Autor: arhiprofesor

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761) It is written about Malchut, “An offering for the Lord, fire for the Lord.” It is also written, “My bread which is presented unto Me for offerings made by fire.” But it is already written that one must not offer unless it is for the Creator, so what is “presented unto Me for offerings made by fire”? One who offers a present, offers it to the king, then the king dispenses to whomever he wants. Likewise, Israel offer the Torah, Malchut, to the Creator, and she is His bread, His wine, and His meat.

It is written in the Torah, in Malchut, “A bone of my bone, and flesh of my flesh.” She is holy flesh, for we are speaking of flesh that comes down from the heaven. Through the offering that Israel sacrifice, the souls grow near to Malchut, in MAN, and Malchut approaches the king, making the unification of ZA and Malchut. And from the illumination of the Zivug the king dispenses to all the worlds.

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756) Those who are called “sons,” who aim, establish wine and bread of the upper king, ZA. It is written about them, “My bread which is presented unto Me for offerings made by fire,” since only those who are called “fires of the Creator” can offer to Him. This is why it is written, “My bread which is presented unto Me for offerings made by fire,” of which it is written, “Go, eat of My bread.”

They are called “showbread” [Lechem Panim (lit. bread of the face)], which is twelve faces implied in three HaVaYot, as it is written, “The Lord will bless you,” “The Lord will shine,” “The Lord will lift,” in which there are twelve letters corresponding to the twelve faces of three animals.

The four animals are the face of a lion, ox, eagle, and man. When they are included in one another the four animals do not contain every animal, but only three animals—lion, ox, and eagle—which are twelve faces. But the face of a man is missing in each of the four animals, even in the face of a man himself there are only lion, ox, and eagle, with his own—the face of a man—being absent, since the actual face of a man, Malchut herself, the lock, is missing in them. They only have the Malchut of the key, which is mitigated in Bina, Ateret Yesod de ZA, and not the actual Malchut. Hence, she is an eagle, ZA, with the actual face of a man, Malchut herself, being absent there.

757) The bread of the twelve faces is the bread of man, HaVaYaH filled with letters Aleph, Yod–Vav–Dalet Hey–Aleph Vav–Aleph–Vav Hey–Aleph, which is MA [Mem–Hey] in Gematria [45], as the count of Adam [man]. Also, they are twelve, in three HaVaYot, three lines, and in each line there is one HaVaYaH, twelve letters, and he has bread in four faces, four letters HaVaYaH, which includes twelve faces.

That bread of the king’s table is clean semolina, where there is nothing of the chaff or straw, which are judgments. The bread is twelve faces of ZA, and he is set on the table, Malchut, called “the king’s table.”

758) His furnace, where he bakes the bread, is the Shechina, where the bread is cooked and completed. For this reason, you begin to cut the bread only from the place where its cooking is completed, similar to the completeness of the fruit, at the end of its ripeness. This is ADNI, Malchut, which is the completion and wholeness of HaVaYaH, ZA, the showbread [bread of the face], the twelve faces in ZA.

ADNI is the furnace of ZA, which complements it. It is called Kivshan [furnace] because she is Kevusha [conquered] under her husband. It is written about her, “And Mount Sinai was all in smoke because the Lord descended upon it in fire; and its smoke ascended like the smoke of a furnace.” This is not referring to a furnace of fire of an uneducated one, but to a furnace of fire in which He conquers His mercy for His people when they pray and plead pleadings. It is said about it, “So will Your mercy conquer Your anger.” It is said in it that the secrets of the Creator, the wonders of creation, why do you need them?

759) The bread of Torah contains clean semolina, which the king gives to those of whom it was said, “All of Israel are sons of kings,” those who are called “sons,” and it is the food of the righteous. And there is the bread of Torah, which is waste that is given to the servants and maidservants of the king’s house, who serve the horses and horsemen of the king’s house. Because of it, it is written about the queen, “She rises while it is still night and gives prey to her household, and a portion to her maidens,” who are the sages of the Mishnah.

This is why it is written concerning the king’s food, “And a tenth of the ephah semolina,” semolina indeed. And the tenth of the ephah is Yod from ADNI, which is the tenth. This semolina is the king’s food.

760) Moses said, “Arise, Rabbi Shimon, Rabbi Elazar, Rabbi Aba, Rabbi Yehuda, Rabbi Yosi, Rabbi Hiya, Rabbi Yudai, to establish a gift to the king, the Creator, and to offer all the organs, Israel as offerings to the Creator. Those who are called “the souls of Israel” are offered to the organs of the holy Shechina, the Sefirot of Malchut, which is called “fire of the high one.”

That fire grips trees, which are called “trees of the offering,” which are the tree of life, ZA, and the tree of knowledge of good and evil, Malchut. The trees of holiness are called “sages of the Torah,” to which the Torah clings, as it is written about her, “‘Is not My word like fire?’ declares the Lord.”

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754) The Ehad [one] in “Hear O Israel,” the Kavod [glory] in “Blessed be the name of the glory of His kingdom forever and ever” are MA in Gematria [Mem–Hey (45)], from Hochma. It is so because he lowers Hochma to Ima, and as soon as the Hochma descends to Ima, the people tie her in the knot of the head Tefillin, since the knot of the head Tefillin is Leah, dry land, which receives the descending Hochma, as it is written, “And you shall see My back.” This concerns the knot of the head Tefillin.

For this reason, the four portions of the Tefillin are, “Sanctify unto Me,” Hochma; “And it shall come to pass when … brings you,” Bina; “Hear O Israel,” Tifferet, including six Sefirot in the six words of Shema Israel; and “And it shall come to pass, if you listen,” Malchut, called “the weaker hand.” The prayer is Keter, a Keter on the head of ZA, as it is written, “There is none as holy as the Lord,” where the “The” implies Keter [crown], since Sandalfon ties all the prayers and makes them into a crown.

755) At that time we must set the table for the king’s meal and establish a tabernacle and a lamp, an ark, and an altar, and all the other tools of service of the king’s house. We are not referring to an ordinary table, which is not the work of the Creator, for we mean only the table that is the work of the Creator, His Shechina. The Shechina is His tabernacle, of ZA, His table, His lamp, His ark, His altar, for the Shechina consists of all the tools of servicing the upper king, ZA.

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751) It is written, “If you happen to come upon a bird’s nest along the way, in any tree or on the ground, with young ones or eggs, and the mother is sitting on the young or on the eggs, you shall not take the mother with the young.” “If you happen to come upon a bird’s nest along the way” are the sages of the Bible [Old Testament]. “In any tree” are sages of the Mishnah, who are as fledglings nesting in the branches of the tree. Also, in each tree they are Israel, of whom it is written, “As the days of the tree, so are the days of My people.” “Or on the ground” are sages of the Torah, of whom we learn, “You shall sleep on the ground, lead a sorrowful life, and toil in the Torah.”

“The young ones” are priesthood cadets. “Eggs” are everything that nourishes the Creator, including everything, from small to great. “And the mother sitting on the young” while they were offering sacrifices. It is written about that time, “You shall not take the mother with the young,” meaning do not separate the connection of the mother—the Shechina—with the children, Israel.

752) The Temple was ruined and the offerings were cancelled. It is written, “You shall certainly let the mother go,” the Shechina, and the children have exiled. “And the young you will take for yourself,” since sages of Kabbalah are called “sons,” as they are from the first side of the filling of the letter Vav–Aleph–Vav [Vav] in the name HaVaYaH, which is a long world. That Aleph of the filling of Vav–Aleph–Vav extends from Bina, the next world, a world that is all long. It is written about it, “In order that it may be good for you and you will prolong your days,” for a world that is all long.

753) In the exile they established prayer instead of the offerings. Israel tweet in the sounds of the songs, in the sound of the Shema reading, which rises to the middle pillar above, ZA, for the mother and daughter, Bina and Malchut, are in exile. It is so because Malchut is included in Bina, hence to that extent Bina is in exile, too.

And as soon as ZA comes down he is tied with the daughter, Malchut, who is called the weaker hand, to tie the Vav, ZA, with the Hey, Malchut, in six Sefirot, since on the Shema reading is the extension of VAK de Gadlut to ZA and to Malchut. Promptly, it is whispered to the Hochma: “Blessed be the name of the glory of His kingdom forever and ever,” the unification of Malchut, at which time abundance is extended to her from the Hochma.

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747) “All the souls of the house of Jacob … sixty-six”—sixty for the awakening of the first Messiah, and six for the awakening of the second Messiah, leaving six years for the number seventy-two at which time will be the complete redemption. That is, a thousand years, which is the whole of the fifth millennium, which is all ruin, and 272 years for the sixth millennium, to keep in them the verse, “Six years you shall sow your field, and six years you shall prune your vineyard,” which are two times six after 1060. And then, “and gather in its crop,” meaning that there will be the gathering of the exiles. Israel are called “crop,” as it is written, “Israel was holy to the Lord, His first crop.”

