Autor: arhiprofesor

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398) An egg of truth that emerges from a fowl that is in the fire and splits to four sides, two of them rise, one is lowered, and one crouches in the crouching of the great sea. Until the time when the egg hatches, it will be gone from the world.

The left line without right is considered harsh Dinim. It is called “a fowl that is in the fire.” Malchut is built primarily from the left line, and Malchut is called “an egg of truth.” Fledglings are considered ZA, and eggs are considered Malchut. An egg of truth that emerges from a fowl that is in the fire is Malchut that emerges and extends from the left line, which is in the fire of the Dinim.

The advice for canceling these Dinim is through the middle line, which raises the Masach de Hirik, which returns Malchut to Bina, and the degrees split into two halves. Then a Parsa is established between GAR and VAK, where in all the Behinot of GAR the Hochma disappears and illuminates only in VAK. For this reason, ZA, too, which is GAR, is regarded as covered Hassadim, and Malchut, which is VAK, is in illumination of VAK de Hochma.

Through the middle line, which raises Malchut to Bina, the egg splits to four sides, HB TM, where the GAR de Hochma, HB, disappear, and only VAK de Hochma remain, TM. Hence, two rise from there: HB that disappear from Hochma, and one, who is ZA, Tifferet, was lowered. He has no Hochma, but rather Hassadim covered from Hochma.

“And one crouches in the crouching of the great sea.” Crouching means VAK, since it is the way of one who crouches that he hides his legs, which are NHY. One who lacks NHY de Kelim will also lack the GAR of lights. Thus, although Malchut has Hochma, she has only VAK de Hochma, for she crouches in the crouching of Hochma, called “the great sea.”

However, it is not really so, since although ZA is in covered Hassadim, he was not lowered because of it. On the contrary, by that he obtained Mochin of holiness of upper AVI, whose Hassadim are finer than Hochma because the Hochma comes out from them to YESHSUT, and AVI are called holiness. It was said about Mochin of holiness of ZA, “And one was lowered,” meaning it was lowered and became secular.

Rabbi Shimon was a Merkava for ZA and had the Mochin of upper AVI, who are mouth to mouth. No Mochin is more important than them. At the end of correction, the matter of the fissuring of the degree will be cancelled, and the Parsa that separates between above the Chazeh and below the Chazeh, meaning the border that was made due to the fissuring of the degree, will be cancelled. Hence, MA and BON will return to being as AB SAG, and TM, as HB. And when Rabbi Shimon and his students completed the Idra Rabah, the end of correction illuminated on them, the canceling of the fissuring and the Parsa.

For this reason, those three friends, Rabbi Yosi, Rabbi Hizkiya, and Rabbi Yisa, whose soul was from below the Parsa, promptly departed because they rose to above the Parsa, and their form from below the Parsa departed with the Parsa that was cancelled. Their soul departed because of the departure of the Parsa, which is why it was said, “Until the time when the egg hatches, it will be gone from the world,” meaning until the correction comes. At the end of correction the egg will not hatch, meaning the fissuring of the degree will be cancelled, and then it will be gone from the world. It will be cancelled and included with the cancellation of the fissuring and the Parsa. At that time she will distinguish between holy and secular because she will depart and be like the degrees above the Parsa, which are upper AVI, HB, and AB SAG, which are called “holy,” for then the end of correction illuminated.

399) In the days of Rabbi Shimon, a man would say to his friend, “Open your mouth and let your words illuminate.” After Rabbi Shimon passed away they would say, “Do not let your mouth make your flesh sinful,” meaning that they would not disclose a secret.

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396) It is written, “I am the Lord.” That is, “I the Lord am destined to give good reward for the righteous in the future. I the Lord am destined to avenge the wicked in the future, the ones of whom it is written, “Who transgress against Me.” Why is it written, “I the Lord,” indicating Midat ha Rachamim, and it is also written, “I put to death, and I bring to life,” which indicates Midat ha Din? Although I am in Midat ha Rachamim, the wicked make me into Midat ha Din.

The Lord God is the full name: HaVaYaH [the Lord] is Rachamim and Elokim [God] is Din. If they are rewarded, HaVaYaH; if they are not rewarded, Elokim. The wicked ones are blemishing above.

