Autor: arhiprofesor

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56) The second palace is Hod. It contains one spirit, Ahaniel, and stands over all those souls of infants who were not rewarded with studying Torah during their lives. He stands over them and teaches them Torah because one is not complete before one has attained the five Behinot of the soul, NRNHY. However, not every person is rewarded with them in one incarnation. It is even more difficult when one shifts from VAK to GAR and cannot be sufficiently refined, as it should be with a degree of GAR, for Neshama, Haya, Yechida.

At that time one has to die and reincarnate into this world once more. Those who die after they have attained VAK are called “souls of infants who were not rewarded with studying Torah in this world.” VAK is called “infants,” and they were not rewarded with studying Torah in this world and complementing to GAR.

For themselves they were worthy of coming into the third palace, Netzah, since they were already rewarded with NR, VAK. But since the palace of Netzah does not illuminate from above downward, they could not receive any benefit there, hence they come to the palace of Hod. And although it is a decline in their merit, it is still to their benefit to be able to receive complete light from above downward. This is why the angel appointed on studying with them is called Ahaniel, Ahaneh El, from the words “useful,” and “benefit,” since through him these souls obtain great benefits and use.

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

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

55/2) The first palace from below upward is the palace, Yesod. There is a spirit here who was appointed over the souls of the proselytes who have converted. His name is Rachmiel, from the words, Rachamey El [God’s mercy], as he extends Rachamim over the souls of the proselytes. This angel takes those souls of the proselytes and they enjoy through him from the brightness of the glory of above.

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

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

55/1) The seven sections, sections of the upper earth, contain seven palaces of faith, meaning of Malchut de Atzilut, who is called “faith.” They correspond to the seven upper firmaments.

A firmament is ZA, who has seven firmaments—his Bina and HGT NHY. The palace is Malchut. The seven palaces, which are her Bina and HGT NHY, correspond to the seven firmaments in ZA, where each palace receives all that is in it from its corresponding Behina in the firmaments of ZA.

The sections are VAK and palaces are GAR. The seven palaces clothe inside the seven sections because anyone who is higher than his friend is also considered more internal. Therefore, every upper one dresses inside the lower one. And as Partzuf HBD dresses in Partzuf VAK, the palaces HBD dress inside the sections, which are VAK, each palace in the section attributed to its Behina. Also, in each of the seven palaces are upper spirits, which are the angels appointed over those palaces.

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

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

52) The seventh section is the highest. Only the souls of the righteous are there. This is where the souls are refined in the upper splendor; they delight there in delicacies and in sublime pleasures. The upper splendor means GAR; delicacies and pleasures mean lights of Hassadim.

Only those righteous are there. There are no angels there, only the souls of the righteous. There are the treasures of peace, and blessing, and almsgiving there, and everything there is as the high Behina, Bina, since the seventh section is Bina. This is why it receives from its corresponding Behina, Bina of above.

53) So it is in the seven sections of the earth below. They are all as the seven sections of above, where the seven sections in the lower earth, Assiya, are equal in every way to the seven sections in the upper earth, which is the externality of Malchut de Atzilut.

In all seven sections of the lower earth there are types of angels that look like people, who can dress in clothing of this world like people. In that there is a difference between the seven sections of the lower earth and the seven sections of the upper earth, since in the upper earth, only in the second section, from Chazeh and below of the sections, there are angels with proximity to people. And from the fourth section and above they no longer have proximity to people, unless by close observation.

But in the seven sections in the lower earth there are angels that look like people in all of them, even in the sections from Chazeh and above. It is so because the lower earth is entirely from the Chazeh and below of the upper one; even the four upper sections are considered from the Chazeh and below.

Everyone thanks and praises the Creator. But in all the sections there is no one to attain His glory such as those on the upper section. They see His glory properly, to serve and to praise Him and to know His glory.

54) That upper world, called Tevel [universe], remains intact only for the righteous—who are holy bodies that exist in this world—for whom it was created and for whom it exists. As above, in the sections of the upper earth, the seventh section stands only for the souls of the righteous, in the sections of the lower earth. That section, Tevel, stands only for the bodies of the righteous.

In other words, this world exists for them and was created for them, as they are equal, all as one, one opposite the other. That is, the seven sections of the lower earth emerge from the seven sections of the upper earth, each Behina from its corresponding Behina in the upper one.

