Autor: arhiprofesor

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

165) “Let the waters swarm with swarms of living souls.” These lower waters teemed and begot, like the upper water. The lower water begot what they received from the upper water.

It is written, “and let birds hover above the earth.” It should have written, “And let birds fly”; why is it written “hover”?

166) It is so because the words, “and let birds hover above the earth in the firmament of the heaven” implies the creation of the angels.

Birds are Michael, of whom it is written, “flew,” as it is written, “then one of the seraphim flew unto me,” which is Michael.

“Will hover” is Gabriel, of whom it is written, “fly swiftly,” in double wording [“swiftly” also means “in flight”], as it is written, “The man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly.”

On the earth is Elijah, who is always on the earth. Nukva de ZA is called “earth,” and Elijah extends from Nukva de ZA and is always with her.

Elijah is not from the side of AVI, since he flew in four flights because the angels on the part of AVI fly and roam the world in six flights, since AVI are HBD HGT through Chazeh de AA, six Sefirot, with six flights opposite them. However, Elijah does not fly six flights, but four, indicating that he is from the Nukva, from the Chazeh and below, where there are only four Sefirot NHYM, opposite which are only four flights.

It is written about Elijah, “And the spirit of the Lord will carry you where I do not know.” “The spirit of the Lord” indicates one flight. “Will carry you” is the second flight; “where” is the third, and “I do not know” is the fourth flight. Thus, he flew in four flights.

167) The words, “over the face of the firmament of the heaven,” indicate the creation of the angel of death. It is implied in the words, “over the face,” since he darkens the face of the world, and also because it is written about him, “And darkness was in the face of the abyss.”

The words, “the firmament of the heaven,” are as it is said in The Zohar, that the angel of death ascends to the heaven and slanders, that he is Satan, the evil inclination, the angel of death. He is called Satan because he ascends to the heaven and Mastin [slanders]. And he is called “the angel of death” because afterward he takes one’s soul. This is why it was said about the angel of death, “over the face of the firmament of the heaven,” for his way is to slander in the heaven.

But on the second day, the angel of death was created, so why is it said that the words, “over the face of the firmament of the heaven,” said on the fifth day, indicates the creation of the angel of death? Indeed, “over the earth” in the verse indicates the creation of Angel Raphael, who is appointed over the healing of the earth, and thanks to whom the earth was healed. A person can understand it, and he heals the full force of the earth. And since the healing of the earth comes from him, his creation was implied in the words, “over the earth.” And the words, “over the face of the firmament of the heaven” are written about the creation of Angel Uriel.

Angel Raphael is the carrier of the Masach de Nukva, called “earth.” The entire level of the light that the earth needs comes out on that Masach, so that a person can receive from it the Mochin. It follows that through the Masach of Raphael, the earth was healed from being in Tohu ve Bohu because it re-obtained the Mochin through him.

Angel Uriel is Tifferet, ZA. Michael is Hesed, Gabriel is Gevura, and Uriel is Tifferet. Hence, the creation of Raphael is implied in the words, “over the earth,” since the Masach is the Nukva, called “earth,” and Uriel is implied in the words, “over the face of the firmament of the heaven” because he is ZA, called “firmament of the heaven,” since the firmament of the heaven is the sun, ZA, called “sun.”

All of them, all four angels, carriers of the Merkava [chariot/assembly], are implied in the verse. Michael is implied in the word, “birds,” Gabriel in the words, “will hover,” Raphael in the words, “over the earth,” and Uriel in the words, “over the face of the firmament of the heaven.”

168) This is why it is written, “And God created the great Taninim [crocodiles] and every living soul that creeps.” The great crocodiles imply high-ranking ministers, seventy appointees, ministers of seventy nations. This is why they were all created, to rule over the earth. It is written about them, “great,” not “that creeps,” since they were created to rule the earth.

169) “And every living soul that creeps” implies the creation of the Nefesh of Israel, who are certainly the Nefesh of that animal, Nukva de ZA, called “animal.” It is so because the whole of the world of Atzilut is regarded as light of Haya [animal], and the five Partzufim of Atzilut are regarded as NRNHY of the light of Haya, where AA is Yechida de Haya, AVI is Haya de Haya, YESHSUT is Neshama de Haya, ZA is Ruach de Haya, and Nukva is Nefesh de Haya.

And because Israel extend from Nukva de ZA, their Nefesh is also regarded as Nefesh de Haya. This is why they are called “one nation in the earth.”

It is written, “with which the waters swarmed after their kind.” This indicates those who engage in Torah, since there is no water but the Torah. Through the engagement in Torah they are rewarded with a living soul. If a person does not engage in Torah, he does not have a holy soul, and if he does engage in Torah he is rewarded with that living soul, as it is written, “and every winged bird after its kind,” implying the righteous among those who engage in Torah. And because they are righteous, they were rewarded with a living soul.

170) “A living soul” is written about Israel, since they are the children of the Creator, and from Him their holy souls come. From where do the souls of the other, idol-worshipping nations come? They have souls from those forces of the left that defile them. This is why they are all impure and defile all who come near them.

171) “And God said, ‘Let the earth bring forth the living souls after its kind, beast, and creeping things, and animals of the earth after their kind.’” It is written about the rest of the animals, besides Israel, that each of them receives according to its kind. This applies to the end of the verse, “beast, and creeping things, and animals after their kind.”

This is evidence that “living soul” is written about Israel, who have a high and holy living soul, while the words, “beast, and creeping things, and animals of the earth,” relate to the other, idol-worshipping nations, who are not living souls. Instead, they extend from the forces of the left, which defile them.

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

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

161) The words, “Let there be lights,” come to include the wicked serpent that cast filth and caused separation, so the sun would not mate with the moon. It is so because in all the degrees preceding Nukva, the word Yehi [let there] indicates diminution and the fall of the three Kelim, Bina and TM, to the degree below. However, the Kelim did not fall outside of Atzilut.

But the Nukva, which is the lowest of all the degrees of Atzilut, when it was said, Yehi, and her Kelim fell, they fell below Parsa de Atzilut, to the separated BYA. This is why by that fall the Klipot and the wicked serpent were created.

This is why it is written Meorot [lights] without Vav, which means curses. The serpent caused the earth to be cursed, as it is written, “Cursed is the ground.” The serpent incited toward the sin of the tree of knowledge for which the earth was cursed. This is why it is written Meorot [lights] without Vav, indicating that curse that the earth was cursed because of the serpent, which was created by the diminution of NHY. This is also why it is written in the Torah Meorot without Vav, which is the word, “curse.”

162) “And let them be for lights in the firmament of the heaven to give light upon the earth.” “And let them be for lights” lacks Vav, which means one light, the light of the moon. The words, “firmament of the heaven” mean the light of the sun. Both are included as one because it is written, “And let them be for lights in the firmament of the heaven to give light upon the earth,” indicating that the sun and the moon mate, to illuminate the worlds above Chazeh de ZA and below Chazeh de ZA.

The reason why it is written, “To give light upon the earth,” and not “To give light in the earth” is so it is heard, so it shines above and below, indicating that they all calculate according to the moon. According to what has been clarified, the words, “And let them be for lights in the firmament of the heaven” indicate the Zivug of the sun and the moon, ZON above the Chazeh and below Chazeh de ZA.

Thus, it should have written, “to give light in the earth,” as it is written, “in the firmament of the heaven,” which means that it mates below Chazeh de ZA, too, where there is the lower Nukva, called “earth.” And why does it write, “upon the earth,” which means that the Zivug is only above, in the firmament of the heaven, in the place of Parsa from the Chazeh de ZA and above, called “firmament,” and from there the illumination extends to the earth, below the Chazeh, but there is no Zivug in the earth itself?

It indicates that they all calculate according to the moon, since the Mochin of counting and numbering of all the degrees emerge by the Zivug of the sun and the moon. There is Mochin that are Ohr Hassadim. These are considered “numberless.” There are Mochin of illumination of Hochma, which are called “number” and “calculation.” Also, ZA has two females, above the Chazeh, moon, David’s Malchut, and below the Chazeh, earth, Rachel.

