Autor: arhiprofesor

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5) “And this was before in Israel concerning the redemption and the exchange to confirm any matter: a man removed his shoe and gave it to another.” If the first agreed to buy every thing using a shoe, in the sentence of the Torah, the last ones came and cancelled it. We should ask, “Why did they cancel it? After all, one who cancels a word of Torah, it is as though he destroyed an entire world.” And if this was not by the law of Torah, but only by agreement, we should ask, “Why specifically a shoe here, and not some other thing?”

6) It was certainly by the law of Torah, and it was done with a high meaning. Because the first ones were righteous pious, the matter was revealed among them. But when the wicked multiplied in the world, the matter was done in a different way, to cover the matters, which are of a high meaning.

7) “And he said, ‘Do not come near here; take your shoes off your feet.’” Why a shoe here? It is because he commanded him to retire from his wife and bond with another woman—of the upper, holy light—Divinity.

8) A shoe places him in a different place. One who takes it removes the one who gives from this world and places him in another world. Hence, everything that the dead gives to a person in a dream is good. But if he took an object from the house, it is bad, such as taking his shoe, for it indicates that he has moved his leg, which is one’s existence, from this world, and gathered him into another world, to the place where the dead dwell. This is because the shoe implies his leg, which is his existence, as it is written, “How beautiful are your steps in shoes, O prince’s daughter.”

9) When the dead takes him, it indicates that he has moved him to the place of death. But when the live one removes his shoe and gives it to another, to keep the possession, he affects the decree of above, that it is decreed that the possession will move from the possession of one to the possession of another. A shoe of Halitzah (“removal,” release by the widow) is another shoe, such as above.

10) When this dead departs from the world without children, the daughter of that prince, Malchut, does not gather him to her. Rather, he walks and wanders in the world, finding no place, and the Creator takes pity on him and commands his brother to redeem him, so he may return and be corrected in another dust, meaning so he will reincarnate, as it is written, “And man shall return to dust.”

11) If this redeemer does not wish to revive his brother in this world, to marry his wife [the brother’s], so he may return and incarnate in the newborn son, a shoe must be tied to his leg, and that woman shall release him and take that shoe to her. And why a shoe? That shoe is for the dead, for it is regarded as belonging to the dead one. It is placed in his living brother’s leg, and the woman [the widow who was to marry the brother] receives that shoe to her, to show that that dead returns to being among the living by this act. The shoe indicates the woman [the widow], the marrying object, which is tied to the leg of his living brother, to bring his dead brother to be among the living, so he reincarnates in the newborn son.

12) It is the opposite of that shoe which the dead takes from the living one in the dream, where by taking the shoe he removes the living one from this world to the other world—that of the dead. Now, with the shoe of Halitzah, the living takes from the dead. For this reason, with that shoe, the dead goes to be among the living, since the living woman removed the dead from the other world to this world, among the living, who would reincarnate in the son that was to be born of the marrying of the brother. And now that he does not wish to marry, the woman takes it to her, to show that the woman is her husband’s crown, Divinity, taking him and accepting him to her.

13) That shoe must be thrown on the ground, to show that the body of that dead has gone still. At that time, or after some time, the Creator will take pity on him and accept him in the other world. Also, the striking of the shoe from the woman’s hand to the ground is to show that that dead will be built from another dust of this world, meaning reincarnate. And now he will first return to the dust from which he came. Then that woman is permitted to make another seed.

14) Hence, one who wishes to keep the possession takes his shoe and gives it to another, to keep the possession with him, as it is written, “And this was before in Israel concerning the redemption and the exchange to confirm any matter.” “And this,” Malchut, stood whole in everything. “Before in Israel,” when they were humble and holy. “To confirm any matter” implies the upper Zivug, Yesod and Malchut, since “any” is Yesod, “matter” is Malchut, as this is keeping. “And this was the attestation in Israel.” It is not mere consent to make a possession with the shoe, and they do it of their own accord. Rather, it is a high keeping, so their works below will be as the meaning of above, for it implies a Zivug of Yesod and Malchut, the upper keeping.

15) Once the wicked multiplied in the world, they covered the matter in a different way, making a possession with the edge of the garment. That garment is a high correction, ZA, and the edge of the garment, Malchut, which is called “edge,” implies the Zivug of ZA and Malchut, like the shoe. It is written, “And shall not uncover his father’s skirt.” Thus, the woman is called “an edge.”