397) It is written, “And you shall not approach a woman to uncover her nakedness during her menstrual impurity.” The generation with whom Rabbi Shimon is present are all worthy. They are all pious and fear sin; the Shechina is among them. But this is not so in other generations. This is why these matters are clarified and are not hidden in his generation. It is not so in other generations, and words of high secrets cannot be revealed. Those who know are afraid to reveal because when Rabbi Shimon would say the meaning of that verse, the eyes of the friends were all tearing holy tears and all the words he said were revealed in their eyes, as it is written, “With him do I speak mouth to mouth, manifestly, and not in riddles.”

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393) “You shall not uncover the nakedness of a woman and of her daughter, nor shall you take her son’s daughter or her daughter’s daughter, to uncover her nakedness.” These cases of incest have been clarified in the corrections of the queen, although they are revealed and concealed, and there is her son’s daughter and her daughter’s daughter. The world needs them, and they are the settling of the world. One who reveals one nakedness from them, woe to him, woe to his soul, for by that he reveals other cases of incest.

A woman and her daughter are Bina and Malchut. Bina is concealed from illumination of Hochma, and Malchut is revealed, since the illumination of Hochma appears in her. Malchut herself also divides into two Behinot—concealed and revealed. She is concealed from the Chazeh and above, and the illumination of Hochma appears in her only from the Chazeh and below.

Similarly, ZA is also concealed and revealed. From the Chazeh and above he is concealed, and from the Chazeh and below he is revealed, and the illumination of Hochma appears there. Because from the Chazeh and below, the female light illuminates, from below upward, and the Hochma illuminates only from below upward, in both ZA and in Malchut the Hochma appears only from the Chazeh and below, where it is the female light.

This is why from the Chazeh and below it is regarded as “daughter,” female light, in both ZA and Malchut. It follows that the Chazeh and below of Malchut is regarded as the daughter of Bina’s daughter, since a woman and her daughter are Bina and Malchut. From the Chazeh and below, which is considered Malchut’s daughter, it is the daughter of Bina’s daughter. From the Chazeh and below of ZA, it is regarded as the daughter of Bina’s son, since Bina and ZA are a woman and her son, and from the Chazeh and below of ZA is the daughter of ZA; she is the daughter of Bina’s son.

“These cases of incest have been clarified in the corrections of the queen, although they are revealed and concealed.” Thus, although they are a woman and her daughter, Bina and Malchut, Bina is concealed and Malchut is revealed. But it could be thought that there is no disclosure of nakedness in Malchut, but only in Bina, as she is concealed and hidden.” It is even more so with her daughter’s son and her daughter’s daughter, who are from Chazeh de ZA and below, and from Malchut’s Chazeh and below, where it is the principal place of revealing of Hochma. Thus, the prohibition on disclosing the nakedness is irrelevant because the world needs them, the disclosure of Hochma that is there, as it is all the settling of the world. For if illumination of Hochma had not appeared there, the souls would not have been born because there is no begging of souls until after the illumination of Hochma appeared there. Therefore, it could be thought that disclosure of nakedness is irrelevant there.

This is why it was said that one who uncovers even one nakedness from them, woe to him and woe to his soul, for by that he uncovers other incest. Uncovering nakedness means extending illumination of Hochma from above downward as does the Sitra Achra, which is regarded as male light, which imparts from above downward. It follows that one who uncovers nakedness even from the Chazeh and below of ZA and Malchut, who extends from there from above downward, uncovers nakedness in the place from the Chazeh and above in the place of Bina, where there is male light that is concealed and covered, for he extends male light, considered from the Chazeh and above.

It follows that although he grips to the permitted place, which is female light, if he extends from above downward, he is revealing male light and the incest appears in the forbidden place. However, if he does not extend from above downward, but from below upward, he does not uncover nakedness, but to the contrary, he is the settling of the world because there is no begetting of souls here, unless by disclosing of Hochma from below upward.

