Autor: arhiprofesor

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357) Adam separated himself from his wife for one hundred and thirty years, and did not beget. Because Cain killed Abel, Adam did not want to mate with his wife. From the time when death was sentenced on him and on the world, he said, “Why would I beget for annihilation?” Promptly, he parted from his wife.

358) Two female spirits would come and mate with him, and they delivered. Those whom they delivered were harm-doers in the world, and they are called “the afflictions of people.” These fly to people and stay at the door of the house and in the pits, and in the lavatories. For this reason, a person in whose door is the holy name Shadai, which is in the upper Sefirot, all the harm-doers flee and depart from him, as it is written, “Nor will any affliction come near your tent.” These are the aforementioned afflictions of people.

359) When Adam descended in the upper, holy form, and upper and lower saw him, all approached him and enthroned him over this world. Once the serpent came on Eve and cast the filth in her, she delivered Cain from that filth of the serpent. All the wicked of the world derive from there, and the sections of demons and spirits come from there and from its sides.

Because of it, all the spirits and demons in the world, half of them are from people below, and half are from high angels above, since they were born half from the serpent’s filth, on which Angel SAM was riding. This is why they are half from angels, and the other half is as people, since they were born from Cain, who was a man. And likewise, those other demons, when they were born from Adam through the two female spirits, were all in the same manner—half from the lower ones and half from the upper ones.

360) Once the demons were born from Adam HaRishon, he begot daughters from those spirits. They resembled the beauty of the upper ones and the beauty of the lower ones. This is why it is written, “And the sons of God saw the daughters of men that they were good,” and everyone were straying after them. And there was one male who came to the world from the spirit of the side of Cain. He was called Tuval Cain. One female came out with him, and people were straying after her. She was called Naamah. Other spirits and demons came out from her, and they are hanging in the air and inform matters to those other ones who are in the world below.

361) Tuval Cain elicited tools for killing in the world. He was a polisher of iron and a coppersmith. Naamah was emotional in her emotions and clung to her side. Until now she stands and dwells in the noise of the great sea. She comes out and laughs at people, and is warmed by them in a dream with that man’s passion, then she clings to him and takes from him the passion, and not more. She conceives by that passion and elicits other kinds and demons to the world.

362) And these sons, the demons and spirits, whom she delivers from people, appear in a dream opposite the females from people. They conceive from them and deliver spirits. Everyone goes to the first Lilit and she raises them. She goes out to the world and seeks children. She sees people’s children and clings to them in order to kill them and cling to the spirit of people’s children, and she goes with that spirit. Then three holy spirits come there and fly before her, taking that spirit from her and putting it before the Creator, where they study before Him.

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

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

355) The red cow is called Bat-Sheba, who is Malchut. She is called a “cow” in regard to the left in her. The male is an ox, and the female is a cow. She is red because of the Gevurot. This is why everything is written about her in seven [Sheva]: seven cows, and seven mentions of a cow in the portion. There are also seven burnings, seven sprinklings, seven washes, seven impure ones, seven pure ones, seven priests, and Moses and Aaron are counted in the seven because they, too, are considered priests because it is written in the portion, “Red Cow,” “And the Lord spoke to Moses and to Aaron.”

The root of the red cow above is Malchut, Bat-Sheba, who consists of the seven Sefirot HGT NHYM. This is why a cow is written seven times in the portion, “Red Cow,” and seven burnings, etc., implying her seven Sefirot.

We could say that there are only seven times pure and impure, and seven priests are in the portion, but the rest are in there only five times. But the numbers five and seven are the same because in the seven Sefirot there are no more than five Sefirot HGT NH, and the Sefira Yesod adds nothing, as it only includes the five Sefirot HGT NH. And also, Malchut is the second one that includes the five Sefirot HGT NH. Thus, there are only five Sefirot in the seven Sefirot, and likewise, in the five Sefirot there are all seven Sefirot.

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

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

343) Rabbi Aba and Rabbi Yosi were walking. They saw a man with an inscription in his face. Rabbi Aba said, “Let us turn from this road because the face of this one testifies that he has breached the nakedness in the Torah.” Rabbi Yosi said, “If the inscription is since he was a child, what nakedness was with him at the time?” He replied to him, “I see that his face testifies that he has breached the nakedness in the Torah.”

344) Rabbi Aba called him. He said to him, “What is that inscription in your face?” He said to them, “Please, do not punish that man further, for his iniquities have caused him that inscription. Me and my sister were at a hotel and we were intoxicated by wine, and that whole night I held my sister. In the morning, the hotel owner had a row with another man. I interfered in order to separate them and they both beat me, and that inscription entered my brain, and I was saved by a physician who was among us.”

345) “Who is the physician?” “Rabbi Shamlai.” “What cure did he give you?” “The healing of the soul. Since that day I have repented. Each day I saw my face in one appearance, unchanged, and I wept before the Creator for that iniquity and washed my face with these tears.” Rabbi Aba said, “If repentance had not been denied from you, I would have removed that inscription from your face. But I call on you, ‘Your iniquity is removed and your sin atoned.’ Say it three times.” He said it three times and the inscription was gone.

