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102) The fourth palace is different from all the other palaces because it contains four palaces one inside the other, and they are all one palace. These four palaces are courthouses—the innermost one is four judging souls, and the three courthouses surrounding it are for the rest of the Dinim [judgments].

That palace is Gevura and not Tifferet. The spirit here is called Zechut [merit] since in that place, the sins of all the people in the world are turned into merits. That spirit takes everything. That is, one who has been rewarded with it is rewarded with sentencing himself and the entire world to a scale of merit.

103) Seventy lights come forth from the spirit Zechut. They all sparkle at once, and all of them illuminate in circles because they do not expand to illuminate from above downward like the rest of the lights. The lights cling to one another, illuminate in one another, and grip to one another.

Clinging indicates that there is equivalence of form among them, since spiritual Dvekut [adhesion] is actually equivalence of form. Illuminating in one another indicates that the lights mingle with one another to shine together as one.

Gripping to one another indicates that they need each other, that they cannot illuminate without one another. If one of them were missing, they would not be able to shine. All the merits of the world are before those lights, meaning by their light we see how all the sins of the world are inverted into scales of merit.

Explanation: All the people of the world are in utter wholeness, to such an extent that there has never been such joy before the Creator as on the day when heaven and earth were created. However, a person cannot take part in His great joy unless he has made complete repentance from love. Before that, he will not rejoice at all with himself or with the people of the world. On the contrary, he feels before him a world full of sorrow and pain until he says, “The earth is given into the hand of the wicked,” both pains of the body and pains of the soul, which are the sins he commits.

All of that came to him because he is going against the nature of creation, since the world was created only in bestowal, to engage in Torah and good deeds in order to bestow contentment to one’s Maker, and not for one’s own pleasure. It is written, “All the works of the Creator are for Him,” so that people would bestow contentment upon Him.

But in the beginning, it is written, “A man is born a wild ass’ colt,” whose sole interest is his own delight and who has none of the desire to bestow. He argues, “All the works of the Creator are for me, for my own delight,” since he wishes to devour the entire world for his own good and benefit.

Hence, the Creator has imprinted bitter and harsh afflictions in self-reception, instilled in man from the moment of his birth—bodily pains and pains of the soul—so that if he engages in Torah and Mitzvot even for his own pleasure, through the light in it he will still feel the lowliness and the terrible corruptness in the nature of receiving for oneself.

At that time he will resolve to retire from that nature of reception and completely devote himself to working only in order to bestow contentment upon his Maker, as it is written, “All the works of the Creator are for Him.” Then the Creator will open his eyes to see before him a world filled with utter perfection without any deficiencies whatsoever.

Then he partakes in the joy as at the time of the creation of the world. Because he was rewarded, he has sentenced himself and the entire world to a scale of merit,” for wherever he casts his eyes he sees only good and perfection. He sees no faults at all in the works of the Creator, only merits.

There are two ways in the corporeal and spiritual afflictions he had prior to repenting:

1. All that the Creator does, He does for the best. He sees that were it not for the terrible pains that he had suffered for being immersed in the nature of reception for himself, he would never have been rewarded with repentance. Therefore, he blesses for the bad as he blesses for the good, since without the bad he would not have been rewarded with the good, as well. It follows that all is for the best.
2. That, too, is for the best. Not only did the evils that were done cause good, but even the evils themselves have been inverted to good through very great lights that the Creator illuminated through all those evils until they were inverted into good—both the bodily afflictions and the afflictions of the soul, which are the transgressions. Thus, the sins have been inverted and received the form of merits. And these lights that turn sins to merits are the seventy lights in the palace before us. It is because of them that this palace is called “palace of merit [Zechut].”

Two lights emerge from all of seventy lights, and they are tantamount to one, always standing before them. These seventy lights are the ones that turn people’s sins to merits. At that time the sins and merits are regarded as two lights, equal to each other. That is, the merit of the sins is as important as that of the merits, and one is not more important than the other. They always stand before the seventy lights and testify before them.

104) Opposite those seventy lights are seventy appointed ministers, from whom come all the Dinim in the world, which stand outside and surround all those four palaces from without. But the seventy lights and two lights that stand before them are internal, the innermost, as it is written, “Your belly is like a heap of wheat circled with lilies.”

“Your belly” is the interior, like intestines, which are in the interior of the body. Hitah [Wheat] implies Hataaim [sins], the sins that became merits through the 72 lights, which are in the innermost part of the four palaces. This is why it is written about them, “Your belly is like a heap of wheat.”

However, it is circled from the outside with lilies, which imply Dinim, being the seventy appointed ministers, who do all the Dinim in the world. Seventy ministers are the contrary of seventy lights, for although all the sins and punishments come from the seventy ministers, they are not on their own, but serve the seventy lights. Their role is to qualify the lower ones to be fit to receive the great disclosure of the seventy lights. This is why it is considered that the seventy appointed ministers circle the palaces and the seventy lights from the outside.

105) All the merits and the works of all the people in the world come before these seventy lights to be sentenced. That is, the seventy lights are the courthouse of above, which sentence all the people in the world. The two lights that stand before them testify the testimony of the works of the people in the world, as there are seven eyes of the Creator that roam throughout the earth.

Eyes mean providence. There are seven qualities to the providence of the Creator, HGT NHYM, the seven eyes of the Creator. The seven kinds of providence qualify the people of the world to receive the upper pleasure and pleasantness. Everything that happens in the world, both good and bad, its form is imprinted in that very act and in that very merit, and they exist and stand forever. In other words, nothing is lost from the world, neither the bad deeds nor the good deeds. Rather, each act is registered in its form by the seven eyes of the Creator, by which it is given eternal existence.

The two lights see and observe each act, and testify a testimony before the seventy lights, which are the courthouse of above. Once the seventy lights hear their testimony, these seventy lights sentence sentences and make judgments, for better and for worse, according to the testimony of the two lights.

At the time of wholeness, these two lights, the light of sins and the light of merits, are equal, and the sins become for him as merits. At that time the seventy lights, which are the seventy Sanhedrin of above, sentence each work favorably, according to their good testimony. But if the two lights are not equal, but the light of merits is far greater than the light of sins, to that extent there is a great deficiency in the bad deeds that the person did, and he must repent them from love.

This is considered that the two lights testify a bad testimony over the deeds that the person did. At that time the seventy lights sentence unfavorable sentences until the person repents them from love and they become completely as merits, and the two lights equal one another. Thus, the seventy lights judge the person according to the testimony of the two lights—whether they are equal or not—according to the measure of the deficiency, until they are equal.

But here in this palace is the place of merit, meaning that what has been said, that they sentence sentences for better and for worse, does not appear here but in the abundance poured down from the seventy lights that reach below, where the evil is apparent. But here it is only the merit.

106) The spirit, Zechut, in that palace—from which emerge seventy lights—the three letters Yod–Hey–Vav are inscribed in it. Ten Sefirot are Yod–Hey Vav–Hey. Yod–Hey is HB, Vav is Tifferet, which includes HGT NHY, and the bottom Hey is Malchut. The spirit from which emerge seventy lights is Yod–Hey–Vav, only the upper nine, male, and does not include the bottom Hey, Nukva.

When the letters Yod–Hey–Vav cling to Malchut, called “place,” “bottom Hey,” the letters Yod–Hey–Vav are inscribed in the spirit and do not depart from there. It is so because each degree emerges through Zivug de Hakaa of the upper light, which is the upper nine, male, on the Masach in Malchut, Nukva. At that time the Ohr Hozer in Malchut rises and clothes the upper light—which is the upper nine—from below upward. By that clothing, the upper nine are tied and fixed to the degree.

When the letters Yod–Hey–Vav—the upper light and male—cling to the bottom Hey, Malchut, in a Zivug de Hakaa from the upper light, the male, to Malchut, Nukva, the spirit—which includes seventy lights—is emanated. At that time the letters Yod–Hey–Vav, the upper nine, are inscribed in the spirit and do not depart from there because the Ohr Hozer clothes them and they become connected to it through that clothing.

Afterward a light emerges and illuminates to four sides. That light elicits three other lights because those ten Sefirot that emerged from below upward are regarded as ten Sefirot de Rosh, spirit, which include all seventy lights and two witnesses.

Also, it is known that once the Zivug de Hakaa was made and elicits ten Sefirot de Rosh, Malchut de Rosh expands from above downward and elicits two Behinot in the body, HGT through the Chazeh, GAR de Guf, and NHY from the Chazeh and below down to the Sium Raglin [end of the legs].

It is also known that HGT from Chazeh and above are complete in the four Behinot HB TM, which are four animals—lion, ox, vulture, and man. But NHY from Chazeh and below have only three Behinot HB and Tifferet, with the face of a man, Malchut, missing.

Once the Yod–Hey–Vav de Rosh come out in Zivug de Hakaa, a light emerges and illuminates in four directions, meaning that the light of Malchut de Rosh has expanded and illuminated the HGT from Chazeh and above from above downward. There are four sides there, HB TM. That light elicits three other lights, and from HGT emerge and expand NHY from the Chazeh and below. These are only three sides, HB and Tifferet, but the face of a man is missing there.

These three lights HB and Tifferet are three courthouses that sentence other sentences on the matters of the world, which are not soul-sentences, meaning concerning wealth, poverty, illnesses, the complete health, and other matters by which the world is judged.

The spirit that contains seventy lights and two witnesses is Yod–Hey–Vav in the Rosh, which illuminate from below upward. These seventy lights that extend from it are the seventy Sanhedrin that sentence soul-sentences.

The lights from the Chazeh and below, which extend from the bottom Hey in the Rosh, which are three sides, are three courthouses that sentence other sentences, which are not soul-sentences, in a sitting of three together, where each of the three sides consists of all three. This is why they are three courthouses.

And the reason why it does not consider courthouses in the four sides from the Chazeh and above is because there the Hassadim are covered, and there is no disclosure of illumination of Hochma in them, nor any Dinim to which they can grip, since the Dinim are only in a place where there is illumination of Hochma. The reason is that the Tzimtzum [restriction] was not at all on light of Hassadim.

One palace is for the first seventy lights. It is in the innermost part of the palaces. The three palaces around it are for three other courthouses, since that palace consists of four palaces one inside the other. And the seventy lights, which are seventy Sanhedrin and two witnesses, are in the innermost palace of all, while the three other courthouses are in the three palaces that surround the inner palace.

107) That spirit ascends, includes within it all those lights of below—the four lights from the Chazeh and above, and the three lights from the Chazeh and below—and elicits one holy, blazing animal. The animal has eyes like the eyes of a human being, to watch over the accusers with a thousand thousands and ten thousand ten thousand armies. All those accusers take sentences from the courthouse and open or close the pipelines of abundance to the world, completing, meaning executing the Din.

