Autor: arhiprofesor

(înapoi la pagina ZOHAR CUPRINS / PINCHAS – click)

814) “On the fifteenth day of the seventh month,” Tishrey, “you shall have a holy convocation. You shall not do any laborious work, and you shall celebrate it as a feast to the Lord for seven days.” “On the fifteenth” is from the side of Yod–Hey, HB. “And you shall celebrate it” is the letters Aleph–Vav–Tav Vav [the letters of Oto (it)], the middle pillar, ZA. “Seven days” is from Bat-Sheba, Malchut, the bottom Hey.

The patriarchs are HGT, Moses is Netzah, Aaron is Hod, David is Malchut, and Solomon is Yesod, called “peace.” Thus, they are seven, corresponding to seven Sefirot. I want to establish for you a Sukkah [hut/booth], upper Ima, so she covers the seven Sefirot as a mother over the children.

815) Because of the seven Sefirot it is written, “For I made the children of Israel dwell in booths when I brought them out of the land of Egypt,” with seven clouds of glory, seven Sefirot. A Sukkah with the letter Vav is two sons that Bina covers. They are HaVaYaH ADNI, ZA and Malchut. This why a Sukkah equals YAHDONHY (91). The word Sukkah has the letters Chaf–Vav, which is twenty-six, HaVaYaH, in Gematria, and the letters Samech–Hey in Gematria are ADNI (65). These are the two cherubim that cover the ark cover with their wings, and who face one another, ZA and Malchut.

816) There are ten handbreadths in the cherubim, in ZON, from below upward: ten Sefirot of Reflected Light from their feet to their heads, and ten Sefirot of Direct Light, from their heads to their feet. They are on a handbreadth, which is Yod. Ten, ten, from above downward and from below upward, ten Sefirot of Direct Light, and ten Sefirot of Reflected Light, Yod–Vav–Dalet, which is twenty in Gematria. This is why sages said that the measure of a Sukkah will not be less than ten or above twenty.

It is written about a Sukkah that is made as a furnace from the side of Ima, judgment “And Mount Sinai was all in smoke,” since the Lord had descended on it with fire, and the smoke rose as the smoke of the furnace, and it is all one.

817) It is written, “And there shall be a hut for a shadow by day.” It requires thatch, and the thatch becomes shade, as it is written, “He who dwells in the shelter of the Most High,” and not in the shade of a Sukkah of an uneducated one, which protects the body from the sun. Rather, a shade is to protect the soul, as it is written, “Under its shade I delighted to sit,” and, “Under his shadow we shall live among the nations.” Tzel [Shade] with a Mem is Tzelem. Shade is thatch, and the Mem [] is the four corners of the hut. It is written about it, “Man walks as mere semblance [Tzelem].” The blocked Mem has four corners, the four corners of the Sukkah.

818) We learn that two should be proper and a third even a handbreadth. And some say, “Three as they should be and a third even a handbreadth,” because of the three measures, two, three, four, which add up to nine. Two are HB, three are HGT, and four are NHYM. The handbreadth that they said, in two and in three, is the tenth, Malchut, complementing each deficiency.

This is why the measure of the Sukkah is no less than ten, which is Malchut, the tenth of all the Sefirot, and not more than twenty, Chaf, which implies the upper Keter [spelt with Chaf in Hebrew], which the eye does not govern, meaning that there is no attainment there, in the upper glory. Moses said about it, “Show me please Your glory.” And the Creator replied, “You cannot see My face.” There is no glory without a Chaf.

819) This is why a Sukkah that is built as an alley relates to the letter Bet []. As Gimel–Aleph–Mem relates to the letter Gimel [], and as a kind of shed, it relates to the letter Dalet []. Seven letters are Bet–Gimel–Dalet Chaf–Peh–Reish–Tav, doubled with an emphasis, implying the judgment in the seven Sefirot HGT NHYM, and they are as initials implying the seven disqualified Sukkot [pl. of Sukkah] due to the judgment in them: Chaf implies a Sukkah that is made as a furnace. Bet implies a Sukkah that is an inn. The rest of the letters imply the other disqualified Sukkot, such as Sukkah of keepers of fruits, a Sukkah of shepherds, a Sukkah of Kutim [Samaritans], and we should not elaborate on them.

820) Seven planets correspond to the Bet–Gimel–Dalet Chaf–Peh–Reish–Tav, and they are male and female. The non-emphasized ones are in the male, and the emphasized ones are in the female. This is why they are called “seven doubles.” It is like the seven candles of the lamp—the seven Sefirot HGT NHYM—on which it is written, “Seven times a day do I praise You.” It is also written, “Seven candles on it with seven spouts,” seven doubled, seven non-emphasized, and seven emphasized letters. And likewise, seven doubled Sefirot in which there are seven of judgment and seven of mercy.

And so are the seven days of creation below, the seven Sefirot of Malchut, emphasized with judgments, and seven above—the seven Sefirot of ZA, not emphasized with judgments. It is written about the seven Sefirot of below, “There is nothing new under the sun,” since all the innovations come from the sun, from the seven Sefirot of ZA, and not from below the sun—the seven Sefirot of Malchut.

821) A righteous Lulav [palm branch] is Yesod, since the Lulav is similar to the spinal cord, in which there are eighteen rings corresponding to the eighteen shakes of the Lulav. These correspond to the eighteen blessings of the standing prayer, and corresponding to the eighteen mentions of the names of HaVaYaH in the psalm, “Bring to the Lord sons of gods,” and corresponding to the eighteen mentions in the Shema reading. The shaking of the Lulav is to six sides: south, north, east, west, up, and down, three shakes to each side, amounting to eighteen.

822) The Lulav is held in the right hand and comprises six: three myrtles, corresponding to Gedula [greatness], Gevura, Tifferet, which are as three colors in the eye—white, red, and green. Two branches of willows, NH, are as two lips. The Lulav is Yesod, similar to the spine in which all the bones exist. David said about it, “All my bones shall say, ‘Lord, who is like You.’” The citron is Malchut, similar to the heart, in which there are thoughts.

823) The shakes of the Hallel [praise] blessing are joined with the shakes of the holding of the Lulav. They are eighteen shakes in the prayer, “Please Lord, do save, eighteen, eighteen in the prayer, “Thank [the Lord],” the first and the last, eighteen in the holding of the Lulav, thus seventy-two shakes. Because of it, Lulav amounts to sixty-eight [in Gematria], and with the four species in the Lulav it amounts to seventy-two, counted as Hesed, the right arm.

