Autor: arhiprofesor

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

39/2) There are seven sections above, in Malchut, arranged degree by degree in order. In all the sections there are high angels, one atop the other according to the order of their degrees. There are also angels below, in the seven lands of Assiya. All of them grip to one another so that all will be one.

There are seven sections above, in the world of Atzilut, and the upper land, Malchut, includes all of them, and all are included in it, since those seven sections are the expansion of Malchut to her seven Sefirot Bina, and HGT NHY. Hence, they are all included in her because they are all but parts of Malchut.

The praise of the Creator clothes in all of them together. However, the degrees differ from one another, and the places of the degrees are also different from one to the other.

Explanation: In the beginning he explained two interpretations to the verse, “And the earth was unformed and void [Tohu ve Bohu], and darkness on the face of the deep, and the spirit of God hovered over the face of the waters.” The first interpretation applies to the upper earth, Malchut de Atzilut, in which the four Behinot—Tohu ve Bohu, darkness, and spirit—came out because she was diminished in the diminution of the moon. The second interpretation applies to the lower earth, in which those four Behinot—Tohu ve Bohu, darkness, and spirit—made seven sections, “earth,” “ground,” “valley,” “oblivion,” “aridity,” Arka, and “world.”

He continues to explain about that: Those two interpretations do not dispute one another, since all that there is in the lower earth extends from the upper earth, from Malchut de Atzilut. Therefore, the verse, “And the earth was unformed and void,” applies to both earths. There are seven sections, as in the lower earth, and moreover, the seven sections below extend from the seven sections of the upper earth because they are seven sections above, and seven sections below, and all grip to one another because they are all one.

Each of the seven sections below grips to its corresponding Behina in the seven sections of the upper earth. All are one, and all that there is in one, there is also in the other. For this reason, he explains the seven sections in the upper earth, Malchut de Atzilut, from which we conclude all the details of the seven sections that correspond to them in the lower earth. It is said below, “So it is in the seven sections of the earth below,” and they are all as the seven sections of above.

However, when coming to conclude from our lower earth regarding the upper earth of Atzilut, Malchut de Atzilut, we should know that the relation of our earth to Malchut de Atzilut is not to the whole of Malchut de Atzilut, but only to the externality of Malchut de Atzilut, since the world of Assiya in general is ascribed to the whole of Malchut de Atzilut. Also, it is known that the ground of the world of Assiya is as the ground of the Garden of Eden, in Bina de Malchut of the world of Assiya.

In other words, Malchut of the world of Assiya is considered a unique Partzuf, and does not end the world of Assiya in Malchut in her, but only in Bina in her, in Tifferet, regarded as Bina de Guf, where the Parsa inside the intestines stands. That Parsa, which ends the world of Assiya, is the ground of the Garden of Eden.

The part from Chazeh of Malchut de Assiya and below, who is under that Parsa, is regarded as her externality. There are ten Sefirot in it, and Malchut of those ten Sefirot is our earth, which divides into seven sections, “oblivion,” “aridity,” Arka, “world,” “earth,” “ground,” “valley.” Likewise is our earth in regard to Malchut de Atzilut, since Malchut de Atzilut in general ends in Bina of her tenth Sefira, where there is the Parsa inside the intestines. From there down the ten Sefirot of the externality of Malchut are extended.

Malchut of those ten Sefirot is the upper earth with seven sections, which he counts here before us. Each of the seven sections of the lower earth, our earth, receives from its corresponding Behina in the upper earth. Thus, only Malchut of the externality of Malchut de Atzilut is ascribed to our earth, and in them are the seven sections that The Zohar describes before us.

That Malchut is also regarded as a Partzuf, whose four upper sections stand from her Chazeh and above through the Parsa that is there, and the three bottom sections stand from Chazeh and below, under her Parsa. Those three sections are considered the externality of Malchut of the externality of Malchut de Atzilut, and in them are roots of the Klipot. That externality of Malchut of the externality illuminates a tiny candle for them, to sustain them, as it is written, “And His kingdom rules over all.” Those are the roots of the Klipa, which The Zohar regards in the three bottom sections, and the praise of the Creator dresses in all of them.

And why does Malchut de Atzilut illuminate to the Klipot and sustain them? It is because the praise of the Creator would not be completed without them because the Klipa [peel] comes before the fruit, as is known.

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

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

35) “And the earth was unformed and void [Heb: Tohu ve Bohu].” “The earth is the upper earth, Nukva de ZA, who has no light of her own. The word “was” indicates that the earth was initially in the full completeness, as it should be, but which now became Tohu ve Bohu and darkness. “Was” tells us that she was in completeness, then diminished herself and diminished the light in her, which went out of her and she became Tohu ve Bohu and darkness, and spirit. These are the four foundations of the world, which were completed in the earth.

36) “And the earth” comes to include the lower earth, who was made in sections, like the upper one. It is written, “And the land was unformed and void [Tohu ve Bohu], and darkness, and spirit,” since those are the sections in the earth, called “earth,” “ground,” “valley,” “oblivion,” “aridity,” Arka [Aramaic: earth], “world.” The biggest of all the lands is “world,” of which it is written, “And He will judge the world in righteousness.” This is not written of the rest of the lands, hence it means that she is the most important.

The Zohar explains how those seven lands divide in the four foundations—Tohu ve Bohu, darkness, and spirit—in a way that the verse, “And the land was unformed” relates to the bottom earth, of Assiya, and not to the upper earth.