The spirit is seventy lights, GAR and Rosh, Yod–Hey–Vav. That animal extends primarily from the spirit and from the seventy lights in it. But to emanate it in Rosh and Guf, the spirit, too, must be included with the Guf—with the four lights and the three lights, which are Guf. By that the animal can complete and execute the Din that the seventy lights sentenced, since they are its root.

The animal has eyes like the eyes of a human being, indicating that the eyes of the animal extend from GAR, where there are seventy lights. There are also the face of a man there. Eyes means providence, to watch over the accusers with a thousand thousands and ten thousand ten thousand armies.

It is so because being from the Rosh, they extend from their corresponding Behina in Atzilut, which is Atik, Rosh de Atzilut. The digits of Atik are in the number 100,000, and his ten Sefirot are a thousand thousands. It is written about Atik in Daniel, “a thousand thousands will attend him.”

Additionally, there is another hidden Zivug in Atik, from the Malchut that is hidden in RADLA. In that Behina, each Sefira [sin. of Sefirot] in him is ten thousand. And ten Sefirot is ten thousand ten thousands, as it is written in Daniel, “and ten thousand ten thousand stood before him.”

And because they are the ones who execute the sentences that are sentenced in the seventy lights—as they are considered Rosh, receiving from Atik, who is opposite them—they, too, have those two numbers that apply in Atik: a thousand thousands from the revealed Zivug, and ten thousand ten thousands from the concealed Zivug.

108) Under that animal are four seraphim, all of whom blaze as button and flower, and sparks of fire rise up. The four seraphim are four Behinot HB TM of the animal, which illuminate to four directions. The blazing as button and flower, and the sparks of fire, are the sweat of the animals, which sweat as they travel to the four directions.

It is so because to each direction they travel, they direct their faces to the middle line very meticulously, to not stray to the right or to the left. And because they cannot restrict themselves to the middle as much as they would like, they lean too much once to the left, thus promptly extending a spark of burning fire, then lean too much to the right, thus extending Ohr Hassadim. One who is meticulous about keeping himself in the middle tilts himself once to the right and once to the left, until he precisely determines the middle line.

The excessive leaning to the right is called “button” because the receptacle of the light is called “spoon.” Also, the level of light that is extended is called “ornament,” as in “ornaments of gold.”

The excessive leaning to the left is called “flower” or “sparks of fire.” It is called “flower” after the blossoming of the light of Hassadim, since the light of Hochma that extends from the left line extends without the light of Hassadim, and it is considered that the light of Hassadim fled from there [in Heb: Parach means both “blossomed” and “fled”]. It is also called “sparks of fire” for because the light is without Hassadim it burns the lower ones.

This is so because those who extend from ZAT, which are primarily Ohr Hassadim, are cancelled by light without Hassadim. But since those four seraphim are from GAR, they do not burn due to the absence of Hassadim because the GAR can receive Ohr Hochma without Hassadim. This is why they are called seraphim, indicating that their illumination that extends to the lower ones Sorephet [burns] them.

Each of the four seraphim has 72 wheels that blaze in fire. This is four times 72, which in Gematria is Parach (288). It indicates that the light of Hassadim has fled from there because those wheels gathered and rose to them from sparks of fire. This is why they are blazing.

When they travel, a river of fire is made by them because the leaning to the left always occurs during traveling, for each time they try harder to direct their faces to the middle line, they necessarily sweat, leaning to the right and to the left in order to determine the middle more precisely. In each leaning to the left, sparks of fire come out, until they accumulate and become a river of fire.

A thousand thousand angels serve that fire, since the Mochin that the seraphim receive during their traveling extend from Atik de Atzilut, who is in the number a thousand thousands with respect to the revealed Zivug, and in the number ten thousand ten thousands with respect to the concealed Zivug. This is why it is considered that the river of fire was made by the illumination of a thousand thousands, which extends from Atik. And several armies are born and emerge from those thousand thousands.

When the wheels travel, several ten thousand ten thousands are born and stand with them inside the fire. They extend from the hidden Zivug of Atik, which is ten thousand ten thousands. Thus, those who are attending and make the river Dinor are as is written, “a thousand thousands will attend him.” And those who are born and come out inside the river Dinor itself are as is written, “and ten thousand ten thousand stood before him.”

Under the second palace emerge angels that sing and come to approach here. They all burn because they are from VAK, which are primarily Ohr Hassadim, so the Ohr Hochma without Hassadim that is here becomes a burning fire for them, hence they are burned and destroyed.

109) All those appointees appointed to rule in the world, here is where they are appointed to rule. Their appointing emerges from the spirit, Zechut, that is here, who is registered in the three letters Yod–Hey–Vav. From here they are removed from the world and are sentenced in that fire that extends in the river Dinor. Everything is given in that palace because it is written in the three letters Yod–Hey–Vav, in which the spirit here is included.

This animal elicits innumerable armies and camps of angels because the governance of the appointees on Kedusha [holiness] in the world is to subdue the Sitra Achra. And because, as it is written, “God has made one opposite the other,” they cannot govern them and subdue them unless when they receive Mochin de GAR from the spirit, Zechut, that is here. At that time they can subdue the Sitra Achra and rule in the world.

From here they are removed from the world, for as the great Mochin are received here, if they are not careful to receive them in the three letters Yod–Hey–Vav—where the spirit that is here is registered in them, meaning that the Vav, Tifferet, middle line, determines over the Yod–Hey, HB, right and left, but they rather lean to the left—they are promptly removed from the world. At that time they are sentenced in that fire that emerges and extends from the river Dinor in a way that everything is given in that palace, both the great Mochin, and being completely wiped out from the world.

110) All the Dinim in the world emerge from that palace, for better and for worse. All but the three: sons, life, and nourishments. No permission was granted to judge them in that place. Rather, they are hanging in that upper river called Dikna de AA, or “upper fortune.” All the lights of sons, life, and nourishments extend from him, and the matter depends only on him.

The reason is that in the palace, Zechut [merit], domination is given primarily to love, since sins become merits only by love, as we learn that through repentance from love, the sins become to him as merits. However, in the upper fortune, which is Se’arot Dikna de AA, predominance is given to fear. This is why they are called Se’arot, from the word Soarot [storming], and sons, life, and nourishments are extended only through fear. This is why they cannot come from the palace, Zechut, but only from Se’arot Dikna de AA, where there is the quality of fear.

The seventy lights are the great Sanhedrin, who make soul sentences. Therefore, the living, too, are sentenced in the palace, Zechut. The reason is that after being sentenced to life in the palace, Zechut, life is drawn from Mazla de AA, and he is given life from him.

In the middle of that palace is a corrected place so the upper spirit in the fifth palace is received in the spirit that is here. That place rises in them. And that place, the pillar that is standing in the middle of each palace, comprises two spirits in those two spirits. This is why it raises the spirit that is here to the upper spirit in the fifth palace.

111) There are twelve openings to that palace. In each opening are the officers and appointees who declare, announcing below all the Dinim that are destined to come down. The essence of the palace is from the Chazeh and above, and the lower ones, whose root is from the Chazeh and below, are fit to receive only from the Chazeh and below, since each Behina must receive only from its corresponding Behina.

The openings in the palace are from the Chazeh and below of the palace, so the lower ones can receive their abundance from them. For this reason they are regarded as openings, indicating that they cannot come and receive from the palace, but through them, which is from the Chazeh and below, such as them. It is similar to a corporeal palace—you cannot enter it unless through the door.

For this reason, all the appointees stand at the openings, from which they impart the sentences in the courthouses in the palaces to the lower ones, who are the clarions that announce and are heard, and are made in the world.

There are twelve openings to the palace because there are four palaces in that palace, corresponding to the HB TM of the palace. In each palace are three openings, thus twelve openings. There aren’t four openings in each palace because being from the Chazeh and below, they lack the face of a man, and there are only three faces there, HB and Tifferet.

Just as each animal has four wheels, since they are from the Chazeh and above, and each wheel has three foundations, as they are from the Chazeh and below, so here—the four palaces are included in that palace, since they are from the Chazeh and above. But in each palace there are only three openings, since they are from the Chazeh and below.

112) All those with wings receive from those clarions and officers and appointees at the openings of the palaces, until they announce the matter to the firmament of the sun, the second firmament in the world of Assiya, where the sun is between seven planets.

Winged ones refers to angels, as it is written, “for a bird of the heavens will carry the voice, and that which has wings will tell the matter.” All the angels below the palaces in BYA receive the clarions of the officers and appointees at the openings of the palace, where each higher angel gives to the one below it, until the clarion reaches the sun, the fourth of the seven Planets.

However, it does not refer to the seven corporeal planets, but to the seven Sefirot in the second firmament of the spiritual world of Assiya, where the seven corporeal planets are considered their branches. This is the manner of the sages: to speak of corporeal branches and clarify with them their spiritual roots.

From there, when the sun comes out over the earth, the clarion comes forth from the sun and roams the world until the matter reaches the serpent in the firmament, in which all the stars of the firmaments are frozen, and which stands in the middle of the firmament. They hear the matter and those officers of below receive it. And those appointees over the serpent—from there the matter spreads to the world.

In the middle of the firmament, a glittering path is tied—the serpent in the firmament. All the stars that are fine from seeing them are tied to it in heaps. Astronomers call it the “Milky Way,” for due to the abundance of stars there it seems to us like a path that is as white as milk.

These fine stars are appointed over the hidden actions of people in the world. This is why it was said here, “until the matter reaches the serpent in the firmament,” the Milky Way, where the stars are all frozen and do not move. Personal Providence is arranged under the stars, as we learn, “You have not a blade of grass below that does not have a star or a fortune from above that strikes it and tells it, ‘Grow!’”

It is known that each degree and the abundance extended from it are divided in two—from the Chazeh and above, and from the Chazeh and below. Hence, the stars are also divided by them.

There are stars that are not planets. They are frozen in the Milky Way. These are from the Chazeh and above, where the Hassadim are covered and the abundance does not reach from them to the lower ones openly. These fine stars are appointed over the hidden actions of people in the world, for they are appointed only over hidden actions.

There are planets, which are Shabtai [Saturn], Tzedek [Jupiter], Maadim [Mars], Hamah [Mercury], Noga [Venus], and the planet, Levanah [Moon]. These are from the Chazeh and below, where the Hassadim are revealed and the abundance from them reaches the lower ones openly. Hence, they circle the world, each in its own unique way, dispensing its unique bounty.

It was said that the clarion comes out from the sun and roams the world until the matter reaches the serpent in the firmament, where all the stars of the firmament are frozen. They hear the matter because these stars do not receive the matter in order to bestow upon the lower ones; they only hear it.

And only the officers below the Milky Way receive the matters. They are from the Chazeh and below, and from them it is dispensed to the lower ones. Also, those appointees over the serpent above the Milky Way receive the matter, too. But the stars themselves in the Milky Way do not receive, but only hear, in a manner that suffices to the officers below to receive from them.