That Zivug, which illuminates the Mochin of the count, is only in the moon, in Zivug ZON from the Chazeh and above, where the Nukva is called “moon.” But not in the Nukva from the Chazeh and below, called “earth.”

When it was said that the sun and moon mate in order to light up the worlds, above Chazeh de ZA and below Chazeh de ZA, it means that the two females of above, the moon, and of below, the earth, are included in one another. At that time the illumination arrives above and below. But the heart of the Zivug is only in the moon, in the Nukva above the Chazeh.

163) Gematria and counting of times and conceptions [pl. of Ibur] of the year. The Mochin of the calculation and counting are all in the moon, above which there is no Zivug for illumination of Mochin of the calculation and counting.

But how is everyone’s calculation in the moon? Is there no Mochin and calculation and number in the degrees above the moon? It means that the Zivug of the Mochin of calculation is in the moon, and not in any other degree. However, from there a person comes to obtain Mochin of calculation in the degrees above the moon, too.

Although the Mochin of illumination of Hochma are called “Mochin of calculation,” they emerge in Bina once she returns to Rosh AA and become Hochma in it. Still, the Mochin do not appear in Bina, as she is always in light of Hassadim. Even ZAT de Bina are only light of Hassadim, and there is not the place for revealing the Mochin of illumination of Hochma. Rather, Bina gives these Mochin to ZA.

However, ZAT, too, is entirely corrected in Mochin of upper AVI, which are covered Hassadim and in which there is no room for disclosing these Mochin. Only ZA gives them to his Nukva, and in her they appear.

This is why Nukva is called “bottom Hochma,” indicating that the Mochin of illumination of Hochma do not appear in any degree but that. Thus, these Mochin emerge in ZAT de Bina, which ZA receives from her, and gives them to the Nukva, meaning to the Nukva below the Chazeh when she is completely integrated in Nukva above the Chazeh, called “moon,” and then both are called “moon.”

The place for revealing the Mochin of calculation is only in the moon, and not in the degrees preceding it. However, once these Mochin have emerged and appeared in the moon, they necessarily appear in all the degrees preceding it, since from them the moon received these Mochin.

But before they are revealed in the moon, they are completely unattained although they have already emerged in the previous degrees, since there is no room in them for disclosing these Mochin. But once they appear below, in the moon, they are all completed by this disclosure in her, since once they appear in the moon they can be attained in the previous degrees, as well.

But it is written, “and let them be for signs, and for seasons,” in plural form. Does this mean that in both appear the Mochin of calculation, even in ZA, the sun? “For signs” is written without Vav, indicating singular form, which applies only to the moon, and not to the sun, since the Mochin do not appear in it. And the words, “let them” is written in plural form. It does not apply to the sun and the moon, but to the HaVaYot [pl. of HaVaYaH] of the Mochin, for all the HaVaYot are in the moon, who is like a ship filled abundantly.

164) There is one point, and from there is the beginning of Mochin of count and calculation. She is AA, who is therefore called Resheet [beginning]. And what is before that point, above AA? It is not known at all.

There is a point above that is concealed, that is not revealed at all, Bina de AA, with respect to its essence that is clothed in upper AVI, and the Yod never leaves their Avir. But from there is the beginning to count and to reveal all that is hidden and profound, ZAT de Bina de AA that are clothed in YESHSUT, which rise to Rosh AA and give illumination of Hochma, called Mochin of count and calculation.

However, they still do not appear in YESHSUT, as they are considered Bina, who is essentially Hassadim. In the point below, in the revealed Nukva de ZA, there begins the disclosure of all the Mochin of calculation and numbering, for above the moon there is no disclosure of Mochin of calculation.

Hence, here is the place of illumination of Mochin for all the times, the Gematria, conceptions, times, festivals, and Sabbaths. And Israel—who cling to the Creator—calculate. That is, they extend Mochin of calculation for the moon, as we learn that Israel count by the moon, and the nations of the world by the sun. They raise it up, to clothe upper Bina, as it is written, “And you who cling to the Lord your God are alive every one of you this day.”

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

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

158) “Let the earth put forth grass, herb yielding seed, and fruit-tree bearing fruit after its kind.” This indicates the connection of the upper water with the lower water in order to bear fruit. The upper water bears fruit, and the lower water calls upon the upper ones to receive the fruits from them and elicit them in the world. It is as the relation between the female and the male: she receives from him the pregnancy, and bears offspring to the world, since upper water is males, and lower water is females.

The Mochin de Gadlut are called “fruits.” They cannot appear in the Nukva from Chazeh de ZA and above, hence she is called “dry land,” being unfit to bear fruit. But after the Zivug is made in Nukva from the Chazeh de ZA and below, where it was dry, above the Chazeh, it becomes a land for making fruits and offspring below the Chazeh de ZA.

From the Chazeh de ZA and above it is called “upper water,” and from the Chazeh and below of ZA it is called “lower water.” It is so because the firmament that separates the upper and lower water stands in the place of Chazeh. It follows that even though the Mochin come out in Nukva above Chazeh de ZA, as it is written, “Let the waters under the heaven be gathered together unto one place, and let the dry land appear,” where there is the upper water, they still cannot appear there and they are regarded as dry land. Rather, the place of revealing is only from the Chazeh and below, where the lower water is found.

It was said that the bonding of the upper water with the lower water was in order to bear fruit, since the Mochin, called “fruits,” come from the upper Zivug above Chazeh de ZA, as it is written, “Let the waters … be gathered together unto one place.” However, they will not be able to appear from there because they are dry land there. This is why the lower water call upon the upper ones to receive from them the fruits, as the female treats the male, receiving from him the pregnancy and eliciting offspring to the world.

As the male sperm has no power to be revealed except in the Nukva, in whom there are pregnancy and birth, so the Mochin in the upper water cannot be revealed in its place, but from the Chazeh and below, called “lower water.” This is why they call the upper water to bestow upon them the Mochin and appear in the worlds through them.

159) All this is above Chazeh de ZA, and below Chazeh de ZA. The matter of upper and lower water applies both from the Chazeh and above and from the Chazeh and below. It is so because there are male and female above the Chazeh, ZA and Leah, where the male is upper water and the Nukva is lower water, and there is male and female below the Chazeh, Jacob and Rachel, where Jacob is upper water and Rachel is lower water.

The meaning of the verse “Let the earth put forth grass” concerns the connection of the upper and lower water from Chazeh de ZA and below. We must not interpret the words to upper and lower water from the Chazeh and above, since there is a place of dry land, which does not yield grass or fruit.

Thus, who is the name Elokim in the verse, “And God [Elokim] said, ‘Let the earth put forth grass’”? After all, it is the living God, Bina of above, since all 32 names of Elokim in the work of creation are Bina. And if the meaning of the verse is below, in the upper and lower water below the Chazeh, then the name Elokim in the verse will be simple Elokim, meaning the Nukva, Leah, from the Chazeh and above, who is called “simple Elokim [God],” and not “living God,” Bina. This corresponds to what is agreed upon, that any thirty-two Elokim in the work of creation is the names of Bina, who is the living God.

Commentary: “And God said, ‘Let the earth put forth grass.’” This is necessarily the degree preceding the upper water, implied in the words, “Let the earth put forth grass.” It is so because any degree is made and operated by its adjacent upper one. If the meaning of the words “Let the earth put forth grass” refers to operating upper water above the Chazeh, so they connect with the lower water that is there, then the name, Elokim, which operated them, is Bina, called “living God.”

But if the meaning of “Let the earth put forth grass” refers to activating the upper water that is below the Chazeh, it follows that the words, “And God said,” apply to its adjacent upper degree, the Nukva above the Chazeh, which is called “simple God,” and not “living God,” like Bina. This contradicts what is accepted, that all the names Elokim in the work of creation are Bina.