37) Rabbi Aba says, “The earth is called ‘aridity’; it is the place of Hell, as it is written, ‘Aridity and the shadow of death.’ As the shadow of death is the name of Hell, so is aridity, which is near it. It is written, ‘And darkness over the face of the deep,’ which is the place of Hell, which is aridity, the place of the angel of death, who darkens people’s faces. It is a place of the upper darkness, as it is written, ‘And the earth was unformed and void, and darkness, and the spirit.’”

38) Tohu is the land of oblivion. It is called so because no sight is seen in it until it is completely forgotten, since oblivion means forgetfulness. No color or sight is seen in Tohu. Bohu is the land Arka, since it is not a forgotten place. It has a depiction and a shape, hence it is not forgotten like Tohu. Rabbi Hiya says, “The land ‘valley’ is Bohu, and not Arka. ‘And the spirit of God’ is the land ‘world,’ nourished by the spirit of God, the spirit of Bina, who is called Elokim [God], and they are all as one degree.”

The words of Rabbi Aba explain the four upper lands, which are Oblivion, Aridity, Arka, and World. Aridity is opposite Tohu, Oblivion opposite darkness, Arka opposite Bohu, and World opposite the spirit of God. These are the four foundations of the world, which were completed in the earth: fire, wind, water, and dust. Oblivion is Tohu, the foundation of dust; Aridity is darkness, the foundation of fire; Arka is Bohu, the foundation of water; World is the spirit of God, the foundation of wind. Why did he explain nothing about the three bottom lands, Earth, Ground, and Valley?

It is so because the seven lands are considered one Partzuf, Rosh and Guf. The upper land, World, corresponds to Bina, Rosh. The six bottom lands are Toch [interior] and Sof [end] of the Partzuf. Arka, Aridity, and Oblivion are considered the Toch, HGT through the Chazeh. Arka is the foundation of water and Hesed; Aridity is the foundation of fire, Gevura; Oblivion is the foundation of dust, Tifferet and Malchut together through the Chazeh, and from the Chazeh and below it is Malchut alone. In those four lands there is the entire Behina of the Partzuf, which are Bina, HGT, and Malchut. Hence, there is no need to explain the three lower lands.

It is so because although they are three Behinot NHY, they are still only the expansion of Malchut, the expansion of the Tohu from Chazeh and below, in which there is nothing new. We need not ask, “But World is considered Yesod, the Ruach, which is Tifferet, and not Tohu,” since World is Ruach de Bina and regarded as Bina, and Tifferet of the Partzuf is in Oblivion.

39/1) Likewise, in the seven sections that were explained in the lower earth of Assiya there are also such as them in the upper earth, in Malchut de Atzilut, regarded as a land in Malchut of the world of Atzilut.

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

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

27) All the palaces connect and crown in one palace—the seventh one—which is more hidden and concealed than all the other palaces, since that palace is GAR. It was said, Beresheet, Barah Sheet [created six], six palaces. Elokim is the seventh palace. Elokim is Mochin de GAR, the seventh palace. In the middle of that palace stands another palace, in which there are many colors: green, white, red, and black. When the souls must rise in a degree, they enter that palace to the pillar in it. One who befits that color in the pillar ascends in it; one who befits another color ascends in that; each ascends through the color in the pillar that befits it.

Explanation: During Tzimtzum Bet, TNHY of each degree descended to the degree below it. NHY de Keter de Atzilut descended to AVI, NHY de AVI to YESHSUT, NHY de YESHSUT to ZA, NHY de ZA to Malchut de Atzilut, and NHY de Malchut de Atzilut descended to GAR of the world of Beria. Also, NHY de GAR de Beria descended to ZA de Beria, NHY de ZA to Malchut de Beria, and NHY de Malchut de Beria to GAR of the world of Yetzira. Likewise, the NHY of each degree in the world of Yetzira descended to the degree below it, until NHY de Malchut de Yetzira descended to GAR of the world of Assiya. So was it in the particular degrees of Assiya.

Thus, NHY de Malchut de Atzilut are clothed in GAR of Beria, NHY de Malchut de Beria in GAR of Yetzira, and NHY de Malchut de Yetzira in GAR of Assiya, in the seventh palace in the Garden of Eden, the palace of GAR. The core of NHY is the middle line in them, which is Yesod. Know that that Yesod of the upper one that exists in each lower one is called “a pillar,” and is inside each and every degree from Keter de Atzilut through the end of Assiya.

When the upper one gives Mochin to the lower one by raising its NHY back to his place, the lower one—who is attached to those NHY—rise with them to the place of the upper one and receives there Mochin. Thus, that pillar, the NHY of the upper one, is regarded as the one through which each lower one rises to the place of the upper one.

There are four colors in that pillar—white, red, green, and black, HB TM. Those ascents of the lower one that ascends to the upper one through the pillar are not all at once. Sometimes only the white color rises, sometimes the red color, too, sometimes also the green color, and sometimes the black color, too, there are many degrees in each color.

In the middle of that palace, the seventh palace of the Garden of Eden of Assiya, stands one pillar—Yesod de Malchut de Yetzira—which includes NHY de Yetzira, and in which there are many colors, many degrees. In all, they are four degrees—green, white, red, and black, HB TM. Green is Tifferet, white is Hochma, red is Bina, and black is Malchut. When the souls need to rise in degree they enter that palace to the pillar in it, and the one who befits that color in the pillar ascends in it. One who befits another color ascends in that.

