Autor: arhiprofesor

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297) It is written, “This is the ordinance of the Passover: no foreigner is to eat of it,” and it is written, “But every man’s servant that is bought for money, when you have circumcised him, then shall he eat of it.” It is also written, “A temporary resident and a hired servant shall not eat of it.” And like the Passover, which is only meat to eat, and because it was implied in a holy matter, as it is written, “And the Lord shall pass over the door,” it is forbidden to let all those eat of it until they have been circumcised. The Torah, which is the holy of holies, the upper name of the Creator, is even more forbidden to teach them.

298) It is forbidden to teach idol-worshippers Torah, as it is written, “He declares His words to Jacob, His statutes and His ordinances to Israel. He has not done so to any nation.” It is written, “He declares His words to Jacob.” So why is it written, “His statutes and His ordinances to Israel”? Is it not double meaning? Happy are Israel, for that high and holy part, the Creator planted it in them, as it is written, “For I am giving you a good lesson,” to you and not to idol worshipping nations.

299) Because the Torah is hidden, sublime and honorable, for it is His very name, hence all of it is concealed and revealed, and there is secret in it, and literal. For this reason, Israel are in two degrees, concealed and revealed. Three degrees connect to one another: the Creator, the Torah, and Israel. Each of which is a degree atop a degree, concealed and revealed. This is the meaning of what is written, “Declares His words to Jacob, His statutes and His ordinances to Israel.” These are two degrees, Jacob and Israel, one revealed, Jacob, and one concealed, Israel.

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

291) Rabbi Shimon was purifying the markets of Tiberias. Every dead that was there, he would raise him and purify the land. It is written, “And you came and defiled My land.” Happy is he who has been rewarded in his life with making the holy land his abode. All who have been granted it are rewarded with extending from the dew of heaven above, which descends on the earth. And anyone who has been rewarded with connecting to this holy land during his life is later rewarded with connecting to the upper holy land, Malchut.

292) And anyone who has not been rewarded with the holy land during his life but is brought to be buried there, it is written about him, “And you have made My lot an abomination.” His spirit has come out in another, foreign authority, and his body has come under the authority of the holy land. It is as though he has made the holy secular, and the secular holy. And anyone who has been rewarded with his soul departing in the holy land, his iniquities are atoned and he is rewarded with connecting under the wings of the Shechina, as it is written, “And will atone for His land and His people.” Moreover, if he was rewarded with the holy land during his life, he is rewarded with the holy spirit always being extended on him, and anyone who is dwelling in another authority, abroad, another spirit is extended over him.

293) When Rabbi Hamnuna Saba came up to the holy land, twelve members of his seminary were with him. He said to them, “If I am going this way, it is not for me that I am going, but to return the deposit to its owner.” All those who were not rewarded with the holy land during their lives return their deposit—the soul that was placed in them—to the Sitra Achra.

294) Anyone who lets into the land those evil kinds or another authority, the land is defiled. Woe to that person, woe to his soul, for the holy land will not receive him later. It is written about him, “Let sinners be gone from the earth,” in this world and in the next world. “And let the wicked be no more,” at the revival of the dead. And then it is written, “Bless the Lord, my soul, Hallelujah.”

295) Happy are Israel, whom the Creator desires more than all the idol-worshipping nations. Out of His love for them, He has given them true laws, planted among them the tree of life, ZA, and placed the Shechina among them. It is because Israel are inscribed in a holy inscription in their flesh, and it is apparent that they are His, from the dwellers of His palace.

296) For this reason, all who are not inscribed in a holy inscription in their flesh, who are not circumcised, are not the Creator’s. It is apparent that they all come from the side of Tuma’a, and it is forbidden to connect with them and speak with them of matters concerning the Creator. It is also forbidden to inform them of words of Torah, since the whole Torah is the name of the Creator, and any letter in the Torah connects to His holy name. Hence, anyone who is not inscribed in the holy name in his flesh, it is forbidden to inform him of words of Torah, much less engage with him.

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

289) The work of Egypt is that they were serving a Klipa called “maidservant.” The work of Canaan is that they were serving the captive who was in the dungeon. This is why it is written, “Cursed be Canaan; a servant of servants shall he be to his brothers.” For this reason, they were all lying with holy words and performed actions of idol worship in everything. This is why it is written, “After the doings of the land of Egypt, where you dwelt, you shall not do.” They were making evil Dinim so as to rule over the earth, Malchut, as it is written, “And you shall not defile your land,” and it is written, “And the earth was defiled.”

290) It is written, “To take hold of the ends of the earth, and the wicked will be shaken out of it.” The Creator is destined to purify His land, Malchut, from all the impurities of the idol worshipping nations who defiled it, as one who holds his garment and shakes the filth off it, which are all the wicked who were buried in the holy land. Just so, He shakes the land, to throw them out and purify the holy land, Malchut, from the Sitra Achra. It was seemingly nourishing the rest of the ministers of the nations, receiving Tuma’a from them to lead them, and He is destined to purify her and move the ministers of the nations outside.

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

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

277) “To tell of the name of the Lord in Zion, and His praise in Jerusalem.” The holy name is blocked and revealed, where the hidden is HaVaYaH, and the revealed is ADNI. And the Torah, the high and holy name of ZA, is blocked and revealed. Each verse in the Torah, and each portion in the Torah, is blocked and revealed, meaning that there is literal in it, and there is secret in it.

