Autor: arhiprofesor

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230) All the peoples are superior, and Israel are below them all, since the king has sent the queen away from him and let in a handmaid in her stead, as it is written, “Under three things the earth quakes … Under a slave when he becomes king … Under an unloved woman when she marries, and a handmaid that is heir to her mistress.” The handmaid is the foreign Malchut, of the Sitra Achra, whose firstborn the Creator killed in Egypt, as it is written, “even unto the firstborn of the maidservant that is behind the mill.” First, she sat behind the mill, and now that handmaid inherits her mistress. Instead of bestowing upon the holy Malchut, this maidservant of the Sitra Achra takes all the abundance and gives to the peoples from her side.

231) A king without a queen is not regarded as a king. A king who clings to a handmaid, the maidservant of the queen, where is his honor? A voice will tell the queen saying, “Rejoice indeed, O daughter of Zion, shout, O daughter of Jerusalem. Behold, your king is coming to you. He is righteous and saved.” That is, the righteous, Yesod, is the one who was saved because until now he was riding in a place that is not his, a foreign place, which is the handmaid, and he nursed it. But now the queen has retuned to him.

232) It is written about it, “Poor, and mounted on a donkey.” He was poor initially, and he is mounted on a donkey, which is the lower Ketarim of the idol-worshipping nations whose firstborn the Creator killed in Egypt, and who are called Hamor [donkey], as it is written, “and all the firstborn of a beast.”

He is righteous and saved because until now the righteous, Yesod, was without Tzedek [justice/righteousness], Malchut. But now that Tzadik [righteous] and Tzedek have mated together, he is righteous and saved because he is no longer dwelling in the Sitra Achra. It is written, “The righteous perishes and no one notices.” It should have written, “The righteous is lost.” But the queen is lost and the righteous clung to a different place called a “handmaid.”

233) It is written, “And a righteous is the foundation [Yesod] of the world.” There are those who say, “The world stands on seven pillars,” and there are those who say it is on one pillar, Yesod, of which it is written, “And a righteous is the foundation of the world.” It is all the same thing. The seven pillars are seven Sefirot HGT NHYM, in which there is one pillar called “righteous,” Yesod. The seven stand on it and the world exists by it. When the world exists by it, it is as though it exists on all seven because Yesod contains within it all seven Sefirot HGT NHYM. This is why it is written, “A righteous is the foundation of the world.”

234) That handmaid is destined to rule the holy land below, as the queen initially ruled, as it is written, “Righteousness [Tzedek] lodged in it,” meaning Malchut, who is called Tzedek, and now “And a handmaid that is heir to her mistress” in everything, above and below. The Creator will return the queen to her place as before, and then will be the joy of the king and the joy of the queen. The joy of the king because He has returned her and he has parted from the handmaid, and the joy of the queen because she has reunited with the king.

235) It is written, “And this shall be unto you an everlasting statute to atone for the children of Israel.” “This” is Malchut. In all the places, she is called “An everlasting statute,” which means the king’s decree, for he has put all his statutes into Malchut and blocked them, like one who blocks everything in one treasury. And this is certainly an everlasting statute. In “this,” in Malchut, he inscribed and engraved all his treasures and all his secrets.

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

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

223) “In the seventh month, on the tenth of the month you will torment your souls,” so that Israel will be found worthy before the holy king and their desire will be for the Creator and to cling unto Him, so their iniquities will be atoned for them. Hence, one who eats and drinks on the ninth, and delights his soul with food and drink will find a twofold torment of the soul on the tenth. It will be as though he had been tormented on the ninth and on the tenth. “Your souls” includes everything, body and soul, and to surrender on that day so as to atone for their iniquities.

224) “For in this day shall atonement be made for you, to purify you,” since on that day the holy Atik appears, Keter, to atone for everyone’s iniquities.

225) It is written, “A small city with few people in it.” A city is Malchut. It is small because it is the last and lowest of all the Sefirot. Its walls are big, strong, and holy. It is called The Holy City. “With few people in it”: few are rewarded with rising into it and dwelling in it. It is written, “Who will climb up the mountain of the Lord, and who will rise in the place of His holiness?” This is why few people are in it.

