all of his corruption depend on repentance. The sin of one who spills semen on the earth, who corrupts his way and ejaculates on the earth, is that he corrupts himself and corrupts the earth. It is written about him, “The stain of your iniquity is before Me.” It is also written, “For You are not a God who desires wickedness; evil shall not dwell with You,” meaning that one who ejaculates on the earth, and who is called “bad,” will no longer dwell with the Creator. That is, He will not accept his repentance, except on a great repentance. It is also written, “And Er, the firstborn of Judah, was bad in the eyes of the Lord, and the Lord put him to death.”

58) Why did the Creator sentence the world, the generation of the flood, to water, and not to fire or to anything else? It was because they corrupted their ways with the upper water and lower water not connecting male and female as it should be. Anyone who corrupts his way corrupts MAD and MAN. That is, he blemishes the upper MAD and MAN and causes them to not connect. This is why they were sentenced to water, with which they had sinned.

59) But the water were boiling and stripped the skin off them, as they had corrupted their ways in boiling water. They were avenged with Din for a Din, an eye for an eye, as it is written, “all the fountains of the great deep broke up,” which is lower water. And it is written, “And the windows of the heaven opened” is the upper water. Thus, they were struck by upper water and lower water.

(înapoi la pagina ZOHAR CUPRINS / Noah – click)

(înapoi la pagina ZOHAR CUPRINS / Noah – click)

46) “The Lord has done what He devised; He has performed His word that He commanded in the days of old.”

47) “He has performed His word” means He tore His garment of glory, called a “garment of kingship.” “That He commanded in the days of old.” He commanded that garment of kingship from those upper days of old, the Sefirot of Partzuf Atik, called “days of old.” He tore it on the day when the Temple was ruined, for that garment of kingship is His glory and his correction.

Malchut is called the “glory of the Creator.” She is His correction because He is corrected by her with Mochin of illumination of Hochma. He tore it means that the upper nine have departed from her and a tenth of her remains.

48) “The Lord has done what He devised.” Is it the king’s way to contemplate harming his sons even before they come to sin? It is like a king who had a precious vessel. Each day he feared that it would break, so he would look at it and it was straight in his eyes. In time, the son came and angered the king. The king took the precious vessel and broke it, as it is written, “The Lord has done what He devised.”

49) Since the day when the Temple was built, the Creator was looking in it and He was very fond of it. He feared that Israel would sin and the Temple would be ruined. And so, each time He would come to the Temple, He would wear that garment of kingship, meaning He would mate with Malchut. After they caused the sins and angered the king, the Temple was ruined and He tore that garment of kingship, as it is written, “The Lord has done what He devised; He has performed His word.”

50) “His word” is Malchut. At first she would sit at the topmost branch, and the king would be crowned with her as a crown on his head, with the tree of the souls in front of him before they come into the world. Now that the Temple has been ruined, He tore it, meaning that the upper nine have departed from her and she remained with only the light of Nefesh. And then, when the Temple was ruined, sadness has formed before Him, but only in the outer buildings, not in the inner ones, as it is written, “But their valiant ones cry without,” meaning only on the outside.

51) “And in that day did the Lord, God of hosts, call to weeping and to lamentation.” Only when the Temple was ruined did He call to weeping and to lamentation. But on other times there is no joy before the Creator as when the wicked of the world and they who anger Him are lost from the world, as it is written, “When the wicked perish there is singing.” It is likewise in each generation: when He executes Din against the wicked of the world, there is joy and singing before the Creator.

52) But there is no joy before the Creator when He executes Din against the wicked. Rather, when the Din is done against the wicked, there is joy and singing before Him for their perishing from the world. When it was time, He waited for them to repent and they did not return to Him from their sin. But if the Din is done with them before their time, and their iniquity has not been completed, as it is written, “for the iniquity of the Amorite is not yet full,” and it is still possible that they will repent, then there is no joy before Him, and it is bad in His eyes that they have been lost.

53) If it is before their time, why does He execute Din against them? Indeed, they inflicted the harm on themselves. The Creator would not execute Din on them before their time, but because they connected to Israel in order to harm them He executed the Din in them and eradicated them from the world prematurely. This is why it is bad in His eyes to destroy them before their time, and this is why He drowned the Egyptians in the sea and destroyed Israel’s enemies in the days of Jehoshaphat, and likewise all of them. Because they harmed Israel, they were lost prematurely.

