Autor: arhiprofesor

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173) When a person dies, it is written about that soul, “When you go, it shall lead you; when you lay, it shall keep you; and you have awakened,” to the revival of the dead, “it shall speak with you.” This is good for the revival of the dead, which will raise man’s body for the revival of the dead. But what is the reward for the soul in the next world?

174) But the Creator clothes the soul as in the beginning, with clouds of glory. And as in the beginning, she enters in a mirror, such as the body being included in 248 organs. She will also enter the mirror included in the 248 lights that expand from that mirror. “In a mirror” is 248 in Gematria, as it is written, “And he said, ‘If your prophet is the Lord, I will know Him in a mirror,’” and in garments of clouds of glory.

It is written about it, “And I will see it, to remember the everlasting covenant.” This is the illuminating mirror. And it is written, “I shall speak with him in a dream.” This is the mirror that does not illuminate, which consists of 365 lights, as is the count of “sleeping” [in Gematria], as it is written, “I am asleep.”

One mirror is for the soul in this world, and one mirror is for the soul in the next world. They illuminate in the work of the Creator, which are the souls.

175) Their meaning is as it is written, “This is My name forever.” In Gematria, Yod–Hey with “My name” is 365. “And this is My memorial to all generations.” In Gematria, Vav–Hey with “My memorial” is 248. And heralds descend and ascend before Him; give glory to the form of the King, to the soul.

176) “And God created the man in His image; in the image of God He created him.” He made him in two forms: in His image, and in the image of God, in two faces: 1) of which it is written, “For you saw no image.” And it is written about the rest of the forbidden images, “a graven image, even the form of any figure.” 2) It is written, “And the similitude of the Lord does he behold.”

613 angels raise the soul in these forms, all of them, and their faces and wings are apart, to keep the verse that is said about them, “And I will carry you on wings of eagles, and I will bring you to Me.”

177) It is as when they went out of Egypt, when they were walking in the clouds of glory and in all that glory. Likewise will be the exit of the soul from her body, which is a filthy drop, and go into two gardens—the upper Garden of Eden and the lower Garden of Eden, whose heaven and earth were created in the name, HaVaYaH. It is written about it, “Let the heaven be glad and let the earth rejoice.” At that time, the verse, “your Teacher will no longer hide Himself,” will come true for you. “Hide Himself” is as it is written, “With two he covered his face.” But rather, “And your eyes shall see your Teacher.”

Moses, the teacher of the prophets and the sages, was rewarded on the part of both these mirrors. Rabbi Shimon said to Moses, “You are the one who has been rewarded in your life with what the righteous will be rewarded after their lives; happy are you.

Malchut is called a “mirror,” since in it is the place of disclosure of Hochma, called “seeing.” There are two Behinot [discernments] in the mirror:

1. When she is in Zivug with ZA and the Hassadim govern Malchut, as in ZA. And although illumination of Hochma is included in these Hassadim in Malchut, she still extends from above downward, for essentially they are Hassadim and not Hochma. This is why this mirror is called the “illuminating mirror,” as it illuminates from above downward. It is regarded as ZA because she is in a Zivug with him and is included in him. This mirror is regarded as Vav–Hey de HaVaYaH because Hassadim are VAK, Vav–Hey.
2. When Hochma, Yod–Hey, appears in Malchut. Although here, too, she is in a Zivug with ZA, the Hochma in Malchut governs, and not the Hassadim de ZA. It is known that the Hochma is not drawn from above downward, hence she is regarded as a mirror that does not illuminate downward. At that time it is written about her, “This is My name forever,” where “forever” is written without a Vav [in Hebrew], which means to conceal.

It must be concealed so as to not draw it below. This is the root of all 365 negative Mitzvot in the Torah [Mitzvot to refrain from certain actions]. This is the reason for the intimation, “My name,” with Yod–Hey, which is 365 in Gematria, since Yod–Hey Hochma and GAR, are “This is My name forever,” which must be concealed.

