Autor: arhiprofesor

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452) There are eight Sefirot: Hochma, Bina, Gedula [greatness], Gevura, Tifferet, Malchut, Netzah, Hod. Tzadik, which is Yesod, has a crown on his head because he has no mate. His Atara [Keter] is the upper Keter, and because of it there is neither eating nor drinking in the next world. Rather, righteous sit with their Atarot [pl. of Atara] on their heads. For this reason, Shabbat [Sabbath] said to the Creator, “You have given mates to all the days, and to me You have given no mate?”

There are two Malchuts: Miftacha [key] and Man’ula [lock]. Miftacha is Malchut mitigated in Bina, Ateret Yesod, part of the upper nine and not of Malchut herself. Man’ula, the actual Malchut, was concealed in Rosh Atik. There is only an illumination of it in Atzilut, only in GAR of the Partzufim, from the Chazeh and above. From the Chazeh and below there is not a trace of her.

For this reason, it is considered that there is Malchut only from the Chazeh and above, which is the face of a man. But from the Chazeh and below, after the Yesod, there is only Miftacha there, Ateret Yesod, Malchut that is mitigated in Bina. With respect to the Man’ula, which is the real Malchut, there is nothing there.

It is also known that Malchut de Man’ula is not included in any Sefira because her place is under the Yesod, and not above it. But Malchut de Miftacha, the Malchut that rose to Bina, became Nukva in the left line in all the Sefirot, in Bina, in Gevura, and in Hod. Because Malchut rose to Bina, Bina became Nukva to Hochma, the Gevura became Nukva to Hesed, and Hod became Nukva to Netzah.

There are eight Sefirot, which are four couples. HB are one couple; Gedula and Gevura are another couple; TM are a third couple, Malchut above the Chazeh, in which there is illumination from Man’ula; and NH are the fourth couple. But Tzadik, Yesod, has a crown on his head because he has no mate.

The mate of Yesod should be Malchut de Man’ula, whose place is the Sium of the nine Sefirot, but she has been concealed and is not there. Rather, Ateret Yesod serves in her stead. His Atara [Keter] is the upper Keter, Miftacha, regarded as Bina, which is called “upper Keter.” She is not the mate of Yesod because only the Malchut de Man’ula is his mate.

And because of it, the next world, Bina, has neither eating nor drinking in it. Rather, the righteous sit with their crowns on their heads, since when ZA rises to Bina, the next world, Malchut de Miftacha becomes a crown on his head, as it is written, “A virtuous woman is her husband’s crown.” It follows that Malchut de Miftacha is not the mate of Yesod, but his upper Keter. This is why Shabbat, Yesod, said to the Creator, “You have given mates to all the days,” to all the Sefirot from Hochma to Hod, “and to me, Yesod, You have given no mate,” since her mate is the Malchut de Man’ula that has been concealed.

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445) NH are two halves of one body, such as two twins. This is why they are called Shehakim [skies, grinding]. Both together are Vav–Vav, from Veshet [gullet] from the left, and they are the two molars on the right.

The right and left contradict one another because the right line extends from the Holam, the ascent of Malchut to Bina, and the departure of the GAR. The left line extends from the point of Shuruk, when Malchut returned and descended from Bina, the GAR went out again, and the right line was cancelled as though it never existed, since Malchut has returned and descended from Bina.

However, from Chazeh de ZA and above, it sucks from its corresponding Behina [discernment] in Chazeh de AA and above, where AVI clothe. In them the Yod does not depart from the Avir, meaning that Malchut does not descend from Bina and they never receive the work of the left line.

For this reason, from Chazeh de ZA and above, although the left line came out, it did not cancel the right line because it nurses from upper AVI. But from Chazeh de ZA and below, where the two lines right and left are called NH, they nurse from their corresponding Behina, from Chazeh de AA and below, where YESHSUT is found, and in them the left line appears and the Yod comes out of the Avir. Hence, when the left line appears, Hod, the Netzah is promptly cancelled because once the Gadlut has returned, there is certainly no Katnut there anymore.

However, there are Panim and Achoraim [anterior and posterior] in YESHSUT, as well. The right line also governs in the Panim de YESHSUT, and the Yod does not come out from the Avir, as in AVI. For this reason, when NH de ZA receive from the Panim de YESHSUT, there is standing for the right line even after the elicitation of the left line, since the right line receives strength from the right line of the Panim de YESHSUT.

Hence, there are two Behinot in NH de ZA:

1. If they are in Achoraim, receiving from the Achoraim de YESHSUT, Netzah is cancelled by the elicitation of Hod, as the Gadlut that cancels the Katnut.
2. If they receive from the Panim de YESHSUT, the right line remains in power even after the elicitation of the left line.

NH are two halves of the same body, since the right line is the elicitation of Katnut, and the left line is the elicitation of Gadlut of the same body, the same degree. Thus, the Gadlut should have cancelled the Katnut, yet both remain in power, as two twins. It is so only with respect to the Panim de NH, where the right line sucks its power from the Panim de YESHSUT.

This is why they are called Shehakim, as both control each to itself. They fight one anther and grind one another. Together, they are Vav–Vav from Veshet [gullet], discerned as left, and with respect to the Achoraim de YESHSUT, the left side, they are regarded as one degree, since the left cancels the right. The Vav of Veshet implies them; it stretched and became Satan because it was without grinding.

They are two molars on the right, as with respect to the Panim de YESHSUT, the right side, there is power to the right side, too, Netzah, and then they are two separate degrees fighting one another, two molars grinding MAN for the righteous.

446) “And Moses took Joseph’s bones with him,” the bones of the righteous, the foundation [Yesod] of the world, the degree of the righteous Joseph. It is written about NH, “My bread which is presented unto Me for offerings made by fire, of a fragrance unto Me.” There is no bread but the Torah, NH, which are fighting one another, in grinding. It is written about them, “Go, eat [also “fight”] of my bread.”

NH are clusters of grapes imparted by the righteous, Yesod, a fruit bearing tree. It is written about it, “And they carried it on a pole between two.” With a pole and not with a board, since there was no righteous there, called “tree,” since Yesod, the middle line, did not unite the two clusters, NH to be included in one another. This is why they carried the pole in two, without inclusion in the righteous.

447) In order for NH not to part, it is written about the righteous, Yesod, “He will never let the righteous fall [“fall” also means “pole”]. That is, Yesod will not fall from uniting NH. The righteous is a tree. It is written about him, “Is there a tree in it or not?” Those who gave the earth a bad name have uprooted that tree, the righteous, Yesod, and caused, “And they carried it on a pole between two,” for NH to be Vav, Vav, without unification of the Yesod. The righteous has fallen because they have given the earth a bad name.

448) It was said about NH in the sin of the tree of knowledge that Eve squeezed grapes and gave to him. NH are called “clusters of grapes.” Grapes are illumination of Hochma on the left, which is forbidden to draw from above downward. Drawing it from above downward is regarded as squeezing grapes, which is the sin of the tree of knowledge.

A righteous, Yesod, there is a Sod [secret] in him, since Yesod contains the letters of Sod, which is wine that is kept in its grapes from the six days of creation. Yesod keeps the grapes, illumination of Hochma from being squeezed, so they will not draw it from above downward, but only from below upward.

The six days of creation are six degrees HGT NHY of the letter Vav, Tifferet, the middle line, from which Yesod receives the power of keeping. They are called “seraphim,” when they are Vav, Vav, without unification, as it is written, “six wings, six wings to the one,” twice six. They are called “seraphim” because of the left in them, and they elicit water from the right in them. Also, they are thirsty due to the flame in them from the side of Gevura, from the left side, and they draw water from the side of Hesed.

449) It is written about NH, “He makes His angels into winds,” on the part of the middle pillar, ZA. These are the winds that extend from ZA into the lobes of the lung, which blow on the heart—the tenth degree in the holy spirit, Malchut, who is between NH.

Yesod, Vav, is a letter in His army, which comprises six joints over the two thighs, NH, each of which with three joints, since he is the middle line. It is written about him, “His thighs are pillars of marble [spelt as “six”].” This is the righteous, the token of the covenant, which includes the six of NH. Here he interprets the name Tzevaot [hosts/armies], called Yesod, letters, a letter in His army because it contains six joints of NH, HGT NHY.

450) The upper Vav in the two Vavs of Vav–Vav in the filling is Tifferet, since he is the middle line between the six joints in the two arms. And because it is body and covenant, Tifferet and Yesod, they are called Vav, Vav, two Vavs of Vav–Vav in the filling. We regard them as one.

NH are as it is written, “Spreading wings upward,” opposite the upper Vav atop them, Tifferet. From this side, NH are called “prophets of truth,” since Tifferet is called “truth.” With their wings they cover the covenant, Yesod, the second Vav, a righteous, the foundation of the world. For this reason they grind MAN for the righteous on the part of the righteous, the foundation of the world, which is between them.

A righteous, Yesod, is the middle line between NH, and receives from them the MAN that they grind. This is why NH are called Tohanot [“molars,” in Hebrew: “grinding”].

451) From the side of the gullet, where there is prior grinding in the teeth, it is written “The people roamed and gathered.” This is the gathering of the verdicts in the Mishnah, the MAN that Israel raise through the engagement in Torah and Mishnah, and which rises to the upper gullet. Shatu [roamed] has the letters of Veshet [gullet], and they ground in the mills. Thus, one who utters words of Torah from his mouth should grind them in the teeth, thoroughly scrutinize them, and bring out complete words. And these words are called “whole.”

Other words are despised because they eat the words by stuffing, and they are not ground in their molars and teeth. That is, they do not thoroughly scrutinize the words of Torah that they utter from their mouths. It is written about them, “While the meat was still between their teeth, before it was chewed, the anger of the Lord was kindled against the people,” since they come from the same root that said, “Let me have a swallow, I pray you,” from wicked Esau.

NH are called “cherubim.” This is why the words, “Spreading wings upward,” relate to NH.

