Autor: arhiprofesor

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618) How do we know that the showbread is from the king’s table? Because it is written, “This is the table that is before the Lord.” Zayin–Hey [this], in Gematria, is twelve faces. Even so, one who has must set up and arrange on the table four loaves each Sabbath meal. Multiplied by three meals they are twelve loaves, twelve faces.

619) Are they only six Hallas from the Torah, because of the double-bread [counting two loaves as one] that we need at each of the three meals, so they are six and not twelve? Indeed, we cannot mention one Vav without the other Vav, meaning Vav–Vav, as it sounds in pronunciation. This indicates the six Sefirot HGT NHY of Direct Light from above downward, and the six Sefirot HGT NHY of Reflected Light from below upward.

They correspond to six degrees in the upper throne from Chazeh de ZA and above, HGT NHY included in HGT, and six degrees of the lower throne from Chazeh de ZA and below, included in NHY.

The six of the upper throne are covered because from the Chazeh and above there is no disclosure of Hochma. And the six from the Chazeh and below are revealed, since from the Chazeh and below there is disclosure of Hochma, as it is written, “The concealed matters belong to the Lord our God, and the revealed matters are for us and for our children forever.” From Chazeh de ZA and above they are concealed, and from Chazeh de ZA and below they are revealed.

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603) Aleph–Het in Ehad [“one” in the Shema reading] is nine crumbs, three to each side. And with the three from the Dalet in Ehad, they are twelve crumbs. The fourth from the Dalet in Ehad is wholeness, to complete in her a ten, and to complete the four letters HaVaYaH. Ten are ten letters Yod–Vav–Dalet Hey–Aleph Vav–Aleph–Vav Hey–Aleph. The measure of the thorn of the letter Dalet from Ehad is as an olive. The measure of the Yod from HaVaYaH is as an egg.

There is no wholeness unless with Malchut. Without her it is all regarded as merely crumbs. The actual Malchut does not receive her correction until after the end of correction. In the 6,000 years, the actual Malchut is not revealed at all. This is the number twelve in every place, indicating three lines and Malchut who receives them. When they are included in one another, it follows that each of the four comprises three lines, and they number twelve.

In truth, there should have been four times four, but because Malchut who receives the three lines is hidden and is not taken into account, except for the three lines she receives, in each of the four—three lines and Malchut—there are only three lines, and Malchut is missing in each of them. She does not become revealed even in Malchut herself. This is why they are twelve.

However, there is a general illumination here from the Malchut that is mitigated in Bina, which is called a “key.” That illumination complements them as long as the actual Malchut has not been corrected. But complete wholeness of Malchut will appear at the end of correction.

The Aleph–Het in Ehad is nine crumbs, three to each side. Ehad [Aleph–Het–Dalet] in Gematria is thirteen, and Aleph–Het in Ehad indicates HGT de ZA, three lines. When they are included with one another, each of them comprises three lines, and they are nine lines. They are regarded as crumbs because there is wholeness only by their connection with the Malchut.

Thus, Aleph–Het is nine crumbs, three to each line. And with the three from Dalet in Ehad, they are twelve crumbs, since Malchut, too, who is Dalet in Ehad, comprises three lines. It follows that together they are twelve.

The fourth from the Dalet in Ehad is wholeness, to complete a ten in her. It is so because the fourth Sefira in Ehad is the actual Malchut, which does not appear from her prior to the end of correction, but only a general illumination of it appears, called “key,” completing the nine crumbs in Ehad to be complete, and to complete the four letters HaVaYaH, complementing the four letter name, which is ZA.

Ten are ten letters Yod-Vav-Dalet Hey-Aleph Vav-Aleph-Vav Hey-Aleph, where HaVaYaH filled with the letters Aleph implies ten complete Sefirot, which are completed with the Malchut. Without her they are nine crumbs.

604) She is the fourth animal, the face of a man, the wholeness of the Merkava of man, who is ZA, called “man,” HaVaYaH filled with letters Aleph, which is Adam in Gematria (45). It is the wholeness of the four faces in the face of a man, for the face of a man, Malchut, has four faces—lion, ox, eagle, man, and it is the fourth face, Malchut in Malchut. This is why it is written, “The Lord [HaVaYaH] will lift up His face to you.” But it is written, “Who will not lift up his face [be biased].” However, the Creator said, “But I have told you, ‘And you shall eat, and be satiated, and bless,’ and they were stringent about it, blessing even as much as an olive or as an egg. And how will I not have preference for them?”

605) Moses arose, lifted his face before the Creator and His Shechina, and said, “The Creator, may it be Your wish to grant us complete food, to correct toward You and toward the high queen, the next world, Bina, of whom it is written, “For kingship is the Lord’s and He rules over the nations.” And of the other queen, Malchut, it is written a second time, “And the kinship will be the Lord’s, and a perfect table was established with all the delights and all the foods.

606) “And I am inviting with you all the authors of the Mishnah, and the authors of the Bible [Old Testament], and the authors of the Talmud, and much less the authors of the secrets of Your Torah, and Your bride, Your high and holy queen, Bina, and the lower one, Malchut. And it is all by permission of the Cause of all the upper ones, the Master of all masters, the King of all kings, above and below. He is the only one, and there is none other, and there is neither a letter nor a dot that connects with Him, nor a change of colors that apply in people.

The Master of all the keys, the secrets of HaVaYot [pl. of HaVaYaH], names, and appellations, and all the hidden secrets of the wisdom, so You may open them all to us, for Your glory, the Cause of all Causes, I am pleading before You, open Your glory for us because Your glory is from my father and mother in heaven, HB, who are the AVI of ZA, called “heaven,” and the father of all Israel, ZA, and their mother, Malchut, of whom it is written, “And do not forsake your mother’s law.” And with You there is no unification of any mother in the world.

607) Authors of the Mishnah, awaken all your Neshama, Ruach, and Nefesh now and take away from you the sleep, which changes the way of the literal of this world. And I awoke you only with high secrets of the next world, where you are, and where it is written, “Behold, He … will neither slumber nor sleep.”

Sleep comes from the left line of Bina, which illuminates without Hassadim. But in Bina, sleep neither works nor changes anything, unless when the illumination of that left line extends to Malchut. There sleep works and changes everything, meaning that the illumination of Mochin departs.

The sleep that extends from the left line to this world, to Malchut, is the Mishnah, the Peshat [Literal], meaning that they raise illumination of the Mochin. Moses awakened them to rise to the next world, through the secrets of Torah, when he said that in the next world, Bina, it is written, “Behold, He … will neither slumber nor sleep,” since there is no sleep there.

608) The landlord slices and the guest blesses. It is important to be meticulous about the letter Hey of Hamotzi [Who brings forth (bread from the earth)]. The two letters Hey of HaVaYaH, Bina and Malchut, correspond to the two breads, two Hallahs [Sabbath bread] of Sabbath. Yod de HaVaYaH is a slice of bread, as an egg, which is given to everyone. The landlord, who slices, is Vav de HaVaYaH. All four letters of HaVaYaH are implied here.

609) In the meantime, the grandfather of all grandfathers, upper Hochma, descended and said, “Moses, reconsider!” The bread is Vav; two loaves of bread are Hey, Hey. Vav corresponds to Jacob, ZA; Hey, Hey correspond to Leah and Rachel. This is why the bread in general is Vav, ZA, which has two Zivugim: one Zivug with Leah, his Nukva from the Chazeh and above, and another Zivug with Rachel, his Nukva from the Chazeh and below. This is why the bread is divided into two loaves.

Yod of HaVaYaH is the slice that is given to each, as much as an egg to each one. An egg is Yod de HaVaYaH, Hochma, the abundance extended by the Vav, and the two letters Hey de HaVaYaH.

610) Moses said, “In several places it was explained that Jacob, the landlord, is ZA, and Joseph is the guest, whose degree is Yesod—the one who lives forever—including eighteen blessings of the prayer. This is why it was explained about him, ‘Blessings on the head of a righteous.’ And this is why it was said, ‘The landlord,’ ZA, ‘slices, and the guest,’ Yesod, ‘blesses.’ And you are saying that ZA is the bread and not the landlord?”

The grandfather said, “It is all true. But according to my words, that ZA is bread, then who is the one slicing and dispensing the bread?”

611) Moses said, “It is you in his form.” The grandfather himself, who is Hochma, is in the form of the slicing landlord: Yod–Vav–Dalet Hey–Aleph Vav–Aleph–Vav Hey–Aleph, which is forty-five in Gematria, Hochma, with the letters Chaf–Het Mem–Hey. Adam in Gematria is Mem–Hey, the upper Merkava [chariot/assembly]. His face, Hochma, is HaVaYaH filled with the letters Aleph, which is Mem–Hey in Gematria. Because of it, Vav is bread, the two loaves are Hey, Hey, and the measure of the abundance is as an olive and as an egg. This explains by what name they measure “as an olive,” meaning in a Yod. However, you do not bundle commandments. Rather, each commandment is on its own.

Just so, there are no two measures in the letter Yod, that both as an olive and as an egg will be Yod. Rather, they are two Aleph–Bet, where the big Aleph–Bet is in Bina, and the small Aleph–Bet is in Malchut. This is why there is an upper Yod and there is a small Yod. Yod of the upper one is superior, upper Hochma. Yod from ADNI is small, Hochma of the left.