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(înapoi la pagina ZOHAR CUPRINS / HUKAT – click)

1) “This is the statute of the law.” “And this is the law that Moses set before the sons of Israel.” These are holy words of Torah. They are superior; they are sweet, as it is written, “They are more desirable than gold, yes, than much fine gold, and sweeter than honey.” One who engages in Torah, it is as though he stands by Mount Sinai each day and receives the Torah, as it is written, “This day you have become a people.”

2) It is written here, “And this is the statute of the law.” It is also written, “This is the law,” and it is not written, “The statute of.” What is the difference between them? “This is the law” is to show that all is in one unification, to include the Assembly of Israel, Malchut, in the Creator, ZA, so all will be one. For this reason, “And this is the law.”

Why is there an added Vav to “And this”? It is to show that all is one without separation. “And this” includes general and particular together, male and female together, since Vav is male, ZA, general, and “this” is female, the Malchut, particular. This is why it is written, “And this is the law,” indicating ZA and Nukva in one unification. But “this” without the added Vav is the statute of the law, Malchut, which is called “statute,” coming from ZA, who is called Torah [“law” and “Torah” are synonymous]. Yet, not the Torah herself, ZA, but only the Din [judgment] of Torah, the decree of Torah, which is Malchut.

3) It is written, “This is that which pertains to the Levites.” It does not write, “And this” with a Vav, since they come from the side of Din, from the left side, Malchut, which is built from the left and not from the side of Rachamim, ZA. This is why it writes “this” without a Vav, Malchut without ZA. However, it is written, “And do this to them that they may live,” “This” with a Vav. This is said of the Levites, for the Levites are “this,” and not “And this.”

Of course they are “And this,” since one who grips to the potion of death is certain to die unless he mingles the potion of life in it. This is why it is written, “And do this to them that they may live,” so that “this,” Malchut, the tree of death, would conjoin with the Vav, ZA, the tree of life, and they would not die, since the potion of life is mingled in him. For this reason, “And do this to them that they may live and not die,” since they need “And this” and not “this.”

This is why the words, “And this is the law” indicates that it is actually in one unification, complete unification, male and female included in one, Vav–Hey. But only “this” without the Vav [and] is the Hey alone without the Vav, Malchut without ZA. It is written about it, “This is the statute of the law.”

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14) Moses and Aaron delivered themselves to death, as it is written, “And they fell upon their faces, and said, ‘O God, the God of the spirits.’” It writes “spirits” without the Vav [in Hebrew] because of the tree of death, Malchut. In every place, falling on one’s face is to that side. This is why it is written, “O God, the God.” God, as in, “A God who has indignation every day,” meaning Malchut. “God of the spirits” means a place where the souls of the world are bundled, where all the souls rise and from which they come. It is the Malchut.

15) “Hear my words, you wise men, and give ear unto me, you that have knowledge.” Elihu said this verse. Come and see what is written, “Against his three friends was his wrath kindled, because they had found no answer.” They were saying things but Job was not comforted by them. This teaches us that one who comes to comfort one who is mourning should first establish things that will be suitable for comforting him. Job’s friends spoke the truth, but not to comfort him, since what is required are things for which the mourner will be grateful, and then he will accept the sentence and will thank the Holy King for it. What does it say? “Now Elihu had waited to speak unto Job” because afterwards he was grateful to the Creator and assumed the judgment from heaven.

16) “Therefore, listen to me, you men of heart: Far be it from God to do wickedness; and from the Almighty to do wrong.” “Therefore … men of heart,” who are complete with everything and can discern things. “Far be it from God to do wickedness.” And it is written, “A God who has indignation every day,” which is Malchut, called “God.” “And from the Almighty to do wrong.” One is close to the other since “Almighty,” Yesod, is close to “God,” Malchut. In God Almighty, God is Malchut and Almighty is Yesod. “For He pays a man according to his work.” If a person walks in this world and does deeds, and sins before his Master, that deed hangs on him and pays his dues, as it is written, “For He pays a man according to his work,” meaning that that deed that he did will pay him.

17) And if he pays attention to Him, since his wish is to repent before his Master, then “God, the God of the spirits” will collect his spirit and soul unto Him, to form it in the bundle of life, and will not leave his soul outside to be sentenced by another Din.

18) These are the hidden Dinim of the Creator. “He pays a man according to his work,” to be judged by his judgment, by those deeds that a man does in this world and elevates him to be sentenced according to his actions, and he is lost from the world. It is written after him, “Who gave Him a charge over the earth? Or who has disposed the whole world?” “Who gave Him a charge over the earth” is He who commanded his brother over him, who redeems him. “Or who has disposed the whole world” means his brother builds a house, meaning marries his wife and builds a lasting building, the correction of the world, and the settling of the world.