54) But when the time was ripe and He waited for them but they did not return in repentance, then there are joy and singing before Him for their removal from the world. The exception is when the Temple was ruined, for although their time has already been completed and they angered Him, there was still no joy before Him. And since that time onward there is no joy above or below.

(înapoi la pagina ZOHAR CUPRINS / Noah – click)

(înapoi la pagina ZOHAR CUPRINS / Noah – click)

39) “And God saw the earth, and, behold, it was corrupt.” Why was the earth corrupt? Is the earth punishable? But it is written, “for all flesh had corrupted their way upon the earth.” When people are righteous and keep the Mitzvot of the Torah, the earth is strengthened and every joy is in it because the Shechina is on the earth. At that time the upper and the lower are all in joy.

40) When people corrupt their ways, do not keep the Mitzvot of the Torah, and sin before their Maker, they seemingly repel the Shechina from the world and the earth becomes corrupt, since the Shechina is repelled from it and is not on it. At that time it becomes corrupt because another spirit is on it, one that destroys the world.

41) Can it be that even in the land of Israel there was another spirit? But on the land of Israel, no other spirit and no other appointee is on her; only the Creator. So why was the land of Israel corrupted? Indeed, no other appointee and no other messenger is on the land of Israel, only the Creator. However, the harm-doer can be on it for one hour and harm people. From where do we know it? From David, as it is written, “And … [David] saw the angel of the Lord standing … with his drawn sword in his hand stretched out over Jerusalem.” And then the earth was corrupted.

42) Even when he saw the Creator’s angel standing, it was the Creator. The Creator governs it between the good and the bad. For better, since the land of Israel was not handed over to be under any appointee, and there is no one who does good to it but the Creator. And all the dwellers of the world will be ashamed of their actions, since they are under appointees. For worse, only the Creator governs it, so the appointees will not delight in governing it at that time.

43) It is written, “For she has seen the nations enter her Temple,” destroying the house. Does this mean that if the appointees were not governing, the house would not be ruined? It is written, “For You have made,” and it is also written, “The Lord has done what He devised.” Thus, it was done by the Creator Himself, and not by the appointees.

44) It is written, “And God saw the earth, and, behold, it was corrupt.” It is also written, “And God saw their works, that they turned from their evil way,” for then the earth calls upward, to ZA, and ascends in high merit, beautifying her face. Like a female adorning herself before the male, so is the earth, since she has raised righteous sons to the king, ZA.

45) When the generation of the flood did not repent, it is written, “And God saw the earth, and, behold, it was corrupt,” as a woman who has become impure and hides her face from her husband. When people’s iniquities multiply to sin in public, the earth appears as a shameless female, as it is written, “And the earth is polluted by its inhabitants.” This is why He saw that she became corrupt, “for all flesh had corrupted their way upon the earth.”

(înapoi la pagina ZOHAR CUPRINS / Noah – click)

(înapoi la pagina ZOHAR CUPRINS / Noah – click)

35) Had Adam brought offspring from the Garden of Eden, they would not perish for many generations and the light of the moon, the light of Malchut, would never have darkened. Everyone would be living forever, and even the upper angels would not be able to match them in light, brightness, and wisdom, as it is written, “He created him in the image of God.” But because he caused the sin and went out from the Garden of Eden, making offspring outside the Garden of Eden, they did not exist in the world because they were not as it should be.

36) How could they beget offspring in the Garden of Eden? After all, had the evil inclination not been drawn on him and he sinned, he would exist alone in the world and would not bear offspring. Likewise, had Israel not sinned and drew on themselves the evil inclination after the reception of the Torah, they would not bear offspring in the world and other generations would not have come to the world. Thus, the power of the Zivug comes only because of the evil inclination, and without the evil inclination there are no offspring.

37) Had Adam not sinned, he would not have begotten offspring from the side of the evil inclination. Instead, he would have born offspring from the side of the holy spirit, since now he is bearing offspring only from the side of the evil inclination. And because the offspring of the sons of men [people] are all from the side of the evil inclination, they are unsustainable and cannot exist because the Sitra Achra has mingled among them.

38) But had Adam not sinned and was not driven out from the Garden of Eden, he would have made offspring from the side of the spirit of the Holy of Holies, like the upper angels, and they would live for many generations, as it is above. In other words, there are two Zivugim [pl. of Zivug]: 1) a spiritual Zivug, for the angels; 2) Zivug de Yesodot for the souls.