This is why they established the Lulav to be on the right, the side of Hesed, and that the citron, which is similar to the heart, would be in the left hand, to the left, the side of Gevura. They correspond to “remember” and “keep.” One who takes both, the Lulav and the citron, is the middle pillar, ZA, the Lulav in his right and the citron in his left.

824) The patriarchs came, and Moses, Aaron, David, and Solomon blessed Rabbi Shimon. They said to him: “You are a holy light, and your friends are six, corresponding to those seven Sefirot, with you, Rabbi Shimon, being the western candle in the midst of all the six candle that illuminate from you. It is written in each one: ‘The candle of the Lord is man’s soul.’ Moses shines in you, and you in your friends, and you are all one, without any separation. Henceforth, all these illuminations spread to all who attain the wisdom.” Complete the words of your first composition, to crown them.

825) Rabbi Shimon started and said, “Much water will not be able to quench the love, and the rivers will not wash it away. If a man were to give all the riches of his house for love, he would be utterly despised.” Mockery is the second day, the sixth day, and the seventh day of Sukkot, in which they would mix wine and water.

826) During the seven days of Sukkot, Israel sacrifice seventy bulls, to atone for seventy ministers of the seventy nations, so the world will not be ruined by them. It is written about it, “And on the fifteenth day of the seventh months … and you shall present a burnt offering, an offering made by fire, of a sweet savor unto the Lord: thirteen young bullocks.” “And on the second … twelve young bullocks. “And on the third day eleven bullocks … And on the fourth day ten … And on the fifth day nine bullocks … And on the sixth day eight bullocks … And on the seventh day seven.” Together, they are seventy bullocks. Each day they grow fewer. Why do they grow fewer?

827) Here the text implies, “And the ark rested in the seventh month,” in Tishrey. In the days of the flood, it is written, “And the waters decreased continually.” It is likewise here, in Tishrey, in the seventh month—in which there is the commandment of Rosh Hashanah [Hebrew New Year’s Eve, beginning of the year], and the Day of Atonement, Sukkah, Lulav, and a citron, species of the Lulav, and the Shofar—the upper Shechina is on Israel, which is repentance, Bina, Sukkah. The citron is Malchut and the Lulav is ZA. Promptly, “And the waters decreased continually,” diminishing the iniquities of Israel.

Likewise, the appointees are decreasing, meaning the harm-doing angels appointed over the iniquities, who are similar to the water of the flood. We learn that one who commits one transgression has acquired one accuser. As the iniquities decrease, the bulls decrease, the appointees of the seventy nations decrease, the seventy nations decrease, and their good decreases.

828) In Noah’s ark, the Creator commanded him to let in with him two, two, seven, seven, male and female, to be an offering, to protect Noah and all who entered the ark with him. Likewise, those who keep festival and appointed days, good days, are two, two, seven, seven.

Two, two are the two days of Rosh Hashanah and of Shavuot [Feast of Weeks]. And because the two days of Shavuot are due to doubt, there are two days of Purim in their stead. Seven, seven are the seven days of Passover and the seven days of Sukkot. Noah corresponds to the Sabbath, and it is written, “From all that is living,” since two, two, and seven, seven add up to eighteen [Het–Yod, “living” in Gematria].

829) The Sukkah protects Israel, as it is written, “And there shall be a hut for a shadow by day from the heat.” As Noah’s ark is to protect, the Sukkah is to protect. From all the living, the eighteen blessings of the prayer, some divide into nine, nine blessings, and along with the blessing of the species they are completed into ten Sefirot, completing the first nine and the last nine into ten. They correspond to the ten Sefirot of Direct Light from above downward, and the ten Sefirot of Reflected Light from below upward. It corresponds to Ruach, where the eighteen blessings of the prayer correspond to the eighteen of Noah, which are two, two, seven, seven, which is eighteen in Gematria.

830) “Of all that is living.” The Shechina protects the keepers, the Yod, which is the token of the Sabbath, in its boundary, which is eight thousand cubits, two thousand to each side. Ten of the token of the Sabbath, and eight of the boundary, are eighteen. These are the keepers of the token of the covenant, the Yod, for eight days, as it is written, “And on the eighth day the flesh of his foreskin shall be circumcised.” The Yod of the token of the covenant, and the Het of the eight days are eighteen. The keepers are the token of the Tefillin, Yod, in which there are eight portions, thus they are eighteen.

831) The Shechina, the Sukkah, protects them and spreads her wings on them like a mother over the young. This is why they established the blessing, “Who establishes a booth of peace on us.” For this reason, on the seventh month, in which there are all those commandments, much water will not be able to quench the love of Israel for their Father in heaven. And there is not much water other than all the nations and their ministers. If a man—who is SAM—should give all that he has in this world to partake in these commandments of Israel, he would be utterly despised.

(înapoi la pagina ZOHAR CUPRINS / PINCHAS – click)

(înapoi la pagina ZOHAR CUPRINS / PINCHAS – click)

807) It is written, “And on the tenth day of this seventh month,” Tishrey, “you shall have a holy convocation.” This is the Day of Atonement, the tenth, Yod, comprised of the ten penitentiary days in which five prayers were established, to connect Yod with Hey, Hochma with Bina. “A holy convocation” separates it from the rest of the days, in which there is work of weekdays. This is why “you shall not do any work.”

808) The days in which there is weekday work are from the side of the tree of knowledge of good and evil, which turned from a rod to a serpent, and from a serpent to a rod, to each according to his works. Matat is a rod, SAM is a serpent. But on the Day of Atonement, called “holiness,” the tree of life governs it, with which Satan and deviltries do not connect, but it is all good. For this reason, in the tree of life the servants rest, and it is then that they go out free and emerge from their shackles.

The weekdays are HGT NHY of Matat, who extends from the tree of knowledge of good and evil, Malchut. Hence, on weekdays there is good and bad. If he is rewarded, he is adhered to Matat, the rod. If he is not rewarded, he is adhered to SAM, evil, serpent. Thus, the dominion over man changes according to one’s actions. The rod turns into a serpent, since the works turn for him the dominion of good or evil.

But on the Day of Atonement, called “holiness,” the tree of life rules, meaning ZA, who is all good and in whom there is no grip to the Sitra Achra or to SAM. One who is rewarded with clinging to the Day of Atonement, which is the tree of life, has emerged from the inversions from rod into a serpent and has been rewarded with being adhered with Him forever. At that time evil has no dominion over him at all, as it is written, “Evil will not dwell with you,” written about one who is rewarded with adhering to the tree of life. In it, they go out free, and in it, they emerge from their shackles, for then they become free from the war of good and evil, and emerge from the shackles of the Sitra Achra for eternity.

