Autor: arhiprofesor

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376) Sages explained about it, “The spleen laughs.” It is as is written, “The fool’s laughter.” For this reason, woe to one for whom there is luck [literal translation: “for whom the hour laughs”], for he receives his world in his life. Ecclesiastes says, “Anger is better than laughter.” The liver’s anger—gall, the strap of the Creator, a strap with which to beat the righteous in this world with bad ailments and afflictions—is better than the laughter that the spleen laughs at us, Lilit, with the dirt of this world, who are lucky with wealth.

It is so because those who receive the reward for the good deeds that they did in this world, it is to annihilate them from the next world. And the righteous receive punishment for their sins in this world so they may inherit the next world. The venom of the spleen crawls on the dust. It is stronger than the venom of the gall.

377) Because the mixed multitude are the leaven in the dough, for they are mingled in Israel like leaven in dough, and the nations of the world are similar to chaff, the mixed multitude detain Israel in exile more than the idol worshipping nations, as the sages said, “Who detains? The leaven in the dough detains.” This is so because the mixed multitude cling to Israel like leaven in dough, but the nations of the world are only as chaff, which the wind carries.

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374) All the Dinim are mitigated in the Teruah, Tekiah, Shevarim. What the liver grips, it offers to the heart, to the king, to nourish him. It is not the conduct of the heart, nor is it his desire for the murkiness of the deeds of his people. Rather, he takes all that is clear and clean, all the merits and the good deeds. And all the murkiness, the filth, and the dirt—the bad deeds—it leaves for the liver, SAM, of whom it is written, “Esau was a hairy man.”

And because of all his arteries, which are the rest of the idol worshipping nations, it is written, “And the goat [also “hairy”] shall carry on it all their iniquities.” Their iniquities has the letters of “iniquities of the innocent” [in Hebrew], the one of whom it is written, “And Jacob was an innocent [also “whole”] man.” The iniquities of his people are in the knocking arteries and the tendons in the heart.

375) Because of it, boils, leprosy, and psoriasis that are in all the organs are in the liver, from the filth that remained in him. From the heart comes health to all the organs. Because the heart took all that is pure and clear and clean, the liver takes what is available and remains with the dirt and filth, and throws to all the other organs, the rest of the idol worshipping nations against their will. The spleen, Lilit, takes of the waste of the liver. It is written about him, “Let there be lights” without a Vav, since Lilit was created, for “light” [without a Vav] means “curse,” as it is written, “The curse of the Lord in the house of a wicked.”

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362) It is written, “Which is protruding from the liver,” and it is written, “The protrusion on the liver.” “Protrusion from the liver” is a woman of harlotry, Lilit, who walks out and exits the liver, SAM, to mislead the world and slander them. She leaves the male in order to perform harlotry, and this is why it is written, “protruding from the liver.’

“Protrusion on the liver,” since after she performs adultery she rises above him. She is the insolence of a harlot woman who overcomes her husband, SAM, the liver, by the anger of the gall, which is a woman of strife and anger who controls her male, meaning an insolent harlot woman who rules over the liver, SAM, for she is a woman of strife and anger. This is why she is called “protruding on the liver.”

363) “Protruding from the liver” is because she exits the liver, SAM, her husband, to harm the whole world and perform adultery with everything. Afterward she ascends to the male with insolence of a harlot woman, with impudence, and then she is on the liver.

She is called “protruding from the liver” because after she goes out to fornicate with everything, she gives the leftovers to her husband, for Yoteret [protruding] comes from the word Shiraim [leftovers]. The protrusion of the liver is attributed to SAM, Dinim de Dechura [male Dinim]. But because she fornicates with others, Dinim de Nukva are mixed in her, as well.

364) From the liver and from the protrusion, from SAM and Lilit, emerges the gall, the sword of the angel of death, from which bitter drops come out to kill people. The gall hangs on the liver, and all the ailments and death are hanging on the Klipa called “gall.” On the day of Rosh Hashanah, she roams around the world to collect all the sins in the world. At that time, all the organs of the Shechina, Israel, are in trouble.