When it is said that they need the evil inclination, it is only for Zivug de Yesodot, and not for a spiritual Zivug, which comes from the side of the spirit of holiness. Because he sinned and begot sons outside of the Garden of Eden—and was not rewarded with begetting them from the Garden of Eden—they did not exist or even strike roots in this world until Noah came and entered the ark. From the ark came forth all the generations of the world, and from there they spread to all four directions of the world.

(înapoi la pagina ZOHAR CUPRINS / Noah – click)

(înapoi la pagina ZOHAR CUPRINS / Noah – click)

28) “And the earth became corrupt before God.” Why is it written, “Before God,” which is obvious? Because they committed their sins openly, it is written, “Before God.”

29) “And the earth became corrupt before God.” Initially, it was before God; they did not sin openly. They did their deeds before God and not before people. But in the end they did their deeds openly. And in both manners it is written that they sinned, in hiding and openly.

30) Since the day Adam broke his Master’s commandment, all the people born after him were called “sons of Adam.” It is not a praise that they are called so. Rather, it is as one who says, “The sons of so and so who broke the commandment of his Master.”

31) When Noah came, the people of the world are named after Noah, “the generations of Noah.” This is a praise, since Noah sustained them in the world and not the generations of Adam, who removed them from the world and caused death to everyone.

32) “And the Lord came down to see the city and the tower that the sons of men had built.” It is written, “sons of men,” and it is not written, “sons of Noah,” although they came from Noah. But because Adam sinned before his Master, the text attributes them to sons of men, and it would be better for him if he were not created.

33) It is written, “A wise son makes a father glad.” If the son is good, all the people of the world mention his father favorably. If the son is bad, everyone mentions his father unfavorably. Because Adam sinned and broke the commandment of his Master, when those builders of the tower came and rebelled against their Master, it is written about them, “that the sons of men had built,” the sons of Adam HaRishon who rebelled against his Master and broke His commandment.

34) This is why it is written, “These are the generations of Noah.” These are regarded as offspring [generations], and not the first. These—who emerged and came out from the ark—are offspring, and not the offspring of Adam, who went out from the Garden of Eden and did not take them out from there. This is why they are not sustainable.

(înapoi la pagina ZOHAR CUPRINS / Noah – click)

(înapoi la pagina ZOHAR CUPRINS / Noah – click)

22) “Drink water from your cistern and liquids from your well.” A cistern is an empty place from which water does not flow. A well is water that is flowing out. However, everything—well and cistern—is all one place, the Nukva, the place to which the poor grip. When she is not connected with her husband, ZA, and she is poor, she is called a “cistern,” which does not have of its own except what is put in it. And who is it? It is the letter Dalet. And the Nukva, when separated from ZA, is called Dalet.

23) When she mates with ZA she becomes a well, which is flowing and fills from all sides. It is filled from the right line, from ZA, and from the middle line, from the souls of the righteous. When she is in Zivug with ZA, she is called the “bottom Hey,” which is filled from above and flows from below. She is filled from above, from ZA, the point of Holam, and flows from below, from the souls of the righteous, the point of Shuruk.

24) “Drink water from your cistern” is King David, of whom it is written, “Who will give me water to drink from the cistern of Bethlehem.” “Liquids” is Abraham, “from” is Jacob, who is in the middle, and “from” means from the middle. “Your well” is Isaac, who is called a “well of living water.” Thus, we find in this verse the holy Merkava from the patriarchs, and king David who joins them.

25) The craving of the Nukva for the male is only when he instills spirit into her and she raises MAN toward the upper MAD. So is the Assembly of Israel, Malchut. She does not evoke her craving for the Creator unless by the spirits of the righteous who enter her as MAN. At that time water flows out of her, being lights of Hassadim from the point of Hirik, which illuminate in her through the souls of the righteous, toward the water of the male, which are the lights of the right line with Mochin of the point of Holam, while her own self is the point of Shuruk.

All three Behinot [discernments]—Holam, Shuruk, Hirik—become one passion, one bundle, and one knot. This is the desire of everything, and it is the stroll that the Creator takes with the righteous in the Garden of Eden. They are regarded as five Behinot made of the three Behinot—Holam, Shuruk, Hirik—and they are five Behinot Mochin called NRNHY. Passion is the light of Nefesh; bundle is the light of Ruach; knot is the light of Neshama; the desire of everything is the light of Haya; and the stroll that the Creator takes with the souls of the righteous is the light of Yechida.