113) From the officers below, the clarion spreads and is made in the world. Even the spirits and demons, and the birds of the sky transmit and announce the clarions in the world. That is, all creations in the world, even demons and spirits, are ready to execute these clarions.

The appointees return and close the openings. When there is bestowal of providence on the world, the twelve openings open and the clarions hang down to the world through the degrees. And once it is executed in the world, they close the openings once more, since they are open only while bestowing.

The spirit here does not rise to the upper spirit in the fifth palace until all the spirits in the lower palaces become one with the spirit that is here, and all the spirits mingle and enter one another until they all become one. After that Hitkalelut, the spirit that is here rises with them to the fifth palace and mingles with the spirit that is there.

114) When a person is laying sick on his deathbed, he is sentenced here to life or to death. Life depends above on the upper river, and not here in the palace, Zechut. However, if he is sentenced to life here, he is given life from above, from the upper river called Fortune. Otherwise, life is not given to him from above. Happy is he who clings to his Master and enters and exits this palace as he pleases.

Here in this palace, bowing down to the ground is employed, where the face touches the ground in order to overcome the Din. In the second palace, kneeling is required, and in the third palace bowing, lowering of the head. But here bowing to the ground is required, where the face touches the ground. The kneeling and bowing that the righteous perform in order to appease their Master are directed by the Mochin they extend.

Therefore, in the palace, Hod, VAK, kneeling is required. In the third palace, regarded as GAR compared to the second palace, bowing is required, lowering of the head, until he sees a coin opposite his heart. But they do not need to bow down to the ground because it is still not actual GAR, as it is from the Chazeh and below of the palaces. But in the fourth palace, from the Chazeh and above of the palaces, there is GAR from the Panim, hence bowing to the ground where the face touches the ground is required.

It is written about that palace, “a God of faith and without iniquity, just and right is He.” This implies to the beginning of the verse, “for all His ways are justice,” since in that palace is the courthouse where it becomes revealed that all His ways are justice. And by that we attain Him, as it is written, “a God of faith and without iniquity, just and right is He.”

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84) The third palace is of the spirit called Noga [brightness]. That spirit is purer and clearer than all the spirits below it. No color is seen in it, neither white, nor green, nor black, nor red. This is why it is called purity, as it is purer and clearer than all the ones below it.

And although it is purer than all, its illumination is unseen until the lower ones from the second palace roll in the light of the rolling, grip to the spirit that is here, and enter it. Once the lower ones enter it, it shows its light and there is not one color in it from all the lower ones that entered it.

85) When the spirit is completed by all the lower ones that rose to it, it elicits a light that contains within it the lights of all three palaces, NHY. The two bottom lights of the two palaces, Hod and Yesod, ascend, descend, and sparkle, but the upper light of the palace, Netzah, ascends and does not descend.

Twenty-two different lights are seen in that sparkling, all of which become one light. And once the twenty-two lights become one they rise and enter the one, upper light of the palace Netzah, and that light contains them.

86) The spirit that is here does not illuminate, except when the bottom lights from the two palaces below rise to it, and that desire of the righteous, which is included in the prayer, carries them all. At that time that light emerges and is born out of the spirit that is here—a single light containing three lights.

That light illuminates and elicits two sparkling lights, two ascending and descending lights. The lights seem as the number twenty-two letters of the two, then they return and become included as one in the light that begot them.

87) All those bottom lights are included in the twenty-two lights, and all together are in that light that begot twenty-two lights. That light is included in that spirit that begot it, and that spirit stands in that third palace. It will settle only in the fourth palace, Tifferet, for its desire is to rise into it.

88) Those lights that emerge out of the spirit that is here, meaning the light that is included in three, the two bottom lights that rise and fall, as well as the twenty-two lights, when they sparkle, all the sparkling lights connect as one. That is, although they are many different Behinot [discernments], during the sparkling they connect into a single illumination.

When the two bottom lights from the palaces Hod and Yesod emerge from the single light of the palace, Netzah, pressing the Masach in a Zivug de Hakaa in order to sparkle—to raise Ohr Hozer to clothe the Ohr Yashar that descends from above downward—one great, holy animal is born and comes out of them. The image of the animal is as the image of all the other animals from the first and second palaces, from which the two lights that begot the animal came—the face of a lion in the first palace, and the face of a vulture in the second palace. They are mingled together and comprise in it a single form.

That is, the two forms of lion and vulture merged in the animal into a single form. And the reason why no form of the palace, Netzah, is seen in the animal is that no color is seen in the spirit that is here. This is why no form extends from it, especially since the light of Netzah does not extend with two lights to illuminate below.

89) Below this animal are four upper Ophanim, as the appearance of the topaz, embroidered in all from all four colors: white, red, green, and black.

These four Ophanim are from the Chazeh and below of the animal. This is why it was said, “Below this animal,” since any place where it is said “below,” it means from the Chazeh and below of that degree.

Also, they are four because being expansion from the four Sefirot HB TM of the animal, each Ophan consists of all four. This is why each of them consists of the four colors HB TM.

Six hundred thousand ten thousand lights are all inside them, to distinguish from the four Ophanim in the palace, Yesod, which has 13 hundred ten thousand, implying illumination of Hochma that is received from the thirteen qualities of AA, whose palace is in the Ophanim from Chazeh and below.

However, although the Ophanim here are from the Chazeh and below, they do not illuminate in the thirteen hundred ten thousand in illumination of Hochma, but only in the six hundred thousand ten thousand. This indicates the illumination of upper AVI with covered Hassadim, which illuminate in six Sefirot HBD HGT from the Chazeh and above in the animal over them.

They are 600, since the digits of Bina are hundreds because these palaces are all Bina. They are also 600,000 because they are received from AVI, whose digits are one thousand. And they are six hundred thousand ten thousand because in them is the illumination of HS de AA, whose digits are ten thousand.

They do not illuminate in the number thirteen because the whole of the palace, Netzah, is considered GAR, and even the Ophanim are considered from the Chazeh and above. However, through the light of the rolling from the bottom palaces, at that time the Ophanim, too, expand to the number thirteen.

Each Ophan has twelve foundations, and one that contains them. But this is only by the illumination of the rolling. However, they do not shine permanently, except in the number six billion.

These four Ophanim are all with eight wings. And all those Behinot in the Ophanim, all those armies, come forth from the light of the animal, which governs them, while the light of the animal sparkles, when the illumination of the rolling shines in them.

90) These four Ophanim under the animal stand to the four directions of the world—east, west, north, and south. There are four faces in each: two faces look to the animal on them, and two faces are covered by their wings because of the lights that sparkle on them, in which they cannot look.

The three palaces, NHY, illuminate Ibur–Yenika–Mochin de Achoraim. The palace, Yesod, illuminates Ibur–Yenika, VAK without Mochin de GAR, and the two palaces NH illuminate the Mochin de GAR. Hod illuminates VAK de GAR, and the Netzah, GAR de GAR.

GAR de GAR do not shine at all, but only VAK de GAR. And yet, it is impossible for VAK de GAR to emerge without GAR de GAR, so the place of elicitation of Mochin is only in the palace, Netzah. This is why GAR and VAK de GAR come out together, in wholeness, in the palace, Netzah, but only VAK de GAR are accepted and come to the palace, Hod, while the GAR de GAR disappear.

These four Ophanim below the animal look in two faces to the animal over them because the faces are GAR, and contain HB TM, which are called four faces, where HB are GAR de GAR, and TM are VAK de GAR. And the two faces look and receive from the animal on them, meaning the TM in them, which are the received VAK de GAR.

Two faces are covered by their wings, meaning the HB in them, which are the not-received GAR de GAR. It is so due to the lights that sparkle on them, the lights of GAR de GAR, on which they cannot look and receive. This is why they cover with their wings the two faces HB in them, so they will not receive from there.

This is why it was said that those four Ophanim are all in eight wings. It is so because the seraphim in the palace, Hod, have six wings—two to cover his face, two to cover his legs, and two to fly with. They do not have four wings in their faces, only two wings, for because they are Hod, they must cover all four faces, and they do not have two faces that are revealed, like the Ophanim in the palace, Netzah.

But the Ophanim here, which are in the place of emergence of the Mochin and must receive VAK de GAR so they can bestow upon the seraphim in the palace, Hod, necessarily have two revealed faces, TM. This is why they have eight wings—two additional wings that are open during the sparkling in order to receive VAK de GAR for the palace, Hod. But when not during the sparkling, they are covered.

91) Each time these Ophanim travel, with four wheels and twelve foundations in each Ophan, like the first ones in the palace, Yesod, when the light of rolling illuminates in them, several armies and camps are made of their sweat. They all praise and sing, and never cease their singing. These armies are immeasurable because the singing and the chanting are extensions of Mochin, and according to the measure of illumination of Mochin, so is the measure of the songs and praises they sing.

It is known that the Mochin extend by three lines, where the right line is water and Hassadim, the left line is Hochma without Hassadim, which the lower ones cannot receive and to whom it is burning fire. Those two lines are disputed with one another until a third line is extended, which sustains both, clothing them in one another.

This is the sweat that the animals sweat when the light of rolling reaches them, and they travel on the four wheels and twelve foundations. At that time they must be very careful to receive the Mochin in the middle line. If there is any leaning to the left, burning fire immediately extends to them from there because of the leaning.

And because they cannot restrict so much, they lean too much to the left, thus extending a spark of burning fire, then promptly and forcefully lean to the right in order to come from there to the middle line, extending light of Hassadim by that leaning.

Thus they always tilt themselves, once to the right and once to the left, because it is difficult for them to restrict themselves to the middle line as it should be. Those tilts from the left are the sweat of the animals, from which the river Dinor [river of fire] is gathered and extended.

From those leanings to the right, all those armies and camps of angels were created, all of whom praise and sing, and never cease their singing. Because they extend from the leanings to the right, which is Hesed, there is no force that can arrest their singing. These armies are immeasurable because Mochin de Hassadim are regarded as having no number.

92) There are four openings in that palace, to the four directions of the world. There are ten appointees at each opening, and when all who are inside the bottom palaces, Yesod and Hod—as well as the palaces themselves—rise to the palace here by the force of the desire in the pure prayer, the appointees open before them the openings in this palace.

Finally, they are included and integrated in one another, and all enter one another, appointees in appointees, camps in camps, Ophanim in animals, and animals in Ophanim. In those Ophanim, lights are mingled with lights, which are visible faces with invisible faces, and spirit with spirit, until they all enter the spirit in that palace.

93) There is one place in that palace, whose appearance is that of sparkling gold. This is the place of the gathering of mitigated Gevurot, which are called “gold.” The illumination of its Ohr Hozer is called a “spark.” Several armies and camps of angels are hidden there. They do not rise and do not crown above. That is, they do not rise to the upper palaces to receive GAR, called “crowns,” and they always remain in their place in that palace.