748) If redemption is for 1,272 years, why is it written above, Ranu [sing (256 in Gematria)] with gladness for Jacob,” which means that in the year 1,256 will be the redemption? However, four redemptions are predicted, opposite the four Passover cups, HB TM, because Israel were scattered in the four directions of the world, HB TM. Those who are from the far away nations are redeemed first, in 1,256, the second ones in 1260, the third ones in 1266, and the fourth in 1272.

749) These redemptions will be in the four animals of the Merkava [chariot/assembly]—lion, ox, eagle, man—in the name HaVaYaH that is riding on them, as it is written, “That You rode on Your horses, on Your chariots of salvation.” Opposite them, four banners and twelve tribes will awaken in three HaVaYot [pl. of HaVaYaH]: “The Lord [HaVaYaH] is king,” “The Lord will be king,” “The Lord will be king forever and ever.” There are twelve letters in them, opposite twelve tribes, and twelve faces in the three patriarchs, three lines HGT, of which it was said, “The fathers are indeed the chariot.”

There are four animals in the Merkava: the face of a lion, ox, eagle, and man, each with three lines HGT, hence they are twelve faces. These ten tribes imply a thousand years, and two tribes imply two hundred years. Seventy-two names in three HaVaYot hang down from twelve letters, since those twelve letters exist in each Sefira of HGT NHY de ZA. It follows that they are six times twelve, which are seventy-two. They are seventy-two years after 1,200, hence the intimation that after 1,272 years will be the redemption. Know that all the ends presented in The Zohar imply that then it is a favorable time to receive Israel’s repentance, and if they repent, they will be redeemed.

750) Seventy-two names are twenty-four to each of the three animals, HGT. Divide the seventy-two in six Sefirot HGT NHY and you have twelve in each Sefira. If you divide the name AB [72] in only three Sefirot HGT, then each Sefira contains twenty-four. The meaning of twenty-four is as it is written, “And they called to each other and said, ‘Holy! Holy! Holy is the Lord of hosts.’” There are three groups of angels, each with twenty-four shapes. One group says, “Holy!” Another group says “Holy!” and a third group says “Holy!” All this is in the illumination of the name AB, since three groups together are AB. Promptly, the left awakens in forty-two letters in the name Mem–Bet [42], which execute judgment on Amalek.

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740) It is written, “Rebuke the animal of the reeds, the multitude of the bulls, with the calves of the peoples.” “Rebuke the animal” is the animal to which Esau clung. “Of the reeds” because on the day that Solomon took Pharaoh’s daughter, Gabriel came and stuck a reed in the sea, and the city of Rome was built on it.

This reed is the male of that evil animal to which Esau clung, who has a small side in the unity of holiness, and this is the reed that Gabriel stuck in the great sea. And this is why she rules the world. It is written about that governance, “The reeds and flags shall wither.” The reed is the governance and head of all the kingships. It is called a “reed” because the Creator is destined to break it like that reed.

Lilit and SAM are called “the animal of the reeds.” They are the male and female of the Klipa and Esau clings to them. The male of Klipa is like a median between holiness and Klipa, since the male, called “reed,” grips to the holy Malchut, and the impure Nukva, called “animal,” Hochma de Klipa, clings to it.

The reed is the male of that evil animal to which Esau—who has a small side in the unity of holiness—gripped, since the male grips to the holy Malchut. This is the reed that Gabriel stuck in the great sea. The great sea is the Malchut, and the reed, the male of Klipa, is stuck inside it.

741) That animal of the reeds governs in Egypt, and from it, several types of governments emerge, all of which are leaven. When the Creator broke it, He removed the Hametz [leaven] and instilled the Matza.

With a small and thin thread, He broke the Het of Hametz and created the letters of Matza [in Hametz there is a Het () and in Matza, a Hey ()]. He broke the Het of Haya [animal], called Hametz, hence it is called “animal of the reeds,” because it is as easy to break as a reed. And it broke with a thread as thin as hair. He broke the Het and removed its strength and it became a Matza. This is why it is written, “Rebuke the animal of the reeds,” since the Creator rebuked it and the Het of the Hametz broke and became a Hey.

742) The Creator is destined to break that reed. Similarly, He will break the leg of the Kof [] from Kanneh [reed], leaving Hinneh [here/behold], as it is written, “Behold, the Lord God will come as a Mighty One, and His arm will rule for Him; behold, His reward is with Him, and His act is before Him.” His act is the act in the Kof, breaking its leg and shifting the leg of the Kof of Kanneh to become Hinneh, as it is written, “A harbinger unto Zion will I give: ‘Behold, behold them.’”

The animal of the reeds is male and female of Klipa that grip to the left without right and extend the Hochma of the left from above downward. This blocks the channels of Malchut because the reed, the male of Klipa, grips to the Malchut.

Hametz is an animal, Nukva de Klipa. To open the channels of bounty in Malchut, the reed and the animal of Klipa must be broken. They cover the lights of Malchut, reducing the GAR of the left, and the beast of the reeds will have no nourishment from them and they will be separated from the Malchut. Then the channels of bounty in Malchut open.

This is considered breaking the leg of the Het of Hametz, which is the animal of Klipa, since the breaking of NHY de Kelim cause concealment of GAR of lights, and the Hametz returns to being a Matza that is kept for its owner, where the abundance of Hochma does not shine in her, but in VAK de Hochma, from below upward. This is because then there is no nourishment for the animal of the reeds and she is kept for ZA, her husband.

It is also considered that the leg of the Kof broke from the Kanneh, which is the male of Klipa that was stuck in Malchut. And the Kanneh was made into Hinneh, as it is written, “Behold, His reward is with Him,” since once the leg of the Kof has been broken, the reward of the righteous appears.

He broke the letter Het of Haya [animal], called “leaven.” That is, He reduced the GAR of the left, and thus the leg of the Het of Hametz broke. However, it is possible to carry out this diminution by revealing the lock, Malchut of the quality of judgment, which is a great force that diminishes her from VAK de Hochma, even from extending Hochma from below upward.

She can be diminished by revealing the key, at which time the Hochma is diminished only from GAR and remains in VAK. With the thinnest and finest thread, the key, a small diminution, He broke the Het of Hametz, turning the letters of Hametz into Matza and leaving only VAK de Hochma in her, called Matza, since its diminution was not hard, in the form of the key.

Along with breaking the leg of the Het of Hametz, the female of Klipa, the leg of the Kof of Kanneh was broken, too, the male of Klipa. It is similar to breaking the leg from the Kof in Kanneh [reed], leaving Hinneh [behold]. This separates the Kanneh from Malchut and Malchut remains kept alone, since Malchut is called Hinneh, as it is written, “Behold, the Lord God will come as a Mighty One, and His arm will rule for Him; behold, His reward is with Him, and His act is before Him.”

This is so because after the Kanneh was broken and separated from Malchut, the channels of abundance opened in Malchut and the reward for the righteous appeared. It is written about that, “His reward is with Him, and His act is before Him,” since the breaking of the leg of the Kof is as is written, “His act is before Him.” This is so because the reward and the act of diminution of GAR come together, since the GAR is called “face,” and the act of diminution in GAR is considered an act in His face; hence, “His act is before Him.” And then, “A harbinger unto Zion will I give: ‘Behold, behold them” will come true.

743) “Rebuke the animal of the reeds, the multitude of the bulls, with the calves of the peoples.” “Rebuke the animal” is the reed to which Esau gripped, which is the great city of Rome. Gabriel sticking the reed in the great sea means that the reed clung to Malchut, called “the great sea,” and on it, a great city, Rome, was built—the government of Esau.

This reed is called “leaven.” When redemption comes to Israel that reed will be broken, as it is written, “Rebuke the animal of the reeds, the multitude,” and the leaven that extends from the reed will immediately vanish from the world along with its Mahmetzet [leaven], his female, which is the city of Rome. At that time, the Matza will appear in the world, the Temple—of the first Temple and the second Temple, Bina and Malchut.

744) The first Temple and the second Temple correspond to the apple of the right eye and the apple of the left eye. Those correspond to the great Rome and the small Rome, corresponding to two clouds that cover the apple of the eye on the right eye and on the left eye. And those correspond to sourdough and leaven. And as long as they are not obliterated from the world, neither of them should be seen or found, and the first Temple and the second Temple will not be able to appear in the world.

745) The cure for the clouds of the eye, which darken the apple of the right and left eyes, is the gall of a calf, as it is written, “There shall the calf feed, and there shall he lie down.” “There shall the calf feed” is Messiah Son of Joseph, of whom it is written, “As the firstborn of his ox, majesty is his,” for the face of an ox is from the left. “And there shall he lie down” is Messiah Son of David.