346) Rabbi Aba said, “It must be that your Master wanted to remove the inscription from you, for you must have been in repentance.” He replied to him, “I vow, from this day forth, to engage in Torah day and night.” Rabbi Aba asked, “What is your name?” “Elazar,” he told him. El Azar [God helped], the name must be the cause that your God helped you and was with you.

347) Another time, Rabbi Aba went to Rabbi Shimon. He entered his city and found that man in whom there was the inscription, sitting and studying the text. An ignorant man will not know and a fool will not understand it. There are fools in the world who do not notice and do not know, and do not observe to know the ways of the Creator. Why are they in the world? Who detains them from recognizing their folly? It is because they do not engage in Torah. If they engaged in Torah, they would know the ways of the Creator.

348) “A fool will not understand it.” He is not looking and does not know the conducts of “this,” Malchut, in the world. Although the Creator judges the world with His Dinim [judgments], and people see the Dinim of “this” coming over righteous and not coming over the sinful wicked who breach the words of Torah, as it is written, “When the wicked blossom as grass,” inheriting this world on all its sides, and Dinim do not come to them in this world, and people do not know why.

We would not know had King David not informed at the end of the verse, “That they may be destroyed forever.” That is, He pays them the reward for their good deeds in this world in order to obliterate them from that world, where they will be dust under the feet of the righteous, as it is written, “And you shall tread down the wicked,” as they will be ash under your feet.

349) Happy is he who engages in Torah to know the ways of the Creator. Anyone who engages in Torah, it is as though he engages in His very name. As the name of the Creator executes conducts in the world, so does the Creator. One who has breached the words of Torah, the Torah ascends and descends and makes inscriptions in a man’s face so that upper and lower will look at him, and all pour down curses on his head. It is written about it, “And my leanness rises up against me, it testifies to my face.” These are the Reshimot [inscriptions] that the Torah makes in his face.

350) All these are the eyes of the Creator, angels of Providence, who walk and roam the world to know ways of people. They all carry their eyes and look at the face of that man. They see him and all say about him, “Woe.” Woe to him in this world, and woe to him in the next world, raise around so and so because the testimony is in his face that the spirit of Tuma’a is on him, as it is written, “And my leanness rises up against me, it testifies to my face.” And all those days that the inscription is in his face as testimony, if he begets a son, he draws for him a spirit from the side of Tuma’a. These are the insolent wicked of the generation, whose Master leaves in this world in order to consume them in the next world.

351) The Creator draws a thread of Hesed [grace/mercy] on a worthy righteous who engages in Torah day and night. It is inscribed in his face, and upper and lower fear that inscription. Just so, the spirit of Tuma’a is drawn over one who breaches the words of Torah, and it is inscribed in his face. Upper and lower flee from him, and all declare about him, “Raise around so and so, for he has breached the words of Torah and the commandments of his Master.” Woe to him and woe to his soul. He draws the spirit of Tuma’a that is with him and bequeaths it to his son. This is the one in whom the Creator has no portion, and He leaves him so as to consume him in the next world.

352) All his sons inherit that evil inheritance of the spirit of Tuma’a, if they do not repent, since nothing can withstand repentance. I was once given that healing, that repentance, when I was inscribed in my face. One day I was walking along the way and met a worthy one. Through him, that inscription was removed from me. He said to me, “What is your name?” I told him, “Elazar,” and he called on me another Elazar. Rabbi Aba said to him, “Bless the Lord that I have seen you so. Happy are you in this world and in the next world. I am the one who met you.”

353) He fell down before him. That man, Elazar, brought him to his home and made before him three measures of bread and a three year old calf. After they ate, that man said to him: “Rabbi, tell me one thing. I had a red cow, the calf’s mother, whose meat we are eating. One day, before she conceived and gave birth, I followed her to the pasture, to the desert.

“And while I was leading her, a man walked past me. He said to me, ‘What is the name of this cow?’ I said, ‘Since the day she was born I had not named her.’ He replied, ‘She is called Bat-Sheba, Solomon’s mother, if you are rewarded with atonement for your iniquities.’ And I, while I was turning my head, I did not see him. I laughed at that thing.

354) “And now that I have been rewarded with the Torah, I awoke over that thing. And since the day when Rabbi Shamlai passed away from here there has not been anyone to enlighten us in the Torah like him, and I am afraid to say words of Torah that I did not learn. And that thing which the man said to me, I observed that it is a word of wisdom, and I don’t know.” He said to him, “It is indeed a word of wisdom, a sublime intimation above and below.”

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

339) “For the Lord your God walks in the midst of your camp to deliver you.” The Lord your God” is the Shechina, who is in Israel, and especially so in the exile, to protect them from all sides and from all the other nations so they do not consume Israel.

340) Israel’s enemies could not harm them until Israel weakened the power of the Shechina before the appointed ministers of the rest of the nations. Then the enemies of Israel could overcome them and govern them, sentencing them to several evil decrees. When Israel return to her with repentance, the Shechina breaks the power and the courage of those appointed ministers, breaks the power and courage of the enemies of Israel, and avenges them for everything.