However, the illuminating mirror, illumination of Hassadim, is a Mitzva to extend from above downward. This is the root of all 248 positive Mitzvot [Mitzvot to perform certain actions]. And this is why it is written about it, “And this is My memorial to all generations.” This is the meaning of the intimation, in Gematria, Vav–Hey with “My memorial” is 248, for the lights of Hassadim are Vav–Hey. They are 248 lights corresponding to the 248 positive Mitzvot that extend those 248 lights. And the soul of the righteous who kept the 248 positive Mitzvot dresses in another after its demise with these 248 lights.

The Creator clothes the soul with clouds of glory as in the beginning: seven clouds, Hassadim, opposite seven Sefirot HGT NHYM. Through these garments she will enter the mirror as the body comprises 248 organs. That is, she dresses in 248 lights of the illuminating mirror. In Gematria, “In a mirror” is 248.

It is written about her, “And I will see it, to remember the everlasting covenant.” This is the illuminating mirror, since there are seeing and light in it, and it extends from above downward. And although she is essentially Hassadim, she is still called “seeing” because the Hassadim are mingled with illumination of Hochma.

“I shall speak with him in a dream” is a mirror that does not illuminate, Yod–Hey, of which it is written, “This is My name forever,” which is the governance of the Hochma in Malchut. It must be concealed so it illuminates only from below upward. And when she governs by herself, without Hassadim, it is darkness and not light. It is said about her, “consisting of 365 lights,” as is the count of “sleeping,” as it is written, “I am asleep,” for then is the closing of the eyes, darkness, and sleep. It is written about it, “I am asleep.”

One mirror is employed in this world—Malchut, the mirror that does not illuminate. And it is one mirror when Malchut is in Bina, imparting Hassadim, at which time she is the illuminating mirror. Both mirrors illuminate in the souls, the work of the hands of the Creator.

They mean as it is written, “This is My name forever.” In Gematria, Yod–Hey with “My name” is 365. It is so because Hochma, Yod–Hey, must be concealed. This is why it is written “forever” without a Vav. It is the root of the 365 negative Mitzvot in the Torah. Hence, My name is Yod–Hey in Gematria, 365.

“And this is My memorial to all generations.” In Gematria, Vav–Hey with “My memorial” is 248, since the Hassadim included in Hochma, which are extended from above downward, are Vav–Hey, VAK, as they are primarily Hassadim and it is a Mitzva to extend them. This is the root of all 248 positive Mitzvot, which is the intimation, “My memorial,” Vav–Hey, 248 in Gematria.

These two mirrors are two images: the image of ZA is the illuminating mirror, and the image of Malchut is the mirror that does not illuminate, as it is written, “And God created the man in His image, in the image of God He created Him.” He made him in two forms: in His image, and in the image of God. His image indicates the form of the illuminating mirror. The image of God indicates the form of a mirror that does not illuminate, since Malchut is called Elokim.

It is written about the mirror that does not illuminate, “For you saw no image.” And it is written about those who breach it, “And [you will] act corruptly, and make an idol in the form of anything.” And about the rest of the forbidden images, which are the work of the wicked, who wish to extend an image, it is written, “a graven image, even the form of any figure.” But about the illuminating mirror, it is written, “And the similitude of the Lord does he behold.”

For this reason, from the illuminating mirror—which is the 248 positive Mitzvot—extend 248 angels who raise up the soul. From the mirror that does not illuminate—the 365 negative Mitzvot—extend 365 angels that raise the soul. Together, they are 613.

The 365 negative ones extend from the concealment of the name, as it is written, “This is My name forever.” And this is why it is written, “And their faces and wings are parted,” meaning that there is no Zivug in them or extension from the Yod–Hey, from the Panim [face/anterior]. Rather, they conceal her illumination from below upward, to keep the verse that was said about them, “And I will carry you on wings of eagles, and I will bring you to Me.”

An eagle is the middle line. This correction—that Hochma will illuminate only from below upward—comes from him. This is why this correction is called “wings of eagles,” since the covering is called “wings,” and the middle line is called “eagles.”