The Messiah Son of David removes the great Rome, and the Messiah Son of Joseph removes the small Rome. Michael and Gabriel are opposite them—Michael is opposite the Messiah Son of David, and Gabriel is opposite Messiah Son of Joseph.

The great Rome and small Rome are two Klipot opposite the holy Bina and holy Malchut. They are two clouds, right and left, male and female, which darken the light of Hochma that extends from the apple of the eye. Also, they are the animal of the reeds that extends Hochma from above downward, and hence cover the lights of Malchut. The cure for that is to diminish the GAR of the left. Their cure is the gall of a calf because the gall is judgments of Nukva that diminish the GAR of the left.

746) For this reason the Het is a thin thread that breaks it and introduces the Hey in its stead, turning the Hametz into a Matza which is a Kanneh in the beginning and withers in the end. Kanneh is the government of Rome, which is the end of all the kings, which the Creator is destined to break.

“Rebuke the animal of the reeds” is rebuking the evil animal, the Het of Hametz, breaking its leg from the Het of Mahmetzet. It is written about it, “And her legs go down to death.”

Also, “Rebuke the animal of the reeds” means breaking the leg of the Kof from Kanneh and leaving the Hinneh. Promptly, “Behold, the Lord God will come as a Mighty One,” as it is written, “A harbinger unto Zion: ‘Behold, behold them. And to Jerusalem, I will give a messenger.” Hinneh [behold] is sixty in Gematria, meaning these writings will come true sixty [years] after 1,200.

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703) On the first month, on the fourteenth of the month, the Passover to the Lord, the first month, Nissan, when that animal delivered the lights of redemption, to keep, “On Nissan were they redeemed and on Nissan are they destined to be redeemed.” On the fourteenth of it, it is written, “And he said, ‘The hand upon the throne of the Lord.’” There he swore to uproot the seed of Esau, the Amaleks, from the world. At that time it is written, “Draw out, and take you lambs according to your families, and slaughter the Passover lamb.” “Draw,” as in, “He draws out his hand with scorners.”

704) At that time, “Thus said the Lord to the shepherds who transgressed against Me, ‘Neither shall they enter into the land of Israel,’” referring to the shepherds who are the leaders of the generation. This is why it was said about them, “Behold, I will allure her, and bring her into the desert.” It is also written, “And there will I plead with you face to face, as I pleaded with your fathers in the desert of the land of Egypt,” who killed them with the plague of darkness.

705) On the first month, the month when the animal, Malchut appears and strengthens in it, and comes out to the world, that is, when she emerges from her concealment in fourteen days, as it is written, “And strips the forests bare.” “In fourteen days” are the rest of the animals, HG TM de ZA, which shine within Malchut—ten, ten, to each side. HG TM are four sides in the four directions of the world—north, south, east, and west—each of which consists of ten Sefirot.

Malchut, Yod, and one Sefira of HG TM are to each of the four directions of the world. They are fourteen because four HG TM unite and connect with the ten in Malchut from the right side, and then is the fourteenth of the month, to establish this animal, Malchut, in her corrections with joy.

706) “Draw out, and take you lambs,” “Draw” is as one who draws from one place to another. Draw upper days are the Sefirot de ZA, to the lower days—the Sefirot de Malchut.

The upper days of ZA are 366, the same number [in Gematria] as “Draw,” meaning a year of the days of the sun, ZA. The bottom days of Malchut are sometimes 355 days in a year. But when the moon, Malchut, shines in full, her days increase and become 365 days, as the year of the sun, ZA, which is the same number as “Draw” minus one.

707) Drew upper days of ZA to the lower days of Malchut so they will all be one, in one connection. Who draws those ten of Malchut when she is on the right side, in Hesed? It is written, “In the tenth day of this month,” meaning Malchut, when she is on the right. It is written, “In the tenth.” Should it not have said, “in ten”? However, they are nine to each side, and one point that goes in the middle completes the ten Sefirot, like this: .

This is why it is written, “In the tenth,” as it is written, Zachor ve Shamor [Remember and keep], in the same punctuation as Makor [source], since Asor [tenth] means using ten in such a way that these ten days will use that point.

“On this month,” Nissan, implying Hesed, to indicate that these days that we extend will be to the right side, Hesed, to connect Zot [“this” in feminine form], meaning Malchut, with Zeh [“this” in masculine form], meaning ZA, so that all will be one.

708) And when those four days after the tenth of the month connect to the four sides, south, north, east, and west, HG TM, and connect with the ten days, the animal, Malchut, begets the lights of redemption, and the serpent goes away.

At that time, that animal is sanctified above and is called “glory,” and the appointed day is sanctified, which was not so thus far. This is because now, during the festival, she is called “glory,” as it is written, “And in His palace everything says, ‘Glory.’”

709) Moses said, “These words are unclear and need to be interpreted for the friends, for one who closes before them the secrets of the Torah pains them. For the wicked, the lights of the secrets become darkness. This is like concealed money. For one who digs until he finds it, and it is not his, it turns in his mind into darkness and gloom. But for the one that it is his, it shines. This is the reason why one should reveal the hidden secrets of Torah to the friends.”

710) “In the tenth,” since there are nine Sefirot to each side, opposite the nine months of conception of a woman in labor, as the count of Aleph–Het (9) from Echad [one]. The woman in labor is the Dalet from the Echad. Aleph–Het is nine Sefirot to the four sides of the letter Dalet, and they are forty. Aleph–Het corresponds to Zachor [remember], meaning ZA. Dalet corresponds to Shamor [keep], meaning Malchut, and with them, they are forty-two.

711) What remains is glory, of which it is said, “Blessed be the name of the glory of His kingship forever.” Kavod [Kof–Bet–Vav–Dalet (glory)] (32) and Lev [Lamed–Bet (heart)] (32) are Sad [Samech–Dalet (support)] (64) in Gematria, four times to each side of the Dalet, thus sixty-four to the four sides, which are 256 in Gematria. Glory is above and heart is below. This is why each day, we cite “Hear O Israel” twice a day, in which we say “glory” twice, which are sixty-four. With the two times Dalet [four], Dalet of Echad, they are seventy-two.

Thus, the Dalet of Echad is the wholeness of the forty-two names, and the wholeness of the seventy-two names. This is why in the Psalm of David we say, “Who is the King of glory? The Lord strong and mighty.” And on the second time we say, “Who then is the King of glory? The Lord of hosts.”

There are two unifications, upper and lower. The upper unification is as it is written, “Let the waters under the heaven be gathered together unto one place, and let the dry land appear.” It means that the degrees below the heaven will gather to one place to be in wholeness for VAK, which are the Aleph–Het of Ehad.

“And let the dry land appear” connects these degrees of ZA that have appeared, including the Dalet of Ehad, called “dry land,” from the Chazeh and above, where she is blocked and all her lights are frozen. This unification is a unification of the six words in “Hear O Israel” [in Hebrew], which reveals the Hassadim to ZA.

But the Dalet of Ehad has not received her correction so that Hochma could shine in her, until the lower unification took place, as it is written, “Let the earth put forth grass.” This unification was done in “Blessed be the name of the glory of His kingship forever.” Then, as she was dry from Chazeh de ZA upwards in the upper unification, now that she has descended from the Chazeh down on “Blessed be the name of the glory of His kingship forever,” she has become a land that bears fruit and offspring. This is because the Hochma in the Dalet of Ehad appears from the Chazeh down, and all the Sefirot de ZA, which are the Aleph–Het of Ehad, shine in all the sides of the Dalet of Ehad in their fullest.

It is written, “On the tenth,” since nine Sefirot to each correspond to the nine months of the woman in labor, as the count of Aleph–Het (9) from Ehad. In the upper unification of “Hear O Israel,” the Dalet of Ehad receives from the nine Sefirot de ZA, which are Aleph-Het, as an Ibur [conception], which is nine months, nine Sefirot.

The woman in labor is the Dalet from Ehad, which afterward, when the lower unification from the Chazeh down occurs, in “Blessed be the name of the glory of His kingship forever,” she delivers the nine Sefirot, meaning they appear in her. But in the upper unification, the nine Sefirot de ZA, which are the Aleph-Het of Ehad, are still covered and concealed in her as though she is pregnant, as at that time she is dry.

Aleph-Het implies the name Mem-Bet because from Chazeh de ZA upward is the upper unification and the name Mem-Bet governs there, meaning that the lights of Hochma are covered with this name. And after the upper unification occurs in the name Mem-Bet, what remains is to unify the bottom unification from Chazeh de ZA downward in “Blessed be the name of the glory of His kingship forever.”

What remains is glory, of which it was said in “Blessed be the name of the glory of His kingdom forever and ever,” meaning that what remains is to unite the bottom unification so the Dalet of Ehad will deliver and reveal the nine Sefirot she had received for each of her sides in the upper unification. This is Kavod Lev [glory heart], meaning that she is called “glory,” and Lev (32) paths of wisdom [Hochma] appear in her. Kavod [Kof–Bet–Vav–Dalet (glory)] (32) and Lev [Lamed–Bet (heart)] (32) are Sad [Samech–Dalet (support)] (64) in Gematria, four times to each side of the Dalet, which are 256 in Gematria, implying the 256 wings of the animals.