26) All those are the generations of the Garden of Eden, the Nukva de ZA who clothes upper Ima, who is then called the Garden of Eden. Her offspring are the souls that do not come from the righteous, Yesod de ZA, unless when he enters the ark, the Nukva, in one connection, and all the offspring she receives from the righteous are concealed in her for some time, and then they are born and emerge from her.

Here, too, “Noah was a righteous man”; he did not elicit offspring that would multiply in the world until he entered the ark and everything gathered inside of it. They were concealed in it for some time, then emerged from it to multiply in the world and exist in the earth. Had they not emerged from the ark, they would not exist in the world.

27) It is all done as above. From the ark, Nukva, they emerged above. And from Noah’s ark they emerged below. Now the world exists and not before, which is why it is written, “And liquids from your well.” It is also written, “And Noah begot three sons.” This means that “Liquids from your well” applies to the Zivug of the upper righteous and the ark, which comes in three lines—Abraham, Isaac, and Jacob. “Liquids” is Abraham; “from” is Jacob; and “your well” is Isaac. It is likewise with Noah and the ark. “And Noah begot three sons,” which are also three lines: Shem is the right line; Cham is the left line; and Yefet is the middle line, since Noah and the ark below are completely similar to the righteous and the ark of above.

(înapoi la pagina ZOHAR CUPRINS / Noah – click)

(înapoi la pagina ZOHAR CUPRINS / Noah – click)

18) “Good is a man who is gracious and lends; he will consider his words in judgment.” “Good is a man” is the Creator, who is called “good,” as it is written, “The Lord is good to all.” It is also written, “The Lord is a man of war, and He pardons and lends to all,” to Yesod. It is so because HaVaYaH, ZA, bestows and lends the abundance of Mochin to Yesod for the place, for he does not have his own, the Nukva, since the place, the Nukva, is nourished by Yesod.

“He will consider his words in judgment,” since that thing, the Nukva, is nourished only by judgment—the Mochin of illumination of Hochma—as it is written, “Justice and judgment are the foundation of Your throne.” Thus, justice, the Nukva, is nourished by the judgment.

The lending is as was said, “The mother lends her clothes to her daughter,” since the Nukva has nothing of her own to receive the Mochin, but borrows them from Ima. She receives them through ZA, as it is written, “Good is a man,” the Creator, “who is gracious and lends” the abundance to Yesod for the Nukva, for by that he will consider his words, the Nukva, with judgment, with the great Mochin.

19) “Good is a man” is a righteous, as it is written, “Say to the righteous that it is good, for they will eat the fruit of their actions.” Thus, the righteous is called “good.” “Good is a man” is Noah, as it is written, “Noah was a righteous man.” “Good is a man” is Yesod de ZA, called “righteous,” or “Noah the righteous,” “who is gracious and lends” the abundance of Mochin to the Nukva. By that he will consider his words, Nukva, with judgment, in Mochin de Gadlut.

“Good is a man” was said in praise of the Sabbath, in Mochin of the Sabbath day, as it is written, “It is good to thank the Lord.” The light of the Sabbath is the light of the purpose of heaven and earth, which illuminates at the end of correction. Therefore, prior to the end of correction, it illuminates only as a loan, as we learn, “They borrowed from Me and I repay.” Hence, Good is a man who is gracious and lends” is written in the Sabbath lights given as a loan.

20) It is all one, where “this one,” the righteous, makes generations in the world. The generations of the world are the souls of the righteous, who are a fruit of the works of the Creator.

21) When the Creator crowns Himself with His crowns, He crowns Himself from above and from below. From above is from the deepest place, which is AVI. He also crowns Himself from below, from the souls of the righteous. Then life is added from above and from below, the place of the Temple is included with all the sides, the cistern is filled, the sea completed, and He gives life to all.

It is so because the Mochin of the souls of the righteous come out in three points: Holam, Shuruk, Hirik, like the Mochin de ZA. It was clarified in Mochin de ZA that in YESHSUT, two points, Holam and Shuruk, MI ELEH, come out first. These are the two lines, right and left, and they are in dispute and cannot illuminate until a Zivug is made on the Masach de ZA that rose there in MAN, and the level of Hassadim emerges on it—the point of Hirik and the middle line. Then it decides between the lines, which are MI ELEH, and they connect in the name Elokim.