When the souls are worthy of rising above Assiya, they rise within that seventh palace, each ascending to its corresponding Behina in the pillar. The one belonging to the white color, Hochma, rises through the white color in the pillar. If the soul is from Bina, it ascends through the red color in the pillar, each as befits it. Here it speaks of a general ascent from world to world, which is only through the pillar in the seventh palace. However, there is a particular pillar within each palace through which the lower one rises to the upper one, meaning NHY of the upper one that are clothed in the lower one.

28) Those six palaces are for the section of the souls. But the seventh palace is not for the section of the souls, but for the ascent of the souls through the pillar in it. There is attainment only in six palaces, but not in the seventh palace, GAR, for in each GAR there is no attainment.

Also, all six palaces are as six. We have no attainment even in the third Behina of each palace, which is GAR, but only in the NHY HGT in each palace. This is why it is written, Beresheet, the letters of Barah Sheet [created six], indicating that there are six degrees above in Bina herself, and there are six degrees below, HGT NHY of the ZON, which are called “six days of work.” It is all one matter: in every place, VAK—both VAK of the lower ones and VAK de GAR—are equal and we have attainment in them. We have no attainment anywhere in the GAR.

29) There were two Temples, the first Temple and the second Temple—an upper one, Bina, and a lower one, Malchut. There are also two letters Hey in the name HaVaYaH. The first Hey is Bina, and the bottom Hey is Malchut. There are six degrees above and six degrees below, and it is all one matter. The first Temple and the second Temple are one with the first Hey and bottom Hey, Bina and Malchut.

The upper Bet is Bet of Beresheet, the first Temple, Bina, opening gates to all the sides, since they are included in one another—Malchut, the second Temple, is included in Bina, the first Temple. By that, Bina opened gates to all the sides, including six sides of herself ,and the six sides in Bina. That is, because of the ascent of Malchut and her inclusion as one with Bina, Bina opened the six sides of Malchut so she is fit for reception of Mochin, like her.

Resheet indicates that then Bina became Resheet [first/prime], entering the count of the structure, ZON, which are called “the structure of the world.” She is considered the first degree, giving Mochin to ZON and to the worlds BYA due to her inclusion as one with Malchut. But the degrees that preceded her are still not considered Resheet, which is what the word Beresheet [in the beginning] in the beginning of the Torah indicates. Bet indicates the upper Bait [Temple], Bina. Resheet indicates that she became the first to bestow Mochin upon the worlds.

Also, the word Resheet in Beresheet indicates that Bina became first in the count. The Mochin of the number and the count are Mochin of illumination of Hochma, and they begin from Bina and not above her.

30) Beresheet is the whole, Malchut, the face of a man, a form in which all forms in reality are included, as it is written, “It is the image of the appearance of the glory of the Lord.” It is an image in which six other degrees are seen, where by Malchut, the Mochin of illumination of Hochma are drawn to the VAK in Bina because “image” and “seeing” indicate Hochma.

This is Beresheet, whose letters are Barah Sheet [created six], as through Malchut’s ascent to Bina, VAK were made in Bina. Also, she raises MAN and causes them Mochin of illumination of Hochma. When VAK de Bina entered the image, Malchut, she corrects herself, raising MAN to show them, to extend to them the disclosure through the Mochin of illumination of Hochma, to work in those Mochin the crafts of the world, the Mochin of illumination of Hochma, from whom comes the whole of reality in the six days of work.

Although all the Mochin come from Bina, they are still essentially Malchut because through Malchut’s ascent to Bina, VAK of Katnut de Bina—implied in the matter of Barah Sheet—were carved. Also, their Mochin de Gadlut are only through Malchut because there is no disclosure of Mochin of illumination of Hochma except in the place of Malchut from Chazeh de ZA and below. This is why she is called “lower Hochma,” as Hochma appears only in her. It follows that the Gadlut of the Mochin is also because of Malchut.

It cannot be said that the crafts of the world, Mochin de Hochma, come from the Malchut. This is why it is written, Barah Sheet, indicating the praise of VAK de Bina because they make their craft at the degree of Malchut. That is, it mustn’t be mistaken that the intention is that the Mochin themselves come from Malchut because this is what is implied in Beresheet, Barah Sheet, indicating that the VAK in Bina are the ones who work, since Malchut has nothing of her own. Rather, it means that all the praise and greatness of the VAK are because they work through the Malchut, and this is why the Mochin are named after the Malchut.

31) It is written, “The buds have appeared on the earth; the time of singing has arrived.” The buds imply the six degrees HGT NHY. “Appeared on the earth” means in Malchut because they are forms to be seen on this degree, which do not appear on any degree but Malchut. This is why it is written, “Appeared on the earth,” for the buds appear only on the earth, in Malchut. “The time of singing has arrived” indicates that then, after the instilling of Divinity—who is called “nightingale” [a songbird]—with the Mochin de Hochma, it is time to praise and glorify.

This is why Malchut is called “psalm.” It is written, “A psalm for David.” It is not written, “For David, a psalm,” indicating that first, Divinity was instilled upon him, and then he recited the psalm. Thus, Malchut is called a “psalm.” First, through the instilling of Divinity, he obtained Mochin de Gadlut, and then he sang and praised. This is the meaning of “The time of singing has arrived,” meaning that Divinity, called “nightingale,” first came to him, and then he sang and praised. “The time of singing has arrived” means that after the obtainment of the Mochin comes the time to praise.

