Autor: arhiprofesor

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14) Why should he pierce his ear? Because hearing depends on this place, which is Malchut, Assiya above, Bina, and because when Israel were approaching Mount Sinai, love for the Creator was in their hearts and they preceded doing to hearing. Hearing comes first, then doing, since hearing depends on Shmita, on Malchut. Hence, since the slave flawed this hearing, his hearing is flawed and a flaw will remain in him. And he will not remain a slave to his master unless he draws near that place which he flawed and is flawed before it, and that flaw will remain in him. This is why it is written, “Then his master shall bring him unto God,” plainly, indicating Malchut. And for this reason, “Then the land shall have a Sabbath for the Lord,” so it will not be blemished with servitude. It is different here from most places, where hearing is Bina and doing is Malchut.

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8) When you consider things, all is one. The Mochin of Jubilee, Bina, shine in the Shmita, Malchut. This is why it is written, “Then the land shall have a Sabbath,” since when the earth rests, the slaves should rest. For this reason, “And in the seventh he shall go out free, for nothing.” Nothing means he gives nothing to his master.

9) It is written, “We remember the fish that we ate in Egypt for nothing.” Nothing means without blessing, for in Egypt, there was no burden from above on us. Slaves are exempted from the burden of Malchut [kingdom] above, hence they are exempted from the Mitzvot [commandments]. The burden of the kingdom of heaven is as that ox that is harnessed with the yoke [Ol, in Hebrew, means both “burden” and “yoke”], to work with it and to produce benefit to the world from it. But if it does not accept the yoke, it does not do a thing. Likewise, man should first assume the burden of the kingdom of heaven and then work in it, in anything that is needed. If he does not accept this burden to begin with, he cannot work.

10) “Serve the Lord with fear.” It is written, “The fear of the Lord is the beginning of wisdom.” This is the kingdom of heaven, since Malchut is called “fear.” This is why it is the burden of the kingdom of heaven, and this is why it is the beginning of everything. Malchut is the first Sefira from below upwards. First, the hand Tefillin is placed, meaning Malchut, and then the head Tefillin, ZA. This is so because in Malchut, one enters the rest of holiness. And if he does not have this, there is no holiness from above in him, as it is written, “With this shall Aaron come into the holy place.”

11) This burden is absent in one who is connected to another, which is why slaves are exempted from the burden of the kingdom of heaven, since they are tied to their masters. And if they are exempted from this burden, then they are exempted from the rest of the Mitzvot, since the rest of the Mitzvot do not apply to a person before he has this burden. This is why in Egypt, Israel were eating for nothing. Similarly, here he will go out free for nothing, since he was a slave and everything he did was for nothing, without the burden of the kingdom of heaven. And although his actions were for nothing, he will go out free and will get rest.

12) And once he is free and rested, a burden is placed upon him from that place that delivered him to freedom, from the seventh year, Malchut. And if a person refuses to go out free, as it is written, “But if the servant shall plainly say, ‘I love my master,’” it is certainly a flaw in Malchut, since he has left the Malchut above and assumed the burden of his master. This is why it is written, “Then his master shall bring him unto God, and shall bring him to the door.” “Then his master shall bring him unto God” means to the same place he had blemished, Malchut.

13) “And shall bring him to the door or unto the doorpost,” since Malchut is the opening upwards, the door by which to be rewarded with ZA, and it is called a Mezuzah [doorpost]. And since he intended to blemish Malchut, this flaw remains in his body, as it is written, “And his master shall pierce his ear through with an awl; and he shall serve him for ever,” meaning the slave will be under the feet of his master until the year of Jubilee [fiftieth year].

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5) When Israel entered the land, there were no low Dinim in it, meaning Dinim de Nukva, and the assembly of Israel—Malchut—had contentment on the wings of the Cherubim. Then she had contentment from everything, since Israel did not sleep until they offered the offering in the twilight and the Dinim departed and the offering was burning on the altar. At that time, she had contentment from everything and there was only a woman in her husband, as it is written, “Then the land shall have a Sabbath,” meaning rest, without Dinim, “Then the land shall have a Sabbath for the Lord,” without any Dinim at all.

6) “If you buy a Hebrew slave, six years he shall work.” This is so because everyone in Israel who was circumcised has a holy Reshimo [imprint] in him, and he has rest during a Shmita [a once-every-seven-years abstention from land-cultivation], for this Shmita is his, meaning Malchut, to rest in it. This is called “the Sabbath of the earth,” and there is certainly freedom from the Klipot in it, rest from the Dinim. As the Sabbath is rest for everyone, the Shmita is rest for everyone, rest for the spirit and rest for the body. This is why it is written, “Six years he shall work; and in the seventh he shall go out free.”