Israel are the organs of the Shechina, as it is written, “The Lord’s candle is man’s soul,” meaning that man’s soul is from the candle of the Lord, from the holy Shechina. At that time, on Rosh Hashanah, all of Israel are in trouble. They take a Shofar to invoke in it Tekiah, Shevarim, and Teruah.

365) Since the organs and the arteries of the heart—which are compared to Israel—are in trouble, they must awaken with the trachea, which is the Shofar. This is the trachea of the lung, for since the lobes of the lung cannot quiet the gall’s anger, which overcomes the arteries of the heart and all the arteries of the body’s organs, that wind, Hassadim, which blows in them, rises up the trachea, the Shofar, the next world, since a Shofar is Bina, called “the next world.”

The gullet is similar to this world, Malchut, in which there is eating and drinking, which are the Mochin of Hassadim and Hochma, called “eating and drinking.” The trachea is similar to the next world, Bina, in which there are neither eating nor drinking. These Mochin do not appear in Bina, but in Malchut.

366) And once the Vav from the Veshet [gullet] grows long due to the excessive eating that it robbed, the Vav becomes Nun and the word Veshet becomes Satan. It is written, “The people roamed and gathered.” Shatu [roamed] comes from the word Shtut [nonsense/folly], for it caused their folly, that they mingled with the foolish mixed multitude whose passion is for eating and drinking, robbery and violence, the robbery of poor, and the groaning of the wretched. They strayed with a bent Nun, eating without grinding. 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.”

It was because the Vav of Shatu [roamed] had stretched and became a Nun, Satan, and he whose spirit is bent is the bent Nun, meaning that the Kedusha became bent, and the Sitra Achra is a stretched out Nun. This caused Satan to expand in eating and drinking, and overcome all the organs and arteries in the 365 negative [Mitzvot], in the 365 days of the year, as is the number of Satan, which is 365 minus one in Gematria. He is deficient of Yom Kippur [Day of Atonement], since there are no eating or drinking in it, hence Satan does not govern on Yom Kippur, and lacks a day for the 365 days.

The Hitkalelut [mingling] of the Hochma in Hassadim in NH is called “grinding,” like the sky that grind MAN for the righteous. The mixed multitude enhance the left and extend their eating and drinking from the left without right, regarded as being without grinding. And because they ate without grinding, Satan clung to them, and the Kedusha in them became a bent Nun, since the holy spirit had fled from them.

367) And Yom Kippur is as the trachea of the lung, Bina, the next world. It is Vav Ben [son of] Yod–Hey from Bina. As we learn, “One who sees a weed in a dream is rewarded with wisdom,” and as it is written, “Acquire wisdom, acquire understanding” [“weed” and “acquire” are spelt the same as “tracheal”]. A trachea is not less than the two of them: Yod—Hochma, Hey—Bina, since there is no Bina without Hochma, and no Hochma without Bina.

This is why we must awaken the next world, a long world, with a Shofar, which is a trachea. It receives from AA, from whom there are the thirteen qualities of Rachamim, which are Vav–Aleph–Vav (13) in Gematria. The Aleph is “long,” and the two Vavs are “face.”

368) Upper Ima is a Tekiah from the side of Abraham, Hesed. Shevarim is from the side of Isaac, Gevura, and Teruah is from the side of Jacob, Tifferet. The lower Shechina, Malchut, connects everyone because she receives everyone. KeSheR [connection] is an acronym for Tekiah, Shevarim, Teruah, since Kof is Tekiah, Shin is Shevarim, and Reish is Teruah. All are tripled in the Shechina, as it was said, “Will give You a threefold Kedusha.”