809) Those on whom there is a sentence in a vow and in an oath to not change the sentence established to say the prayer Kol Nidrey [All the Vows], so the sentence would be removed from them. This is why the vow is in the name, HaVaYaH, Tifferet, and the oath is in the name ADNI, Malchut, which caused their exile by their iniquities. Thus, through HB, they will be left and stopped. They will not be strong and will not persist, and the whole congregation of the children of Israel will be forgiven.

Hesed is water, Gevura is fire, and Tifferet is Avir [air]. And because the vows are in Tifferet, Avir, we learn, “breaking of vows flying in the air,” meaning that the breaking from HB flies in the air, Tifferet, and from there it cancels the vow.

810) And because the oath is from Malchut, below the vow in Tifferet, vows exceed oaths, for all who take an oath, it is as though he took an oath in the king himself, but all who take a vow, it is as though he vowed in the king’s life. The king himself is ADNI, Malchut. The king’s life is HaVaYaH, ZA, from whom there is life to the king, Malchut.

811) The king’s life is Hochma, as it is written, “Wisdom [Hochma] preserves its owner.” Therefore, all who take a vow in HaVaYaH, Tifferet, it is as though he took a vow in Hochma de ZA, HaVaYaH filled with letters Aleph, Yod–Vav–Dalet Hey–Aleph Vav–Aleph–Vav Hey–Aleph, which is the king’s life, the life of ZA. And all who take an oath in ADNI, it is as though they took an oath in the king himself, for himself is upper Ima, Bina. It is as though he took an oath in her, who is “as pure as the sky itself,” the Mochin of Malchut.

It is so because from Hesed, Malchut is called “a bone of my bones.” From Gevura, Malchut is called, “flesh of my flesh.” In Hochma, which is the life of Tifferet, his Mochin, Tifferet rises to be called Adam, which is forty-five in Gematria, as HaVaYaH filled with letters Aleph. It is written, “As the glory of a man,” since Tifferet is called “man” [Adam] when he has Mochin de Hochma, called in HaVaYaH filled with letters Aleph, which is forty-five in Gematria.

812) It is written about the Day of Atonement, “And you shall afflict your souls.” On the tenth of the seventh month, it is written, “Afflict your souls.” There are five afflictions to whiten the small Hey, Malchut in the upper Hey, Bina, from whom the afflictions are extended from her left line, which are five prayers to keep in Israel the verse, “Though your sins be as scarlet, they shall be as white as snow.”

This is the meaning of the rayon they would tie on the hall’s door from within. And when the he-goat reached the desert, he would turn white, because all the iniquities of the house of Israel reach Malchut, and the repentance, Bina, whitens them.

Because it is written about Malchut, “I am the Lord, who dwells with them in the midst of their impurity.” The four white garments and the four golden garments for wearing are YAHDONHY, a combination of HaVaYaH and ADNI. It is so because the four white garments are the four letters HaVaYaH, and the four golden garments are the letters ADNI.

813) It was established to blow the Shofar [ram’s horn] on the Day of Atonement, to raise up a sound, Vav de HaVaYaH, ZA, to freedom, Bina. It is written about her, “He was afflicted in all their affliction.” “He” is written with the letter Aleph [in the Hebrew], but is pronounced with the letter Vav because “in all their affliction” implies the five afflictions and judgments whose source is in the left line of Bina. By blowing the Shofar, ZA is raised to Bina, hence it is written with an Aleph and a Vav, where the Aleph implies Bina, and the Vav implies ZA that rose to Bina. The work of the Day of Atonement is at length and consists of three degrees: thought, speech, and action.

(înapoi la pagina ZOHAR CUPRINS / PINCHAS – click)

(înapoi la pagina ZOHAR CUPRINS / PINCHAS – click)

803) Rabbi Shimon said, “Arise from your sleep, Moses, for you and the patriarchs are called, ‘They who sleep in the dust.’ Until now you were engaging in Torah, as we learn, ‘And sleep on the ground.’ But on the day of first fruits, when you offer a new offering to the Lord, you are the first fruit of the Shechina, and with your works, the Shechina is renewed with the prayers of the patriarchs each day.” Prayers correspond to “The fathers have corrected them.” On the Shema reading, where Moses said, “Hear, O Israel,” and all who read the Shema reading each day as though keep “And you shall contemplate Him day and night.”

804) Indeed, with your prayer and your Shema reading, the Shechina is renewed before the Creator. This is why it is written, “And you shall offer a new offering to the Lord,” in prayers that are instead of offerings. And by which offerings, which are prayers, is she renewed? In Shavuot [Feast of Weeks] in which there is the giving of Torah, and which is called “the fiftieth of the Omer [count].” There are seven weeks in it, from the side of the one of whom it is written, “Seven times a day I praise You,” which is Malchut, called “bride,” included in the seven Sefirot HGT NHYM, and included in Bina, and she spreads through the five Sefirot HGT NH into fifty.

805) Yesod is called Kol [all], which is fifty in Gematria. It consists of those fifty, too, HGT NH, each of which consists of ten. Malchut is called Kalah [bride], with the letters of Kol Hey [five], five Sefirot that comprise fifty. They are all swallowed in fifty, Hochma, upper Yod is swallowed in fifty because five times ten are fifty, since Hey is Bina, Yod is Hochma, and there is Yod–Hey in Hochma. When you multiply one with the other they are fifty.

And there is Yod–Hey in Bina, multiplying ten times Hey, and they are fifty. It is the same count as Kol [Chaf–Lamed] and the same count as Yam [“sea,” Yod–Mem], since Bina is called “sea,” which is fifty in the count, the sea of Torah. From Bina, who is called “sea,” the Torah will come forth, meaning ZA. Her source is Keter, Ein Sof. The rest of the Sefirot HGT NHYM are named after her, seven seas.

The count of Yam [Yod–Mem, “sea”] is fifty. It follows that in each there is fifty. Malchut is called Yam Suf [Red Sea, or lit. “Sea of the Reed (or End)”], after the Sof [end] of all the days.

806) Because each of the seven weeks is fifty, their offering is three tenths and two tenths, five tenths, which are five times ten, since each tenth is ten and five tenths are fifty.

It is written about it, “And their offering is semolina mixed with oil, three tenths for the one bull, two tenths for the one buck, tenth, tenth for the one lamb, to the seven lambs.” The seven lambs correspond to the verse, “They shall be seven whole weeks,” which are seven Malchuts, for Malchut is called Sabbath, and each with its own six days, HGT NHY, which in addition to the day of the feast of Weeks they are fifty in Gematria.