278) From the daring of one righteous woman several benefits came to the world. She is Tamar, as it is written, “And sat in the entrance of Eynaim, which is on the road to Timnah.” This portion proves to us that the Torah is blocked and revealed, that there is revealed and concealed in it. But in the whole Torah there is no place called “entrance of Eynaim. Rather, it is all blocked and the secret of secrets.

279) What did this righteous woman see with this act? In her father-in-law’s house, she knew the ways of the Creator, how He leads this world with people. And because she knew, the Creator corrected the matter through her. As Bat-Sheba was ready for David since the six days of creation, to be King Solomon’s mother, here, too, Tamar was prepared for it since the world was created.

280) “And sat in the entrance of Eynaim, which is on the road to Timnah.” An entrance is as it is written, “And he was sitting at the tent door.” It is also written, “And the Lord will pass over the door,” and it is written “Open to me the gates of righteousness.” Eynaim means that all the Eynaim [eyes] of the world are awaiting that door. “Which is on the road to Timnah,” “to Timnah” is as it is written, “And he beholds the image of the Lord.” Likewise, Tamar corrected the matter below, and flowers came forth, and branches budded in faith.

281) “And Judah saw her and thought she was a harlot, for she had covered her face.” “So is the way of an adulterous woman; she eats and wipes her mouth.” “For she had covered her face” means “she eats and wipes her mouth.” She burns the world with her flames “and says, ‘I have done no wrong,’” since she had covered her face and there is no one who knows her ways, how to be saved from her. It is written, “And he turned unto her by the way,” to connect white with red, “And [he] said, ‘Here, let me come in to you.’” “Here” implies invitation.

282) “He did not know that she was his daughter-in-law,” the daughter-in-law of the world, consuming the world, for Kalah [bride/daughter-in-law] comes from the word Klayah [destruction/annihilation]. He did not know because her face was illuminated, to receive from him, and she was prepared to be perfumed and have mercy on the world.

283) “And she said, ‘What will you give me, that you may come into me?’” Now the bride needs adornments. “And he said, ‘I will send a young goat from the flock.’” It is like a king who had a relative who was walking in the palace. The king wished to marry the high queen and bring her to his palace. She asked, “Who placed this one in the king’s palace?” The king replied, “Henceforth, I will send away and expel the servant’s son from my palace.”

284) It is likewise here: “I will send a young goat from the flock.” A young goat is the Sitra Achra, who suckles from Malchut before she is purified, and all those come from the side of the firstborn of a beast. This is why it is not written, “I will give,” but rather, “I will send,” I will drive away and send him so he will not be in my palace.

285/1) “And she said, ‘Will you give me a collateral that you will send it?’” These are the queen’s signs that she has been blessed by the king by her Zivug. “And he said, ‘What is the collateral that I shall give you?’” “And she said, ‘Your seal and your cord, and your staff that is in your hand.’” These are the high knots, the adornments of the bride who is blessed by NHY. Promptly, “And he gave her and came into her, and she conceived by him.”

285/2) “And it came to pass that after about three months Judah was told.” Three months is HGT. “About three months” means when the fourth month, Malchut, began to awaken Dinim in the world because of people’s iniquities, and she was sucking from the other side. Then “Judah was told, saying, ‘Tamar, your daughter-in-law, has played the harlot.’” Thus, the daughter-in-law is on the other side. “And Judah said, ‘Bring her out and let her be burned!’” “Bring her out” is as it is written, “He has cast from heaven to earth the glory of Israel.” “And let her be burned,” by a flame of fire in exile.

285/3) It is written, “She was being brought out,” to be extended in exile, “And she sent for her father-in-law, saying, ‘The man to whom these belong, to him I have conceived.’” They were ornaments of a bride, and they have already become hers, but he is the one who gave them. Promptly, “And Judah recognized them and said, ‘She is more righteous than I.’” The name caused, for this is what Malchut is called, as it is written, “For the Lord is righteous, He loves righteousness, the upright shall behold His face.” Tzadka [she is righteous] has the letters of Tzadak Hey [The Lord is righteous], and from me she had received that name, and from me she has inherited it, and from me it is found.

Through the act of Tamar and Judah, the root of the soul of the Messiah came out to the world. Tamar was from Malchut de Malchut, called Man’ula, and it is known that there is an inverse relation between the Kelim and the lights. Therefore, when the Kli of Malchut de Malchut is completed, the light of Yechida de Yechida will be completed, and this is the soul of the Messiah, who complements the entire world, for there is no greater light than that in the worlds.

However, this Malchut de Malchut is unfit to receive any light because Tzimtzum Aleph is on her. Therefore, all the corrections done in Malchut de Atzilut, from beginning to end, come to correct that Malchut de Malchut so it is worthy of receiving the lights of the corrections in it, which will finally yield the end of correction, so the light of Yechida de Yechida, the Messiah, will be completed.

Thus, by her actions, Tamar intended to extend the essentials of the corrections of Malchut de Atzilut. First, Malchut must rise to Bina, where she is established with Midat ha Rachamim by her Hitkalelut [mingling/inclusion] with Bina. This creates two points in her: 1) her own root, which remains in her, the Man’ula; 2) her Hitkalelut with Bina, the Miftacha.