A voice cannot come out from the body outward unless through the mouth. Likewise, the Shechina must not be separated from the Creator, for it is written, “The voice of the Lord hews out flames of fire,” and the Shechina is the prayer of every mouth. These are the signs; Kof–Shin–Reish–Kof Kof–Shin–Kof Kof–Reish–Kof.

369) We take a Shofar in order to evoke in it Teruah, and Tekiah, harsh Din in Rachamim. Teruah is harsh Din. Tekiah is Rachamim. Shevarim is mild Din. Shevarim Tekiah is mild Din with Rachamim. At that time they awaken so above, to mingle one with the other, Din with Rachamim and Rachamim with Din.

370) In the first connection, Satan was perfumed and the Nun from Satan was bent and became Vav once more. And the Veshet [gullet] that became Satan has now reverted to become Veshet as in the beginning. It is so because the voice is the voice of Jacob, since the power of Israel is not in eating and drinking as the rest of the people, who inherit this world, and whose force is in eating and drinking. Rather, the power of Israel is in the voice of the next world, a long world, created with the letter Yod.

And because the voice of the Shofar—Mochin de ZA, called “voice,” which they receive from the Shofar, Bina—emerges from the Yod, Hochma, not less than ten Shofars begin, corresponding to the Yod. It is so because by the letter Yod, a long world was made, Vav, the next world, which receives Mochin of the next world. And by the letter Hey He created this world, the small Hey, Malchut, in which there is eating and drinking of the Torah, the Mochin of Hochma and Hassadim, called “eating and drinking.”

371) Once the sentence was sentenced in two letters Hey, in two courthouses—of Bina and of Malchut—He can revoke the sentence of both of them, only Yod–Vav de HaVaYaH, since the Hey de HaVaYaH is upper Ima, Bina. Yod is Abba, Hochma, and it is written, “Every vow, and every binding oath to afflict the soul.” The Hey is called a “soul.” “Her husband may let it stand, or her husband may make it void.” The Yod is the husband of the first Hey, Bina, and the Vav is the husband of the bottom Hey, Malchut. Hence they can break the sentence of the two letters Hey.

This is why we must awaken the voice, Vav, ZA, with ten Shofars, Yod, to revoke the Dinim in the two letters Hey, in Bina and in Malchut. And most importantly, each sign of the Kof–Shin–Reish–Kof Kof–Shin–Kof Kof–Reish–Kof will be in one breath, in the mouth, which is a tenth part of ten.

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356) This is why we need to detail the sins of each organ, and what it did in particular, as it is written, “I acknowledge my sin unto You.” Afterward, “And You forgave the iniquity of my sin, Selah.” How do we know it? From Moses, as it is written, “Please, this people have sinned a great sin, and have made them a god of gold.” And about Israel, it is written, “We have sinned because we have left the Lord.”

Moses’ verse was in singular form, but in the public they do not have to detail their sins. But this verse, “We have sinned because we have left the Lord” is in public. And if it is in public, their messenger does not need to detail the sins. But it is written, “And Moses returned to the Lord and said, ‘Please, this people have sinned a great sin, and have made them a god of gold.’”

It is so because anyone who details his sins, the courthouse of above parts from him and does not find him guilty, since a person is close to himself, and finding fault is close to a testimony. Hence, he is not judged for himself.

357) He did not let a slanderer cast fault and flaw on him, since the person rushed first and spoke, and did not leave room for another to speak. Then the Creator forgives him, as it is written, “And he who confesses and forsakes will find compassion.”

358) In the days of Rosh `Hashanah, the courthouses establish a throne to the king to sentence the whole world. Israel come in first to be sentenced by Him, so the Rachamim will multiply, before the anger at the wicked of the world awakens. It is written, “And the sentence of His people, Israel, each day.” “Each day” is the two days of Rosh Hashanah. They are two days because they are two courthouses joined together, the upper, harsh Din, and the lower, mild Din. Both are present.