341) “And your camp will be holy.” A person needs to see that he is not defiled by his iniquities, or breaches the words of Torah. If he does so, he is defiled, as it is written, “And be defiled in them,” without an Aleph [in Hebrew, in the word “defiled”], which indicates excessive Tuma’a [impurity]. There are 248 organs in the body and all are defiled when it is defiled. When he wants to be defiled, he is defiled immediately. This is why it is written, “And your camp will be holy.” Your camp is the organs of the body. “And He will not see in you the nakedness of anything and turn away from you.” Do not cause foreign nakedness to Malchut, called “a thing.” If you do so, He will “turn away from you.” This is why “Do not uncover … the nakedness of your father’s wife,” since it is the nakedness of your father.

342) Three things detain Israel in exile:

They treat the Shechina with contempt in the exile.

They turn their faces away from the Shechina, as it is written, “For they have turned their backs to Me, and not their faces.

They defile themselves before the Shechina and do not fear that the Shechina is in exile with them.

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

336) “Do not uncover the nakedness of your father’s mother.” All the words of Torah are concealed and revealed, like the holy name, which is concealed and revealed, as it is written, HaVaYaH, but it is called ADNI. The Torah, which is the holy name, is also concealed and revealed. In this verse everything is revealed, according to the literal meaning, where the text speaks of his father’s wife. But there is concealed information in it.

337) Your father’s wife. As long as the queen is with the king, nursing you with her abundance, she is considered your mother. Now, in exile, when she has been exiled with you and has moved away from the king, she is called “your father’s wife,” as she is the wife of the holy king, ZA. Because she did not part by divorce, she is certainly his wife, as it is written, “Thus says the Lord, ‘Where is the certificate of divorce by which I have sent your mother away?’” Indeed, she is the king’s wife even though she has been exiled.

338) This is why He commands her twice. The first is when she sits with the king in one Zivug, and she is called “your mother,” as it is written, “Do not uncover … the nakedness of your mother,” meaning you should not make them grow apart and have her sent away for your iniquity, as it is written, “For your transgressions was your mother sent away.” Another is when she is exiled with you and has been exiled from the king’s palace. At that time she is called “the king’s wife.” Although she has moved away from the king, do not make her move away from you and your enemies govern you, and she will not keep you in the exile, as it is written, “Do not uncover … the nakedness of father’s wife,” for it is the nakedness of your father. Though she has moved away from the king, the guidance of the king is always in her, and one must carefully keep oneself regarding her, and not sin toward her.

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

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

328) Rabbi Shimon struck his hands against each other. He wept and said, “Woe if I say and disclose a secret, woe if I do not say and the friends lose that thing.” It is written, “Aha, Lord God, You bring the remnant of Israel to a complete end.” What is “Aha”? And what is “You bring … a complete end”? When the bottom Hey de HaVaYaH, Malchut, is expelled from the king’s palace, the first Hey de HaVaYaH, Bina, denies her blessings because of her. Then it is written, “Aha … You bring … a complete end.”

The flaw comes in two letters Hey de HaVaYaH, in Bina and in Malchut. When the bottom Hey avoids receiving blessings, the first Hey denies the blessings from everyone, not bestowing upon ZA, too, since there are blessings only where there are male and female. And because Malchut is expelled from ZA, there are no blessings in ZA, too, as he is without a Nukva.

329) This is why it is written, “The Lord will roar from on high, and from His holy abode He gives His voice, He will roar mightily against His dwelling place,” truly “Against His dwelling place,” which is the queen, who is absent. He roars indeed, and says, “Woe, for I have destroyed My home. “My home” is the Zivug with the queen. This is indeed, “Do not uncover the nakedness of your father and the nakedness of your mother,” for it is nakedness on all sides, a flaw.

When your mother, Malchut, was separated because of the iniquity of the lower ones, the lights depart from ZA, too, and ZA, your father, is also flawed. At that time it is written, “I clothe the heaven with blackness, and make sackcloth their covering.” ZA is called “heaven.” The place of the lot of the blessings of the fountains of the streams, which are in Bina, which were flowing and watering ZA properly, have been denied and have departed.

330) When the king parts from the queen and blessings are absent, ZA is called “woe,” meaning “woe to me.” Yesod is a small Vav. The Rosh de Yesod is Yod. The Creator, ZA, is a high, big Vav. This is why it is written Vav–Vav, two Vavs together, indicating ZA and Yesod. And the Rosh of that Yesod is Yod.

When the queen moves away from the king, ZA, the blessings are denied from him, and there is no Zivug at the Rosh of Yesod, the upper Vav, ZA, takes the Rosh of Yesod, which is Yod, and draws it to it, creating the combination Vav–Yod [woe], woe to the upper and the lower. Since the lower ones do not receive, the upper ones are not permitted to bestow upon them.

331) Since the day when the Temple was ruined, there are no blessings in the world, and there is no day without curses in it. It is so because the blessings that should come each day are denied and become curses.