This is the meaning of what is written, “And sat in the entrance of Eynaim.” Afterward she needs to conceal the point of Man’ula and give predominance to the point of Miftacha. This is the meaning of what is written, “For she had covered her face.” Then she needs the Kelim de NHY de ZA, within which she receives the Mochin, which is the collateral, “Your seal and your cord, and your staff.” After all those corrections she becomes fit to give birth to the Rosh [head] of the soul of the Messiah, who is Paretz.

How did Tamar know all of Malchut’s manners of correction to the extent that she could manage her actions to extend them in the root of her soul? What did this righteous woman see for this act? Tamar knew these corrections, the way by which the Creator leads this world, Malchut de Atzilut, to illuminate to people, from her father-in-law’s house. This is why she knew how to guide her actions by them.

The first correction is Malchut’s ascent to Bina, as it is written, “And sat in the entrance of Eynaim, which is on the road to Timnah.” The entrance is Malchut. The entrance of Eynaim is the ascent of Malchut to Bina, who returns to being Hochma, for then Bina is called Eynaim [eyes]. “Which is on the road to Timnah,” to Timnah, as it is written, “And he beholds the image of the Lord” [Temunah (image) is similar to Timnah].

When Malchut receives Hochma, she is called “the image of the Lord.” This is the entrance to Eynaim. Malchut, who is called “entrance,” rose to Bina, who is called Eynaim, which is on the road to Timnah, giving Hochma to Malchut, when she is called “the image of the Lord.”

This is to elicit actual Hochma, called Eynaim. She is not included in it because she does not bestow upon the image of the Lord because she has been concealed. And only Bina, who returned to Hochma, bestows upon the image of the Lord. This is why the text defines her as “Eynaim, which is on the road to Timnah.”

However, the verse is also literal. All those deeds that Tamar did were in corporeality, in the bottom branches, implying their upper roots in Atzilut. The entrance of Eynaim was a place that was called so, and Tamar sat there to evoke its upper root, directed opposite the place called “Entrance of Eynaim,” which is on the road to Timnah, for an awakening from below, evokes an awakening from above. This is how Tamar established the matter below, doing the things below, in the corporeal world, while her aim was to evoke the root of each action above, in Malchut de Atzilut. And flowers came forth, and branches budded in faith, meaning that corrections came out above in Malchut, who is called “faith.”

Judah, too, his thoughts extended from ZA, who corrects Malchut, as it is written, “And Judah still rules with God, and is faithful with the holy ones.” Although it is written in the portion, “And Judah went down,” which means that he descended from his degrees, still, he is “faithful with the holy ones,” meaning that all his thoughts were faithful with the high holy ones, ZA and Malchut. But it is written, “And Judah saw her, and he thought she was a harlot.” How can that be in ZA above?

It is written, “So is the way of an adulterous woman.” When Malchut ascends to Bina, Bina receives the Dinim de Malchut within her. Then the Klipa, called “harlot,” which previously gripped only Malchut, and the upper nine were completely clean of the grip of the Klipot, now that Bina has received the Dinim of Malchut, the Klipa rose and gripped to the place of deficiency that extends from the Dinim of Bina. It is written about it, “So is the way of an adulterous woman; she eats and wipes her mouth.” That harlot, whose fornications were only in gripping of Malchut with respect to the Man’ula, and not at all in the upper nine, on which there was no Tzimtzum, is regarded as having eaten only from Malchut.

And afterward she “wipes her mouth and says, ‘I have done no wrong,’” concealing her grip on Malchut and saying she did nothing wrong, then rising and gripping to the deficiency in Bina. And although she burns the world with her flames when she grips to Malchut, meaning that she burns the world with her slandering, she wipes her mouth as though she has never gripped Malchut. And she ascends and grips to the deficiency in Bina, which became the place of Bina because of the ascent of Malchut, as it is written, “And Judah saw her and thought she was a harlot.” That is, he thought that the actions of Tamar—sitting at the entrance of Eynaim—is like that harlot.

However, ZA above does not care about the ascent of the harlot to grip to the place of Bina. Moreover, the whole correction emerged from being the trap that is placed for the serpent. Thus, the thought of the harlot is also above. And she said, “I have done no wrong” because she was covering her real face, which is from the Man’ula. Also, the matter of covering her face extends also from the correction in Malchut, who was established so that the Man’ula would be concealed and only the Miftacha, which extends from Bina, would be revealed.

Although the correction of concealment in Kedusha is permanent, the concealment and the covering of the face of the harlot is not permanent, but is only in order to deceive people so as to cling to her. Afterward she returns and reveals on them the Man’ula, and puts them to death. No one knows her ways, how to be saved from her, which is why she has the power to entice people to follow her.

It is written, “For he did not know that she was his daughter-in-law,” consuming the world. Because Tamar covered her face, which is the concealment of the Man’ula, from which come the death and destruction of the world, Judah did not know that there is the Man’ula in her, which consumes the world. He did not know because her face was illuminated, to receive from him because she was mitigated in Bina, by whom her face was illuminated, to receive from him. Also, she was ready to be perfumed and have mercy on the world because having been perfumed in Bina, she is in Midat ha Rachamim, having mercy on the world like Bina. And the writing also adds that she is actually a bride, for at that time Tamar was a Merkava to Malchut, who is really the bride of ZA.