“Glory” is above, and “heart” is below. Above the Chazeh, Malchut is called “Glory” [Kavod]. However, the disclosure of the glory, which is the Lev [thirty-two] paths of wisdom, occurs through Malchut, and this is only from Chazeh de ZA and below, in the unification, “Blessed be the name of the glory of His kingdom forever and ever.”

This is why each day we make the unification, “Hear O Israel,” twice, as we say twice “glory” in them, which are sixty-four. With the twofold Dalet from Ehad, they are AB [seventy-two]. The name AB, in whom Hochma appears, is implied in the bottom unification. Thus, Dalet in Ehad is wholeness of the forty-two names and wholeness of the seventy-two names. The wholeness of the upper Zivug from the Chazeh and above is for the dominion of Hassadim, the name Mem–Bet, and the wholeness of the illumination of Hochma from the Chazeh and below is the name AB, which emerges from the three verses, “And went,” “And came,” “And pitched.”

This is why we say in the psalm of David, “Who is the king of glory? The Lord, strong and mighty.” In the second time we say, “Who is the king of glory? The Lord of hosts.” The first king is above the Chazeh, where Malchut is called “glory,” by the name Mem–Bet, where there is no disclosure of the thirty-two paths of wisdom. The second king is the glory below the Chazeh, the name AB, in which there is disclosure of Hochma.

712) It is written, “And in His temple everything says, ‘Glory!’” This is the inner, upper palace, where everything is sanctified, Bina, where one who is worthy of being sanctified is sanctified. How is that palace sanctified? First, the gates open through the Daat, ZA, which rises to Bina during the domination of the left and becomes the middle line. This is the Daat that unites right and left, HB, with each other, and opens the gates of Bina from the blockage of the left. By that, ZA, too, receives three lines from her.

One blocked key, meaning Daat, set up and opened one gate to the south side, right line. Then the high priest, Hesed, enters through that opening and hurries with his belt, Malchut, and with his corrections, namely the four garments of the simple priest—bonnet, gown, belt, and trousers—corresponding to the four letters ADNI, Malchut.

Subsequently, he is crowned with the crown of holiness and wears a breastplate, a vest, and a coat of seventy bells and pomegranates, which are as is written, “A golden bell and a pomegranate,” Mochin of illumination of Hochma that extend from the first Hey of HaVaYaH. And the plate, the crown of holiness on his forehead, called “the plate of the crown of holiness,” is Yod de HaVaYaH. He is adorned by the four gold garments and four white garments, opposite the eight letters in the names, HaVaYaH ADNI. And on that plate were the forty-two letters blazing, meaning the name, Mem–Bet, and they were shining atop it. And that whole palace was shining with upper lights.

713) The key turned, meaning Daat, and opened the side of Bina on the north. Then A Levite walked in, meaning Gevura and left line, Jacob’s tithing, which he put aside from his sons for the Creator. And with him, a ten-string harp, which are the ten Sefirot of the left line. And he crowns himself in his crowns, in Mochin de GAR, called “crowns.”

Then the key turned again and opened a gate in that palace—the gate which stands in the middle, meaning the pillar to the east, Tifferet, the middle line. Tifferet enters and crowns himself in that gate in seventy crowns, which are the name AB, and in four letters, which are twelve, in twelve combinations of the four letters, HaVaYaH, HG TM that in each there are three lines.

And it was crowned in engravings of 270,000 worlds, which are the place of the revelation of the illumination of Hochma from the Chazeh downward. The illumination of Hochma is called “one thousand.” And there are the two thirds of Tifferet there, which are seventy, and NH, in each of which are ten Sefirot, thus they are 270 Sefirot. He is adorned in the crowns that shine from the end of the world to its end, in Malchut, called “world,” and with several garments of glory and in several holy crowns.

714) The key, Daat, turned again and opened all the hidden gates and all the holy and hidden gates. And ZA is sanctified in them and stands there as a king in Malchut in the middle line of Bina. And he is blessed there with several blessings and is crowned with several crowns.

Then they all come out from Bina to their place in ZA: HB de ZA from the two gates in the south and north of Bina, the right half of Daat from the middle gate of Bina, and the left half of Daat from the Malchut in the middle gate. And they all come out in one connection, crowned in their crowns as it should be. Because they have departed from Bina to the place of ZA, they evoke ZA to adorn in his decorations, in the four Mochin.

715) This animal, Malchut, is in the first state and is still adhered to the left. She awakens and diminishes herself out of the love of the song, out of the craving for Hassadim. This is so because being left without right, she has Hochma without Hassadim, which causes her great sorrow and she yearns for Hassadim.

Because of it she diminished herself below the Chazeh so she could receive Hassadim from him. For the love of the song, she gradually wanes herself until she becomes a point under the Yesod of the lights, and a point under the Chazeh of the Kelim.

And since she waned herself, it is written, “And a man went out of the house of Levi,” meaning the Creator, “And took a daughter of Levi,” which is Malchut, called “the daughter of Levi” when she is on the left. He stretches the left arm under her head out of love, so the left hand of ZA becomes GAR to her, meaning head, as it is written, “His left is under my head.”

716) Since now she is a small point, how can ZA unite with a small point? But for the upper one, as small as it is, it is a praise and merit, and she is big with the Gadlut [adulthood] of the upper one. This is so because when she is small, the high priest, Hesed de ZA, immediately awakens for her and holds and embraces her. Had she been big, ZA and Malchut would not have been able to unite at all.

But since she has diminished herself and she is a small point, the Sefirot de ZA grip her and raise her up above between the arms of ZA, which are HG. Since they elevated her and she sits between these two sides, HG, the pillar that stands in the middle, Tifferet, middle line, connects with her in love of kisses, love of a single connection. Then it is written, “And Jacob,” ZA, “Kissed Rachel,” Malchut, since by the love of kisses they cling to each other without separation until she receives the Nefesh of pleasures as it should be.

As long as Malchut is in the first state, in the two great lights, both of which receive from Bina, ZA clothes the right line of Bina, Hassadim, and Malchut clothes the left line of Bina, Hochma. Then Malchut does not wish to unite with ZA and receive Hassadim from him, and she is as far from him as the left from the right.

To receive Hassadim from ZA she must diminish herself to a point under Yesod de ZA, to the lowest degree below ZA so she can no longer receive from Bina, but from ZA, her superior. And when she is a point below him she unites with him into one and receives from him all the Mochin de Gadlut.

717) When she takes the pleasures of Nefesh properly and wishes to count her armies, they all gather and call unto her, “Glory, glory, glory!” from the holy palace of AVI. And in the holy palace of AVI, which are HB, they start and say, “Sanctified, sanctified,” meaning they give of their lights—called “holiness”—to Malchut. Then the month, Malchut, is properly sanctified. And then it is written, “And in the first month,” as it is certainly the first.

This is so because when she was adhered to the left without right, it was not considered a reality for her because her lights were frozen and she could not bestow. Now, however, once she has been diminished into a point and was rebuilt by AVI in lights of holiness to be under the degree of ZA, this is considered her first existence.

This is why at that time it is written about her, “And in the first month.” It is written about that, “Draw out, and take,” meaning draw the upper days of ZA to Malchut. And it is written about that, “In the tenth of this month,” when the moon, Malchut, was joined with the sun, ZA, so the nine Sefirot de ZA would operate and shine in the Malchut. And she who was a single point after the waning, when she descended from the palace of AVI, expands a bit, fills up, and becomes the bottom Hey de HaVaYaH, full of abundance from all four sides and properly sanctified.

718) That palace turned and opened another gate, on the south, on the right line, in seventy-two crowns, which is the name AB that shines in the right line. Afterward, it opened a third gate to the east, the middle line, in fifty lights of the fifty gates of Bina. After that, it opened another gate, to the west, which is Malchut in the seventy-two crowns of the name AB, and in all 248 Hassadim in the count of the words in the portions of the Shema reading.

And that animal, Malchut, which was small at first, grew once she received the seventy-two crowns and the 248 Hassadim, as it is written, “The whole earth is full of His glory,” which is the upper glory and the lower glory. Malchut receives all that in the unification of the Shema reading.

719) When it reaches eighteen worlds, in which there are the eighteen blessings of the prayer, “Standing Prayer,” which begins with the words, “Lord, open my lips and let my mouth declare Your praise,” the middle pillar, ZA, connects with her in fondness of kisses of the lips, meaning NH, and the tongue, righteous, Yesod, is between them, “The tongue of them that are taught.” At that time, “And Jacob,” ZA, “kissed Rachel,” Malchut..