It is written after him, “And if he pays attention to Him,” since that man who commanded him to redeem him and to build a structure should aim the heart and desire to the dead, to establish a name for him. Thus, a man who comes to a brother’s wife because of the beauty and his own desire will not build a lasting building, for his heart and will are not aiming for the dead.

19) This is why it is written, “And if he pays attention to Him,” meaning to aim the heart’s desire to the dead, then he will gather his spirit and soul unto him, for he is drawn to him, to be built in this world. Afterwards, it writes, “All flesh shall perish together, and man shall return unto dust.” “All flesh shall perish together,” meaning that body will rot in the dust, and all the flesh. Afterwards, “And man shall return unto dust,” meaning there will be renewal of the structure as before and the dust will return for the structure of another body, as in the beginning. This is why the spirit and the soul are in the hands of the Creator and He has mercy on people so they will not be lost from this world and from the other world. This is why it is written, “O God, the God of the spirits of all flesh.”

(înapoi la pagina ZOHAR CUPRINS / KORAH – click)

(înapoi la pagina ZOHAR CUPRINS / KORAH – click)

12) “In the morning the Lord will show who are His, and who is holy, and will bring him near to Himself.” Why in the morning, and why holy and not pure? Meaning, “And who is holy, and will bring him near to Himself,” should have said, “And who is pure.” However, they—the congregation of Korah—come from the pure side, since the Levites are pure and not holy, and the priest is holy.

Moses said, “In the morning,” the time when the Sefira of the priest—Hesed—awakens in the world. If you are priests, here is morning, let them work the morning work, Hesed, and then “The Lord will show who are His, and who is holy.” “Who are His” are the Levites, and “Who is holy” is the priest. Then, “and will bring him near to Himself,” referring to the priest. And there is none who can detect it but the morning.

And this is what He told them, “If you see yourselves staying on the side of Din [judgment], the morning, meaning Hesed, will not tolerate you, since it is not the time of Din. And if you see yourselves remaining in Hesed, this is its time. Then you will stay with it and it will accept you.”

13) How is this tested? By offering the incense. The bridegroom must have the incense burning because of him on all the degrees, and he must connect in them, since the smell of incense rises and connects the degrees to one. The bridegroom is the priest, Hesed. For this reason, “And the man whom the Lord chooses, he shall be holy,” and not pure, since they are two degrees, holy and pure. The priest is holy; the Levite is pure. This is why it writes, “holy.”

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(înapoi la pagina ZOHAR CUPRINS / KORAH – click)

9) “Elect” is written without a Yod [in Hebrew]. Malchut on earth is as the Malchut in the firmament. In other words, the Malchut below is like the Malchut above. All those high Sefirot that the Holy Name grips come from a place called “Holiness,” upper AVI, as it is written, “Holy convocations.” This is when there is an occasion in the world, on festivals and on appointed days. And as those high Sefirot are called “the Upper Temple,” to sanctify them, the bottom Holiness summons His armies to crown and elevate them—the three worlds BYA—which are her armies, which the Malchut crowns and elevates to Atzilut.

10) The Upper Holiness is upper AVI; the bottom Holiness is the wisdom of Solomon, Malchut, who also summoned all her armies to sanctify them with her sanctity. Those armies all stand ready to be crowned in the lower holiness while there is an appointed day in the world. As her armies stand above in Atzilut, summoned by Malchut, so the appointees of the people, the heads of Israel, follow her example below in this world. This is why they are called “The elect men of the assembly.” And because they are below, they are called, “Elect men of the assembly,” without a Yod. However, then they are in greater wholeness.

11) “Renowned men,” the men of Malchut, who is called “name,” and not men of HaVaYaH, ZA. This is why they are called “Renowned men,” since they came from the side of Gevura, from Malchut, which is called “lower Gevura.” This is said to give them high praise, but they took it for themselves, separating Malchut from ZA and clinging to the dispute with Moses, ZA.

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(înapoi la pagina ZOHAR CUPRINS / KORAH – click)

1) “They are more desirable than gold, yes, than much fine gold, and sweeter than honey and the drippings of the honeycomb.” How sublime are the words of Torah, how precious they are. They are lovely above; they are lovely for all. It is so because they are the Holy Name, and anyone who exerts in Torah, exerts in the Holy Name and is delivered from any harm. He is delivered in this world and delivered in the next world. Anyone who engages in Torah grips to the tree of life. And because he is gripped to the tree of life, he is gripped to everything, as it is written, “She is a tree of life to those who take hold of her.”