332) If it is written “Woe” or “alas” or “ah” what do they mean? When the matter depends on repentance and they do not repent, the first Hey de HaVaYaH, Bina, takes them and draws the Vav and Yod to her because they do not repent. This creates the combination Hey–Vav–Yod [alas], and then it is called “alas.” “Alas” is when the king, ZA, departed up above, to Bina. And people shout and he does not notice them.

Sometimes that upper one, the hidden name EKYEH, which is Keter, raises the Vav to it, ZA, and the Yod, the Rosh of Yesod, since his prayer was not accepted, creating the combination Aleph–Vav–Yod [woe]. Then it is read “woe” because Aleph, which is EKYEH, raised Vav Yod to her, and then repentance is not found. This is why the letter Hey departed from these letters because it is no longer hanging on repentance, which is Bina, called Hey.

333) When the iniquities of the world multiply, in the beginning repentance was hanging but they did not want to repent, so the letter Hey departed, meaning Bina, repentance, and the letter Aleph, Keter, raised the letters Vav Yod to him, and it is read as “woe.” And when the Temple was ruined and repentance departed, they shouted and said, “Woe to us, for the day declines, for the shadows of the evening lengthen.” “For the day declines” means the upper day, Bina, repentance, who has departed and gone, and is not present. It is that day when He stretches out His right hand to welcome wicked ones. And He has turned away from everything and He is not present. This is why they said, “Woe,” and not Hoy [Hey–Vav–Yod]. “For the shadows of the evening lengthen” means that the ministers appointed over the rest of the nations have been given permission to rule over Israel.

334) Vav, ZA, went up to Keter, which is Aleph, and the palace was burned and the people exiled. The queen has been expelled and the house was ruined. Afterward, when Vav returned to her place, He noticed the house and it was ruined. He sought the queen but she had drifted away and went. He saw His palace burnt; He sought the people, but they were exiled. He saw the blessings of the deep streams that extended from Bina, and they were denied. Then it is written, “And in that day did the Lord, the God of hosts, call to weeping, and to lamentation, and to baldness, and to wearing sackcloth.” And then, “I clothe the heaven,” ZA, “with blackness.”

335) At that time, Vav Yod were drawn one opposite the other. The Yod, the Rosh of Yesod, was drawn to the Vav, ZA, and parted from Malchut. The first Hey of HaVaYaH, Bina, poured streams to the Sitra Achra, and blessings were not found because there were no male and female, ZA and Malchut, and they are not dwelling together. Then “He will roar mightily against His dwelling place,” Malchut.

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

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

321) If there is one who gives good references in the world, he comes to the queen, and not above Malchut. It is like a king who had a son from the queen. Whenever the son did as the king wanted, the king dwelt with the queen, and whenever the son did not do as the king wanted, the king separated his dwelling place from the queen.

322) So are the Creator and the Assembly of Israel. Whenever Israel follow the Creator’s will, the Creator places his abode in the Assembly of Israel. And whenever Israel do not do the Creator’s will, the Creator does not place His abode in the Assembly of Israel. It is so because Israel are the firstborn of the Creator, as it is written, “My son, My firstborn, Israel.” And also, the Assembly of Israel is the mother of Israel, as it is written, “And do not forsake your mother’s law [Torah].”

323) As long as Israel are distant from the king’s palace, the queen seemingly departs with them from the king because the queen did not first chasten that son and beat him so he would walk on the straight path. The king never strikes his son, but leaves everything to the queen, so she will lead his palace and strike her son, leading him on the path of truth with regard to the king.

324) It is written, “The words of King Lemuel, a burden with which his mother chastened him.” His mother is Bat-Sheba, Malchut. It is also written, “A wise son delights a father, and a foolish son is his mother’s sorrow.” “A wise son delights a father” when the son walks on the straight path, and he is wise. He delights a father, the holy king above, ZA, the father of above. And if the son is on a path of failure, it is written, “And a foolish son is his mother’s sorrow.” His mother is the Assembly of Israel, Malchut, as it is written, “For your transgressions was your mother sent away.”

325) There was no joy before the Creator as on the day when Solomon rose to Hochma and said the Song of Songs. At that time the face of the queen illuminated and the king came to place his abode with her, as it is written, “And Solomon’s wisdom was more than the wisdom of all the children of the east.” “Was more” means that the beauty of the queen increased, and she grew in her degrees more than all the other degrees that she had at any time because the king established his abode in her because she brought forth this wise son to the world.

326) When she brought Solomon out, when she imparted him with Hochma, she elicited to all of Israel, and they were all rewarded with high degrees like Solomon. The Creator delighted in them and they in Him. On the day when Solomon completed the Temple below, the queen established a house for the king and they established their abode together. Then her face illuminated with complete joy. At that time there is joy for all, above and below, because it is written, “A burden with which his mother chastened him,” leading him according to the king’s will.

327) When that son does not behave according to the king’s will, it is nakedness for all because it causes the appearance of Dinim in Malchut, causing the disclosure of the nakedness, nakedness to all sides, to the right and to the left, since the king parted from the queen, and the queen departed from his palace. This is why she is the nakedness of all. But it is nakedness if the king is without the queen and the queen without the king. This is why it is written, “Do not uncover the nakedness of your father and the nakedness of your mother.” Your mother is Malchut, who dwells with you. For this reason, do not uncover her nakedness.