However, below the Chazeh is the place of bearing, as it is written, “These are the generations [Toladot means both “generations” and “bearing”] of the heaven and the earth when they were created.” He created them in Hey, meaning the Nukva from the Chazeh and below, Rachel, the bottom Hey in the name HaVaYaH, and all her offspring, and not from the Nukva from the Chazeh and above.

Above the Chazeh are the fathers of all the degrees, HGT, roots to the worlds, since what is received in the worlds comes from them. Their Nukva is regarded as completion of the work of all the offspring, and not the elicitation of the offspring to the worlds in actual fact.

That is, actually, the Mochin and all its work is completed in the male and female above the Chazeh, where the male, HGT, is called “fathers,” and their Nukva is Leah. However, they still do not appear and come from them to the worlds, so they are apparent in the offspring, since the Nukva is dry land. Rather, it is only in the Nukva from the Chazeh and below, called Hey, and of which it is written, “He created them in Hey.” In her do the offspring actually come out.

Accordingly, it becomes clear that “bring forth grass” relates to the upper water above the Chazeh and not to actual offspring, but to complete the work, since the Nukva above the Chazeh still does not elicit the Mochin in actual offspring. This also explains that the name Elokim in the verse is truly about Bina, who is called “living God,” which is the upper degree adjacent to them.

This is why the land bears offspring, as it is impregnated like a female by the male. Because the upper Nukva completes the work of the Mochin, the lower Nukva from the Chazeh and below, called “earth,” can bear fruit, since she receives them like a female impregnated by the male, bearing its offspring to be revealed.

Accordingly we understand the words, “Let the earth put forth grass,” for the Zivug of the upper and lower water above the Chazeh to complement the work of the Mochin. And the words, “And the earth put forth grass,” is a Zivug of the upper and lower water from the Chazeh and below, for the appearance of the offspring, where the generations appear, out of what she received from the upper one.

160) All the forces were being consumed in the earth, Malchut, and she did not elicit the powers, her offspring, from potential to actual, until the sixth day. Then it is written, “Let the earth bring forth the living creature,” who brought the powers within it into actuality, and they became a living soul.

But it is written, “And the earth put forth grass, which means that they came out and appeared in actual fact. But the meaning is that she elicited a correction of the powers in it to settle in it and be completed as it should be, in a way that she can elicit them on the sixth day.

Everything was concealed in her. It was not revealed until it was needed to be revealed on the sixth day, for in the beginning it is written, “And the earth was Tohu ve Bohu [unformed and void],” meaning it was completely desolate. Afterward, on the third day, the earth was established and inhabited, receiving seed and grasses, herbs, and trees, and eliciting them to the world later, on the sixth day.

The lights, too, their light was not used in the world until it was needed. The light was created on the first day, but it was not revealed to the world until the fourth day, when the lights were hanged in it to illuminate on the earth.

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

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

154) “Let there be a firmament inside the water.” In the verse, “Let there be a firmament,” the upper waters were separated from the lower waters. A firmament means spreading of water. This is why it is written, “And let it separate between water and water,” Between upper water and lower water, as it is written, “Let there be a firmament,” which means that an expansion would expand from one another.

155) “And God made the firmament.” “Made” indicates that He made in it an act of Gadlut of above, meaning extended in it Mochin de Gadlut from Bina, for in the word, “Let there be a firmament,” preparation was made for reception of the upper Mochin of Bina to ZON.

And the word, “made,” indicates the completion of all that is desired, for all the upper Mochin from Bina were already extended into ZON. It does not write, “Let there be a firmament,” but rather, “And God made the firmament.” This wording indicates that He enhanced it in great Gadlut.

156) Hell for the wicked of the world was created on the second day. On the second, dispute was created. On the second, the work was not completed, but on the third day. This is why it is not written on the second day, “That it was good,” until the third day came and the work was completed in it. This is why it is written twice on the third day, “that it was good,” once for completing the work of the second day, and once for completing its own work.

On the third day, the second day was corrected and the dispute in it was settled, for the existence of the illumination of both. In it, the Rachamim for the wicked in Hell were completed, to exempt them from the Din. On the third day, the glimmers of the fire of Hell grow still, meaning that they cool off in the illumination of the third day and no longer burn. This is why the second day was included and completed in it.

157) But the light emerged on the first day, darkness emerged on the second day, and the division of water and dispute were in it. Why was all that not completed in the illumination of the first day? After all, the right includes the left, meaning that since the light of the right emerged on the first day, it follows that it is the root of the second day, and any root includes its branch within it and governs it. Hence, the first day could have corrected it, so why did the second day become needy of a third day to correct it?

There is a very big difference because through the correction of the third day, its illumination diminished, and it could not illuminate from above downward, only from below upward, which is considered VAK de GAR. Had the second day been corrected by the first day, it would have remained as it was and would not have been diminished whatsoever.

The thing is that the dispute was over the fact that the first day really did wish to correct it, as a root that corrects the branch. However, the second day did not wish to accept the governance of the first day over it. It disputed it, until the third day had to bring itself between the first day and the second day, to determine the dispute and make peace between them.

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

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

153) “And God said, ‘Let there be light.’” It means that the expansion of that light would continue downward. These are the angels that were created on the first day. They can persist on the right side because the first day is Hesed, regarded as the right side, hence, the angels that extend through it are considered right.

The word, Yehi [let there] indicates that the Yod at the end of the word Yehi entered the Yod–Hey of the word, hence the light of Yod–Hey became Avir. For this reason, all the degrees were diminished until TNHYM de ZON fell to BYA. The angels, who are a separate light from Atzilut, were created from the expansion of the light of ZON to the separated BYA.

It follows that the angels of Hesed were created from the diminution on the first day, Hesed de ZA, the angels of Gevura were created from the diminution of the second day, Gevura de ZA, the angels of Rachamim from the diminution of the third day, Tifferet de ZA, and similarly the rest. Through the diminution made in the word, Yehi, part of the light of Hesed spread below, in the separated BYA. That is, they were created by the diminution of the light of the Sefira Hesed, which is the first day. Because of it they can exist on the right side, who are the angels of the right, from the part of Hesed.

“And God saw the light, that it was good.” “The” comes to add and include the mirror that does not illuminate, the Nukva, with the illuminating mirror, ZA, of whom it is written, “that it was good.” That is, the word, “the,” comes to add that the Nukva was included in the words, “that it was good,” together with ZA.

Also, the word, “the” comes to add and include all the angels who extend from the light of Hesed, as they too are included in the words, “that it was good.” All of them illuminate as the first light in complete existence because they are included in the words, “that it was good,” written about the first light.

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

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

151) “And there was evening and there was morning, one day.” “And there was evening” extends from the side of darkness, the Nukva. “And there was morning” extends from the side of light, ZA. Since ZA and Nukva partake together in a Zivug, it is written about them, “One day,” indicating that the evening and morning are as one body, and both make the day, meaning that the light of day comes from the Zivug of ZA and Nukva together.

Each day it is written, “And there was evening and there was morning,” since it indicates the Zivug of ZON, that the light of day comes out of both. Thus, after the text notified it on the first day, what is the reason that on each day it is written, “And there was evening and there was morning”? It is to know that there is no day without night, and no night without day, and they will not be parted from one another.

This is why the text repeats, notifying us each day, to indicate that it is impossible that there will ever be light of day without prior darkness of the night. And likewise, there will not be darkness of the night that does not bring after it the light of day, for they will never part from one another.

152) That day, in which the first light emerged, spread through all the days of Beresheet [Genesis]. It is written in all of them, “day.” The name, “day,” refers to the spreading of the first light that emerged on the first day, the Sefira Hesed. But since that light spread through all the days of Beresheet, in each of the seven Sefirot, they are all called “day,” like the first day.

Also, we learn about the spreading of the light of the first day through all the days from the fact that in all the days, it is written, “morning.” That name belongs only to the first light, meaning that the name “morning” indicates the beginning of the arrival of the light, implying the arrival of the first light in reality. And since the name “morning” is written in each day, the spreading of the first day applies to each day.