Then that animal, Malchut, is summoned, “Glory, glory,” And AVI say “Sanctified, sanctified.” AVI dispense their lights—called “holiness”—upon her. And then the month, Malchut, is properly sanctified, and she is called, “And in the first month,” the first indeed.

720) And then, “Draw,” the upper days of ZA to Malchut. This is why it is written, “In the tenth of this month,” where the nine days of ZA will shine unto Malchut, when the holy moon, Malchut, was joined with the sun, ZA, of whom it was written, “For the Lord God is a sun and a shield.” And the little point that Malchut was has been filled as the full moon. And then it is the full month, when the moon, Malchut, is full, “And the whole earth is full of His glory.” At first, she was deficient, but now she is completely full.

721) “On the fourteenth day of the month, the Passover to the Lord.” Why is the lamb offering for Passover? The fear of the Egyptians and their gods was a lamb because the Egyptians were serving the sign of Aries. This is why they were serving the lamb.

It is written, “If we sacrifice the abomination of the Egyptians.” What is the abomination of the Egyptians? Is it written about it, “Abomination of the Egyptians” because it is hated? Indeed, the fear of the Egyptians and their god is called “the abomination of the Egyptians,” as it is written, “According to the abominations of the nations,” meaning the fear of the nations.

722) Come and see Joseph’s wisdom. It is written, “And from among his brothers he took five men” and taught them to say, “Your servants have been keepers of cattle.” But does a king who rules over the earth, who is a father to the king, do such a thing, making the Egyptians hate his brothers and disrespect them, “For every shepherd is an abomination unto the Egyptians”? Indeed, the abomination of the Egyptians, their fear and the god is called that. This is why it is written, “If we sacrifice the abomination of the Egyptians?” being their god.

723) Joseph said, “The very best of Egypt is the land of Rameses. And they set this land apart for their god, the sheep, to graze there and to walk there in all the pleasures of the world. And all the Egyptians considered those who keep their gods as their gods. He said, “I will make my brothers inherit that land, and the Egyptians will bow before them and revere them as they should, as it is written, “For every shepherd is an abomination unto the Egyptians.” For this reason, they would regard them as their gods.

724) As the Creator avenges idolaters, He avenges idolatry itself. If so, how did Joseph turn his brothers to idol worship, making the Egyptians bow before them as before their gods? Joseph did not turn his brothers to idol worship. Rather, he made them rule over the Egyptians’ idol worship and subdue their idolatry under the hands of his brothers, so they would strike them with a rod.

Joseph said, “If my brothers govern their idolatry, they will certainly govern themselves,” and this is why he settled them in the best of lands and gave them dominion over the entire country.

725) The Passover lamb is because the fear of the Egyptians and their god was a lamb. The Creator said, “From the tenth of this month, take the god of the Egyptians and catch him. And it will be imprisoned and captive by you for a day, two days, and three, and on the fourth day, execute him and gather over it.”

726) And when the Egyptians heard the voice of their fear, that it was caught by Israel, and they could not save him, they wept, and it was as hard for them as though they themselves were tied and about to be killed. The Creator said, “He will be captive in your possession day after day for four days, so the Egyptians will see that he is imprisoned, and on the fourth day, execute him, and the Egyptians will see how you execute judgment on him.” And these judgments that they would carry out in their fear were harsher for them than all the blows by which the Creator had inflicted them.

727) Afterward it was sentenced in fire, as it is written, “And burn their graven images with fire.” The Creator said, “Do not eat from it raw,” lest the Egyptians will say that he is being eaten with the desire and craving of our god, insufficiently roasted. Instead, roast it and do not cook it, for if it were cooked, it would be covered in a pot under the water and they would not see him. Rather, his correction is to be seen burning in fire because its smell travels afar.

728) “His head bent upon him on his legs,” so they will not say that it is some other animal or thing, but will recognize him, that it is their god. Also, they should not eat him with great desire, but full, in a manner of disgrace and degradation. You are not to break any bone of him. Rather, they should see his bones cast in the market and they cannot save him. This is why it is written, “Upon their gods also the Lord executed judgments,” multiple judgments. “And your staff in your hand,” not a sword or a spear or other instruments of war, to show that you do not fear them.

729) The Egyptians were worshipping the Aries. This is why they were worshipping the lamb. It turns out that they needed to worship a young lamb, not a lamb. They were serving all of them, but Aries descends and ascends. At one time it seems like a young lamb and at other times like a big lamb. This is why they were serving all of them.

Every great beast was their god. This is why the Creator killed every firstborn of the cattle. Those were degrees above, high spiritual forces of impurity, called “the firstborn of the cattle,” and this is why they were serving them.

730) It is written, “You shall eat nothing leavened [Mahmetzet],” and it is written, “There shall no leavened bread [Hametz] be eaten.” The difference between Mahmetzet and Hametz is that Hametz is male and Mahmetzet is female. Why does it not say, “You shall eat nothing” regarding Hametz, as well? Rather, the female of the Klipot spoils her ways most; hence, it is written as a warning, “You shall eat nothing.” But the male of the Klipot, which clings to the thread of purity more than the female, is said as a request, “There shall no … be eaten,” and not as a warning or commandment. This is why it is written here, “There shall no … be eaten” here, and there, “You shall eat nothing.”

731) But it is written, “Thou shall eat no leavened bread with it.” Thus, in leaven, too, which is the male of Klipa, it is also written as a warning. The text writes extensively about the honor of the sacrifice; this is why it is written, “You shall eat nothing.” However, in the beginning, it spoke of the leaven in terms of request, “There shall no … be eaten.” But afterward, in the Mahmetzet, it is phrased as a warning, “You shall eat nothing,” since the female of the Klipot is harder than the male of Klipa. She is called Mahmetzet because there is the smell of death there.

Hametz indicates male; hence, no death is implied in it. But Mahmetzet is female, and it is written, “Her legs go down to death.” Hence, at the beginning of the word, Mahmetzet, and at its end you will find the letters Mem-Tet [letters of the word “dead” in Hebrew]. For this reason, one who eats Hametz on Passover, the female brings his death sooner and he should know that he is dead in this world and in the next world, as it is written, “That soul shall be cut off.”

732) Why is a Matza called so? Shadai means that He who said to His world, Dai [enough], will say to our troubles, Dai. He chases away from us the judgments and the troubles. So is the Matza. It subdues and overpowers, chasing away all the evil sides and creates strife among them, such as the name, Shadai on the Mezuzah, which chases away demons and harm-doers at the gate. Similarly, a Matza chases them away from all those holy abodes and creates strife and quarrel between them, as it is written, “Massah and Meribah” [test and strife]. This is why the name Matza is written. But Massah is with an ‘s’ [Samech] and not with ‘tz’ [Tzadi]? Indeed, the translation of Massah is Matzuta [Aramaic: strife]. This is why it is called Matza with ‘tz.’

733) Like the tongue, which is a rod to the whole household, since he torments them with his tongue, it seems to them as though he torments them with a rod. And the tongue is the letter Vav, ZA, HaVaYaH. It is a rod with ten letters, since filled HaVaYaH is ten letters [in Hebrew], Yod–Vav–Dalet Hey–Aleph Vav-Aleph-Vav Hey–Aleph. And with it, the Creator struck ten plagues.

And because all the plagues were from the letters Hey, Hey of the name HaVaYaH, Rabbi Akiva says in the Passover Haggadah [narrative], “How do we know that the number of each plague that the Creator struck the Egyptians in Egypt was five plagues? And the letter Hey [numerical value of five], multiplied by the letter Yod [numerical value of ten] is fifty blows. And five times fifty is 250, which is why it is written that they were stricken 250 blows by the sea.

734) The best of the land of Egypt is Rameses. They dedicated that land to their god, to graze and to walk in all the pleasures of the world. And all the Egyptians regarded the keepers of their gods as their gods. This is why Joseph asked Pharaoh for the land of Rameses to graze their flock, to install his brothers as rulers over the gods of Egypt, so they would yield under their hands as slaves under their king, and would all surrender under the name HaVaYaH from their side, and only the name HaVaYaH will rule in the world. Thus, all the appointed ministers surrendered under his hand.

735) And also, to show them that He was destined to avenge them, as it is written, “Against all the gods of Egypt, I will execute judgments, I am the Lord,” since they mislead the people and make gods of themselves. And because the appointee of the lamb is greater than all the appointees of all the other gods, the Creator ordered Israel, “They shall take to them every man a lamb, according to their fathers’ houses, a lamb for a household,” and make themselves rulers of him and capture him in their possession for a day, and two, and three. And after that, execute him before the eyes of all the Egyptians, to show that their god is in Israel’s possession, to execute judgment on him.

736) This is why it is written, “’Do not eat any of it raw or boiled at all with water, but rather roasted in fire, both his head and his legs along with his entrails.” This is so that he will be sentenced by the fire of the roast. And He ordered his bones thrown in the market disgracefully. This is why it is written, “Nor are you to break any bone of him.”