394) The last word in the ten commandments of the Torah is “You shall not covet your neighbor’s [in Hebrew: “friend’s”] wife,” since this is the inclusion of all of them. One who covets another woman, it is as though he has breached the whole of the Torah. However, nothing withstands repentance, especially if he has received his punishment, as did king David.

Anyone who has sinned and parted from that sin, repentance helps him greatly. If he has not parted, he does not succeed in repentance and it does not help him. Therefore, how was David not separated from Bat-Sheba later? Bat-Sheba was his, and he took what was his because her husband had died.

395) Bat-Sheba had been ready for David since the day the world was created. What detained him from taking her is because he took the daughter of King Saul, and that day Uriah took her out of mercy although she was not his. Afterward came David and took what was his. And because David was rushing the Creator to kill Uriah and do so, he sinned before Him and He punished David, because the Creator wanted to return Bat-Sheba to David, to keep for Him the high and holy Malchut, since Bat-Sheba was a Merkava for Malchut, and when he desired, he desired what was his.

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384) The holy name is engraved in twenty-two engraved letters: Yod in Aleph, Aleph in Yod, Yod in Bet, Bet in Yod, Yod in Dalet, Dalet in Yod, Yod in Hey, Yod in Gimel, Hey in Yod, Gimel in Yod, and Vav in Yod. Also, they are all engraved in Yod, and Yod elevates all twenty-two letters.

Yod implies Hochma, which is the root of all twenty-two letters. It is so because when beginning to write any letter we first make a dot, which is a Yod, and then continue with the writing of the letter. This is the meaning of the verse, “You have made them all with wisdom [Hochma].” Also, the holy name, HaVaYaH, begins with Yod, as well, which is Hochma.

The Zohar interprets how the twenty-two letters are included in the holy name, HaVaYaH. First, the letter Yod of the name HaVaYaH is included in all twenty-two letters, as it is their root. Yod in Aleph means that the Yod illuminates to the letter Aleph. Aleph in Yod means that afterward Aleph rises and is included in the Yod. It is likewise with all the letters: Yod in Bet and Bet in Yod, Yod in Gimel and Gimel in Yod, Yod in Dalet and Dalet in Yod, Yod in Hey and Hey in Yod, and Yod in Vav. In this way, all the letters are engraved in Yod, where the Yod illuminates for them and then the Yod elevates all twenty-two letters, which rise to the Yod and become included in it. It follows that the Yod of the name HaVaYaH includes all twenty-two letters.

385) The Hey de HaVaYaH, Bina, consists of Yod de HaVaYaH from the Hitkalelut [mingling] of the twenty-two letters in Yod. It emerges from it because Bina is emanated from the Hochma. At that time the HB, Yod–Hey de HaVaYaH, crown the patriarchs, HGT de ZA, Abraham, Isaac, and Jacob. Hey opens in her streams, in the fifty gates of Bina in her, crowning the Rosh of Vav, meaning bestowing GAR to ZA, who is Vav de HaVaYaH, where the patriarchs are present. The patriarchs, HGT, rise and become Rosh, HBD, through the illumination of the fifty gates of Bina.

386) The bottom Hey de HaVaYaH, Malchut, extends from all twenty-two letters in the Yod de HaVaYaH. Vav consists of six letters, Aleph through Vav, which precede it. The Yod comprises all of them because Yod comprises all nine letters that precede it, where Vav and its six letters are included in it, and it is the Yod on the Vav. That Yod was engraved in its engravings with the Hitkalelut of the nine letters that precede it. It ascends to Yod de HaVaYaH, which includes all twenty-two letters, to crown in the twelve other letters from Yod to Tav.

At that time, it, too, consists of twenty-two letters, like Yod de HaVaYaH. And then ten Sefirot emerge from it, in their engravings, as well as all the paths of the upper path, the most respected, the thirty-two paths of wisdom that appear from Yesod de YESHSUT, called “path.” At that time the bottom Hey de HaVaYaH, Malchut, is included with everyone, receiving from all the lights and engraved with Yesod de ZA, to beget souls.