“And she said, ‘What will you give me?’” Now the bride needs ornaments, Kelim in which to receive GAR, which are called ornaments. “And he said, ‘I will send a young goat from the flock.’” This is the bestowal of Hassadim and illumination of Hochma from the middle line, which removes the Klipot, called “the firstborn of a beast,” as well as “a young goat.”

After Malchut was mitigated in Bina, she is no longer worthy of receiving the lights in her own Kelim, but in the Kelim de NHY de Bina, which she receives from ZA, and in which her lights clothe, having received them from Bina and ZA. It is written about it, “And she said, ‘Will you give me a collateral that you will send it?’” These are signs of the queen who has been blessed by the king in her Zivug. She borrowed a collateral from him, signs, so she could receive from the king, ZA, the blessing of the Zivug, the lights, because she knew that her own Kelim were unfit to receive from the lights of the Zivug.

“And she said, ‘Your seal and your cord, and your staff.’” These are the upper ties, the ornaments of the bride, as was said, “Mother lent her clothes to her daughter,” her Kelim de NHY, the letters ELEH, and she adorns her with her ornaments. By that she receives lights of GAR de Ima, called “ornaments of the bride.”

These NHY, Bina and TM de Bina, fell to ZA and Malchut during the Katnut. Afterward, at the time of Gadlut, Bina brings her three Kelim, Bina and TM, back, and ZA and Malchut rise along with them, and receive there the lights of Bina. This is why Bina and TM in these NHY are called “upper ties,” which connect to ZA and Malchut during the Katnut, and raise them to Bina during the Gadlut.

And when ZA and Malchut return and descend with the lights of Bina to their place, they take these Bina and TM that they rose to Bina with them, and become for them Kelim for clothing the lights. These Bina and TM are called NHY, and the bride is blessed by the NHY, since the three Kelim NHY de Bina are the ones who raised Malchut to Bina, and Malchut was blessed by the lights de Bina through these NHY. Likewise, the lights that Malchut received are in NHY de Bina, and all the lights are clothed in these three Kelim NHY. Promptly, “And he gave her and came into her, and she conceived by him.”

The lights are HGT and Malchut, three lines and Malchut, who receives three lines. They are called “four months,” and because the root of Tamar is from Malchut de Malchut, her mitigation in Bina was hard. For this reason, as long as she received the three months, HGT, the Dinim de Man’ula did not awaken in her. But once she reached the fourth month, Malchut herself, Malchut de Midat ha Din reawakened in her, the Man’ula, and all the lights depart when she is revealed.

“After about three months.” After three months, when the fourth month began, which is Malchut de Atzilut above, who awakens the Dinim de Man’ula within her, if people sin below, she sucks from the Sitra Achra. The lights depart because of the disclosure, and the Sitra Achra grips and sucks from it. At that time, “Judah was told, saying, ‘Tamar, your daughter-in-law has played the harlot.’” Thus, the bride is on the other side, the Man’ula appeared in her, and the Sitra Achra grips her. “And Judah said, ‘Bring her out and let her be burned’” in a flame of fire in exile, meaning that the Dinim of the exile will burn her. “She was being brought out,” to be extended in exile.

“And she sent for her father-in-law, saying, ‘The man to whom these belong, to him I have conceived,’” the man to whom these signs belonged. That is, she claimed that the lights are not being received in her Kelim, but in the Kelim of ZA, NHY de Bina, which ZA and Malchut received from her, and which the Dinim de Man’ula cannot govern. Promptly, “And Judah recognized them and said, ‘She is more righteous than I.’” When she receives the great lights clothed in NHY de ZA and de Bina, she is called “righteous,” with the letters of “the Lord is righteous [or right].” At that time she receives from ZA both the lights and the Kelim, and this is what the intimation, “She is more righteous than I” implies.

286) In one place it is written, her father-in-law, and in another place it is written Judah. Her father-in-law hangs in a high place. Her father-in-law implies the father of Malchut’s husband, Hochma, since Hochma is the father of ZA. Here Judah implies ZA, since the name HaVaYaH, which is ZA, is in the name Judah [Heb: Yehudah]. Once it writes her father-in-law, and once Judah, since they are two degrees that are interconnected, implying ZA when he is connected and clothing the Hochma. For this reason her father-in-law hangs in a high place, which is Hochma.

287) Here we are hearing the meaning of the ways of the Creator and His Dinim. Tamar knew all that and rushed herself to complement the ways of the Creator so that kings and rulers that are destined to rule the world would emerge from her. Ruth also evoked Boaz toward levirate marriage, as did Tamar.

288) This portion is the meaning of the wisdom of the Torah. Everything is concealed and revealed, secret and literal. The whole Torah is in secret and literal; there is nothing in the Torah in which the high and holy name—which is concealed and revealed—is not inscribed. It is so because the upper holy ones inherit the secrets of the Torah, and what is revealed in it appears to the rest of the people in the world.

