Autor: arhiprofesor

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56) What is the reason that he warns them here about the Passover? After all, they were already told in Egypt. But this was on the second year, and Israel thought that the Passover applies only while in Egypt, and since they did it once in Egypt, they thought they did not need to anymore. But the Creator came and cautioned them not to think that its time had passed in Egypt and it was no longer needed. This is why on the second year, He cautioned in the Sinai wilderness, to set this Passover up for them for generations to come.

57) Even though He warned them in Egypt, He commanded them now, a second time, in the same place where all the Mitzvot [commandments] of the Torah were given. What does on the second year in the first month mean? There is a sublime meaning to it: There is one which is called “a year,” and one which is called “a month.” A month is the moon, the Malchut, and a year is the sun, ZA, which shines to the moon. On the second year in the first month indicates Zivug of ZA and Malchut, which are called “year” and “month,” in the Sinai wilderness. This is the second Zivug after the exodus from Egypt. Also, this was the time when all the Mitzvot of the Torah were given, for by the Zivug of ZON in the Sinai wilderness, all the Mitzvot of the Torah were given.

58) Woe unto one who says that the Torah comes to tell literal tales and the uneducated words of such as Esau and Laban. If this is so, even today we can turn the words of an uneducated person into a law, and even nicer than theirs. And if the Torah indicates to mundane matters, even the rulers of the world have among them better things, so let us follow them and turn them into a law in the same way. However, all the words of the Torah have the uppermost meaning.

59) The upper world and the lower world are judged the same. Israel below correspond to the high angels above. It is written of the high angels, “Who makes winds His messengers,” and when they come down, they clothe in dresses of this world. Had they not clothed in dresses such as in this world, they would not be able to stand in this world and the world would not tolerate them. And if this is so with angels, it is all the more so with the Torah that created the angels and all the worlds, and they exist for it. Moreover, when it came down to this world, the world could not tolerate it if it had not clothed in these mundane clothes, which are the tales and words of the uneducated.

60) Hence, this story in the Torah is a clothing of the Torah. And one who considers this clothing as the actual Torah and nothing else, damned will be his spirit and he will have no share in the next world. This is the reason why David said, “Open my eyes, that I may behold wondrous things out of Your law,” that is, gaze upon what lies beneath the clothing of the Torah.

61) There is an openly visible clothing, and when fools see a person dressed handsomely, whose dress seems elegant, they look no further and judge him by his elegant clothes. They regard the clothes as the man’s body and regard the man’s body as his soul.

62) Such is the Torah. It has a body, which is the Mitzvot of the Torah, which are called “the bodies of the Torah.” This body clothes in dresses, which are mundane stories, and the fools in the world consider only that clothing, which is the story of the Torah. They do not know more and do not consider what exists underneath that clothing.

Those who know more do not consider the clothing, but the body under that clothing. But the sages, the servants of the High King, those who stood on Mount Sinai, consider only the soul in the Torah, which is the essence of it all, the actual law. In the future, they will gaze upon the soul within the soul of the Torah.

63) This is also how it is above. There is Levush [clothing], Guf [body], Neshama [soul], and Neshama to Neshama. The heavens and their hosts are the Levush, and the assembly of Israel is Malchut—the Guf that receives the Neshama, which is the Tifferet [glory] of Israel, ZA. Hence, Malchut is the Guf to the Neshama, for ZA clothes in her like a soul in the body. The Neshama is Tifferet Israel, the actual law, the soul of the Torah, upon which the sages gaze.

And Neshama to Neshama is Atika Kadisha [the Holy, Ancient One], upon whom they will gaze in the future. All are intertwined: Atika Kadisha clothes in ZA, ZA clothes in Malchut, and Malchut in the worlds BYA and all their hosts.

64) Woe unto the wicked ones who say that the Torah is nothing more than fables and consider only the clothing. Happy are the righteous who consider the Torah as they should. As wine sits only in a jar, the Torah dwells only in that clothing. Hence, one needs to regard what is found under the clothing, which is why all these tales are dresses.

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54) “This is what applies to the Levites.” At the age of twenty-five, the Levite rises to his place and is crowned. And he must work for twenty-five years until he rises to the fiftieth degree. And when he rises to the fiftieth degree and onwards, he diminishes the fierceness of the fire within him. And since the fire and heat cool, he blemishes the source to which he is connected, which is the left.