This is why it was said in The Zohar, “And Jacob awoke,” who is the middle line that came out on the Masach de Hirik. He sees Abraham, the point of Holam and the right line, which was established on the right side, and then both of them grip Isaac, the point of Shuruk and the left line, one from this side and one from that side.

Then the power of the Dinim of the left line cannot come out, but dresses and mingles with the right. Therefore, ZA, who caused the completion of the Mochin in YESHSUT, is himself rewarded with these Mochin, as it was said, “Since three come out of one, one is rewarded with the three of them.

In just that manner emerge the Mochin of the souls of the righteous. First the two points Holam and Shuruk emerge in ZON, the two lines right and left, where ZA is established at the point of Holam and right line, and the Nukva is established at the point of Shuruk and left line, then they are in dispute and neither illuminates in wholeness until the souls of the righteous rise to them for MAN. Then the level of Hassadim emerges there on the Masach in the souls of the righteous, the point of Hirik and the middle line, the Hassadim proliferate through the middle line and through the right line, the Dinim in the Nukva are cancelled, and she connects with ZA. And the souls of the righteous are rewarded with that measure of wholeness they have caused in ZON, as well.

This is why it was said that when the Creator, ZA, crowns Himself with His crowns, he is corrected in His crowns, in the Mochin. He crowns Himself from above and from below, becomes corrected from above and from below, at the Mochin of the point of Holam, the right line, which it receives from above, from AVI, and in the Mochin of the point of Hirik, the middle line, which it receives from below, from the souls of the righteous. From above it receives from the deepest place, from AVI. From them come the Mochin of the point of Holam and the right line. It is corrected from below with the souls of the righteous, in Mochin of the point of Hirik that emerge on their Masach.

At that time, life proliferates by the Hassadim from above, from the point of Holam, and the Hassadim from below, from the point of Hirik, and the place of the Temple, the Nukva, mingles with all sides. It is so because Nukva de ZA—regarded as Mochin of the point of Shuruk and the left line—who was disputed with ZA, the right line, has now made peace because she is surrounded by Hassadim on both sides, from the right line and from the middle line.

With respect to her Hassadim, The Zohar calls her a “cistern.” With respect to the Hochma, it calls her “sea.” Hence, once the cistern is filled with Hassadim, her Hochma dresses in Hassadim and the sea is completed. At that time it gives life to all, giving Mochin to the souls of the righteous, since the souls of the righteous are rewarded with the same measure that they cause to be completed in ZON.

(înapoi la pagina ZOHAR CUPRINS / Noah – click)

(înapoi la pagina ZOHAR CUPRINS / Noah – click)

15) It is written, “Go see the works of the Lord, who has wrought desolations in the earth.” The prophecy appears to people through the deeds that the Creator does. When the prophecy appears after preceding harsh deeds, it is called a “harsh image” or vision. The name is what causes everything. Hence, one should examine the name of the thing because the Creator put it in people’s mouths to name names in the earth, as it is written, “Go see the works of the Lord” through the names that people gave to actions in the earth, since the Creator placed the names in their mouths by prophecy, through preceding actions.

16) “And he called his name Noah, saying, ‘This one shall comfort us from our work and from the sadness of our hands.’” It is written, “Saying,” and it is written, “This one.” “Saying” is the Nukva, Malchut. “This one” is a righteous, Noah. Here it is written, “This one,” and there is it is written, “This is the Lord, for whom we waited.” “This” that is written there is the Lord, who is called “righteous,” and “this” that is written here implies Noah, who is called “righteous,” like the Creator. “And he called his name Noah.” The upper Nukva, Malchut, called him Noah, saying that the Nukva said, “This one,” Noah, “shall comfort us from our work and from the sadness of our hands.”

Happy are the righteous, who are signed in the lists of the king’s ring, meaning the Creator, as they are written in His name, and He wroughts desolations in the earth,” in the mouths of people so they will call everything by its name as it should be.

17) It is written, “And he called his name Noah,” and it is written, “And he called his name Jacob.” Why is Et [the] not written with Jacob as it is with Noah [the word does not appear in the English translation]? Et comes to include the Shechina, Nukva, who is called Et. This is why with Jacob, whose degree is a Merkava [chariot/structure] for the Creator alone, it is not written Et. But with Noah, who is righteous, always connected to the Shechina, it is therefore written Et, which is the Shechina that is included with Noah.