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

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

317) It is written, “As an apple tree among the trees of the forest, so is my beloved among the young men.” How fond is the Creator of the Assembly of Israel, for she praises Him with an apple and not with something else.

318) Because an apple is written, she praises Him with everything: colors, fragrance, and flavor. This is so because as an apple is a cure for everything, the Creator is the cure for everything. As the apple is colorful, for there are white, red, and green in it, the Creator has the upper colors, HGT, which are white, red, and green. As an apple has a finer scent than all other trees, the Creator smells like the Lebanon. As an apple is tasty and sweet, the Creator is sweet to the palate.

319) The Creator praises the Assembly of Israel, as it is written, “As a lily among the thorns is my wife among the maidens.” When righteous multiply in the world, the Assembly of Israel, Malchut, emits fragrances, illumination of Hochma that illuminates from below upward, like a scent. She is blessed with Hassadim from the holy king, and her face illuminates. When the wicked multiply in the world, the Assembly of Israel does not emit fragrances, and tastes from the bitter suction of the Sitra Achra. At that time, it is written, “He has cast from heaven to earth,” meaning that the Zivug de ZA, heaven, and Malchut, earth, has been cancelled and her face is dark.

320) When the righteous multiply in the world it is written, “His left under my head and his right will embrace me,” meaning that right and left unite with each other. And when wicked multiply in the world, it is written, “He has drawn back his right,” and the left rules without the right. At that time all the Dinim pour forth from him, and it is written, “The quarrelsome separate the Champion.” That is, the king separates from the queen because of the wicked, who is called “quarrelsome.” This is the meaning of what is written, “Do not uncover the nakedness of your father and the nakedness of your mother,” so you do not cause disclosure of Dinim above, to the suction of the Sitra Achra, by which the holy Zivug is separated.

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

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

311) Four keys became the four directions of the world. At their angles there is one key to the four directions, and four directions to one direction. They are engraved in one color. That color comprises azure, purple, scarlet, white, and red. One enters the color of the other, and the color of the other is inscribed in the first.

The right line and the left line, HG, are disputed and cannot illuminate until the middle line comes with the force of the Masach in it, sentences them and unites them with one another. At that time their illumination opens up and they illuminate. This is why the middle line, Tifferet, is called “key,” as it opens the lights. Four keys were made, to the four directions of the world, since the four directions of the world are HG TM, and each direction comprises all. It follows that in each direction there is a key, Tifferet, the middle line.

It is known that the middle line connects the four directions HG TM to one, making them such that none of them can illuminate unless by participation of all of them. It is so because due to its subduing, the left needs the Hassadim on the right, and the right—the illumination of Hochma that is on the left, for without it, it is devoid of GAR. And both right and left need the middle line to unite them, and the three of them need Malchut because the middle line corrects the Hochma so it illuminates only from below upward, which is possible only in Malchut, who is a female light, illuminating from below upward.

This is how they all connected and bonded with each other through Tifferet, the middle line, called a “key.” At their angles, you find that the angle is regarded as the point of connection of two directions. And since the keys, Tifferet and middle line, connect the directions HG TM with one another, it is considered that the keys are at the angles of the directions, the connections between them.

We need not ask, “But the four directions are HG TM, so is there not just one Tifferet in all of them, which is one key, and not four? The Zohar answers that saying that there is one key to the four directions, and indeed there is not more than one key to the four directions. However, there are four directions to one direction because the four directions HG TM are included in one another and there are four directions HG TM in each of their directions, thus there are four keys.

And those four directions HG TM are called “four colors: white, red, green, and black. Sometimes Tifferet is called “scarlet,” and Malchut “azure.” And when Tifferet unites all the lights and mingles with them, he is called “purple” because the color purple includes all the colors in it.

All four keys were engraved in one color, purple, which includes all the colors, in which all those lights are included. Azure is Malchut; purple is Tifferet when he includes them; scarlet is Tifferet by itself; white is Hesed; and red is Gevura. However, they are mingled and included in one another.

312) Four Roshim [heads] rose together and cling to one form. One Rosh rose from the bathing it bathed, two does allotted in one measure arose from that bathing, as it is written, “As a herd of sheep that have come up from the washing.” In their hair is the appearance of a gemstone of four colors.

Once the middle line, Tifferet, decided and united the two lines with one another, and the four keys were made, HGT and Malchut rise up and become HBD. These are four Roshim: Hochma, Bina, the right of Daat, which is Tifferet that rose up, Hassadim, and the left of Daat, Gevurot, which is Malchut that rose up. Four Roshim rose up together, through the unification of the four keys, where HGTM became HBD. However, all those four Roshim are only one Rosh, and adhere in one way, as they are only one form of one Rosh. But they are regarded as four Roshim by the four Mochin HBD in it, which are the three lines and the Malchut that receives them.

Due to the Dinim in the Masach de Hirik in the middle line, the left consents to unite with the right. However, not by the Masach alone, but primarily because of the plentiful Hassadim that appear through the Zivug of the upper light on the Masach. These Hassadim bathe the left line from the plentiful Dinim it has sunken in, and during the illumination of Hochma, those Dinim in the left line reappear as before its unification with the right, to repel the outer ones so they do not suckle from the illumination of Hochma.