Also, the first day goes with all the days, and all the days come on the first day, to show that there is no separation in them and they are all one. That is, the seven Sefirot HGT NHYM are included in one another, hence in each of them there is HGT NHYM.

It turns out that there is the Sefira, Hesed, which is the first day in each Sefira, and the first day, which is the Sefira Hesed, has in itself, all the HGT NHYM. Thus, the first day is found in all the days, and all the days are in the first day. This is the reason why they are one, without separation between them.

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

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

147) “And God said, ‘Let there be light,’ and there was light.” This means that the Creator uprooted these plantings from their place and planted them elsewhere. This is the meaning of the words, “Let there.”

ZON are called “plantings,” the tree of life. As long as they were in their place, prior to the ascent of Malchut to Bina, ZON were unfit to receive any light. Therefore, He uprooted them from their place, raised them, and planted them in the place of Bina, where they became fit to receive the upper light.

We learn it from the words, “Let there be light,” where the letters Yod–Hey of “Let there” are AVI, and the last Hey of Yehi [let there] implies the entrance of the Yod to the light of AVI, making them Avir [air]. By that, ZON connected to AVI and became fit to receive the light from them, a light that preexisted, for it is written, “Let there be light.” It is not written, “And there was,” but “Be [is] light,” meaning that it already existed.

When the Creator looked at the wicked generations that were unworthy of light, He concealed it for the righteous ones, as it is written, “A light is sown for the righteous.” That is, the light is concealed and sown so only the righteous will receive it, and not the wicked.

It is written, “And God said, ‘Let there be light.’” The words, “Let there” indicate the concealment of the light because Yod–Hey of the word Yehi [let there] is the light of AVI, and the last Yod of Yehi implies the entrance of the Yod to the light, making it Avir. This is considered concealing and sowing of the light for the righteous, as it is written, “Who has awakened from the east, justice will call him to His feet.”

It is so because through the entrance of the Yod to the light of AVI, the letters ELEH of Elokim descended from AVI to ZON, and only the letter MI of Elokim remained in AVI. By that, ZON became fit to receive the light of AVI. It follows that the two letters MI de AVI are the root of all the Mochin de ZON, as it is written, “Who has awakened from the east.”

From the east means ZA, and justice means Malchut. The two letters MI awakened the Mochin for ZA from the east, and to Malchut, justice. Awakened means the beginning of the awakening of Mochin, since only the beginning of the Mochin comes through MI.

148) “And God saw the light that it was good.” The Creator saw the works of the wicked and concealed it. It is not that He saw the works of the wicked, but that He saw by the greatness of the light itself that it was better to conceal it and never let it be revealed.

“And God saw the light” means He saw that it illuminated from the end of the world to its end, and that it was better to conceal it so the wicked of the world would not enjoy it, for if the wicked would enjoy that great light they would not approach repentance. It is similar to the verse, “Lest he reached out his hand, and took also from the tree of life, and ate, and lived forever.” The meaning of the verse is that he will no longer have a need or a drive to repent, and the flaw he had caused in the tree of knowledge would not be corrected. This is why He expelled them from the Garden of Eden.

149) “And God saw that light, that it was good.” He saw that there would not be vexation and Dinim in it. It is written here, “That it was good,” and it is written about Balaam, “It is good in the eyes of the Lord to bless Israel.” As there the meaning is that there will not be a curse over Israel, so here the meaning is that there will no longer be any vexation and Dinim.

The end of the verse proves it, for it is written, “And God separated between the light and between the darkness.” This indicates that He separated the dispute between right and left so that all will be in wholeness. Similarly, the beginning of the text also concerns the canceling of the anger and vexation.

And although the Creator associated the light and the darkness—right and left—as one through the middle line, the vexation and dispute were cancelled nonetheless. This is why it is written, “And God saw the light that it was good,” and there is no anger and vexation in it.

150) The upper illumination, Bina, is to have this light illuminating, and from the light, joy is extended to all. It is right that is crowned in carving of the carvings of the left.

When the left shines without association of the right, it illuminated in vexation and anger, and Hell came out of it. This is considered that carvings were made in the illumination of the left line. By that, the right line obtained the power to connect to it the left line, using the middle line, and the right line was crowned in the illumination of Hochma on the left line.

It is written, “How abundant is Your goodness, which You have concealed for those who fear You.” “Abundant is Your goodness” refers to the first light, which the Creator concealed. “For those who fear You” means for the righteous, who fear sin, so only they will enjoy the light, and not the wicked.

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

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

137) The seventh palace is formless; everything is hidden in it. All the palaces stand inside the secret of secrets, in the curtain that was spread, so the two cherubim, which are ZON, will not be seen. That is, all the palaces of below rose and mingled in this curtain, to cover the ZON during the Zivug. Because of it, the palaces have the power to rise up to there. That curtain separates the six palaces, which are holy, from the seventh palace, which is the Holy of Holies.

Inside the curtain is the mercy seat, the form of the Holy of Holies, for there is the place of the Zivug. This is why the palace is called Holy of Holies. The Holy of Holies is a place that is corrected to receive a high soul, the inclusion of everything, the next world of the upper ones.

In that palace of Holy of Holies, which is the palace of Bina, the upper soul that includes everything is received. It is called Yechida because the first three palaces became NRNHY de Neshama, the next three were NRNHY de Haya, and that seventh palace is Yechida.

That palace is the next world of the upper ones, since all those seven palaces are seven palaces of AVI, who are called “upper ones.” This is why the seventh palace is not merely Bina, but Bina of AVI, Bina of the upper ones.

138) Thus, when all the spirits of the palaces connect with one another and complement one another properly, the upper spirit awakens, meaning the soul of everything, the high God that is more hidden than all that is hidden, AA. He will bestow upon everything to shine for them from above downward in the illumination of the right, and to complement them to light the candles with illumination of the left.

139) When all is perfect with the light that illuminates to all, and the upper light descends, the seventh palace, which is hidden in a concealment that conceals everything, receives the Holy of Holies, the descending upper light. It is filled from there like a female is impregnated and filled by the male.

It is filled only because that palace is corrected with a concealment that conceals everything, in order to receive that upper light. That is, if the correction of the concealment were not there, it would not be able to receive that upper light.

The seventh palace is the place of the connection of the Zivug, to connect seventh with seventh so that all will be one wholeness, as it should be. It is so because the sixth palace is the Zivug of the sixth of the palaces with the sixth of ZA, which is the Zivug of kisses. The seventh palace is a Zivug of the seventh of palaces with the seventh of ZA. During the ascent of the palaces to Atzilut, each Behina in ZA mates with its corresponding Behina in the palaces.

140) One who knows how to tie that unification is happy. He is loved above and loved below; the Creator sentences and he revokes.

Is it conceivable that the righteous would slander his Master’s will, that he would revoke the will of the Creator? Rather, when the righteous ties ties and knows how to unify unifications, all the faces illuminate, all the wholeness is found, and everything is blessed properly. Thus, all the Dinim are removed and cancelled, and there is no Din in the world at all. Happy is he in this world and in the next world.

The Creator sentencing and the righteous revoking means that through many lights that the righteous extends through the unifications he performs, those lights cancel the decrees and Dinim from the world. All that was said about the righteous is what he does below in this world. This is why it is written about him, “A righteous is the foundation of the world,” since the righteous is the existence of the world.

141) As is done by the prayer of the righteous, it is also done by the offering. The smoke of the offering rises and provides for every palace what it needs as it should have, just as in the prayer of the righteous and the unifications he performs. And the priests, with their desire to raise contentment above, and the Levites, by the melody of the song they are singing while making the offering, one is included in the other, the Levites in the priests, and the priests in the Levites. It is so because the priests extend right and the Levites extend left, for one without the other is incomplete.