These two letters Yod, one is as an olive, a small Yod is ADNI, and one is as an egg, the upper Yod of HaVaYaH, which are YAHDONHY, the combination of HaVaYaH ADNI, where the first Yod is as an egg, and the last Yod is as an olive.

In each degree, KHB TM are discerned. Likewise, KHB TM are discerned in ZA. Simple HaVaYaH of four letters is Keter. HaVaYaH filled with letters Aleph is Hochma. HaVaYaH filled with the filling of the letters Aleph is Bina. HaVaYaH filled with the letters Aleph is Tifferet, since Hochma and Tifferet are equal. The count of HaVaYaH filled with the letters Aleph is Malchut.

Saba [grandfather (name of a Partzuf)] himself, who is Hochma, has the form of the landlord, who slices, Yod–Vav–Dalet Hey–Aleph Vav–Aleph–Vav Hey–Aleph, the degree of Hochma in ZA, and not the degree of Tifferet in him. This is Adam, who is Mem–Hey in Gematria, the upper Merkava, ZA. His face, Hochma, is HaVaYaH filled with the letters Aleph, but is discerned from the Tifferet in him, which also has the same filling.

612) Now the Mem–Hey of His name and the Mem–Hey of the name of His son connect. Hochma, HaVaYaH filled with the letters Aleph, is Mem–Hey, and the son of Hochma, Tifferet, is also HaVaYaH, filled with Mem–Hey. It follows that Mem–Hey is the name of Hochma, and Mem–Hey is the name of his son, Tifferet. Saba, Hochma, connected with Moses, Tifferet.

How fortunate is one who has been rewarded with eating from this bread, Vav of HaVaYaH, of which it is written, “Come, eat of my bread.” And how fortunate is the soul of which it is written, “She will eat of her father’s bread, and no foreigner will eat of it.” It is because it is written about the Creator, “But there is one father to all of us,” and a soul that engages in Torah will eat of her father’s bread.

613) Who causes a soul to eat of her father’s bread? It is because she repented and united with the Creator as in her youth, as it is written, “And [she] returns to her father’s house as in her youth.” It is as it is written, “Let him return to the days of his youth,” as a tree that was cut and has grown again at its roots. It is as one who died without sons, who reincarnates through levirate marriage and returns renewed.

614) And there is another secret: one who dies without sons will later come reincarnated and renewed as before, and this is the meaning of what is written, “A widow or divorced, and has no child and returns to her father’s house as in her youth.” “A widow or divorced,” since his soul was expelled from the Garden of Eden, which is why she is called Geursha [driven out/divorced], as it is written, “And He drove out the man.” And who caused it? It was because she had no seed, that he died without children.

“And returns to her father’s house as in her youth,” returning to this world and reincarnating in the youth, the son of the brother who married his wife. And once she has been rewarded with a child, “she shall eat of her father’s food; but no layman shall eat of it.” It is as is written, “The wife of the deceased shall not go outside to a strange man,” for if she does not marry the brother, she will fall to a foreign man, the Sitra Achra.

615) Concerning Hillel and Shamai, Hillel is from the side of mercy, Shamai is from the side of judgment. They are HG, as the degrees of Abraham and Isaac. You are of their kind; gather here, as well as the disciples of the house of Hillel, and the house of Shamai, to the king’s feast.

616) You, who give the orders, explained that one who slices cannot eat until the participants in the meal reply, “Amen,” and the participants in the meal are not permitted to eat until the one who slices eats. When the landlord slices, and he slices for the participants in the meal, he does not give the same amount to all, for it is not the conduct of those who slice to slice equally. Sometimes they give to one as much as an egg, and to another as much as an olive. When they reply Amen for this slicing before the landlord eats, they connect two measures—as-an-olive and as-an-egg—together, where the measure of the egg extends from Yod de HaVaYaH, and the measure of the olive extends from Yod de ADNI.

For this reason, connecting the as-an-olive and as-an-egg, YAHDONHY, is Amen, for Amen in Gematria is ninety-one, opposite the unification, YAHDONHY. But that unification does not apply to eating, but to slicing. Therefore, after these measures, as-an-olive and as-an-egg, join the unification, YAHDONHY, in saying Amen, then the landlord will eat. It is written about it, “I have gathered my myrrh with my perfume; I ate my honeycomb with my honey,” and afterward, “Eat, friends, drink and be drunken, O beloved.”

“Eat, friends,” are the participants in the meal, to be the sons, who are the participants in the meal, in the form of their father, who is the slicing landlord, upper Hochma, called Abba [father].

617) Here bread is with two loaves. Bread is Vav, and two loaves are Hey, Hey. The measure of the eating is as-an-olive and as-an-egg, the unification, YAHDONHY. What is the showbread [Lecham Panim] on the king’s table, which are the twelve Hallahs sent on the table in the Temple? Bread, ZA, has twelve faces [Panim]: four are the face of a lion, four are the face of an ox, and four are the face of an eagle. The lion, ox, and eagle are three lines, in each of which are HG TM, and four times three is twelve. They are also three times HaVaYaH: “The Lord [HaVaYaH] will bless you,” “The Lord will shine,” and “The Lord will carry.” In each HaVaYaH there are four letters. Three times four are twelve letters.

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600) One who slights bread crumbs and throws them where he should not, and much less one who slights crumbs of the brain, which are drops of semen, and throws them on the ground, as it is written about them, “For all flesh had corrupted their way upon the earth,” or throws them in menstruation, in a daughter of a foreign god, in a maidservant or a harlot, and much less one who slights the breadcrumbs of the Torah, which are the secrets in the tips of the letters, and the crowns of the letters that we learn about, “all who uses Keter passes away.”

601) It is even more so with one who gives the secrets of the Torah, the secrets of the Kabbalah, and the secrets of the work of creation or the secrets of the letters of the explicit name to indecent people who are governed by the evil inclination, a harlot, of whom it is written, “For on account of a harlot a man is brought to a loaf of bread.” There is no bread but the twenty-two letters of the Torah, and there is no loaf but even one law.

602) The measure of the crumbs no smaller than an olive, and especially if they are as an egg, since the author of the Mishnah were meticulous in regard to them, “To the size of an olive and to the size of an egg,” to bless on them the blessing for the food.

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594) “I have gathered my myrrh with my perfume” is the right arm in the left thigh. “I ate my honeycomb with my honey” is Jacob in Rachel. “I drank my wine with my milk” is the left arm in the right thigh. The right arm in the left thigh is Hesed with Hod. Jacob in Rachel is the middle pillar, Tifferet with Malchut. The left arm in the right thigh is Gevura in Netzah.

595) Why did he change his qualities so? Because David said, “Your priests will wear righteousness and your pious ones will sing.” It should have said, “And your Levites.” The Creator said, “It is not My way to change My qualities, but after You have invited me, I must do your wish.” It follows that even when a landlord invites the king, he should do his will. This is why, “anything that the landlord tells you, do, except for ‘Leave!’” It is written, “I the Lord do not change.” In all the offerings, it is written, “For the Lord,” in whom there is no change. And how can it be that He will change the degrees of His name in an offering?

596) However, “I have gathered my myrrh” is the blessing, “Maker of Light.” “…with my perfume” is “Everlasting Love.” “I ate my honeycomb” is “Hear O Israel.” “With my honey” is “Blessed be the name of the glory of His kingdom forever and ever.” “I drank my wine” is “And it shall come to pass that if you surely hear,” until “And said.” “With my milk” is from “And said,” until “truth.” “Eat, friends” are the first three blessings and the last three blessings of the Eighteen Prayer. “Drink and be drunken, O beloved” is the rest of the blessings in the prayer.

597) The offering is bulls, sheep, male goats, and female goats, which are four faces of the face of an ox. The face of an eagle is two turtledoves or two young pigeons. A lion is Hesed, descending to the ox, left, Gevura, so as to connect to Hesed in Gevura so they mingle with one another. Adam, Malchut, descends to the eagle, Tifferet, Jacob, so Tifferet and Malchut mate with each other.

For this reason, Jacob’s beauty was the beauty of Adam HaRishon. And who caused the ascent, that he should be called Israel? It was the Creator, as it is written, “Your name shall no longer be said, Jacob, but rather Israel will be your name,” so that Israel will be the principal spreading among them.

ZA is primarily Hassadim, and Malchut is primarily Hochma. When ZA mates with Malchut, ZA mingles with Hochma, as well. The illumination of Hochma is called “beauty.” For this reason, Jacob’s beauty was the beauty of Adam HaRishon. The Hochma of Jacob, ZA, came from Malchut, Adam HaRishon, and this is the face of a man [Adam].

However, when the Zivug is in the great ZON, at which time ZA is called Israel, there is no disclosure of Hochma de Malchut, but rather the Hassadim of ZA govern both, in him and in Malchut. In the Zivug of Israel, ZA is the great one, with Malchut, and at that time Israel, Hassadim, are the principal that governs, to expand among them, and there is no disclosure to Hochma de Malchut.

598) It is written, “the tenth of an ephah of semolina for a meal-offering.” The tenth of an ephah corresponds to the Assembly of Israel, the tenth degree, Malchut. She must be placed between two arms, HG de ZA, so she is included with Hochma of the left, and Hassadim of the right. At that time she is semolina bread and she is bread. And because Malchut is bread, no appointee has been appointed in the world over bread from the five species, and He did not place an appointee over them but the Creator alone.