It is written, “To tell of the name of the Lord in Zion, and His praise in Jerusalem.” “In Zion,” in the Temple, it is permitted to mention the holy name, HaVaYaH. Outside the Temple, only His appellation, ADNI, but not in writing. Therefore, everything is concealed and revealed, since the name HaVaYaH, which is forbidden to mention, is concealed, while the name ADNI, which we mention, is revealed. It is likewise in everything; anyone who removes or adds even a letter in the Torah is as though lying in the high and holy name of the king.

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

268) Rabbi Hizkiya and Rabbi Yisa sat near the graveyard, and Rabbi Yisa had a torn piece of a book of Torah in his hand. A grave moved before them and shouted, “Woe, the world is in pain because the Torah has been exiled to here, or is it that the living have come to mock us and degrade us in shame with their Torah?”

269) Rabbi Hizkiya said to the grave, “Who are you?” It replied to him, “I am dead, but I awoke because of the book of Torah, for once the world was in pain and the living came here to awaken us with a book of Torah. I and my friends rushed to the sleepers of Hebron, and when they connected with the spirits of the righteous in the Garden of Eden, they found that the book of Torah that the living had brought to us was flawed. They said, ‘Because they lied in the name of the king, since the Torah is the name of the king, they will not return to them to inform them if their prayer has been accepted.’ They repelled me and my friends at that time from the seminary.

270) “Finally, an old man who was among them went and brought the book of Rabbi Hamnuna Saba, and then Rabbi Elazar, who was buried with us, awoke and went to pray for them in the Garden of Eden, and the world was healed. Then they let us return to the seminary. And since that day when they raised Rabbi Elazar from the grave in Gush Halav and he was placed with his father in Miron, there is no one to awaken, to rise before the sleepers of Hebron, for we are afraid of that day when I and my friends were repelled from the seminary.

“And now you have come to us with a book of Torah. I said that the world is in pain, and this is why I was startled, for I said, ‘Who will rush to inform those true righteous, sleepers of Hebron?’” Rabbi Yisa departed and left with that piece of the book of Torah. Rabbi Hizkiya said, “The world is not in pain, and we have not come for that.”

We could ask, “But Rabbi Hizkiya and Rabbi Yisa died in the Idra Rabah, while Rabbi Elazar was still alive, as was said at the end of the Idra Rabah in the portion, Nasso.” But these Rabbi Hizkiya and Rabbi Yisa here are not the same as the ones in the Idra Rabah.

271) Rabbi Hizkiya and Rabbi Yisa rose and left. They said, “Indeed, when there are no righteous in the world, the world exists only thanks to the dead.” Rabbi Yisa said, “When the world needs rain, why do we go to the dead to pray? But it is forbidden, as it is written, ‘One who calls up the dead, for whoever does these things is abomination to the Lord.’” He said to him: “Thus far you have not yet seen the wing of the bird in Eden,” meaning that he has not attained Bina.

It is written, “One who calls up the dead,” the dead who are the wicked of the world, from the idol worshipping nations, who are always dead, for the wicked during their lives are called “dead.” But Israel, who are true righteous, Solomon calls on them, “I praise the dead who have already died,” meaning who have died before, who put themselves to death over the Torah, and are now living.

272) Also, when the rest of the nations come to their dead, they come with charms, to evoke upon them the evil kinds. But when Israel come to the dead, they come with much repentance before the Creator, with shattering of the heart, and with torment they are before Him. And it is all so that the holy souls will seek mercy on them before the Creator, and the Creator has mercy on the world because of them.

273) A righteous, even when he passes away from this world, does not depart and he is not lost from all the worlds. Rather, he is present in all the worlds even more than during his life. During his life he was only in this world, and afterward he is in three worlds, BYA, and he is there, as it is written, “Therefore maidens love you,” do not read it as Alamot [maidens], but as Olamot [worlds].

274) It is written, “And the soul [Nefesh] of my lord shall be bundled in the bundle of life.” It should have written, “the Neshama [also translated as soul] of my lord,” since the Nefesh remains in this world, and only the Neshama rises to the bundle of life. However, happy are the righteous, whose Nefesh has been connected to the Ruach, and the Ruach to the Neshama, and the Neshama to the Creator. It follows that the Nefesh is bundled in the bundle of life because it is connected to the Neshama, who is in the bundle of life.

275) Exiling a book of Torah is forbidden even from one synagogue to another, much less to the street. So why is it taken out to the street? So as to be awoken over it and to ask for mercy for the world. When the Shechina was exiled, she was also exiled from place to place until she said, “Who will give me in the desert a lodging place for travelers, that I might leave my people and go from them?” Here, too, she was first exiled from synagogue to synagogue, then to the street, and then to a lodging place in the desert.

The dwellers of Babylon are fearful and do not pass with the book of Torah even from synagogue to synagogue, much less to the street.

276) Rabbi Shimon said, “In my days, the people of the world will not have to bring the book of Torah to the street. The righteous protect the world in their life, and in their death more than in their life, as it is written, ‘And I will protect this city for My own sake, and for the sake of My servant David.’” This is not written in David’s life. What is different here, that it is written, “For My own sake, and for the sake of My servant David”? David was rewarded with connecting to the holy Merkava of the patriarchs, to whom he is a fourth, Malchut, and this is why everything is one.