For this reason, opposite them appear those plentiful Hassadim that appeared during its unification with the right, which bathed the left line from those Dinim. And one Rosh went up, the Rosh of Bina, which is left, out of the bathing it had bathed. That is, when the illumination of Hochma that is in Bina appears, at that time his washing appears. That is, the Dinim of the left from prior to its unification with the right appear. The Hassadim opposite them also appear, and they are called “water,” for after its unification with the right they wash it from those Dinim. Thus, that Rosh does not illuminate unless by its bathing.

Through the ascent of Malchut to Bina, they were included in one another and their forms became equal. Bina and Malchut emerged in Bina, and Bina and Malchut emerged in Malchut. Bina and Malchut in Malchut are called “two does,” allotted in one measure. They are equal to each other according to the measure of Bina. They rise and receive the illumination of Hochma from the washing in the Rosh of Bina. Since Malchut received the form of Bina, she is worthy of receiving Hochma. And when Malchut receives illumination of Hochma she is called a “gemstone of four colors,” which are three lines and Malchut who receives them, for as they journey, the Hochma appears. In their Se’arot [hair], in their Dinim, appears an image of a gemstone of four colors, which is the disclosure of illumination of Hochma, called “image.”

313) Four wings cover the body, and small hands under their wings. They are engraved five in five, flying above the palace, which is of fair appearance and fair looks.

The wings are four covers. Due to Malchut’s ascent to Bina, right and left were made in Bina, which are Bina and Malchut in Bina, and right and left in Malchut, which are Bina and Malchut in Malchut. From the Dinim in those four Behinot [discernments] emerged four wings to cover the body, to conceal the illumination of Hochma there. They conceal the illumination of Hochma in the place of their body.

But under the covers are small hands, and five are engraved in five. Hands are HG, in each of which are five fingers, opposite HGT NH, and they extend Hochma, as it is written, “Lift up your hands to the sanctuary.” They fly and rise to Bina, who is up above Malchut, who is called a palace of fair appearance and fair looks. There the hands become HB, and they are called small hands because they illuminate only in VAK de Hochma.

314) One brave youth emerges with a jagged sword that turns to males and females. They carry the measurement of the Eiphah [measurement unit, ca. 40lit] between heaven and earth. Sometimes they carry it throughout the world and measure all the measurements with it.

The youth is Matat, keeper of the Shechina, who repels the outer ones so they do not suckle from her. This is why he is carrying the blaze of the turning sword, to repel the outer ones.

Four Behinot extend from the ascent of Malchut to Bina—right and left in Bina, and right and left in Malchut. The blaze of that turning sword turns over those four Behinot. The two Behinot of right are called “males,” and the two Behinot of left are called “females.” It turns into males and females. Sometimes the males govern it, and sometimes the females govern it.

However, essentially, these four Behinot are two: Bina and Malchut, included in the Masach in Malchut, on which the Zivug with ZA is done. The Masach is called Eiphah, as it measures the amount of light received by the Zivug. These Bina and Malchut that are included in one another and act by the blaze of the turning sword. They carry the Eiphah, meaning correct the measuring of the Eiphah, the Masach between heaven, ZA, and earth, Malchut. They correct the Masach in Midat ha Rachamim, to make it fit for a Zivug and to receive the upper light.

However, below Malchut de Atzilut the Eiphah is not so corrected. Sometimes Malchut of Midat ha Din appears there, repelling the upper light from being received. But on Sabbaths and good days, and during prayer, they carry and correct the Eiphah in all the worlds. The Eiphah of Tzedek that is established in Bina governs everywhere, and all the measurements are measured in it.

315) There is a vision of crystal on one sword. At the top of the sword, the red color blazes out of the crystal. Deep inscriptions are seen in the sword on both sides, on this side and on that side. A mighty and brave one, a youth who stands in thirteen worlds, is girded with that sword to take vengeances. With him, sixty other mighty men are girded with swords, and all are skilled in winning wars, as it is written, “Gird your sword on your thigh, O mighty one.” It is also written, “All are wielders of the sword, experts at war.” Their faces turn in several manners; no one knows them but one worm that sails among the fish of the sea. All the stones that pass over them split.

The vision of the crystal is white mixed with redness. It implies two lines—right and left, white and red, illuminations of Hassadim are white, and illumination of Hochma, extending from the left, is red. They are mingled with each other and are included in one another by the middle line. The vision of crystal—Hochma and Hassadim included in one another—is on the sword.

Besides, there are three kinds of Dinim in it, the roots of all the Dinim in the world: 1) Dinim de Dechura [male Dinim], extending from the left without right; 2) Dinim de Nukva, extending from the Masach de Bina; 3) Dinim de Nukva, extending from the Masach de Malchut.