599) For this reason, one who slights bread and throws it to the ground, poverty chases him. And one appointee was appointed over it, who chases him in order to give him poverty, and he will not leave the world until he becomes needy of people. It is written about him, “He wanders about for bread; ‘Where is it?’” He wanders, and he will walk shaken and exiled from place to place in search of bread, Where is it? And there is no one to look at him.

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581) Rabbi Shimon said, “Moses, this is your Hod, in which you are desolate because of your prophecy on the left. You are as it is written, “leading to the right of Moses,” to Netzah, which is the head of the dawns, since NH are called “two dawns” because the Sitra Achra grips both of them,” and Netzah is the head of the dawns, and from his perspective, Malchut is called “a loving deer.” For this reason, David began, “For the leader on the morning star [also deer],” for those who win the wars will come in Netzah [Netzah comes from the word Nitzahon (victory)], as it is possible to win the war with the Sitra Achra only through the Sefira of Netzah.

And because NH are two dawns, we learn in the Mishnah, “from when does one read the Shema at dawn?” And it was not said, “at dawn,” but “at dawns,” two of them, referring to NH, who illuminate to Nukva in the first two hours of the morning, and who are called “dawns.”

582) Two Messiahs that come from two Malchuts will awaken to NH. The Messiah son of David corresponding to Netzah is tied in Abraham’s morning, Hesed. Since from Netzah de ZA extends Hesed to Malchut, as it is written, “In Your right hand, bliss for evermore.” Hod is tied to Gevura, for the Messiah son of Ephraim is tied to Hod. From Hod de ZA, the Gevura is drawn to Malchut. You, Moses, are in the middle because your degree, Tifferet, the middle pillar is connected to you, and the foundation that lives forever is on your degree. This is why he is the middle line between the two Messiahs, corresponding to NH, since Yesod is the middle line of NH.

Hochma is on the right; one who wishes to grow wise will go south. Bina is to the left; one who wishes to grow rich will go north. It follows that Hochma, Hesed, Netzah on the right, the Messiah son of David receives from Netzah de ZA. Messiah son of Ephraim receives Bina, Gevura, and Hod from Hod de ZA. Moses is in the middle of them, illuminating for them Daat, Tifferet, Yesod, which unites the two Messiahs with each other.

583) Malchut is a rainbow with you, since Malchut receives from Moses the three colors of the rainbow, three lines. The rainbow is the clothing of the Shechina, and the clothing of the righteous, Yesod, called “the covenant of the rainbow.” It is a token of the Sabbath, the token of a good day, the token of Tefillin, the token of the circumcision. The Creator said, “He who is not inscribed in this token will not enter this mirror, in this room,” in Malchut.

Malchut is the staff. That is, the middle pillar, ZA, leans with her toward Hesed, the right line [Mateh means both “staff” and “leaning”]. It is for the complete righteous, to give them merits in the eighteen blessings of the prayer. And it leans toward fault, the left line, toward wicked, to judge them with Gevura, for judgment, according to their deeds. With the middle line he is patient toward intermediate. This is the Shin, in which there are three heads, corresponding to those three lines [].

584) The three colors of the rainbow are white, red, and green, three lines. They are the token of the covenant, Yesod. The rainbow herself is an only daughter, the Sabbath queen, Malchut, who receives the three colors of the rainbow from Yesod. Malchut has six degrees under her governance: HGT NHY of Matat. These are the six workdays included in Matat. It is written about them, “Six days shall you work your works.” But the only daughter, Malchut de ZA, is a Sabbath to HaVaYaH; one who performs work in her will be put to death.

585) HaVaYaH is read with the letter Hey, which complements the name HaVaYaH. ZA is Yod–Hey–Vav, and the bottom Hey is Malchut. To the right of Yod–Hey–Vav, the Hey is his perfection. Thus, on each side of VAK de ZA, the letter Hey is his perfection.

There are six combinations of Yod–Hey–Vav in VAK de ZA: Yod–Hey–Vav Hey–Vav–Yod Vav–Yod–Hey Yod–Vav–Hey Hey–Yod–Vav Vav–Hey–Yod, which are eighteen letters included in the righteous one who lives forever, Yesod. Malchut is a quarter of a hin on each side, meaning that Malchut is the fourth letter, the bottom Hey in any combination of the six combinations. This is why she is called “a quarter of a hin,” since she is the fourth letter. The hin is because she is the letter Hey.

586) Malchut is the letter Hey with a filling of Aleph [Hey–Aleph], with respect to the explicit name, Yod–Vav–Dalet Hey–Aleph Vav–Aleph–Vav. Yod–Vav–Dalet is in Hesed, Hey–Aleph is in Gevura, Vav–Aleph–Vav is in Tifferet. The last Hey [Hey–Aleph] is in Malchut. When that Tet–Lamed [39] governs, Yod–Vav–Dalet Hey–Aleph Vav–Aleph–Vav, which is Tet–Lamed in Gematria (39), the sages forbade four works minus one. They are called the patriarch works, since they correspond to the patriarchs who govern them. That is, HGT are called patriarchs, since Yod–Vav–Dalet Hey–Aleph Vav–Aleph–Vav are HGT, which are thirty-nine in Gematria, forty minus one.

587) By these forty-minus-one works that are customary on weekdays, ten smites have smitten Adam, and ten to Eve, ten to the serpent, and nine to the earth, thirty-nine curses. And because the thirty-nine, Yod–Vav–Dalet Hey–Aleph Vav–Aleph–Vav, govern on Sabbath, which is Hey–Aleph, they are not smitten on Sabbath, since that thirty-nine is not as the weekdays’ thirty-nine, from the side of the servant, Matat. Also, forty works minus one are the sowing and plowing, etc.

588) The Shechina is called “the land of the Creator,” as it is written, “The earth is My footstool.” From the side of Hesed, the Shechina is called “water.” From the side of Gevura she is called “fire.” From the side of the middle pillar, Tifferet, she is called “air,” and she herself is called “earth,” a land for everyone, receiving everyone.

589) And because the added Neshama spreads in the Shechina, which is the Sabbath queen, of which it is written, “And His kingdom rules over all,” from there she is Malchut, whose governance is on the earth and on the trees and seeds. And because her offspring are in the tree of life, ZA, which is the added Neshama on Sabbath, there is rest for the earth, the Shechina.

Because on Sabbath, Malchut mates with the tree of life, ZA, she has rest, since all the Klipot surrender due to the illumination of that Zivug, and there is no governance in all the worlds except her governance.

590) And because the upper Shechina, Bina, spreads in the earth, Malchut, and it is written in Malchut, “an unblemished red heifer in which there is no defect and on which a yoke has never been placed.” It is forbidden to plow on Sabbath with an ox, as it is written, “They who plow, plowed upon my back,” the judgments of the left. This is why it is written about Malchut, “On which a yoke has never been placed.”

The lower Shechina, Malchut, is a red heifer from the side of Gevura. She is unblemished from the side of Hesed, Abraham, of whom it is written, “walk before Me and be whole.” Hesed is whole [unblemished]. She is unblemished with respect to the middle pillar, Tifferet. Also, “on which a yoke has never been placed” relates to the upper Shechina, Bina, freedom, for where she rules, the foreigner who draws near will be put to death, as there is no permission to the Sitra Achra to rule, not Satan, not a saboteur, and not the angel of death, who are from the side of Hell.

591) For this reason, on weekdays, Israel say, “But He, being full of compassion, forgives iniquity, and does not destroy, and many a time does He turn His anger away.” It is so because on weekdays, the lower Shechina dresses in those Klipot of death and judgment, and on Sabbath she strips them off.

It is so because the tree of life, Ben [son of] Yod-Hey, has the Mochin of Yod-Hey, HB, he is Yod-Hey-Vav because ZA is Vav and has Mochin of Yod-Hey. On Sabbath, he connects with the Hey, Malchut, and at that time there is rest with the Hey and with everything below her. For this reason there is no need to say about her, “And He is merciful.” Below her are Israel, and wherever Israel are present, there is keeping and rest.

592) This is why it is forbidden to plow in the land and dig in it, since the earth implies Malchut, and it is as though one flaws the holy land, the Shechina. It is forbidden to use tools of the earth on Sabbath, or even move a rock, and not simply a tool, so they will have rest thanks to the Shechina, who is called “stone,” as it is written, “And that stone, which I have set up as a pillar,” in a prayer. It is called a “pillar” because it is endurance for Israel, for because of it there is persistence to Israel in the world. It is written about her, “From there is the Shepherd, the Stone of Israel,” “on one stone are seven eyes,” and “The stone which the builders loathed.”

593) This is why it is written, “And the children of Israel shall keep the Sabbath, to observe the Sabbath throughout their generations, for a perpetual covenant.” They must keep it in their abodes, for LeDorotam [throughout their generations] is as Diratam [their abode], so they do not go out from the singular authority to the public authority.

This is what the authors of the Mishnah explained—the exits of the Sabbath are two, which are four: they are taking out from one authority to another authority, and letting in is also regarded as letting out. And SAM and the serpent should be kept from entering the abode of the Shechina, which is the singular authority. The public authority is a profaned woman, a maidservant, a harlot, menstruation, a gentile, who are the authority of SAM and the serpent, and seventy appointees of the nations.

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(înapoi la pagina ZOHAR CUPRINS / PINCHAS – click)

578) There are two kinds of dust: Jacob’s dust, his war, to speak in favor of the prayers in several camps of merits, which are regiments and camps that assemble with him to speak in favor of the prayer. And there is the dust from the degree of SAM, rising by several camps of sin, to complain about the prayer.