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443) “Our lips are with praise like the expanse of the firmament.” There are seven firmaments: Curtain, Firmament, Shehakim, Zvul, Abode, A Place, Aravot. It is called Shehakim [“sky,” but also “grinding”] because in them are mills that grind MAN for the righteous, for Yesod and Malchut, Tzadik and Tzedek, in the future, from the abundance of Bina, called “in the future.” They are called Shehakim after the verse, “You shall beat some of it very fine.” They are NH, about whom it is written, “Let the skies pour down Tzedek [righteousness],” which is the lower Shechina, Malchut, called Tzedek, to which the abundance pours from the skies.

444) The first firmament, the curtain, is Malchut. It is a curtain because it lets into it the abundance in the evening, and emits, bestows, at dawn, which is the time of bestowal.

The second firmament is called “firmament.” It is Yesod, in which the sun and moon illuminate, the middle pillar, Tifferet, as well as the lower Shechina, Malchut. That is, Yesod unites ZA and Malchut with each other, and both illuminate by it, as it is written, “And God placed them in the firmament of the heaven, to illuminate on the earth.” Tzadik, Yesod, is called “token,” when he unites NH. It is called Edut [testimony], when he unites Tifferet and Malchut.

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1) The sacrifice [offering], or the prayer instead of the sacrifice, is raising MAN, to unite the Nukva, ADNI, with HaVaYaH, ZA. For this reason, it is regarded as eating.

Man’s Guf corresponds to HaVaYaH, which includes ABYA. The Rosh through the Chazeh [chest] are Atzilut and Beria; the Rosh corresponds to ZA; the Guf through the Chazeh corresponds to the Nukva. From the Chazeh and below it is Yetzira and Assiya. As Yetzira and Assiya are mingled with Klipot, there are organs in man’s body from the Chazeh [chest] and below that correspond to the Klipot: liver, gall, and spleen.

The Zohar explains every organ in man at its root in the general HaVaYaH in ABYA, called Adam in ABYA, since all four worlds ABYA are regarded as one man [Adam], and one name HaVaYaH. Atzilut is Yod and Rosh [head]; Beria is Hey through the Chazeh [chest]; Yetzira is Vav; Assiya is the bottom Hey, and Yetzira and Assiya are from the Chazeh and below.

Once it explains the root of every organ and what it is in Adam de ABYA, it explains the work of the offering that a person brings, or the prayer that one prays, how it ascends as MAN to Malchut, which is the heart, and the actions performed on the offering in each organ until it comes to Malchut in the required form, so it is fit for MAN de ZA. It also explains the matter of MAD that ZA brings down on the MAN in Malchut and their Zivug.

2) First we will explain the matters in brief: The offering, the MAN, ascends and is corrected as do the food and drink that enter man’s body through the gullet and the rest of the internal organs, until it becomes blood. The liver presents the blood to the heart, the heart takes the clear and clean in the blood, then sends it to the organs, and leaves the murky blood in the liver.

Such is the way of the offering or the prayer instead of the offering: First, it comes to the molars in HaVaYaH de ABYA, which are the teeth that grind the food, from the molars to the gullet, and from the gullet to the stomach and to the abdomen, where it is ground once more.

The grinding in the teeth, in an offering or a prayer is the dispute between two lines prior to the elicitation of the middle line. Each one wishes to cancel the other: The right wishes to cancel the governance of Hochma in the left and impose only Hassadim, and the left wishes to revoke the rule of the Hassadim and impose only Hochma. Thus, they grind and diminish one another until they are both ground and neither one remains the final ruler.

In the beginning, in the pulverization and grinding in the teeth, the right prevails over the left, and the right governs. Through this grinding, the food is swallowed in the gullet and enters the stomach. And because the MAN enters the insides of the body, the power of the left awakens and a new grinding begins—the grinding of the stomach.

There the dispute is stronger, hence the grinding is finer. In this grinding, the left finally prevails, and by the rule of the Hochma of the left, the MAN turns into blood, light of Hochma, since the blood is the soul [Nefesh], light of life, Hochma.

However, the power of death in it is greater than the light of life because of the impure that is mixed with it, which is GAR de Hochma, whose Dinim are very harsh and destroy the world. Therefore, once the MAN has turned to blood, the liver, SAM, takes all the blood, which includes within it pure and impure blood, which are mingled, and presents it to the heart, Malchut, which is of the left of Bina, regarded as king.

The heart sorts the clean and clear in the blood, VAK de Hochma, which is ready to unite in it with the right, and leaves the rest—the impure blood—for the liver, SAM and his company. At that time begins the descent of MAD from ZA, the wind [Ruach], connects with the MAN in the heart, and they become one.

3) The MAD is Hassadim, Ruach, which extends from the brain, GAR de ZA, to the Hotem [nose], Tifferet de ZA, and to the Peh [mouth], Malchut de ZA. The Ruach from the brain enters the two holes in the nose, right and left included in Tifferet de ZA. From there it extends through the trachea to the lung. The two lobes of the lung blow the wind—Hassadim and MAD, to the heart—then the Hochma in the heart dresses in Hassadim in the wind, and ZA, HaVaYaH, unites with Malchut, ADNI, to the extent of the unification of MAN and MAD.

By that it is written, “My bread which is presented unto Me for offerings made by fire,” for not only is the request of the offerer or the invocator’s request answered, all the worlds receive from that Zivug, as well. It is so because the Zivug of ZON illuminates to all the worlds, and a small branch of the illumination of the Zivug reaches man to grant his request. It follows that the offerer or the invocator has not only corrected himself, but also corrected all the worlds. Because of it, the structure of his body implies HaVaYaH, as well, which includes ABYA.

There is HaVaYaH that includes AK and ABYA, although man’s work does not reach the world of AK. Even in Atzilut it reaches only ZA. This is why the Rosh corresponds to ZA de Atzilut, and from the Peh to the Chazeh corresponds to Beria and the Nukva de ZA de Atzilut, since Beria is the wife of Atzilut. From the Chazeh and below it corresponds to Yetzira and Assiya.

4) Concerning the form of the prayer and how it ascends to Nukva de ZA and becomes food for ZON, as it is written, “My bread which is presented unto Me for offerings made by fire,” since prayer replaces the offering. One who offers or prays, it is for some request that he has of the Creator, as there is no prayer but in the heart. That desire dresses in the parts of his soul, and the parts of his soul rise high up, breaching all the airs until they reach Nukva de ZA de Atzilut.

What is requested is clothed in the parts of his soul, and the parts of his soul go up and become MAN for the Zivug of ZA and his Nukva. This is eating because the Zivug is called bread and food.

By that you will understand why the prayer or the offering becomes MAN to evoke the Zivug, as nothing is given from above unless through Zivug of ZON. It follows that if the Creator wishes to fulfill the desire of the invocator, He needs a Zivug.

It follows that each prayer that is suitable for granting evokes a Zivug of ZON to impart that fulfillment to the invocator. First, the illumination of that Zivug necessarily comes to the upper worlds until it reaches the invocator.

The parts of the soul that rose to Nukva de ZA and became MAN to evoke the Zivug become, in themselves, a receptacle to the illumination of the Zivug that grants the wish of the invocator, and return to him with the granted request. It is so because the parts of the soul that ascend for MAN have two functions: 1) to evoke the Zivug for the granting of the request of the prayer, 2) to become fit to be a receptacle to receive the fulfillment of the prayer. And both come at once.

5) Nothing is completed until it has gone through an arrangement of three lines, which extend from the three points—Holam, Shuruk, Hirik. For this reason, the MAN—prayer—must first come into the body of the Nukva in the molars, where it receives the dominion of the right line, and from there to the stomach and the abdomen, where the MAN receives the dominion of the left line, where the MAN has become blood. The liver receives it and gives it to the heart. From both lobes of the lung, which blow wind on the heart, the MAN receives the work of the middle line, the Zivug. At that time the MAN are completed and become a receptacle to receive the illumination of the Zivug to grant the wish of the invocator.

6) From the fires, degrees emerge and take before the liver. They are the molars, the teeth that eat the offerings and grind. Once the food has assumed the dominion of the left line, it becomes blood and the liver takes it and gives it to the heart. However, first, the dominion of the right line is required. This is in degrees called “molars,” which receive the MAN before the liver and emerge because of the fires in the right line, the Dinim at the point of Holam, by the ascent of Malchut to Bina.

Fires work in the teeth. For this reason, by grinding them, in the war of right and left, the right prevails. And upon the conclusion of the war of right and left, called “grinding,” and the victory of the right, the Dinim of the right—called “fires,” which have won and govern the MAN—take the MAN and swallow it. The Dinim of the right that swallow the MAN are called “gullet.”

7) The gullet swallows the food, and from there it enters all the organs, which is at the degree of fires. It is so because before the MAN is included in the fires of the right line—for these fires come from the mitigation of Malchut in Bina—they are unfit to be included in the Guf of the Nukva and receive from the illumination of the Zivug.

For this reason, the fire of that mitigation is regarded as “swallowing,” swallowing the MAN and letting them into the Guf of the Nukva. For this reason, that mitigation from the right line is called “gullet” and swallows the food, for it lets it in, to be included in the Guf of the Nukva, and from there it enters all the organs.

These fires, called “gullet,” first approach the MAN and swallow, letting them into the body. They take everything from the upper fire, which includes the fires. It is the fire of the point of Holam, from which the fires come, as it is written, “They shall eat the fires of the Lord and His inheritance.” The priests, the right line, eat and receive these fires. And one who has no fire of the right line will not be able to receive the MAN, as it is without the mitigation of Bina.

These fires eat and swallow, referring to the fires included in the gullet. The rest do not eat in this manner because the rest of the organs, which do not have the fire of the right line, will not be able to receive the MAN and include them in the Guf. They are organs that have only the power of the left line, and they are the externality of the Mochin, which they do not attain, even if there is a fire that swallows the MAN.

All the people of the world outside do not know how to eat because those who were not rewarded with internality do not know that there is the fire of mitigation, the food, the MAN. But the degrees within, those who have been rewarded with the internality of Mochin, know and attain these fires.

For this reason, the gullet has no examination from outside, since they do not know, but from within they know and take. With respect to the externality, even the existence of this fire is not attained. It follows that the beginning of the Hitkalelut in the interior of the Mochin is through the reception of this fire.

8) They enter through this gullet because the entrance to the body is through the fire on the right, the gullet, and they are sucked in by the lung. The MAN comes to the stomach and the liver, and to the heart, on which the lobes of the lung blow, and then the MAN is sucked and becomes included in the lung.