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

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

255) Happy are the righteous in this world and in the next world for they are all holy. Their body is holy, their soul [Nefesh] is holy, their spirit is holy, and their soul [Neshama] is the Holy of Holies. There are three degrees, NRN, such as above, corresponding to Malchut, Tifferet, and Bina of above. It is written, “Let the earth bring forth a living soul.” This is the soul of Adam HaRishon. They are three degrees and they adhere together: Nefesh, Ruach, Neshama.

256) In each person there is an animate soul, and there is a high soul, the spiritual soul. If a man is rewarded with that soul, a crown is lowered upon him, called Ruach, as it is written, “Until the spirit be poured upon us from on high.” At that time the man awakens with another, high awakening, to look into the ways of the holy king. If a person is rewarded with that spirit, he is crowned with a high Sefira that includes everything, called Neshama, for she is called “the Neshama [soul] of God.”

257) It is written in Solomon’s book, “I praise the dead who have already died.” Because it is written, “I praise the dead,” why does he also say that they have died? However, they have already died in this world, in the work of their Master; they put themselves to death in work of their Master, and the Torah does not exist unless in one who puts himself to death over it.

258) The Creator has made three sections to the righteous, to their NRN, after their demise. One is for the souls of the righteous who did not part from this world and who are in this world. It is so because the soul of the deceased does not depart from this world. When the world needs mercy and the living people are in pain, they pray a prayer for them, and go and inform the matter to the sleepers of Hebron, the patriarchs, who wake up and rise to the Garden of Eden of the earth. There the spirits of the righteous clothe in crowns of light and consult with them. They sentence, and the Creator does as they wish and has mercy on the world.

259) Those souls of the righteous are in this world to protect the living people. This is called Nefesh. It does not depart from this world and remains in this world to observe, know, and protect the generation. The dead know the affliction of the world, and the punishment of the wicked in the land is in that Nefesh, as it is written, “And that soul shall be cut off from its people.”

260) The second section is the Garden of Eden of the earth. In it, the Creator has made respectful, high sections, similar to this world and similar to the upper world. That is, they consist of Malchut and Bina. A garden is Malchut, and Eden is Bina. The palaces are also in two manners, like the sections; they cannot be counted. Each day, trees, herbs, and scents go up, and in that place is the Ruach [spirit] of those righteous. This is the section in which that Ruach stays, and each Ruach dresses in a garment of honor, similar to this world, and similar to the upper world.

261) The third section is the high and holy section called “the bundle of life,” the upper Garden of Eden. There the high and holy degree is refined, the one called Neshama. It clings to be delighted in the upper Eden, and it is written about it, “Then you will delight in the Lord, and I will make you ride on the heights of the earth,” for the Garden of Eden is called “the heights of the earth.”

262) When the world needs mercy, the Nefesh of the worthy righteous, which is in the world in order to protect it, rises, walks, and wanders in the world, informing the Ruach. The Ruach rises and is crowned and informs the Neshama, and the Neshama to the Creator. Then the Creator has mercy on the world, and it descends from above downward—the Neshama informs the Ruach, and the Ruach informs the Nefesh.

263) Each Sabbath and first day of the month, the Nefesh, Ruach, and Neshama connect and crown themselves together until they join to come and bow before the high king. Afterward they return to their places, as it is written, “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.”

264) When the world needs mercy—and the living go and inform the Nefashot [pl. of Nefesh] of the righteous, and cry on their graves, and they are worthy of informing them because they place their will to attach Nefesh to Nefesh—the Nefashot of the righteous awaken and gather. They walk and wander to the sleepers of Hebron, informing them of the affliction of the world, and all of them ascend to the door of the Garden of Eden informing the Ruach. High angels walk among these Ruchot [pl. of Ruach] that are crowned in the Garden of Eden, and they all inform the Neshama, and the Neshama informs the Creator. Then everyone asks for mercy on the living, and the Creator has mercy on the world because of them. It is about that that Solomon said, “I praise the dead who have already died.”

265) Is there anyone who knows how to inform the dead but us? The affliction that people are afflicted informs them. The Torah informs them. When no one knows how to inform the Nefashot of the righteous, a book of Torah is brought out near the graves, and they awaken over the Torah being revealed in this place. At that time Angel Dumah informs them.

266) And they know that the world is afflicted and the living are unworthy, and they do not know they should inform them. At that time everyone cries out over the Torah that we have failed and she has been exiled to this place. If people repent and cry wholeheartedly, and repent before the Creator, they all gather and ask for mercy, informing those sleepers of Hebron, and enter and inform the Ruach in the Garden of Eden.

267) But if they do not repent wholeheartedly, asking and crying over the affliction of the world, woe to them, for they all gather in vain. They say, “Who caused the holy Torah to be exiled by them without repentance?” And they all come to mention their iniquities. For this reason, they should not go there without repentance and without torment, to ask pleas before them. And when the world is most afflicted, they all connect, the whole NRN, to ask for mercy on the world.

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

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

252) The last of these bottom Sefirot, which are not holy, is as it is written, “One who calls up the dead.” It is the tenth among all the Sefirot, Malchut of the Sitra Achra. It so because there are ten kinds of charms in this verse, corresponding to the ten Sefirot of the Sitra Achra. The souls of the wicked who died are the harm-doers of the world. The verse, “One who calls up the dead” concerns them.