Hence, the relation of each section in the lower earth should be equal to that section of the upper earth. And since in the seventh section of the upper earth there are only souls of people, the seventh section of the lower earth is only for the bodies of the righteous people.

And although there are other kinds of people, as well as bodies of wicked, the world was not created for them and they are poised to serve only the bodies of the righteous, as we learn, “And they were created only to serve me, and I to serve My master.” Therefore, the rest of creations have no merit in themselves, and they are regarded as though they are not here.

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

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

50) The sixth section is close to the kingdom of heaven, the inner Malchut, called kingdom of heaven. It contains ships, rivers, and streams that divide and set out from the water. Malchut is called “sea,” ships are Mochin de GAR, rivers are HGT, and streams are NHY.

Three illuminations pour out of Malchut—sea, for the sixth section, which is closest to it. These are HBD, HGT, NHY. Although all the sections are only VAK, they are still divided into three Behinot because in VAK, too, there is GAR that is attributed to them.

Several fish, who are angels, and which extend from three Behinot, move about in the rivers and streams to the four directions of the world. Ministers are appointed over them, and one appointee, Oriel, is appointed over all the lower angels in that section.

He is appointed over those angels that come from the west, the last in the four directions. The four directions are HG TM, and the direction of the west is Malchut. Hence, the angels in that direction are the lowest in degree compared to the angels in the rest of the directions—south, north, and east—which are HG and Tifferet.

51) At those moments and times when the ships travel, all the angels move to this side and to that side, meaning to the side where the ships are going. When the ships go south, the appointee over them on that side is Michael, who extends from the right, Hesed. When the ships go north, the appointee standing over them on that side is Gabriel, who extends from the left, Gevura, since the four directions—south, north, east, and west—are HB TM, and in VAK they are HG TM. This is why Michael is on the south and Gabriel is on the north.

When the ships go east, the appointee standing over them there is Raphael, who is to the right, leaning toward Hassadim. And when the ships go west, the appointee standing over them on that side is Uriel. He is the last, as it is written, “They shall go last,” since west is the last of the four directions.

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

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

48) The light of the fifth section illuminates more than every section preceding it. There are angels in it—some are angels of fire, Din, and some are angels of water, Rachamim. Sometimes they are in Rachamim, when predominance is given to the angels of water, and sometimes they are in Din, when predominance is given to the angels of fire. These are on the right side, and those are on the left side. The angels of fire are on the left, and the angels of water are on the right.

Sometimes these illuminate and the others are dark. Both angels of Rachamim and angels of Din are appointed to sing to their Master—these at midnight, and those at daybreak, since the angels in that section are in the wholeness befitting them,—both angels of Rachamim and angels of Din. Therefore, they both sing, the angels of Din at midnight, and the angels of Rachamim at daybreak.

There is an appointee over them, whose name is Kodshiel, from the words, Kodshey El [sanctities of God], since his role is to extend the Kedusha from here to the lower ones.

49) At midnight, when the night is halved and the north wind awakens, and the Creator comes to play with the righteous in the Garden of Eden, the north wind knocks and comes to those appointed on singing at midnight, and they all sing and open the singing to the lower ones, so they can sing, as well.

Explanation: Night is Malchut, Nukva de ZA. There is mitigation from Bina in it because Malchut is not constructed before it is mitigated in Bina. Hence, two Behinot [discernments] are discerned in Malchut: 1) its own essence, which is Din, the quality of the first half of the night; 2) its inclusion in Bina, Midat ha Rachamim [quality of Rachamim], the second half of the night.

Therefore, at midnight, the north wind awakens, a Ruach [“wind” but also “spirit”] from Bina, called “north,” since south and north are HB, and this Ruach mitigates Malchut. Now first, Malchut receives the Katnut of Bina, and the north wind, Bina, blows and knocks on Malchut, night. It is so because the illumination of Katnut is considered knocking. Then it comes to those appointed over the singing at midnight, when the Gadlut arrives from Bina to Malchut and to the angels extending from her.

Through the Mochin that come to them they sing, and as the morning rises, near the morning light, in the twofold darkness that falls at the end of the night, near daybreak, she mates with the morning light. At that time all the other angels sing, angels of water on the right side. At that time all other angels, all the angels of fire on the left side, assist them because singing is considered left.