A palace enters a palace, spirit in spirit, until all connect in their rightful places as they should, organ to organ, rising to Atzilut, to ZON, and each Behina of ZA bonds with its corresponding Behina in the palaces, and they complement one another through Zivug de Yesodot. They unite with one another until they become one through Zivug de Neshikin [a coupling of kissing] and illuminate in one another through the embrace.

142) At that time the highest soul of all comes from above and illuminates upon them, and all the candles, the Sefirot, shine in full as it should be, until that upper light awakens and all the palaces enter the Holy of Holies, the seventh palace, in a Zivug of seventh in seventh. The seventh palace is blessed and filled like a well of springing water that does not stop, and all the palaces are blessed above and below.

143) Here is the secret of secrets, a light that is not known and does not enter the count of the ten Sefirot, the desire that is never perceived, the light of Yechida. It is so because the ten Sefirot begin with Hochma, HBD HGT NHYM, and the light of Yechida is mitigated in them completely, through and through. That desire is neither known nor perceived even in the thought, so as to know it, and then all the degrees unite and become one desire through Ein Sof.

When the light of Yechida mitigates and clothes the degrees through and through, all the degrees unite in its illumination and become one desire, united up to Ein Sof. Then all is in completeness from above and from below, from the very inside, until all become one.

This is so because the degrees divide from one another in two ways: either by way of upper and lower, where the better is higher and the worse is lower, or by way of outer and inner, where the better is more internal. Through the clothing of the light of Yechida, they all become one—those who divided by way of upper and lower, and those who divide by way of inner and outer.

144) That desire, the light of Yechida, does not clothe inside the degrees although it remains hidden within them until they are all completed as in the beginning and shine in all the aspects, both in illumination of Hochma and in light of Hassadim.

Then that desire, which is imperceptible, is mitigated and clothes the very insides in a hidden manner. Happy is one who clings to one’s Master at that time; he is perfect above and perfect below. It is written about him, “Your father and your mother will be glad, and she who gave birth to you will rejoice.”

145) Because they are all completed by one another and connect to one another in one connection, and the upper soul, Bina, illuminates for them from above—and all the lights are one candle, in wholeness—a single desire of the thought perceives the light that is imperceptible and unknown. One desire of the thought is the light of Haya, the light that is imperceptible is light of Yechida, and they clothe one another.

Once all the palaces are completed and the upper soul, Bina, illuminates in them, the light of Haya dresses. It is called “one desire of the thought, inside the light of Neshama, and the light of Yechida inside the light of Haya.” The light of Haya perceives within it the light that is imperceptible, meaning the light of Yechida. And although the light of Yechida dresses in the light of Haya, it still shines in it in a clandestine manner.

And not only is the desire of the thought—the light of Haya that clothes the light of Yechida—perceiving without knowing what it perceives since it shines in it in a clandestine manner, but the desire of the thought illuminates through it and becomes mitigated by it by clothing it. Also, all are filled and completed and shine by its light, and become properly mitigated. It is written about it, “Happy is the people that such is its case. Happy is the people whose God is the Lord.”

146) One who is rewarded with clinging to one’s Master in this way inherits all the worlds. He is loved above and loved below; his prayer is not returned empty. One who is remorseful before his Master like a remorseful son before his father, He grants his wish in all that is needed, and his fear is cast on all the people. He sentences, and the Creator executes. It is written about him, “You will sentence a decree, and it will be established for you, and light will shine on your ways.”

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

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

125) In the sixth palace, the spirit is called a “scarlet thread,” as it is written, “Your lips are like a scarlet thread.” The spirit here is the desire that all those lower spirits chase in order to cling to it with a kiss, with love.

That spirit is included in six and stands in six, because it consists of the six palaces below it, and stands in the six upper ones, where the upper one itself consists of all the ones below it. This is why in itself it contains six palaces from the Hitkalelut, and these are regarded in it as upper palaces.

Additionally, all the lower palaces rise to it through the pillars in the middle of each palace. Hence it contains all six palaces with respect to its receiving within it the bottom palaces and mingling with them. These are regarded in it as six lower palaces.

And because of it, that spirit elicited twelve lights, each of which consists of from-below and from-above. These twelve lights are all happy to rise, and they are all happy to receive all those of below. Also, six palaces, although they are six, they are still regarded as ten Sefirot, since the bottom palace comprises two, Yesod and Malchut, and the upper palace comprises three, KHB, hence they are ten.

The seventh palace is ten Sefirot in itself, the Holy of Holies, since it consists of the six palaces below it, and stands in the six upper ones. But are there not only five palaces below it, and not six? Indeed, it means that it alone contains GAR, KHB, and below it, it is regarded as HGT NHY, which are six.

This is why the text says, “Your lips are like a scarlet thread,” indicating that the spirit here is considered Rosh, since the lips are in the Rosh [head]. It is called “scarlet thread” to imply doubling, after the Malchut de Rosh, which is the lips, as it is established in doubling, in the two Malchuts, Man’ula and Miftacha, as it is in GAR.

But in VAK, only one Malchut is revealed, the Miftacha, while the Man’ula is hidden and concealed there. This is why the Zivug here is to extend pure air, in Dvekut [adhesion] of spirit with spirit, which is the four spirits of love, being the light of Ruach of the upper GAR, VAK de GAR, since the GAR de GAR do not appear in the worlds.

The kissing in that sixth palace is for Zivug of Ruach in Ruach [spirit in spirit], as it is written, “Let him kiss me with the kisses of his mouth.” Each kiss is considered Jacob, Ruach, VAK, Ohr Hassadim. However, it is upper VAK of the upper GAR, and it is all the GAR that illuminate in the worlds.

This is why before the lower ones are completed in Mochin of illumination of Hochma, the Mochin de Achoraim, and from the fifth palace, too, they cannot receive from the Zivug of kissing that is here. For although it, too, is Ohr Hassadim, it is the upper VAK de GAR, regarded as actual GAR. And before the lower ones receive illumination of Hochma, they are VAK without a Rosh.

It follows that the sixth palace is in itself VAK de GAR with respect to Hassadim. Opposite it are the palaces below it. In themselves they are VAK de GAR with respect to the Mochin of illumination of Hochma.

That spirit was included in six, and stands in six, HGT NHY, VAK de GAR, through the bottom palaces that rose to it. Also, it stands in itself in six, HGT NHY, VAK de GAR, and the difference between them is very big because HGT NHY of itself are Hassadim, pure air, but HGT NHY of the lower ones are in illumination of Hochma.

Each is included from below and from above. The twelve lights are all included in one another, from below and from above. HGT NHY of above, which are pure air, were mingled with the HGT NHY of below, which are in illumination of Hochma, and HGT NHY of below, illumination of Hochma, mingled with HGT NHY of above, pure air, Hassadim.

These twelve lights from the Hitkalelut of above in Hassadim delight in their ascent, in their Hitkalelut in Hassadim. They are also happy to receive the Hitkalelut of below, the Mochin of illumination of Hochma.

127) Since that palace, the palace of desire, is the desire of everything, one who ties ties, unifies unifications, and raises the lower palaces to this palace, he is the one who will elicit desire from the Creator with love. Within that palace, Moses was gathered to his people with love, kissing kisses of love, as it is written, “And Moses died by the mouth of the Lord,” which is kiss-death. This is Moses’ palace.

But it is also Jacob’s palace, in the palaces of ZA de Beria. The palaces here are palaces of AVI de Beria. The palaces of AVI are considered internality, and the palaces of ZA are considered external to them.

It is known that both Jacob and Moses are Tifferet, light of Ruach. But Jacob is the externality of Tifferet, and Moses is the internality of Tifferet. This is why here in the palaces of AVI, the sixth palace belongs to Moses, the internality of Tifferet, Daat, and there, in the palaces of ZA, external to AVI, the sixth palace belongs to Jacob, the externality of Tifferet.

That spirit is the spirit of love, spirit of unification, extending love to all the Behinot. Also, these twelve lights in Ruach rise and blaze, for they rise in the Hitkalelut of above, of the pure air, and blaze in the Hitkalelut of below, of illumination of Hochma, which extends from the left line.