The blowing of the Shofar [ram’s horn] is to invoke the Dinim of the Masach de Hirik of the middle line, to unite the two lines, right and left, with one another. There are two actions in the Masach de Hirik toward the left line: 1) Man’ula [lock], a harsh Din; 2) Miftacha [key], a mild Din.

The Man’ula is concealed in the GAR of each degree, and the Miftacha is in the VAK of each degree. For this reason, the Man’ula is called “the courthouse of above,” and the Miftacha is “the courthouse of below.” They always illuminate in one another because they need one another, since the Miftacha receives the power of Din from the Man’ula, and the Man’ula receives the illumination of the mitigation from the Miftacha.

On the first day of Rosh Hashanah, which is GAR, the Man’ula rules, the harsh Din. On the second day of Rosh Hashanah, which is VAK, the Miftacha rules.

359) The Babylonians did not know this secret of the Shevarim and the Tekiah; they did not know that both were required. The Teruah is harsh Din; three Shevarim are mild Din; hence, it is similar to one who is groaning from one’s heart, which is weak. The Babylonians did not know which of them was needed, so they did both. We know both, that both are required, and we do both, and everything emerges to the path of truth.

360) It is written, “Blow the Shofar at the new moon, at the full moon, on our feast day. For it is a statute for Israel, an ordinance of the God of Jacob” “At the new moon is a mild Din, called “moon” [month]. “At the full moon” is harsh Din, called “the fear of Isaac.” It is a Din that is always covered, Man’ula, which is not an open Din because it is concealed in GAR.

A statute is a mild Din, Miftacha, open. An ordinance is Din mingled with Rachamim, and both are together. This is why there are two days on Rosh Hashanah, and the two are one.

361) It is written, “How fortunate is the people who knows the Teruah.” Not “who hear,” or “who blow,” but “who know the Teruah,” for only the sages who dwell in the air of the holy land know the Teruah, to enter before Him and connect with Him. And all those who know the meaning of the Teruah will approach to go by the light of the face of the Creator. This is the first light, which the Creator had concealed for the righteous, and this is why we must know the Teruah.

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354) There is a righteous who suffers, and a wicked who prospers. A righteous—anyone whose iniquities are few pays for his iniquities in this world. Hence, a righteous suffers. And anyone whose iniquities are many and whose merits are few, his reward is given in this world. Therefore, a wicked prospers.

The Dinim of the Master of the world are deep. But when the Creator wishes to atone for the iniquities of the generation, He strikes their arm and they all heal. It is like a healer who strikes and draws blood through the arm in order to save all the organs, as it is written, “And he was wounded because of our transgressions, he was crushed because of our iniquities; the chastising of our well being was upon him, and by his scourging we were healed.”

355) On that day of Rosh Hashanah they stand on seventy thrones to sentence the Din of the world. Several advocates and prosecutors stand above, some lean to the right, to merit, and some lean to the left, to fault, to mention the faults of the world and the faults of each and every one.

For this reason a person must confess and detail one’s sins, each as it is, for one who details his sins before the Creator, his sentence is given to the king alone. And one who is sentenced by the Creator, it is for the best. This is why David asked, “Be my judge, O God,” You and none other. And Solomon also said, “To make the judgment of His servant,” He and none other. And the courthouse of above is separated from him.

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351) It is written, “And it came to pass one day.” Wherever it is written, “And it came to pass,” it denotes sorrow. “And it came to pass one day” is sorrow. Indeed, “And it came to pass one day” is a day in which there is sorrow. And this is Rosh Hashanah [Hebrew New Year’s Eve], a day in which there is harsh Din on the world. Also, “And it came to pass one day that Elisha passed to Shunem,” was on Rosh Hashanah. In every place, “And it came to pass one day” is Rosh Hashanah. Therefore, “And it came to pass one day that the sons of God came to stand on the Lord, and Satan also came in the midst of them” was the day of Rosh Hashanah.