(înapoi la pagina ZOHAR CUPRINS / Noah – click)

(înapoi la pagina ZOHAR CUPRINS / Noah – click)

1) Happy are Israel who engage in Torah and know the ways of Torah, for which they will be rewarded with the next world.

2) All of Israel have a portion in the next world because they keep the covenant on which the world stands, as it is written, “If My covenant is not day and night, I have not appointed the ordinances of heaven and earth.” They keep the circumcision in Kedusha, to not defile it with a layer of vain semen and incest. Therefore, Israel—who are keeping the covenant because they have taken it upon themselves—have a portion in the next world.

3) Moreover, this is why Israel are called “righteous,” and anyone who keeps the covenant on which the world stands is called “righteous.” From where do we know that? From Joseph. Because he kept the everlasting covenant and did not fail with his master’s wife, he was rewarded with being called “righteous,” as it is written, “And Your people are all righteous.” It is also written, “Noah was a righteous man,” that he was keeping the covenant. This is why his generations persisted. And this is why it is written, “These are the generations of Noah; Noah was a righteous man,” for they are dependent on one another.

4) “And a river comes out of Eden to water the garden.” The river is Yesod, which comes out of Eden, Hochma, and enters the garden, Malchut, watering it with the potion of above and giving it contentment, making fruits and growing seeds. Then there is contentment to all, which is contentment to the garden, which has fruits. It brings contentment to the river, as it is the one that makes the fruits, as it is written, “because in it He rested,” in the river, Yesod.

It is also written, “And He rested on the seventh day” in the garden, Malchut. “And He rested comes from the word rest and contentment. This is the Yesod that makes generations; it is the river that comes out of Eden because no other Sefira makes fruits.

5) Noah below was a holy covenant, like the Yesod of above, the river that comes out of Eden. This is why he was called “A man of the ground,” since the ground is Malchut, and Yesod is Malchut’s man. Noah needed the ark, Malchut, in order to connect in it and sustain the seed of the entire world, as it is written, “To keep seed alive.”

6) The ark is the ark of the covenant, Malchut, after she received into her the Yesod, called “covenant.” Noah and the ark below were as Yesod and Malchut of above, since concerning Noah it is written, “covenant,” as it is written, “And I will establish My covenant with you.” And as long as the covenant did not exist in him he did not come to the ark, since it is written, “And I will establish My covenant with you, and you shall come into the ark,” for then the ark becomes the ark of the covenant. That is, after it received Noah the righteous into it, meaning a covenant, it becomes the ark of the covenant.

7) Ark and Noah are as Malchut and the covenant of above. And since the covenant of above makes generations, Noah, too, makes generations, as it is written, “These are the generations of Noah.” He makes generations like the covenant of above, Yesod de Atzilut. Because he was rewarded with the holy covenant, Yesod de Atzilut, called “covenant,” is on him.

8) Noah was a righteous man,” like the Yesod of above. This is why it is written, “A righteous is the foundation [Yesod] of the world.” The earth, Malchut, exists on it, and he is the pillar on which the world, Malchut, stands. This is why he is called “the foundation of the world.” That foundation is a righteous, and Noah was righteous below, in the souls. This is why it is written, “Noah was a righteous man,” teaching us that the world exists on him.

9) “Noah walked with God.” He never retired from Him, from Malchut, and he was rewarded with being a righteous man in the earth, such as above, the foundation of the world, a covenant of peace and the peace of the world. He is certainly a man of the ground, the husband of the ground. This is why it is written, “And Noah found grace in the eyes of the Lord [was favored by Him].”

10) “He was complete in his generations” His generations are the generations that came out from him. He complements all of them with his righteousness, and he himself is more complete than all of them. “He was complete in his generations,” meaning that his completeness complemented all the generations that came out from him and became complete thanks to all the generations that came out from him. He was complete, meaning he was born circumcised. “In his generations,” which came out from him, and not in the generations of the world. But although he was complete in all the generations of the world, it is still written “In his generations,” since all the generations of the world are his generations, as they come from him.

11) Noah was worthy of being in one connection with the ark and entering it since the day the world was created. But as long as they did not connect as one, the world was not established properly. Afterward it is written, “And from these the earth was populated.” Populated is like the upper ark, which is the garden, since from there onward is the separation, and the generations have spread in all directions. Once they came out and were corrected in the ark, they could be in the world of separation without being blotted out like the generation of the flood.