However, when all the degrees tie connections, when they mingle and unite with one another, and the palace, Netzah, travels to be crowned with GAR, then all the angels hidden in that place come out of their places of hiding, full of judgments toward Israel’s slanderers. Then Israel can receive the abundance of GAR without fear of the grip of external ones.

They are called “protectors” because they protect Israel, and they are emissaries in the world against the accusers in the fourth palace, since there is where the works of the lower ones are measured—for fault or for merit. And once Israel are declared innocent by the courthouse there, it is given to those emissaries, to protect them.

Six hundred thousand ten thousand gold shields are hanging on the four sides of that place. Also, below them are surrounding rows with gold shields, and they are sixty. Two forms of VAK illuminate in them:

1. VAK de YESHSUT, which rose with AVI to Rosh AA, with respect to which they are six hundred thousand ten thousand. Six hundred are VAK de YESHSUT, whose digits are hundreds, the thousands are from AVI, whose digits are thousands, and tens of thousands are from AA, whose digits are ten thousand.
2. VAK de ZA, which receive from YESHSUT. They are sixty from it, since the Sefirot of ZA are tens.

94) All those shields wage war, all of them outside the palace, with swords and spears, against all those emissaries of Din in the world. They eradicate them until the illumination of the degrees reaches the degrees below, and they reach Planet Maadim [Mars], from which the actions reach this world.

At that time the palace that ascends to the fourth palace is crowned with a spirit, and with all those armies that are there. And that place with the protectors and the shields of gold remains in its place and does not ascend with the palace. That place is called “the chamber of the runners,” since those messengers in it run to conclude the Dinim and punishments to the enemies of Israel in every direction in the world.

These emissaries are hidden in that place, so their time of working—to protect Israel—is not only at the moment when the palace ascends to the palace above, for afterward they are concealed again. For this reason they run and hurry in their mission, so they manage to eradicate all the slanderers before the palace ascends. This is why that place is called the “chambers of the runners.”

95) All those lights and camps travel with the rising of the prayer. They tie connections and become entirely mingled, as one, until the spirit of the bottom palace becomes tied to the spirit of that palace, and they become one. They all enter the pillar in the middle of the palace, and ascend by it to be included in the spirit in the fourth palace, above them. Happy is one who knows the secret of his Master and raises his banner where he should.

96) All the degrees need each other to complement one another and illuminate in one another until they all rise to the place that requires wholeness. First, they rise from below to complement the upper place, then they come down from above downward to complement the lower ones. Finally, wholeness is made from all sides, and all are properly completed.

97) One who knows these secrets and makes the wholeness above and below clings to his Master and revokes all the harsh decrees. He crowns his Master, extending GAR to ZA, and extends blessings to the world. This is the man who is called “righteous,” “pillar of the world.” That is, the world stands and exists because of him. His prayer is not returned empty; he is answered in all his prayers, his portion is in the next world, and he is counted among the faithful. That is, he is counted among the faithful ones who are in the world.

98) All the palaces, animals, armies, lights, and spirits need each other so the upper ones can be completed by raising MAN from below. Afterward the lower ones will be completed by lowering MAD from above. These palaces cling to one another.

99) They all cling to one another like the colors in the eye. Everything in them is as a vision seen in the hidden part of the eye, when the eye rolls and that sparkling brightness is seen. In that which is not seen, in that rolling, is the spirit that governs everything, which is in this palace. This is why they all stand degrees over degrees, one dependent on the other, until all is crowned as it should be.

100) Were it not for all those colors in the eye, which are seen when the eye is shut and rolls in a rolling, these illuminating colors would not have been seen. And were it not for these illuminating colors, that hidden part of the eye that governs them all would not have clung to seeing. It follows that all are dependent on each other and are connected in one another.

101) When all are mingled as one in the third palace, and the desire in the prayer rises to be crowned in the fourth palace, all become one desire and one connection. Here is the bowing to appease his Master.

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

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

73) It is written about the second palace, “And as an object of the heaven in purity.” Here it is the spirit, called Zohar [splendor/radiance], and always stands in the color white. That is, it is always in the light of Hassadim, called “white,” which does not mingle with any other color but white. It is called “object,” and it never changes.

There are four colors in that spirit—white, red, green, and black, the four Behinot HB TM, which in VAK are called HG TM. However, all its colors are concealed and do not illuminate, except for the white in it. The rest of the colors in it are included and mingle with the white color in it. It always stands in white because only the white color is apparent.

However, sometimes all four colors in it illuminate, and only by way of “rolling,” when it does not stop and stands on any of the four Behinot in it, but is rather like a round thing that rolls and does not stop until it comes to the white in it, where it stands.

It does not mingle with any other color but white, even during the rolling, when the spirit rolls and comes over all its four colors, its colors do not mix with any color to mingle and come to stand there, but only in the white in it. That spirit is called “object,” and it never changes, where even when it illuminates in all of its four Behinot, by rolling, it shines so only for the lower ones.

That spirit is not so revealed as to spark as others. It is hard to reveal it because all its colors are mixed and included in the white color in it. And as the power of vision is in the hidden, black in the eye, when it rolls it radiates and sparkles as it rolls. That is where it wants to see it roll all four colors in the eye to that place. It is impossible to see otherwise.

So is the way of that spirit—it does not radiate and does not illuminate unless by rolling, when the illumination of its four Behinot appears. It does not delay nor stand over the illumination of any Behina in it, but rolls over them and they sparkle until it comes to the white light in it, where it stands and persists.

In the meantime, all of its four Behinot have appeared because when the first spirit, the sapphire tile, rises to the spirit that is here, to receive its illumination, it rolls it and reveals its illumination as it rolls. At that time it receives from it, from all of its four Behinot, but connects with it in the connection of the white in the eye.

That is, once it received from all of its four Behinot, it remains connected only in the white in it, in a finer color than itself, and which is on that spirit. In other words, it is inside the illumination of the spirit in the third palace, Netzah, which illuminates in the white color in that spirit of the second palace, which is such a fine color that no color is apparent in it.

74) That spirit rolls by the force of the bottom spirit, the sapphire tile, which rose to it, since the bottom light turns the rolling of the light of that spirit, and then it shines. That spirit cannot shine before the bottom spirit grips it and connects with it, and at that time it illuminates and grips to the light of the spirit below it, which it contains.

In other words, its entire illumination grips to the bottom spirit and not at all toward itself. Toward itself it is completely unchanging because it remains in the white light, but it appeared in its rolling only for the lower one.

75) When that light rolls, another light travels to the left, rolls with it, and turns with it. That spirit consists of male and female, like the spirit of the sapphire tile. Hence there are two lights in it, the male light, to the right, and the female light, to the left.

It is written, “The curves of your thighs.” NH are called “thighs.” And because these lights are hard to reveal and they are always concealed, except when the bottom spirit that rolls it ascends, it calls them “the curves of your thighs,” which are curvy and concealed. Happy is the man who knows how to reveal the lights, who knows how to raise here the spirit in the lower palace, who rolls and reveals the lights here.

76) Another spirit is included in it. It turns around it and shines in the appearance of azure and white. As there are two spirits male and female in the first palace, where the male is called Sapphire and the female is called Levanah, in this second palace there are two spirits—male and female. The male is called Zohar [radiance] and is called Object, and the female is the spirit here, called Heaven. The white in the spirit of heaven connects with the white light in the spirit called Object, and the azure in the spirit of heaven connects with the red color in the light of the spirit below it, Levanah, who stands on the left side in the first palace.

Azure is harsh Din, since its clarification is that it consumes and eats everything. Red is mild Din, since Gevurot, Bina, is called “red.” And since the second palace, Hod, is left line, the Gevurot in it are azure, but he is mitigated in the Gevurot of the spirit in the palace, Yesod, to which it rose. And because it is the middle line, its Gevurot are red.

These two spirits are included in one another and became one. Both together are called, Object of the Heaven, and the whole of reality below that palace in BYA, with the whole of reality in the bottom palace, Yesod, are all included here in this palace, Hod. And because they are all included in this palace, the palace is called “object of the heaven,” indicating the Atzmut [self/essence] of the heaven, which includes the whole of reality.

77) These seraphim were created from the Hitkalelut of those lights, from their Zivug. Each of them has six wings, as it is written, “seraphim stand above him, six wings to each.” They are all with six wings because they are all from the palace of the object of the heaven, since that palace is considered GAR with respect to the bottom palace, which are HBD HGT through the Chazeh, since HGT are GAR de Guf.

Therefore, the seraphim have six wings, corresponding to the six Sefirot HBD HGT. But the bottom palace is regarded as mere NHYM with respect to the palace of the object of the heaven. Hence, the animal that is there has only four wings, opposite the four Sefirot NHYM.

These seraphim burn all those who do not fear for the honor of the Master, meaning who engage in GAR. It is so because all who use Keter pass away and are gone from the world, since the seraphim burn them.

All who read and repeat the six orders of the Mishnah, is one who knows how to arrange and connect the unification of his Master properly. These are the ones who sanctify the holy name of their Master each day and always. One who knows how to repeat the six orders of Mishnah in its internal meaning is one who knows how to tie the connections of the unification in this palace, and can extend illumination of the GAR in a way that he is not burned by the seraphim there. He can sanctify His great name always and forever.

78) When the lights roll, a light of one animal comes out of them, standing and laying over four animals. They govern the first, the seraphim, because they contain them within them. That is, because they extend from the light of the rolling, they are very corrected and govern the seraphim, mitigating the force of Din and fire in them.

When these animals travel, in the revealing of the light of rolling over them, the bottom seraphim surrender and cannot harm. These are the serpents that came out and were born out of that fiery serpent who caused death to all the people in the world, the primordial serpent.

79) These animals are the face of a vulture. They look to the animal over them to receive their abundance. The animal is the upper vulture, as it is written, “the way of the vulture in the heaven,” implying that animal that is in the palace of the object of the heaven, which is a vulture.

It is written, “the way of the vulture in the heaven,” and it is not written, “in the object of the heaven,” since the spirit of the heaven governs everything during the rolling of the lights. Had the spirit of the object been governing during the rolling of the lights, the face of the animal would have been the face of a lion, like the animal in the first palace, since the spirit of the object always stands in the white color, the light of Hassadim, the face of a lion.

However, because the spirit of the heaven governs everything, and that spirit contains two colors, white and azure, HG, hence the animal born out of the light of the rolling is the face of a vulture, a mixture of HG. It is so because the face of a lion is Hesed, the face of an ox is Gevura, and the face of a vulture is a mixture of HG. That animal, heaven, laying over all four animals, looks up, and all four animals look and receive their abundance from that animal.