352) Rosh Hashanah is always two days, so that Isaac, the left line, regarded as Rosh Hashanah, will consist of Din and of Rachamim, which are two days. If Isaac had not been comprised of Rachamim, he would have destroyed the world.

353) “That the sons of God came” are the big courthouse, the sons of God indeed, for the sons of the king, who are Israel, are approaching them. And they are seventy appointees that always surround the king, and they sentence the world.

It is written, “To stand on the Lord.” Are they standing on the Lord? When they are about to sentence the world, the first Din of everything is “He who does not honor the holy name or does not honor the Torah and His servants.” Likewise, “He who is not concerned for the glory of the holy name,” the Shechina, “let him not be desecrated in the earth.” “And he who is not concerned with the glory of the Creator,” ZA, “who does not pay respect to that name.”

“And Satan also came in the midst of them.” “Also” comes to include the Nukva of the Satan, Lilit. Just so, “to stand on the Lord,” meaning that Satan was also concerned with the glory of that name, meaning he came to complain about it.

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348) It is written, “I came to my garden, my sister, my bride, I ate my honeycomb with my honey; I drank my wine with my milk.” And afterward, “Eat, friends, drink and be drunken, O beloved.” “I ate my honeycomb” is the prayer while seated, from the blessing, “Maker of light,” to the Shema reading. “With my honey” is the Shema reading.

“I ate my honeycomb” is a prayer while seated because the forest of the Lebanon, which is the world of Beria, includes “Maker of light,” and the Ophanim and the holy animals are all called “a forest of trees and the plantings within it.” “With my honey” is the Shema reading, the sweetest, with several nectars and kinds of sweetness.

349) “I drank my wine” is the standing prayer, the continuation of the upper, kept wine, which is illumination of Hochma in Bina. This is why it is written about it, “I drank my wine.” It is in the first three blessings in the standing prayer, which correspond to HBD.

“With my milk are the last three blessings, corresponding to NHY. Illumination of Hassadim is called “milk,” where the illumination of Hochma and Hassadim are included in one another. Thus far is the food of the king. And once the king has eaten, “Eat friends,” above, the angels, “Drink and be drunken, O beloved,” below, the souls.

350) This is why it is not mandatory to praise for the food unless after the prayer, after the king has eaten. And what is the reason that in the afternoon prayer, a praise for David is said before the prayer? The afternoon prayer corresponds to Isaac, Din. Hence, before the harsh Din is found, prior to the prayer, while the king’s face is still illuminating with grace [Hesed], he should say a praise for David in that order of the foods in three discernments, since after the prayer, when the Din is present and hanging over the world, it is not the time for it.

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345) Anyone who says a praise for David every day three times belongs in the next world, for it is written about it, “Opens Your hand,” which is a prayer for food. If the reason is sustenance and nourishments of all the worlds, he should be saying twice, since they are twice each day, in the morning and in the evening. However, it is twice for the food of people and the whole world, and once to give strength to that place whose hands are open.

346) These two nourishments of people differ from each other. One is for the rich, and one is for the poor. But all three nourishments are written in the praise for David.

1. “You give them their food in its time” is the food for the rich, to whom He gives plentiful food in its time.
2. “And satiates every living thing with desire” is the food of the poor, who are satisfied by desire, and not by plentiful food.
3. “Opens Your hand” is the power to that place, where by opening His hands desire emerges and satiates all.

The hands are the two lines, right and left. Before the middle line united them, their illumination was very blocked, since the right line lacked GAR, and the left line was in Hochma without Hassadim, darkness and not light. This is considered that the hands are blocked, that only a blocked and restricted illumination was extended from them. It is established after the opening of the hands, and then it is food for the poor.

Afterward, when the middle line evoked the Masach de Hirik and diminished the left line, by which he united it with the right, the Hochma on the left unites with the Hassadim on the right, and the light illuminates in full. This is regarded as opening of the hands from their blockage, and henceforth food for the rich is extended to the world.