It is as when they went out of Egypt, when they were walking in the clouds of glory and in all that glory. Likewise will be the exit of the soul from her body, which is a filthy drop, to go into two gardens—the upper Garden of Eden and the lower Garden of Eden, two Malchuts, since Malchut is called a “garden.” Their heaven and earth were created with the name HaVaYaH, since Malchut as the illuminating mirror is Vav–Hey, and Malchut as a mirror that does not illuminate is Yod–Hey. And in both there is complete HaVaYaH.

Their heaven and earth are the Zivug of ZA and Malchut in them, since ZA is called “heaven,” and Malchut is called “earth.” In both Behinot there is a Zivug of ZA and Malchut. However, in the illuminating mirror, ZA governs, his quality of Hassadim, and Malchut governs in the mirror that does not illuminate, meaning the quality of Hochma in her. In the future, the Zivug of Yod–Hey will be revealed, and wings of eagles will pass. At that time the verse, “Your Teacher will no longer hide Himself, and your eyes will see your Teacher” will come true in man, since the wings will be cancelled.

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167) Woe to people who are coldhearted and blind, who do not know that when the night comes, the gates of Hell, called “bitter,” open. Its smokes spread and rise up to the brain, and several forces of the evil inclination spread through all the organs of the body. And the gates of the Garden of Eden, the eyes of the heart, are blocked and do not open, for all the lights in the eyes emerge from the heart.

168) The gates of the heart are the eyes. They are blocked so they would not look at those harm-doers, Lilit, and they do not govern the lights of the heart, the angels, who spread through all the organs as branches of a tree, to all directions. At that time all the lights are concealed in the heart and gather to it as pigeons in their cotes, as Noah and his wife, and every species that entered with him into the ark.

169) The harm-doers prevail over all the organs of the body like the water of the flood, which prevailed over them fifteen cubits because he sinned with Yod–Hey, the Yod–Hey departed from the body, meaning that Yod–Hey departed from Elokim, leaving Aleph–Lamed–Yod [Ilem (mute)], without sight, hearing, smell, or speech. It is written about it, “I was dumbed with silence.” Dumiah [silence] has the letters of Dom [silence] Yod–Hey. That is, as the time of the flood, fifteen cubits, the harm-doers prevailed over the body and surrounded the body like a mound that surrounds the digging and the bed.

The bitter in the body is Hell and the evil inclination. The heart in the body is the Garden of Eden of Kedusha. When night falls, the gates of Hell, called “bitter,” open. Smokes billow from the bitter—the forces of the Din—into the brain. For this reason, the Mochin depart and the man sleeps. Its spreading smokes, which are as the smoke of Hell, rise up to the brain, and the Mochin depart. At that time the gates of the Garden of Eden, the eyes, become blocked.

The eyes are called “gates of the heart,” since all the lights in the eyes emerge from the heart. The heart is the Garden of Eden, and the lights in it are the spreading angels, the name Elokim, toward all the organs of the body, and govern them. But at night they do not govern the lights of the heart, the angels who spread through all the organs as branches of a tree to all sides. For this reason, at night, all the lights that spread into the body regroup into their roots, to the heart, the Garden of Eden. It is similar to Noah’s Ark, who during the intensification of the Dinim, the water of the flood, they all gathered into the ark.

It is written about the flood, “Fifteen cubits from above did the waters prevail.” This implies the name Yod–Hey in the letters Elokim. The water prevailed are the Klipot that prevailed to repel the name Yod–Hey from the world. Here, too, the forces of the Klipot prevail and repel the name Yod–Hey from Elokim, from the lights of the heart, which are Elokim, which spread to the organs of the body.