He commanded about the fourth day, after he has been tied for three days, that judgment will be executed on him. This was tougher for the Egyptians more than all the blows that the Creator struck them through Moses.

Moreover, He commanded that he should not be eaten with great appetite, but on a full stomach. And as soon as they see his bones in the market and they cannot save him, this is harder for them than anything. Moreover, it is written about them, “And your staff in your hand,” to subjugate all the gods of Egypt under their hands. And because their gods were appointed firstborns, it is written, “The Lord struck all the firstborn.”

737) After all that, it is written, “You shall not eat leavened bread with it; seven days you shall eat with it unleavened bread, the bread of affliction.” And it is written, “You shall eat nothing leavened.” Moses said, “Why did He command not to eat leaven seven days and to eat Matza on them? Also, why does it once say, ‘There shall no leavened bread be eaten,’ and once, ‘You shall eat nothing leavened’?” There are seven planets: Saturn, Jupiter, Mars, Sun, Mercury, Venus, and Moon, seven Sefirot HGT NHYM in the Kelim de Achoraim de Malchut. They are from the side of good and bad, where the light, which is Matza, inside, and the Klipa on the outside is Hametz.

Hametz is male and Mahmetzet is female. They are ZON of that Klipa from the outside. It is said about the male of Klipa, “There shall no … be eaten,” which is not so severe, and about the female of Klipa, “You shall eat nothing leavened,” which is severe.

738) The Matza from within is the seven planets. It is kept from the Klipot. These are the seven maidens that are worthy of giving to her from the king’s house, the Kelim de Achoraim of Malchut de Atzilut, in which Hochma is clothed at the time of the Gadlut of Malchut. It is said about them, “And you shall observe the unleavened bread.” A Matza [unleavened bread] is kept from the Klipot for her husband, Vav, ZA, who is Vav de HaVaYaH. With it, with the Vav, the Matza becomes a Mitzva [commandment].

739) Those who keep it to the Yod–Hey that are hidden in the letters Mem–Tzadi of Matza, since they are Yod–Mem Hey–Tzadik when replacing the letters of the alphabet of Aleph–Tav, Bet–Shin, where the Mem of Matza is replaced with the letter Yod and the Tzadi of Matza is replaced with a Hey. This is the meaning of Yod–Hey concealed in the Mem–Tzadik of Matza.

The Creator commanded to bless Malchut with seven blessings on Passover night, meaning her seven maidens, the seven Kelim HGT NHY de Malchut de Atzilut from the Achoraim, called Saturn, Jupiter, Mars, Sun, Venus, Mercury, and Moon.

Also, He commanded to remove from them the Klipot Hametz and Mahmetzet, which are dark clouds covering the lights of the seven planets, as it is written, “They had devoured them, but it could not be detected that they had devoured them, and they were still ill-looking,” as dark as before. The darkness of their clouds was so strong that the lights in the seven planets cannot shine for them. This is why it is written, “It could not be detected that they had eaten them.”

(înapoi la pagina ZOHAR CUPRINS / PINCHAS – click)

(înapoi la pagina ZOHAR CUPRINS / PINCHAS – click)

691) “As the deer longs for the water brooks, so my soul longs for You, O God.” Although there are masculine and feminine forms in this verse [in Hebrew], it is all one, since “Deer” is read in masculine form and it is read in feminine form. It is written, “As the deer longs,” where “longs” is in feminine form. It does not say “longs” in masculine form, since it is all one—the Malchut. However, in the first state, when she is with ZA, in the state of the two great lights, she is called “a deer.” In the second state, after she has been diminished, she is called “a deer.”

692) The morning deer is one merciful animal, the Malchut, of which there are none so merciful among all the animals in the world. When she is in a hurry and needs food for herself and for all the animals, which are all the hosts, BYA, she goes far away, to a far away road, and comes carrying food. She does not wish to eat until she comes and returns to her place, so the rest of the animals will gather to her and she will dispense to them from that food.

When she comes, all the other animals gather to her and she stands in the middle, giving to each and every one, as it is written, “She rises while it is still night and gives prey to her household.” And from what she gives them, she is satiated as if she has eaten more than all of them.

693) And when the morning comes, which is called “dawn,” the pangs of exile shall come to her, and this is why she is called “the Shahar [morning] deer,” after the Shaharut [blackness] in the morning. At that time she suffers pangs as one who is in labor, as it is written, “As the expectant approaches the time of labor, she writhes and cries out in her pangs.”

694) She dispenses to them when the morning should come, while it is still night, and the darkness departs before the light, as it is written, “She rises while it is still night and gives prey to her household.” When the morning has risen, they are all satiated with her food.

695) At that time, a voice in the middle of the firmament awakens, calls out loud and says, “Those who are near, enter your places. Those who are far, go out. Each will gather unto his proper place.” When the sun shines, each gathers to his place, and she goes by the day, appears by night, and dispenses food in the morning. This is why she is called “the morning deer.”

696) Afterwards, she prevails as a mighty one and goes, and she is called “a buck,” a masculine name. She walks sixty Parsas [parasangs, approx 2.5 miles] from the place from which she left, enters that mountain of darkness, and walks inside the mountain of darkness. One slant serpent smells after her feet and walks by her feet, and she rises from there to the mountain of light.

When she has arrived there, the Creator brings her a serpent and leaves. They fight each other and she is saved. She takes food from there and returns to her place at midnight. From midnight onward she begins to dispense until the morning dawn rises. When the morning rises she goes and she is not seen.

697) When the world needs rains, all the other animals gather to her and she rises to the top of a high mountain and covers her head between her knees and yells yell after yell. The Creator hears her voice and fills with mercy over the world. She comes down from the top of the mountain and runs, hides herself, and all the other animals run after her but cannot find her, as it is written, “As the deer longs for the water brooks,” of those water brooks that have gone dry, and the world is thirsty for water, then she longs.

698) When she conceives, she becomes blocked. When it is time for her to deliver, she yells and raises voices, voice after voice, up to seventy voices, as the number of the words in the verse, “The Lord will answer you on a day of plight,” which is a poem of that impregnated one. The Creator hears her and brings her salvation to her. Then, one large serpent comes out of the mountains of darkness and comes among the mountains, his mouth licking in the dust. He reaches that buck and comes and bites her in that place two times.

699) In the first time, blood comes out of her and the serpent licks. In the second time, water comes out, and all those beasts in the mountains drink. Then she opens and delivers, as it is written, “And struck the rock twice with his rod, and the congregation and their beasts drank.”

700) At that time when the Creator pities her for the deed of that serpent, it is written, “The voice of the Lord makes the deer calve and strips the forests bare.” “The voice of the Lord makes the deer calve” are the pangs and the pains to evoke those seventy voices. Promptly, “And strips the forests bare,” to evoke a serpent and to disclose that animal, to walk among them in the Creator’s hall, which is Malchut. All those multitudes in BYA start and say, “Glory,” meaning “Blessed be the glory of the Lord from His place,” which is the Malchut, called “the glory of the Lord.”

Here The Zohar explains to us a profound matter in regard to Malchut. It explains it in four Behinot [discernments]:

1. How she dispenses nourishments from the illumination of Hochma to all her hosts, as it is written, “And gives prey to her household.”
2. The midnight Zivug and the order of corrections she receives.
3. The opening of abundance of water, Hassadim, in Malchut.
4. The birth of the souls and the beating of the rock.

ZA is the governance of the day, right, the governance of Hassadim. Malchut is the governance of the night, left, the governance of Hochma on the left. Hence, during the day, when Hochma cannot govern, time is pressing for Malchut and she does not have her food—the light of Hochma on the left. Later in the day, there is no disclosure of light of Hochma—hers and her armies’ food, which extend from it—and she needs food for her and for all the animals, for she needs to extend her food. She goes far away, to a far away road, since Hochma is dispensed only with judgments.

And as long as she is not clothed in Hassadim in a Zivug of the middle line, harsh judgments extend from her and these Dinim appear through her appearance. They are regarded as far and as a far away road, as it is written, “His sister stood at a distance.” “His sister” implies Hochma. Also, “I said, ‘I will be wise,’ but it was far from me.”

She does it right at the beginning of the night, hence at that time, the darkness spreads over the land, since the illumination of Hochma on the left without right is darkness. However, then her food, which is illumination of Hochma, is extended, and then she brings and takes the food, the Hochma of the left.

But then, when she extends the Hochma, she freezes from all the Dinim in the Hochma without Hassadim. She cannot give anything, and she does not wish to eat until she comes and returns to her place, since Malchut does not wish to be in the left without the right, at the place of the elicitation of Hochma, which is a far away road. Finally, she returns to her place in the middle line of ZA, where the left unites with the right, for this is her perpetual place, between the two arms of the king.