These seraphim are the MAN that turns to blood in the heart, which is as burning fire from the Dinim of the left. With their flames, they take a drink, which is included in water, Hassadim, and they are called “lung,” in one connection with the lung. That is, once the flames of the heart, Hochma, are in one connection with the water, Hassadim, they are jointly referred to as Re’ah [lung], with the letters of Re’iya [vision], meaning that illumination of Hochma included in Hassadim illuminates in her, and it is called “seeing.”

The shape of the gullet is not a simple line, such as the Vav, the middle line. Rather, it is a bent line, the right line, VAK without a Rosh, whose Rosh is bent. The gullet is for eating and drinking because being bent, it swallows the food and lets it into the body.

Hence, once the Temple has been ruined, it is written, “And the molars were cancelled because they have been diminished.” The ruin of the Temple was because the left prevailed over the right, and then the molars were cancelled, meaning the war of right and left in the teeth. It was so because the right has been cancelled and the MAN that Israel raise does not enter the upper Guf, since the form of the right has been cancelled and they reduced their food, meaning that the MAN did not enter the upper Guf.

9) After the initial grinding was done in the teeth, by overcoming of the right line, to immerse the MAN in the upper Guf, the MAN descends to a second grinding to the stomach. In this grinding the left prevails and turns it into blood, Hochma of the left, which is of red color, as it is written, “For the blood is the soul [Nefesh].” And what does not turn to blood exits as waste.

10) Eating is illumination of Hassadim. It comes to be ground in the stomach and be under the rule of the fire of the left only in order to be completed and included with the Hochma on the left. And the actual drinking, the drinking of wine, is illumination of Hochma on the left, which is completed only when it comes under the rule of the right, and is included in the Hassadim of the right.

The stomach takes everything for up to six hours and bakes, since the MAN that comes to the stomach is included in six Sefirot HGT NHY in the body of Malchut, and the fire in the stomach bakes the MAN.

Like a baker who places the bread on the fire, and whose intention is not to burn any of the bread, but make the bread sweeter by the heat of the fire, the actual MAN in the eating is Hassadim. They come in the fire of the left of the navel only for Hitkalelut [inclusion] and completion, like the baking of the bread on the fire.

The navel, the stomach, bakes the MAN in order to include the illumination of Hochma in it. The lung, which is right, Hassadim, drink, receives the wine—illumination of Hochma, in order to include the illumination of Hassadim in them.

The heart is the king, and those two—navel and lung—are indeed a baker and a drink to give to the king, for the heart, the actual structure of Malchut from the left of Bina, takes from them what is suitable for it. And once the heart has received, it gives and dispenses to all the organs, as it is written, “I have gathered my myrrh with my perfume; I ate my honeycomb with my honey; I drank my wine with my milk.”

Afterward it is written, “Eat, friends,” which is the rest of the organs, the armies and camps of the king, who dispenses to them food through the chief baker, the navel, through the mitigation of the left in the stomach. “Drink and be drunken, O beloved,” through the chief cupbearer, the lung, through the mitigation of the right in the lung.

11) This does not mean that the MAN comes from the stomach directly to the heart, the king. Rather, from the stomach, the MAN descends to the stomach and to the liver, and the liver gives to the heart.

The stomach implies the departure of the Mochin, which occurs by the domination of the left line because then the Hochma is without Hassadim. And not only does the illumination of Hassadim depart, the illumination of Hochma on the left is also regarded as though it has departed because the Hochma cannot illuminate without Hassadim.

The stomach is one degree out of sixty of death, and it is called “sleep.” During the sleep, an evil spirit governs, called Asirta, which is the sixth degree of the angel of death. That Asirta rules over those who do not wish to part from the left line, as it is written, “Sin crouches at the door.” But those who come to cling to the right, that force of the angel of death is regarded as the correction of Hochma, as it is written, “I said, ‘I will get wisdom,’ but it was far from me.”

And because it came from afar, meaning that that force came to correct the Hochma so it would be from afar, it is from the side of death, although it is not actual death. This is the reason for the intimation—one of sixty of death—indicating that it is not really death.

12) And once the MAN become blood through the stomach and the abdomen, the liver takes them. The blood indicates the illumination of Hochma on the left, as it is written, “For the blood is the soul. There is also a forbidden part in it, the GAR of the left. And there is also a permitted part in it, VAK of the left. They are called pure blood and impure blood.

And since the heart is the holy Malchut, Nukva de ZA de Atzilut, how can she touch impure blood? Therefore, she needs a means from the Sitra Achra, the liver, to receive the pure and impure blood together, and will give it to her. Malchut sorts the clean and clear blood out of it, VAK of the left, and leaves the GAR of the left in the liver without touching it.

The liver is the degree of Esau. Esau’s minister, SAM, assembles all the blood, whether clear or murky. From the GAR of the left, which is forbidden, comes the murky blood, and from the VAK of the left is the permitted, which is clear. The heart, Israel, the Malchut from which Israel receive, distinguishes between good and bad, between impure blood and pure blood. It takes only the clear and clean in the blood, only the VAK de Hochma, which are clear and clean.

13/1) How is it possible for the liver, Esau’s minister, to establish food for the heart, which is Israel? But the heart is not Israel. Rather, it is the Shechina, with respect to the left line, which is as Isaac, the left line of ZA. The liver is Esau, who hunts game, since the liver, the degree of Esau, receives all the blood, the impure and pure, and gives to the heart, the Shechina. He says to him, “Let my father rise and eat of his son’s game.” These are the prayers from the poor, which are repelled and are not accepted above.

Those who do not know how to aim their prayers to ask for illumination of the middle line, which unites right and left in Daat, but rather pray to extend GAR of the left, which illuminate without unification of the middle line, they are the ones called “poor.” It is so because their prayer is not received, but is rather repelled to the Sitra Achra.

For this reason, when the liver—the degree of Esau—assembles the impure and pure blood, and gives them to the heart, it says, “and eat of his son’s game,” meaning accept the prayer of those poor ones and grant their wishes, and the GAR of the left will illuminate in the world. The aim of the Sitra Achra is only for the Shechina to agree to illuminate the GAR of the left in the worlds.

Isaac, the Shechina, is grieving and mourning because they do not know how to aim their prayers to the middle line. This is why he is grieving and mourning, for he does not accept their prayers, but receives from the liver only the pure blood, VAK of the left. The GAR of the left, the prayers of the poor, he repels from before him and leaves them in the liver. And the poor must receive their wish from the liver, Esau’s minister.

Likewise, Israel has no nourishments in the exile, unless through the nations of the world. The poor must receive what they want from the liver, Esau’s minister, because the Shechina cannot grant them their wish because it is impure blood. Likewise, in the exile, Israel do not adhere to the middle line but are under the authority of the left, and they, too, must receive what they want from the ministers of the nations.

But when they are in the land of Israel, adhering to the middle line, they will be able to receive their nourishment from the heart, from the Shechina—the illumination of VAK of the left that is received in the heart. And they will not receive from the liver, from SAM.

13/2) Thus, you see how the Sitra Achra, the liver, enjoys every offering, since the heart leaves with it the GAR of the left, since what the heart grips, it offers to the heart, the king, whether impure or pure blood. The manner and passion of the heart are not for murky works, for the impure blood that comes from the GAR of the left. Rather, it takes all the clear and clean, the pure blood that comes from VAK of the left. It leaves for the liver, SAM, all the murkiness, filth, and dirt, the bad deeds, impure blood, since the Sitra Achra enjoys every offering because this is the goat to Azazel.

14) It is known that at end of the Dinim of the left appears the Klipa from Man’ula [lock], called “sin,” and “death,” as it is written, “Sin crouches at the door.” This Klipa is the gall that hangs on the liver, since the liver is Dinim of the left, called SAM. At its end the gall appears, as it is written, “And its end is as bitter as wormwood,” which is the sword of the angel of death.

Gall is Hell, created on the second day of the work of creation. The second day is the left line, and the gall is the end of the left line, which brings anger to the liver, and the liver punishes the wicked who cling to suck from the GAR of the left in it through the gall.

Through the Klipa of the gall comes death to grownups, to any person except for little ones, who are put to death by Lilit, who is the spleen. But the death of every person is through the gall, Man’ula.

There is no burning and warmth in all the illnesses of the body’s organs except from the gall. During illness, it lights flames on the arteries of the liver and wishes to burn the whole body, for once the liver receives GAR of the left that the heart leaves in it, when the gall awakens and drips a drop in the liver, those GAR depart from it, since wherever the Man’ula awakens the GAR depart from there.

It follows that all the arteries of the liver light up in the fire of the gall’s Dinim. It is like a sea in wrath. The wrath of the sea is because of the sand that limits it, since the waves of the sea rise up to the firmament and wish to exit their boundary and destroy the world.

That is, when the left line awakens in the sea and wishes to disclose the GAR of the left, as it is written, “They rose up to the heavens,” to disclose the GAR, at that time they would destroy the world with the Dinim of the GAR of the left. Hence, when the waves of the sea touch the sand that surrounds the sea, in which there are of the Dinim de Man’ula, the GAR of the left promptly depart from those waves that have touched the sand on the sea, and “they go down to the deeps.”

Thus, the sea is like the liver: the waves of the sea are GAR of the left, as there is in the liver. And as when they wish to disclose that GAR to the world, they cannot because of the sand that removes the GAR from them. Likewise, when the wicked come to suck from the liver, the GAR of the left that are in it, the GAR cannot be disclosed due to the gall that is in it, which promptly awakens and removes that GAR.

15) So it is for the wicked who wish to suck from the liver, which the gall surrounds and limits so they cannot suck from the GAR. But the Shechina limits the righteous so they do not suck from the GAR, since they are always adhered to the Shechina. And as the Shechina receives only VAK of the left, so are the righteous.

Were it not for the Shechina, who is like the sand that surrounds the sea, so it does not come out of its mouth, likewise, the Shechina surrounds the body and supports it. Thus, should a sin happen to a righteous and the power of the left would prevail in him, extending from the liver, and he is sickened, the Shechina keeps him from failing in the GAR of the left. It is like the sand that guards the sea and like the gall that guards the liver, since the Shechina is on his head, and not at his feet, for the angel of death is at his feet.