2) Anyone who engages in Torah has freedom from everything, freedom from death. This is because freedom, Bina, is upon him and grips him. If Israel crowned themselves in the Torah, they would be saved from everything and they would not be in exile. It is written, “Harut [carved] on the tables”; do not pronounce it Harut, with a Kamatz [punctuation mark] under the Het, but rather Herut [freedom], with a Tzereh [punctuation mark] under the Het, since this freedom is found in the Torah. The Torah is the power of the right, as it is written, “At His right hand was a fiery law unto them,” and the left is included in the right. One who turns the right into left and the left into right, it is as though he destroys the world.

3) Aaron is right, Hesed. The Levites are left line, Gevura. Korah wished to substitute the right with the left. He wanted the priesthood, right, for the Levites, which are the left, and this is why he was punished. Moreover, there was slander in him, for he spoke about Moses and was punished with everything.

The left is always included in the right. This is the correction of the left. Korah wished to replace the correction above and below; he wished for the rule of the Levites, the left, so they would not be included in the priests, the right. This is why he was lost above and below.

4) Korah took a bad advice for himself. Anyone who chases what is not his, it escapes him. Moreover, he loses even what he has. Korah chased what was not his; he lost what was his and did not win the other one.

5) Korah went by way of dispute, which is removing and repelling above and below. And one who wishes to repel the correction of the world is lost from all the worlds. A dispute is removing and repelling of the peace. And one who disagrees with peace disagrees with His Holy Name, since His Holy Name is called Peace.

6) The world stands only on peace. When the Creator created the world, it could not exist until He came and established peace on them, the Sabbath, which is the peace of upper and lower. Then the world persisted. Hence, one who disagrees with peace will be lost from the world.

7) Zelophehad disagreed with the Sabbath; he was gathering woods. Woods are other trees, those of the seventy ministers. Those are secular matters, and there is no secular in the holy. It turns out that he disagreed with the peace of the world, the Sabbath, for he mingled secular with Sabbath.

8) “Those who love Your law have great peace.” The Torah [law] is peace, as it is written, “And all her ways are peace.” Korah came to blemish the peace above—the Torah, the middle line, which is called “Torah,” and makes peace between right and left—and below, of Moses. This is why he was punished by upper and lower, by fire and the mouth of the earth.

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148) “And the Lord said unto Moses: ‘Gather unto Me seventy men of the elders of Israel,’” to give them another food, which is not from the heavens—Moses’ degree, and you will not be blemished in your degree. Hence, “and I will take of the spirit which is upon thee, and will put it upon them,” since they were united in the moon, the Nukva, while the sun, the degree of ZA and Moses should shine for her. Hence, “And will put it upon them,” so they will shine from the sun, Moses’ degree, as light of the moon, which is from the sun. For this reason, the meat did not come through Moses, but through seventy men, so he will not be flawed, so he will not be forced to come down from his degree.

(înapoi la pagina ZOHAR CUPRINS / BEHAALOTCHA – click)

(înapoi la pagina ZOHAR CUPRINS / BEHAALOTCHA – click)

140) How hard-hearted are people, for they do not watch over the words of that world at all. The evil in the heart, which clings to all organs of the body, does that to them. “There is an evil which I have seen under the sun, and it is heavy upon men.” This evil is the force of the evil in the heart that wishes to dominate the worldly matters and does not watch over the matters of that world at all.

141) Why is the heart evil? The following verse proves it, as it is written, “A man to whom God gives riches, wealth.” This is a perplexing verse, since it is written, “So that he wants nothing for his soul of all that he desires.” Thus, why has God not “Empowered him to eat from them”? After all, “He wants nothing for his soul”? Rather, it is a secret, and all the words of King Solomon clothe in other things. They are as words of Torah that clothe in stories of this world.

142) Even though one should consider the clothing, the mundane stories, meaning even though the text is to be understood as written, this verse says this: A person walks in this world and the Creator gives him wealth so he will be rewarded with the next world by it, and will remain with a capital of his money. The capital is money that exists forever, a place in which to bundle the soul. This is why he must keep this capital after him, and he will receive this capital after he departs this world.

143) Because this capital is the tree of life of that world, ZA, there is nothing of it in this world, but the fruits that come out of it. This is why man eats its fruits, which he has been awarded in this world, while the capital exists for him in that world, to be rewarded with it in the upper life, above.