This is so because illumination of Hochma on the left shines only by the force of the Din, which terrifies the wicked. And since the fierceness of his fire—Dinim—has ceased, he is unfit for work and he blemishes the left. This is why he is unfit for extension of Hochma.

55) Also, after fifty years the voice of the singing is not so connected to him and weakens. But the voice must not be flawed, but rather strengthened, since a strong one stands in a place of Din, not a weak one. For this reason, the left that connected to him, which is a forceful Din and not a weak one, must not be blemished. Also, for this reason, no weakness should be displayed on any side. Indeed, happy is the man who engages in the Torah and knows the ways of the Creator, and does not move to the right or to the left, as it is written, “For the ways of the Lord are right,” meaning that he always walks in the middle line.

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51) I have found it in King Solomon’s book that incense is for joy and for abolishing death. This is so because the Din is from the outer altar, from Malchut, and joy, gaiety, and connection with the light are from the inner altar, where every joy—Bina—stands. When the inner one awakens, every Din departs the outer one and cannot pass judgment. For this reason, the inner incense is set up to revoke death, for when the inner one, Bina, awakens through the incense, the outer one, Malchut, cannot pass judgment. Hence, the incense is the connection of everything, and it is offered on the inner altar, where every joy is found. Happy are Israel in this world and in the next. It is written about them, “And He said unto me: “You are My servant, Israel, in whom I will show My glory.’”

52) “Take the Levites,” for they need to be purified, extended, and connected in their place, left line, since they are from the left arm, Gevura de ZA, and anyone who comes from the side of Din must not grow hair, for it increases the Din in the world. Therefore, a woman’s hair must not be seen on the outside and she needs to cover her head and cover her hair, and then all those who come from the side of Din are blessed. This is why it is written about the Levites, “And thus shall you do unto them, to cleanse them: … and let them use a razor.” Also, we learned that the Levites do not rise to their place until the priest lifts them, since the right always leads the left.

The root of the Se’arot [hair] is the entrance of the Yod to the light, when it removes the GAR and the Ohr [light] becomes Avir [air]. The Se’arot—from the word Sa’arot (Dinim)—emerge from the absence of GAR that occurs because the Sitra Achra grips where there is deficiency. Anyone who comes from the side of Din must not grow hair since it increases the Din in the world. However, all that is in those who extend from the left side, such as a woman and the Levites. But those who extend from the right side, from holiness, are to the contrary: the Se’arot in them are holiness. It is said of a nazirite, for example, “He shall be holy, he shall let the locks of the hair of his head grow long.” This is the whole difference between holy and pure.

53) On the day the Levites rose to their place they sacrificed two oxen, since they are like oxen, on the left line, as it is written, “The face of an ox on the left side,” so they will receive that cow, called “red cow,” on the left, on Malchut from the left side. Yet, all the power and the whole correction depends on the priest—the right line—since the whole of the force of the body is in the right arm. This is why the priest was the right arm of the whole of Israel, in him is the world, and everything that is destined to be corrected. Yet, the right line is not alone. Rather, it is connected with the body and with the left, with the two lines—middle and left. And the body, which is the middle line, is the most important because it unites the two lines and complements them, as well as mingles them.

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48) The tale of the Menorah and all her corrections and everything in it was already said. So why is it said here again? Since the presidents offered the sacrifices of the altar and all its appropriate corrections, the text comes and tells the story of the Menorah, which is a correction through Aaron. This is so because above the Menorah, Malchut and all her candles—the Sefirot—all shine through Aaron.

49) There were twelve presidents to educate and correct the altar, meaning the twelve tribes. The four directions, four banners, have three tribes in each, and together they make twelve. It is all as it is above. The altar above, Malchut, receives from the twelve combinations of HaVaYaH in ZA, HB TM, where there are three lines in each, which makes twelve. The Menorah [The Lamp at the Temple], with seven candles, was appointed on lighting them through the priest. It is all as it is above, opposite ZA that shines for HGT NHYM de Malchut. And the Menorah stands on a sign and is made in a miracle, meaning it was made by itself.

50) The inner altar and the Menorah stand together, to everyone’s joy, as it is written, “Oil and incense make the heart glad.” The oil is the Menorah, meaning Malchut that receives from Hochma. The incense is the inner altar.