Although the Shechina guards him, he might still part with her in the end, and sin once more. This is regarded as the angel of death still being at the sick person’s feet, since the end is called Raglaim [legs]. But this is not for every person, but for an intermediate. For a complete righteous, “The Lord will support him upon his sickbed,” by his head, while the Shechina circles his body down to his feet, for he is certainly kept by the Shechina forever, as it is written about Jacob, “And he gathered his legs onto the bed,” which is the Shechina.

To a complete wicked, the angel of death, the evil inclination, surrounds him on all sides, and his sword, the gall, the sword of the angel of death, keeps him so he does not suck from the liver. His face turns green by one drop, meaning that the GAR, called “his face,” turns green by one drop of the gall, because of which the GAR depart.

The liver is a male. The protrusion of the liver is his female. The Nukva of the liver is not the gall, but the protrusion of the liver, which is mingled with Dinim de Dechura and Dinim de Nukva because she fornicates with others. But the gall is only Dinim de Nukva. The difference between gall and spleen is that although both are Dinim de Nukva, the gall is Dinim de Man’ula and the spleen is Dinim de Miftacha.

16) Once the heart receives the clean and clear blood from the liver, VAK de Hochma, it is full of Din, since before the Hochma dresses with the Hassadim in the right, she is all Din.

The heart is fire. It is written about it, “And the king arose in his wrath.” Therefore, now the heart, Malchut, needs a Zivug with ZA, so it bestows upon her the spirit of Hassadim.

When she mates with ZA, the spirit of Hassadim descends from the brain, GAR de ZA, to the nose, Tifferet de ZA, and the spirit [also “wind”] of Hassadim descends through the two holes of the nose to the trachea of the lung, Bina de Malchut. From the trachea to the two lobes of the lung, Hesed de Malchut, and from the two lobes of the lung the spirit of Hassadim comes to the heart. This is the meaning of the lung blowing wind on the heart.

At that time the Hochma dresses in the heart, in these Hassadim. This completes the illumination of the Zivug from which it reaches all the worlds until it reaches the invocator to complement what he is asking in his prayer.

The Moach [brain] de ZA is the throne of Rachamim, from which the spirit of Hassadim descends. The heart, Malchut, is the throne of Din, because the Hochma is without the Hassadim that are there. The Creator is the king standing from the throne of Din, which is the heart, and sitting on the throne of Rachamim, the brain. That is, He mates with the heart, then Rachamim extend from the brain to the heart. Also, the throne of Rachamim of the brain is the ruler.

17) If man’s organs are rewarded with the Mitzvot of the upper king, meaning if one’s prayer is granted, the upper king, the holy spirit, the spirit of Hassadim de ZA, climbs down the ladder, in the throat, in several holy spirits [also “winds”]. The spirit of Hassadim descends from the brain to the trachea by four winds, corresponding to the four letters of His name, HaVaYaH, of whom it is written, “He makes His angels into winds.” The winds are the spirits of Hassadim that ZA sends to the Malchut, which are therefore called “messengers.”

They ascend to receive the Havalim [pl. of Hevel] in the heart, meaning that the spirits of Hassadim receive the Hochma of the left in the heart, which is called Havalim. It is written about it, “His servants, a blazing fire.”

The Dinim in the Havalim serve the Hassadim, by which the Hassadim are included in illumination of Hochma. This is the Zivug of ZA and Malchut, brain and heart. The Zivug is done in two places: 1) in the Peh de Rosh, the connection of the Rosh with the Guf, the palate and throat; 2) in the heart, in Malchut.

In the Zivug in the heart, the Hochma in the heart is the principal, and the Hassadim de ZA complement her. In the Zivug in the Peh, Hassadim are the principal, and the Hochma that rises there with the Havalim in the heart only complement the Hassadim.

When HaVaYaH, ZA, descends to the heart, to ADNI, Malchut, the Din connects to the Rachamim inside the heart, meaning the Hochma of the left with the Hassadim de ZA, YAHDONHY, indicating Zivug of ZA and Malchut, HaVaYaH ADNI, integrated with one another.

When ADNI ascends to the Peh, in “ADNI [Lord], open my lips,” to receive the name, HaVaYaH, in the mouth, the two names join there in one connection, YAHDONHY, as though they have connected in the heart. But the difference is that in the Peh, Hassadim are the principal, and in the heart, the Hochma are the principal.

18) They ascend and descend through the trachea, which is a ladder, when the spirits of Hassadim from the brain descend through the trachea to the heart, and the Havalim of the heart, Hochma, ascend through the trachea to the head. The trachea is Bina de Malchut, connected with the Rosh, ZA, for every lower one that receives from the upper one receives in its most purified part, and the Bina, the trachea, is the most purified Kli of all the Kelim in Malchut.

The trachea is as it is written, “Acquire wisdom [Hochma], acquire understanding [Bina].” Bina comprises ten Sefirot, HB, HG, Tifferet, and NHY. The Guf [body] comprises VAK: two arms are HG, the body and the covenant are Tifferet and Yesod, the two thighs are NH. These are VAK, opposite the six rings in the trachea, and HB are above, in the Rosh of the trachea. All these are Sefirot of Bina.

The six rings in the trachea are included together, and come from the side of Gevura, from Bina in the left line. When they join together, when the two lines of Bina, right and left, join together through the middle line, they are as the Shofar, which is Bina when she emanates ZA, which is a voice that comes out of the Shofar.

These are called Shofar, the Shofar of Isaac’s ram, which are the gods of Isaac, the Dinim of the left line, which are called Isaac. They emit wind and sound, the middle line, ZA, which is called “wind” [also “spirit” and Ruach] and “sound,” which is born and comes out by mitigating these Dinim in Bina, which is called Shofar.

When that voice, the middle line, emerges and meets the Dinim in Bina, called “clouds of rain,” the thunder of Dinim is heard by people outside. It is so because before the middle line comes to Bina, to unite the right and left in her, the Dinim of the left line are not heard and are not known to have any importance in them. This is why it is written, “But the thunder of His mighty deeds, who can understand?” because they come from the side of Gevura. Before the arrival of the middle line, called “voice,” who contemplates them so they will count as His Gevurot?

This is why it is written, “The God of glory thundered, the Lord is over many waters,” and it is not written, “The God of glory thunders,” but rather, “The God of glory thundered.” This means that He is operating others, that He thunders through sons of gods, that He revealed the Dinim and the Gevurot on the left of Bina, and there is no one to observe the praise of that voice, the middle line, which discloses all that, as it is written, “Who can understand?”

This is another interpretation to the verse, “Who can understand?” At first, he interpreted it in relation to the Gevurot in the left of Bina. Afterward he interprets it on the middle line.

19) Three forces are included in the trachea:

1. Hevel, a blade that emerges from the heart, the place of Dinim de Hochma.
2. Avir [air], Ruach of ZA that enters him from outside, coming to him through the holes of the nose.
3. Water of the lobes of the lung, adhered to the trachea, Hassadim.

Of those three, HGT became a voice, water is Hesed in the lobes of the lung, fire is Gevura that ascends from the heart, and Ruach is Tifferet. Each is divided to seven, corresponding to HGT NHYM in each one.

The flames of the heart are Hochma of the left in the heart. These are the Dinim and the fire from the lack of Hassadim. If they meet in the clouds of rain, the lobes of the lung, Hassadim, the Hochma in the heart dresses along with the Hassadim in the lobes of the lung, through the trachea of the lung. That is, by clothing Hochma in Hassadim, the Hochma is revealed in the trachea of the lung.

This is the meaning of “But the thunder of His mighty deeds, who can understand?” There is a heart that understands in Him, from Bina, and there is Hochma there, Moach [brain]. And from him, “A fountain of gardens, a well of living waters, and flowing streams from Lebanon,” which is the whiteness of the brain that flows on the trachea of the lung. The Hassadim, which are white color, descend from the brain through the trachea to the heart. Once the clouds of Bina, the Dinim of the left in the heart, have risen to the brain to receive Hassadim from him, the Hassadim flow on them from the brain.

It is written, “Who is it rising from the desert as columns of smoke?” It is the smoke of the altar rising from the heart to the brain, since before the Dinim de Hochma unite with Hassadim, they are called “smoke of the altar.” These are the “clouds of Bina.” That smoke rises to the brain to clothe in the Hassadim in it, which completes the Hochma in the heart, which all the winds in the world do not move from its place. That is, they cannot prevent its illumination.

20) Hochma has the letters Chaf–Het Mem–Hey. This implies that she is Chaf–Het [force/power] in the heart, and Mem–Hey [MA] in the brain. That is, she is completed only through the power, the flames that rise from the heart to the brain, which are illumination of Hochma, and from the Hassadim that descend from the brain to the heart, which are MA that implies Hassadim. The Hochma is complemented only by those two.

As a whole, the trachea is Bina, as it is written, “acquire Hochma, acquire Bina,” and includes six Sefirot HGT NHY. HGT NHY included in the trachea are six degrees to the throne, to Ima, Bina, so that Hochma will descend to her from the brain to the heart, for in her, the heart understands. It is so because through the descent of Hochma from the brain, Hochma of the right, Hassadim, to clothe the Hochma of the left line of Bina, in the heart, the wholeness of Bina appears in the heart. This is the meaning of “the heart understands.”

And this is why it is written, “acquire Hochma [wisdom], acquire Bina [understanding],” in which Abba, Hochma, descends, and in which Abba ascends. It is a ladder, since Abba, Hochma of the right, descends from the brain to the heart. After he is included with the Hochma of the left in the heart, he rises once again through the trachea to the brain.

Likewise, Ima, Hochma in Bina—Hochma of the left in the heart—ascends through the trachea to the brain to clothe in Hassadim. Once she is included in Hassadim, she descends to the heart once more. It follows that two go up, AVI, and two come down, AVI.

21) Two ministers serve the heart, the king: the chief cupbearer, the two lobes of the lung, and the chief baker, the stomach. The chief cupbearer clothes the Hochma in Hassadim. The chief baker complements the Hassadim with Hochma. This relates to the Zivug of ZA and Malchut to nourish the worlds.