387) All the lights in the Yod on the Vav, which is GAR de ZA, were engraved in forty-two letters, since Keter de ZA is four letters HaVaYaH. Hochma de ZA is ten letters de HaVaYaH in its fullness: Yod–Vav–Dalet Hey–Aleph Vav–Aleph–Vav Hey–Aleph. Bina de ZA is twenty-eight letters of the filling of the filling: Yod–Vav–Dalet Vav–Aleph–Vav Dalet–Lamed–Tav Hey–Aleph Aleph–Lamed–Peh, Vav–Aleph–Vav Aleph–Lamed–Peh Vav–Aleph–Vav, Hey–Aleph Aleph–Lamed–Peh. Together they are forty-two letters, all of which rise to the Rosh of the king, in GAR de ZA.

388) Seven complete Sabbaths are the seven Sefirot of Malchut when they are in wholeness, interpreted in the seventy letters of the name AB. Essentially, they are seventy, and the two additional ones. Seventy-two rose in the letter Vav, in HGT de ZA, inscribed in the portion, BeShalach [When Pharaoh Sent], in the verses, “And went,” “And came,” “And pitched.”

And when the Shechina receives from ZA and seven inscriptions are inscribed in her from Him, seven complete Sefirot, then seventy rise up from her in inscribed letters of the name AB. The letters of the name AB rose in certain inscriptions and concealed ways, revealed only to the true righteous, the pillars of the world.

389) All twenty-two letters engraved in the Torah are clarified in ten utterances, which are the ten Sefirot KHB HGT NHYM. Each saying of those ten, which are the Sefirot of the king, is engraved in certain letters, since the letters are the Kelim of the Sefirot, and each Sefira has its own unique Kelim.

For this reason, the holy name, HaVaYaH, is covered with other letters, ADNI, since the Kelim de ZA, who is HaVaYaH, are clothed and covered with the Kelim of Malchut, who is ADNI. Each utterance lends letters to the utterance above it because they are included in one another. For this reason, we pronounce the holy name, HaVaYaH, with other letters, ADNI, since they are covered and clothe in one another until they are all connected together.

The middle line in each Sefira is from the ascent of the lower one to the upper one, since each Sefira consists of ten Sefirot. At the time of Katnut, her Bina and TM fall to the bottom Sefira, so at the time of Gadlut, when Bina and TM return to the Sefira, they take the bottom Sefira with them, as well, and raise it to the upper Sefira. At that time the KH in the Sefira become the right line, Bina and TM become the left line, and the bottom Sefira that rose to them becomes the middle line.

This order is in each and every Sefira. It follows that each utterance lends letters for the utterance above it, that each Sefira borrows Kelim from a lower Sefira in order to complete the middle line in it. They are included in one another because Bina and TM of each upper one fell and were in the lower Sefira during Katnut and mingled with it. Therefore, at the time of Gadlut, when Bina and TM return to their degree, they take the lower one with them and raise it to their degree, by which each lower one is included in the upper one and becomes the middle line there.

And for the same reason, when each lower Sefira returns and descends to her place, she takes with her the Mochin of the upper one to her place, as well as part of the Kelim de Bina and TM of the upper one, since the lower one was included in her when she was in the upper one. They became her Kelim for clothing of Mochin, which are NHY of the upper one that clothe in the lower one.

For this reason, we pronounce the holy name HaVaYaH with different letters, ADNI, since they are covered and clothed in one another. Each NHY of the upper one is covered and clothed in the lower one, by which everyone connects together where each Sefira connects to another, each upper to the lower, and each lower to the upper. Hence, the name HaVaYaH, ZA, clothes and is covered with the name ADNI, Malchut at the bottom degree.

390) One who wishes to know and understand the combinations of the holy names must know those inscribed letters in each Sefira, and then he will know and be in everything. And we have written them in all those inscribed and known letters in each Sefira from the high book of Solomon. So it has come to us, and the friends wrote them, since each Sefira lends letters to the others, and we must know and remember them. Sometimes we need to know only the letters inscribed in the Sefira, and not the letters that lend to one another, and it is all known to the friends.