80) When they all travel, when the light of the rolling illuminates in them, several armies shake. Some of them illuminate by them, and some of them break from their position. The illumination of the animals burns them in fire, then they are renewed as before.

Two illuminations extend during the traveling of the animals to the ones below them: 1) to all the armies worthy of receiving from them; 2) to those armies that are not worthy of receiving from them. They burn by them, and these are the angels; they are the first in the first section, who begin to sing and burn, traversing through the burning fire, and in the morning they are renewed as before.

All the armies below come under that animal, hiding under its wings to be included in it above.

81) These four animals rise with the spirit, Object of the Heaven, illuminating inside the upper animal, above them. Each of the four animals has four wheels. One wheel is looking to the east. It is carried by three foundations, and they look to the animal in the middle of the four wheels. Also, one wheel is to the west, one wheel is to the south, and one wheel is to the north.

It is so because when the four animals rise to the upper animal, each animal expands into an entire Partzuf, where from the Chazeh and above it has four faces—lion, ox, vulture, man, HB TM, to the four directions of the world: east, west, south, and north, and they are called “four wheels.” From the Chazeh and below it has only three faces—lion, ox, and vulture—since the face of a man is missing there.

However, they receive the face of a man by Hitkalelut in the Zivug from the Chazeh and above in the matter of ox-vulture-lion-man, and they are mingled with all four faces that are there, even with the face of people. Yet, it is considered that they receive only the upper nine—lion, ox, vulture—of each face, meaning lion, ox, vulture in the lion, lion, ox, vulture in the ox, lion, ox, vulture in the vulture, and lion, ox, vulture in the face of a man.

Thus, on the one hand they include all four faces, since they have lion, ox, vulture, which are the upper nine even in the face of a man, but on the other hand they lack Malchut in each place, and this is the face of a man, because they have only the upper nine of them. It is therefore considered that each of the four wheels and each of the four faces—lion, ox, vulture, and man from the Chazeh and above—has three foundations: lion, ox, vulture. In this way each animal expands to four wheels from the Chazeh and above, and to twelve foundations from the Chazeh and below. Each wheel has a special face from the lion, ox, vulture, man, and a special spirit from the east, west, south, and north.

But because the foundations come from the Hitkalelut of the Zivug through ascent to from-the-Chazeh-and-above, they receive from all four faces in the four wheels that are there at once. This is why they look to the middle, to the animal that contains all of them, and not to any side of the four wheels.

Also, all twelve foundations travel by the power of the collective animal that is in the middle, and not to any side of the wheels. The middle animal closes and opens, meaning controls all of them, closes the lights from illuminating, and opens them. And when each wheel travels, its voice is heard through all the firmaments.

82) All of those four animals integrate in one another. The Ophanim below the first palace enter those animals above, where in the second palace they are included in one another. This spirit that is here, which is included in the spirits below the first palace, becomes blazing hot and rises to grip above, in the third palace, to connect with the desire of a righteous person, to the prayer that he prayed.

It is so because when the prayer rises and enters the second palace it takes everyone with it, and all travel with it, the whole of reality in the first and second palaces. They are included in one another until all are included in that spirit that is here, and the spirit that is included with all of them travels by the force of the desire in the connection of the unification of the prayer, which unites everything until all reach the third palace, and they are included in one another like the first.

In other words, it is like the first Behinot of the first palace that mingled in one another during their ascent to the second palace, when they included fire in water and water in fire, wind in dust and dust in wind, east in west and west in east. Likewise, all those that are here connect to one another, grip one another, and become integrated in one another.

Also, several armies and camps come down from here and mingle, and illuminate in those lower angels, until they reach with their illumination the planet called Tzedek [Jupiter]. There, several appointees over the world stand and receive that illumination and bestow upon the world.

83) When that spirit is included in all the ones below it, and all are included in it, it ascends, grips, and enters the third palace until it grips the spirit in the third palace, inside the pillar that stands in the middle of the palace. Then everything is completed as it should be thus far, since those three palaces, NHY, from the general Chazeh and below, are all one wholeness, called Ibur–Yenika–Mochin de Achoraim. All of them become one spirit that consists of all of them and is complemented by all of them, as it is written, “And one spirit to all.” This is the meaning of determining, in order to cling to one’s Master, which will be explained in the fourth palace.

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

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

63) The first palace, palace of Yesod and Malchut, is the first from below upward. It is written about it, “And under his feet was as the appearance of a sapphire tile.” This is the secret of secrets, that there is a spirit here, called Sapphire, which illuminates like the gemstone called “sapphire.” It sparkles to two sides, to Hesed and to Gevura, and they are two separate lights.

The first light, the light of Hesed in it, ascends in Ohr Hozer [Reflected Light] and descends in Ohr Yashar [Direct Light]. It is white, and sparkles to every direction: above, below, and the four directions of the world, to VAK. Its light is hanging, concealed, and revealed. It is hung in the middle without determining toward one side because it can be said that it is a hidden light, and it can be said to be a revealed light.

64) Four lights in four directions come out from that light of Hesed. This is the second light, the light of Gevura in the spirit, Sapphire. The reason why the first light illuminates to VAK, and this light to only four directions, is that those two lights are the male and female in the spirit, Sapphire. The male is considered the HBD HGT in it, hence it illuminates to VAK, and the female is the NHYM in it, hence she illuminates to four directions.

All of those four lights are one light, as the light of a burning candle, which glitters in the eyes of people. The lights of the candle rise and fall, and go and return out of the fire of the light of the burning candle, but they are all one light.

Likewise, these are the four lights that illuminate to four directions, which are only one light that moves to and fro, like candlelight. Also, all those lights glitter as the appearance of red colored polished copper. They sparkle like polished copper, to the right, since although the red light of Gevura in the spirit of the sapphire illuminates to the left, he himself stands to the right of the palace.

65) To the left of the palace is a spirit called Levanah [white], who is included in the first spirit, called Sapphire. They enter one another: the light of that spirit is red and white, as one, since it merges and extends from those first two lights in the spirit, Sapphire, which are white light and red light. For this reason, he, too, is in those two colors, but they are in him in Zivug [coupling], as one.

When the lights of the spirit, Levanah, come and reach the first lights of the spirit, Sapphire, they are included in them and become one. At that time only the first lights are seen, and the other lights, of the spirit, Levanah, do not appear. Also, it is not apparent that they entered them, as it is written, “it could not be known that they had eaten them.” This is Hitkalelut of spirit in spirit, which become one, and the Hitkalelut of lights in lights, which become one.

The Zohar narrates here the order of Hitkalelut of the lower one in the upper one, that Ibur–Yenika–Mochin de Achoraim, which are in the three palaces NHY from Chazeh and below must include them in the Ibur–Yenika–Mochin de Panim, which are in the palaces from Chazeh and above. This is so in general.

In particular, these two kinds of Mochin are in every palace and must always mingle with one another. This clarifies the manner of the two spirits, Sapphire and Levanah, who include two kinds of Mochin, where the spirit, Levanah, is Ibur–Yenika–Mochin de Achoraim in this palace, and the spirit, Sapphire, is Ibur-Yenika-Mochin de Panim in that palace.

And the lights of the spirit, Levanah, come and reach the first lights of the spirit, Sapphire, and mingle with them, since the spirit, Levanah, which is Ibur–Yenika–Mochin de Achoraim, must be included in the spirit, Sapphire, which is Ibur–Yenika–Mochin de Panim. And they became one because it requires complete annulment until the spirit, Levanah, and its lights are completely unapparent.

It follows that Ibur–Yenika–Mochin de Panim is GAR, and Ibur–Yenika–Mochin de Achoraim is VAK. It turns out that the spirit, Sapphire is GAR, and the spirit, Levanah is VAK, since from Chazeh and above it is always considered GAR, and from Chazeh and below it is VAK.

The spirit, Sapphire sparkles to two sides, two separate lights, where one, white light, Hassadim, illuminates to the right, and the other, the red light, as polished copper, is light of Gevurot and illuminates to the left. This indicates that they are not in Zivug with one another but are separated.

However, the light of the spirit, Levanah, is red and white, as one, since the Hassadim, white light, have Zivug with the Gevurot, red light. This is why they shine as one.

And the reason why the GAR of each degree are considered unknown is that there is no Zivug on the Gevurot in them, as they are the lock. Hence, only the Ohr Hassadim is covered, and only the ZAT of each degree is considered known, that there is Zivug on the Gevurot in them, as they are considered Masach de Miftacha [key], and hence extend Ohr Hochma.

It follows that in the spirit, Sapphire, which is GAR, there is no Zivug on the Gevurot, hence the lights of Hassadim in it are separated from Gevurot. But in the spirit, Levanah, which is ZAT that is corrected in Miftacha, there is a Zivug between the Hassadim and the Gevurot, and it was said that the light of that spirit is red and white as one, meaning in Zivug.

It follows that Ibur–Yenika–Mochin de Panim extend from upper AVI, Mochin of eating, covered Hassadim, as it is written, “Eat, friends.” But the spirit, Sapphire, its light is concealed and revealed because being from the Panim, which extend from AVI, its light is hanging. It can be said to be concealed because the lights of AVI are covered Hassadim, as it is written, “Eat, friends,” and it can also be said that it is revealed because they clothe Hochma Stimaa de AA, for one who has leather bags needs only to eat.

For this reason they are regarded as actual Hochma although they are Hassadim, in a way that the light is hanging without a decision whether it is revealed or concealed.

In that palace illuminate the two firmaments below these firmaments. They are called “the heaven of heaven.” Tifferet is called “heaven,” and Bina, who gives to Tifferet, is called “heaven of heaven.” Since these seven palaces are from AVI de Beria, Bina, they receive from the seven firmaments of the heaven of heaven, Bina, since each Behina receives from its corresponding Behina in the one above it.

And since that palace is the bottom palace in the seven palaces, the palace of Yesod, and two spirits illuminate in it, the spirit, Sapphire, Yesod, and the spirit, Levanah, Malchut, who is the Ateret Yesod in it, they receive from the two bottom firmaments of the heaven of heaven, Yesod and Malchut of Bina’s seven firmaments.

The Zohar tells us two things here: 1) It is about the seven palaces of AVI, to which it implies by their receiving from the heaven of heaven; 2) although it is only the palace of Yesod, it has Malchut, too. It was said about that that they receive from the two bottom firmaments, from Yesod and from Malchut.

66) From the sparkling of those two spirits, the Ophanim were created, whose Dinim are tantamount to the Dinim of the animals, as it is written, “When those went, these went, and when those stood, these stood; and when those were lifted up from the earth, the wheels [Ophanim] were lifted up.” It is written about the Ophanim, “As for the image of the animals, their appearance was like coals of fire, burning like the appearance of torches; it walks among the animals.” Although the text calls them animals, they are still Ophanim. But because their Dinim are as the Din of the animals, it calls them “animals.”