32) The upper world, Bina, is hidden, and all his words are hidden, even her ZAT, since she is in the upper one, in GAR de Bina, who is the day in which all the days are included. GAR de Bina is called “a day in which all the days are included” or “a day that walks with all the days.” It is so because “day” means Hesed. Being a root to all the Hassadim in the worlds, she is called “a day in which all the days are included,” and she never receives Hochma, as it is written, “Because He desires mercy [Hesed].”

However, ZAT de Bina receive illumination of Hochma to impart to ZON, and even ZAT de Bina are also regarded as the hidden world. And although they receive Hochma and give to ZON because they are in Bina, the disclosure of Hochma is not at all in her own place but in the place of ZON.

When AA created and took Bina outside his Rosh, he took out only those six, VAK de Bina, and not GAR. And because it is hidden, meaning that all his words are hidden because Bina is hidden in GAR and in VAK, this is why he said, Beresheet, the letters of Barah Sheet, implying the six upper days, VAK de Bina, and did not say who created them—those six days implied in Beresheet. It is so because they are a high and hidden world, since they are VAK de Bina, who is hidden, for the illumination of Hochma does not appear in its own place.

33) Afterwards he disclosed and said—in the bottom Assiya, in ZON—who said, “Who created them?”, since it is a world that is revealed. He said, “God created the heaven and the earth,” ZON. It is so because in the upper world, VAK de Bina—implied in Beresheet, Barah Sheet—it does not say who created it because it is a hidden world. But in the lower world, ZON, called “heaven and earth,” it is written that Elokim, Bina, created the heaven and the earth because they are the revealed world in which the Hassadim appear through the Mochin of illumination of Hochma.

This is why it is not written that He created in concealment, meaning created the heaven and the earth in concealment, since they are the revealed world. This is why it is written, “God created.” Indeed, God, which is a revealed name, created them, since the name Elokim indicates the completeness of the Mochin in illumination of Hochma.

The first world, Bina, is in concealment because it is the upper world. The lower world, ZON is revealed because the work of the Creator is always in concealment and in disclosure. So is the meaning of the holy name, hidden and revealed, since Yod–Hey of the name HaVaYaH, HB, is concealed because there is no attainment in GAR, and Vav–Hey of the name HaVaYaH is revealed, ZON, there is attainment in them. So it is in every work of the Creator, on all the degrees—GAR of the degree is concealed, and VAK of the degree is revealed.

34) “The heaven and the earth.” The word Et [the] of “The heaven” comes to include the bottom heaven, below. And the word “The” of “And the earth” comes to include in it the earth of below, include because all works in the lower earth are as the upper earth.

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

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

24) That palace is the palace of the Hassidim, whose quality is “What’s mine is yours; what’s yours is yours,” meaning to bestow and to not receive. That palace is superior to all the palaces because the degree of Hesed is the highest of the six Sefirot HGT NHY. This is a palace that stands above all the palaces. It is impossible to be rewarded with this palace prior to being completed in all the degrees in the palaces below. It is considered as though it were supported and standing atop their degrees.

It is the palace of the right because the degree of Hesed is regarded as the right line, and there is no one to attain it except those holy Hassidim, and all those who love their Master with great love. At the door of the palace stand all those who make unifications for their Master each day, who extend each day the revelation of His uniqueness from Ein Sof to the Sefirot and to all the worlds. They are the first to rise from there to higher palaces, who first rise to the Hassidim in that palace. This is considered NHY in that palace.

25) Above that door, above the lights of NHY, stands Abraham, the Creator’s right, Hesed. By another door stands Isaac, who was tied on the altar, and who was a complete offering before the Creator. He is Gevura. By another door inside the palace stands Jacob, a whole man, with the 12 tribes surrounding him and Divinity atop them, and the lights of HGT in that palace, since Abraham, Isaac, and Jacob are HGT.

26) When Israel are in trouble, the three fathers awaken and evoke Divinity to protect Israel. Then Divinity rises and is crowned above, receiving GAR, which are called “crowns,” and she protects Israel. It is so because Divinity cannot protect Israel until she obtains Mochin de GAR, and by the awakening of the fathers, HGT. That is, by HGT de ZA rising and becoming HBD, they extend GAR to Divinity.

Here are lights of GAR of the palace. As there are palaces in the lower Garden of Eden, there are corrected palaces in the upper Garden of Eden. These are the faith, Malchut, since Malchut in completeness is called “faith,” and each palace is considered Malchut.

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

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

21) In the fifth palace are all those of complete repentance, who repented their sins, and who have been redeemed from them, meaning who made repentance from love and their sins became as merits. Then they were redeemed from the sins they sinned because they were given additional merits because of them, and their souls went out in purity. Also, all those who sanctified the name of their Master, who took upon them devotion in His honor, are also in this palace.

At the palace door stands Menashe, King of Judah, who made complete repentance for his sins, and the Creator accepted his repentance and dug him a digging under the throne to receive him. That is, He hid him—as if inside a digging—from the eyes of the slanderers so they would not slander him. This is the NHY of that palace.

22) Inside the NHY of that palace are those with immense repentance, who grew stronger in their repentance until their souls went out, out of rancor for their bad deeds, and they delight each day in the upper Eden. This is the HGT in that palace. Three times a day the light enters that palace in which the souls are refined, each as befits it. Those three times are the three lines on which the lights of GAR are drawn in that palace.