253) Therefore, it is good for the wicked that they become harm-doers in the world. Where is the punishment of Hell? Where is the bad that awaits them in that world? When the souls of the wicked depart from the world, several seekers of Din are ready to receive them and bring them to Hell. They are put through three Dinim each day in Hell, then the harm-doing angels connect to them, and they walk and wander in the world, misleading the wicked, those for whom repentance has already been blocked. Afterward they are brought back to Hell and they are sentenced there. So it is each day.

254) After the harm-doing angels walk with them and wander with them in the world, they return them to their grave, where they see the worms of the body pecking on their flesh, and the souls mourn the bodies. Those charmers go to the graveyard and charm with their charms, make an image of a man, and offer before him a goat. Then they bring the goat into that grave and break that image to four directions, raising it to the four angles of the grave, then charm with their charms. These groups gather, and those evil kinds, and they bring that soul, which enters the grave and speaks with them.

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

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

248) The Creator, who is Ein Sof, elicited ten Sefirot, holy crowns above, by which He is crowned and clothed. He is they, and they are He, like a flame that grips a cinder. There is no separation whatsoever between Ein Sof and the Sefirot that clothe him. Opposite that are ten Sefirot that are not holy, that are below, gripping the filth of the nails of one holy Sefira, called Hochma, Malchut, who is called “lower Hochma.” The illuminations of her Achoraim is called “nails,” and the Klipot grip to their waste, called “the filth of the nails.” This is why they are called Hochmot [pl. of Hochma].

249) Ten kinds of Hochma de Klipot came down to the world, and all but one were given and defiled in Egypt. That one expanded through the world except for Egypt. And they are all kinds of charms, and from them the Egyptians knew more charms than all the people of the world. When the Egyptians wanted to collect charms for their actions, they would go out to the field, to the high mountains, and sacrifice offerings. They would dig in the earth and turn the blood around those diggings. The rest of the blood would gather in the diggings, and they would place the flesh on top of it and offer the offerings to those evil kinds. And those evil kinds assemble and come near together, and reconcile with them on that mountain.

250) Israel, who were enslaved by Egypt, would approach them and learn from them, and they would err after them, as it is written, “After the doings of the land of Egypt, where you dwelt, you shall not do, and after the doings of the land of Canaan, where I bring you, you shall not do.”

And it is written, “And they shall no more sacrifice their sacrifices unto the hairy ones, after whom they fornicate.” When they would sacrifice for them on the field and would prepare the blood and sacrifice their sacrifices, all those evil kinds would gather. They saw them as goats, that they were all filled with hair, and they would inform them what they wanted.

251) It is written, “And Jacob approached his father Isaac and he felt him.” Jacob was lacking only the dew of heaven that drips on the earth. He lacks nothing but the abundance of ZA, who is called “heaven,” who is the light of Hassadim, as he is a Merkava [chariot/assembly] for ZA. But he does not need illumination of Hochma. And he blessed him with everything, with Hassadim and with Hochma, as it is written, “And God will give you of the dew of heaven, and of the oils of the earth.” “The oils of the earth” are illumination of Hochma.

He blessed him with illumination of Hochma because he saw him with hair, with Dinim. He said, “To remove this from him, he needs the oils of the earth, illumination of Hochma, but not the filth of the earth, like the Sitra Achra, who sucks from the filth of the nails. That filth is from the earth, Malchut, and when the dew of heaven and the sweetness of the earth—ZA and Malchut—unite, the filth is removed.

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

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

243) “A song of ascents: From the depths I have called You, O Lord.” When the Creator created the world, He wanted to create man. He consulted with the Torah. She said to Him: “You want to create that man; he is destined to sin before You; he is destined to anger you. If You behave with him according to his actions, the world will not be able to withstand You, much less that man.” The Creator told her, “Is it for no reason that I am called ‘a merciful, gracious, and patient God’?”

244) Before the Creator created the world, He created repentance. The Creator said to repentance, Bina: “I wish to create man in the world provided that if they return to you from their iniquities you will be willing to pardon their iniquities and atone them.” Each and every hour, repentance is ready for people. When people repent from their iniquities, this repentance, Bina, returns to the Creator giving Mochin to ZA and atones for everything. Then the Dinim surrender and all are perfumed, and the man is purified from his iniquities.

245) When is one purified from his iniquity? When he properly enters repentance. When he repents before the upper king and prays a prayer from the bottom of the heart, as it is written, “From the depths I have called You, O Lord.”

246) “From the depths I have called You, O Lord.” There is a hidden place above, and it is the depth of the well, Bina. From here come forth streams and fountains to all sides. And the deepest of the deep is called “repentance.” One who wishes to repent and be purified from his iniquities must call on the Creator in this depth, as it is written, “From the depths I have called You, O Lord.”

247) When a man was sinning before his Master and made an offering on the altar, and the priest atoned for him and prayed his prayer for him, Rachamim [mercy] awaken, the Dinim are perfumed, and repentance, Bina, imparts blessings in the fountains that extend and come forth. Then all the candles are blessed together, the Sefirot de Malchut, and a man is purified from his iniquities.