The sword’s Guf [body/corpus] extends from the middle line. This is why the crystal vision is on it. At the top of the sword appear Dinim de Dechura from the left side. In the two edges of the sword appear two Dinim de Nukva. Matat is carrying the sword which makes vengeances with the crystal vision on the sword, to cut off the Klipot, for they are cut off only by the illumination of Hochma in the crystal vision. With the three kinds of Dinim he forces the outer ones, so they do not suck from the illumination of Hochma.

A crystal vision is on one sword. It is Hitkalelut of Hochma and Hassadim with one another through the middle line, which is in the Guf of the sword. At the top of the sword, the red color blazes out of the crystal, for Dinim of the left are in it, which are red. Deep inscriptions are seen in the sword on both sides, on this side and on that side. These are two forms of Dinim de Nukva: the Dinim of Masach de Bina, and Dinim of Masach de Malchut.

A brave and mighty one, Matat, a youth standing in thirteen worlds, is the Merkava that expands in thirteen worlds. These are HB TM, in each of which are three lines, which are twelve worlds, and they are thirteen worlds with the illumination of Malchut that is on them. Matat stands and attacks in the place of these thirteen worlds. He is girded with that sword to make vengeances because the illumination of Hochma in it consumes the Klipot and makes vengeances in them.

Sixty other mighty men are in Matat’s possession, extending from HGT NHY de ZA from the time when ZA was in a state of Mochin de VAK, where the left line is disputed with the right line. For this reason, those Mochin are shaken once to Din and once to Rachamim. Their faces turn in several manners, hence no one knows them because it is impossible to attain them due to their turning. Finally, the middle line evokes the Masach de Hirik in it, then the left line agrees to unite with the right and becomes as Rachamim. The Masach de Hirik is called a “worm,” which unites them with the right and establishes them in Rachamim, and they no longer turn to Din.

However, due to that Masach, the left line splits—the upper part of its degree, GAR de Hochma disappears, and it remains with only VAK de Hochma, the bottom half of the degree. The worm sails among the fish of the sea, among the degrees of Hochma on the left, which are called “the fish of the sea.”

All the degrees that are called “stones” and pass there must split into two halves. Their upper half disappears, and their bottom part remains. This happens through the Masach de Hirik, which unites right and left. The middle line corrects the left so it does not illuminate from above downward, which is GAR, but from below upward, VAK de Hochma.

316) When the degrees of the left split because of the worm, the voice that emerges from those who are girded with swords—of the sixty mighty men—splits eighteen big mountains, HGT NHY, in each of which are three lines. The GAR de Hochma depart from them, and there is no one to lend an ear, to keep from extending GAR de Hochma. For this reason, the whole world are with eyes shut and sealed hearts. No one sees that this building of GAR of the left is about to be ruined.

When they do improper deeds and stray from the corrected path, the right—illumination of Hassadim—is removed. Then the left rules without the right, and there is incest—the Dinim that appear in Bina and Malchut, which is incest. Woe to the wicked who cause this in the world, for they will not be blessed above because these wicked below are gone, as it is written, “And let the wicked be no more. Bless the Lord, my soul, Hallelujah.”

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

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

300) Anyone who has been circumcised and inscribed in the holy name is given in the revealed words in the Torah. He is informed in acronyms, in summaries, and the strict caution of the Mitzvot of the Torah is placed on him. And not more, until he rises to another degree, as it is written, “He declares His words to Jacob.” However, “His statutes and His ordinances to Israel.” This is a higher degree, as it is written, “Your name shall no longer be called Jacob, but Israel shall be your name.”

Thus, Israel is more important than Jacob. This is why it is written, “His statutes and His ordinances to Israel,” which are the secrets of the Torah, the laws of the Torah, and the concealed matters of the Torah. This should be revealed only to one who is at a higher level, as it should be.

301) And as it is with Israel, that only to those who are at a high level is the Torah revealed, it is even more so to idol worshipping nations. And anyone who has not been circumcised, but is given even one small letter in the Torah, it is as though he ruined the world and is lying in the name of the Creator, for everything depends on the circumcision, and one is connected to the other. The Torah is tied to the circumcision, as it is written, “If My covenant is not day and night, I have not appointed the ordinances of heaven and earth.”

302) It is written, “This is the law [Torah] that Moses placed before the children of Israel.” He placed it before the children of Israel, but he did not place it before the rest of the nations. This is why it is written, “Speak to the children of Israel,” and it is written, “And to the children of Israel you will say,” And likewise all of them: only to Israel.

303) The first thing that infants are given in the Torah is the alphabet. It is something that the people of the world cannot attain with their intelligence or can conceive to want, much less to speak with their mouths. Even high angels and the higher than high cannot attain because they are the concealments of the holy name.

1,405 ten thousand worlds are all hanging on the tip of the Aleph, the tip of the top Yod in the Aleph, and seventy-two holy names are engraved in inscribed letters that exist in them. Upper and lower, heaven and earth, and the king’s throne are hanging from one side to the other, from the top tip to the bottom tip of the expansion of the Aleph. They are the existence of all the worlds, and the supporters of the upper and lower in regard to the wisdom.

Aleph contains within it all the Partzufim of Atzilut because the tip of the upper Yod of the Aleph is AA, and the Yod itself is upper AVI, GAR de Bina. The Vav in the middle of the Aleph, between the upper Yod and the lower one, is YESHSUT, and the bottom Yod is ZA and Malchut.