7) Hey is rest of the upper and lower. This is why there is the upper Hey de HaVaYaH, Bina, and the lower Hey de HaVaYaH, Malchut. The upper Hey is rest of the upper ones, and the lower Hey is rest of the lower ones. The upper Hey is seven years seven times, the forty-nine gates of Bina, and the lower Hey is only seven years. The lower one is called Shmita, and the upper one is called “Jubilee” [fifty-year anniversary]. The Mochin of illumination of Hochma bring rest, and illumination from below upwards is rest, as well. The source of disclosure of Hochma is in the upper Hey de HaVaYaH, in Bina. However, nothing extends from there to the lower ones, but only Malchut receives from her.

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1) “And the Lord spoke unto Moses in Mount Sinai, saying: Speak …” “This is the law of the burnt-offering.” We assert this verse in the assembly of Israel, that she rises and joins the Holy King in a complete Zivug.

2) “It is that which goes up on its firewood upon the altar all night.” When the night comes and the gates are closed, low Dinim [judgments] awaken in the world. And donkeys and mares and dogs walk and wander. In the first shift, a donkey brays, and dogs and mares do not wander and do not walk, but are used for charming people. Such was Balaam, who was riding his mare. Then, all the people in the world sleep, and the lower altar on the outside burns, meaning Malchut, when she is full of Dinim.

3) At midnight, a northern wind awakens and a flame of fire comes out of the lower altar, Malchut. Then the gates open and low Dinim, Dinim de Nukva, gather in their holes and that flame walks and wanders, and the gates of the Garden of Eden open. Finally, that flame reaches and divides into several sides of the world and enters under the wings of that rooster, and it calls.

4) Then the Creator is among the righteous and the assembly of Israel praises the Creator until the morning comes. When the morning comes, they tell with one another as one. In the third shift, a woman speaks with her husband and she has rest in her husband. It is written, “On its firewood upon the altar all night.” All through the night, she burns in her Dinim, until the morning, since in the morning the Dinim and the flames quiet. Then Abraham awakens in the world, meaning Hesed, and this is contentment for all.

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410) It is written, “The burnt offering of every Sabbath on the continual burnt offering.” One must aim one’s heart above more than on other days. Hence, it is precisely to the “continual burnt offering,” since “on” means above forever, as it is written, about Hannah, “And she prayed on the Lord.” “On” means above the Hey, ZA, since children depend on the holy fortune, Dikna de AA, who is above ZA. Also, there is nothing in the Torah, whether a small letter or a big one, that is not implied in the upper Hochma. Piles over piles of secrets of high wisdom hang off from her, as it is written, “His locks are curled.”

411) It is written, “Cast your burden on the Lord and He will sustain you.” “On” means above the Creator, ZA, since nourishment depends on fortune, Dikna de AA. It is also written, “For this, every one who is pious will pray to You in a time when You may be found; only by the flow of great waters; they will not reach him.” “For this” [in Hebrew it is written as “On this”] means above Malchut, called “this,” which is Tifferet, above Malchut. We learn that a time when He may be found is a woman. But “a time when He may be found” is as it is written, “Seek the Lord when he is found; call upon Him while He is near,” meaning during the ten penitentiary days.

“A time when He may be found” is when the rivers flow and extend, meaning the lights of Bina. Then the patriarchs, HGT, receive, and all are blessed. This is what every pious prays for, only to the flow of great waters. “The flow of great waters is the depth of the fountains and rivers, which is holy Atik, from which the lights and fountains extend to Bina. One who is rewarded with it, and one who is rewarded with nearing there, it is written about him, “Only by the flow of great waters; they will not reach Him,” since they are not rewarded and cannot receive from Atik.

412) It is written, “One thing I have asked of the Lord, which shall I seek: That I may dwell in the house of the Lord all the days of my life, to behold the pleasantness of the Lord.” Happy are the righteous for whom several high treasures are hidden in that world, Bina, for the Creator plays with them in those worlds, for which he asked to behold the pleasantness of the Lord, the illumination of Atik extended in Bina. “Only to the flow of great water, they will not reach him,” indicating lights of Atik, which cannot be attained. However, there are righteous who are rewarded with that, as well.

This means that there are righteous who are rewarded with the light of Atik, as it is written, “Neither has the eye seen a God besides You, will do for he who waits for Him.” “Will do” implies Atik because life extends from fortune, from Dikna de Atik, as it is written, “Cast your burden on the Lord and He will sustain you,” above the Hey, fortune, as it is a prayer for nourishments. It is written about Hannah, “And she prayed on the Lord.” This is also a fortune, above the Creator, as it is a prayer for sons. It is all one, drawing from Mazla [fortune/luck], which is Dikna of the holy Atik. Thus, they can receive and draw abundance from holy Atik, too.