Each is burned by the light of the other’s canopy, whether below or above, whether in the lower palaces or in the upper palaces. The merit of the righteous is not the same for all. Each has his own canopy, and one cannot touch the canopy of the other who is higher than him because he will be burned by it as though he had touched fire.

23) That palace stands above all those lower palaces, and even complete righteous in the lower palaces cannot enter that palace and attain it. That palace, Gevura, is a higher degree than all the palaces, except for the degree of the Hassidim [pious], the palace of Hesed [mercy], which is the highest degree of all, even more than that palace of Gevura.

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

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

17) Once he is completed with all the lights in the third palace and travels from that palace, he can enter the fourth palace, Tifferet. There, there are all the mourners of Zion and Jerusalem with all those who were killed by other, idol worshipping nations, all the other nations besides the people of Israel, since there is great Kedusha in those who were killed by other nations. It is so much so that their souls rise for MAN and extend the high lights in this palace and are rewarded with them, and the mourners of Zion and Jerusalem are connected to them, as well. The Messiah—who sees the mourners of Zion and Jerusalem, and the slain of the nations—begins to cry, and all those presidents from David’s seed hold him and comfort him.

This relates to the Messiah Son of Joseph, from Malchut from Chazeh de ZA and below, who is called Rachel, and whose ascent is only up to the fourth palace, Tifferet, and only up to the place of Chazeh in that palace, and not above the Chazeh. But the presidents, the seed of David, are from Malchut from Chazeh de ZA and above. Therefore, when the Messiah Son of Joseph comes to the palace of Tifferet, he receives lights and is comforted by the presidents from the seed of David—who are from above the Chazeh in this palace—and is completed by them. Here is the first Behina in this palace, NHY.

18) The Messiah weeps again, a second time, until the voice comes out and unites with the voice of the Messiah, and his voices rises. It is so because the voice of the weeping of the Messiah Son of Joseph is the voice of Malchut below the Chazeh. Hence the Dinim have a grip on his voice and he is unfit to rise for MAN until the voice of Bina comes down from above and unites with the voice of the Messiah.

At that time the voice of the Messiah rises in a Zivug of voice and speech, and is detained there until the beginning of the month. That is, it rises and is included in a Zivug of voice and speech, ZON in the palace of Bina, and is detained there as MAN until the Mochin de Rosh are extended to the Nukva, who is called “month.” By that the Nukva is corrected and is called “the beginning of the month.”

When he descends from Bina, several lights and kinds of effulgence descend with him, illuminating to all those palaces, and healing and light come to all the ones who were slain by the nations of the world, and the sick and tormented who suffer with the Messiah to draw the redemption.

19) At that time the Messiah dresses in a garment of kingship. All those who were slain by the idol worshipping nations are engraved and inscribed in that garment of kingship, and that garment of kingship of the Messiah rises to Bina, above, and is engraved inside the upper garment of kingship of the king, ZA, who clothes Bina.

In other words, the slain by the idol worshippers in the garment of kingship of the Messiah are engraved in the upper garment of kingship where those who suffer most from illnesses and pains are engraved, and both become MAN for the upper Zivug de ZON. The upper light is drawn by them to that palace, and the Creator is destined to clothe in that garment of kingship of the Messiah, to sentence all the nations of the world, as it is written, “He will judge among the nations, will fill them with corpses,” which will be in the end.

But prior to that, the Messiah’s garment of kingship is mitigated by its connecting to the Creator’s garment of kingship. Then both rise for MAN together, an upper Zivug is made on them, and they extend their lights. Finally, the Messiah returns and descends from the place of the Zivug, and comforts the souls. Also, lights and pleasures to be delighted in come down with him, and several angels and Merkavot [chariots/structures] come down with the Messiah, each of which carries a garment for all those souls of those who were slain by the idol worshipping nations. There they are refined that whole time until the Messiah goes up and comes down.

“Refined” means that they receive the lights of Eden, illumination of Hochma, which is received only from below upward. Hence, the souls are refined—receiving illumination of Hochma—only when the Messiah goes up and comes down. At that time the illumination is in a state of from below upward. But once the Messiah has come down, they cannot be refined because then they need to extend the Eden from above downward, but it is received only from below upward. This explains the second Behina in the palace of Tifferet, the lights of HGT in that palace.

20) Inside that palace, in the insides of HGT in the palace, the ten appointed ministers stand at a superior degree. These are Rabbi Akiva and his friends. All of them rise in an ascent inside the mirror of above, the illuminating mirror, and illuminate in the effulgence of the upper glory. It is written about them, “Neither has the eye seen a God besides You.” This is the third Behina, GAR of that palace.

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

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

16) The Messiah travels from the second palace and enters the third palace, where all those who suffered great illnesses and pains are there to be corrected, that is, more than those in the second palace. This is why they were rewarded with entering the third palace. This is the first Behina in this palace, NHY. The second Behina is all those infant students who did not complete their days and died prematurely, meaning they did not taste the taste of sin. Hence, those pure souls rise for MAN and extend the lights of the second Behina of that palace, HGT.

The third Behina is all those who mourn the ruin of the Temple and shed tears. They extend the lights of GAR to this palace, and therefore sit at the GAR of the palace. All those three Behinot of souls of the righteous are in that palace, and the Messiah comforts them, illuminating his lights to them.