But in a Zivug to beget souls, the two kidneys are regarded as the chief baker, for they cook the seed that descends from the brain to beget the souls. And once the king has eaten, meaning the heart, it is written about those two kidneys, “Eat, friends,” for they cook the seeds to beget the souls.

The heart is the throne of Din. Four animals are his messengers: the two lobes of the lung, and two kidneys, HG and NH. It is so because the two lobes of the lung are two animals, right and left of Hesed, the chief cupbearer. And two kidneys are two animals of Din, the chief baker. They carry the throne, the heart, which they serve.

22) With respect to the Kelim, the right line is hot, and the left line is cold. Once the middle line has worked with the Masach de Hirik and united the right and the left, and the Mochin departed, the right becomes cold, and the left becomes hot. The wind that blows from the lobes of the lung blows on the two holes of the nose. It is cold and chilly from the left, and warm on the right.

Because the spirit ascends from below upward, from the lung to the two holes of the nose, they are regarded according to the Kelim of right and left—cold from the left, and hot on the right. From the side of the brain, the throne of Rachamim, from which the wind is imparted from above downward through the middle line, which is the throne of Rachamim, it is a cold wind to the right, Hesed, and hot from the left, Gevura. It is so because from the side of the middle line, the lights are inverted, where the hot is on the left, and the cold is on the right.

(înapoi la pagina ZOHAR CUPRINS / PINCHAS – click)

(înapoi la pagina ZOHAR CUPRINS / PINCHAS – click)

399) There are blocked organs in an offering, which are external organs, and there are internal organs.

400) The heart is burning fire. Were it not summoning to itself the upper king, the lobes of the lung, which bring wind before it from the wind that blows from the upper perfumes, from GAR de ZA, the heart would burn the world in an instant. It is so because the heart is governed by the left line of Bina, which for lack of Hassadim can burn the world. The lung is the right line, Hesed, hence the wind, the Hesed of the right that extends from GAR de ZA, mitigates it.

401) “And the Lord showed upon Sodom and upon Gomorrah sulfur and fire.” Because at that time the lobes of the lung did not blow wind on the illumination of the left in the heart, the illumination of the left burned them. These lobes of the lung are as it is written, “the wings of a dove covered with silver.” A dove is Malchut, whose essence is from the left of Bina, from the heart. She must be covered in silver, Hassadim. When she is covered in silver, the angels Raphael and Tzadkiel are drawn from her to heal and save the world. It is written about them, “He makes His angels into winds,” to always blow before the heart, to illuminate in Hassadim.

402) The brain is water, Hochma on the right, Hassadim. The heart is fire, the Hochma in the left line of Bina, Dinim. Both are Rachamim and Dinim. The brain is a throne of Rachamim [mercy]; the heart is a throne of Din [judgment]. The Creator is a king who is standing from the throne of Din, which is the heart, and sitting on the throne of Rachamim, the brain.

403) When the iniquities proliferate on the organs and the arteries of the heart, which is the throne of Din, it is written about the heart, “And the king arose in his wrath from the banquet of wine,” which is the wine of Torah. When the lobes of the lung blow on the heart, it is written, “And the king’s wrath calmed.” It is so because two lobes of the lung are as it is written, “The cherubim spread wings above, covering with the wings over the ark-cover,” Which is the ark-cover of the heart.

The heart is the thirty-two paths of wisdom, Hochma of the left of Bina. It is a burning fire because during the disclosure of Hochma, harsh Dinim accompany her, to burn the wicked and the outer ones, and all those who wish to draw near and extend the Hochma from above downward.

The Dinim do not stop until the domination of Hassadim begins, the wind that both lobes of the lungs blow. It is written, “And the king arose,” since illumination of Hochma is called “rising.” “And the king arose in his wrath” when harsh Dinim appear along with the illumination of Hochma. “From the banquet of wine” means rising with respect to the drinking of wine, Hochma on the left.

It is written in the heart about the arteries of the heart, which is the throne of Din: “And the king arose in his wrath from the banquet of wine.” It is so because the illumination of Hochma in the heart, illumination of Hochma in the left of Bina, illuminates when harsh Dinim appear. “And the king arose” in illumination of Hochma. “In his wrath,” in harsh Dinim.” “From the banquet of wine,” the wine of Torah, indicating illumination of Hochma, where ZA, called Torah, extends Bina’s Hochma of the left.

The Dinim quiet when the governance of Hassadim begins. Hence, when the lobes of the lung blow on the heart, it is written, “And the king’s wrath calmed,” during the governance of the wind of the lobe of the lung, Hesed.

404) By what did the king’s wrath calm? It is because “And he heard the voice,” the voice of Torah, the voice of the Shema reading, the middle line, Hassadim, which unites right and left with one another under the governance of Hassadim. At that time the Dinim quiet down. “And spoke to him” is the disclosure of Hochma in Malchut, called “speech,” in a prayer in the mouth, as it is written, “My Lord, open my lips and let my mouth say Your praise,” which is Malchut.

405) And the wind that is blowing in the lobes of the lung is the Hassadim that appear by the Hochma on the right, eliciting the voice through the trachea. It is as it is written, “Acquire wisdom; acquire understanding,” since the voice, ZA, Vav, is Ben [son of] Yod–Hey, which are HB. It is written about it, “Thus said the Lord, ‘Come, O wind, from the four winds.’” These are the four letters HaVaYaH de ZA. It is a wind that knocks on all the arteries of the heart.

406) The degree of Moses is the middle line, ZA, voice, by which the Dinim were calmed. It is written, “How fortunate is the people that such is its state.” “Such” in Gematria is Moses (345) [in Hebrew]. Moses said to Rabbi Shimon, “Blessed are you, Rabbi Shimon, for you are the candle that burns before the king and queen, the candle of the Lord, she is your soul.”

407) With the lobes of the lung “He makes His angels into winds,” Hassadim. The kidneys are “His servants, a blazing fire,” Dinim. Two lobes of the lung and two kidneys correspond to the four animals of the throne. The lobes of the lung—lion and eagle—are Hassadim. The two kidneys—ox and man—are Gevurot. The throne is the heart in the middle, the throne of Din.

408) The brain has four animals, and the brain is the throne of Rachamim. These are sight, hearing, smell, and speech. Sight is a lion, Hochma; hearing is an ox, Bina; and smell is an eagle, ZA. Each has four faces and four wings.

Speech is man, Malchut. He is gripped from above, in the Peh de Rosh, and below, in the Guf, since it was said of the arms of the Guf, “And our hands are stretched out as the eagles of the sky.” The Guf is Adam, Malchut, attached to the middle line, which is a Guf. It is written about the thighs, “And their feet were as the foot of a calf,” leaning toward the face of an ox, Gevura. And it is written about the Guf, Adam, “Merkava of repetition,” the Merkava of Malchut, called Mishnah, Malchut.

There are three Merkavot:

1. The Merkava of the brain, the throne of Rachamim. His four animals HB TM are sight, hearing, smell, and speech.
2. The Merkava of the heart, the throne of Din. His four animals, HG TM, are two lobes of the lung, both of which are Hassadim, right and left of Hassadim, and two kidneys, both of which are Gevurot, right and left of Gevura.
3. The Merkava of the Guf. It has two splits, the arms, both of which are Rachamim, hence both are called “eagles of the sky,” and they are similar to lobes of the lung. He has two thighs, both of which are Gevurot, similar to two kidneys. This is why it is written about the two of them, “And their legs were as the foot of a calf,” which is an ox, Gevura.

The Guf, which includes all of them, is Malchut, the face of a man, which rides over the arms and the thighs. This is why the Guf is called “the Merkava of repetition,” for although it is a third Merkava, since the name “repetition” relates to Malchut, who is called Mishnah, it does not imply a second Merkava.

The Merkava of ZA is not taken into account because there are no innovations in it, for the first throne, the brain, is a throne of Rachamim, and ZA is also of the same discernment. In the second throne, the throne of Din, Bina, there is the root of the left line. In the third throne, the throne of Malchut, the left line is corrected in the middle line.

409) It is written, “And I saw all the oppressions that are done under the sun; and behold, the tears of the oppressed.” The oppressed are children who still need their mothers, who pass away from the world by the angel of death. Does the angel of death kill them, oppress them? But it is written, “And on the side of their oppressors there was power, but they had no comforter.” Who is that power which kills them? It is as it is written, “Let there be lights in the firmament of the heaven,” “lights” without Vav [in Hebrew], which is Lilit, appointed over that oppression, for “lights” without Vav means “curse.”

410) Lilit is called “spleen.” She goes and laughs with the children, then kills them and forms in them vexation and a tear to cry over them.

The spleen goes to the right of the liver, SAM, the angel of death, which was created on the second day of the work of creation. The spleen was created on the fourth day of the work of creation. This is why it is not a good sign to begin things on Mondays or Wednesdays [second and fourth days of the week]. The liver is death for grownups; the spleen is death for little ones.

The second day of the work of creation is Gevura, the left line. It is written about it, “Sin crouches at the door.” At the end of the left line SAM came out, the angel of death, the liver. With the gall in the liver, he takes souls of people and puts them to death. It is so because the gall is the sword of the angel of death, since the heart is Dinim de Dechura, and the gall is Dinim de Man’ula, from whom comes death. This emerged at the end of the left line, which is the second day of the work of creation.

On the fourth day of the work of creation, Malchut was emanated. First she emerged in the left line, in a state of the two great lights. She was as the second day, which is the first state of Malchut. Afterward she was diminished to a point under Yesod, and was rebuilt from Chazeh de ZA and below. From the diminution of the moon that occurred, the Klipa Lilit emerged under Malchut, such as SAM from under the left line.

Those children who need their mothers are the ones who received Mochin from the first state of Malchut, Mochin of Yenika [nursing], at which time she was dominated by GAR of the left line, GAR de Hochma. During the diminution of the moon, that Lilit overcomes them and kills them, then takes their souls. They are regarded as oppressed, children without any flaws, and Lilit governs them due to the diminution of the moon.

But the ones on whom the angel of death governs, it is because there is a flaw in them from Man’ula. This is why it is written, “And behold the tears of the oppressed, and they had no comforter,” and Lilit is called “spleen.”