(înapoi la pagina ZOHAR CUPRINS / PINCHAS – click)

(înapoi la pagina ZOHAR CUPRINS / PINCHAS – click)

796) It is written, “And you shall present an offering by fire to the Lord.” A burnt offering is for fires, as it is burnt entirely in the fire. This is why he attached “burnt offering” to “fire.” It is also explained that a burnt offering comes only for contemplation in the heart.

797) All the offerings come only to atone. Each and every offering atones for each and every organ of a person, according to the sin he has committed with that organ. For the drops of the brain, the sin of futile ejaculation, he brings Matza cakes, for it is not leavened. This is so if he threw the first drops before they turn sour in a place that is not theirs, without a forbidden female, in whom the drops turn sour. About those who have turned sour, which he threw in a place where he should not have done so, in a female who is forbidden for him, where the drops turn sour, he should bring for them leavened bread. The breads of gratitude were so: some of them leaven, some of them Matza.

798) Bulls are from the side of judgment. Likewise, sheep and bucks, as well as he-sheep and goats, are all from the side of judgment because they are the face of an ox, as it is written, “And a face of an ox from the left,” judgment. Their slaughtering is in the north, and the receptacle of their blood is in the north. Slaughtering, reception, and tossing are all in the north, on the left side, to perfume and mitigate the quality of judgment, which comes to the courthouse from the side of Gevura. The great courthouse from the side of Gevura is Bina. The small courthouse is from the side of Malchut. And all those who shed blood for a commandment are from the side of Gevura.

799) “The Sabbath burnt offering in its own Sabbath,” and not on another Sabbath, since its day has passed, its offering is revoked and cannot be complemented on another Sabbath. The offering precedes the Sabbath, and he lights fire on Sabbath because it is holy fire. The whole of the fire of the offering is holy, and the Sabbath is holy, and they grip one another.

800) It is forbidden to unite the fire of weekdays with holiness on Sabbath. This is why He commanded Israel, “You shall not kindle a fire in any of your dwellings on the Sabbath day,” for it is a mixture of good and bad, since on Sabbath the tree of life rules, in which there is no mixture of good and bad, and it is forbidden to mix weekdays of purity with fire of sanctity. It is even more so with weekdays of impurity: they must not be mingled with holiness. Likewise, all the offerings are called “flesh of holiness,” and all the offerings of every kind have weekdays of purity, and they have holiness, and the Holy of Holies.

801) There is a difference between holy and holy. The fires of the offerings are not all equal, since the fire of a higher one is holier than the fire of the holiness of below, called “fire of the trees of holiness,” or “fire of the flesh of holiness.” There is a difference between the fire of holiness and the fire of an uneducated one, which is presented on the altar, even though it was explained about it that it is a commandment to bring fire from the uneducated, although there is holy fire on the altar, for everyone needs his place.

802) Israel are regarded as such, for Israel as a whole are regarded as kings. But when they entered the Temple, everyone was in his rightful place: the priests by themselves, the Levites by themselves, and Israel by themselves. It is the same here: not all offerings are equal, since the Creator dispenses to each one as is appropriate for him. This matter is known in the bulls of the festival that Israel would offer before the Lord, that he would dispense for the keeping of the seventy nations.

(înapoi la pagina ZOHAR CUPRINS / PINCHAS – click)

(înapoi la pagina ZOHAR CUPRINS / PINCHAS – click)

791) Sages of Kabbalah are sages of the Talmud, of whom it is written, “Repeat them to your sons.” The sages of the Mishnah explained, “Do not read, “repeat” [repeating twice] but rather, “repeat thrice,” a third in the Bible, a third in the Mishnah, and a third in the Talmud. It is written about it, “If you happen to come upon a bird’s nest along the way,” being the sages of the Bible. “In any tree” is the sages of the Mishnah. “Or on the ground” are the sages of the Talmud, a third in the Bible, a third in the Mishnah, and a third in the Talmud.

We should not wonder at changing the word, “repeat” to the words “repeat thrice,” for about the verse, “And you shall make a lamp of pure gold; the lamp shall be made of hammered work,” it was explained, “And you shall make a lamp” is general, and “gold” is particular. “Hammered work” is general, and likewise are several verses that the sages of the Mishnah multiply and reduce, such as what we say, “increased and diminished,” and also “we multiply a letter” saying “do not pronounce Mah [what] but rather, Me’ah [one hundred].” Similarly, here we are saying, “do not pronounce it, ‘repeat,’” but rather, “repeat thrice,” a third in the Bible, a third in the Mishnah, and a third in Talmud.

792) Likewise, the verse, “on the day that Moses had finished,” in which we interpret Klot [finished] as Kalat [bride of] Moses, Moses’ bride. We learn this from the letters of the alphabet in the word, where Klot [finished] has the letters of Kalat [bride of], and they did not add of themselves, since they have no permission to add or subtract a letter from it, nor exchange one letter for another. Hence, it is written in the Torah, Klot in full [with punctuation letters, too], with a Vav. Who gave them permission to detract a letter from it, the Vav, and explain it as the word Kalat [bride of], since there is no word to replace here in exchanging Aleph–Bet, such as with Aleph–Tav Bet–Shin, but they detracted the Vav from the word and explained it as though it was written Kalat without a Vav?

However, with such deficient words that are explained as though they were full, or with complete words as though they were deficient, and about all kinds of interpretations that can be done to adorn the bride, the Torah, with her adornments, the Creator commanded us to do as they say and believe them, as it is written, “By the law that they will instruct you.”

793) It is similar to a tailor who cuts in order to make royal garments, and cuts them into many people. Those who know the places where those pieces are missing, and know those pieces that remain, can make the garments, since they place the added pieces in the place where they were deficient, and add to pieces that are too small. This is the meaning of “By the law that they will instruct you.”

794) If this is so, how is it that at times one of them errs and says, “I take it back”? But before he makes a sentence about that thing which is disputed, the one who is asking about it can say, “I take it back.” It is so because not all who dismantle in order to make royal adornments know where the pieces go before the ruling is clear, and before the explanations to the rulings are fully clarified.

795) The seven candles of the lamp are as it is written, “and the seven maidens, who were fit to be given her out of the king’s house.” They correspond to the triple-head Shin [] and the quadruple-head Shin [] in the Tefillin. That is, opposite the seven heads in the four letters Shin. These correspond to the seven blessings of the Shema reading, where in the morning prayer he blesses two before and one after, and in the evening he blesses two before and two after.

Afterward the commandment is written, where the high priest in the work is using the wings of commandment, which are bells and pomegranates, which are as the knots and the rings in the links in the Tzitzit, and the fringe is like the Tefillin. From there on it is written, “And you shall make an altar as a place for burning incense.”