The evening prayer is called “Jacob’s ladder.” It is written about it, “And behold, angels of God ascending and descending on it.” These are the prayers rising when they are sins, and merits descend in their stead. It is so because the camps of Jacob’s advocates prevailed over the camps of SAM’s prosecutors, and they rise when they are merits, and sins descend in their stead, since the camps of SAM’s prosecutors overcame them, and these camps degrade them in several wars.

579) The advocates are ones with shields in the war of Torah, until that war is heard by the great mountains, Abraham, Isaac, and Jacob, as it is written, “Hear, O mountains, the Lord’s wrangle.” It is a wrangle of Torah, the wrangle of advocates and prosecutors over man’s Torah and prayer.

That war of the evening prayer lasts until dawn, since the time of the evening prayer is through the whole night. However, the sages limited it and determined it to be until midnight.

580) Because the time of the evening prayer is until dawn, it is written, “And a man strove with him until dawn.” Dawn is the evening prayer, the Shechina, whose measure is until Abraham’s morning, four hours. And it is written, “And Abraham arose early in the morning,” in the beginning of the first hour at the end of the dawn, in Jacob’s Netzah, where it is as is written, “For the leader on the morning star,” to avenge SAM for having touched Jacob’s left thigh, Hod. It is written about it, “He has made me desolate, pain-struck all day long.” Davah [pain-struck] has the letters of Hod [in Hebrew]. From the side of Hod, the fifth millennium, the Temple remained desolate and dry.

Malchut clothes ZA from the Chazeh and below. She takes the four Sefirot NHYM de ZA. The right line of Malchut, Hochma–Hesed–Netzah is made of Netzah de ZA. The left line of Malchut—Bina, Gevura, and Hod—is made of Hod de ZA, and the middle line of Malchut—Daat, Tifferet, Yesod—is made of Yesod and Malchut de ZA.

Malchut is called the “evening prayer,” and “dawn.” It indicates judgments that come from the black color [Shahar (dawn) is similar to Shahor (black)]. Its measure is through Abraham’s morning, four hours, for the measure of Malchut to receive Hassadim de ZA, called Abraham, is the four Sefirot NHYM de ZA from which she receives the abundance of ZA.

It is written, “And Abraham rose early in the morning,” in the beginning of the first hour after dawn, in Jacob’s Netzah, since the four hours of the morning are NHYM, so the first hour of Netzah de ZA is Jacob.

SAM’s grip is primarily in Hod, for there is his place in Malchut. It is so because HGT NH correspond to KHB TM, and Malchut is Hod. However, in Netzah, ZA, he has no grip at all, but only as a marginal matter, like a thorn growing next to a cabbage plant. When coming to pick the cabbage, the thorn is sometimes picked along with it, and thus makes it faulty.

Through Malchut’s ascent to Bina, the grip of SAM to Netzah rises too, but that ascent is not in his favor. On the contrary, from there comes his downfall because in Gadlut, when Malchut descends from Bina, GAR emerge and lower and subdue the whole of the Sitra Achra.

“And Abraham arose early in the morning,” in the beginning of the first hour at the end of the dawn, in Jacob’s Netzah, where it is as it is written, “For the leader on the morning star,” to avenge SAM for touching Jacob’s left thigh, Hod. It is so because the Sitra Achra is defeated in Netzah de ZA, once she rises and grips there. But in the left thigh, Hod, there SAM touched because there he truly has a grip. And it is written in it, “He has made me desolate, pain-struck all day long,” which has the letters of Hod, for in Hod is the essence of Malchut, whose correction is in the seventh millennium.

For this reason, the ruin takes up a little bit of the fourth millennium, Netzah, and some of the sixth millennium, Yesod. But in the fifth millennium, Hod, it is pain-struck and desolate and ruined from its beginning to its end. With respect to Hod there is no correction whatsoever before the end of correction. But in Netzah and Yesod there is some correction.

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(înapoi la pagina ZOHAR CUPRINS / PINCHAS – click)

568) At that time an added spirit will awaken over Israel, as it is written, “I will pour out My spirit upon all flesh,” and there will be rest to Israel from the nations of the world, as it is written, “and had rest from their enemies.” It will be as on Sabbath, when an additional Nefesh [soul] is added to a person on Sabbath, and in it he has rest. If we have rest, an additional Nefesh, which is a female, we will have even more rest in Ruach [spirit], which is a male.

569) An added Nefesh on Sabbath to all of Israel together is one—Keter. But to each according to one’s deeds, according to one’s degree. Whenever all of Israel repent together, all are accepted, as it is written, “As the Lord our God is whenever we call upon Him.” It is so because the name HaVaYaH is crowned with his Keter, the upper Keter, on the whole of Israel together. This is the added Neshama [also translated as “soul”] of all of Israel together on Sabbath and on good days.

This is why it was established that we end the blessing each day with the name HaVaYaH, which seals all the blessings of the prayer. But we do not say the addition without illumination of Keter, since Keter of the name HaVaYaH does not illuminate each day. This is why we seal with HaVaYaH, ZA, and we do not say an addition, which is Keter de ZA. It was established to say on the addition: “They will give You a crown, the Lord our God,” for on Sabbath Keter de ZA illuminates. This is why we say the additional part, and that Keter de ZA is the added Neshama, which illuminates to the whole of Israel tomorrow.

570) To anyone from Israel, the added Nefesh descends in this manner, according to one’s degree. If he is a Hassid [at the degree of Hesed], he is given an added Nefesh from the quality of Hesed, according to his degree. If he is a sin fearing Gibor [mighty/strong], he is given an added Nefesh from the quality of Gevura. If he is a whole man, he is given an added Nefesh from the quality of truth.

The added Nefesh is Malchut, consisting of ten Sefirot. Hence, a person receives from a Sefira in Malchut according to one’s quality. If he is a president in Israel, a sage, or understands about wisdom or about the Torah, of which it is written, “to understand allegories and figures of speech,” or about Prophets, or Writings [Hagiographa], he is given an added Nefesh accordingly. It is called Keter Malchut [a crown of kingship], if he is a president in Israel.

571) If he is wise, as we learn, “Who is wise? He who makes every person wise,” and as it is written, “You have made them all in wisdom,” he is given an added Nefesh from there. And if he understands how to conclude one thing from another in the Torah, he is given an added Nefesh from Bina. If he is wise in Prophets and Writings, he is given an added Nefesh from NH, and if he is a complete righteous, keeping the token of the covenant, the token of the Sabbath, the token of good days, the token of the Tefillin, he is given an added Nefesh from a righteous, Yesod. And in any place where one receives an added Nefesh, it is from Malchut. If it is said that he is Yesod, he is Yesod in Malchut, and likewise in the rest of the Sefirot.

572) If he is a person who has all those qualities, he is tantamount to all of Israel together. He is given a crown with the name HaVaYaH, as it is written, “As the Lord our God is whenever we call upon Him,” there is none who is as holy as the Lord [HaVaYaH]. The Chaf that precedes the HaVaYaH [in Hebrew] is Keter de ZA, an added Neshama from the male world, Tifferet, and not as the added Nefesh of the individual, who is only from the Sefirot de Malchut. He is a king crowned in the high Keter from Bina, in which he will be king in his Shechina, which is an added Nefesh.

Keter is an added Neshama, received from HaVaYaH, Ruach, of which it is written, “I will pour out My spirit upon all flesh.” And the spirit of HaVaYaH includes ten Sefirot from above downward: Hod is Hochma, Hey is Bina, Vav is six Sefirot from Hesed to Yesod, Hey is Malchut, and Chaf from “As [Chaf] the Lord [HaVaYaH] our God” is Keter on the Rosh of HaVaYaH. This is a Neshama that is added on the Sabbath day to all of Israel together, or to an individual in whom there are all ten qualities in Malchut.

573) Because the Cause of Causes is inscrutable and covered with this Keter, and on Sabbaths and good days the Keter expands in the name HaVaYaH, at that time there is no governance to SAM and the serpent, or to all his appointees. There is also no governance to Hell, who is the evil female of SAM, nor to his camps, for they all hide from the king’s camps. It is as the idol worshipping nations of the world will hide when the Messiah is revealed, as it is written, “And they will go into caves in the rocks,” “and in the ravines in the rocks.”

574) Moses is tantamount to the whole of Israel, filled with all the good qualities. In him there is that of which it is written, “There is none as holy as the Lord our God,” with the Chaf that precedes the HaVaYaH [Lord], implying Keter of HaVaYaH. Moses is the Keter of everyone from Israel because there is no one to be Keter over him—no president, or sage, or one who understands, no Hassid, no mighty one, no whole one, or a prophet, no righteous, nor a king, which are the ten Sefirot of Malchut from which each one of Israel takes. He is of the form of the Creator, ZA, the male world, the son in the form of his father.

Moses is the son of ZA, as are Israel in general. It is written about them, “You are the children of the Lord your God.” Moses, complement the commandment of your Master, for there is no Mitzva from among your Mitzvot that the Creator and His Shechina will not be crowned in above and below in the upper Keter, in each and every quality.

575) Moses said to all the friends and to Rabbi Shimon, “I praise you according to your generosity, for you are generous, children of the generous, who are Abraham, Isaac, and Jacob. No one can praise you but the Master of the world, for even the whole Torah, up to Ein Sof, is dependent on you, as it is written, ‘Its measure is longer than the earth And broader than the sea.’ Such is your praise. But may it be in you as it was in me, that I was happy with the glory of my brother Aaron, the heart that rejoiced at the greatness of his brother will wear Urim and Tumim [ornaments of the High Priest].”