413) Happy are the righteous in this world and in the next world. It is written about them, “Let all who take refuge in You be glad, let them ever sing for joy, and may You shelter them, and those who love Your name may exult in You.” It is also written, “Surely the righteous will give thanks to Your name, the upright will dwell in Your face.” And it is also written, “And they who know Your name will trust in You, for you, Lord, hast not forsaken those who seek.”

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407) Happy is the generation in which Rabbi Shimon is present. Happy is his lot among the upper and lower. It is written about him, “Happy are you, O land, whose king is free,” who raises his head high to clarify matters and is not afraid. One who is free says what he wishes and is not afraid. “Your king” is the author of the Torah, the author of the wisdom. When the friends would see Rabbi Shimon they would run after him and say, “They shall walk after the Lord, who shall roar like a lion.”

408) It is written, “And it shall come to pass that from new moon to new moon, and from Sabbath to Sabbath, all flesh shall come to bow before Me, says the Lord.” Why are they measured equally in the verse? It all amounts to one degree, one mating with the other. The Sabbath day, ZA, mates with the month, Malchut. The joy of one in the other is absent because they are not mating, unless when the holy Atik, Keter, is revealed over them, and then it is joy for all. It is written, “A psalm, a song for the Sabbath day.” “For the Sabbath day means ZA, who is a praise that the Creator praises. At that time there is joy and Neshama [soul] is added, since Atik is revealed and the Zivug of ZA and Malchut occurs.

409) So it is in the new moon, in the beginning of the month, when the sun, ZA, illuminates to her with the joy of the light of Atik, above. This is why the new month offering is above, so that all will be perfumed and there will be joy in the world. For this reason, “Bring atonement upon Me, to invoke the Zivug.

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406) The Creator said, “Bring atonement upon Me in the beginning of the month for having diminished the moon,” Malchut. “Upon Me” means for Me, to remove the serpent from the suckling of Malchut, so that Malchut will be perfumed. “Upon Me” is as it is written, “Seraphim stood above Him.” It does not mean above Him, but for Him and for His glory. This is why it is written in Korah, “You and all your company are gathered together against the Lord,” which means for the Creator.

Because of them, because of the sin of Korah and his company, the Sitra Achra awakens, coming from their side to blemish the Creator. Here, too, “Bring atonement upon Me” is truly upon Me, for Me, for My sake, so that Malchut will be perfumed and the serpent will be removed from her, and will not be present where he is, in the place of the deficiency of the diminution of the moon. Because I have diminished the moon, Malchut, and those who should not govern her, do. For this reason, “And you shall not approach a woman … during her menstrual impurity.”

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404) The filth of the nails will evoke the filth of the serpent. For this reason, they must be cut. One who removes them completely, who burns them, it is as though he evokes Hesed in the world. One must not give remembrance to the evil kinds, since 1,405 evil kinds grip to the filth that the strong serpent had cast, and all awaken in that filth of the nails.

The matter of the filth of the nails that the serpent had cast in the Nukva is the disclosure of the Man’ula. With it, all the lights of the Nukva, Malchut, are flawed. There are three numbers: 125 kinds of Tuma’a; 24 kinds of Tuma’a, and 1,405 evil kinds. These correspond to three lights in the three names of the Nukva: Elokim, ADNI, ATAH [Aleph–Tav–Hey], from which the Sitra Achra sucks and to which she grips, as it is written, “God has made one opposite the other.”

120 combinations of Elokim de Kedusha expand from the name Elokim of Kedusha through other Elokim [gods], after which begin other gods. Masecha [mask] is 125 in Gematria. These are the 120 combinations of Elokim, and the five letters Elokim from which the Sitra Achra sucks.

Also, the five letters Elokim are five Sefirot KHB TM, and two inclusions apply in them. In the first Hitkalelut [inclusion/mingling], the five Sefirot KHB TM are included in one another, and they are twenty-five Sefirot. The second Hitkalelut comprises KHB TM in each of the twenty-five Sefirot, so they are 125 Sefirot: five systems of twenty-five Sefirot, where the first system is from Keter, the second system from Hochma, and the third system from Bina. The fourth system is from Tifferet, and the fifth system is from Malchut.

There are twenty-four combinations in the name ADNI, and the serpent grips and sucks from these combinations that have departed from the Nukva due to his filth. These twenty-four combinations of ADNI are twelve in ZA, HB TM in each are three lines, which are twelve. There are also those twelve in Malchut, her HB TM, and in each, three lines. When they are included in one another there are twenty-four in ZA, and twenty-four in Malchut, and the serpent grips to the twenty-four of ZA, too, to the extent that it is included in Malchut.