12) The branches below are similar to their roots above. This is why it is written, “These are the generations of Noah.” “These are the generations,” and not the first, who did not exist in the world, since the foundation of the world, Noah, is the one who makes fruits exist in the world.

All that is said about Noah and the ark below implies to their roots above, in Atzilut. The measure of the ark implies the measure of the construction of the Mochin in the ark of above, Malchut, which is built by Yesod de ZA. Three measures are mentioned regarding it: length, width, and height, which are HBD.

The length is Hochma, but it extends from Bina who becomes Hochma, whose digits are hundreds. This is the GAR that the ark receives, as it is written, “three hundred cubits is the length of the ark,” KHB, each of which is one hundred.

The width is Bina, with regard to the Hassadim in it, which illuminate in all of her five Sefirot KHB TM. And because they are Hassadim, each Sefira is regarded as only ten, and they are as is written, “the breadth of it, fifty cubits.”

The height is the Daat, Hitkalelut [merging/mingling] of Hochma and Hassadim together, like the imaginary height, which is Hitkalelut and growing of the length and width together. It extends to the ark from ZA, whose digits are tens, and illuminates KHB in her GAR, like the length. This is why it is written, “and the height of it, thirty cubits.”

Thus, the measures of the structure of the ark by Noah are as the measures of the structure of Malchut by Yesod de ZA.

13) “These are the generations of Noah. Noah was a righteous man.” Why does it write Noah twice? Each righteous in the world has two spirits, one in this world and one in the next world. So it is with all the righteous to which the Creator called: Moses, Moses; Jacob, Jacob; Abraham, Abraham; Samuel, Samuel; Shem, Shem; all but Isaac. It is not written Isaac twice because when Isaac was sacrificed on the altar, his soul—which was in him in this world—had departed. And since it was said to Abraham, “Blessed is He who revives the dead,” meaning he was told, “Do not send out your hand to the lad,” after he had already sent out his hand to slaughter him, only his soul that is in the next world returned to him.

This is why he was not called, Isaac, Isaac. This is also why the Creator did not unify his name on a righteous in his life, but only on Isaac, since he was regarded as dead because he did not have a soul from this world but from the next world, as those who pass away from this world have. It is written, “For he puts no trust in His holy ones, and the heavens are not pure in his eyes,” since he does not unify his name on the righteous in his life.

14) Because Noah was righteous, He praised him twice, as it is written, “Noah, Noah.” It is also written, “He was a complete man in his generations.” If he were in other generations, such as in the generation of Abraham, the generation of Moses, the generation of David, he would not be regarded as anything. But see what he has done in a generation where all are wicked, much less if he were in a generation where all are righteous, what would he do?

(înapoi la pagina ZOHAR CUPRINS / Noah – click)

(înapoi la pagina ZOHAR CUPRINS / Beresheet Bet – click)

432) “Come, behold the works of the Lord, who has wrought desolations in the earth.” If the world had been created by the works of the name, HaVaYaH, Rachamim, He would place existence in the earth. But because the works of the name Elokim are Din, He places desolations in the earth, meaning desolation.

433) But between the name HaVaYaH and the name Elokim, it is all for the better. This is why the meaning is, as the friends have commented, that He places desolations in the earth, He puts in the earth the actual holy names.

434) It is all true in the interpretation of the words, for if the world had been in the name Rachamim, the world would exist. But because the world was created in Din and stands in Din, it is written, “He has wrought desolations in the earth.” That is, He placed the holy names to protect the earth. Were it not so, the world would not be able to exist due to people’s iniquities.

435) When Noah was born, he was named after the Nechama [comfort/consolation] so the name would bring them comfort. But the Creator did not agree with them and brought the flood upon them because He wanted them to reform their ways and repent. Noah, in reversed letters, is Hen [grace/favor], as it is written, “And Noah found grace [was favored].”

The names of the righteous cause them good, and the names of the wicked cause them bad. It is written about Noah, “And Noah found grace in [was favored by] the eyes of the Lord,” meaning that the letters inverted into good. With Er, the firstborn of Judah, the letters turned to bad, Er turned to Ra [bad], as it is written, “And Er, the firstborn of Judah, was bad in the eyes of the Lord.”

436) When Noah was born he saw the works of people, that they sin before the Creator, and he hid himself so as to not walk in their ways. He engaged in the work of his Master, in the book of Adam HaRishon and the book of Enoch. He engaged in them to know how to worship his Master.