And because he sinned with Yod–Hey and Yod–Hey departed from the body, meaning that the letters Yod–Hey departed from Elokim, which spreads in the body, he remained Aleph–Lamed–Mem [mute]. Of the five letters of Elokim, only the three letters Aleph–Lamed–Mem remained, indicating that the body is without sight, hearing, smell, and speech, as it is written, “I was dumbed with silence,” with the letters of Dom [silence] Yod–Hey, leaving mute from Elokim. This is why I was dumbed.

170) As Noah sent the dove on its mission, man’s soul sends his spirit on her mission. For this reason, one must commit one’s spirit in Malchut, as it is written, “In Your hand I commit my spirit.” If he is taken captive by the forces of the evil inclination for the iniquities of the body, it is written, “In Your hand I commit my spirit; You have redeemed me O Lord, God of truth,” meaning that the Creator redeems him from their hand.

171) When the soul is at fault, it is written of his spirit, “A hand to hand will not clean evil.” That is, he goes from hand to hand in the camps of the evil inclination that are on him for his iniquities, and they throw him from place to place. And a man sees in his dream that he is in another country, or in another kingdom, or in the trash, all according to his iniquities.

If he is righteous, all the camps of the good inclination, it is written about them, “And their faces and wings are parted,” to receive his spirit. They raise him up to the place of the animals that carry the throne, Malchut, where he sees several visions, imaginations, and sights of the prophecy. For this reason, the sages explained that the dream is one of sixty of prophecy.

172) “Preserve my soul for I am a Hassid.” The sages explained, “An uneducated is not a Hassid,” since the Torah was given from the right of the Creator, Hesed. For this reason, one who engages in Torah is called a “Hassid,” and this is why I say to the Creator, “Preserve my soul” and do not sentence her as for the works of those uneducated ones of whom it was said, “An uneducated is not a Hassid.”

Several uneducated ones perform Hesed. But they explained that a Hassid is one who performs Hesed with his Maker, such as David, who connected the Torah of above, ZA, with the Creator, Malchut. This is called “performing Hesed with one’s Maker,” uniting the Creator and His Shechina. And for this reason, “Preserve my soul for I am a Hassid.”

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161) This is what the first ones asked. But these bones that the Creator revived, the Creator performed in them miracles and strange tokens. It is written, “Remember now, that You have made me as clay; and would You turn me into dust again?” Subsequently, it is written, “You will pour me out like milk and curdle me like cheese, clothe me with skin and flesh, and knit me together with bones and sinews.”

After the man rots in the dust and it is time for the revival of the dead, the Creator will make that remaining bone, which does not rot, like this dough, and like milk-cheese, and as a fountain of milk, which is a clean fountain, polished with purity.

That bone will be made very thin, and will be ground until it becomes milk. Then He will curdle it and it will take on the depiction of curdled cheese. After that He will extend over it skin, flesh, bones, and sinews.

162) “You will pour me out like milk and curdle me like cheese” is written in future tense: Will pour me, curdle me, clothe me, and knit me, for it all refers to the time of the revival.

163) Subsequently, it is written, “You have granted me life and grace, and Your command has preserved my spirit.” “You have granted me life and grace” is the spirit of life. “Have granted me” is written in past tense, for “You have granted me life and grace” means that in that world, You have given me the spirit of life. “And Your command” to the queen, Malchut, “Preserved my spirit,” keeping my spirit in that world. “And Your command,” since He will command [also “visit” in Hebrew] her first.

164) All the souls of the righteous are hidden and concealed under the king’s throne, under Malchut, which is called a “throne.” She keeps them to return them to their place, as it is written, “And Your command preserved my spirit.” “Your command” is Malchut, in whose hand all the spirits are deposited, as it is written, “In Your hand I commit my spirit.” She keeps them, which is why it is written, “Preserved my spirit.”

165) Similarly, David said, “Preserve my soul for I am a Hassid [from the word Hesed].” “Preserve” means the queen, who preserves my soul for I am a Hassid. Wherever it is written without the name it is the queen, Malchut, as it is written, “And He called unto Moses,” without mentioning the name. And also, “And He said, ‘If you indeed listen to the voice of the Lord your God,’” without mentioning who is speaking, it is Malchut.