This is why the angels of the right need assistance from the angels of the left, so they can sing, as it is written, “When morning stars sing together and all the sons of God will cheer.” It points to all the angels whatsoever—both angels of water and angels of fire, as they all sing together until Israel below begin to sing and praise after them.

These angels are more important than Israel because they are from Chazeh and above of the sections. Hence, Israel receive from them the strength to sing. But the angels from Chazeh and below of the sections are to the contrary: they cannot extend their singing until Israel below, in this world, begin to sing. Because these angels are from Chazeh and below, as are Israel, they are of lower merit than Israel and require receiving strength from Israel in order to continue their singing.

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

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

46) The fourth section is the place that illuminates. A light shines there for the upper angels from the right side, and they begin to sing and conclude it. They do not go and become idle due to the singing, as do the first ones, in the first section, who begin to sing and burn, who pass through a burning fire and in the morning they are renewed as before. But those angels that are here remain in their places and are not cancelled because these are angels of Rachamim who never change.

In other words, they do not burn as the first ones because they are made of light of Rachamim, from the level of Hassadim above the Chazeh, which is received there from Bina, as it is written, “Because he desires mercy,” right. They never change to receive from the lights of the left, hence there is no Din in the world that can control them. This is why they can conclude their singing and not burn.

47) It is written about those angels, “He makes his angels into winds,” and they carry out their missions in the world without being seen by people. They are seen only in a vision or in some other manner, by close observation.

When the angels that are from Chazeh and below carry out their mission in the world, they dress in clothing of this world and are seen by people. When the angels, emissaries of the Creator, come down to this world, they are wrapped and wrap themselves in a body similar to this world, and they have proximity with people.

But the angels in the fourth section, Tifferet, from Chazeh and above, do not clothe in clothing of this world because they are spirits from the Chazeh and above, while this world is from Chazeh and below. Hence, they are not seen by people because they have no proximity to them, except when they attain them in a manner of vision or in some other manner by close observation.

The Zohar also distinguishes between them, as it is written, “Let birds fly over the earth.” “Let birds fly” is upper emissaries, angels who seem like people, in the similitude of people. It is construed from what is written, “Let birds fly over the earth,” indicating that they have the image of the people of the earth, since there are other angels, who appear as actual spirits, according to the conceptual perception of people.

There is one appointee over them, whose name is Padahel, from the words Padah El [God redeemed], since those who are granted raising MAN to that section through their good deeds receive the lights of Hassadim through that angel. And even if they must die they are redeemed and do not die. This is why the angel is called Padah El, as it is written, “And the people redeemed Jonathan and he did not die.”

The keys of Rachamim [mercy] are open in that palace to those who repent and return to their Master. They open with gates with them, to pass through them their prayers and requests, since the gates of prayer open only by extending GAR to the Shechina. These repented ones, who extended GAR to the Shechina through their repentance, obtain the keys of Rachamim therefore, to open the gates of prayer, and they are granted all that they ask and pray for from the Creator.

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

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

44) The third section in the seven sections of the upper Eretz is a place of flames and pillars of smoke. There the stream of the river of fire leaps out; it is the origin of the river of fire, which is the crematorium for the souls of the wicked, from which the fire descends over the heads of the wicked.

That is, from that section, the fire descends over the heads of the wicked who sit below, in Hell. Because the fire comes out from that section and descends to Hell, it is called the “crematorium,” and there dwell the harm-doing angels that hammer them in Hell.

45) Sometimes there are slanderers of Israel there, to stray them from the good path, except when Israel take cure to repel them, at which time they cannot harm them. Also, they have an appointee over them from the left side.

All the angels there come from the side of the darkness. It is written about that section, “And darkness was on the face of the abyss,” since the first section is Tohu, the second section is Bohu, and the third section is darkness on the face of the abyss. Also, wicked SAM is there, in that section.

It follows that in the third section, Netzah, there is not a spark of corrected illumination. Rather, it is all fire, smoke, the river of fire, and the crematorium for the wicked, for harm-doing angels, and for wicked SAM. In the lower section, the second one—Hod—are the upper angels. And once Israel begin to sing, a great illumination reaches them. Then they sing, too, and make three Kedushot [pl. of Kedusha] there.