(înapoi la pagina ZOHAR CUPRINS / PINCHAS – click)

(înapoi la pagina ZOHAR CUPRINS / PINCHAS – click)

787) A bird is the Shechina. The nest is the Temple, where the Shechina dwells. Israel are the fledglings on which the mother, the Shechina, sits. It is written about it, “And the mother [is] sitting on the young or on the eggs.” The young are the sages of the Mishnah, which fly by her commandments. The eggs are the sages of the Bible [Old Testament].

788) When Israel sinned and the Temple was ruined, it is written, “You shall certainly let the mother go,” meaning the Shechina, as it is written, “For your transgressions, your mother was sent away.” It is written about the sages of the six orders of the Mishnah, “But the young you may take for yourself.” These are six orders from the six sons, HGT NHY, below upper Ima, Bina. They are implied in the six words of the Shema reading [in Hebrew] or in the six orders of the Mishnah.

“One does much; one does little, as long as one aims one’s heart to heaven,” to unite Malchut with ZA, who is called “heaven.” She is tied with the knot of Tefillin on the head and on the hand.

Eggs are the sages of the Bible, light of Nefesh. The young are the sages of the Mishnah, the light of Ruach. They are still in Katnut. The sages of Kabbalah, the light of Gadlut, are called “sons.” However, there is VAK de Gadlut, such as the unification in the six words of the Shema reading, and those who departed from being regarded as fledglings, from VAK without a Rosh, but have not yet become actual sons, but only in VAK de Gadlut, yet are missing GAR de Gadlut, they, too, are called “sons.”

It is written about the sages of the six orders of the Mishnah, “But the young you may take for yourself,” being the six orders from the six sons, HGT NHY, under upper Ima, VAK de Gadlut, on whom upper Ima is already present, but only from VAK. These VAK de Gadlut extend to ZA in the six words of the Shema reading, as well as in the six orders of Mishnah.

It follows that there are two discernments in the sages of the Mishnah: Ruach, which is Katnut, or VAK de Gadlut. It was said about them, “One does much,” which is VAK de Gadlut, “and one does little,” which is the light of Ruach, “as long as one aims one’s heart to heaven,” to unite Malchut with ZA.

789) With what are the sons—who are VAK de Gadlut—taken? With several tweets of the sounds of the Shema reading, where in the unification of the Shema reading one extends VAK de Gadlut. Afterward, the prayer is whispered in a whisper during the standing prayer, toward the mother, Bina, to extend the GAR de Gadlut, and to the daughter, Malchut. These are the Hey, Hey, since Ima is the first Hey de HaVaYaH, and the daughter is the bottom Hey. They descend to Vav, ZA, in his knot, which is Yod de HaVaYaH, Hochma.

And the first Hey, Bina, is on the Vav, ZA, the Tefillin on his head, the Mochin de GAR. And the bottom Hey, Malchut descends to the Yod de HaVaYaH, who is the knot of the first Hey on the head of the Vav, where Abba, Yod de HaVaYaH, established the daughter, Malchut. ZA is connected to her with the Hey in the weaker hand, the knot of the hand Tefillin, in a manner that the Yod de HaVaYaH is the knot of the head Tefillin, Ima on the head of the Vav. She is the knot of the hand Tefillin, Malchut, in the weaker hand of ZA.

790) And because of it the fledglings are from the letter Vav, the light of Ruach, which include the six orders of Mishnah, HGT NHY.

Eggs are the sages of the Bible, the light of Nefesh, Malchut, the bottom Hey de HaVaYaH. It was said about them, “At age five to the Mikra [Bible],” which is Malchut, the letter Hey.

Sons are from Ben [son of] Yod–Hey, ZA, who has GAR from Yod–Hey. Those are the sages of Kabbalah, of whom it is written, “You shall not take the mother with the young.”

(înapoi la pagina ZOHAR CUPRINS / PINCHAS – click)

(înapoi la pagina ZOHAR CUPRINS / PINCHAS – click)

In that day, Israel take only five sons, five books of the Pentateuch, HGT NH de ZA, five books of ZA, who is called Torah. Are they not six Sefirot, because there is Yesod, as well? In truth, they are seven, with one bird, Malchut, who is between the wings of Ima Bina. It is regarded as merely five degrees HGT NH because the principle of five degrees and Yesod and Malchut are two inclusions of those five degrees, and there is no further innovation in them.

Israel know how to hunt good and respectable game. They bring out that bird from under the wings of that bird, Malchut, by the whisper of the mouth that they whisper to her, whisper by whisper, through many prayers.

781) And that bird that feels the whispers and the voices whispering to her, although she is under the wings of Ima, raises her head and looks to the whispering of the voice. She flies to them and emerges from under the wings of Ima.

Because Israel take her, they keep her, whisper to her, and connect her in one connection so she does not flee and walk away. Promptly, Israel take her in that connection, and the bird wishes to fly and walk away from them, but she cannot walk.

782) And while she is tied under Israel’s hands, they whisper with their voices and she tweets with them, and flies up and down. And all those sons under their mother’s wings, HGT NHY de ZA, when they hear their sister’s tweeting, Malchut, and the whisper of the voice of Israel, promptly come out from under their mother’s wings and fly to the bird, Malchut, and Israel take them and unite with them. Were it not for that bird, to which they gripped at first, HGT NHY would never fly to them and they would not be able to unite with them.

783) How does one hunt that holy bird? Establish before her with joy a dish that is honored, and various kinds of delights, and come to the seminary. Tweet her with proper whispers, and the bird, which is hiding under the wings of Ima, will raise her head and see the set tables and the tweets for her, meaning the prayers, as they should. Then she comes out from under the wings of Ima and flies toward them, and all those sons, HGT NHY de ZA, grip her.

784) They send away she who lies on them, Ima, Bina, which is laying on HGT NHYM, and she goes away. It is so because from the seventh firmament, Hesed, and above, in GAR, “Do not inquire into what is covered from you.” Hence, send her, the mother, Bina, who is from GAR, for you cannot attain her. This is why it is written, “You shall certainly let the mother go, but the young you may take for yourself.” That is, send Bina from scrutinizing her, for she is unattainable, and the sons, HGT NHYM, take for yourself, but they are attainable.

785) It is written, “In your Feast of Weeks, you shall have a holy convocation.” This is the calling and the tweeting, the prayers we make for the holy bird, Malchut, in the beginning.

Afterward, when the rest of the days, HGT NHY, cling to her, they are called “holy convocations,” in plural form. It is so because the bird is called “holy,” as it is written, “for it is holy to you,” referring to Malchut. And because she is holy, she calls everyone, HGT NHY, and they come to her. This is why they are called “holy convocations.”