576) Any Musaf [additional section in the prayer] in which Keter is said is known from Keter de ZA, in which it is written, “There is none so holy as the Lord.” In all the prayers of Israel, their scent is as the scent of myrrh and frankincense, and any hawker’s powder. This is on the other days. But on Sabbaths and good days, when Keter de ZA illuminates, the prayer is more important to the Creator than any perfume.

All the perfumes and scents are illumination of Hochma of the left. The Keter that illuminates on Sabbaths and on good days is light of Hassadim. But it is far more important than the perfumes that illuminate on the rest of the days, which are illumination of Hochma.

577) Because on good days the prayers are higher and more important than any hawker’s powder, as it is written about hawker’s powders, “And a man strove with him,” for SAM struggles with a flawed prayer, to fight and slander with it in that same flaw of the transgression in the prayer. In the dust of the prayer he rises and slanders, and it ascends up to heaven.

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(înapoi la pagina ZOHAR CUPRINS / PINCHAS – click)

522) It is written, “Has the Lord as much delight in burnt offerings and sacrifices as in obeying the voice of the Lord?” The Creator does not wish for a person to sin and make an offering for his sin. Rather, an offering without an iniquity is a complete offering. It is called a “peace offering.” A “perpetual offering” is also complete. Although the perpetual atones for iniquities, it is still a complete offering.

523) It is written, “The sacrifices of God are a broken spirit; a broken and a contrite heart, O God, You will not despise.” This verse was explained—the Creator’s wish is not for a person to bring an offering for his sin. Rather, He wants a broken spirit, and people do not know what they are saying. When a person comes to be defiled in his iniquities, he extends upon him a spirit from the side of Tuma’a [impurity], and the spirit takes pride over the man and controls him to all that it wishes. That side of Tuma’a—from which the spirit extends—prevails in its power and intensifies, and controls him to its wish. A person comes and governs it in order to be purified, he is purified from above.

524) When the Temple existed, the sinner would sacrifice his offering. Any atonement of his hangs on him until he regrets and breaks from his pride the spirit from the side of Tuma’a that he drew on himself by his sin, and degrades it. This is the shattering to that degree of Tuma’a from which the spirit extended. When that spirit of Tuma’a breaks and he offers his offering, it is an offering that is willingly accepted, as it should be.

525) And if that spirit of Tuma’a does not break, his offering is nothing and he is given to the dogs, since that offering is not the Creator’s but the dogs’.

This is why a proper offering to God is a broken spirit, for that spirit of Tuma’a to be broken and not rule. Hence, it is written about one who breaks it properly: “The spirit goes and will not return.” That man will be certain that it will never return to him, as it is written, “And will never return.”

“A broken and contrite heart” is that man who is not proud, who does not delight in worldly pleasures, “O God, do not despise,” since He respects him.

526) “Command the children of Israel, and say unto them: My bread, which is presented unto Me for offerings made by fire, of a sweet savor unto Me.” “Command” is idol worship, so he does not let himself be defiled by the spirit of Tuma’a, which is actual idol worship.

528) The Creator said, “I have come to My garden, My sister, My bride.” “I have come to My garden,” since when all the offerings in the world rise for MAN, they all enter the Garden of Eden first, the Assembly of Israel, Malchut. And how is the beginning of the offering when entering the Garden of Eden first? When a person confesses his sins with an offering, during the slaughter and the throwing of the blood on the altar, the offering ascends as MAN to the Garden of Eden. At that time the Creator, ZA, says, “I have come to My garden,” to the Garden of Eden, Malchut, since the MAN of the offering awakens the Zivug.

529) Now we should consider how these holy spirits enjoy the raising of MAN of the offering, and the reason for which the offering is of a beast. Would it not be more important for that person to break that spirit which he extended by his sin and repent? What is the reason for the slaughtering of the beast and burning it by the fire of the altar?

530) There is a beast that lays on a thousand mountains, the Malchut, HaVaYaH filled with the letters Hey, which is a Behama [beast] in Gematria (52). She eats a thousand mountains each day. All thousand mountains are the degrees of Hochma that extend from the left, since the Hochma is called “one thousand,” as it is written, “And I will teach you wisdom” [A’Aleph (from the word Eleph, 1000) means “I will teach”]. They are called “beasts in the mountains of one thousand,” a beast that eats beasts.

The beasts are of fire. That beast, Malchut, grazes on all of them in one lick, as it is written, “The Lord your God is a consuming fire, a jealous God.” And all the water of the Jordan, Yesod de ZA that was filled in six years, which it receives from HGT NHY de ZA, called “six years,” Malchut makes them one gulp.

531) The beasts in the mountains of one thousand are illumination of Hochma on the left, the heart and core of those beasts of below, since the spirit spreads from them downward. That spirit is depicted below, in the beasts, which became the spirit of the beast below. When a person sins, he brings a beast as an offering, that spirit of the beast goes up and returns to its place, to the upper beast, Malchut, and that spirit spreads through all the beasts in the mountains of one thousand.

And all those from the Sitra Achra, which extends from the left, approach and come, and enjoy those tallow and blood—the clothing of that spirit, since that spirit is from their side, the left side, and everyone enjoys and becomes advocates of that person, for the prosecutor has become an advocate. The MAN of the offering enters through the gullet, and this is why that offering comes from the beast.

532) Rabbi Shimon said to his son, Rabbi Elazar: “My son is blessed by the Creator. It is written about you: ‘Your father and mother will be glad, and she who bore you will rejoice.’ Your father above, ZA, and your mother, the Assembly of Israel, Malchut, will be glad, and she who bore you, the daughter of Rabbi Pinhas son of Yair, the mother of Rabbi Elazar, will rejoice.

“Elazar my son, say, ‘This is true with an offering of a beast, but with an offering of the fowl, what is the reason? And it is written, ‘And if his offering to the Lord be a burnt-offering of fowls?’’ He said to him, ‘I did not see, but I am looking at the thing that was said of the beast in relation to the fowls, and I am not saying, since I did not see, and thus far I have not heard.’”

533) Rabbi Shimon said to him: “Well said, Elazar. The meaning of the offering was given for the disclosure of true righteous. The meaning of the offerings is the meaning of those holy animals, the four shapes engraved in the throne of the holy king, in Malchut, a throne for ZA, which are the face of an eagle, the face of an ox, the face of a lion, and the face of a man.

The face of a man includes all of them, since lion, ox, and eagle are three lines, and the face of a man is Malchut who receives them. This is why she includes all of them. All four faces look at each other and are mingled in one another. From them there are expansions to several sides and tens of thousands, above and below, immeasurable and countless and incalculable.

534) From the face of an ox, the left, a spirit for the beasts spreads to four kinds, which are included as one. These are bulls, sheep, male goats, and female goats. These are the ones that are to be offered. And because the offering from them are the holy armies that spread from the face of an ox, they approach their foundation, the face of an ox, through the offering, and they enjoy that foundation and their clothing. Were there no foundations of this world in them, the offering that rises to them, they would not approach their foundation there, the face of an ox.

535) The holy Shechina has contentment from the spirits of the righteous who rise to her for MAN, and she approaches to accept the spirit of the righteous and enjoys him because that spirit extended from her. Likewise, those armies that spread from the face of an ox enjoy from the side of their foundation, the face of an ox. They enjoy that clothing, the offering, which approaches their foundation. It is so because the spirit of the offering is from the clothing of their spirit, and this is why the enjoy them.

536) A spirit spreads to the fowls from the face of an eagle. An eagle is on two sides: right and left, since an eagle is Tifferet, the middle line, which includes right and left, as it is written, “And a fowls will fly,” indicating two spirits. For this reason, the offering of a fowl spreads and descends from the right and from the left. It is so because an offering of a beast is only from the face of an ox, left, while an offering of a fowl is from the face of an eagle, which includes both lines.

537) From the whole of the pure side in the fowls, only doves and turtledoves are offered, since they are loyal to their mates more than all other birds. They are pursued and do not pursue, and they are loyal to each other, the female to her mate. This is why the offering is from them. These holy spirits descend and approach, and enjoy their foundation and essence.

538) How does the little bit that ascends from the dove or the turtledove expand to several sides and armies of above, which are immeasurable? Or also what goes up from a single beast? Indeed, when one fine candle burns, the whole world is filled with light by it. A thin tree lights a big tree, and so is man’s raising of MAN: nourishing all the upper worlds.

539) Thus far we have explained the offering from the two engraved sides of the throne, from the face of an ox to a beast, and from the face of an eagle to the fowls. Now we should ask, “But four shapes are engraved in the throne, so why is there no offering from the other forms?” Indeed, there is an offering from all of them, since when the offering is complete, the lion engraved in the throne comes down, enters the fire, eats, and takes pleasure from there.

As for the man who is engraved in the throne, man is the heart of everything, he offers there before a person—who is Malchut—his spirit and soul, and the upper man enjoys the lower man. Thus, each kind approaches its kind and truly enjoys of its own, from its own foundation.

540) The lion has no foundation below, in the offering. The face of an ox has a foundation below, in the beasts. The face of an eagle has a foundation below, in the fowl. The face of a man has a foundation below, in the spirit and soul of the sacrificing person. But the lion has no foundation below at all.