It follows that the spleen and the liver are the same kind. Both are from the filth of the left line. But the liver, SAM, the angel of death, is from the second day, from the left line itself. But the spleen, Lilit, is from the filth of Malchut, who is built from the left line, the fourth day. Hence, the spleen goes to the kind of the liver, for both are from the filth of the left line. The liver was created from the left line itself on the second day of the work of creation, and the spleen was created on the fourth day, from Malchut, which is built from the left.

This is why it is not a good sign to begin things on Mondays or Wednesdays, for on both, the angels of death emerged—the liver, the angel of death, SAM, who puts all the grownups to death, and the spleen, Lilit, who puts to death only the little ones, who are still in Yenika.

411) The liver is the degree of Esau; Esau is Edom, which is all Dam [blood], assembling all the bloods, whether clear or murky, without distinguishing between good and bad, between impure blood and pure blood. It does not make a distinction between them.

The heart, Israel, distinguishes between good and evil, between impure blood and pure blood. It takes only the clear and clean in the blood, as one who sorts the food out of the waste.

412) And once the heart, Jacob, ZA, takes the clear in the blood, which is above, and the liver remains, Esau, SAM, with the waste of the blood, he is angry at him in the gall, which is Hell, created on the second day of the work of creation. The liver is the death of grownups. The gall is the evil Nukva of SAM, and she is called “foreign fire,” “hard work,” “idol worship.”

413) Because the anger awakens from the gall to the liver, we learn that anyone who is angry, it is as though he is performing idol worship. Moreover, there is no burning and warmth in all the ailments of the body but only from the gall. In a time of illness, she sets flames on the arteries of the liver and wishes to burn the whole body.

She is like a stormy sea. The waves of the sea rise as high as the firmament and wish to break their boundary to destroy the world, were it not for the Shechina, who is like the sand that surrounds the sea so it does not come out of its mouth. The Shechina is likewise, surrounding the Guf and supporting it, as it is written, “The Lord will support him upon his sickbed.”

414) For this reason, one who visits the sick should not sit by his head because the Shechina is by his head, nor by his legs, since the angel of death is by his legs. But this is not for any person, but to an intermediate.

To a complete righteous, “The Lord will support him upon his sickbed,” by his head, and the Shechina encircles his body down to his feet. This is why it is written about Jacob, “And he gathered his legs onto the bed,” which is the Shechina, of whom it is written, “And the earth is My footstool.” And likewise, the Shechina is called “bed.”

A complete wicked, the angel of death surrounds him on each side, the evil inclination, and his sword, the gall, whose face turns green with one drop of those three drops that the gall throws in him, as it is written, “And his end will be as bitter as wormwood.” The liver is male, SAM. The protrusion of the liver is his Nukva.

415) The stomach is one degree out of sixty of death, and she is called “slumber,” since the stomach is asleep. It is Asirta, the sixth degree of the angel of death. And because she comes from afar, she is from the side of death, though not actual death. And the intimation is one out of sixty of death.

416) Since the body is from the tree of knowledge of good and evil, there is not an organ in the body that does not have the evil inclination and the good inclination in it. This is for the intermediate. Complete righteous have two inclinations in each organ, male and female, except both are good, like a groom and a bride. Complete wicked have two evil inclinations in each organ, male and female from the side of SAM and the serpent.

417) This is why from the side of the tree of knowledge of good and evil, which is for the intermediate, there are two degrees of good and evil in the stomach, since the stomach is asleep. But here is sleep that is one of sixty of death, and there is sleep that is one of sixty of prophecy. This is why it is written, “And false dreams will speak.” But it is written, “I shall speak with him in a dream.” Here it is through a demon, the Sitra Achra from the bad side in man’s sleep, and there it is through an angel, from the good side in man’s sleep.

A dream through an angel is one of sixty of prophecy. A dream is by a demon, from the side of death. It is straw, as we learn that as it is impossible to have grain without straw, it is impossible to dream without idle things.

418) The stomach is a grinding navel. It takes everything and grinds it, then sends the food to all the organs, if the organs are without iniquities. There are matters that delay the offering, and the one whom the Creator sends to receive his gift, the offering, does not come down to receive it.

It is so because there is a gift that the Creator receives through a lion, of which it is written, “And the face of a lion to the right, to the four of them.” And the Creator is riding him and descends in him to accept that gift. And there is a gift that He accepts through an ox. It is written about it, “And the face of an ox from the left to the four of them.”

419) There is a gift He receives through an eagle. It is written about it, “And the face of an eagle to the four of them.” These are two turtledoves or two young pigeons. And there is a gift He accepts through man. It is written about it, “If a man from among you should offer an offering to the Lord,” in the form of the one of whom it is written, “And the image of their faces was as the face of a man.” These four animals are the four letters HaVaYaH, since lion and ox are Yod–Hey, and eagle and man are Vav–Hey, for HaVaYaH descends upon them to accept the offering, which are four animals.

420) There are natural animals, angels appointed over bodies that are from the four elements—fire, wind, water, and dust—and they are pure. Opposite them are four trampling animals, harm-doing angels, impure, appointed over four galls—white gall, red gall, green gall, and black gall. These are the harm-doers of the world, for all the fever in all the illnesses comes from the gall.

421) There are animals of the mind: the four angels, Michael, Gabriel, Uriel, and Raphael, surrounding the throne, Malchut. And above them are Godly animals from the side of Kedusha, HG TM de ZA. There are also animals of the Sitra Achra, which are called “other gods.”

Godliness of Kedusha is called “living God.” Godliness of Kedusha is called “God of godliness,” and they transcend everything, toward the Master of all the works. Also, each kind goes to its kind, and because there are other gods, it is written about them, “He who sacrifices to gods will be ostracized, but only for the Lord alone,” so he will not mingle the living God with other gods.

422) The stomach takes, grinds, and sends to all the sides below, to the organs of the body, and from it the lower ones are fed. All those spirits and other sides of below—which feed at night on all those organs and inner parts that burn on the altar at night—drink of these yeast, and the rest take the rest of the organs. The liver takes everything and offers it to the heart, as it is written, “And a face of a lion to the right.” Hence, a semblance of a lion eating the offerings is seen on the altar.

423) The stomach takes everything up to six hours and bakes, for the navel, the stomach, bakes. The lung is a drink, the heart is the king, and those two—navel and lung—certainly bake and prepare drinks to give to the king from the selection of all the food and drinks, for he is the head of them all, the choice one, as it is written, “I have gathered my myrrh along with my perfume; I ate my honeycomb with my honey; I drank my wine with my milk.” And subsequently, it is written, “Eat, friends,” which are the rest of the organs, the armies and camps of the king, who dispenses them food by the chief baker, the navel. “Drink and be drunken, O beloved,” through the chief cupbearer, the lung.

424) The liver is to man’s right. This is why “And the face of a lion to the right, to the four of them,” to the right of the king, the heart. The spleen is to the left, and those are from the Sitra Achra, since the stomach is SAM, Esau’s minister, and the spleen is Lilit. The face of an ox is to the left, who serves wine poured with water to the king, since wine is from the left.

A lion who eats the offerings is the liver gathering the food, the prayers at the place of the offerings, before the king, the heart. This is why he is from the right, since eating comes from the right and drinking from the left. But all this is during the exile.

425) If the liver is Esau, how does it prepare food for the heart, which is Jacob? The heart is like Isaac, the left line; the liver is Esau, hunting game. He tells him, “Let my father rise and eat of his son’s game.” These are the prayers from the poor that go and are expelled and are not accepted above. Isaac is grieving and mourning because they do not know how to aim in the prayer. This is why Esau did not say, “And eat of my game,” but “And eat of his son’s game,” Israel, as it is written, “My son, My firstborn, Israel.” Likewise, there are no nourishments for Israel in the exile except through the nations of the world.

426) But when they are in the land of Israel their food is through the Shechina. And the two lobes of the lung will be giving drinks to the nation, Israel, and they are the chief cupbearer. The two kidneys are the chief baker, cooking the seed that descends from the brain, and cooking the water they receive from the lobes of the lung. And after the king—heart—eats, it is written about her two kidneys, “Eat, friends,” and to the two lobes of the lung, “Drink, and be drunken, O beloved.”

427) The heart is the throne of Din. Four animals are his messengers: two lobes of the lung, and two kidneys, HG and NH. The lobes of the lung are as it is written, “And their faces and wings were parted from above,” to receive the king on them, namely the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and fear of the Lord. He who sits on the throne, the heart, the throne of Din, that all the beatings of the heart follow as soldiers after their king.

428) And the wind that blows from the lobes of the lung blows on the two holes of the nose. It is cold and chilly from the left, and hot on the right. From the side of the brain, the throne of Rachamim, the cold wind is to the right, Hesed, and the hot is from the left, Gevura, where the heart is. The brain is merged between them in the middle. The heart is also merged with cold and heat by the wind of the lobes of the lung that blows on it, and the brain is also merged with cold and heat, since the brain and the heart receive from one another.

429) The spleen takes the yeast of everyone, as well as his camps, slaves and maidservants. The two kidneys are called “fires,” after the fires of above.

430) There are six rings in the trachea, on which it is written, “Bring to the Lord sons of gods,” since the voice that divides into six voices of the Shechina rises in them. The seventh one rises to the mouth, to the throne. The six rings of the trachea are six degrees of the king’s throne, the mouth. The trachea is a ladder on which the angels of God ascend and descend. The angels of God are the Havalim [“breath vapor,” pl. of Hevel] that rise from the heart, and winds of air descend in the heart to cool its heat, so it does not burn the body.

431) When the wind descends, it descends by several winds, like a king with his soldiers. The lobes of the lung receive the wind as king over them, as it is written, “And their faces and wings were parted, to receive the king over them.” And likewise, the cherubim were spreading their wings upward.

432) If man’s organs are rewarded with the Mitzvot of the upper king, the holy spirit, He descends on a ladder through the throat, in several holy spirits, of which it is written, “He makes His angels into spirits.” They ascend opposite the Havalim in the heart, of which it is written, “His servants, a blazing fire,” and it is written about them, “The voice of the Lord hews out flames of fire,” since the heart is ADNI, from which flames of fire ascend in the mouth,” which is HaVaYaH. Several spirits of Kedusha descend with Him from the four letters HaVaYaH, and it is written about them, “Thus said the Lord, ‘Come, O wind, from the four winds.’”