About whom does it say, “It walks among the animals”? The holy spirit, Levanah, the place from which they emerged. It illuminates for them, as it is written, “and there was brightness to the fire, and out of the fire went forth lightning,” meaning the holy spirit, Levanah, Malchut, of which it is written, “brightness to the fire.” This is why it is written about it that because it walks among the animals, their appearance is as burning coals of fire, as it is considered Noga [brightness], from whom fire and lightning extend.

67) When spirit is included in spirit—the spirit, Levanah in the spirit, Sapphire—the light of one animal comes out of them, laying over the four Ophanim. The spirit, Sapphire, is Ibur–Yenika–Mochin de Panim, who receives covered Hassadim from upper AVI, as it is written, “Eat, friends.” The spirit, Levanah, is Ibur-Yenika-Mochin de Achoraim, receiving Mochin of illumination of Hochma from YESHSUT, as it is written, “Drink and be drunken, O lovers.”

Two kinds of Zivugim [pl. of Zivug] are employed in the two spirits, in order to elicit offspring from these two forms of Mochin:

1. The first Zivug, before the two spirits are included in one another and both sparkle. At that time the spirit, Levanah, can bear offspring as it comes out in it, from the Mochin of illumination of Hochma, received from YESHSUT, as it is written, “Drink and be drunken, O lovers.” They are called Ophanim because these Ophanim were created from the sparkling of those two spirits.
2. The second Zivug is once the two spirits were included in one another and became as one spirit and one light, as it is written, “it could not be known that they had eaten them.” The spirit, Levanah, is completely mingled with its lights with the spirit, Sapphire, and its lights. Out of that Zivug came forth offspring, from the Mochin of the spirit, Sapphire. These are covered Hassadim, as it is written, “Eat, lovers,” since the spirit, Levanah, and its lights were cancelled and included in the Sapphire and its lights. These offspring are called “animals.”

When the spirit, Levanah, is included in the spirit, Sapphire, the light of one animal comes out of them in a way that the animals are attributed primarily to the spirit, Sapphire, in which there is Mochin de Panim, as it is written, “Eat, friends.” The Ophanim are attributed to the spirit, Levanah, and in them is Mochin de Achoraim, as it is written, “Eat and be drunken, O lovers.”

It is forbidden to delay the ZA in Mochin de Achoraim so as to not give a handle to the Dinim. Rather, the Mochin de Achoraim must promptly be included in Mochin de Panim. Also, the Ophanim, Mochin de Achoraim, must be included in the animals, Mochin de Panim, which is why it was said that the light of one animal that is laying over the four Ophanim comes out of them, since they were included in it, in the animal, and became one with it.

It is written about the Ophanim, “their appearance was like burning coals of fire,” for because they are Mochin de Achoraim their appearance is as coals of fire. And the spirit, Levanah, the holy spirit, walks among the animals. Levanah is the place from which they emerge and which illuminates for them. Since the Ophanim are attributed only to the spirit, Levanah, in which there is Mochin de Achoraim, their appearance is as fire and lightning. They must be mingled with the animals in order to revoke the force of Dinim in them.

The Dinim of these Ophanim is tantamount to the Dinim of the animals, from their Hitkalelut with the animals, and they become one with them until it is not known that they had eaten them, as though the progenitors were included in one another. It is written about it, “When those went, these went, and when those stood, these stood; and when those were lifted up from the earth, the wheels [Ophanim] were lifted up.” It is so because the spirit of the animal is in the Ophanim, since the spirit and the light in the Ophanim were included and annulled before the spirit of the animal over them, and they have only one spirit and one light, only the spirit of the animal.

The shape of the animal is as a lion, the shape of Hesed. Since it extends from the spirit of the sapphire, white light, and white is Hesed, its shape is as a lion’s. The animal governs 13,000,000 other Ophanim; the wings of the animal are as the wings of a vulture, and it governs those 13,000,000 Ophanim.

The reason for the number thirteen million is that in the four wheels travel each of the four Ophanim, and each wheel has three foundations, making twelve foundations in four wheels. The spirit of the sapphire governs all of them because they emerge from it and it sustains them all—wheels and foundations—and they are nourished by it. This is why it joins them to make thirteen.

It was said that the animal governs thirteen million Ophanim because the twelve foundations in the four wheels in each Ophan, along with the spirit of sapphire that joins them, make up thirteen. They are thirteen million because the number thirteen is illumination of Hochma, extending from YESHSUT de Atzilut, which is Bina, receiving from AA. Hence, since they are from Bina, whose digits are hundreds, they are thirteen hundreds. And since they are from AA, whose digits are ten thousand, they are 13 hundred times ten thousand [13,000,000].

Explanation: As a constant, the animal has only four Ophanim, HB TM. However, when it receives illumination of Hochma from above, whose root is the thirteen qualities of Rachamim de AA, each Ophan of the four expands into a complete Partzuf, where the four Behinot HB TM from the Chazeh and above are called “four wheels,” and the three Behinot HB and Tifferet from the Chazeh and below are called “three foundations.” From the Chazeh and above, the last Behina is missing, hence there aren’t four foundations here but only three foundations.

However, these three foundations rise and become included in each wheel from the Chazeh and above in order to receive from them the last Behina, Malchut. For this reason it is considered that in each wheel are three foundations, which together are twelve foundations for each Ophan. And with the spirit, Sapphire, which illuminates for them, they are thirteen. It makes the precision of the number 13 only in the foundations, since the illumination of Hochma can appear only from the Chazeh and below, where the foundations lie. This is why the number thirteen, implying illumination of Hochma, is only over the foundations.

68) These four Ophanim have four faces each, and all those four Panim look toward the four sides of the animal, which stands over them. Looking is reception of abundance. The four Panim [faces]—face of a lion, face of an ox, face of a vulture, and face of a human—are the four Behinot HB TM. Likewise, the four sides in the animal are four Behinot HB TM in it. For this reason, each of the Panim in the Ophan looks and receives its abundance from its corresponding Behina in the four sides of the animal.

When these four Ophanim travel under the animal, they enter one at a time and grip on to each other. They mingle in one another and receive assistance from one another, as it is written, “the loops shall be opposite to one another,” so they mingle in each other and permeate each other.

When these wheels travel, the sound of melodies is heard in all those armies of below, of any kind, meaning that their pleasant abundance reaches all the armies of below.

69) Below that palace, the forces disperse outward from the palace to bestow to several sides in the firmaments below. Some of them change the manners of governance toward the lower ones until they reach Planet Shabtai [Saturn], which stands in the second firmament in the world of Assiya.

Seven planets stand there, called Shabtai [Saturn], Tzedek [Jupiter], Maadim [Mars], Noga [Venus], and the planet, Levanah [Moon]. From them come all the changes and transformations in the world. The first planet, Shabtai, receives its abundance from the bottom palace in the seven palaces of Beria, and the rest of the planets from the rest of the palaces.

It seems as though the order is reversed, since Shabtai, the highest of the seven starts, should have received from the upper palace in the seven palaces, not from that bottom palace, while Levanah, the lowest of the seven planets, should have received from that bottom palace and not from the seventh palace. There is the matter of inversion between lights and Kelim, since in the Kelim, the upper ones grow first, and it is to the contrary in lights, where the lower ones enter first.

Therefore, when the bottom palace, Yesod, illuminates, the light dresses in the upper Kli of the planets, Shabtai. Afterward, when the second palace, Hod, illuminates, as well, the light also reaches Planet Tzedek [Jupiter]. Then, when the palace, Netzah, illuminates, the light reaches Planet Maadim [Mars]. Finally, the seventh palace illuminates, and then the light reaches the lowest of the planets, the moon.

All the lower worlds look to that palace to receive their abundance, since the bottom Behina affects the entire reality below it. All who are in that palace are nourished from there, and all look to receive abundance and strength from the spirit of the sapphire. This is the palace called the “sapphire tile,” because of two spirits in it, one of which is called Sapphire, and the other Livnat [tile].

70) The light of the spirit of the sapphire that includes the spirit of the tile in it rises and falls, but never stops. It is as the light of the sun inside the water. When the spirit of the sapphire contains within it the spirit of the tile, its Nukva, it is in a never ending Zivug, and the descending Ohr Yashar and ascending Ohr Yashar illuminate in them as one light. Its light rises and falls, Ohr Yashar and Ohr Hozer, and its light never stops. The Ohr Yashar and Ohr Hozer are connected together as the light of the sun, which illuminates and warms the water, where the warmth of the sun is mingled and connected in all the parts of the water.

There is no one to attain the spirit other than the desire of a righteous person by the power of the prayer that entered that palace. The prayer rises to make connections and unify unifications in wholeness under the inspiration of that spirit. At that time the spirit wraps in light, rejoices with the prayer, and rises with it to the second palace, to connect in its connections so the spirit here, in which the spirit of the tile is included, is included there in the second palace, in the spirit above it, which is there.

The spirit here, in which the second spirit is included, rose to the second palace. Both the animal and the Ophanim and wheels that are here are included in its ascent. They cling to it as fire clings to water and water to fire. And as the four spirits cling to one another, the south to the north and the north to the south, so they all cling and connect to one another—the animals, the Ophanim, and the wheels, and the two spirits with the spirit in the second palace.

71) The spirit here rises to connect with the spirit in the second palace. And the animal included in the spirit looks up to the second palace to receive its abundance. They look at each other, since the second palace and all that is in it looks to all those Behinot in the lower palace that rose up to it to receive its completion from them.

72) In the middle of the palace that is here stands one pillar whose stature rises up to the middle of the other palace above it. The pillar pierces the roofs of all seven palaces and stands in them from below upward. Through it, the palaces cling to one another. This is how we rise, from all those palaces, so that the palaces will unite and all will be as one spirit, as it is written, “and one spirit to all.”

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

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

60) Who is he who knows how to establish the prayer for his Master like Moses when he needed to establish his prayer in the prolonging of the order? And when he had to be brief in his prayer he knew how to be brief, as well. It is so because when Moses had to extend, it is written, “And I fell down before the Lord as at first, forty days and forty nights.” And when he had to be brief, it is written, “O God, heal her, I beseech.”

Through the prayer, Mochin are extended to Nukva, who is called “prayer.” Extension of illumination of Hochma is through the prolonged prayer because the length always implies illumination of Hochma. Extension of Ohr Hassadim is by shortening the prayer because brevity is attached to the width, which implies Ohr Hassadim.

Rabbi Shimon said, “I have found in the books of the ancients the order by which to tie the degrees, which are the secrets of secrets, in one connection, meaning the explanations of the seven palaces.”

A connection means unification of two degrees or more in one another so they illuminate together in a joint illumination to the lower ones. Sometimes, the prayer must be ordered properly and unify unifications to mitigate and appease his Master properly, to tear the firmaments and to open the gates and doors, and there will be no one to protest against him, meaning that the slanderers will not be able to slander him.