Why must she return to her place? So the rest of the animals will gather to her and she will dispense to them from that food. Before she arrives at her place in the middle line, her lights freeze in her and she cannot give anything to the rest of the animals, to her armies, which extend from her. But when she comes to her place, all the animals gather to her and she bestows upon them from the light of Hochma.

When she comes, all the animals gather to her and she stands in the middle, in a Zivug with the middle line, and dispenses to everyone because when she is in the middle line, her lights open and she can dispense to everyone. Also, reception of illumination of Hochma is called “rising,” as it is written, “She rises while it is still night,” for then she receives Hochma, called “rising,” “And gives prey to her household,” meaning she gives to all her armies.

It is known that when Hochma illuminates in the left without right, it illuminates in GAR de Hochma. However, once the middle line unites the left with the right, the GAR de Hochma of the left diminish, and then the Hochma of the left does not illuminate, unless from below upward, which is VAK de Hochma. It follows that before Malchut came to her place, to the middle line, she illuminated in GAR de Hochma of the left. And now that she came from her place to the middle line, she was diminished to VAK de Hochma.

And from what she dispenses to them she is satiated as though she had eaten more than all of them. Although she has now been diminished to the middle line, in VAK de Hochma, and she cannot eat, meaning receive GAR de Hochma, she does not regret it. On the contrary, from what she can now dispense the abundance of Hochma to all her armies; she is more satiated than if she ate more than all of them, than if she ate GAR de Hochma, which is a big and important food. It is so because previously her lights were frozen and she could not bestow anything, but now she is bestowing to all her armies.

When dawn should come, at midnight, the pangs of exile will come to her, the judgments on the left without right. Because of it, she comes to her place, to the middle line, at midnight, since she does not wish to endure these judgments. This is why she is called the “morning [Shahar] deer,” after the blackness [Shaharut] of the morning, when she has pangs as one who is in labor, for labor pangs are from the judgments of the governance of the left.

She dispenses to them when the morning should arrive, while it is still night, and the blackness departs so as to shine—from midnight till morning. At that time she imparts Hochma upon her armies. However, the illumination of Hochma is still not completed, unless through clothing in Hassadim, whose time is the governance of the day, which is the light of day. Once the day has risen, when the light of Hesed shines, they all have been satiated with her food, for then Hochma dresses in Hassadim and is completed.

At that time a voice awakens in the middle of the firmament, a voice from the middle line, ZA, whose governance begins now, in the governance of the day, Hassadim. It calls out loud and says, “Those who are near, enter your places.” Those who extend from the right, Hesed, are called “near.” This is why it tells them to enter their places to receive Hesed, for now begins the imparting of Hesed.

Those who extend from the left line, where there is imparting of Hochma, are called “far,” after the Hochma, who is far. To them it says, “Those who are far, go out,” for now there is no imparting of Hochma, which the far ones need, as it is the governance of the day. “Each will gather unto his proper place,” meaning each will receive according to his root in the three lines.

When the sun shines, after the sun—which rules in the day—has come out, each is gathered in its place, each clings to its root to receive its abundance, for Malchut goes away during the day, as it is not her time to impart. She appears at night, for her abundance—Hochma of the left—appears only at night. In the morning she dispenses food, during the preparation of the morning light, from midnight to dawn.

This is why she is called the “morning deer,” for her time of illumination is in the dawn, which begins at midnight. But once the sun has risen she departs and imparts nothing of the Hochma of the left—which is uniquely hers—all day. And although she imparts Hassadim, it is not regarded as her abundance, but as the abundance of ZA.

When the governance of the day ends, she grows stronger like a mighty one and goes. She returns and clings to the left line, Gevura, and goes. She walks sixty Parsas from the place from which she came out, rising from her place, from Chazeh de ZA and below, to the place from Chazeh de ZA and above, where the left line from Ima illuminates, and she can cling to the left line and receive Hochma.

It is so because the left line of Ima illuminates in ZA through the Chazeh. From the Chazeh de ZA and below, NHY, they are included with HGT, as well, and there are six Sefirot there, HGT NHY, called sixty Parsas.

For this reason, she walks sixty Parsas from the place from which she had come out, walking and parting from all sixty Parsas from Chazeh de ZA and below, which are HGT NHY, each of which consists of ten. She reaches above Chazeh de ZA and clothes there in illumination of Hochma on the left of Ima.

And because she clung only to the left without right, she clung to the dark, since left without right is darkness. She enters the mountain of darkness because the left line without right is the mountain of darkness. While she is walking in the mountain of darkness, a slant serpent sniffs after her, walking by her feet. He is the judgments of the Nukva, which are added to the judgments of the left. Finally, Malchut cannot endure and returns to her place, to the middle line. Therefore, she ascends from there to the mountain of light, which is ZA, the middle line.

It is known that judgments of the left and judgments of Nukva add to one another and there is no one who can stand up to them. However, through the correction of the middle line, they annul one another because they are two opposites. And because the Malchut has reached the mountain of light, the middle line, the Creator summons for her another serpent, from the judgments of the left. It comes out and they fight one another—the judgments of the left with the judgments of the Nukva, since they are opposites. For this reason, they annul one another and Malchut is saved from all the judgments, the judgments of the Nukva and the judgments of the left.

These corrections are done to her at midnight. From the mountain of darkness, where it is the illumination of Hochma, she takes food and returns to her place, to the middle line, at midnight, which is the time of all the corrections. From midnight onward she begins to dispense because then she clings to the middle line, and then her lights open from their freezing. For this reason she can impart and dispense to all her armies until the morning blackness disappears. Once the morning has illuminated, she goes away and is not seen, for when the day rises begins the governance of ZA, Hassadim, and the governance of Malchut, Hochma, goes away and is not seen all day.

When the world needs rains, when the lower ones—by their iniquities—cause separation between ZA and Malchut, and Malchut is not attached to the middle line, her lights become frozen once again, and no dew or rain extend from her downward. At that time all the other animals gather to her and demand abundance from her. She climbs up to the top of a high mountain, the mountain of darkness, the left line without right, and wraps her head between her knees, so her GAR, which are called “head,” will descend to being knees, Achoraim [back/posterior] and judgments. She yells yell after yell due to the pangs and judgments that are there.

The Creator hears her voice and fills with mercy. He pities the world and opens the illumination of Hassadim, which are called “water.” She comes down from the top of the mountain, descends from the left line, runs, and hides herself. Because the Creator has opened the dominion of Hassadim, water, Malchut hides from the illumination of the left in her, as she hides during the day.

All the other animals run after her but do not find her because once the governance of Hassadim has been opened, to give water to the world, the illumination of Hochma in Malchut is absent. It is written about it, “As the deer longs for the water brooks,” when she clings to the left and her water brooks have dried out and the world is thirsty for water, she longs for the abundance of water, Hassadim.

When she is impregnated she becomes blocked, for when Malchut conceives with the souls of the righteous, she receives MAD from Him, and she raises MAN, and from the two of them the soul is formed. At that time Malchut awakens the illumination of Hochma of the left for the soul. And once she has awakened the domination of the left, her lights freeze once more and she is blocked, and nothing comes out from her to the lower ones. When it is her time to deliver, she yells and raises voices because she cannot bear, for everything has frozen in her from the judgments that extend from Hochma of the left.

At that time a big serpent comes out from the mountains of darkness and comes among the mountains. The Creator awakens upon her judgments of Nukva from the Masach de Hirik, which diminishes the GAR of the left, regarded as a bite. It reaches that buck, and comes and bites her twice in that place.

There are two kinds of judgments of Nukva in the Masach de Hirik: “lock,” and “key,” to diminish the left line and unite it with the right. The primary force that diminishes is the lock, the Masach de Hirik from Malchut of the first restriction. However, to be fit for reception of VAK de Hochma, the force of the Masach de Hirik from the key should be invoked on her, namely judgments mitigated in Bina. For this reason, he bites her in that place twice, first from the judgments of the lock, and then from the judgments of the key.

On the first time, which is from the Masach of the lock, blood comes out of her, which the serpent licks. He elicits the lights from her and licks them. In that, there is only diminution of the GAR. But she is not fit to receive and bestow the lights of correction, water, since the lock removes all the lights with her touch. To correct her into being worthy of imparting water, she needs the judgments of the Nukva from the key.

Hence, on the second time, which is the biting of the judgments from the judgments of the key, water comes out and all those beasts in the mountains drink. It is so because through the second bite of the key, she receives her correction for imparting water, Hassadim, and also receives her correction, so she can deliver, since she has been opened from her blockage.

It is written, “[He] struck the rock twice with his rod,” with two kinds of judgments—lock and key—“…and the congregation and their beasts drank.” It required two times because the lock works to diminish the GAR of the left, but it is still unfit for any light because of it. For this reason, it requires a key, through which she becomes a receptacle for the lights of correction, water. This is why the rock had to be struck twice.