433) The trachea is as it is written, “Acquire [spelt the same as Kaneh (trachea)] wisdom; acquire understanding.” “Acquire wisdom” is to the right of the trachea, Hesed. “Acquire understanding” is to the left of the trachea, Gevura. Tifferet is in the middle of the trachea, and is a ladder, Daat. The body contains VAK: two arms are HG, body and covenant, Tifferet and Yesod. Two thighs are NH. VAK is the body, opposite the six rings in the trachea.

434) When the Lord [HaVaYaH] descends to the heart, to ADNI, the Din connects with Rachamim inside the heart, YAHDONHY. And when ADNI rises to the mouth, in “ADNI [Lord], open my lips,” to receive the name HaVaYaH in the Peh [mouth], the two names connect there in one connection, YAHDONHY, such as has connected in the heart. This is why one whose inside is not as his outside, let him not enter the seminary, if their hearts and mouths are not the same. As there is unification of HaVaYaH ADNI in the heart, there will also be unification of HaVaYaH ADNI in the Peh.

435) Six rings in the trachea are included together and are called “sons of gods.” They emit wind to blow on the world and they come from the side of Gevura. When they join together they are as the Shofar, Bina. These are called Shofar, a Shofar of Isaac’s ram. They are gods, dwellers of the Bashan, as it is written, “Bring to the Lord sons of gods,” which are the gods of Isaac, emitting wind and sound. That sound goes out and meets the clouds of rain and is heard by people outside. This is why it is written, “But the thunder of His mighty deeds who can understand?” for they come from the side of Gevura.

And this is why it is written, “The God of glory thundered, The Lord is over many waters.” It did not write, “The God of glory thunders,” but “The God of glory thundered,” which means He is operating others; He thunders through sons of gods. No one knows the merit of that voice, as it is written, “Who can understand?”

436) Woe to people who are cold hearted and blind. They do not know the organs of their bodies or how they are corrected. There are three forces in the trachea:

1. Hevel—a flame of fire that emerges from the heart and divides into seven Havalim, which Ecclesiastes said.
2. Air—which enters one from outside.
3. Water of the lobes of the lung—which are attached to the trachea.

The voice is made of these three—water, wind, and fire. Each of them divides into seven: seven flames, seven airs, and seven streams.

437) When the flames of the heart meet the lobes of the lung, through the trachea, it is as it is written, “The thunder of His mighty deeds, who can understand?” In him is a heart that understands in Bina. In the heart, to the left, is Gevura, Hesed is to the right, water in the lobes of the lung, and there is Hochma [wisdom] there, brain. That is, HG rise and become HB. And from it, a fountain of gardens, a well of living water pours from the Lebanon, which is whiteness of the brain that pours on the trachea once the clouds of Bina rose to the brain.

438) It is written, “Who is it rising from the desert as columns of smoke?” It is the smoke of the altar that rises from the heart to the brain, and from whose place all the winds in the world do not move. Hochma has the letters Chaf–Het Mem-Hey, since she is the Chaf–Het in the heart, Mem–Hey in the brain. The trachea is Tifferet, including six Sefirot HGT NHY, six steps to the throne, to Ima, so that Hochma will come down to her from the brain to the heart, for in her the heart understands.

This is why it is written, “Acquire wisdom; acquire understanding,” by which Abba, Hochma, descends, and by which Abba ascends. This is a ladder by which two ascend and two descend, for AVI are included in one another and descend from the brain to the heart, and ascend from the heart to the brain.

439) The gullet swallows the food, and from there enters all the organs. It is at the degree of fires. Fires approach immediately and swallow and take everything from the upper fire, which includes the fires, as it is written, “They shall eat the fires of the Lord and His inheritance.” These are the fires that eat and swallow; the rest do not eat in this manner.

440) And all the people of the world from without do not know how to eat, and do not know their secret. Rather, the degrees inside know and take from them. It is so because the gullet has no examination from without, for they do not know. Rather, they know from within and take until it enters the grinding chamber and it is ground and cooked.

The liver takes everything, and from those fires emerge degrees that take before the liver. They are the molars, the teeth that eat the offerings and grind. Hence, once the Temple was ruined, it was written, “and the molars were cancelled because they diminished.” These are the molars that come first.

441) Once it is ground, they who control them swallow and take. They are called “gullet” because the shape of the Vav is as that of a bent gullet. Afterward it Shat [“sails” (similar to Veshet)] to eat and drink wine and water, as it is written, “The people roamed and gathered” food to eat and water and wine to drink. These are the pouring of the wine and the pouring of the water.

442) They enter that gullet and are sucked into the lung. These are the seraphim with their flames taking drinks. They are called “lung,” in one connection with the lung. Everything is sucked in them. And all those take each as it should. And since the Temple has been ruined and the molars cancelled because everyone has been diminished, diminishing their form and nourishment, there is not a day without a curse.

Woe Jerusalem, the holy city, woe to the people who have lost all that bounty, and appointed mighty ministers have diminished their figures. The friends wept over it and said, “Woe Rabbi, when you part from the world, who will disclose such hidden and profound secrets, which have not been heard since the days of King Solomon until now? How fortunate is the generation that hears these words; how fortunate is the generation that you are in it; woe to a generation orphaned of you.”

(înapoi la pagina ZOHAR CUPRINS / PINCHAS – click)

(înapoi la pagina ZOHAR CUPRINS / PINCHAS – click)

392) While they were seated, the eagle came to them with a single lily in its mouth. It cast it in front of them and left. They saw it and were glad. Rabbi Pinhas said, “Did I not tell you that this eagle is coming and going by the errand of his Master? A lily [Shoshana] is an intimation of Shushan Edut, and the Creator has sent it to us.”

393) “For the Leader on Shushan Edut; Michtam of David to teach.” That Shushan is a testimony to the work of creation, a testimony to the Assembly of Israel, a testimony to the upper unification. There are thirteen leaves in the lily, and all are standing on a single root. There are also five leaves in it, which are strong from the outside, covering that lily and protecting her.

394) It is all in Hochma [wisdom]. The thirteen leaves imply the thirteen qualities of Rachamim that the Assembly of Israel, Malchut, inherits from above, from the thirteen qualities of AA. They all grip to one root, one covenant, Yesod de ZA, by which Malchut receives the thirteen qualities of Rachamim de AA. Hence, the root of the thirteen leaves of the lily below them is an example of the covenant, the foundation of everything.

The five strong leaves that surround her are fifty gates, HGT NH de Bina, each of which consists of ten, and they are 500 years that the tree of life, ZA, walks in, for it receives them in the place of Bina, whose digits are hundreds, and they are 500 years.

395) The lily is a testimony to the work of creation, since the whole work of creation is certain words in Tevuna, which add up to Elokim of the work of creation, which is Bina. It points above and below. It points above, in the next world, Bina, and points below, in the Assembly of Israel, Malchut.

396) The lily is a testimony to the work of creation, which stands in all those signs, the thirteen qualities of Rachamim and the five Sefirot HGT NH. “In the beginning God created” is the lily, Bina and Malchut, since it points upward and downward. The thirteen leaves are thirteen words [in Hebrew] from “In the beginning God created” to “and the spirit of God.” These are “The heaven and the earth, and the earth was Tohu ve Bohu [unformed and void], and darkness was on the face of the deep, and the spirit.” These are the thirteen leaves of the lily, implying thirteen qualities.

The five strong leaves that surround those thirteen are the words “hovered over the face of the water, and [God] said.” That is, from the word “God” of “and the spirit of God” to “God” of “and God said,” which are five others, implying the five Sefirot HGT NH. Afterward “Let there be light.” This is the core and root of the lily, with whom all the degrees are included and gripped.

397) The lily is a testimony to the unification, since five strong leaves are the roots and the unification to which these thirteen leaves grip.

“Hear, O Israel, the Lord our God, the Lord” corresponds to five leaves of the lily. “[Is] One” is the core and the root to which all are gripped, since one is thirteen in Gematria, and it is the king’s ring.

The growing of the lily is thirteen inner leaves, and five leaves atop them from without. There are two Behinot in the lily, thirteen and five. It is a testimony to the work of creation, Bina, and a testimony to the Assembly of Israel, Malchut, and a testimony to the upper unification, ZA and Malchut.

It is a testimony to the Assembly of Israel, Malchut, since in Malchut there are the two Behinot, the five Sefirot HGT NH that she receives from Bina, within which is the Mochin of Gadlut that extend from the thirteen qualities of Rachamim. Thus, the growing of the lily is a testimony to the degrees of Malchut.

The lily is a testimony to the work of creation, since these two Behinot are implied in the work of creation. It is so because there are three times “God” there: “God created,” “The spirit of God,” “and God said.” From “God created” to “and the spirit of God” there are thirteen words, implying Mochin de Gadlut. From “And the spirit of God” to “And God said” there are five words implying the five Sefirot HGT NH. Thus, the two forms of growing in the lily are a testimony to the work of creation.

The two Behinot of the lily are a testimony to the unification of ZA and Malchut, for there are five words [in Hebrew] opposite the five leaves of the lily: “Hear, O Israel, the Lord our God, the Lord,” which are HGT NH. “Hear, O Israel” are NH; “the Lord our God, the Lord” is HGT; “is one” is Malchut, which connects to HGT NH de ZA. Through their unification with one another appear the thirteen qualities of Rachamim, the Mochin de Gadlut, hence “one” in Gematria is thirteen.

“Hear, O Israel, the Lord our God, the Lord” corresponds to the five strong leaves that grow in the lily. In themselves they are HGT NH in ZA. “One” is the core and the root, to which all grip, the Malchut, with which all five Sefirot de ZA unite.

“One” in Gematria is thirteen because the unification of Malchut with ZA reveals the thirteen qualities of Rachamim become revealed. For this reason, Malchut is called “the king’s ring,” his seal, since the wholeness of his illuminations depends on her.

398) “As a lily among the thorns, so are Israel among the idol worshipping nations.” And so is the Assembly of Israel, Malchut, among the multitude of ministers appointed over the nations. As long as the lily stands blocked and is not open, there is neither scent in her, nor is she raised or taken out from among the thorns. When the lily is open and emits scent, she is taken out from among the thorns, and the Assembly of Israel will enjoy them, as it is written, “Open for me, my sister, my wife.”