There are two altars: 1) The most internal of all, the altar of the incense, which is set up for joy corresponding to Bina; and 2) External, the outer altar, is set up for making sacrifices opposite Malchut. Abundance stands out to the outer altar, Malchut, from the inner altar, Bina, and those who see and observe know the high Hochma, the meaning of ADNY, HaVaYaH. This is so because the inner altar is HaVaYaH, Bina, and the external altar is ADNY, Malchut. Hence, incense is offered only when there is oil, which is the unification of Hochma and Bina.

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42) The patriarchs connect in journeys (in three places), in deeds (raising MAN), and in ties (unifications). This is so because in each of these seventy-two names, all the patriarchs, which are the three lines, are tied together. And when they unite, there is no one to rise against them. And in a place where the patriarchs are found, the rest of the righteous are found with them—Moses, Aaron, Joseph. Hence, this name, AB, rises and is interpreted in different manners, although all the interpretations go unto another way.

43) There are seven ties to the seventy-two names by which they are tied in each and every connection: the tree patriarchs, HGT, and four others, NHYM. The Rosh [head] of the AB [Gematria: 72] names is the three Sefirot HBD, which are called Rosh. They are in one connection with their middle, the Malchut, since these Hochma and Bina are the ones who dug the well of water, Malchut, as it is written, “The well, which the princes dug,” meaning Hochma and Bina. Hence, the Hochma, Bina, Daat, are in one connection with the Malchut.

The second tie is to each other, meaning the two lines Hesed and Gevura, of whom it was said, “The one did not come near the other.” These are in one connection, which begins with three Yods.

The name AB is divided by ten divisions, in each of which are seven names corresponding to HGT NHYM. The first three divisions from the name Vav–Hey–Vav to the name Nun–Lamed–Chaf are Rosh, HBD. The sixth, meaning the middle division is tied to them, and begins from the name Mem–Nun–Dalet to the name Mem–Yod–Chaf, and within them the name Aleph–Nun–Yod. This division corresponds to Malchut and is tied in a single connection with the Rosh.

It turns out that the second connection, which is Hesed and Gevura, from the name Yod–Yod–Yod, to the name Chaf–Vav–Kof, which are two divisions, has seven names in each. These are considered one connection and they are the second connection. And Hesed and Gevura are both one connection, beginning with three Yods, Yod–Yod–Yod.

44) The third connection is Tifferet, the middle line, the perfection of all the faith. It bestows upon Malchut, which is called “faith,” and complements her.

The fourth connection is two pillars on which the Guf [body] stands: Netzah and Hod. They are regarded as Netzah.

The fifth connection is Hod, in which there are good and bad, a river that comes out to the tree of life and death. The tree is the Malchut, since Hod bestows upon Malchut. It is the deepest and has more Dinim than in all the Sefirot.

The sixth connection is Yesod, in which the Din is in Rachamim.

The seventh connection, which is Malchut, is included in the Rosh, since it is the middle of everything and is therefore called Aleph–Nun–Yod [spelling out the word Ani—“I”]. This means that there is the name Ani in her division, which is the subsistence of all the branches that unite around her.

The third connection begins with the name Vav–Vav–Lamed through the name Vav–Hey–Vav, since the first three divisions are in HBD, and the two subsequent divisions are in Hesed and Gevura. The sixth division, which divides from the name Mem–Nun–Dalet through the name Mem–Yod–Chaf, is the middle division, which is the discernment of Malchut. It is connected into one connection with the first, which is the Rosh.

For this reason, the third connection begins in the seventh division, from the name Vav–Vav–Lamed through the name Vav–Hey–Vav. The fourth connection begins in the eighth division, from the name Dalet–Nun–Yod through the name Peh–Vav–Yod. The fifth connection begins in the ninth division from the name Nun–Mem–Mem through the name Ayin–Nun–Vav. The sixth connection begins in the tenth division from the name Mem–Het–Yod through the name Yod–Bet–Mem, and the last two names are included in them, as in seventy Sanhedrin and two witnesses.

45) There is one chariot in these seven degrees, seven connections, from the first degree to the last, meaning in all those names that unite in her, as well as from one degree to the next. Each particular degree is a complete chariot in and of itself, and although each comprises the same seven Sefirot HGT NHYM, the difference between them is that in each degree they all follow the degree that commands them.

For example, there are seven Sefirot HGT NHYM in the degree of Hesed. However, they all follow the Sefira of Hesed. Similarly, there are seven Sefirot HGT NHYM in Gevura, and they all follow the dominion of Gevura. So it is in each degree.