In the palace of Hod, the Messiah brings down the lights for them. Yet, here it is said “Comforts them”; it does not say, “Brings down to them.” It is so because only lights of Hod extend from above downward, but the lights of Netzah illuminate only from below upward, hence it does not say, “Brings down to them,” meaning from above downward, as this is customary only in the palace of Hod.

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

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

13) That palace stands inside the first palace and illuminates from the first palace. There are all the precious stones here, which surround it because it is the first Behina of the lights of the palace, the lights of NHY, which are only lights of Hassadim, called “precious stones.” These lights are primarily of the first palace, a palace surrounded by gems. However, by the palaces’ mingling with one another, the lights of the precious stones are also in the second palace.

This is why it was said that this palace illuminates from the first palace. Here there are all the precious stones that surround it because by this palace receiving the illumination of the first palace, there are also the lights of the precious stones here.

14) Within that palace is one light that consists of all four colors, HB TM, which illuminates from above downward. The lights of the first Behina were only the colors of Hassadim, lights of NHY, but here all the colors illuminate, even the color of Hochma. They are considered lights of HGT that are in this palace, which is the second Behina here.

It was said that a light that consists of all the colors, HB TM, illuminates from above downward. It is so because the unification is for VAK, which are the four directions—south, north, east, and west—called HB TM, above and below, NH. In each degree, the illumination of Netzah illuminates the four directions HB TM from below upward, from Chazeh and above. The Hod illuminates the HB TM from above downward in each degree because it extends their illumination from Chazeh and below through the Sium [end] of the degree. Thus, Netzah is regarded as above, and Hod as below.

The palace of Hod illuminates from above downward because Hod extends HB TM from above downward. In this palace are all those who suffered torments and illnesses in this world to be corrected in complete repentance, who thanked and praised their Master each day, and never cancelled their prayer.

It is the nature of a man who is concerned with being corrected before the Creator to see himself as full of deficiencies. It enables him to always pray for complementing his deficiencies. However, he cannot thank and praise the Creator because in his mind, he has nothing for which to thank and praise. If he overcomes and always thanks and praises the Creator each day for the great kindness toward him, he necessarily feels satisfaction in his state, and again he cannot pray and complain to the Creator about his deficiencies.

Thus, exertion in prayer removes him from praises and thanks, and exertion in praises and thanks removes him from prayer. The merit of those righteous is that they are complete on both sides: they were thanking and praising their Master each day, yet they did not lose the power of prayer, never cancelled their prayer, and always suffered torments and pain to correct their works, and prayed to the Creator. This is why they were rewarded with entering the palace of Hod in the Garden of Eden.

15) Within that palace, inside the second Behina of HGT, are all those righteous who sanctify the name of their Master with all their might, and answer with all their might, “Amen, may His great name be blessed.”

The third Behina of the palace is GAR, awarded to those righteous who were rewarded with sanctifying the name of the Creator with all their might, and answering with all their might, “Amen, may His great name be blessed.” Those are the ones who are inside the insides of that palace, since HGT of this palace are inside NHY of the palace, and GAR of the palace are inside HGT of the palace. Thus, GAR of the palace are inside the insides of the palace, and that light that is in HGT of the palace, which includes all the colors HB TM, illuminates to the righteous who are in GAR of the palace, too.

By that light which they receive from HGT of the palace, they stand and see other lights, which are attained and unattained within them. That is, for the greatness of that light, they cannot attain it in full. Rather, it is as though it is attained, yet unattained by them. Above the righteous stands the Messiah. He comes in and stands among them, bringing down the light for them so they may attain it.

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

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

6) The first palace is the place that was established below to be as above, meaning Yesod in Malchut that was established in her place below to be as Bina. The friends have already discerned that it is of the laws of the Garden of Eden that all the Behinot in her must be as they are in the upper one, in Bina, and the Malchut of Midat ha Din will not be distinguished there at all.

The eye does not control her because the point of Malchut was concealed inside and is unseen, and only the point of Midat ha Rachamim is seen in her, except for the souls of the righteous, as they are engraved above and below, for they are completed from both Bina and Malchut. They are worthy of obtaining the point of Malchut. Moreover, through her they obtain looking at their Master and delighting in the high delights.

7) Those who attain the Malchut in the palaces are the righteous who did not replace the glory of their Master with other gods, who obtain the Malchut, as it is written, “A virtuous woman is the crown of her husband.” It is so because faith, Malchut, means that one who obtains her is rewarded with clinging to one’s Master, always fearing Him, not straying to the right or to the left.

One must not go after other gods, who are called “a woman of harlotry,” as it is written, “To keep you from a strange woman, from a foreign one who smoothes her words.” One is rewarded with all that only through Malchut, hence the merit of those righteous who attain her is very great.

The righteous are nourished by the arm. But the rest of the people cannot attain her because they need Midat ha Rachamim. For this reason, her quality was concealed inside and is unseen, and only the point of Midat ha Rachamim is revealed in her.

There are only six palaces, HGT NHY, in which there is attainment. There is no attainment in the seventh palace, and they are regarded as ten Sefirot because the first palace, the palace of Yesod, includes Malchut within it, and the last, upper palace, the palace of Bina, includes the GAR within it, KHB. Here The Zohar explains the first palace from below upward, the palace of Yesod.

8) That palace stands in the upper form, which is Bina, because when the souls of the righteous depart from this world, meaning pass on into their world, they enter those palaces in the lower Garden of Eden and each one sits there for the entire time that the soul needs to sit there.