786) She calls HGT NHY, and Israel tweet with her and call as well. For this reason, they come to them and unite with them. This is why it is written, “These are the appointed times of the Lord, holy convocations which you shall proclaim.” “Holy convocations,” after their tweeting and after that holy bird, holiness, which calls them.

It is written, “And the mother [is] sitting on the young.” This is the Katnut that Ima bestows upon the sons, since the first correction that Bina corrects ZON, HGT NHYM, is raising Malchut to her, bringing the Yod into the light of Bina and making it Avir [“air,” the difference between Ohr (light) and Avir (air) is an addition of Yod], for then Bina diminishes into VAK without GAR because of Malchut. Following her, all the degrees diminish and all receive VAK without GAR due to the ascent of Malchut to Bina in all the degrees.

That bestowal is called “The mother is sitting on the young.” If ZON did not receive that Katnut from Bina, they would not be suitable for reception of any Mochin. This is why it is regarded that HGT NHY de ZA, as well as Malchut, rose under the wings of Bina, and thus receive their Katnut. However, on appointed days and times, Israel—through their prayers and the delights of a good day—must lower the Malchut and VAK de ZA from the wings of Bina and extend to them Mochin of Gadlut from Bina.

There is one bird that is between the wings of Ima; it is the Malchut that receives the Katnut from Ima. This is called “the wings of Ima,” and by that Malchut rises to Bina, where the Yod enters the light of Bina and becomes Avir [air].

The extension of GAR from Bina to Malchut is called “hunting.” There is bad hunting, as is written about Wicked Esau, “a cunning hunter,” since he was extending the GAR of the left, which is forbidden to extend. But Israel know how to hunt good hunting, extending VAK de Hochma, which are united with Hassadim in the right through the middle line.

Israel know how to hunt good, big, and honorable game, since the game of Israel is good game, and not bad game, full of judgments as Esau. It is a big and honorable game, Mochin de Gadlut, which is honorable. This is done by uniting left with right in the middle line, and through the Zivug of ZA and Malchut.

Israel elicit that bird from under the wings of Ima by the whisper that they whisper to her, whisper by whisper. By raising MAN through their prayers to extend upper illumination, eliciting the Yod from the Avir of Bina, and returning the GAR to Bina so she bestows them upon Malchut.

First, the left line of Bina comes out at the point of Shuruk, and Malchut receives from it illumination of Hochma of the left, called “head.” That bird, which feels those whispers and those voices whispered to her, raises her head, emerges from Katnut de Ima, and receives GAR of the left, called “head.” She flies toward them and comes out from under the wings of Ima, meaning she has come out of the Katnut of Ima, but has not yet arrived at actual Gadlut, since she is in GAR of the left, in Mochin de Achoraim [back].

Because Israel take her, they hold her and whisper to her, and tie her with a knot so she does not fly and go away. That is, they raise MAN through their prayers in order to diminish her from the GAR of the left through the disclosure of Masach de Hirik. They keep her, meaning that the Masach de Hirik is a connection by which Malchut connects under Yesod de ZA. And they tie her with a knot so she does not fly and go away, so she will not be able to fly and return to GAR of the left, where Israel have no portion.

Promptly, Israel take her with that knot, and the bird wishes to fly and go away from them, but she cannot go because the Masach de Hirik diminishes the GAR of the left in a way that she can no longer return to them.

Once Malchut has waned down to a point under the Yesod, she must be raised to the palace of AVI, where she will build a new building and will be fit for mating with ZA face-to-face, as it is written, “And the Lord God built the rib.” And while she is tied in the hands of Israel, while she is still diminished, they whisper with their voices, raising MAN through their prayers, and she flies up, rising to the palace of AVI to be rebuilt. Then she comes down built and corrected so as to connect with ZA face-to-face.

All those sons under their mother’s wing, VAK de ZA, HGT NHY, received the Katnut of Bina, called “their mother’s wings.” When they hear their sister’s tweet, and the whisper of the voice of Israel, namely the sound of the prayers of Israel and Malchut’s singing, being the MAN that they raise to ZA, they promptly emerge from under their mother’s wings, emerging from Katnut de Ima, and fly and connect with the bird, Malchut, face-to-face.

Israel take them, receiving the Mochin de ZA and Malchut, and unite with them. Were it not for that bird, to which they gripped at first, the HGT NHY would never fly to them because the Hassadim received from ZA, and the Hochma received from Malchut are in unification. And as long as Israel have no Hochma, the Hassadim that they receive are regarded as mere VAK without a Rosh.

Therefore, first they must receive the Hochma from Malchut, and then they can receive the Hassadim de ZA, GAR. It follows that if they did not receive Hochma from the bird, first, meaning from Malchut, the HGT NHY de ZA would never be flying toward Israel because they would be only VAK without a Rosh.

Moreover, before HGT NHY de ZA unite with Malchut, there is no Hochma even in them, since ZA is always attached to GAR de Bina, which are covered Hassadim. For this reason, they are not regarded as holy convocations, for holy means GAR, until ZA unites with Malchut.

And because she is sanctified, she calls everyone, HGT NHY, and they come to her, meaning that HGT NHY de ZA unite with her. And because they unite with Malchut, they are called “holy convocations,” meaning that there is GAR in them.

(înapoi la pagina ZOHAR CUPRINS / PINCHAS – click)

(înapoi la pagina ZOHAR CUPRINS / PINCHAS – click)

779) At that time the Creator extends the extension of seven degrees below in that degree, Malchut, who unites with them in those seven Sabbaths, which are HGT NHYM. But are they only six degrees HGT NHY and not more? After all, Malchut receives them and is not in the count.

However, at that time Ima, Bina, sits on the fledglings, HGT NHYM, and lays on them. Bina is sent away from them and those six sons, HGT NHY, are taken along with the degree below, Malchut, to keep the verse, “You shall certainly let the mother,” Bina, “go, and the young,” HGT NHYM, “you shall take for yourself.” For this reason, we extend seven Sabbaths, Malchut, too. And after we extended Malchut, too, we extend HGT NHY to include them in Malchut.

(înapoi la pagina ZOHAR CUPRINS / PINCHAS – click)

(înapoi la pagina ZOHAR CUPRINS / PINCHAS – click)

766) It is written, “On the day of the first fruits, when you present a new offering to the Lord in your Feast of Weeks.” “On the day of the first fruits” is a river that comes out of Eden, ZA, which is a day from the upper first fruits, Yod–Hey, AVI, called “first fruits.” The Torah depends on ZA, who elicits all the secrets of Torah. And because he is the tree of life, they must bring the fruits of the tree.