226) A great king came to it and circled it. The Creator came to bond with it and dwell in it. He circled it, as it is written, “a wall of fire round about.” He built on it great bastions; He built its walls so the outer ones could not suckle from it, great and strong, and handsome, and beautiful, and holy. It is called The Holy City and He put into it all the glory of the king.

For this reason, it, alone, comprises all the crowns of the king, from the Mochin de ZA, and all the crowns of the king are crowned in it, as it is written, “A virtuous woman is her husband’s crown.” It is so because ZA crowns in illumination of Hochma only when he mates with Malchut, since Hochma is revealed only in Malchut. This is why it is written, “With few people in it,” for not every person is rewarded with it.

227) He found in it a poor and wise man, who saved the city with his wisdom. “Poor” means as it is written, “And they built for Pharaoh cities of poverty,” which is crowned in strong crowns, the crowns of the Torah and the king’s Mitzvot of the Torah. He is called “wise” because he has been awarded that wisdom. Malchut is called “lower Hochma,” the place of revealing of the Hochma [wisdom]. And “wise” is because he is wiser than any man, looking at his Master’s work to be rewarded with it and enter it. “And he saved the city with his wisdom,” for by looking, he was saving it, so the outer ones would not suckle from it.

228) But no one remembered that poor man. That is, no one remembered to keep the Mitzvot of the Torah and engage in Torah like that poor man who connected to everything in order to be rewarded with it. And the text continues, “And I said, ‘wisdom is better than might,’” for in that world, only true righteous, who engage in the Torah day and night, are allowed inside, and they are crowned in the Mitzvot of the Torah in this world so as to come with them to the next world.

229) “And the poor man’s wisdom is despised, and his words are not heard,” since people do not want to look at him. They do not want to bond with him or listen to his words. Anyone who listens to words of Torah is happy in this world. It is as though he received the Torah from Sinai. One should even listen to words of Torah from any person. One who lends one’s ear to it gives glory to the holy king and gives glory to the Torah. It is written about him, “This day you have become a nation to the Lord your God.”

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

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

215) “My soul, I long for You at night; even my spirit within me seeks You.” My soul [Nefesh] and my spirit [Ruach] are the two lights Ruach and Nefesh clothed in the Guf [body].

216) Nefesh and Ruach always partake together. The complete work that a person needs to worship the Creator is as it is written, “And you shall love the Lord your God with all your heart, and with all your soul, and with all your might.” He should love the Creator truly with his soul. This is complete love, love of his soul and spirit. As the soul and the spirit clung in a body, and the body loves them, so should one love the Creator and cleave to Him, as the love of his soul and spirit, as it is written, “My soul, I long for You at night,” truly my soul, clothed in a body.

217) “Even my spirit within me seeks You,” that I may cling to You with great love in the night. One should rise each night out of love of the Creator to engage in His work until the morning rises and draws upon him a thread of grace [Hesed]. Happy is one who loves the Creator with this love. Those true righteous who love the Creator so, the world exists because of them and they govern all the harsh decrees above and below.

218) That righteous one who clings above to the holy king with his spirit and soul—with love as it should be—rules the earth below, and everything he sentences for the world comes true, as it is written about Elijah, “As the Lord lives, the God of Israel before whom I stood, there shall not be dew nor rain these years, but according to my word.”

219) When holy souls come from above downward, and the righteous of the world extend them from the king and queen, from Zivug ZON, few are rewarded, for at the time when she comes down to the world she stands and serves the king, and the king’s will is to look at her. Afterward she comes down to the world. When the Creator blew spirit [Ruach, but also wind] into every soul and every angel in heaven, all the hosts were made and were completed in their existence, as it is written, “By the word of the Lord were the heavens made; and all the host of them by the breath of His mouth.” Among the souls there are those who pause and stand before the Creator until He brings them down.