391) Happy are the righteous in this world and in the next world, whose honor the Creator desires. He reveals to them high secrets of His holy name, which He did not reveal to the holy angels. This is why Moses could be crowned among the holy angels and none of them could approach him as burning fire or cinders, since he mentioned the holy names that the angels did not know. Were it not so, what would Moses have that he could stand among them? But happy is Moses because when the Creator began to speak with him, he wanted to know His holy name, the concealed and the revealed, each according to what befits him, and then he adhered and knew more than all the people of the world.

392) When Moses went up in the cloud, he entered among the holy angels. An angel, whose name was Kamuel, with a flame of fire, blazing eyes, and burning wings encountered him and wanted to swallow him into him. Then Moses mentioned one holy name that was engraved in twelve letters, and was shaken and excited. Finally, Moses rose between them. So it was for each and everyone, happy is he.

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381) Israel are called “the brothers of the Creator,” meaning that their love never stopped. Jerusalem of below is called “your mother’s sister, as it is written, “Jerusalem that is built as a city that has been joined together.” That is, Jerusalem of below, as a city that has been joined together, is Malchut. It has been joined together because of the mating of the king from VAK, who is ZA, on all the sides of the king, at the degree of righteous, Yesod, in which all the Sefirot of the king are included. It has been joined together in all the Sefirot of ZA.

382) It is written, “To which the tribes go up, the tribes of the Lord, a testimony to Israel.” The tribes are the twelve boundaries that part from the big and strong tree, ZA, who inherited them from the side of AVI. Twelve boundaries are the four Sefirot HG TM, in each of which are three lines. From ZA they extend to Malchut, in whom they are called twelve tribes. “The tribes of the Lord” are from the goodness of the testimony that the holy son testifies, as it is written, “The tribes of the Lord, a testimony to Israel.”

These twelve boundaries are testimony, the illumination of Eden, who is Hochma. They are deep rivers that drip and extend from Yod–Hey, which are AVI, and it is all in order to thank the name of the Lord. It is written, “For there were set thrones for judgment, the thrones of the house of David,” to inherit the holy Malchut to him and to his sons for all generations. This is the poetry that David said about the high and holy Malchut.

383) It is all in the upper secret, to show that one who blemishes below, blemishes above. The time of the disciples of the wise is from Sabbath to Sabbath, since they know the meaning of the matter and will aim their hearts, and their desire will be complete. The children they beget are called “children of the king.” If they blemish below, it is as though they blemish the upper bride, Malchut, and then it is written, “You shall not uncover the nakedness of your daughter-in-law.”

That explanation is for those who know the ways of Torah. For the rest of the people, the explanation is the one that is in the revealed, literally your daughter-in-law [Kalah means both “bride” and “daughter-in-law”], the son’s wife. And for that iniquity, the Shechina departs from among them. That is, it implies to the upper daughter-in-law, as well, who departs due to that flaw below.

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377) “Do not uncover the nakedness of your father’s brother.” This is Israel below, for Israel are the brothers of ZA, who is your father. Your mother’s sister is Jerusalem of below, who is the sister of Malchut of above, who is your mother. It is so because by these iniquities the nakedness of Israel will be revealed, meaning that Israel will be exiled among the nations, and the nakedness of Jerusalem will be revealed, meaning that Jerusalem below will be ruined. For this comes the love of the Creator, who called Israel, “brothers,” as it is written, “For the sake of My brothers and My friends, I will speak, ‘May peace be in you.’” And this is why the text says about them, “The nakedness of your father’s brother.”

378) If it is written, “My brothers,” why is it also written, “My friends”? Something that never stops is called “My friends,” as it is written, “Your friend and your father’s friend do not forsake.” Upper Ima, Bina, is called “wife” because the father’s love never stops from her. And lower Ima, Malchut, is called “bride” and is called “sister,” as it is written, “We have a little sister,” Malchut.

379) “The nakedness of your sister, your father’s daughter or your mother’s daughter, whether born at home or born outside, their nakedness you shall not uncover.” Because it is written, “Your father’s daughter,” what is “Or your mother’s daughter?” That is, since AVI never part, if Malchut is the daughter of your father, who is upper Abba, is she not necessarily the daughter of your mother, too, who is upper Ima?