46) When these degrees of the name AB are present, the whole faith is present, the whole of the perfection of Malchut. Also, these seven connections are seven clouds that surrounded Israel, and they are ten because Hesed includes GAR. Thus, when Divinity journeys, she journeys in the patriarchs, HGT, which is the name, AB, for when they journey, all the other degrees journey within them. At that time, the assembly of Israel, Malchut, is crowned as it should be. Indeed, their illumination is primarily while journeying.

47) Zebulun inherited the Kineret, Malchut. Hence, Judah, who is Malchut everywhere, which part of Malchut is in him after Zebulun has taken her? Indeed, Judah took the whole of Malchut and united with her on all her degrees in Katnut [infancy] and in Gadlut [adulthood], meaning in the Dalet and in the Hey that are in Judah. The Dalet is the Katnut, before she received the male over her, and the Hey is the Gadlut. But Zebulun took Malchut only when she was called Kineret, as in the wars in her.

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33) It is written, “And the angel of God, who went.” The angel of God is the assembly of Israel, who went with the help of the patriarchs, meaning that then she received from the three lines HGT, called patriarchs. And when these are in her, everything is there, Hochma and Hassadim. This is why the Holy Name, AB—in whom the patriarchs are included—was delivered by these verses. One verse indicates the right line, one verse indicates the left line, and one verse indicates the middle line.

34) “And the angel of God, who went.” This verse is in order, since Abraham is here, and he is Hesed, right line, and all those who come from his side. This is why the letters are in this order.

35) Here Abraham, Hesed, was crowned in his crowns and crowned the assembly of Israel, Malchut, in an upright manner, to go by day, in Hesed, as it is written, “By day the Lord will command His grace, and in the night His song shall be with me.” This, also, is why it writes, “went.” When do they travel in their journeys? During the day, when the sun—ZA—shines, the time of the domination of Hesed. This is one verse, with seventy-two letters.

36) The second verse is that of Isaac, Gevura de [of] ZA. It, too, has seventy-two letters, and it is in Din with the Egyptians and in Rachamim with Israel. This is why it is written here, “And it came between the camp of Egypt and the camp of Israel,” that is, opposite these and opposite those. This is so because Isaac is illumination of Hochma, and illumination of Hochma is drawn to the wicked only with harsh Dinim and good reward for the righteous. This is the meaning of, “And it came between the camp of Egypt and the camp of Israel.”

“And there was the cloud and the darkness,” for such is the day of Isaac, a cloudy day. The cloud and the darkness come from him; hence, the order of the letters is in advance, and not straightforward.

37) Hence, the letters are all in advance, as it is written, “And there was the cloud and the darkness,” which is Din. Also, in advance implies Din, as well, since when Isaac entered with his Dinim, “The one did not come near the other.” It writes, “One… near the other,” which are those who come from the side of Abraham, from the light of Hesed. They did not come near each other. In other words, the right line, Hesed, did not come near to bestow upon the left line, Gevura. Hence, the left line was Hochma without Hassadim, which is harsh Din and darkness.

Also, ZA, Hesed, did not come near the Nukva, to impart Hassadim upon him, and the Nukva received from the left line, Hochma without Hassadim, which is darkness. They could not come near each other because this well, Malchut, had clung to Isaac, the left line, as it is written, “Yet gave it light by night,” meaning the left line illuminated the night, which is Malchut. And when she was filled to join in Isaac, they did not come near each other, and could not come near for there was no Zivug of ZA and Malchut from the side of Hesed.

But when Jacob—middle line—came and joined with Abraham, Hesed, and took Isaac and placed him in the middle, between the Rachamim, which is the middle line, and the Hesed, the right line, the faith was tied—one to this and the other to that. Thus, the two lines were tied together, and ZA and Malchut mated together from the side of Hesed, and Israel were saved.

38) Where the patriarchs are present, so are the rest of the righteous. In other words, where there are HGT, which are the patriarchs, the NHYM—called Moses, Aaron, and Joseph—are included. Hence, the name AB rises and spreads in other manners. The name AB is clarified in twelve boundaries, HB TM, and three lines in each,—which are twelve—shine in each edge from VAK de ZA, and six times twelve are seventy-two. There are other manners on this path, though all the interpretations lead to a single road.

39) When this well, Malchut, shines from the side of Isaac, left line, and connects to it, she becomes the great sea, powerful and indignant, and strong waves fiercely rise and fall with fury and with anger, going up, and rising and falling, as it is written, “They mounted up to the heaven, they went down to the deeps.”