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

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

236) “In the seventh month, on the tenth of the month,” for “on the tenth” is Malchut. “You will torment your souls,” since the matter depends on the soul because the light of Malchut is called Nefesh [soul], and Nefesh is always Malchut. For this reason, eating and drinking from the ninth of the month, which is Yesod, is then more than on another day.

Hochma cannot be revealed unless harsh Dinim appear with her, to shower on the heads of the wicked so they do not extend the Hochma from above downward. This is the meaning of the five torments on Yom Kippur [Day of Atonement], from which the Dinim are extended to the heads of the wicked, for then Hochma can be revealed. It is written, “For whatsoever soul that shall not be afflicted in that day shall be cut off from its people.” It is so because if he did not receive these five torments to remove the wicked, the Hochma will not be able to appear in the soul. And because the light of Hochma is the light of life, it “will be cut off from its people.”

”On the tenth of the month” is Malchut, as there is the place of disclosure of Hochma, for there is no disclosure of Hochma in any Sefira but Malchut. For this reason, this correction must be established there—that Dinim will extend from her to the heads of the wicked when the Hochma appears in her. This is why it is written, “You will torment your souls,” for we must evoke in Malchut the five torments from which these Dinim are drawn out. The matter depends only on the Nefesh, which is considered Malchut, for only there is the place of disclosure of Hochma, and nowhere else.

For this reason, when the Dinim appear in her, she can receive Hochma from Yesod de ZA, for there no fear of the wicked sucking from her anymore. For this reason, eating and drinking from the ninth of the month, Yesod, is more than on other days, for thus Malchut will be able to receive from Yesod the Mochin of illumination of Hochma, called “eating and drinking,” more than on other days, as Malchut receives only from Yesod.

This is the reason why on the Eve of Yom Kippur, which is the ninth of the month, Yesod, we should eat and drink plentifully. By receiving the five torments on Yom Kippur she is fit to receive eating and drinking from Yesod. In this way, the correction of the torment of the soul on Yom Kippur illuminates in the correction of eating and drinking on the ninth of the month, as she is kept from the wicked.

Also, all who eats and drinks on the ninth, it is as though he tormented himself on the ninth and tenth, since the torment of the soul on the tenth illuminates on the Mochin imparted on the ninth and keeps them.

237) On that day, every joy, every light, and every relinquishment in the worlds, which is atonement for sins, depends on upper Ima, for all the fountains extend and come out from her, both illumination of Hochma and illumination of Hassadim. At that time all the candles light up, meaning the lights of fire in Malchut, and illuminate in light and gladness until everything is perfumed. At that time all those Dinim are in illumination because those Dinim that extend from the five torments cause Hochma to shine. Were it not for them, Hochma would not appear. The Din is not done; it only threatens. It is written about it, “You will torment yourself,” to enable illumination of Hochma.

238) Israel were not exiled from their land until they denied the Creator, as it is written, “We have no portion in David nor an inheritance in the son of Yishai [Jesse],” since David is Malchut. They said, “We have no portion in Malchut [the kingship],” and in another verse it is written, “Now see your house, David,” and Malchut is called “the house of David,” as it is written, “O house of Jacob, come let us walk in the light of the Lord.” The house of Jacob is as it is written, “And I will glorify My house of glory.” Jacob is Tifferet, and a house of glory is Malchut. Likewise, the house of David is Malchut.

“O house of Jacob, come let us walk in the light of the Lord,” as it is written, “And a river went out from Eden to water the garden.” The river, ZA, waters the garden, Malchut. He planted the garden to play in it with the righteous who are in it. It is written about it, “House of Jacob,” Malchut, “Come let us walk in the light of the Lord,” ZA, who waters Malchut.

239) It is written, “But on the tenth of the seventh month it is the day of atonement, a holy reading it shall be to you, and you will torment your souls.” It is also written, “And it shall be an everlasting statute unto you; in the seventh month, on the tenth of the month you will torment your souls.” It does not write there, “But on the tenth.”

The word “but” comes to diminish, because it is written, “And you will torment your souls on the ninth of the month in the evening. But on the tenth…” The verse, “And you will torment your souls” depends on the “But on the tenth,” diminishing the ninth of the month.

240) “Seven days shall you eat unleavened bread [Matzot], but on the first day you shall put away leaven from your houses.” “But” divides—half is forbidden in eating unleavened bread, and half is permitted. Likewise, in the verse, “But on the tenth of the month,” half of it is prohibition to eat and half is permission. Here, too, the text is divided, “And you will torment your souls,” since torment is only from midday onward, after the time of eating.

241) It is written, “For on this day he will atone for you.” It should have written, “I will atone for you.” However, it includes the Yovel [jubilee/50^th year anniversary], Bina, from whom fountains extend, meaning illumination of Hochma, to water on this day to every direction, to satiate everything and to water everything. “For you” means for you, to purify you on that day, as it is written, “You will be purified before the Lord,” and the Din will not govern you.

242) Happy are Israel, whom the Creator desires. He wanted to purify them so that no iniquity would be found in them, so they would be dwellers of His palace and would live in His palace. In the future, it is written, “I will sprinkle pure water on you and you will be purified.”

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