But if she comes from the side of Abba, that the side of Abba governs her, Malchut is called Hochma. If from the side of Ima, and the side of Ima governs her, she is called Bina. And still she is from AVI together, since the letter Yod, Abba, never parts from the letter Hey, Ima. It is written, “born at home,” when she is from the side of Abba, or “born outside,” when she is from the side of Ima, since Ima is regarded as the externality of Abba.

380) “In wisdom shall a house be built.” A house that is built with wisdom is a river that goes out of Eden, Bina. “Born at home” is Malchut, who was born from Bina, who is a house for wisdom. Or “born outside,” when Malchut exits the Vav, ZA. As Adam, ZA, said about Eve, Malchut, “A bone of my bones and flesh of my flesh.” And it is written, “And He took one of his ribs, and closed up the place with flesh instead.” Thus, Malchut emerges from ZA. This is “born outside,” from the place where ZA is found, who is outside of Ima.

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373) In the future [end of correction], the Creator will return the Shechina to her place and everything will be in one Zivug, as it is written, “In that day the Lord will be one and His name, ‘One.’” Is He not one now? No, because now the wicked of the world cause ZA and Malchut not to be together. The queen is departing from the king and they are not in a Zivug, and upper Ima, Bina, is departing from the king and does not nurse him.

374) For this reason, Bina is not nursing ZA because without the queen, the king is not crowned with the crowns of Ima, as when he first connected to the queen. At that time Ima was crowning him with several crowns, several lights, in the upper holy crowns, as it is written, “Go forth, daughters of Zion, and gaze upon King Solomon, upon the crown with which his mother has crowned him.” When he mated with the queen, Ima crowned him properly.

But now that the king is not with the queen, upper Ima takes her crowns and denies him the fountains of the streams, and he is not in one connection. For this reason it is as though He is not one.

375) And when the queen returns to the place of the palace and the king mates with her in one Zivug, everything will connect as one without separation. This is why it is written, “In that day the Lord will be one and His name, ‘One.’” “In that day,” when the queen returns to the palace, all will be one without separation. And then it is written, “And saviors shall come up on mount Zion to judge the mount of Esau; and the kingdom shall be the Lord’s.”

376) The queen will not enter His palace with joy until the kingdom of Esau is judged, and she takes vengeance from her for causing all that. Afterward she will mate with the king and the joy will be complete, as it is written, “And saviors shall come up on mount Zion to judge the mount of Esau,” at first. And then, “And the kingdom shall be the Lord’s.” “Kingdom” means the queen. After they mate together, it is written, “And the Lord will be king over all the earth, in that day the Lord will be one and His name, ‘One.’”

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370) “Do not uncover the nakedness of your father’s sister,” as it appeared in the state of Achoraim, when Malchut was the sister of ZA, who is your father. The meaning of the words is that he should not uncover the nakedness of Malchut from the state of Achoraim, when she was the sister of your father, who is ZA. It is written, “For the ways of the Lord are upright, and the righteous will walk in them.” Happy are the righteous who know the ways of the Creator and walk in them. They are known to them; happy are they.

371) The first Hey, Bina, conceived in love and fondness, meaning that the Yod, Hochma, never parts from her. She conceived and elicited Vav, ZA, who is the Vav inside the Hey. Afterward he stood in front of her, Vav, after the Yod–Hey in the name HaVaYaH, and she nursed him. When that Vav came out of Bina, his mate, Malchut came out with him. It follows that the two are brother and sister, the children of Bina, and at that time they are attached back-to-back.

Hesed came, woke up to ZA, and separated them from one another. Then the stems came forth from below upward, the branches, ZA and Malchut, expanded and grew, and the bottom Hey was made. Her branches multiplied above until Malchut mated with the upper tree, ZA, and Vav, ZA, connected with Hey, Malchut. It was Hesed who caused all that, connecting them together.

372) The connection of Yod with the first Hey, HB, is not dependent on Hesed, as are ZA and Malchut, but rather on Mazla, Dikna de ZA, which unites HB that never separate. Yod connects to the Hey, Hey connects to the Vav, Vav connects to the bottom Hey, and Hey connects to everything, Yod–Hey–Vav. It is all one connection and one thing; they never part from one another. One who causes separation, it is as though he destroys the world. This is called “the nakedness of everything.”