When Malchut receives from the left line, she is blocked and there is no scent in her, illumination of Hochma, since the Hochma in her is devoid of Hassadim and she cannot illuminate without Hassadim. But once she receives strength from ZA, from the middle line, her blockage opens and she emits fragrance, which is illumination of Hochma clothed in Hassadim de ZA. This is the meaning of the words, “Open for me, my sister, my wife.”

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(înapoi la pagina ZOHAR CUPRINS / PINCHAS – click)

386) A big eagle came and circled the heads of Rabbi Pinhas and the friends, and stood over them. Rabbi Pinhas said, “It is indeed a time of good will now.” At that time, the gates of Rachamim open to all those who are on their death beds, and this is the time to heal them, although they are the king’s prisoners, for an eagle is a sign of Rachamim [mercy], for the face of an eagle is the middle line, Rachamim.

387) It is written, “Like an eagle that stirs up its nest, that hovers over its young.” No one in the world has mercy on its young as the eagle, as it is written, “And the young eagle will eat it,” for he is merciful toward his young. And because now is a time of mercy, this eagle has come and circles us. At that time it is Rachamim for all who are sick in their beds, as it is written, “Lord, in the morning You hear my voice.” It is Abraham’s morning, Hesed, and the awakening of the Hesed.

388) While the eagle circled and passed before them. Rabbi Pinhas said, “Eagle, what are you doing among us? If you have come by your Master’s errand, here we are. If you have come for something else, we are here, ready.” The eagle took off and disappeared from them, and they sat down.

389) A big eagle came to King Solomon each day, and King Solomon would ride on the wings, leading him 400 parsas in one hour. Where did he lead that eagle? To Tarmod, in the desert, in the mountains. There is a place in the Mountains of Darkness called “Tarmod in the Desert.”

This is not the place where the Tarmodians dwell, but rather Tarmod in the desert, in the mountains, where all the spirits and forces of the Sitra Achra gather. The eagle would fly there in an hour.

390) When the eagle stood on that place in Tarmod, the eagle lifted itself, and Solomon wrote an inscription and threw it there. Thus he was saved from those spirits. The eagle would look into the darkness of the mountains, to the place were Aza and Azael are chained in iron chains, pinned into the deeps, where no person in the world can enter, and not even the fowl of the sky, except for Balaam.

391) And since the eagle would look into the great darkness, he flew down and took King Solomon under his left wing and covered him. The eagle stood over those chains of Aza and Azael, and approached them.

At that time Solomon took out a ring on which he inscribed the holy name, and placed it in the eagle’s mouth. Promptly, Aza and Azael would say everything that King Solomon wanted. From there King Solomon knew wisdom, as it is written, “And Solomon built Tarmod in the desert, in the earth.”

Would he make a building in the earth? Indeed, “And built” means understanding [Boneh (building) is similar to Havanah (understanding)]. He looked in Tevuna [intelligence] and knew that place, Tarmod, to know wisdom in it.

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(înapoi la pagina ZOHAR CUPRINS / PINCHAS – click)

383) An eagle came and took the lily. It is written about it, “For the Leader on Shushan Edut; Michtam of David to teach,” to teach wisdom to the people of the world. “Shushan Edut” is the great Sanhedrin, Malchut that clothes Bina, where the Mochin de Bina are called Edut.

“Michtam of David” is a sign that David was shown in Shushan Edut, that he would win the war, when he sent Yoav [Joab] to Aram Naharaim and to Aram Tzova to wage war against them. Shushan Edut means that the stars in the heaven and the Shechina are upon us, and with her are the upper degrees, the Mochin de Bina, called Edut [testimony], and it is holy help to praise in praises. It is Shushan in completeness.

385) What do comets imply? These comets are known because the Creator created all those stars in the firmament, great and small, and all thank and praise the Creator. When their time to praise arrives, the Creator calls them by name, as it is written, “He calls them all by name.” Then, they run and stretch a wand of light to go and praise their Master in that place where they were counted, as it is written, “Raise your eyes up high and see who created these?”

All the degrees that are in GAR are called “stars” or “stars of heaven.” No illumination of Hochma—called numbering and counting—can be elicited from them from above downward. It is written about it, “Look now toward the heaven and count the stars, if you can count them.”

Indeed, the Creator Himself reveals the number and calculation in them in their own place. This is illumination of Hochma, but they illuminate from below upward, and it is written, “He counts the number of the stars,” since the Creator Himself counts the number.

“He calls them all by name” because a name means attainment, as what we do not attain, we do not call by name. And when the Creator assembles them to disclose the number in them, then for all the light, they return Ohr Hozer [Reflected Light] from below upward, and this is considered a wand. This is what comets imply in the earth.

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(înapoi la pagina ZOHAR CUPRINS / PINCHAS – click)

381) It is an offering to the Creator each day and at any time. The Shechina was included in it among all her multitudes, who are Israel. And all those works deliver her from among the thorns, from among the rest of the nations. Likewise are Israel: as long as their hearts are closed and they do not begin with repentance, they do not emit scent and are not delivered from among the thorns. But when they begin to repent, they immediately emit scent and He will deliver them from among the thorns.

The Assembly of Israel, Malchut, will delight in them, as it is written, “Open for me, my sister, my wife,” for as long as the lily is blocked, it does not emit scent and does not rise from among the thorns, but sits among them.

(înapoi la pagina ZOHAR CUPRINS / PINCHAS – click)

(înapoi la pagina ZOHAR CUPRINS / PINCHAS – click)

378) “And the goat shall carry on it all their iniquities.” When Satan wishes to slander Israel before the Creator, he carries all the sins he can carry until it becomes heavy, as it is written, “As a heavy burden they are too heavy for me,” meaning the iniquities he carries on his wings. He goes up to the high mountain as a donkey that wishes to climb a high mountain, and as a heavy burden, the iniquities are heavy for him.

When he is above and wishes to climb that little bit of road that remains, the load is too heavy for him. He falls, drops himself below, and by the weight of the burden that presses him his organs are made pieces until not one of them remains in tact. This is also what happened to SAM and to the serpent, who are the liver and the protrusion of the liver, the evil inclination and his mate, the harlot. From this we read that “Any daughter of a foreign god, a harlot.”

The root of all the Sitra Achra are SAM and the serpent, male and female. SAM extends from the Dinim de Dechura, where all the punishments that come for the sins that extend from the Dinim de Dechura were given to SAM. The serpent, his Nukva, extends from the Dinim de Nukva, and all the punishments that come for sins that extend from the Dinim de Nukva are given by her. Those two kinds of Dinim are the roots of all the kinds of sins in the world.

The Azazel above is the full amount of complaints that SAM and the serpent carry on them, to bring them to the Creator, so He will permit them to punish Israel, from both their kinds of Dinim. Azazel above is likened to a donkey carrying a load. Likewise, the goat to Azazel carries all the slandering of SAM and the serpent, whose root is two kinds of Dinim.

If these two kinds of Dinim connect, they can destroy the whole world. Their correction is through the middle line, by which the Dinim de Nukva cancel the Dinim de Dechura through his Masach de Hirik, which cancels the GAR of illumination of the left.

When Satan wishes to slander Israel before the Creator, when SAM and the serpent send the upper Azazel to slander Israel, and he carries all the sins he can carry until he becomes heavy, and both Dinim de Dechura and Dinim de Nukva are too heavy to carry, he goes up to the high mountain to evoke Dinim de Dechura. He ascends to the left line, called “high mountain,” since the three lines are called “mountains.”

When he is already in the left line, in VAK of the left, he wishes to climb that little bit of the road that remains, and rise to GAR of the left, where there is no unification of the right, and from which all the Dinim de Dechura are extended. At that time the burden is too heavy for him and he falls. The Dinim de Nukva in his burden are heavy on him in the place of GAR of the left, in order to cancel them through the middle line, which corrects it by sending Azazel to the desert, which Israel send below.

At that time he drops himself below the whole of the left line, not wanting to receive even the VAK of the left that the left line leaves, since the Sitra Achra runs from the middle line and its corrections. This is also what happened to SAM and to the serpent, Azazel’s emissaries—the evil inclination and his mate the harlot, since SAM is the evil inclination, and the serpent, his mate, is a harlot.

A male and female have to be a kind with its kind. And since SAM is from Dinim de Dechura, his mate should have been from those Dinim, as well. However, she is from the Dinim de Nukva. Where did she receive those Dinim? After all, her husband, SAM, is not the one who gave her? She fornicates with other upper forces and receives from them the Dinim de Nukva.

This is why SAM and his mate are called “the evil inclination and a harlot,” because from there we read, “Any daughter of a foreign god is a harlot.” Since the Nukva of SAM is the origin of all the harlots in the world, and a daughter of a foreign god receives from her, once she fornicates with other forces and receives from there Dinim de Nukva, she then overcomes her husband, SAM, since Dinim de Nukva are harsher than Dinim de Dechura.

379) Rabbi Pinhas said to Rabbi Shimon, “That road was established for me, to hear these words from Atik Yomin. How fortunate is the world that you are in it. Woe to the world that remains orphaned and does not know words of Torah properly.” Indeed, the liver, SAM, takes all the good and bad. And although he roams and gathers all of Israel’s iniquities, he thus collects their merits, to keep his slandering.

At first, the liar must speak the truth, so as to be trusted. He brings all the merits and faults to the heart, and the way of the heart is that it takes only the purest, clearest, and cleanest—the merits, as you said. The rest of the filth and dirt, which are the iniquities, it returns to the liver, and the liver is forced to take everything, as it is written, “And the goat shall carry on it all their iniquities.”

380) David, who was walking by the riverbank, said, “Lord, my heart is not proud, nor my eyes haughty. Lord of the world, has there been a person in the world who thanked and praised his Master like I do?”

A frog came across him and said to him, “David, do not be proud, for I have done more than you. I have given my body at the command of my Lord, as it is written, ‘The Nile will swarm with frogs.’ Moreover, I praise and sing night and day, incessantly.” At that time David said, “Lord, my heart is not proud, nor my eyes haughty.”

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