Firmaments mean ends of Tzimtzum Bet that halve the degrees and leave them in VAK without GAR. The three worlds BYA came out of Atzilut and became the worlds of separation. It is permanently so, except when the righteous raise MAN through work and good deeds, extending illumination of Tzimtzum Aleph [first restriction] from above, from Tabur de AK. At that time that illumination lowers the firmament from the place of Bina back to the place of Malchut, as she is in Tzimtzum Aleph, and Bina and TM de Kelim return to their degree, complementing the ten Sefirot de Kelim and GAR of lights. Likewise, the three worlds BYA become Atzilut once more.

Thus, through their work, the righteous cancel the boundaries of Katnut, called “firmaments,” and extend the Mochin de Gadlut. That matter is considered that they tear the firmaments. They tear and cancel the boundaries of Katnut, which elicit the three worlds BYA for separation from Atzilut, and return them to Atzilut.

It is also considered the opening of the gates and doors of the palaces because with respect to the constant state, BYA are in separation due to the firmaments that stand in the place of Bina of each degree. For this reason, the righteous cannot receive their abundance from the palaces, and it is considered that their gates and doors are closed, and that the appointees guarding them will not open.

When the righteous raise MAN and tear and revoke those firmaments, raising BYA to Atzilut, it is considered that the gates and doors open and the righteous enter through them, receiving there abundance of Ein Sof from Atzilut. The appointees cannot protest and stall them, and this is why it was said that there is no one to protest against him.

Happy are the righteous, who know how to appease their Maker and revoke the decrees, instill the Shechina in the world, bring down blessings, and remove the accusers so they do not rule the world. Through their work, the righteous extend illumination of Tzimtzum Aleph, from above Tabur de AK, cancel the GAR and Panim of the palaces, and from their Chazeh down—the firmaments that cause Katnut, and from which all the decrees and Dinim [judgments] extend.

Thus they know how to appease their Maker and revoke the decrees, by which they extend lights of GAR to the degrees and raise BYA to Atzilut. This is the instilling of Shechina in the world, the lowering of blessings, and revoking of the accusers.

61) Rabbi Shimon arose and said, “Who will remove the dust from your eyes, Abraham the Hassid, the Creator’s right hand, who revealed to you the secret of secrets and the beginning of prayers in the world, which is the correction of the Morning Prayer, and to whom the palaces of the high king were revealed?”

62) They are seven holy palaces, and they have proper gates. The accusers have been removed from them, and they open to all who are worthy of entering these palaces. In each palace enter the prayers of unification. One who knows how to appease and mitigate his Master, and unify the unification in completeness, knows how to enter all the palaces and tie connections: palaces with palaces, spirit with spirit, and each lower spirit with the one above it.

It is written about these connections and unifications: “Lord, in trouble have they sought You, pouring in a whisper is Your morale for them.” “In trouble they have sought You” is a connection of the spirit of Malchut in the upper spirit, Yesod. At that time Malchut is called “visiting” because the Yesod visits her.

“Pouring in a whisper” is the ascent of Yesod and Malchut to Tifferet, when Malchut connects with Tifferet. At that time Malchut is called “prayer in a whisper,” as it is written, “But her voice could not be heard,” only the voice of Bina. This is the meaning of “Pouring in a whisper,” for “pouring” means prayer, and “whisper” is a prayer in a whisper.

“Is Your morale for them” is the ascent of Malchut and Yesod and Tifferet to connect in AVI, where Tifferet and Malchut mate, concerning the voice and speech, and the prayer is accepted with a complete desire. Mochin de AVI are called “morale,” as it is written, “Hear, my son, your father’s morale, and do not forsake your mother’s law.” A son is Tifferet, to whom AVI is giving morale and law, as it is written, “Your morale for them.” “Your morale” is Mochin de AVI, and “for them” means to TM.

Thus, this text implies all the ascents and connections required for Zivug TM up to Mochin de AVI, which are the Mochin de GAR.

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

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

1) We should understand the meaning of palaces, what they are, and why they are standing. These palaces are standing so as to establish in them the order of the praise of the Creator in all those orders in the palaces. They are one collective, to include the lower ones in the upper ones. All the orders in the palaces are orders of Hitkalelut [mingling/integration] of the lower ones with the upper ones, where the purpose of the Hitkalelut is to instill the Shechina in the world. What is left for us is to understand what is Hitkalelut.

2) The origin of Hitkalelut and ascent of the lower ones to the upper ones is the association of Midat ha Rachamim [quality of mercy] in Din, and the ascent and Hitkalelut of Malchut in Bina, which took place in Tzimtzum Bet [second restriction]. Through that ascent, Malchut and all the lower ones extending from her acquired a carving, a receptacle for receiving Bina’s great Mochin, which is the instillation of the Shechina in the world.

3) With respect to this general ascent, Malchut is called “the king’s palace,” where the lower ones that obtain the mitigated Malchut obtain through her Mochin de GAR, light of eyes, vision. It is so because the king is only in his palace, and the seers of the king’s face are there.

The first palace is a palace that was established below, in Malchut, to be as above, Bina. But not only the first palace is such; rather, such are all the palaces. The Zohar explains the palace, which is Malchut that mingled and became as Bina, and they are seven palaces according to the seven Sefirot in Malchut.

4) Concerning the construction of the degrees in the seven palaces, they extend from Bina. It is so because once Malchut is mitigated in Bina, she receives the Mochin and the degrees from her, which are the entire reality in those palaces.

On the whole, the Mochin divide into Mochin de Panim [anterior] and Mochin de Achoraim [posterior]. Likewise, the Kelim that receive the Mochin into them divide into Kelim de Panim and Kelim de Achoraim. The source of that division is that Bina herself, from whom come all the Mochin and the Kelim, divided into these two Behinot, Panim and Achoraim.

5) Bina’s division in two was done back in the original Bina, Bina de AA. Once Malchut rose to the place of Bina de Rosh AA, and Bina departed because of it to Rosh AA and diminished into VAK without a Rosh, that diminution did not touch Bina herself, her KHB, but only where she was mingled with ZA, in her ZAT. It is so because Bina’s self is light of Hassadim without Hochma, and the extension of illumination of Hochma to Hassadim is already regarded as the Atzmut [essence/self] of ZA.

Therefore, the exit of Bina from Rosh AA to the place of the Guf, which is devoid of bestowal of Hochma, does not diminish Bina whatsoever, since even while she was in Rosh AA she did not receive Hochma there. Hence, she is regarded as still being in the Rosh of AA, clothing his HS [Hochma Stima’a (Aramaic: concealed Hochma)].

Only ZA, who is included in this Bina, needs illumination of Hochma. And now that he is in the place of the Guf de AA, he is deficient of the abundance of Hochma. He became greatly diminished and is regarded as having no Rosh, VAK without GAR, and is regarded as ZAT de Bina.

Thus, through the ascent of Malchut to Rosh AA, Bina divided in two:

1. Her own KHB, Atzmut. Although she is Hassadim without Hochma, they are still considered complete GAR because they are regarded as still being in the Rosh of AA, even now. This Behina [discernment] was established in Partzuf upper AVI, who are always in a never ending Zivug Panim be Panim [face-to-face].
2. ZA, who is included in her, who includes HGT NHYM, as he needs illumination of Hochma but has none. He is considered VAK without a Rosh. This Behina was established in Partzuf YESHSUT, who clothes the Chazeh and below of AA and is regarded as the Achoraim of Bina.

6) However, even at the time of Gadlut, when Bina returns to Rosh AA and receives Hochma, the Hochma is not received by upper AVI, who are the Panim de Bina, but only by YESHSUT, who are the Achoraim de Bina. Also, the Mochin de AVI are called Avira Dachia [pure air], Mochin de Hassadim, since they are always in light of Hassadim and the Yod never leaves their Avir.

Therefore, it is considered that ZA can receive two kinds of Mochin: Mochin de Panim from AVI, and Mochin de Achoraim from YESHSUT, since when YESHSUT is outside the Rosh of AA, ZON and all the lower ones have only VAK without a Rosh, like YESHSUT. Therefore, the beginning of the correction is to raise MAN and return YESHSUT to Rosh de AA, at which time ZA receives from it illumination and is completed in the Rosh.

However, it is still incomplete because he is only Mochin de ZAT de Bina, Mochin de Achoraim. For this reason we need to raise MAN once more and raise YESHSUT to upper AVI. Then ZA receives from him Mochin de Panim from upper AVI, and the Mochin de Achoraim clothe in ZAT in his Kelim de Achoraim, in NHY, from his Chazeh and below, while the Mochin de Panim clothe in his Kelim de Panim, in HGT, from the Chazeh and above.

These Mochin are Ohr Hassadim without Hochma. Still, they are regarded as though they have never left the Rosh de AA, and are always regarded as clothing MS in Rosh AA. Also, the illumination of that MS in upper AVI is called “choice wine,” while the illumination of the Mochin of Atzmut AVI is called “eating.”

7) It is written, “Eat, friends; drink and intoxicate yourselves, O lovers.” In the upper ones, in AVI, it is written of eating without drinking, “Eat friends,” for one who has leather bags of wine needs only to eat. And because the choice wine is in AVI, only eating is written in regard to them. But in the lower ones, who need to drink, ZON, it writes drinking, “Drink and intoxicate yourselves, O lovers.”

All the plantings, the ZON and the lower ones, need watering from the deep stream, YESHSUT. This is why in regard to AVI it writes eating, and regarding ZON it writes drinking. “Friends” are AVI, and “lovers” are ZON.

8) Eating means Mochin de Hassadim, pure air, Mochin de AVI. Drinking is Mochin of illumination of Hochma, wine that delights God and people. Hence, “Eat friends” is AVI, who have barrels of wine, Hochma, as it is as though they are always standing at the Rosh of AA. And MS de AA, called “choice wine,” is always in AVI. This is why only light of Hassadim—called “eating”—is required, and they do not receive any more illumination of Hochma.

“Drink and intoxicate yourselves, O lovers” refers to ZON. As long as they do not receive illumination of Hochma from YESHSUT, who retuned to Rosh AA, they are regarded as VAK without a Rosh. Therefore, they must first drink wine that delights God and people, from Mochin de YESHSUT.

And because YESHSUT are VAK and Achoraim of upper AVI, their Mochin are regarded as VAK, and Mochin de Achoraim. Afterward YESHSUT rise and become included in AVI, and ZON obtain from them the Mochin de Panim, called eating. This ascent of YESHSUT to AVI is regarded as Hitkalelut of the lower one in the upper one, and without it the Mochin is not completed.