The lion is included in everyone because he is to the right, Hesed, and Hesed includes everyone. For this reason, he eats into everyone, who are below him. All the others—ox, eagle, and man—do not eat of his kind because he is higher than them. Thus, all four shapes engraved in the throne approach the offering, which is why it is a complete offering. And when they enjoy their core and foundation, a spirit descends to light upper candles, meaning that a Zivug of ZA and Malchut takes place.

541) Priests, Levites, and Israelites give the foundation and core to the upper degrees, from which they extend. Each degree gives to its foundation above. First, in the four shapes of the throne, each kind corresponds to its kind, and first, a kind approaches its kind. The face of an ox, all the faces, armies, and camps that spread to kinds approach their core and foundation: the face of an ox, the face of an eagle, the face of a lion, and the face of the offering man, whose spirit and soul approach the upper Adam, Malchut.

542) The priest who unifies the holy name on the offering approaches the high priest, Hesed de ZA, the one who enters the house of the Holy of Holies, Yesod of Malchut, who approaches her and lights the candles of Malchut with his corrections in illumination of the face, opposite the priest of below who offers the offering.

The Levites play joyfully at the time of the offering of the offering. Their side, Gevura de ZA, is happy and welcoming. Israel, who are making the offering, are standing over the offering in a prayer because the prayer was on all the offering, and the holy, hidden Ysrael Saba awakens to them and is welcoming.

543) Each kind approaches its kind, and everything follows its foundation above. The lower degrees awaken upper degrees, everyone awakens, and the degrees engraved in the throne, the four animals, awaken to the degrees in the earth, which are their foundation: the face of an ox to the beasts; the face of an eagle to the fowls, and those high and hidden degrees. All of them awaken and approach the feast of the offering and are refined.

However, not one of them is permitted to eat—neither the upper degrees, nor the lower degrees—and take any pleasure, nor stretch out a hand to the offering until the high king, ZA, eats and enjoys, and permits them.

544) Once he has permitted them, each and every one enjoys and eats, as it is written, “I have gathered my myrrh with my perfume.” These are the upper degrees of ZA. “My myrrh with my perfume,” properly eating and enjoying, and this is the unification of the right arm, Hesed, with the left thigh, Hod.

“I ate my honeycomb with my honey” is Jacob in Rachel, the unification of Tifferet with Malchut. It is proper eating, since only here is eating written. “I drank my wine with my milk” is the unification of the left arm with the right thigh, Gevura in Netzah.

These are all the upper degrees from which the holy king enjoys first. Thus far the food of the high king first.

There are three kinds of unifications of Hochma and Hassadim: unification of the smell, unification of eating, and unification of drinking. Unification of the smell is in the Rosh [head], in the Hotem [nose], and it is essentially Hochma. However, because it is illumination of Hochma in the left, it is received only from below upward, which is NHY de Rosh. Hence, the smell, the left in it, Hod, dresses in the light of Hesed de Guf, as it is written, “My myrrh with my perfume.” This unification is the right arm with the left thigh, Hesed de Guf with Hod de Rosh.

The unification of eating is primarily Hassadim, in the Guf. It is the inclusive unification of ZA and Malchut, as it is written, “I ate my honeycomb with my honey.” This is Jacob in Rachel, ZA with Malchut. It is proper eating, the primary Zivug of ZA and Malchut.

The unification of drinking is also in the Guf, such as eating, but it is essentially Hochma of the left, in drinking the wine, and the drinking of the milk, and the water, Hesed, as it is written, “I drank my wine with my milk.” It is a unification of the left arm with the right thigh, Gevura in Netzah, since the wine is the left of the Guf, Gevura, milk, Netzah of the Guf.

Hassadim are at a lower degree than Hochma because in the smell, Hochma is in the Rosh, and Hassadim are in Hesed de Guf. Likewise, in drinking, Hochma is in Gevura and Hassadim are in Netzah. It is so because the Hochma cannot be the principal over the Hesed, which clothes it, unless the Hesed is from a lower degree.

Therefore, the unification is Hochma in Hod de Rosh with Hesed de Guf, Hochma in Gevura de Guf with the Hesed in Netzah de Guf, since the right, Hesed, is in one degree with the left, Hochma, and is always higher and more important, as Hesed is the KH of the degree, and Hochma is Bina and TM that returned to the degree.

545) From here the king, ZA, grants permission to the four shapes engraved in the throne—and to all who spread from them—to enjoy and to eat, as it is written, “Eat, friends, drink and be drunken, O beloved.”

“Eat friends” are four shapes—lion, ox, eagle, man. “Drink and be drunken, O beloved” is what extends from them. Everyone eats, spreads, enjoys, and their faces shine, and all the worlds are in gladness. Each one, in the upper degrees and in the lower degrees, approaches his foundation, each to his corresponding Behina [discernment]: Hesed to the face of a lion, Gevura to the face of an ox, and they enjoy. This is the secret and the hiding place of the offering.

546) The students said, “If the Torah were not given on Mount Sinai, but the Creator would say, ‘Here is Rabbi Shimon to give you My Torah and My secrets,’ it would suffice the world. Woe, when you part from the world, who will light the candles of Torah? Everything will darken after that day, for until the arrival of the Messiah king, there will not be a generation as that generation that Rabbi Shimon is in it.”

547) Rabbi Shimon said about that secret: “A man must taste nothing until the high king eats.” His eating is prayer, instead of an offering. A man’s prayer is akin to above, in an offering. At first, the four shapes engraved in the throne are invited to dwell over those creations, over the fowls and the beasts that the spirits of the four animals expand on them, who will be the offering. These are creations that the foundation of their spirit in this world is from the four animals, as it is written, “How plentiful are Your woks, O Lord.”

The four shapes in the throne, which are summoned on those offerings, expand on the creations whose spirit is worthy of an offering. This is why we say, “The Ophanim, and the holy animals,” the four animals in the throne, and all those other armies that expand from them, to which the spirit of the beasts and fowls fit for offering is connected.

548) Afterward the high priest unites the holy names, and this is the blessing, “The Lord our God, You have loved us with an everlasting love,” for love is Hesed, the quality of the priest. The unification that the priest unites, is “Hear, O Israel, the Lord our God, the Lord is one.”

Afterward the Levites awaken to play, and this is, “And it shall come to pass if you will surely listen to My commandments”; “Beware lest your heart will stray.” This portion is opposite the left, Gevura, the singing of the Levites. The singing of the Levites is from the left, to awaken the left side in this offering in a prayer instead of an offering.

Afterward there is Israel—the blessing, “True, and sound, and proper,” implying Ysrael Saba who is standing over the offering, the ten internal, upper degrees, the ten Sefirot that are on the table. They are true, and sound, and proper, and existing.

549) However, not one of them is permitted to eat or stretch out the hand toward the offering, the prayer, before the upper king, ZA, has eaten, which are the first three blessings and the last three blessings in the Eighteen Prayer, where there is the Zivug of ZA and Malchut, regarded as the eating of the king. Once he has eaten, he permits the four shapes, the four animals in the throne, and all the sides that expand from them to eat.

550) Then, man—a shape that includes all other shapes—drops and falls on his face, and gives himself and his spirit to the man above, who stands over those shapes, who includes all the shapes, so he would awaken toward him properly. He says, “To you, O Lord, I carry my soul,” to awaken other forms and all who expand from them. This is the meaning of what is said in the praise for David, “will utter,” “will sing,” “will say,” and “will speak,” related to the forms that expand from them. And everyone eats and enjoys the prayer, each according to what befits him.

551) Henceforth, a person should say the troubles of his heart, as it is written, “The Lord will answer you in the day of trouble,” like a gravid [pregnant] woman sitting in her pangs, so that everyone becomes advocates of that person. This is why it is written, “How fortunate is the people that such is its state.”

552) Rabbi Shimon was going to Tiberias. Elijah met him. He said to him, “Greetings my lord,” Rabbi Shimon replied, “What is the Creator doing in heaven?” He replied, “He is busy with offerings, and saying new words in your name; how fortunate you are. I have come to greet you, and there is a thing I would like to ask of you, to settle it for me: In the seminary of above, a question arose. There is no eating or drinking in the next world, but it is written, ‘I have come to My garden, My sister, My bride,’ ‘I have gathered my myrrh with my perfume; I ate my honeycomb with my honey.’ Can it be that one in whom there is no eating or drinking will say, ‘I have gathered my myrrh with my perfume; I ate my honeycomb with my honey’?”

553) Rabbi Shimon replied, “And the Creator, what did He reply to them?” He said to him: “The Creator said, ‘But Rabbi Shimon will tell,’ and so I have come to ask of you.”

Rabbi Shimon said, “How fond is the Creator of the Assembly of Israel. Because of the love He has for her, He has changed His works from His usual works. Although He does not eat or drink, for His love for her, He ate and drank. For because He came to her, He did as she wished.”

A bride who enters the Huppah [wedding canopy] and wants to eat, the rule is that her groom will eat with her, even if his conduct is not to do so, as it is written, “I have come to My garden, My sister, My bride.” And because I have come to her to go with her to the Huppah, “I have eaten my honeycomb with my honey; I drank my wine with my milk.”

554) We learn from David, who summoned the Creator and changed His works from the usual conduct of the Creator, and the Creator accepted it and did as he wished. It was so because he summoned the king and queen with him, as it is written, “Arise, O Lord, to Your resting place, You and the ark of Your strength,” which are the king and queen together. In order to not separate them, he changed the Kelim and changed the king’s works.