767) The day of the first fruits is the upper first fruits of the Torah, AVI. As the firstborn to their mothers, the first fruits of trees are called so, like the first fruit of a fig. Just so, Israel are the first, the first fruits for the Creator from among all the nations of the world, as it is written, “Israel was holy to the Lord, His first crop.” This is why it is written concerning first fruits, which imply Israel, “Bring … into the house of the Lord your God,” meaning that they will be rewarded with complete redemption. This is why it is written about the idol worshipping nations, “And they devour Israel with gaping jaws,” and, “All who ate of it became guilty; evil came upon them.”

768) It is likewise with Vav, ZA, who includes six Sefirot, Ben [son of] Yod–Hey, who are AVI, called “first fruits,” called Bechor [firstborn (Bet–Chaf–Reish)]. All the branches extended from it—in which there are heads, the degrees in which there is GAR, head—are called “first fruits.” Vav is a river from those upper first fruits; ZA is a river that comes out of Eden, from Yod–Hey, and on that the Torah depends.

When it comes out and appears, all the secrets of Torah appear. And because it is the tree of life and the Torah, this is the meaning of what is written, “It is a tree of life to they who hold it.” The commandments of ZA, of the Torah, are similar to the father of the fruits of the tree, which they should bring to the house of the Lord.

769) What are the first fruits for? They are called “a new offering.” They are present in the tree, in the six months of winter and fall, which are in the tree as a fetus in its mother’s intestines. Is it also six months from the moment they grow to the completion of their ripening? What is the reason that Adam, of whom it is written, “For man is a tree of the field,” is in Ibur [conception] for nine or seven months? It is also written about the beast, “It shall remain seven days with its mother, and from the eighth day on it shall be accepted as a sacrifice of an offering by fire to the Lord.” What is the reason for the requirement of seven days? And the Sefirot, in which there is the name HaVaYaH and all His appellations, why are they called by the names of animals, by the names “lion,” “ox,” “eagle,” and “man”?

770) Indeed, a new offering means the Shechina. From six months to six months, the fruits in the Ibur of the tree are the six Sefirot HGT NHY, called “primordial years for the creation of the world.” These are 6,000 years that the world stands. They are called years on the part of upper Ima, Bina. On the part of the lower Ima, Malchut, they are called “months.” And because the six Sefirot preceded the world and all creations, they are called “first fruits.” This is the meaning of the fruits of the tree being first fruits in six months from the time of their budding to the completion of their ripening, corresponding to HGT NHY from the side of Malchut.

771) The Shechina is a new offering from the side of the animal. It is written about it, “And the image of their faces was as the face of a man.” There are nine months of conception because a man in Gematria is nine in a small calculation of Hanoch [Enoch]. In a small calculation, in Matat, called Enoch, all the letters are only regarded as units. Thus, the Mem will be only four [instead of forty], and the Tav is only four [instead of 400]. By that, Adam [man] in Gematria is nine, since Aleph–Dalet are five, and with the Mem, which is four, they are nine. This is the meaning of a person being born after nine months of conception, and a tenth is born to them. By that he is included in all ten Sefirot.

He is called the “firstborn” after the token of the covenant, Yesod, which is Yod, after the first drop, from which semen extends, shooting like an arrow, from which a person is born. And each drop is called Yod because it includes ten Sefirot, where the Yesod, Vav, and the drop, Yod, that mounts the Vav, is like a fruit mounted on the branch of the tree. And because the ten Sefirot contain GAR, first fruit, the man is called first-born.

772) There are several branches in the tree, and there are several figs on them, those who were first to ripen. These are called “first fruit.” They are the heads of everyone. And like them, it is written, “Raise your heads, O gates,” as in “Lift up your eyes on high and see who has created these,” and also, “Take the sum of all the congregation of the children of Israel.”

It is so because the reason he is called a “firstborn” is that he comes from the drop of Yesod, Yod, which comprises ten Sefirot. In general, they contain GAR KHB, which are first fruits. Accordingly, all the people must be firstborn, so why is only the first called firstborn? Those who were first to ripen are called “first fruits” because the disclosure of GAR, first fruits, follows only the first fruit and the first child. The GAR do not appear on the rest of the children, even though they extend from Yod.

They are the heads of everyone, where the first child is the head of all who follow him, for the GAR appeared on him, the head. From him the head illuminates to the rest of the sons. He brings evidence that “head” means GAR, from the words, “Raise your heads, O gates.” “Raise” means GAR, as in “Lift up your eyes on high,” which means GAR, since “your eyes” is Hochma. Also, “Take the sum of all the congregation of the children of Israel” means GAR. Similarly, the firstborn are called “heads,” after the GAR.

773) “Raise your heads, O gates.” “Gates” are those fifty gates of Bina, the seminary of above, and “Raise the doors of the world” of the lower seminary, Malchut. Anyone who engages in Torah finally rises high, as it is written, “And the king of glory shall come,” and there is no glory but the Torah.

774) It follows that one who is learning Torah, called “glory,” is called a “king,” for it is written, “And the king of glory shall come.” It is not that he is only in that other, next world. Rather, he is king in both worlds in the form of his Master. This verse is doubled: once, “Who is the king of glory,” and the other, “Who is the king of glory” [worded a little differently in Hebrew], which indicates two worlds, this world and the next world.

“Raise your heads, O gates.” “Your heads” is written twice. These are the animals of the upper Merkava, above Chazeh de ZA, and the animals of the lower Merkava, in Malchut.

775) “Raise your heads, O gates” means the upper gates, gates of upper Tevuna, fifty gates. “Your heads” means that each gate has a head, so as to expand and enter one another, and mingle in one another.

776) In the book of Enoch, “Raise … gates” are the gates below the patriarchs, HGT. They are the bottom three Sefirot, NHY. “Your heads” is the heads of the champions of Israel, the upper patriarchs, HGT, which turn to HBD in Gadlut. They are the heads of the gates.

And because of those NHY, which are the Ophanim that surround and carry them on their wings, we say, “Raise your heads, O gates.” “Raise your heads” is HGT, heads upon you, ruling you. “And rise up, doors of the world,” are the mothers, the four of below, HG TM in Malchut. Sarah is Hesed, Rebecca is Gevura, Leah is Tifferet, and Rachel is Malchut.

From Chazeh de ZA and above, HGT, Hassadim are covered from Hochma. From Chazeh de ZA and below is the place of disclosure of Hochma, but they are deficient of Hassadim. Hochma cannot illuminate without Hassadim. For ZA to mate with Malchut, first NHY and HGT must mingle with one another, and then NHY contain Hochma and Hassadim together and can illuminate. At that time they can bestow upon Malchut. Likewise, HGT, which are Hassadim, are completed by the disclosure of Hochma in NHY.