(înapoi la pagina ZOHAR CUPRINS / ACHAREI MOT – click)

(înapoi la pagina ZOHAR CUPRINS / ACHAREI MOT – click)

369) After Cain and Abel departed, Adam returned to his wife and clothed in a different spirit, and begot Seth. From here derive the generations of righteous in the world. The Creator multiplied Hesed in the world, and in each one a female was born with him to establish the world such as above, for ZA and Malchut are brother and sister. It is written about them, “And if a man shall take his sister, his father’s daughter, or his mother’s daughter, and see her nakedness, and she sees his nakedness: it is a shameful thing.”

It is so because once there is shame, other stems and roots emerge from the Achoraim of above, and the branches spread out, ZA and Malchut. And what was near has moved afar, meaning that ZA and Malchut, who were previously attached back-to-back, has now moved afar by the shame.

At that time the branches, ZA and Malchut, grew and came to bond in a Zivug in the tree. That was in the beginning, in the first state of Malchut. And it was in the concealment of the world, but only in the state of concealed Achoraim, for only then were ZA and Malchut brother and sister, for they are both the children of Bina at that time.

It is written, “I said, ‘A world of grace [Hesed, also mercy] shall be built.’” The Hesed parts them from each other and Malchut descends below ZA and is no longer his sister but below him. But henceforth, it is written about people who are in it, who take their sister, “they shall be cut off before the eyes of the children of their people.”

(înapoi la pagina ZOHAR CUPRINS / ACHAREI MOT – click)

(înapoi la pagina ZOHAR CUPRINS / ACHAREI MOT – click)

363) The Torah is warning people, “And you will be sanctified and be holy.” If a person is holy, he is not afraid of Lilit because then the Creator summons the three holy angels, they guard that child and she cannot harm him. It is written about it, “No evil will befall you, nor will any plague come near your tent” because “He will give His angels charge over you to guard you.”

364) If a person is not holy and draws spirit from the side of Tuma’a, Lilit comes and laughs with that child. If she kills him, she clings to the spirit of the child and never moves from him.

Those other ones, to whom the spirit from the side of Tuma’a is not drawn, when she kills them, those three holy spirits come before her and take that spirit away from her, since they were not on the side of Tuma’a. But why does she rule so as to kill them? It is when a person did not sanctify; this is why she kills them. But he did not intend to be defiled and he was not defiled. This is why she could control the body and kill him, but not the spirit because the spirit is brought before the Creator.

365) Sometimes Naamah goes out to the world to be warmed by people, and a person is in connection of passion with her, awakens from his sleep, unites with his wife and sleeps with her. And his desire is still in that passion that he had in his dream.

In that case, the son that he bears comes from the side of Naamah because it is in her passion. And when Lilit comes out and sees him, she knows it—that he came from the side of Naamah and she connects to him and raises him as the other sons of Naamah. She is with him many days and does not kill him because he is from her side.

366) This is a person who is blemished each new moon, but she never despairs from him because with each new moon in the world, on the beginning of the month, Lilit comes out and visits all the children that she raises, and she plays with them. At that time that person is flawed. Happy are the righteous who are sanctified by the holiness of the king. It is written about them, “And it shall come to pass that from one new moon to another, and from one Sabbath to another, all flesh shall come to bow before Me.”

367) King Solomon revealed these words in the book of Ashmadai, king of the demons. There were 1,405 kinds of Tuma’a in him, by which people are defiled. Ashmadai disclosed it to King Solomon.

368) Woe unto people for they are all obtuse and blind, and do not know nor hear or notice how they are in the world. But there is counsel and healing before them, yet they do not look because people can be saved only by the counsel of the Torah, as it is written, “If there is among you any man who is not pure because of a nocturnal emission, he will go outside the camp.” “Who is not pure” means that his birth was extended by the spirit of Tuma’a. Nocturnal emission means while he was dreaming in his sleep.

It is also written in the Torah, “And you will be sanctified and be holy, for I am the Lord your God,” and then ho harm will come to him.

(înapoi la pagina ZOHAR CUPRINS / ACHAREI MOT – click)