166) At the time of the revival of the dead, there is a bone that does not rot. The rest of the bones that are there, what becomes of them? They will all be included in that fountain of that bone. They will be included with it and will all become one dough, and there the depiction of the man will take place, as it is written, “And will pull out your bones.” “Pull out” is as it is written, “He pulled out from them.” They will all conceive from their existence and will be included in that bone to become one dough. And then, “And you shall be as a watered garden, and as a spring of water whose waters will not fail.”

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156) It is written, “And the name of the stricken man of Israel, who was struck.” It should have written, “And the name of the man of Israel who struck Pinhas,” and not “the stricken … who was struck.” This was said plainly, without mentioning the strike.

157) When the Creator raised Pinhas to being a high priest, He did not wish to mention the killing of a man in regard to Pinhas, for it is inappropriate for a high priest. Before He raised him to being a high priest, He mentioned him and said, “And Pinhas saw … and took a spear in his hand, and went after the man of Israel into the tent and stabbed them both, the man of Israel and the woman.”

When He raised him to being a high priest, his name was not mentioned in the killing because it is inappropriate for him. He protected the glory of the Creator, for it is inappropriate for a high priest to be mentioned in regard to a killing. And the name of the stricken woman was also said plainly, without mentioning who killed her, for the same reason.

158) Rabbi Shimon and Rabbi Yehuda were walking. Rabbi Pinhas son of Yair met them, and two men were driving donkeys behind him. Rabbi Pinhas’ donkey stood. They pricked it with a needle so it would go, and it did not go. Rabbi Pinhas said to the donkey drivers, “Leave it, for it smells the smell of a new face coming toward us, or that a miracle will be done to us.” While they were there, Rabbi Shimon went out from behind a rock. The donkey journeyed and went. Rabbi Pinhas said, “Did I not tell you it is smelling the smell of a new face?”

159) Rabbi Pinhas dismounted from his donkey and embraced Rabbi Shimon and wept. He told him, “In my dream, I saw the Shechina coming toward me and giving me great presents, and I delighted in it. Now what I dreamed has come true.” Rabbi Shimon said, “By the sound of the steps of your donkey I recognized that it was you. Now the joy is complete.” Rabbi Pinhas said, let us sit somewhere, for words of Torah require clarity.” They found a fountain of water and a tree and sat down.

160) Rabbi Pinhas said, “I was looking because for the revival of the dead, the Creator will make us in another way. What was now first to depart will be the last to be revived.” How do we know it? From those bones that the Creator revived through Ezekiel. In the beginning, it is written, “And the bones came together, bone to its bone,” and then it is written, “And I beheld, and, lo, there were sinews upon them, and flesh came up,” and afterward, “And skin covered them from above; but there was no spirit in them.”

It is so because what the man stripped first will be the last. First, he was stripped from spirit, then the skin decayed, then the flesh, then the sinews, and then the bones. In the revival it is to the contrary: first the bones, then the sinews, then the flesh, and then the skin.

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154) The other question that the gentile asked, that Israel do not eat carcasses and none kosher, and filth and dirt of reptiles and insects as do the rest of the nations, and this is why they are weaker, so it is. It is so because the heart is soft and weak; it is the king, and it is the sustenance of the rest of the organs. It does not take from man’s eating for its nourishment, but rather the clearest and purest from all the blood, which is made out of the food. Its food is clean and clear, and it is the softest and weakest of all.

It leaves the rest of the waste from the blood to the rest of the organs, and all the other organs do not mind their food being clean, but take all the waste and the worst, and are as strong as they should be.

155) For this reason, in all the organs there are pocks, tumors, or parasites, and pocks of leprosy, but the heart has none of it. It is clean and clear, and completely flawless. Likewise, the Creator took Israel, who are clean, clear, and flawless for Himself. It is written about it, “You are all beautiful, my wife, and there is no blemish in you.”