There are three things here:

1. Food for the poor that is extended from the time when the hands are blocked and is established after the hands are open.
2. Food for the rich that is extended after the hands have been opened.
3. The force of the middle line that opens the hands through the Masach de Hirik in it.

“And You give them their food in its time” is food for the rich, since they receive after the opening of the hands, which is in its time.

“And satiates every living thing with desire” is food for the poor, who are satiated by desire. It is the blocked illumination from what they received prior to the opening of the hands. Now, after the opening of the hands, their food had clothed in Hassadim, therefore now they are only satiated by desire, and not by plentiful food, for they received it prior to the opening of the hands.

“Opens Your hand” is power to that place, where by opening his hands, desire emerges and satiates all. This is the place of the Masach de Hirik in the middle line, by which the hands open.

347) Also, we should say the praise for David only twice, for food and sustenance each day. Those two times are mandatory for a person. If he says more, it is not mandatory, but for praise within the praises of the songs of King David, since it is inappropriate to ask for sustenance unless after the prayer, for the prayer is the provision of his Master, and the king should eat first, then his servants eat.

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338) It was said about the eighteen prayer, “One does not study the Merkava alone,” since one who teaches another one, that one is with him, hence they are two in this study. He must not make a sound in his prayer, but rather, as it is written, “Only her lips moved, but her voice could not be heard.” This is the meaning of what is written, “And the foreigner who approaches shall be put to death.” So it is in a prayer: each one prays in a whisper, so his prayer is not heard by his friend. It is about that that it was said, “One does not study.”

It is as one who interprets to his friend, but he wishes to silence the speaking toward him, so it will not be heard. He need only speak in a whisper, and then his friend will not hear. This is why the sages established, “Anyone who speaks aloud in his prayer is of little faith.”

339) For this reason, the animals of fire murmur above as the branches of the tree, which are the ministering angels who would gather there in the delights of groom and bride. In what place? In the unification of the Shema reading, which is a Huppah, where it is written, “And I heard the sound of their wings,” for the lower unification, YAHDONHY, was still not there. This is why they were murmuring, which is sixty-four to the four wings: four animals, each of which consists of four, so they are sixteen animals, and each animal has four wings, and four times sixteen is sixty-four.

Also, the wings are included with one another, and each wing comprises four wings. Therefore, the sixty-four should be multiplied by four, which is 256. This is the meaning of “Ranu [sing (256 in Gematria)] to Jacob with joy.” Once he takes revenge from his enemies and burns their idols, it is written, “And when wicked are lost there is Rina (singing),” which is Ranu in Gematria, with the inclusion.

340) The sixty-four depend on the eight times “then” [Aleph–Zayin] (8), for “then” indicates the eight letters of the unification, YAHDONHY. Thus, sixty-four derived from the eight times Aleph–Zayin [8 in Gematria], if you multiply them to the four sides, they are Ranu [256]. And when he reaches the “heart” [Lamed–Bet] (32), it is “then,” “then,” “then,” “then,” which are eight, eight, eight, eight, adding up to thirty-two. Yod connects to them on each side, to be Het–Yod HaVaYaH [the Lord lives], where Yesod is called Hay [Het–Yod], connecting to HaVaYaH in the eighteen blessings of the prayer, in which there are eighteen times HaVaYaH, which add up to seventy-two letters.

At that time, when HaVaYaH connects to ADNI in eighteen worlds, YAHDONHY, through Yesod, called “the one who lives forever,” the animals immediately grow silent. It is so because during the unification they are silent, as it is written about them, “When they stood, they let down their wings.” This means that when Israel stand in prayer, when it is the time of unification, their wings are let down so they are not known until that time, meaning they are silent.

341) This is the meaning of “Only her lips moved,” which are the wings of the animals, “but her voice could not be heard.” The electrum, which was previously murmuring animals of fire, is now silent. This is why they established the prayer in a whisper, and the work of the Merkava is also in a whisper, to speak there in a whisper just to himself.