It is so because the souls of the righteous are the light of Bina because the light of Bina is called Neshama [soul]. Thus, when the righteous passes, the soul needs to rise to the upper Garden of Eden, Bina. Yet, because it was clothed in a body in this world, Malchut de Midat ha Din, she was impressed by it and even after her passing, she cannot rise to her place, to the upper Garden of Eden because she must be purified from the body from which she was impressed. For this reason, the lower Garden of Eden has been prepared for her, which is essentially from Malchut, related to the Guf [body], as it is primarily from Malchut. But it is also related to the Neshama because it is included in the form of Bina.

9) In each palace in the lower Garden of Eden there are forms such as above, Bina, and such as below, Malchut. Therefore, although the soul is not yet purified from the Guf, she can enter there because there is the form of Malchut there, related to the Guf, while the soul herself, who is considered Bina, can enter there as there is also the form of Bina there.

There, in the lower Garden of Eden, the soul dresses in garments similar to her garments in this world, which is the Guf, and she is delighted there for the entire duration that she needs to be delighted with the lights in order to be completely purified from the scum of the Guf, until the time comes when the soul can rise to the upper place as she should, when all the impressions of the body that clothed in her in this world cease from her. Then she can rise up to her place in the upper Garden of Eden as she should.

Each soul is from Bina and must rise to her root, to the upper Garden of Eden. And out of that clothing in which the soul is clothed she sees high forms, from Bina, to regard the glory of their Master. That is, that clothing, which is similar to the clothing of this world, also consists of upper forms, of Bina. This is why the soul can obtain the upper lights from Bina through it, and regard the glory of her Master.

10) In this palace there are upper lights to regard, and the souls of the proselytes who converted stand there. The souls of the proselytes enter there to regard the upper glory, and there they clothe in one clothing of light, which illuminates and does not illuminate. It is so because through the lights in that palace, the righteous look and give to the souls of the proselytes who are there so the souls may enter and receive from the upper glory once they clothe in one clothing of light that illuminates and does not illuminate. In other words, there are two acts as one in this light: it illuminates to those who are worthy of it, and it does not illuminate—it darkens to those who are unworthy of it. That clothing causes them joy for having been rewarded being worthy of it.

That palace is surrounded by gems and gold. The lights of the right are called “gems,” and the lights of the left are called “gold,” as it is written, “From the north comes gold.”

11) There is a door there, which descends opposite the door to Hell. From there the proselytes look at all those wicked idolaters who did not convert and did not enter the token of the covenant of holiness. They are expelled by angels of destruction who chase them away with burning fire, and the proselytes see and are happy for having converted and been rid of that harsh Din.

12) Three times a day they illuminate from the upper light and play there. By that, it implies the lights of GAR that are drawn into that palace, for as there are three Behinot, NHY HGT and GAR in the palaces in general, there are these three Behinot in each palace, too:

1. NHY in that palace is the upper lights to regard, where the souls of the proselytes who converted stand.
2. HGT is the lights of gems and gold.
3. GAR is the one of whom it was said here, “Three times a day they illuminate from the upper light and play there,” thus implying lights of GAR.

Above them are Ovadia and Unkelus, the proselyte and the rest of the proselytes who are as important as they, who converted.

As was explained regarding this palace in the lower Garden of Eden, so is the quality of the lower palace in the upper Garden of Eden, where the souls rise when they can rise to be crowned there, once they have been long enough in the lower Garden of Eden.

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

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

1) When the Creator created the world, He engraved engravings of the faith, Malchut, inside the lights in the upper secrets, meaning He raised Malchut to Bina. It follows that He engraved that engraving that was in Malchut in the upper Sefirot of Bina, too. This is the association of Midat ha Rachamim [quality of mercy] of Bina in the Din of Malchut, which the Emanator did for the purpose of building the world. He engraved above, in Bina, and engraved below, in Malchut, and it is all one, for the two engravings that He engraved were of one form—that of Bina. He made the lower world, Malchut, such as the upper world, Bina, and He made them one opposite the other equally, so the two of them would be one and would rise in one unification.

It is so because the lower ones, whose root is Malchut—Midat ha Din, which has been restricted from receiving into it the upper light—are therefore unfit to receive the upper light like their root, Malchut. Hence, the lower ones could not exist and achieve the goal for which they were created. Therefore, the Creator associated Midat ha Rachamim, Bina, in Midat ha Din in Malchut. That is, He raised Malchut into Bina and Malchut was engraved as the quality of Bina, obtaining a receptacle in which to receive the upper light like Bina.

Once Malchut was associated with Bina, He created all the lower ones from her. By that, the lower ones were made fit to receive all the upper Mochin. He made the lower world, Malchut, like the upper world, Bina, and Malchut became fit to receive the upper light, like Bina. One stands opposite the other equally. While Bina is in Katnut, Malchut is also in Katnut because of her. Hence, when Bina returns to her Gadlut, Malchut obtains Gadlut, as well, like her. The two of them were established in this way so they would both be in one unification. And once the Malchut has been established like Bina, the soul [Neshama] of Adam HaRishon came out of her, as well as all the lower ones, and they, too, were fit to receive all the lights in Bina.

2) In the manner that the Creator created the world—by associating Midat ha Rachamim of Bina—the Creator also created the soul of Adam HaRishon, for the soul of Adam HaRishon, too, received that association of Midat ha Rachamim by which the world, Malchut, was created. For this reason he, too, obtained all the upper lights in Bina, like Malchut.