1,405 ten thousand worlds are all hanging on the tip of the Aleph, since the tip of the Aleph is AA, on which AVI rely. Abba is one thousand, and Ima is four hundred, which are HB TM, and the path that unites them includes HGT NH, which is five. The Vav in the middle of the Aleph is YESHSUT, VAK de Bina, and in them appear the roots of the seventy-two names implied in the written letters, “And went,” “And came,” “And pitched,” which are three lines.

The seventy-two names engraved in inscribed letters of “And went,” “And came,” “And pitched,” exist in upper AVI because YESHSUT in them, the roots of the three lines, the seventy-two names, extend from AVI, who are 1,405 worlds. The upper and lower, who are AVI and YESHSUT, heaven and earth, ZON, and the king’s throne, which is the Nukva that is parted from ZA, are hanging from side to side, from the top tip to the bottom tip of the expansion of the Aleph.

All those enter the Aleph from one side to the other because the tip of the Yod is AA, the top Yod of Aleph is AVI, Vav in the middle is YESHSUT, the bottom Yod is ZON and his separated Nukva. They are the existence of all the worlds, from which the Mochin of all the worlds, called “existence,” extend. The three supports, three lines, which extend illumination of Hochma—in the upper and lower—extend from them.

304) Blocked paths are the thirty-two paths of wisdom [Hochma]. Deep rivers are the Sefirot of Bina. Ten sayings are the ten Sefirot of Daat, which unites HB, which are HBD de ZA. They all emerge and extend to the worlds from the bottom tip below the Aleph because the bottom Yod of Aleph is ZON, whose lights extend through the bottom tip of the Yod. This is why it is an inclusive, for they are all included in Aleph. Henceforth the lights in Aleph begin to expand in Bet and in the rest of the letters, and there is no count to the Hochma that has been engraved here.

305) This is why the Torah, ZA, is the existence of all and the faith of all, to tie the connection of faith, Malchut with each other. And one who has been circumcised has connected in the tie of faith. One who has not been circumcised and was not connected in it, it is written about him, “And no foreign shall eat of the holy.” It is also written, “And no uncircumcised person shall eat of it,” since the spirit of Tuma’a from his side has awakened and has come to mingle with the Kedusha. Blessed is the Merciful one who has separated Israel His sons—who are inscribed in the holy inscription—from them and from their filth. It is written about them, “And I planted you a choice vine, entirely a truthful seed.” This is why it is written, “Let truth be given to Jacob,” and not to another. A true law [Torah] to a truthful seed.

306) It is written, “For the Lord will not forsake His people for the sake of His great name.” It is so because everything is tied to one another. Israel are tied to the Creator, to the holy inscription that is inscribed in their flesh, and this is why the Lord will not forsake His people.” Why? “For the sake of His great name,” which was inscribed in them.

307) The Torah is called “covenant,” and the Creator is called “covenant,” and the holy inscription, the circumcision, is called “covenant.” For this reason, everything is tied to one another and does not part from one another. The Torah and Israel, who are called “covenant,” are fine. But how do we know that the Creator is called “covenant”? From the verse, “And He remembered for them His covenant,” which is Yesod.

308) It is written, “My judgments you shall do and My statutes you shall keep.” “My statutes” are the customs of the king, ZA. “My judgments” are the judgments in the Torah. All the customs come from a place called Tzedek [justice], Malchut. They are called “My statutes,” and they are the king’s decrees. And wherever we read of a sentence, they are called “the king’s judgments,” the Holy King, the Creator, the king that peace is all His, who is the Holy King, where Din and Rachamim are gripped to one another. This is why it is written, “Justice and judgment are the foundation of Your throne.” Those are Din and Rachamim, and this is why they are statute and judgment. It is written about that, “His statutes and His judgments to Israel.” To Israel, and not to the rest of the nations.

309) Subsequently, it is written, “He has not done so to any nation, and His ordinances, they do not know them.” Even when one is circumcised but does not observe the Mitzvot of the Torah, he is exactly like an idolater and must not be taught Torah. This is why it is written, “An altar of stones shall you make Me.” The circumcision is truly an altar of stones, which softens his stony heart. And one who is circumcised but does not observe the Mitzvot of the Torah, the hardness of his heart remains intact and the filth is not removed from him. For this reason, his circumcision does not succeed and does not help him. This is why it is written, “For if you wield your sword on it, you will profane it.” Even though you wielded your sword on it, meaning were circumcised, still, because he is not observing the Mitzvot, “You will profane it.” The circumcision has been desecrated and is ineffective, and he must not be taught Torah.

310) This is why “He has not done so to every nation.” An ordinary gentile includes that person who was circumcised but does not observe the Mitzvot. “And His ordinances, they do not know them,” forever and ever. We do not give them another thing, meaning the literal Torah and Mitzvot, much less the secrets of Torah and the laws of Torah. It is written, “For the portion of the Lord is His people, Jacob the lot of His inheritance.” Happy is the nation that such is its state; happy is the nation whose God is the Lord.

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