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152) The second question that that gentile asked him was this: “We are certainly closer to the high king than all other nations.” Indeed, so it is, since Israel were made by the Creator, the heart of the whole world. And so are Israel among the nations, like a heart among the organs. And as the organs of the body cannot exist in the world even a minute without the heart, all the other nations cannot exist in the world without Israel. And so is Jerusalem among the rest of the countries, like a heart among the organs. Hence, it is in the middle of the whole world, like a heart, which is in the middle of the organs.

153) Also, Israel are lead within the rest of the nations as the heart within the organs. The heart is soft and weak, and it is the sustenance of all the organs, and all the organs do not feel any sorrow, trouble, and grief, but only the heart, in which there are sustenance and intelligence. Sorrow and grief do not come near the rest of the organs whatsoever because there is no sustenance in them, and they do not know anything.

All the other organs are not close to the king, who is wisdom and intelligence that are in the brain, except the heart. The rest of the organs are far from it and do not know of it at all. So are Israel—close to the holy king, while the rest of the nations are far from Him.

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143) One day, a sage from the nations came to Rabbi Eliezer and said to him, “Old man, old man, three questions I would like to ask you: One: You say that another Temple will be built for you, but there can only be building twice, a first Temple and a second Temple are written. You do not find a third Temple in the Torah. That which was for you to build had already been built, and there is never more in it, for the writing called them ‘The two houses of Israel.’ Also, it is written about the Second Temple, ‘The glory of that last house will be greater than the first.’

144) “Also, You say that you are closer to the high king than all other nations. One who is close to the king is always happy, without sorrow, fear, or troubles. But you are always afflicted, in trouble, and in more grief than all the people of the world. We, however, no affliction, trouble, or grief come upon us at all. Thus, we are close to the high king and you are far from him, and this is why you have sorrow, troubles, mourning, and grief, which we do not.

145) “And also, you do not eat carcass or none kosher so that you will be healthy and your body will be healthy. We eat whatever we want and we are robust in strength and in health, and all our organs exist. You, who do not eat, are all weak from bad illnesses and are more fatigued than all the other nations. You are a people whom the Creator hates through and through. Old man, old man, tell me nothing for I will not hear you or receive from you.” Rabbi Eliezer raised his eyes, looked at him, and turned him into a pile of bones.

146) When his anger subsided, he turned his head and wept. He said, “O Lord, our Lord, how great is Your name in all the earth.” How strong is the power of the strong and holy name in all the earth, and how lovely are the words of Torah. There is not even a small thing that you will not find in the Torah, and there is not even a small thing that comes in the Torah but did not come from the mouth of the Creator. These words that the wicked asked him, I asked Elijah one day, and he said that in the seminary of the firmament, the words were laid out before the Creator, and so they are.

147) When Israel went out of Egypt, the Creator wanted to make them in the earth such as the holy angels above. He wanted to build for them a holy house and bring it down from the high heaven, and plant Israel in the earth as a holy plant, such as the form of above, as it is written, “You bring them and plant them in the mountain of Your inheritance.” In what place? In that same place where You, the Lord, has worked, and in none other, as it is written, “The place, O Lord, which You have made for Your dwelling.”

“The place, O Lord, which You have made for Your dwelling” is the First Temple. “The Temple of the Lord, Your hands have established” is the Second Temple. And both are the work of the Creator.

148) When they angered Him in the desert, they died, and the Creator brought their children to the land, and the Temple was built by man, and therefore did not persist, for it must be the work of the Creator.

Solomon knew that it would not persist because it is the work of man. This is why he said, “If the Lord does not build a house, they who built it labored in vain,” for it is unsustainable.

In the days of Ezra, the sin caused, and they had to build the Temple, hence it was unsustainable. And until now, the Creator’s First Temple has not existed in the world. It is written about the future, “The Lord builds Jerusalem.” He will build it and none other. This is the building we are waiting for, and not to a manmade building, which is completely unsustainable.