They established three prayers, and in each there are eighteen times HaVaYaH, which are seventy-two letters in each prayer, in the eighteen signings in the eighteen blessings, and three times seventy-two are 216 letters. They are included in Hesed, which is three times seventy-two, with thirty-two paths of wisdom, which are 250 minus two, which are 248, Hesed. These are included in the middle pillar, Hesed.

342) From the offering we learn about the prayer, and the prayer is learned from the offering. It is written in the prayer, “And I heard the sound of their wings.” So are the cherubim, which are a unification of HaVaYaH ADNI that is done in the offering. It is written, “And he heard the voice speaking to him.” And we learn the prayer from the offering, of which it is written, “The voice speaks,” implying to voice and speech, HaVaYaH ADNI. It is likewise in the prayer: although it is only written, “And I heard the sound of their wings,” and speaking is not mentioned in it, the speaking is included there, too.

As with the ramp of the altar, on which sacrifices and offerings go up and down, in the prayer two angels ascend and two descend. And it is as with Sinai, on which Moses and Aaron ascended and descended. Thus, two ascended and two descended. In this Mitzva of the prayer, all the Mitzvot of the Torah are implied.

The middle line corrects the lines, so the Hesed will illuminate from above downward, and the illumination of Hochma will illuminate from below upward. Hence, the illumination of Hesed is called a “descent,” and the illumination of Hochma, an “ascent.” It is written in the prayer, “And I heard the sound of their wings.” Likewise, it is written about the cherubim, “And he heard the voice speaking.” A voice is illumination of Hassadim de ZA; a speech is illumination of Hochma. We learn one from the other, for in the verse, “And I heard the sound of their wings,” said in the prayer, the speech is included, as in the cherubim. The prayer comprises both illumination of Hassadim and illumination of Hochma.

And as with the ramp of the altar, on which offerings ascend and descend, there was illumination of Hochma in it, ascending, and illumination of Hassadim, descending. Likewise, in the prayer, two angels ascend and two descend. That is, there are two kinds of illumination: through a descent, and through an ascent, Hochma and Hassadim.

All the Mitzvot in the Torah are implied in this Mitzva of the prayer. It is so because all the Mitzvot of the Torah were included in these two lights, since 248 positive Mitzvot [commandments to perform certain actions] are Hassadim, and the 365 negative Mitzvot [commandments to avoid certain actions] are corrections of illumination of Hochma.

343) When Rabbi Akiva began the work of the Merkava, his mouth was Sinai, and his voice was a ladder on which angels were ascending and descending. In each word of his, Angel Matat was riding. He is a vehicle to the Shechina since the Sefirot of the middle pillar, ZA, are included in him, the Yod–Vav–Dalet Hey–Aleph Vav–Aleph–Vav Hey–Aleph inside, while the Shechina, who consists of ten Sefirot, is outside, on him. Thus, the Creator and His Shechina are a vehicle and a Merkava [chariot/assembly].

The middle pillar is a vehicle to the Cause of Causes, Ein Sof, and His Shechina is a vehicle for the middle pillar. The Cause of Causes, Ein Sof, unites everything and arranges everything, and illuminates in everything. His light passes through a Neshama [soul], Guf [body], and Levush [clothing]. There is no change in Him, nor partnering or calculation, nor an image or a similitude of any Merkava and a vision, and a semblance that are seen by the eyes of the mind. The upper and lower degrees are a vehicle and a Merkava to Him, and there is no one who rides Him.