It is written, “And they, like men, have transgressed the covenant,” since the Creator crowned Adam HaRishon with high crowns, with Mochin de GAR, and created him with the six edges of the world, with Mochin de VAK, so he would be complete in everything. All creations feared and dreaded him because when Adam HaRishon was created, he was created in the upper form and the creation would look at that form and fear and dread it.

3) Afterwards, the Creator admitted him into the Garden of Eden to be refined there in sublime delights. The high angels would surround him and serve him, and inform him of the secrets of their Master. When the Creator admitted him into the Garden of Eden he saw all the high secrets and all the wisdom, and he looked from there so as to know and to look at the glory of his Master. Adam HaRishon had all that because he had been created in the upper form of Bina.

4) There are seven palaces and sections above, which are the upper faith, Bina, and seven palaces below in Malchut, such as the palaces of above, in Bina. They are six such as above, which correspond to six Sefirot HGT NHY, and one palace is hidden and concealed atop them from above, opposite the Sefira Bina. All those palaces of Malchut, even the six lower ones, are as the upper one, in the form of Bina, since in each of those palaces there is such as above and such as below, so they are included in the upper form, Bina, and in the lower form, Malchut. In those palaces was the abode of Adam HaRishon.

5) After Adam HaRishon had been expelled from the Garden of Eden, the Creator set them up for the souls of the righteous, to play with them in the effulgence of His high glory, as befits them. Each of those palaces was established such as above, Bina, and such as below, Malchut, since the name “palace” relates primarily to Malchut, for the ten Sefirot KHB TM are called by the names Shoresh [root], Atzamot [or Atzmut (“bones” or “self” respectively)], Guf [body], Levush [clothing], and Heichal [palace/hall]. Thus, Malchut is called Heichal [palace]. However, once Malchut rose and included in Bina, then Bina is also called Heichal, like Malchut.

This is so with respect to the Kelim. But with respect to the light, the Heichal relates primarily to Bina and not to Malchut, since Malchut has nothing of her own, and the name Heichal indicates that she has already obtained the degree, the full measure of light that she is fit to receive during the 6,000 years.

This is why it was said in The Zohar that Beresheet has the letters of Barah Sheet [Aramaic: created six], six palaces. Elokim is the seventh palace [Heichal], and so they are seven palaces below. It was not said, “Created six palaces,” Elokim [God], the seventh palace, since Beresheet is Asher [that] which came out of Resheet [beginning], AA, whereby the ascent of Malchut de AA to Bina de AA to the Rosh, Bina de AA came out of the Rosh to his Guf, losing the GAR and becoming VAK without a Rosh, and the Rosh became Asher. That state was implied in Beresheet, the letters of Barah Sheet, who created in Bina VAK without a Rosh.

Therefore, the palaces have not yet come out there because they do not come out during the Katnut. Rather, afterwards, when the Mochin de Gadlut came out and the letters ELEH de Bina returned to the Rosh, completing the name Elokim in Bina, Bina became the seventh Heichal [palace]. Then those VAK that preceded Bina’s exit received their correction from the seventh palace, too, which is GAR, Neshama-Haya–Yechida, and VAK became six palaces. In this way, all seven palaces come out at once after the extension of the GAR. Thus, initially the palaces came out only in Bina, where the six palaces came out in the matter of Barah Sheet, VAK de Bina, Asher that came out of Resheet, while the seventh palace is GAR de Bina.

After that the ZON received those Mochin, too, and seven palaces came out in ZON, as in Bina. And so they are seven palaces below, in ZON, receiving from the seven palaces of Bina. So although with respect to the Kelim, the name palace is primarily in Malchut, with respect to the light it is still to the contrary—the name palace is primarily from Bina.

The seven palaces and sections are above in Bina because there is where they initially come out. Palaces are GAR and sections are VAK. The seven palaces below, in Malchut, are as the palaces of above, in Bina, for afterwards the ZON receive Mochin de GAR from Bina and seven palaces are established below, in ZON, as well. And since the seven palaces of Bina divided into GAR and VAK—as in the matter of Barah Sheet [created six], the six palaces, Elokim, being the seventh palace—therefore here, too, they are six palaces in Nukva, as the six palaces in Bina, and the seventh palace is above them, as in Bina. In this way, the six lower palaces are considered the Malchuts in the six Sefirot HGT NHY in Nukva, and the seventh palace is the Malchut in Bina de Nukva, who is GAR of palaces, as in the seven palaces of Bina.

Those two kinds of palaces are so with respect to the whole, but in particular, there are two kinds of these palaces in each Partzuf and in each degree. The seven upper palaces, from Chazeh and above, are considered AVI in that Partzuf, and the seven lower palaces from Chazeh and below are considered ZON in that Partzuf. Those seven palaces are seven palaces in the Garden of Eden, in which was Adam HaRishon’s abode.

And after Adam HaRishon was expelled from the Garden of Eden, from the seven palaces in the Garden of Eden, the Creator established them for the souls of the righteous to play with in the effulgence of the upper glory, as befits them. Each of these palaces was established as above, Bina, and as below, Malchut. There is an upper Garden of Eden from Bina, and a lower Garden of Eden from Malchut. Both are equal, and he speaks of the lower Garden of Eden but implies to the upper Garden of Eden, too.

The palaces, too, are included in one another. As there are seven palaces in general, each palace contains those seven, too, and they divide into three Behinot: 1) NHY, 2) HGT, 3) the seventh palace, GAR, in each palace in particular.

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