Abraham is the right line, and stands opposite it. This is why this division and noise were made, for when the left intensifies, the waves of the sea rise and peak at the heaven. And when the right intensifies, meaning Abraham, the waves descend to the abyss. And due to the anger, the fury, the wrath, and the fierceness, the two lines would not come near each other, but instead, fight.

But when Jacob came, meaning the middle line, he quieted the anger and lowered it, and diminished the GAR of the left and broke the waves of the sea, as it is written, “And Moses stretched out his hand over the sea; and the Lord caused the sea to go back by a strong east wind all night.” The strong east wind is the spirit of Jacob, the middle line, which is strong and fierce, opposite the left line, to break the anger of this sea. Then, it is written, “And made the sea dry land, and the waters were divided,” for he emptied the waters of anger and the waters were divided to the side of Abraham, right and Hesed, and to the side of Jacob, middle line and Rachamim, as it is written, “And the waters were divided,” to this side and to that. This is why the letters in this text of the middle line are all in an upright manner.

40) These letters are in an upright manner, on the side of Jacob, the middle line, and all those who come from his side. When Jacob came, he connected with Abraham, the right line, and took Isaac, the left line, and put him in the middle between himself and the right line. Thus, the faith connected one to this and one to that, meaning both lines, right and left, were connected one to this and the other to that.

And all three are in Malchut, called “faith.” Hence, the work of correcting the Holy Name is known in the Zivug of the patriarchs, right and left and left in right, and both are in the middle line, which is one connection, when all three lines have become one, the connection of faith. Then, all three lines connect in Malchut, called “faith,” into a complete chariot where the three lines and Malchut are the four legs of the throne, for they are a throne and a chariot to Bina. Thus, by the Zivug of the patriarchs together, everything was done.

41) And the friends know how to walk in an upright manner, in the middle line, to correct their deeds as they should. In the name, AB, which is the connection of the patriarchs, there are ways for Din [judgment], for Rachamim [mercy], for help, for Hesed [graciousness], for fear, for Torah, for life, for death, for good, and for bad. Happy are the righteous, for they know the ways of Torah and know how to walk in the ways of the Holy King. Happy are they in this world and in the next.

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29) “The well, which the princes dug, which the nobles of the people delved.” The well is the assembly of Israel, Malchut. “Which the princes dug” refers to Aba and Ima, who begot Malchut. “Which the nobles of the people delved” are the patriarchs, HGT de ZA, as it is written, “The princes of the peoples are gathered together, the people of the God of Abraham.” “The God of Abraham” is Hesed de ZA, from which Gevura and Hesed extend. “Which the princes dug” means they have corrected her in order to be blessed through them from the degree of the righteous, Yesod de ZA, which stands atop her and imparts upon her all that there is in HGT. This is why they say that a well travels with the help of the patriarchs.

30) At one time the Malchut is called “well,” and at another time it is called “sea.” It is called “well,” when Isaac, Gevura de ZA, emerges armed from the left line, the side of Ima, and comes to extend illumination of Hochma from Ima after that Malchut, and fills her, as it is written, “Let his left hand be under my head.” Then she is called “Isaac’s well,” or “Miriam’s well.”

Malchut is called “sea” when she shines from the uppermost river, of Aba, and receives Hochma and Hassadim. Also, the rivers go to her, as it is written, “All the rivers run into the sea, yet the sea is not full.”

31) Since the day the assembly of Israel, Malchut has been exiled, it is written, “As the waters fail from the sea.” This is the assembly of Israel, called “sea.” “Drained dry” is righteous, Yesod. This is why it is written, “The righteous perishes,” for he was the uppermost, precious river that entered her, and he gathered all those rivers and streams that stretch from the extension of that holy river whose waters never stop, which is Bina.

Stretching out of the upper Eden is the concealed Hochma, which is the Bina that came out of the Rosh de AA, as it is written, “And a river went out of Eden,” which is the source of all the Mochin de ZON of the lower ones. He enters her and fills her lakes, the Sefirot of Malchut, and from there, the worlds inherit all the blessings in utter completeness.

32) When the assembly of Israel is blessed, all the worlds are blessed, and Israel below are nourished; they are blessed by her merit, and Malchut protects Israel.