At that time it is considered that NHY are gates to HGT, and it is impossible to receive the complete illumination of Hassadim from HGT de ZA before the Hochma appears in NHY de ZA. It is so because without them, the Hassadim in HGT are regarded as VAK without a Rosh. But after the Hochma appears in NHY, and HGT NHY are included in one another, HGT are regarded as heads because by them they become GAR, called “heads.” In this way, NHY are gates, to raise HGT into being heads.

NHY de ZA are called Ophanim [wheels], carrying on their shoulders the HGT de ZA, which lift them up to the heads. As one’s shoulders carry one’s head, the NHY carry HGT into being heads. This is why NHY are told, “Raise your heads, O gates,” to raise HGT into being heads, because for you they are heads and rulers. The GAR in them appears through you, and they are called “head” and “ruler.” At that time, “Raise the doors of the world,” meaning bestow and raise Malchut, too.

777) “And the king of glory shall come” is the upper king of everyone, ZA, who includes these HGT NHY, a king from that glory, for it illuminates to the moon, Malchut, who is called “glory.” It is the Lord of hosts, ZA. “Shall come” means to bring the Torah, ZA, in an ark, Malchut, in one connection as it should be.

Because he enters his place after ZA mates with Malchut, who is his place, it is then regarded that the Torah, ZA, entered the ark, Malchut, and they connected in one connection, the upper Torah, ZA, in the oral Torah, Malchut. It is so because they connect to interpret unclear words, to disclose the secrets of Torah to the righteous.

778) That unification is done at a time when it is written, “On the day of the first fruits, when you present a new offering to the Lord in your Feast of Weeks,” meaning in the number that you count.

It is so because whenever Israel make calculations for months and good days, the Creator establishes an ark inside the firmaments, like the ark for the cantor, and passes a herald, “Behold, My sons below, sanctify the month, sanctify the good day, sanctify all of you above.” He makes all the hosts of heaven sanctify as one with the holy nation, and everyone keeps one keeping on that day that Israel establish below. This is why it is written, “On your feast of Weeks,” by the number that you count those seven Sabbaths.

(înapoi la pagina ZOHAR CUPRINS / PINCHAS – click)

(înapoi la pagina ZOHAR CUPRINS / PINCHAS – click)

762) What does the Creator do with this gift, with the illumination of the Zivug that is made by the offering? It is similar to a king who is eating at his table, and every kind of semolina, regular flour, and waste is brought to his table. He dispenses from his table to all who are present at the meal through his appointees, to each as it befits him.

The bread of semolina that the king eats, He commands to give to his loved ones with Him, as it is written, “My bread which is presented unto Me for offerings made by fire, of a fragrance,” which is as it is written, “They shall eat the Lord’s offerings by fire and His portion.” That food is from the tree of life, hence it is clean semolina without any waste at all.

But with respect to the tree of knowledge of good and evil, in which there is waste, he commands to give the regular [flour] to the angels, and the waste to the demons and harm-doers, who are serving the king’s horses and horsemen.

763) Likewise, regular flour is given to the king’s horsemen, the sages of the Mishnah, who are as angels, and to their servants, who are Jewish Shedim [demons], inscribed in the letter Shadai, in the letters Shin–Dalet from Shadai. And there are demons and harm-doers from the side of impurity. These are called “idol worshipping demons,” since “God has made them one opposite the other.”

764) This is why the sages of the Mishnah said that of those three kinds from the Jewish demons, one of their kinds is as the ministering angels, and another kind is as people. A third kind is as beasts. Some of them are wise in the written Torah and in the oral Torah, and the one called “the demon Joseph” is named after the one who begot that demon.

It is with good reason that the sages of the Mishnah said, “If the rav [teacher] is similar to the angel of the Lord of hosts, he will seek Torah [teaching] from his mouth,” for the sages of Mishnah are similar to angels. Ashmadai, king of the demons, and all his family, are Jewish demons, who surrendered in the Torah and in the names of the Torah.

765) Because the sons of Aaron set their offerings, they were punished. It is so because although all the offerings approach the king, the king dispenses them to each according what befits him and takes to His portion what befits Him.

The abundance of the offering is divided into three parts:

1. Clean semolina, abundant Hassadim, which extend from ZA, for in Hassadim there is no grip to the Klipa. This is why it is called Solet [semolina], for it contains no Psolet [waste]
2. Regular flour is illumination of VAK de Hochma that extends from Malchut, illumination of Hochma from below upward.
3. Waste is illumination of Hochma that extends from above downward, which was the sin of the tree of knowledge.

Israel offer the offering that induces the Zivug of ZA and Malchut, where three kinds of bounty emerge from the illumination of the Zivug. ZA himself dispenses them. Bread of semolina that the king eats, He is commanded to give to His loved ones.

ZA is in desiring mercy, hence he eats the semolina, light of Hassadim. He is commanded to give to His loved ones because it is the food of lovers, who are attached to Hesed, like ZA.

That food is from the side of ZA, the tree of life, from which the abundant Hassadim extend. But with respect to the tree of knowledge of good and evil, from Malchut from which the abundance of Hochma extends, He commanded to give the regular to the angels, regular flour, VAK de Hochma, which illuminates from below upward. And the king’s horsemen, the sages of the Mishnah—who are attached to Malchut, called Mishnah—receive the regular flour, too.

And the waste, the extension of Hochma from above downward, is forbidden illumination and regarded as impure blood that was given to the demons and harm-doers. Although this illumination, too, extends through Israel, who are making the offering, it is not regarded for them as sin, since that illumination emerges by necessity and they do not extend or dispense it to the side of impurity, to demons and harm-doers, but ZA dispenses the abundance in this manner.

However, the sons of Aaron arranged all three extensions by themselves. They even extended the third extension to the demons and harm-doers, which is forbidden. And because they themselves extended and set up all three extensions and dispensed them, they were punished. It is so because the third extension, which they extended from above downward, is forbidden for Israel. And although in all the offerings, these illuminations go out to the demons and harm-doers, it is done by ZA, from above, who dispenses them as he sees fit.

Although all the offerings are offered to the king, and then all three kinds of illumination emerge—semolina, regular flour, and waste—there is no prohibition here because the king dispenses them to each according to what suits him, for ZA dispenses and arranges the three kinds of abundance. He gives the third kind to demons and harm-doers as he sees fit.

But Israel, who offer the offering, do not do anything by that. But as for the sons of Aaron, they themselves set up the three kinds of abundance, and they themselves dispensed them, hence they were punished, due to the extension of the third kind.

(înapoi la pagina ZOHAR CUPRINS / PINCHAS – click)