We should understand—it is always so that anyone who is higher than his friend is infinitely more important, too. But here it is to the contrary: the upper section is far worse than the section below it. The thing is that the difference between Netzah and Hod is as between GAR and VAK. It is known that one of the prime corrections established in the world of Tikkun [correction] was the concealment of inner AVI, the concealment of illumination of GAR de AB so they would not illuminate prior to the end of correction.

But those sections are VAK de Malchut of the ten outer Sefirot of Malchut de Atzilut, left, except that by Israel’s raising of MAN during the engagement in Torah and good deeds, they receive their correction from ZA de Atzilut. At that time the Mochin de AB are drawn to them, which correct the left, as well, since the left cannot be corrected by less than them.

However, since the GAR de AB are not drawn throughout the 6,000 years, it follows that all those Mochin that are drawn by Israel’s MAN illuminate and are received only in the section of the Hod, where there is reception of VAK, but not at all in the section of Netzah, in which there is reception of the GAR. Hence, the section of Netzah remains without any illumination of Mochin.

Moreover, there lies the root of all punishments. The root of all punishments is the sin of the tree of knowledge, and that sin was that SAM, who was riding the serpent, seduced Adam and Eve to extend Mochin de GAR de AB to the section of Netzah, of which it was said that it is all fire and smoke. And also, wicked SAM was in that section—the root of all evil—who seduced Adam and Eve with the tree of knowledge.

But the palace below it, the second palace, Hod, receives its correction from the complete by the MAN of Israel, as it receives only VAK de AB, which is its own Behina [essence/discernment]. Their saying Kedusha three times a day indicates that they receive the Mochin in three lines—right, left, and middle—which are three Kedushot, and extend only Mochin de VAK de AB, which are completely sufficient for Hod.

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

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

42) The second section is a place that illuminates more and is darker. But it is not as dark as the first section. That section was established as an abode for the angels of above and there are no Klipot here, who are appointed over the works of people, to assist them if they do good, or conversely, to deflect them on the path of evil that they march. That is, they give strength also to those who follow the bad path.

And although they are angels of above and not Klipot, because as we learn, your right hand is stretched out to welcome the returning, that place seems more than the previous place in the first section, since the first section was Tohu, and that section is Bohu, which is more apparent.

These angels have proximity to people because there are angels that are seen to people in the similitude of people, then there are other angels who are seen as actual spirits, according to people’s concepts of the mind. This is why it was said here that the angels in this section have proximity to people, meaning that they appear to people as their image. Because they are from the Chazeh and below of the sections, and people, too, are from the Chazeh and below, they have proximity and equivalence with them.

However, the angels from Chazeh and above of the sections, in the fourth section, appear to people only in a vision or by extended observation, since they have no proximity to people, as they are from the Chazeh and above.

These angels are nourished by the scent and from the perfumes that people raise from below, to rise in the benefit that they receive and to illuminate more. That is, through the MAN that people raise by good deeds, in the scent and in the perfumes in them, these angels derive benefit and illuminate more.

43) There is an appointee over these angels, Kdumiel, from the letters Kdumei El. It is so because that appointee needs to guard the angels in his section from the forces of Din in the third palace lest they control them. And since the third palace is above it, and each upper one controls the one below it, the appointee receives the power to protect from it through the name El [God].

Since that name is the name of Hesed, which precedes Gevura and left line, which controls the third palace, its power can revoke the forces of Din in its upper one, in Netzah. And by the force of that Kadmut [precedence] in the name El, it is delivered from it. This is why he is called, Kdumiel, implying that all of his strength is because the name El precedes the Gevura, by which it revokes and repels the Dinim in the section above it lest they control it.

And the angels over which Tahariel is appointed begin with singing and gradually grow silent. This is because singing extends from the left, hence the singing intensifies the power of the left, which causes the forces of Din from the third palace to awaken on them at that time. Therefore, Angel Tahariel silences them in the midst of their singing and does not let them conclude their singing.

Once they have stopped their singing and went away, they are completely gone until Israel below begin to sing in this world. At that time the angels return to their places and to their singing as before, and seem more illuminating.

Three times a day they say Kedusha because Israel cling to the Guf of the king, middle line, which is a Guf that subdues and unites the two arms with each other—the left and right lines. Also, Israel’s singing extends from the left only once it has been corrected and subdued to the right through the Rachamim in the middle line.

And after the left line was corrected and included in the right, the upper angels, too, can resume their singing because there is no longer fear of awakening of the forces of the left in the third palace, and Angel Tahariel no longer stops them. Then Kedusha is said three times a day, extending the Kedusha from the three lines—right, left, and middle—which is three times.