344) Kof–Shin–Tav [rainbow] is a sign of Tekiah [slightly longer than Shevarim or Teruah], Shevarim [three connected short sounds], Teruah [nine very short notes divided into three note sequences]. They are a sign of the Merkava of the patriarchs. Tekiah is Abraham, Shevarim is Isaac, and Teruah is Jacob, of whom it is written “And the Teruah of a king is in him.” Three colors are seen in a rainbow: white, red, and green. From the side of Gevura, Yesod is called “The bows of the mighty men are broken.” From the right side, Hesed, it is called, “As the appearance of the bow that is in the cloud in the day of rain.” When it appears on a rainy day, it appears as Rachamim; and when it appears on a day without rain, it appears as Din. And if it is mixed between rain and sun, it shows that Din and Rachamim are included.

This is the Shin of Shadai, indicating the three branches of the patriarchs, HaVaYaH [the Lord] Elokeinu [our God] HaVaYaH [the Lord], three names corresponding to the three branches of the patriarchs, HGT. There are fourteen letters in these three names, as the count of Dai from Shadai. Shadai is Yesod de ZA, and the clothing of Shadai is Matat, which is Shadai in Gematria (314).

(înapoi la pagina ZOHAR CUPRINS / PINCHAS – click)

(înapoi la pagina ZOHAR CUPRINS / PINCHAS – click)

334) The seventh correction is the verse, “As the appearance of the rainbow that is in the cloud in the day of rain.” Sages said, “From the words, “And I looked, and behold, a stormy wind,” until “As the appearance of the rainbow,” it is the work of the Merkava.

When Rabbi Akiva was studying the work of the Merkava, fire came down from the heaven and surrounded the trees. The ministering angels would gather as though in delights of groom and bride, since the Merkava is the unification of HaVaYaH ADNI, a groom and bride. For this reason, the work of the Merkava was completed with the verse, “As the appearance of the rainbow,” as there is unification and connection and Merkava for the name HaVaYaH in ADNI only through a righteous, Yesod, who is called a “rainbow.” In him the upper Merkava, YAHDONHY, is complete.

335) The Shechina is the work of creation. The work of creation is not studied in two because the branches of the tree, the animals, are separated from above by the wings of the animals, HaVaYaH to the right, and ADNI to the left. ZA is Hassadim on the right, and Malchut is left, without unification with one another. It follows that the groom is to the right, and the bride is on the left. When she is brought to the Huppah [wedding canopy], to the unification, with several kinds of tunes, Israel must awaken them from below toward the unification with songs and praises, tunes and prayers.

336) Israel should give the wedding ring from the groom to the bride in the knot of the hand Tefillin, so the Shechina is connected to ZA, and to crown them with the head Tefillin, to extend to them Mochin de GAR, grandeur, as it is written, “Wear your grandeur on your head.” The three bindings of the strap of the middle finger corresponds to three Kedushot [pl. of Kedusha], “Holy, Holy, Holy, Will give You a threefold Kedusha.” They must be blessed with seven blessings of the Shema reading, in the morning, two preceding it and one following it, and in the evening, two preceding it and one following it.

337) The bride in the Huppah, in the unification of the Shema reading, which is called Huppah, is in the form of wings of Mitzva, in golden tassels that are tied with azure, illumination of Hochma that extends from the left of Bina, called “gold.” Hence, the tassels are seemingly golden with azure. The azure and white in the Tzitzit are the throne of Din and the throne of Rachamim, included in one another, since azure is Din and white is Rachamim.

There are several knots and rings around the tassel, with several jewels and gemstones, lights of Hochma and Hassadim, full of virtues, surrounding it in the shape of bells and pomegranates of the attires of the king and queen. These are four garments of white of ZA, and four garments of gold of Malchut, from the names HaVaYaH ADNI. As is His name, so is His throne, so is His Huppah, and so is His garment. His name is inscribed in everything, in Yesod, which is called “everything,” when he wishes to enter His palace, to be the groom with His bride there, in the eighteen blessings of the prayer, where eighteen implies Yesod, which is as the appearance of the rainbow, which is Yesod.

(înapoi la pagina ZOHAR CUPRINS / PINCHAS – click)