128) Four holy animals, the favorites of love, emerge from their sparkling. They are called “big animals,” to connect to the small animals and mingle with them, as it is written, “small with big animals.”

These twelve lights are from the Ruach, included in six lower ones and standing in six upper ones. They are HGT NHY of itself, where the upper one consists of all the lower ones, and HGT NHY of the lower palaces that rise to it. They elicited their semblance in the animals, and they are also animals in themselves, and animals of the palaces that rise to it.

And because it includes all the lower ones, as it is the highest of them all, it has four animals in itself, which are considered big animals. This is different from the lower animals, in each of which is only one animal. Also, there are twelve in it from the bottom palaces that rise to it.

Thus, the six lights of itself elicited four big animals, and the six lights of the lower ones elicited twelve small animals. And the big animals connect with the twelve small animals included in them.

129) These big animals are included in one another to four sides, like the nut, where the four parts connect in its fruit, where each of the four includes all four within it. It is so because it is from the Chazeh and above, where it is the face of a man, the place of the Zivug. But from the Chazeh and below there are only three sides, HB and Tifferet, and the face of a man is missing; there is no place of Zivug there.

This is why that palace is called a “garden of nuts,” after the four sides in each animal, like the nut, indicating the place of the Zivug, as it is written, “I went down to the garden of nuts.” That is, I went down for a garden of nuts because it is the palace of love for the Zivug of ZA with the Nukva.

But in each palace of the lower ones there are four sides from the Chazeh and above of the animal that is there, so why is the place of Zivug specifically here and not in the lower ones? It is so because all the palaces are included in one another, hence there are four sides to each palace. However, it is not from themselves, but from the Hitkalelut of that palace within them. This is why the place of Zivug is only in that palace, since the four sides here are of its own.

130) These four big animals divide into 12, three to each side in the four sides. All the lower palaces are included in them. Because the twelve lights contain six of the palace itself, and six from the ascents of the lower palaces, they elicited the semblance of them in the animals.

The six lights of the palace itself elicited four big animals, HB TM of themselves, where each of them consists of four sides, making them 16. The six lights of the lower palaces elicited the 12 small animals from the Chazeh and below, where each of the four consists of only three. These twelve are from the Hitkalelut of the lower palaces that rose to this palace.

The place of disclosure of illumination of Hochma is not in four sides, where each consists of four, from the Chazeh and above. Rather, it is in the four sides where each consists of three, which are from the Chazeh and below. In those twelve small animals, spirits stand in spirits, and lights in lights, and all are in one another until all become one.

This is so because those twelve extend from six lights of the lower palaces that rose here. For this reason, all the spirits and all the lights of the lower palaces stand there, and they all unite in one another until they become one.

Then, once all the lower ones have become one, that spirit that consists of all of them ascends, since it consists of twelve lights, where twelve lights consist of the four big animals and the twelve small ones, while the twelve small ones consist of all the lower ones. The spirit rises with all of them to be crowned in that upper spirit called “heaven,” ZA de Atzilut, since ZA is Ruach de Atzilut and heaven. It invites him to connect with it.

Because all those of below connected to it, it said, “Will kiss me with the kisses of his mouth.” It is so because from the great Zivug of kisses extends pure air, Ohr de Hassadim. However, they are still not ready for the lower ones, who need illumination of Hochma. Therefore, the lights in the lower palaces, in which there is illumination of Hochma, must be included in the Zivug of kisses, and then they are completed with both Hassadim and illumination of Hochma.

And because all those of below connected to it, by which the spirit here mingled with illumination of Hochma, as well, the spirit said, “will kiss me with the kisses if his mouth, for your love is better than wine.” That is, once your love is already better than wine, which is the Mochin of illumination of Hochma—called “wine that delights God and people,” received from all the lower ones—it is then time for the Zivug of kisses.

It says, “will kiss me with the kisses of his mouth,” since now will be a perfect Zivug, with both Hassadim and Hochma, and then he is happy to mate spirit in spirit—the spirit of desire [Ratzon] that consists of all the lower ones, and the spirit of Atzilut, ZA, heaven.

This is a Zivug of kisses, for extending Hassadim of the pure air and to be completed in illumination of Hochma from one another, which is from the bottom palaces included in the spirit that is here. This is “for your love is better than wine.” At that time it is complete in one connection with all of them because all the lower palaces have connected in it, hence it became complete with both Hassadim and Hochma.

131) That spirit connected with the spirit of Atzilut, called “heaven.” They were complete from one another in illumination of Hochma, and illuminated in one another with an illumination of pure air, Hassadim, and all the wholeness that should be. All of that was done by the force of the desire of a righteous person who prayed and raised all the palaces in Beria to a place in the world of Atzilut, for a Zivug of kisses, to connect them with love to one another.

At that time all the spirits and palaces that were included in that spirit, called Ratzon, each of those spirits and palaces where ZA de Atzilut, called “heaven,” was included takes that palace and spirit that befits it, to connect with it and be properly completed by it.

Commentary: Opposite all those spirits and lights that are detailed in the six palaces of AVI de Beria are corresponding spirits and lights in the six palaces of ZA de Atzilut. Each Behina in ZA de Atzilut connects with its corresponding Behina in the six palaces of Beria that rose to it, then they complement one another because by that unification, the spirit here, called Ratzon, elevated all the spirits and lights in the palaces of Beria to the spirits and lights of ZA de Atzilut.

132) Likewise, each Behina of ZA connects with its corresponding Behina in the palaces, which is worthy of being complemented by it: heaven—ZA, and the holy spirit in it—takes that upper palace and upper spirit called Ratzon to kiss one another, connect with one another, and complement one another. This is the meaning of what is written, “And Jacob,” who is ZA, “kissed Rachel,” who consists of all six palaces that rose to Atzilut.

Similarly, Abraham—who is right, above in ZA, the Sefira Hesed de ZA—takes the palace, Love, the fifth palace. As was said, the two spirits spread inside one another, and that palace becomes the palace, Love, once more. It is likewise with all the Sefirot of ZA: his Gevura takes the fourth palace; his NH take the third and second palaces, and his Yesod takes the first palace.

When six palaces rise to Atzilut they are included in Nukva de ZA. At that time ZA unites with them and places one of his Behinot in each of their Behinot, complementing them. All and all there are three Zivugim in ZON. They are called “kisses,” “embrace,” and Zivug of Yesodot [foundations]: 1) Zivug de GAR de ZON is called “kissing.” The upper palace—included in GAR de Nukva, called Ratzon—receives from that Zivug. 2) The Zivug de HGT through Chazeh de ZON is called “embrace,” as it is written, “His left is under my head, and his right will embrace me.” The fifth palace—love, from Hesed de ZA, Abraham—receives from that Zivug. The fourth palace, Zechut, receives from the Gevura de ZA, Isaac. 3) The Zivug of NHY of from-the-Chazeh-and-below of ZON is called Zivug de Yesodot. The three lower palaces from the Chazeh and below receive from them.

133) The sign for it is in the verse, “Behold now, I know that you are a beautiful woman to look at.” A woman’s beauty is in the breasts, meaning in the fifth palace. And from there ZA said in his Hesed, Abraham, to the Nukva, “Behold now, I know that you are a beautiful woman to look at,” which is the breasts.

134) Isaac—the left of ZA, his Gevura—the fourth palace, the palace of the courthouse, took him. All the Dinim awaken from there, meaning the spirit called Zechut, so they connect with one another and complement one another so they will all be one, as it should be.

The rest of the prophets besides Moses, meaning NH de ZA, took two palaces, in which there are two spirits, Noga and Zohar, as it is written, “The curves of your thighs.” These two palaces are included in NH de Nukva, called thighs, so they connect with one another to be one.