The rock is Malchut, and the thirst for water is done due to the iniquities of the lower ones, who deflected Malchut into clinging to the left. To return her to the middle line so she gives water once again, Moses, the middle line, had to strike with his rod twice, with the lock and with the key.

It is written, “The voice of the Lord makes the deer calve.” These are the pangs and pains, the judgments due to the adhesion with the left. Promptly, “And strips the forests bare,” to awaken a serpent, to evoke the judgments of Nukva from the Masach de Hirik, and to disclose that animal to walk among them. By that, the force of bestowal of Malchut upon the lower ones is revealed, and then all the hosts say, “Blessed be the glory of the Lord from His place.”

701) Seventy years she is in labor pangs, and two years she delivers the redemption, after 1,200 since the ruin of the Temple. That is, after the fifth millennium, which is all ruin, and two hundred more of the sixth millennium, and seventy more years for labor pangs, and two years for the delivery. It amounts to 272 in the sixth millennium.

But it is written, “Before she travailed, she brought forth,” and it is written, “And it came to pass that before they call, I will answer; while they speak, I will hear.” But before the seventy-two years after the 1,200 are completed, and these seventy-two years are labor pangs, two Messiahs will appear in the world. At that time it is written, “And in His palace everything says, ‘Glory!’” It is also written, “The wise will inherit honor,” for “in His palace everything says, ‘Glory!’” meaning the glory of the wise will be in all of His palace.

702) At that time, sages in the Torah will be respected, they who suffered several pangs and pains of a woman in labor, who were despised among the uneducated will be respected. And promptly, “The Lord sat at the flood,” for the wicked.

There is no flood but the judgments of the flood, when the fountains of the abyss opened and the windows of heaven opened during the flood. Likewise, at that time the judgments will awaken over the wicked, above and below, until there is no end or conclusion to their judgments. And any disgrace and dishonor that the nations of the world caused the name HaVaYaH and His people, and the swears that Israel suffered from them over the name of the Lord, from all of them the Creator will take vengeance. This is why He is called, “The Lord … [is] avenging … and is full of wrath; … He reserves wrath for His enemies.”

(înapoi la pagina ZOHAR CUPRINS / PINCHAS – click)

(înapoi la pagina ZOHAR CUPRINS / PINCHAS – click)

684) It is written, “And on your new moons [beginnings of months],” in plural form, which are Jacob and Joseph, ZA and Yesod, as it is written, “These are the generations of Jacob Joseph,” who renew the moon, Malchut. As the moon, Malchut, is purified in the beginning of the month, to approach her husband, ZA, one portion of that kind of Sitra Achra should be given to the Sitra Achra, meaning a he-goat. Likewise, when the woman is purified for her husband, she should give one portion to the Sitra Achra, of his own kind.

685) That part which the woman must give to the Sitra Achra is the nails with their filth, and a little of the tips of the hair. She must comb her hair, tie them together, and give them to the Sitra Achra, and that evil side will not follow her to harm her, and will part from her from all sides. Once she has tied together those hairs and nails she must place them in a place where people do not go, or in low-lying holes in the yard, and hide them there.

686) “And on your new moons [beginnings of months].” When they would sanctify the month according to the courthouse, they would burn torches on the tops of the mountains, and would say, “Obey this to the letter.” Sometimes the moon was like this: , when she was looking up with her rays. Sometimes she would look down, like this: . At times she would look to the east, like this: , and at times to the west, like this: . And at times to the south and at times to the north.

This is her looking to the six sides, where Tifferet, the big Vav, includes them, which are Gedula [greatness], Gevura, Tifferet, Netzah, Hod, Yesod. Gedula, Hesed, is her looking to the south. Her looking to the north is Gevura, to the east is Tifferet, and to the west is Yesod.

687) The dot that extends in the moon, Malchut, from within, is Hochma. The thread that surrounds the moon, is Keter. The dot as a whole is Malchut, and at times she is the Atara to ZA, as it is written, “A virtuous woman is her husband’s crown.” At times she is a throne to ZA, to sit on, at times a footstool for the feet of ZA.

688) Malchut is called Levana [“white,” but also “moon”] after the Libun [whitening] of the law, after the Hochma of the right that whitens the law, Malchut, which is called “law.” The Hochma is from within Malchut, as it is written, “The King’s daughter is all glorious within.” She is whitened by the fire of Bina that descends upon her, as it is written, “Though your sins be as scarlet, they shall be as white as snow.”

And the reason why she was called ADNI, with the letters DINA [Dalet–Yod–Nun–Aleph], red in Gevura, on the left line, where it is Bina, she is whitened by Hesed, where it is Hochma, and returns to the name HaVaYaH, mercy. The Hochma of the left receives from Bina, she receives Hassadim from Hochma of the right, and she is whitened by both.

689) And what caused Malchut to turn from judgment to mercy? The complete righteous. The Klipa of the moon, Malchut from the side of the tree of knowledge of good and evil, is darkness. She is a black dot, which is the evil inclination, a maidservant. Also, Malchut has of her own only that thread which illuminates in her, a thread of Hochma of the left without Hassadim, which is the heart of her structure. However, its light is as faint as a thread, since it cannot illuminate without Hassadim.

It accompanies her at night in the exile, as it is written, “She rises while it is still night.” It is removed from her during the day because in the day is the governance of Hassadim de ZA, and Hochma of the left cannot rule during the day. In the day it is the light of Hesed of the next world, Bina, of which it is written, “But unto you that fear My name shall the sun of righteousness arise with healing in its wings.”

690) The moon, Malchut, from the side of the tree of life, ZA, that point of internality within her, Hochma of the right, Hesed, is as a never ending fountain because it extends from upper AVI through ZA, whose Zivug never ceases. It is written about her, “like a spring of water, whose waters do not fail.” She is called a “doe of love” from the side of Hesed, love, as it is written, “I have loved you with an everlasting love; therefore with affection have I drawn you with grace [Hesed].” Thus, love is Hesed. She has two rays from the light, like this: . Sometimes one is higher than the other, like this, , and at times they are equal.

The rays are illumination of NH de ZA, hence the ray of the right, Netzah, is higher than the ray of the left, Hod. ZA and Malchut are NH, since they clothe NH de AA. For this reason, when ZA and Malchut are face-to-face on the same level, NH de ZA are also on the same level, and Netzah is not higher than Hod. At that time the rays of Malchut are also on the same level, when ZON are on the same level.

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681) Why is Azazel sent by the hand of an appointed person who has a blemish? It is because the Sitra Achra is all blemished ones called “he-goats.” It is written about them, “And they shall no more sacrifice their sacrifices unto the he-goats.” It is also written about them, “They sacrificed unto demons, no-gods.” And in the goat to Azazel, SAM was separated from everything and carries all the transgressions in Israel on him, as it is written, “And the goat carried on him all their iniquities.” After Azazel took the iniquities, then “And … carried,” meaning that the Creator bears and forgives.

The Creator carries an iniquity. And about the goat to Azazel, it is written, “And the goat shall bear upon him all their iniquities.” What is the difference between “carries” and “carried”? “Carried” means he carried a burden; “carries” implies the departure of that burden, that he atones for the iniquities.

682) It is written, “And three tenths of semolina for the offering.” Three tenths are the first three degrees, KHB, each of which consists of ten, such as above, in ZA. Tenths means one of ten, since Malchut is one of ten of ZA, and each particular Sefira of hers is one of ten that correspond to her in ZA. This is why they are called “tenths.”

And one goat for a sin offering to atone for you. He is called sin offering because he is a sin offering and he is from the side of sin offering, meaning that there is a part in him to the Sitra Achra, hence he is from the side of the sin. But it is written about him, “For the Lord,” so how can it be that he is from the side of sin? Rather, he is sacrificed to the Lord, since it is written, “To atone.” That is, to break the face of the Sitra Achra, and all will be sacrificed for the Temple, except that one part is also given to SAM, and he eats it. This is why he does not grip to the rest of the offerings and eats only that offering without connecting to another offering to eat in it.

683) SAM enjoys the king’s meal, that part which he takes from the goat for the sin offering. For this reason, he is glad and parts from Israel, and does not slander them. Were there no diminution of the moon, Malchut, SAM would not be given anything from the king’s meal. And what does he do at the diminution of the moon? Because he approaches and sucks from the place of deficiency in Malchut, taking the strength for his people from the left side of the moon, Malchut, and grows stronger in it, with the goat from which he is given a part, he parts from everything and enjoys it.

And because the Creator diminished the moon, saying to her, “Go and diminish yourself,” that goat is sacrificed so that SAM will part from her and will not approach the Temple, Malchut. This is why the Creator said, “Bring atonement upon Me, for I have diminished the moon.” That is, “Because of Me, who has diminished her, and because of My reason, that I diminished her, you must offer a he-goat so as to separate him from the place of Malchut’s diminution.”

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