9) From here we should understand the two kinds of Mochin we extend to ZA, which are NRNHY de Achoraim and NRNHY de Panim, called Ibur–Yenika–Mochin de Achoraim, and Ibur–Yenika-Mochin de Panim. In the constant state, he is only in Ibur–Yenika de Achoraim, meaning NR without Neshama, Haya, Yechida, meaning VAK without a Rosh. The rest must be extended by raising MAN through good deeds and prayer.

First, the Mochin de Achoraim is extended, GAR of illumination of Hochma from YESHSUT, which are called delighting wine. However, ZA must not be allowed to stay in these Mochin de Achoraim as they are primarily from the left, and there is a grip to the outer ones in them, as it is written about Noah, “He drank from the wine and was drunken and became exposed inside his tent.

However, we should promptly include the lower one in the upper one, raise YESHSUT to their Panim, who are upper AVI, the upper one of YESHSUT, then YESHSUT obtain the Mochin de Panim from AVI and give to ZA Ibur–Yenika-Mochin de Panim.

10) Still, it is forbidden for a man to enter these palaces for fear he would be taken after them, as Noah did, as it is written, “And he drank from the wine and was drunken and became exposed.” We should understand what is in there, in those palaces, that there is fear of being taken after them, which is the drunkenness under which Noah was.

It is the illumination of Mochin de Achoraim that illuminate in these palaces that extend from YESHSUT. We must be careful not to leave ZA in these Mochin, but promptly include the lower one in the upper one and extend the Mochin de Panim. One who leaves ZA in Mochin de Achoraim, who prolongs the extension of these Mochin, the delighting wine, is as one who drinks much wine and becomes intoxicated, losing one’s mind and becoming exposed to all the outer ones and Klipot.

This was Noah’s sin, of which it is written, “And he drank from the wine and was drunken.” This is the meaning of the palaces of Tuma’a [impurity] opposite the palaces of Kedusha [sanctity], since the path of Tuma’a is to increase the power of the left over the right, and they fail man into not including the lower one in the upper one, but rather to extend Mochin de Achoraim from YESHSUT while he is below. That was their entire strength, to defile people who follow them.

But the palaces of Kedusha are arranged in corrections of Hitkalelut of the lower one in the upper one. The righteous, who are cautious with them, are rewarded with receiving from the orders in the palaces of Kedusha, and they are rewarded with extending the complete Mochin from AVI, Ibur–Yenika-Mochin de Panim, and they are rewarded with installing the Shechina in the world.

The Zohar tells us how to be meticulous about raising MAN by prayer and good deeds, extending Mochin according to the orders of Kedusha, and raising the lower one in the upper one.

11) By and large, the seven palaces divide into Panim and Achoraim. From Chazeh and above are the four palaces Bina and HGT, regarded as GAR and Panim of the palaces, and from their Chazeh and below are the three palaces NHY, regarded as VAK and Achoraim of the palaces. This is why the three palaces NHY must be raised and included in Bina and in HGT of the palaces.

We should discern this in each palace in particular, since every palace is included in all of them. Hence, it is considered that in each of them are GAR and Panim, and VAK and Achoraim. The VAK and Achoraim in each palace must be elevated to his GAR and Panim, and likewise in each Behina inside the palace.

And although the palaces are included in one another, and all that there is in all of them exists in each of them, there is still a big difference between each two palaces. In each palace we should discern between what is in it from itself, and what is in it from the Hitkalelut with others, since the control is only on itself, except by assistance and completion from the rest of the Behinot that it received from the Hitkalelut in others. Hence, we need to know the essence of the Behina of each palace.

12) The first correction made in BYA is extension of the light of Hassadim, without which no correction is possible. That correction is the essence of the palace, Yesod. However, because BYA are ZAT, requiring illumination of Hochma, and without it, the light of Hassadim in them is regarded VAK without a Rosh. Hence, we necessarily need to extend the Rosh, GAR from the illumination of Hochma.

That correction of extension of GAR is corrected in the two palaces, NH, since GAR, too, divide themselves into GAR and VAK. Their VAK were established in the palace, Hod, and the GAR in them were established in the palace of Netzah. Thus, in the palace of Yesod the VAK were established without a Rosh, called Ibur–Yenika, meaning NR, since Ibur is light of Nefesh, and Yenika is light of Ruach. But GAR is still missing, being the three lights, Neshama, Haya, Yechida, which together are called Mochin. These Mochin also divide into GAR and VAK, where their VAK were corrected in the palace of Hod, and the GAR in the palace of Netzah.

The three Behinot Ibur–Yenika-Mochin, which are the five lights NRNHY, are completed by these three palaces. However, they are only lights of Achoraim, since they extend from the three palaces NHY, who are from Chazeh and below of the palaces, which are always regarded as lights of Achoraim. It follows that only Ibur–Yenika-Mochin de Achoraim were completed.
13) As Ibur–Yenika-Mochin de Achoraim were explained in the first three palaces from Chazeh and below, so are Ibur–Yenika-Mochin de Panim explained in the three palaces from Chazeh and above.

The fourth palace, VAK, is Ibur-Yenika-Mochin de Panim, light of Hassadim, like the first palace. The fifth palace, VAK de Mochin de Panim, is as the second palace in Achoraim. The sixth palace, GAR de Mochin de Panim, the place of emergence of Mochin, is like the third palace in Achoraim, and the seventh palace is Yechida.

Thus, each palace is unique in itself and different from the others. However, all the palaces are included in one another together, and what is found in all of them together exists in each of them. And yet, its own unique self controls the entire palace.

14) In essence, there are three kinds of Hitkalelut: 1) general Hitkalelut, which is Hitkalelut of Malchut in Bina; 2) Hitkalelut of Ibur–Yenika–Mochin de Achoraim in Ibur–Yenika–Mochin de Panim; 3) Hitkalelut of the lower one in the upper one, where each lower one is completed by, and complements the upper one.

In this way all seven palaces need one another because they are completed by one another. And because all seven palaces are included together, and all that there is in one of them exists in each of them, we should discern all three kinds of Hitkalelut in each palace, too.

15) Let us explain the third kind of Hitkalelut. It follows that the Hassadim in the palace Yesod are regarded as VAK without a Rosh. To obtain Rosh, the palace Yesod must rise to the second palace, Hod. It also follows that although the Mochin are received only in the measure of the palace Hod, which is VAK de GAR, still, the place where these Mochin emerge is not in the palace, Hod, but in the third palace, Netzah.

Accordingly, the palace, Hod, must rise and mingle in the palace of Netzah in order to receive its Mochin from it. This is why the palace, Yesod, must rise to the palace, Hod, and the palace, Hod, to the palace, Netzah. However, as the lower one is completed by the upper one through its ascent to it, the upper one is completed by the lower one, too, since the beginning and essence of the Mochin are light of Hassadim, without which no correction is possible. Therefore, the palace, Yesod, in which there is light of Hassadim, must rise to the palace, Hod, at which time the palace, Hod, is completed with the Hassadim of the palace, Yesod.

Likewise, although the place of emergence of the Mochin is in the palace, Netzah, as it is GAR de GAR de Mochin, were it not for the palace of Hod that rose to it, it would not be able to revel any Mochin there. This is so because the palace of Netzah itself, Mochin de GAR de GAR, promptly disappear leaving only the Mochin received in the palace, Hod, which is VAK de GAR. This is why the palace of Netzah needs the ascent of the palace of Hod, without which it would not be able to reveal any Mochin whatsoever.

This explains how the upper ones, too, require the Hitkalelut of the lower ones, since the palace Hod needs the light of Hassadim in the first palace, and the third palace needs the measuring of the VAK in the second palace.

16) As it has been explained in Ibur–Yenika–Mochin de Achoraim, so it is in the three upper palaces, which are Ibur–Yenika–Mochin de Panim. The fourth palace, light of Hassadim, is Ibur–Yenika–Mochin de Panim, and needs Mochin, hence it rises to the fifth palace, where the Mochin de VAK de GAR de Panim that are received by the worlds is found.

However, the place of emergence of Mochin is in the sixth palace, hence the fifth palace is required to rise to the sixth palace. And likewise, the upper ones need the lower ones because the sixth palace needs the fifth palace for measuring VAK, such as in the second and third palaces.

Also, the fifth palace needs the fourth palace in order to receive the Hassadim from it. Thus the pillar pierces all the roofs of all the palaces so that all the spirits will unite to be as one spirit for all.

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

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

59/2) The souls found in this, highest of all sections, are above all the souls. The appointee Michael, the highest of all angels, stands and governs that palace of Hesed.

There are several thousands and tens of thousands of angels under his governance on the side of Hesed, and there the souls of the Hassidim [pious] delight in the upper light that is drawn there from the next world, Bina.

The seventh palace is missing here because The Zohar comes to tell us the names of the appointees over each palace, and there are no appointed angels in the seventh palace.

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

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

59/1) The fifth palace is the palace Gevura. Here stands one spirit, Adiriel. He stands over all those souls that have been completed on the left side. Adiriel comes from the words, Adirey El [God’s mighty ones]. Adir means strong because he is appointed over the palace of Gevura [strength, valor, overcoming].

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

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

58) The fourth palace is Tifferet. Here stands one spirit, Gdariahel. This angel stands over all those souls of the slain by the nations of the world, to admit them so they are imprinted with the king’s garment. They are imprinted in the garment until the day when the Creator avenges them, as it is written, “He will judge among the nations; He will fill them with corpses; He will shatter the chief men over a broad country.” This is why the appointee is called Gdariahel, from the words, Gdariah El, as in, “His fathers left him a place to pride in,” since the Creator takes pride in the souls of those slain.

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

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

57) The third palace is Netzah. It contains one spirit, Adarniel, who stands over the souls of those who repented but did not repent, meaning who contemplated repenting, but died before they actually repent.

Therefore, the angel appointed over them is called Adarniel, from the words, Hedrina El, which means remorse and repentance, as he is appointed over the souls of these penitents. They are punished in Hell, then they are admitted to that spirit, who accepts them. They desire to enjoy the brightness of the glory of their Maker but they cannot enjoy.

It was explained in the second palace, the souls of infants, that once they were not rewarded with GAR they rise to receive correction in the second palace. Although they died and did not taste the taste of sin, but some prolonged their days, meaning that they began to be rewarded with GAR and did not die in Katnut, but sinned. And although they contemplated repenting right away, they did not have time to complete their repentance and died.

These souls are first punished in Hell, then rise to the palace of Netzah, where they obtain a great desire to enjoy the brightness of the glory of the Creator, but they cannot enjoy there except on Sabbath and beginnings of months.

These souls are called “children of flesh.” It is written about them, “And it shall be from new moon to new moon … all flesh will come to bow down before Me.” They are called “children of flesh” because the ten Sefirot have many names. HGT are called Mocha, Atzamot, Gidin, and NH are called “flesh and skin.” And since the souls are the offspring of the palace Netzah, they are called “children of flesh,” since flesh is Netzah.

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