135) The righteous Joseph, the pillar of the world, Yesod de ZA, took the palace, Sapphire, and the spirit, the Sapphire Tile, the first palace. And although it is written, “And under his feet was as the appearance of a sapphire tile,” which means that the sapphire tile is below him, outside his degree, and not Yesod de ZA, because of the honor of the king he says, “under his feet.” This is certainly Yesod de ZA, which takes the palace, Sapphire Tile. Afterward, that pillar, Yesod de ZA, takes more because it takes in the place of the seventh palace, in a Zivug of seventh in seventh.

Thus far the degrees of ZA connect with the degrees of the palaces. They connect with one another in order to complement one another, so they all become one. It is all as it should be, and then it is written, “Lord [HaVaYaH] is the God [Elokim].” That is, ZA, called HaVaYaH, becomes one with the Nukva, called Elokim, in a way that HaVaYaH is the Elokim. One who knows how to unite them and to cling to one’s Master is happy in this world and in the next world.

136) Kneeling, bowing, and nodding are employed in the palace, Ratzon, as well as stretching of the hands and falling to the ground—all that is applied in the bottom palaces. The falling to the ground is added to them, and is employed only in this palace because all the lower palaces are included here in twelve lights.

It is required in order to extend the desire of the upper spirit, meaning GAR de ZA, where there is the matter of kisses, which is the soul of all the souls, which hangs above, in upper AVI, until it extends from Ein Sof through a Zivug of kisses.

Lights and blessings emerge from Ein Sof, to complement everything from above. This is the light of Hassadim from the six upper ones of AVI, so that everything is in wholeness from below, in illumination of Hochma, and from above, in illumination of Hassadim. At that time all the faces, all the GAR, illuminates properly, both GAR de Hassadim and GAR of illumination of Hochma.

At that time all the sentences of Din are cancelled because the GAR of illumination of Hochma revoke all the Dinim, and the desire is filled entirely, above and below, by the GAR of the light of Hassadim. It is written about it, “And He said unto me: ‘You are My servant, Israel, in whom I will be glorified.’” And it is also written, “Happy is the people that such is its case. Happy is the people whose God is the Lord.”

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

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

115) The fifth palace is a palace in which a spirit called Barak [lightning/brilliance] illuminates, radiating and shining for lower ones. Radiating means in illumination of Hochma, called “radiance.” Shining means in light of Hassadim. The spirit, Barak, is inclusive. It opens and closes, shines, and glistens to all directions.

When that spirit makes its Zivug for its illumination, it includes all the lower ones that rose to it for MAN, opens for illumination of VAK de GAR, closes for illumination of GAR de GAR, illuminates in Ohr Yashar, and glistens in Ohr Hozer. To all directions means above, below, and to the four directions.

One light shines and emerges from that glistening, like purple, including all the illuminating visions: white light, black, red, and green, which are HB TM. They are included in one another where the white is embroidered in the red, the black in the green, and afterward the white in the black. One animal is made of them, embroidered from all the visions, and it includes primarily green and red. The appearance of its face is as the face of a man, who includes all the shapes.

116) Four foundations come out of that animal. These are big animals toward those of below. That is, although the foundations are from the Chazeh and below of each animal in the lower palaces, there are only three foundations there because of it. Still, here in that palace, it is all GAR, and even the foundations are from the Chazeh and above, and are considered big animals.

Only Malchut is called Ophan. They are two, since when one is seen, another illuminates inside of it, and they are two. Each discernment of from-the-Chazeh-and-below of the animal is considered Malchut; this is why they are called Ophanim, since Ophan is the name of Malchut.

However, because Malchut rose and was mitigated in Bina, she is always regarded as two Ophanim. When Malchut is seen, Bina is illuminating inside of it, hence she is considered two Ophanim, Ophan inside an Ophan.

Bina and Malchut became attached to one another, and one entered the other—Malchut in Bina. Thus, two Ophanim, right and left, were made in the place of Bina. Afterward one entered the other—Bina entered and was included in Malchut, and two Ophanim, right and left, were made in the place of Malchut, too.

Now four heads are seen to the four directions of the world. It is so because right and left in the place of Bina are considered south, north, and right and left in the place of Malchut are considered east, west. However, all four are one Guf [body], Malchut, since all were made by the Hitkalelut of Malchut in Bina. They are the ones of whom it is written, “When the Ophan is inside the Ophan.

All four directions are tied to one another, like the upper animals of this animal, which never part. It is so because the four colors embroidered in the animal—her HB TM from the Chazeh and above, called “upper animals”—grip to one another and extend to the four directions below the Chazeh of the animal. By that the four directions become tied to one another and never separate. This means that when that animal travels, it travels in two directions, Bina and Malchut, which are the principle part of the four sides.

117) That spirit, Barak, consists of two spirits. It emitted one animal that is mentioned, and all those lights that were mentioned. And another spirit, called Blazing Spirit, extends from it and illuminates.

118) Two lights illuminate from the blazing spirit, which are four directions. These lights turn in their appearance, and they are called “The blazing of the swirling sword.” These are the swirling lights that become the blazing of the sword, and they are the lights that stand over the lights in the palace below here, called the palace of Zechut, since the blazing of that sword stands over the seventy lights in the courthouse, which are in the palace, Zechut.

Explanation: The three palaces—the palace, Zechut, the palace, Barak, and the palace, Ratzon [desire]—are Ibur–Yenika–Mochin de Panim. The palace, Zechut, is VAK de Panim, called Ibur–Yenika. The palace, Barak, is VAK de GAR de Panim, and the palace, Ratzon, is GAR de GAR de Panim.

Abraham took the palace, Barak, and Isaac took the palace, Zechut. This is because being Mochin de Panim here, even the VAK de GAR that should illuminate in the palace, Barak—which extends from the Bina that returns to Hochma, which is Isaac—cannot permanently illuminate in the palace here, only by way of Hitkalelut of the spirits at the time of the Hitkalelut.

But not during the Hitkalelut, only Abraham shines here, the right line, Hesed. Isaac, who is Bina that retuned to Hochma, illuminates only in the palace, Zechut, in VAK without GAR, the seventy lights that are there, corresponding to ZAT, each of which consists of ten, making seventy. But the GAR cannot illuminate in the palace, Zechut. Thus, they remain here in the palace, Barak, in Gevurot and Dinim without the light that belongs to them because their light is Isaac, who is not here but in the palace, Zechut.

These two lights in the palace, Ibur–Yenika–Mochin de Panim and Ibur–Yenika–Mochin de Achor are included in all the palaces. The upper spirit is Ibur–Yenika–Mochin de Panim in the palace, and the bottom spirit is Ibur-Yenika-Mochin de Achoraim in the palace.

It follows that the upper spirit, Ibur–Yenika–Mochin de Panim, received from upper AVI, is entirely mitigated by Abraham, the light of Hesed that governs that palace, since Mochin de Panim are entirely Ohr Hassadim, called “pure air.”

But the bottom spirit, Ibur–Yenika–Mochin de Achoraim, received from YESHSUT, in which the Yod exits the Avir [air] and Bina returns to being Hochma, that spirit—which is regarded here as left, Isaac—has no mitigation from Abraham, who is completely right and has nothing of the left. For this reason he remains in Dinim. This is why it is called Blazing Spirit, for it always blazes in the flame of Dinim. This is the blazing of the swirling sword.

These lights in the blazing spirit, GAR of Isaac, which could not come to be in the palace, Zechut, and remained in the palace, Barak, in Dinim, it is considered that they stand over the palace, Zechut, meaning they are their GAR. This is why it was said that the blazing of that sword stands over the seventy lights in the courthouse, which are in the palace, Zechut, since the seventy lights in the palace, Zechut, are ZAT, each of which comprises ten, and the lights, “the blazing of the sword,” are their GAR, complementing them to ten.

It follows from this that all the judges who make sentences, a sword hangs over their heads from above, for these seventy lights keep themselves from drawing any of their lights in the blazing spirit here, as they are in the blazing of the sword—full of Dinim. This is why it is considered that the blazing of the sword is guarding them, so they will make just sentences and will not take more than their degree.