Malchut is also called ATAH [Aleph–Tav–Hey], which indicates the measure of Mochin in her. The Mochin are HB, right and left. HG are right and left in Daat. Malchut is essentially from the left line, hence in wholeness she has only Mochin de Bina, HB TM de Bina, which is from the left. And because the Sefirot of Bina are hundreds, she has four-hundred. However, she also has illumination from Hochma, whose digits are 1,000, hence she has 1,400.

The Daat includes five Hassadim from the right, and five Gevurot from the left. Malchut has only five Gevurot of the left. This is why Malchut is named ATAH [Aleph–Tav–Hey]. And when the serpent casts filth, uncovering the Man’ula concealed in Malchut, these Mochin depart from her, and the serpent clings to the place of deficiency. For this reason, she has 1,405 evil kinds.

405) Even one who performs charms on people with the nails because of those harm-doers who are hanging on them, and one who removes them, meaning burns them, it is as though he increases Hesed [mercy] in the world. Then there are no evil Dinim, and that filth will be cancelled, as well as her nails, inscribed in filth. And one who steps with one’s feet or one’s shoes on the nails might be harmed.

As with the remnants of the residue of filth of above, it is even more so with the woman who received and connected with the serpent, and he cast filth in her. Woe to the world that receives from her at that time, receiving from that filth. This is why it is written, “And you shall not approach a woman … during her menstrual impurity.” That is, do not receive from Malchut while the serpent connects to her because of the iniquity of the lower ones, and casts filth in her.

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402) 125 kinds of Tuma’a descended to the world. They unite and cling from the side of the strong serpent. The twenty-seven strong ones among them grip the Nukva and cling to her. Woe to one who approaches her at that time. One who approaches her shows a flaw above, for by this iniquity, the strong serpent awakens above and casts filth in a place where he should not, and connects to the Nukva. The hairs of the male grow, and the Nukva is defiled. Her hair grows, her nails grow, Dinim begin to awaken in the world, and everyone is defiled, as it is written, “For he has defiled the Temple of the Lord.” The Temple of the Creator is defiled by people’s iniquities.

403) It is written, “And I will put enmity between you and the woman.” The serpent cast twenty-four kinds of Tuma’a in the Nukva when he connected with her, as is the count of “and … enmity.” And twenty-four kinds awaken above, and twenty-four below. The hair grows, the nails grow, and then Dinim awaken in the world. When the woman wishes to be purified she must cut off the measure of the hair that has grown while she was in her Tuma’a and she must cut her nails and all the filth that is in them.

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400) Rabbi Shimon said, “If the people of the world had been looking at what is written in the Torah, they would not come to vex before their Master.” When harsh Dinim are aroused to go down to the world, it is written, “And you shall not approach a woman to uncover her nakedness during her menstrual impurity.” It is written about it, “The meaning of the Lord is to those who fear Him.” And here I must disclose the secret, for here is the place to disclose it.

401) When the strong serpent above awakens because of the iniquities of the world, he stays and connects to the Nukva, and casts filth in her. At that time the male parts with her because she has been defiled, and she is called “impure,” and it is unfitting for a male to approach her, for woe to the world if he is defiled with her while she is defiled.

There are two points in Malchut: 1) Man’ula, Malchut de Midat ha Din de Tzimtzum Aleph, who is unfit to receive the upper light; 2) Miftacha, Malchut that is mitigated in Bina, who is fit to receive the upper lights.

This is why Malchut is called “the tree of knowledge of good and evil.” For if one is rewarded, the point of Man’ula is concealed, and the point of Miftacha rules. At that time Malchut receives upper lights for the lower ones. And if one is not rewarded, the point of Man’ula appears in Malchut, and all the lights depart from it because it becomes revealed that she is unfit to receive any light. This is regarded as Malchut being seemingly defiled and is unfit to mate with ZA, since ZA cannot bestow the upper light upon her. Also, if ZA connected with her at that time, the point of Man’ula would awaken in him, too, and the lights would depart from him, as well.

When the strong serpent above awakens by the iniquities of the lower ones, he stays and connects with the Nukva, and casts filth in her. That is, he is given the permission to disclose the point of Man’ula in Malchut for which all the lights depart from her and she is no longer worthy of receiving any light. This is considered that he cast filth in her, and then ZA is separated from her and does not bestow upon her light due to the disclosure of the Man’ula, which is regarded as though she was defiled, and it is unfitting for a male to approach her. If he approached her and connected with her, the Man’ula would cling to him, as well, and his lights would depart. Woe to the world, if he is defiled with her while she is defiled, for if the lights of ZA depart, as well, the world will be ruined, for they will have no one from whom to receive their sustenance.

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