When Israel engage in Torah, all the angels in that section fly and testify a testimony above, and the Creator has mercy over them, where by the MAN that Israel raise through engaging in Torah, they give strength to the angels in that section so they can fly up to the upper unification.

And the benefit that they have obtained by their Torah is considered that they testify a testimony to the great Kedusha in the engagement in Torah. From that unification, which is done by the MAN, the Creator has mercy over Israel, and gives them Mochin from the middle line, the Rachamim.

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

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

40) The first section below, the bottom section—the second of Yesod, the first when you begin to count from the bottom—is a place of darkness that does not illuminate. It is established with sections for spirits and makers of Din [judgment] and strong stormy winds. These are three kinds of Klipot, one stronger than the other. They are in the first Klipa of the four Klipot of stormy wind. These Klipot are invisible, possessing neither light nor darkness, and are completely amorphous.

Nothing is known there, in that place, as there is no form at all in that imprint. Although there are three Klipot in that section, they are visible to no one, and neither light nor darkness nor any form can be perceived in them. However, there is necessarily some imprint in them, but in that place there is no form in the imprint that suffices for perception. Hence, they are completely unknown.

That first section corresponds to Tohu in the verse, “and the earth was Tohu.” It was said in The Zohar that Tohu is a place without colors or forms, nor is it included in a form at all. Now it is with a form, but when scrutinizing it, it has no form at all. Therefore, it was said here that in this section, too, which corresponds to Tohu, there is no one to know of the existence of the Klipot. It seems that there are Klipot there, but when approaching to look at them, no form is seen there at all.

41) There is an angel appointed over that place, whose name is Tahariel. Along with Angel Tahariel are 70 flying appointees that are erased by flickers of flames above them. Some of them do not exist, some exist but are invisible, and some are visible but when approaching to look at them they are gone.

At morning time they are all renewed. But they do not persist because when they arrive at that place they are lost and are absent because they enter a hole in the abyss, and are invisible because when the night darkens, they are erased by the flames until morning.

It is written, “His kingdom rules over all.” Malchut de Atzilut illuminates a tiny candle for the Klipot to sustain them. This is why their place in this section has been rooted, in the last section of the externality of Malchut, the lowest place that exists.

However, an angel of the side of Kedusha [holiness] has been appointed over them, and he is called Tahariel, after his work. His work is to subdue the Klipot and guide them so they do not damage the Kedusha too much, but properly serve it, since the peel precedes the fruit. It follows that it eventually consumes and erases the Tuma’a [impurity] of these Klipot, bringing purification to the worlds. This is why he is called, Angel Tahariel, from the words Tahara [purity] of El [God].

He has seventy appointees whose role is to extend the vitality and sustenance to the Klipot in that section. But those appointees do not persist. Rather, they are created and then burn out because being the channels of existence to the Klipot, they must be as transitory as they are, and have no part in eternity.

Thus, they burn when approaching Malchut to receive abundance for the Klipot, and when flying to receive abundance, they are erased by the sparks and flickers of the flames on them, from that River Dinur [river of fire] above them in the third section.

Also, they divide into three thirds, RTS: KHB, HGT, NHY. It was said about NHY that they do not exist because when they arrive at that place they disappear completely since the majority of Dinim (judgments) is in the NHY of the Klipot, hence their channels must be utterly destroyed so they cannot receive anything from them.

It was said about their HGT that they are absent because they enter a hole in the abyss. That is, they can be seen, but when approaching to look at them they are gone because they have entered a hole in the abyss, the female of Tohu, and there is no dominance so as to see her. Also, the male is called Tohu, and Nukva is called Tehom [abyss].

It was said about their HBD that they are invisible because when the night darkens they are erased by those flames. That is, they are present but are not, since they are erased by the flickers of flame on them.

When morning comes they are all renewed, all three Behinot NHY, HGT, HBD. When approaching to receive abundance, the three Dinim settle on them once more, NHY promptly disappear, HGT hide in the abyss, and HBD are erased and cannot be seen.

So it goes each day repeatedly. In this manner the force of the Klipot in that section is significantly reduced, and they are fit for their role to serve the Kedusha, since the Klipa [sin. for Klipot] precedes the fruit.

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