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(înapoi la pagina ZOHAR CUPRINS / BEHAALOTCHA – click)

25) It is written, “I have surely built You a house of habitation, a place for Your dwelling forever.” It is “A house of habitation” because when all the treasures of the King, ZA, are deposited in the hands of Malchut, and she controls them, she is called “A house of habitation.” And there is one firmament, called “habitation,” since it is destined to receive blessings and to put everything in order. And this Malchut, which governs everything, is called “A house of habitation,” too.

26) It is written, “And to Zebulun he said: Rejoice, Zebulun, in thy going out, and, Issachar, in thy tents.” This teaches that they were joined together. One went out and waged war, and the other sat and engaged in Torah. One gives to the other a share of his gain, and the other gives to the one, a share of his Torah.

Issachar is Tifferet, and Zebulun is Malchut. The sea is in the part of Zebulun, and the assembly of Israel, Malchut, is called “The Sea of Galilee [Hebrew: Kineret].” And so it should be called, since the azure comes out of there, and azure is Malchut, and Kineret is Malchut, for it is below as it is above. The Sea of Kineret above, Malchut, The Sea of Kineret below. Azure above, Malchut, azure below, and all is in one place, which is Malchut.

27) This is why Zebulun inherited going to war, since he is Malchut, as it is written, “They shall call peoples unto the mountain; there shall they offer sacrifices of righteousness,” of Malchut, called “righteousness.” “For they shall suck the abundance of the seas,” the abundance through wars. And the share of Issachar is the Torah, and he certainly gives to Zebulun his share of the Torah. This is why they were associated, so that Zebulun would be blessed through Issachar, for the blessing in the Torah is blessing for all.

28) The lot of the Torah is the sixth degree, Yesod, which gives the reward of the Torah and inherits to the assembly of Israel, inheriting white, which is Hesed, to azure, which is Din. Hence, when he distinguishes between azure and white, at the reading of Shema [a prayer], when the shades are distinguishable, then it will be called “morning, and the white will have come to the world, and the azure, which is Din, will have vanished. Hence, all of the king’s wars and all of the king’s arms were appointed by Malchut, which was then called “a house of habitation,” as well as “Zebulun.”

(înapoi la pagina ZOHAR CUPRINS / BEHAALOTCHA – click)

(înapoi la pagina ZOHAR CUPRINS / BEHAALOTCHA – click)

20) “When you mount the candles, the seven candles will give light in the front of the candlestick.” Here the assembly of Israel, Malchut, takes light. Upper Ima, Bina, is crowned, and all the candles, the Sefirot of Malchut, shine from her. And they said about themselves, “two thin souls fly out,” meaning raise MAN with their Torah. And all the best-men, who raise MAN through their Torah, tie the Malchut to Bina and from there draw her light below.

21) The Creator preceded us on that day to make miracles for us. They entered and saw two people engaged in Torah. One said, “How precious is Your grace, O God! And the children of men take refuge in the shadow of Your wings.” They rose up, and all sat and all rejoiced. He said, “‘How precious is Your grace, O God,’ for I have found you. The Creator has been gracious with us in this place, now light the candles,” meaning they said words of Torah to raise MAN, to light the Sefirot of Malchut through Ima.

22) “When you mount the candles” means when you actually mount, light up. This is because two operations were done by the priest, which are one tie: the oil and the incense, HB, as it is written, “Oil and perfume make the heart glad.” It is written, “Aaron shall burn fragrant incense on it… when he dresses the candles, he shall burn it.” It is also written, “And when Aaron lights the candles at dusk, he shall burn it.” What is the difference that makes it say “dresses” here and “mounts” there? He said, “dressing and mounting are the same thing, for dressing is like lighting.”

23) “When he dresses.” It is written, “For your love is better than wine.” This is so because the saturated from wine, which are the satiated, are good, as it is written, “For then had we plenty of bread, and were good.” This means that anyone who has been satiated by wine or bread, which is lights of GAR, is called “good.” It turns out that “When he dresses the candles” means extending the abundance of lights, called “wine” and “bread,” which are illumination of Hochma and Hassadim.

It is an actual benefit, and not that the benefit is a result of the abundance of lights. Rather, the lights of the feast, the illumination of Hochma, are called “benefit,” as it is written, “He that is of a merry heart has a continual feast.” “When you mount” means that when the Sefirot are watered and saturated by the potion of the river, the river of Bina, whose potion is from Hochma, the upper ones rise and there are blessings in everyone, and everyone rejoices. It turns out that the dressing of the candles is illumination of Hochma, wine, which extends from Bina, and the raising of the candles is drawing abundant Hassadim without cessation from the Hochma. This is why it writes, “When you mount.”