555) It is written, “Your priests will wear righteousness and your pious ones will sing for David.” It should have said, “Your Levites will wear righteousness,” since Tzedek [righteousness/justice] is from the side of the Levites, for Malchut from the left is called Tzedek, and left is the Levites. It should have said, “Your Levites will sing,” for singing and chanting are from the side of the Levites, from the left. But David changed and said, “Your priests and Your pious ones,” who are from the right side.

556) The Creator told him: “David, this is not My way.” David said, “For the sake of David Your servant, do not turn away the face of Your Messiah. The correction that I have corrected, do not change it.” The Creator replied to him: “David, because you have summoned Me, I should do as you wish, and not as I wish.” We learn from that the custom that when one summons another, the one who arrives at the other’s should do his wish, even if this is not his usual way.

557) Such is the text, “And he took from the stones of the place.” When the groom comes to the bride—since Jacob is Tifferet and a place is Malchut, and Tifferet and Malchut are groom and bride—although he is used to laying only on pillows and featherbeds, and she gave him stones to lay on, he will accept everything willingly. It is written about it, “And he laid down in that place,” on those stones, although this was not his custom.

558) Here, too, “I ate my honeycomb with my honey.” Although this was not His custom, He did it for the love of the bride. And yet, it is only in the bride’s home, and not elsewhere. In His own place, He neither eats nor drinks. In her place, He eats and drinks, as it is written, I have come to My garden,” the Garden of Eden is the place of Malchut. Likewise, the angels that the Creator sent to Abraham did not eat or drink in their place, but for Abraham they ate and drank.

Elijah told him: “Rabbi, as you live, the Creator wished to say this matter, but in order to not to make the Assembly of Israel indebted, He raised the matter to you. How fortunate are you in the world that your Master is praised by you above. It is written about you, ‘A righteous rules over the fear of God.’”

ZA is always adhered above, in Bina, in the next world, and there is no eating or drinking in him, since eating and drinking are Mochin de Hochma clothed in Hassadim. It is known that Hochma appears only in Malchut, and not in any other Sefira above her. It follows that there are eating and drinking only in Malchut.

Although He does not usually eat or drink, since Mochin de Hochma do not appear in ZA, but only Hassadim, still, for her love, He ate and drank. Because He came to her, He did as she wished. Because He came and united with Malchut, ZA was also included in Mochin of eating and drinking like Malchut.

And yet, it is only in the bride’s house, and not elsewhere, since there is no disclosure of Hochma in another place outside of hers. In the place of ZA, the Mochin of eating and drinking are not revealed.

559) An offering has smoke, smell, fragrance. Smoke are the angry ones, as it is written, “For then the anger of the Lord … will emit smoke.” The angry ones enjoy the smoke. Smoke means anger in the nose. Smell are the ones called “apples,” as it is written, “And the smell of your breath as apples.”

560) It is written, “The one lamb you shall offer in the morning.” In the morning is the morning of Abraham, the light of Hesed, as it is written, “And Abraham rose early in the morning.” How do we know that that morning is Abraham’s? It is written, “The morning light arose.” “The morning” is written with the “the,” for it is the first light that the Creator created in the work of creation. This is why it is written, “You shall offer in the morning,” meaning in that certain morning, for that offering was offered opposite Abraham’s morning.

The offering of the twilight corresponds to Isaac, and is offered corresponding to the evening of Isaac, the light of Gevura, judgment, as it is written, “And Isaac went out to stroll in the field toward evening,” Isaac’s evening.

561) It is a Mitzva to make an offering each day and make an additional offering on the Sabbath, then establish the bread offering, and the frankincense, and the additional offering on beginnings of months. Each day we must send a gift to the king, ZA, through the queen. And if she is in her husband’s domain, in a Zivug of Gadlut with ZA, we must give an addition, the addition [Musaf] on the Sabbath and on new moons, and the addition on all the good days.

562) Malchut is the private domain of ZA. And the middle pillar, ZA, is the husband of that domain. Jacob established the evening prayer. His degree is that of the middle pillar, ZA. This is why the evening prayer is optional, for the prayer, Malchut is in her husband’s domain. Although in the exile, which is similar to a night—the time of the evening prayer, where SAM and the serpent, and all his great appointees rule—and the Shechina descends into exile with Israel, she is still in her husband’s domain. It is written about it, “I am the Lord, it is My name, and I will not give My glory to another.”

563) This is why it is written, “And he came upon a place” [Pegia means “coming” as well as “hurting”]. There is no hurting, but rather conciliation and appeasement. The Assembly of Israel appeased ZA so he would not move from her, since the Creator, ZA, is the place of the world. The world is the Shechina, since the translation [into Aramaic] of Olam [world] is Alma, meaning Ulema, Haalmah [the maiden]. Malchut is the maiden. It is written, “And he slept there,” meaning that ZA appeased her to stay there in the exile with the Shechina.

“And he came upon a place” means that Jacob appeased Malchut. But we should also interpret that Malchut appeased Jacob, ZA, so he would not move from her in exile. And because each night she is regarded as exile, in her husband’s domain, they established the evening prayer as optional, since a prayer is Malchut, evening is exile, and then, too, Malchut is in her husband’s domain.

Another interpretation to the evening prayer being optional, that it is not mandatory to pray, is that straw is food for material beasts, all the more so. It is easy to understand for one who is corporeal, material, and not to one who has an intellect.

564) This is why the rest of the prayers are mandatory because they are obliged to support Malchut with the righteous one who lives forever, Yesod. We learn about it, “Anyone who attaches redemption to prayer is not harmed throughout that day.” Redemption is Yesod; prayer is Malchut. It is supported on Yesod in the right arm, Hesed, as it is written, “As the Lord lives, lie down until morning,” until Hesed, called “morning,” illuminates.

565) When it is time for the afternoon prayer, it is written, “In the evening she came,” meaning the unification at twilight. It is also written, “And the dove came to him toward evening,” since the dove is Malchut. It is written, “It is a present sent to my lord, to Esau,” in the exile of Esau, since evening is exile. “And behold, he also is behind us,” meaning that ZA is coming after us to redeem us from that exile.

“To my lord” is the Lord of all the earth, a righteous, Yesod, because from there, from the Zivug of afternoon at twilight, it is written about the righteous Joseph, “His firstborn ox, majesty is his,” since the unification of the present is from the dominion of the left, the evening.

And because it is a present sent to my lord,” to Yesod, Joseph, Joseph, too, became the firstborn of the ox, the left line, for the Messiah son of Ephraim was destined to come from him. The Messiah son of David is right, and the Messiah son of Ephraim is left. It is written about the Messiah son of Ephraim, “And lo, my sheaf rose up and also stood erect; and behold, your sheaves gathered around and bowed down to my sheaf.” It is so because the Messiah son of Ephraim is called Elem [muteness] in the exile [Elem and Alumah (sheaf) have the same root]. It was said about a righteous, “All who kneel, kneel is ‘Blessed.’” This is why it is written in regard to him, “and bowed down to my sheaf,” which is the Messiah.

566) “And Moses took the bones of Joseph” because Moses is Tifferet, Guf, and Joseph is Yesod, covenant, and Guf and covenant are one, as it is written, “And lo, my sheaf rose up and also stood erect.” Malchut is called God in exile, for such is the prayer in standing, and the prayer is Malchut. All who stand upright, stand upright in the name, Tifferet, Moses. This is why it is written about Moses, “My sheaf rose up,” and about the righteous, “All who kneel, kneels in ‘Blessed,’” as it is written, “And bowed down to my sheaf.” From the side of Tifferet, rising is for Malchut; and from the side of Yesod, bowing is to Malchut.

Moses is gripped on the right and on the left, in Guf and in covenant, Tifferet and Yesod. Tifferet leans to the right, and Yesod leans to the left. Afterward, Bina rises over them to open in her fifty gates of freedom for Israel, to extend the great Mochin of freedom and keep the verse, “As in the days when you came forth from the land of Egypt, I will show him wonders.” For this reason, the morning prayer is mandatory and the evening prayer is optional.

The prayer is Malchut. In the evening, in exile, she is in her husband’s domain. However, it is not mandatory to extend to her Hassadim, since it is impossible to extend Hassadim in exile because the light of Hassadim is extended only in the day, which is redemption. But the morning prayer, which is during the day, it is mandatory to extend to her Hassadim through the Yesod because then is the time of Hassadim.

567) In the evening prayer, Malchut is the blessing, “Lay us down,” when she lays in the arms of the king in exile, when she does not have rising but she lays. The night is exile. When the morning, redemption, comes, it is the festival of Passover, right, Hesed de ZA, who grips her on the right, imparting her with Hassadim. But concerning the left arm of ZA, Isaac, Tishrey, it is written about it, “And it came to pass, before he was done speaking, that, behold, Rebecca came out,” of the exile.

The redemption comes from the correction of the left side, Isaac. In order for Malchut to not come out of the exile, from the side of judgment, since the left is judgment, hence Jacob, ZA, folded his hands and gave an ox, left, in the right, Hesed, and placed a lion, right, in the left, judgment.

This is why it is written, “The address of the Lord to my Lord: ‘Sit at My right.’” This is a righteous, Yesod, corresponding to the Messiah son of Joseph, judgment. He told him, “Sit at My right,” which is the arm of Abraham, Hesed, at the time of the exile of Ishmael. Because Jacob folded his hands, he said, “To my Lord,” which is the left of Yesod, the Messiah son of Ephraim, judgment, to sit in the right, Hesed, “until I make Your enemies a footstool for Your feet.”