144) And one who defiles himself and is drawn after self gratification, and lacks nothing for his body and his soul, that tree, ZA, remains and does not put him before Him in fear, to receive him above. And then, God does not empower him to eat from it and to be rewarded with that wealth. Certainly, another man will eat it, as it is written, “The wicked may prepare it, but the just will wear it.” For this reason, man needs to be rewarded with that world by what the Creator gives him, and then he eats from it in this world, and that capital will remain with him for the other world, for it will be bundled in the bundle of life.

145) “If You are going to deal thus with me, please kill me at once.” Did Moses, who was more humble than all the people in the world, give himself to death because Israel had asked him to eat? Indeed, this is a sublime issue. Moses was neither angered nor sought to give himself over to death because Israel had asked of him to eat meat.

146) Moses was united above and was rising in what no other prophet was united. And when the Creator told Moses, “Behold, I will cause to rain bread from heaven for you,” Moses was glad and said, “Now this perfection will certainly be in me, since thanks to me, there is MAN for Israel.” When Moses saw that they reverted and descended to another degree and sought meat, and said, “And our soul loathes this miserable bread,” he said, “If this is so, then my degree is flawed, because Israel ate MAN in the wilderness thanks to me. Thus, I am flawed, Aaron is flawed, and Nahshon the son of Amminadab is flawed,” since Aaron and Nahshon were gripped to the right and to the left of Moses.

147) “If You are going to deal thus with me, please kill me at once,” for I have become as Nukva, as Malchut with her food, meaning with the meat that they seek. And I am coming down from the heavens, from a high degree, meaning ZA, by loathing the bread from the sky into the degree of Nukva—into eating meat. But I am better than all the prophets in the world, for all the prophets prophesied in Koh, which is the Nukva, and Moses prophesied in Zeh, which is ZA, called “sky.” This is why he said, “And let me not look upon my wretchedness,” for descending to an inferior degree is certainly considered death, since for one who descends from degree to degree, it is considered death.

(înapoi la pagina ZOHAR CUPRINS / BEHAALOTCHA – click)

(înapoi la pagina ZOHAR CUPRINS / BEHAALOTCHA – click)

136) What is the difference that Moses spoke in the above matter as to a female, for it is written, “And if Thou deal thus with me,” using feminine gender in the Thou [in Hebrew]. He should have said “Thou” in masculine [in Hebrew]. However, he spoke to a place where there is death, and that place is of the female, the Malchut. This is why he said, “Please kill me at once,” which is the tree of death.

We already explained that there is no death in the tree of life, ZA, and he could not say to it, “Please kill me at once.” Hence, he brought Himself back from the tree of life and said to the tree of death, to Malchut, Thou [in feminine form] and not Thou [in masculine form]. And so he should have said, since Malchut is female.

137) Promptly, “And the Lord said unto Moses: ‘Gather unto Me seventy men.’” The Creator told him, “You seek death at any time,” take, “And I will take of the spirit.” Here Moses knew that he would die and not enter the land, since Eldad and Meidad prophesied it.

138) Hence when one is angry he should not curse himself, since several slanderers stand atop him taking this thing, and his curse comes true. Another time, when Moses sought to die in the incident with the calf, when he said, “blot me, I pray Thee, out of Thy book which Thou hast written,” they did not receive it from him because it was all for Israel’s benefit. But he said it only out of anger and stress, which is why they received from him. For this reason, afterwards Eldad and Meidad remained in the camp and said that Moses would be “gathered to his people” and that Joshua would lead into the land of Israel.

139) For this reason, Joshua came to Moses and envied Moses, and Moses did not watch over his honor. This is why Joshua said, “My lord Moses, restrain them.” “Restrain them” means prevent things from them so they will not come true, as it is written, “So the people were restrained from bringing,” and also, “And the rain from heaven was restrained.” “Restrain” is actual prevention, and Moses had no desire. Go and see Moses’ humbleness. It is written, “Are you jealous for my sake?” Happy is Moses, for he rose above all the high prophets. All other prophets compared to Moses are as the moon compared to the sun.

(înapoi la pagina ZOHAR CUPRINS / BEHAALOTCHA – click)

(înapoi la pagina ZOHAR CUPRINS / BEHAALOTCHA – click)

134) The seed of Gad is like a regiment: it comes to keep the seed and the armies in the land, as it is written, “Gad, a troop shall troop upon him.” And as the seed of Gad took their share in another land, in Jordan, Haman, too, was on Israel outside the holy land, in the wilderness.

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