149) The Creator will bring down the First Temple and the Second Temple from above at once. The First Temple corresponds to Bina, and will be covered. The Second Temple corresponds to Malchut, and will be revealed, so that the craftsmanship of the Creator will be shown to the whole world. And then will be complete joy and the will of the heart in full.

150) The First Temple, which is covered, goes up, atop the Second Temple, which is revealed. The whole world will see clouds of glory surrounding that revealed Temple, and within those clouds will be the First Temple in concealed action, rising up to the height of the glory of heaven, Bina. This is the building we are waiting for.

151) Until now this has not been in the world because even the city of Jerusalem will not be man’s craftsmanship, for it is written, “And I, says the Lord, will be to it a wall of fire round about.” If this is written about the city, it is even more so with the Temple, which is His tabernacle. This work of the Creator should have been seen at first, when Israel went out of Egypt, but was detained until the end of days, in the last redemption.

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140) Certainly, there is no need to take a woman out to be elsewhere until her husband commands and permits her to go. This is why her husband is notified and appeased first, so he will command her and permit her to go to that place. Likewise, the Creator appeased Moses until he permitted Him and said to Him: “You say, ‘Behold, I give him My covenant of peace,’” to be inside Pinhas. But as long as he did not permit her to go there, she did not go.

141) How do we know it? From the righteous of the world, Yesod de ZA, who permitted Malchut to be in the righteous in this world, and she dwells with them as a bride in her adornments. And the righteous of the world sees and delights with it. But she lies between the arms of her husband, which are the right and left lines, HG de ZA, and returns from there to be with the righteous, and then returns to her husband, as it is written, “In the evening she went in and in the morning she returned.”

In the evening, she goes to her husband, at midnight, when she is in Zivug of the left. In the morning, when she is full of Hassadim from the Zivug of the right, she returns to the righteous of the world. It is all with permission from her husband, ZA.

142) “Behold, I am giving him My covenant,” Malchut. As the righteous above gives, I am giving a gift in order to return the gift. As the righteous above gives in order to return, which is “In the evening she went, and in the morning she returned,” so is Moses.

And thanks to that covenant, Pinhas gained the high priesthood, Hesed. Were Malchut not with him, Pinhas would not connect to the degree of high priesthood, since the covenant is regarded as Malchut when she is always adhered to the upper right, Hesed de ZA. That upper right is destined to build the Temple, which is the covenant, Malchut.

(înapoi la pagina ZOHAR CUPRINS / PINCHAS – click)

(înapoi la pagina ZOHAR CUPRINS / PINCHAS – click)

139) It is written, “One to one to find the calculation.” The calculation from the Gematriot in the moon, Malchut, at which of her degrees is it? It is written, “Your eyes are pools in Heshbon by the gate of Bat-Rabbim.” These are the eyes of Malchut, Hochma, who is called Eynaim [eyes]. They are dessert, delights, to the upper Hochma extended from above, from Bina. And her eyes fill with the calculation, the periods, and the conceptions, becoming pools that extend from the right to all sides until they visit every calculation and conception of the moon from without, to the externality of Malchut, the stars, and the fortunes, to calculate. This is the gate of Bat-Rabbim, which is the moon, Malchut, from without.

Hochma [wisdom] is called “calculation” and Gematriot. At what degree of Malchut does the calculation appear? There are two states in Malchut:

1. Receiving from the left of Bina without right. At that time she has Hochma without Hassadim, when her Hochma cannot illuminate at all because it is without Hassadim. For this reason, she returns to moving to Bina, to AVI.
2. Then it is as it is written, “And the Lord God built the rib,” meaning that at that time she is built from the right, Hassadim. But then she is unfit once more to receive Hochma from the left. However, because there are the Kelim of the first state in her, her Kelim de Achoraim and externality, the Hochma appears in those Kelim de Achoraim and externality.

Thus, the Panim of Malchut, the structure of the second state that she received through Ibur, is a structure of Hassadim. However, since the first state could not exist before, due to lack of Hassadim, now, because Malchut received plentiful Hassadim in the second state, the Hochma that was in the Kelim of the first state awakens and dresses in those Hassadim and they illuminate in her.