(înapoi la pagina ZOHAR CUPRINS / PINCHAS – click)

(înapoi la pagina ZOHAR CUPRINS / PINCHAS – click)

515) David said about that tree, Malchut, in which all the hosts of BYA dwell, “You support my lot.” “My lot” is the one to which David, Malchut, clings. This is why the verse, “His inheritance shall be divided by lot, between the more and the fewer,” implies Malchut, called “mouth.” And also the verse, “By the mouth of the Lord,” as it is written, “And he died there, by the mouth of the Lord,” which is Malchut. For this reason, “lot” is written with a preceding “the,” to imply Malchut.

How fortunate are those who engage in Torah day and night, and know His ways. Each day they eat sublime food from the abundance of Hochma, as it is written, “Wisdom sustains its owner,” since the Torah of above, ZA, is nourished from that place, from Hochma, and it is written about them, “Behold, My servants will eat.”

516) It is written, “And there was a voice above the firmament.” That voice is ZA, who is gripped to the firmament, Yesod de ZA, and partakes with him. It is written, “He has made a memorial for His wonders,” the firmament, Yesod, called “male.” That firmament stands over the animals, of which it is written, “And there was a voice above the firmament which is over their heads.” This is the firmament that was created on the second day of the work of creation, to divide between water and water, between upper water and lower water.

The animals are in Beria; the firmament, Yesod de ZA—which concludes the Atzilut—is on the heads of the animals. The firmament separates Atzilut, upper water, from Beria, lower water. Malchut de Atzilut stands over the firmament, Yesod de ZA, as it is written, “And above the firmament that was over their heads was the likeness of a throne, as the appearance of a sapphire stone.” And ZA was sitting on the throne, as it is written, “And upon the likeness of the throne was a likeness as the appearance of a man upon it from above,” since HaVaYaH, ZA, filled with the letters Aleph, is Adam in Gematria (45).

517) There are seven firmaments up above, corresponding to HGT NHYM in Yesod. Curtain, [name of a firmament] which corresponds to the Malchut in it, serves nothing, since Malchut has nothing of her own except what ZA gives her. The poor grip to her, as it is written, “In my poverty I have prepared for the house of the Lord.”

Because David was gripped to Malchut, who is poor, he said, “In my poverty.” And that firmament, Curtain, Malchut, admits in the morning and elicits in the evening, for at night Malchut brings out her armies to the right and to the left, and governs those armies and regiments, for then is the reign of the Malchut. In the morning, she gathers all her armies and admits them into their hole, to their females, and they do not govern, for the morning includes everyone, as it is written, “To say Your mercy in the morning, and your faithfulness in the nights.”

Malchut is built from the left line of Bina, Hochma on the left. ZA is the right of Bina, Hassadim. For this reason, there are two governments, since when the left reigns without right, it is darkness, for the Hochma cannot illuminate without Hassadim. For this reason, at the time of the governance of Malchut, the governance of the left, it is darkness and it is called “night.” But then it is by the full force of her governance, as it is written, “She rises while it is still night,” and she governs her armies, the degrees that expand from the left.

Opposite that is the governance of the day, ZA, the governance of the light of Hassadim. However, ZA also consists of the illumination of Hochma in Malchut, as it is said, “In the morning she gathers all her armies,” for then the power of the governance of Malchut and her illumination of Hochma are annulled, hence she admits them into their holes and they do not govern. They return to the females because their illumination of Hochma has departed from them, since the morning includes everyone because the illumination of Hochma is included at that time in Yesod de ZA, called “morning,” but then there is no governance except for Hassadim.

518) There is a voice, ZA, on that firmament, and that firmament is nourished by it, since Yesod receives from ZA. When that voice awakens, all the armies do not journey, nor is there permission in them, except to stand in their place, as it is written, “And there was a voice above the firmament which is over their heads; when they stood, they let down their wings.” When the voice awakens over their heads, they stand in their place and the armies approach and await that Hesed that extends from the voice, ZA, toward that firmament, Yesod. Because of it, they are blessed, meaning receive from the firmament. Hence, ZA is above the firmament that is over their heads, and they cannot receive except from the firmament, Yesod.

519) “And above the firmament that was over their heads was the likeness of a throne, as the appearance of a sapphire stone.” The appearance of a sapphire stone is the stone of Israel, Malchut, as it is written, “And they rolled the stone from over the mouth of the well.” One stone descended from above, Malchut, when Israel wanted to inherit the earth, and a lot is written in it, as it is written, “By the lot.” The lot would say, “This part is for so and so, and this one is for so and so.

That stone descended under the throne of the king, Malchut, and she is the throne of ZA. It is written, “From there is the Shepherd, the Stone of Israel.” This is the stone of ZA, called Israel, and this is also why it is written, “By the lot,” Malchut, “his lot will be divided.”

521) It is written, “Listen to me, you who pursue righteousness, who seek the Lord.” These are the ones following and pursuing the faith, Malchut, who is called Tzedek [righteousness/justice]. They pursue righteousness, and they are the seekers of the Lord. If you want to know the faith, and cling to that righteousness, do not look at her in and of herself, without ZA, as do the rest of the people of the world, who cling to Malchut without ZA, left without right, thus causing death to themselves. Rather, it is written, “Look to the rock from which you were hewn and to the quarry from which you were dug,” to unite her with ZA and AVI.

(înapoi la pagina ZOHAR CUPRINS / PINCHAS – click)

(înapoi la pagina ZOHAR CUPRINS / PINCHAS – click)

509) “Everything that the God will do will be forever,” what He will do for the correction of the world, “will be forever.” But the harm-doers and the Sitra Achra will be cancelled at the end of correction and are not eternal, so what is the meaning of the text, “And the God has so worked that He will be feared,” which implies that it relates to the Sitra Achra, who cast fear on the world?

This verse should have said, “Everything that the God has done will be forever.” What is, “Everything that [the God] will do”? But it is written, what has been is already present, and what will be has already been. Why is it written, “Everything that [the God] will do”?

510) It is written, “Nor has the eye seen a God besides You; will do for he who awaits Him.” It is written, “will do.” Should it not have written, “has done”? It is written, “for he who awaits Him.” But should it not have written, “who awaits You”? However, it is a high place that extends and emerges, and lights all the candles, all the Sefirot of ZA and Malchut, to the right and to the left. It is called, “the next world,” Bina. From him emerges a tree, ZA, to water and to be corrected. This tree is higher and more honorable than all the trees.

The next world, Bina, that extends and emerges, always corrects that tree and waters it, meaning imparts Mochin upon it and corrects it in its work. That is, Bina corrects the Kelim of ZA with her own Kelim so they are fit to receive from her the Mochin. He crowns him with crowns, GAR, and the fountains never cease from it, forever, and for all eternity.

511) Faith, Malchut, is dependent on that tree, ZA. Of all the other trees, it is in it, as it is written, “As an apple among the trees of the forest, so is my beloved among the boys.” The existence of everything is in him, as he is the middle line that sustains everything.

This is why it is written, “Everything that the God will do will be forever.” He was, He is, and He will be. “There is nothing to add to it and there is nothing to take from it.” This is why it is written in the Torah, “You shall not add to it or take away from it,” since that tree is the Torah, for ZA is called Torah.

God, Bina, always corrects that place. God is Gevura, from Ein Sof [infinity] and inscrutability. Bina is called Gevura, as it is written, “I am understanding [Bina], strength [Gevura] is mine.” It is also written, “His intelligence [Tevuna] is inscrutable,” meaning His Bina [understanding]. And this is why it is written, “the God,” and not, “God,” since God without the added “the” implies Malchut. For this reason, “Has done,” “Will do” always, as a fountain whose water never ceases for all generations.

512) This is why it is written, “And the God has so worked that He will be feared.” It means that He established that tree, ZA, in a complete correction until it is gripped to all sides, to the right and to the left, above and below, in Bina and in Malchut, so that “He will be feared” and will not be replaced with another replacement for all generations.

513) In the beginning it is written, “Will do.” And afterward it is written, “And the God has done.” However, will do and will correct the tree, ZA, so its water never ceases for all generations, since the water of Bina never stop, for all generations, as they extend from upper AVI, whose Zivug never stops. And afterward it is written, “Has done,” that God, Bina, has made another tree, Malchut, below it, and will not make it like ZA. That is, Bina will not bestow upon it ever flowing abundance, Hassadim from upper AVI, as she does to ZA.

This is why it is written in regard to it, “has made,” and not “will do,” since the lower tree, Malchut, has made it and established it on the left, in Din. Thus, whomever enters the upper tree, ZA, will enter the authority of the lower tree, Malchut, will find the lower tree, and will fear entering the upper tree, unless it is as it should be.

514) The lower tree, Malchut, keeps the door of ZA. This is why Malchut is called “keeper of Israel,” for she keeps ZA, called Israel. And God has made this bottom tree, Bina, so it is watered and nourished by the upper tree, ZA. This is why it is not written, “will do,” but “has done,” that he has made him a keeper, and one who is nourished from ZA. He has made him a keeper so that the people of the world will fear Him and will not approach Him, except those who are fit to approach, and not others. Thus, people will keep the ways of Torah and will not stray to the right or to the left, but will adhere to the middle line.

(înapoi la pagina ZOHAR CUPRINS / PINCHAS – click)