119) The blazing of the sword, the lights on the left, elicited one animal. It stands on four Ophanim, which do not maintain their existence. That is, they cannot continue their illumination, but illuminate and quench. It is so because they are two to the right and two to the left; once the right governs them and once the left governs them. Hence, during the governance of the left they quench because Abraham, right, took that palace. This is why those who lean to the left have no one from whom to receive their illumination so they quench.

When the spirit of that animal enters those four that do not maintain their existence, meaning when the animal travels on its four Ophanim [also wheels], two blazing sparks sparkle off them, come out of that palace, and always swirl. At times these blazing sparks are females and at times they are males; at times they are spirits and at times holy Dinim.

120) When that animal mingled with the first animal, which emerged from the lights of the spirit, Barak, through their Hitkalelut with one another, a spark that always blazes and never quenches came out of them. That spark wanders and follows those two sparks.

Explanation: The root of those two sparks are the four that do not maintain their existence, meaning do not continue their illumination, for because they extend from the blazing of the swirling sword, their illumination divided to two to the right, and two to the left. When they illuminate from the two on the right, they exist. But when they begin to illuminate from the two on the left, they quench. Hence, the two sparks that came out of them also lean to the right and to the left, and do not maintain their existence.

Therefore, to correct them, that animal of the blazing of the sword mated and mingled with the first, upper animal that emerged from the spirit, Barak. At that time the four Ophanim of the bottom animal, which do not maintain their existence, are included and become one with the four Ophanim of the upper animal, who are like the upper animals of this animal, never separating.

A spark is born from them, consisting of two, as well, thus they are four, like the four Ophanim of the upper animal, which never quenches, and like the four of the four of the upper animal that never separate. However, it is still considered a blazing spark because it also contains the four Ophanim of the bottom animal.

Those four Ophanim are the four forces of Malchut after she associated with Bina. Malchut and Bina in Bina, and Malchut and Bina in Malchut are considered males and females. This is because the two in Bina are males, since Bina ends in a male, and the two in Malchut are females. The illumination of the right is regarded as spirits, and the illumination of the left is regarded as Dinim.

It wanders and follows those two sparks, since when the spark is corrected, in a way that it never quenches, it bestows and corrects the two sparks, but in a way that they always swirl.

121) Now they are males, when the spark bestows illumination of Bina, male light. They carry out their mission in the world, illuminating to the lower ones. But before they complete their mission, they quench.

As long as they illuminate on the right, they carry out their mission in the world. At that time they are regarded as spirits. But when they lean to the left, they quench and cannot continue their mission. At that time they are regarded as Dinim.

A spark strikes and shines for them once they have quenched, and they are renewed as before. They are females, meaning that now the spark is bestowing upon them illuminations of Malchut. They walk and wander, and before they complete their mission in the world they quench.

That is, as long as they illuminate on the right, they are called “spirits,” and they walk and wander. But when they lean to the left they are called Dinim and they quench. Then the spark strikes again and shines for them, after they have quenched, and they are renewed as before, and so forth forever.

It is so because each time they quench, the spark renews them, once on the right and left of Bina, in spirits and male Dinim, and once on the right and left of Malchut, in female spirits and Dinim.

Thus they are always swirling over those four Behinot [discernments] because that spark consists of all of them, and consists of four colors. This is why the two sparks that receive from it swirl in all those abovementioned colors—to males, females, spirits, and Dinim.

122) The bottom spirit is included in the other, upper spirit, and both appear as one. They are not as the others, the first, who when included in one another only one was seen. Rather, here two are seen, standing in love and containing all the lower palaces. And although two spirits are seen, they are one, when spirit spreads in spirit, and they are seen in love, included in all the lower ones, as it is written, “Your two breasts are like two fawns, twins of a gazelle, which feed among the lilies.”

123) When the two spirits spread in one another, the palace becomes a palace of love once more. The palace of love always exists, and is concealed in great secrecy, except for those who must cling to it. And here it is written, “I will give you my love.”

Explanation: The two spirits, Ibur–Yenika–Mochin de Achor and Ibur–Yenika–Mochin de Panim, must mingle in one another in three manners of Hitkalelut [mingling]:

1. When the spirit of the Mochin de Achoraim is entirely included in the Mochin de Panim until it is not known that it came into its midst. It follows that here there is only Mochin de Hassadim, since the illumination of Hochma, extended in Mochin de Achoraim, is mingled in the Mochin de Panim, and they are gone.
2. When the spirit of Mochin de Achoraim mingles with the spirit of Mochin de Panim but did not annul in it. Rather, its existence is seen there. The two kinds of Mochin are seen there, but only Mochin de Panim illuminate. The Mochin de Achoraim, although they are there, they cannot shine. However, two are seen here, standing in love. And although two spirits are seen, they are one, for although the spirit with the Mochin de Achoraim is there, in terms of illumination they are still one because only the upper spirit shines.
3. When the two spirits are included in one another, where the upper spirit is included and illuminates in Mochin de Achoraim of the bottom spirit, too, and the bottom spirit is included and illuminates in Mochin de Panim from the upper spirit, too. It is so because now there are illuminations of Hochma and Hassadim in the upper spirit, as well as in the lower spirit.

This is why the verse says, “Your two breasts are like two fawns, twins of a gazelle, which feed among the lilies,” explaining the second type of Hitkalelut. It is so because Malchut in Ibur–Yenika–Mochin de Panim, Man’ula [lock] is called “fawn.” And Malchut in Ibur–Yenika–Mochin de Achoraim, Miftacha [key] is called “gazelle,” as it is written, “Your two breasts,” namely the two spirits, spirit of Barak, Ibur–Yenika–Mochin de Panim, and the blazing spirit, Ibur–Yenika–Mochin de Achoraim, are as two fawns.

In other words, due to the Hitkalelut of the upper spirit—in which Malchut is regarded as a fawn—in the lower spirit, even the bottom spirit is regarded as a fawn, and they are as two fawns. They are also considered twins of a gazelle due to the expansion of the bottom spirit—in which Malchut is regarded as a gazelle—in the upper spirit. Hence, even the upper spirit is regarded as a gazelle, and the two of them are twins of a gazelle.

Thus, the merit of the two spirits is seen in each of them due to their expansion in one another. Yet, they both shine as one spirit, as the upper spirit, Mochin de Panim. This is why it is written, “which feed among the lilies,” since the building of Malchut in Mochin de Panim is called “lily,” as opposed to those who do not shine, from Mochin de Achoraim in the bottom spirit, for in this respect Malchut is called a “rose,” and not a “lily.”

124) When the two spirits that are one illuminate, which is the second type of Hitkalelut, several armies come out of them to several Behinot: thousands, and tens of thousands that cannot be numbered. Some of them are called “mandrakes,” as it is written, “The mandrakes give off fragrance,” some are called “vines,” as it is written, “whether the vine has blossomed,” and some are called “pomegranates,” as it is written, “the pomegranates have budded.”

In this palace it was said, “I will give my love to you.” The Zohar explains the verse, “Let us get up early to the vineyards, to see whether the vine has blossomed, the fruits have begun, the pomegranates have budded, there I will give you my love.” “The mandrakes give off fragrance.” These three Behinot extend from HGT, Mochin de Panim. Mandrakes are Hesed, pomegranates are Gevura, and vines are Tifferet. Finally, several armies reach outside the palace, up to Planet Noga [Venus], and from that planet it is given to the lower ones.

Once the spirits have mingled in one another, they are all in love and never part. Here it is written, “If a man were to give all the riches of his house for love, he would surely be despised.” Here is where the bowing of the head and the stretching of the arms apply, in order to cling to the love of his Master.

On the palace of Netzah, only the bowing of the head was mentioned, bowing of the head until he sees a coin opposite his heart. But on the fourth palace, bowing until his face touches the ground was mentioned, incorporating the entire body, and no stretching of the arms is required there. It is so because there it is only VAK de Panim, and hands are GAR. Only the fifth palace, which is VAK de GAR, requires stretching of the hands.

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