The Eynaim [eyes] of Malchut, Hochma—which is called Eynaim—are dessert, delights for the upper Hochma because the Eynaim of the Nukva were established in the second state to be dainties for the upper Hochma.

Her eyes are filled with the calculation and the periods and the conceptions. The calculation and the periods are Hochma that extends to Malchut in the first state. The conceptions are the structure of Hassadim and Kelim de Panim that extend to her by the Ibur in AVI, as it is written, “And the Lord God built the rib.” The eyes were filled and became pools of lights of Hassadim that emerge from the right of Bina and from ZA.

From these Eynaim emerge the abundance to Hochma, as well as to Hassadim, until they visit every calculation and conception of the moon from outside, until the abundance appears in the Kelim of the outer Malchut, which are the Kelim of the first state. There the Hochma is received from the side of the calculation, and the Hassadim from the side of conceptions, since there is the place of disclosure of the eyes, Hochma.

The words, “Your eyes are pools in Heshbon [calculation],” mean that the abundance of the Eynaim of Malchut is filled with Hassadim, called “pools,” and with Hochma, called “calculation,” to illuminate them “by the gate of Bat-Rabbim,” in the externality of Malchut, in the Kelim of the first state. This is the place of disclosure of the Eynaim de Malchut, and not in the Eynaim themselves, where there are Kelim de Panim.

(înapoi la pagina ZOHAR CUPRINS / PINCHAS – click)

(înapoi la pagina ZOHAR CUPRINS / PINCHAS – click)

134) It is written, “Whatever you find that you can do by your hand, that do.” How good it is for a person to exert to do his Master’s will while the candle is lit and is present over his head, since the light of the candle is a power that is over him. It is written about it, “Let the power of the Lord grow,” the power over the head of the righteous, and all those who engage in their Master’s will, the Shechina. Anyone who answers, “Amen, may His great name be blessed,” with all his might, his sentence of seventy years is torn.

135) He must certainly awaken all his organs with great force to the work of the Creator because by the strong awakening that he intensifies, he awakens that high and holy power, Malchut. He rises in holiness and breaks the power and might of the Sitra Achra, as it is written, “Whatever you find that you can do by your hand,” for by your strength you must do your Master’s will.

136) It is written, “For there is no deed or calculation, or knowledge, or wisdom in the netherworld,” since there is an act in this force, the effort to engage in this world, which is called an “act,” the “world of actions,” to complete the end of the thought. A calculation is the world that is dependent on speech, Malchut, called “speech,” since calculation depends on the speech. For this reason, all the Gematriot [pl. of Gematria], times, and impregnations of the world are in the moon, Malchut. Knowledge is VAK, ZA, which are dependent on the thought, and are called “the world of that thought,” Bina. And wisdom is the Hochma on which everything depends, as it is written, “You have made them all in wisdom.”

137) The whole deed, calculation, knowledge, and wisdom are included in that force, which is the Shechina that is on the head of the righteous. This is not so on the side of the netherworld, in the degree of Hell, since anyone who is not exerting in that force in this world, to enter it with deed, calculation, knowledge, and wisdom, will finally enter the netherworld, where there are no deed, calculation, knowledge, or wisdom. The Sitra Achra is the way of the netherworld, as it is written, “Her house is the way to the netherworld.” One who is healed by that holy force, the Sitra Achra—whose house is the netherworld—attacks him.

138) All the people in the world go to the netherworld. But the righteous rise immediately, as it is written, “He brings down to the netherworld and brings up.” The exception is those wicked ones who never contemplated redemption, who descend to the netherworld and never rise up.

Even complete righteous go down there because they take from there several wicked and raise them up. They raise those who contemplated redemption in this world but were unable because they parted from the world. The righteous come down for those wicked ones inside the netherworld, and take them up and raise them from there.

(înapoi la pagina ZOHAR CUPRINS / PINCHAS – click)