437) How did Noah know he should make an offering to his Master? It is because he found wisdom in the books of Adam and Enoch, to know on what the world exists. He knew about them, that the world exists on the offering, that were it not for the offering, the upper and lower would not exist, and this is why he made the offering.

438) Rabbi Shimon was walking on the road, and Rabbi Elazar, his son, Rabbi Yosi, and Rabbi Hiya were with him. As they were walking, Rabbi Elazar said to his father, “The road is set before us and we would like to hear words of Torah.

439) Rabbi Shimon said, “Even when a fool is walking on the road, his heart is deficient.” When a person wishes to correct his ways before the Creator, he must consult with Him and pray before Him to succeed in his way, as it is written, “Justice will walk before him, and he will turn his face to the road,” for he will pray that the Shechina, called “justice,” will not retire from him. Subsequently, “he will turn his face to the road.”

440) It is written about one who does not believe in his Master, “Even when a fool is walking on the road, his heart is deficient.” What is his heart? It is the Creator, who instills His Shechina in the heart of the righteous. He is not walking with him on the road, hence his heart is deficient of the instilling of the Shechina and deficient of His help along the way. Because one who does not believe in his Master—who is called a “fool,” for one does not sin unless the spirit of folly enters him—he did not ask his Master for help before he set out on the road.

441) Even when he is walking on the road, he does not engage in words of Torah; this is why his heart is deficient, for he is not walking with his Master and his Master is not in his way. Even when he hears words of faith in his Master, he says that it is folly to engage in it, as it is written, “And he says to everyone that he is a fool.”

442) Likewise, when the man was asked about the token of the holy covenant that is inscribed in man’s flesh, and he said that it is not faith, old Rabbi Yisa heard and looked at him, and turned him into a pile of bones. And we—who are on this path with the help of the Creator—should therefore speak in it words of Torah.

443) David said, “Teach me Your way, O Lord; I will walk in Your truth; unite my heart to fear Your name.” This verse is difficult. After all, everything is in the hands of the Creator except for being righteous or wicked, as we learn—everything is in the hands of heaven except for fear of heaven. Accordingly, he asks, how did David ask this of the Creator?

444) But David said, “Teach me Your way, O Lord.” He asked of the Creator to open his eyes and inform him of the straight and corrected path. And afterward, “I will walk in Your truth,” I will walk in the path of truth and will not stray right or left. “Unite my heart,” as it is written, “The rock of my heart and my portion.” The holy Shechina, who clothes in the heart, is called “The rock of my heart,” and it is about that that he asked, “Unite my heart.”

And I ask all that in order to fear Your name, to cling to fear of You, and to keep my way properly. To fear Your name is the place of my portion, Malchut, who is the portion of David, in which there is fear, fearing Him, since Malchut is the fear and is called “fear.”

445) Anyone who fears the Creator, faith is with him as it should be because that person is complete in the work of his Master. One in whom there is no fear of one’s Master, faith is not in him and he is not worthy of having a portion for the next world.

446) Happy are the righteous in this world and in the next world because the Creator desires their favor. It is written, “The path of the righteous is as the light of dawn that shines brighter and brighter.” “As the light of dawn” is as that light that illuminates, which the Creator created in the work of creation. It is the light that the Creator concealed for the righteous for the next world. It shines brighter and brighter because it always increases in its light and is never deficient.

447) However, about the wicked, it is written, “The path of the wicked is as darkness; they do not know on what they stumble.” Do they not know on what they stumble? The wicked are walking by a crooked way in this world and do not wish to see that the Creator will sentence them in the world of truth and will bring them into the Din of Hell. They shout in Hell and say, “Woe to us for not lending our ears and not listening to His Mitzvot in this world.” Each day they say, “Woe.”

448) The Creator is destined to illuminate to the righteous in the next world and reward them with their portion. It is a place where the eye does not grasp, as it is written, “The eye has not seen a God besides You; will do for the one who awaits Him.” It is also written, “And you shall tread down the wicked, for they shall be ashes under the soles of your feet.” Happy are the righteous in this world and in the next world. It is written about them, “Righteous will forever inherit the land.” It is also written, “Only the righteous will give thanks to Your name.” Blessed be the Creator forever, Amen and Amen.

(înapoi la pagina ZOHAR CUPRINS / Beresheet Bet – click)