24) When the deepest of all—upper Aba—shines, He shines in the river, in upper Ima, and the river stretches directly through the middle line, ZA, to water everything, all the degrees in Malchut. It is written about that time, “When you mount,” since everything stems from the deepest of all. “When you mount” means that it comes from the Upper One, the deepest of all, called “thought,” which is Aba, and all is one thing. At that time, the assembly of Israel is blessed and the blessings are in all the worlds.

(înapoi la pagina ZOHAR CUPRINS / BEHAALOTCHA – click)

(înapoi la pagina ZOHAR CUPRINS / BEHAALOTCHA – click)

13) It is written, “And the ark rested in the seventh month… upon the mountains of Ararat.” How pleasant are the words of Torah, for in each and every word are sublime secrets, and the whole Torah is called “superior.” We learned that the thirteen qualities in the Torah, meaning everything that was a part and then stopped being a part, did not stop so as to point to itself. Rather, it parted so as to teach about the whole.

This is so because the Torah, which is the overall whole, even though one simple story comes out of it, it certainly does not come to point to that story, but to indicate to superior things and uppermost meanings. It does not come to teach about itself; rather, it comes out so as to teach about the whole. This is because that story or that deed in the Torah, even though it has stopped being part of the whole of the Torah, it did not depart to show itself. Instead, it departed to show the overall rule of the whole of the Torah.

14) It is written, “And the ark rested in the seventh month, on the seventeenth day of the month, upon the mountains of Ararat.” This verse has certainly been set apart from the rest of the Torah and has become simply a story. But why should we mind if it rested on this mountain or on that? After all, it had to rest somewhere! It was set apart so as to point to the whole, for it implies the time of Din [judgment].

Happy are Israel, for they were given the superior law, the law of truth. And one who says that that story in the Torah [in Hebrew, Torah means law, too] points only to that story, damned be he, for if this is so, then the Torah is not the superior Torah, the law of truth. Certainly, the holy, superior Torah is a true law.

15) It is dishonorable for a flesh and blood king to speak words of an illiterate person, much less write them. Can you even conceive that the High King, the Creator, had no holy things to write and to turn them into a law, but that He rather collected words of such common people as the words of Esau, the words of Hagar, the words of Laban concerning Jacob, the words of the mare, the words of Balaam, the words of Balak, and the words of Zimri, and assembled all those written stories and turned them into the law?

16) If this is so, why is it considered “The law of truth,” “The law of the Lord is perfect,” “The testimony of the Lord is sure,” “The precepts of the Lord are right,” “The commandment of the Lord is pure,” “The fear of the Lord is clean,” and “The ordinances of the Lord are true”? It is written, in reference to the words of Torah, “They are more desirable than gold, than much fine gold.” Thus, the Torah is certainly the superior law, the law of truth, the perfect law of the Lord, and each and every word indicates the uppermost things, for that thing in the story does not indicate only itself, but rather points to the whole.

17) “And the ark rested.” When the Din is in the world and Dinim [judgments] are present, and the Creator sits on the throne of judgment to sentence the world in that throne, several notes are written in it and several verdicts are concealed within it, in the King’s file. All the open books are hidden there; hence, nothing is forgotten from the King. Also, that throne is never corrected and is always in the seventh month, the day of judgment, when all the people in the world are counted, when all pass before that throne. Hence, “And the ark,” Malchut, “Rested in the seventh month,” which is the judgment of the world.

18) “Upon the mountains of Ararat.” Ararat comes from the word, Arur [cursed], which indicates those litigants who wail and sob, and all the emissaries that stand before the Creator on that day. And several protectors awaken on that day, and all stand under that throne, in the sentencing of the world.

19) And Israel pray a prayer on that day and plea and beg before Him, and blow the Shofar. And the Creator pities them and turns the Din to Rachamim, and all the upper ones and lower ones say, “Happy is the people that knows the joyful shout.” This is why on that day, the one who blows must know the meaning of things and aim for them while blowing, and do it with superior wisdom. This is why it is written, “Happy is the people that knows the joyful shout,” and not “That blows the joyful shout,” since blowing indicates Hesed, while the shout indicates Din, and the intention should be mainly on the shout, which is Din, to turn the Din into Rachamim.

(înapoi la pagina ZOHAR CUPRINS / BEHAALOTCHA – click)