220) Since the day the world was created, the souls of the great righteous stand before the Creator and pause before Him. And the Creator looks at them until it is time to bring them down to earth to clothe a body. They govern above and below, as it is written about Elijah, “As the Lord lives, the God of Israel before whom I stood.” “I stood” means before he came to this world. Afterward, he returned to his place in heaven and went up to his chamber.

But other souls do not rise to their places until they die because they did not previously stand before the Creator at the same degree, such as Enoch and Elijah, who were rewarded with rising to their places while they were still alive. This is why Elijah became an emissary and an angel above, as did Enoch. Also, they adhered to the King more than an angel.

221) All the Holy Spirits above, meaning angels, work as the Creator’s emissaries, and they all come from one place. But the souls of the righteous come from two degrees that are included in one; hence, they rise higher than angels, and their degrees are more than those of angels. And all those who were hidden there descended and rose in their lives, like Enoch, in whom there was no death.

Two points are included in Malchut—Man’ula [lock] and Miftacha [key]. All the lights extend only through the Miftacha, and the point of the Man’ula is concealed in it. This is why Malchut is called, “The tree of knowledge of good and evil,” since the people who extend from Malchut are good if they are rewarded and do not sin, when the point of Man’ula does not appear and he is awarded all the lights. And if one is not rewarded, it is bad, and the point of Man’ula appears on him. At that time, all the lights depart at once and thus death comes upon him, for Satan, the angel of death, awakens the point of Man’ula on the person, which causes the light of life to depart.

There is a virtue in angels that does not exist in people: angels extend only from the point of Miftacha, and have no part of the Man’ula. For this reason, they do not die. People, however, include the point of Man’ula, as well, and therefore die. But there is a virtue in people that does not exist in angels, since the angels have no burden of correction, as the Miftacha requires no correction, since it comes from Bina and it essentially comes only to correct the Man’ula. Thus, they always stand at the same degree as when they were created, and there are no ascents and descents in them.

But people, who contain a Man’ula, carry the entire burden of correction; hence, when they are rewarded, they rise and attain degrees that do not exist in the angels. And there are great souls in whom the Man’ula is so deeply hidden that it will never be fit of revealing. But they do not die, like Enoch, in whom there was no death.

222) 125,000 degrees for the souls of the righteous went up by the will of the Creator before the world was created. The Creator summons them in this world in each generation, and they rise and fly in the world, and connect to the bundle of life, Malchut. The Creator is destined to renew the world with them, as it is written, “For as the new heavens and the new earth, which I will make, shall stand before Me.”

The degree is not complete before there are five degrees NRNHY in it, each of which with five internal degrees NRNHY, and each of the internal ones has five degrees NRNHY inside the internal ones, which together make 125 degrees.

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

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

211) Moses’ soul said, “Prior to the arrival of the Messiah, those authors of the Mishnah, authors of the high wisdom, authors of Kabbalah, authors of the secrets of the Torah, are in a hurry; they have nothing from which to receive sustenance, as it is written, “As the deer yearns for the water brooks.” The authors of the wisdom are the beds of water of the Torah for the Shechina, since the Torah is called “water,” but there is no Torah but the middle pillar, ZA, the middle line.

It is so because these beds of water, authors of the wisdom, from whom the Torah (water) emerges are afflicted, in grief, in poverty. These are the pangs and pains of the woman in labor, the Shechina, of whom it is written, “Let her who delivered you rejoice.” In what pangs will she be? In the affliction of the authors of the Torah and the wisdom, whose affliction is regarded as labor pangs of the Shechina.

212) Those labor pangs for which she shouts awaken seventy Sanhedrin above until her voice awakens up to HaVaYaH. And promptly, “The voice of the Lord makes the deer calve,” who are the authors of the Mishnah, as it is written, “The virgins, her companions who follow her, will be brought to You.” Everyone will have fear truly as a woman in labor, in the pressure that they are rushed by several bites of the evil inclination, the serpent, which bites them with several kinds of pressures.

213) At that time she opens to give birth to the Messiah thanks to the pangs and the pressure of the righteous, the virtuous, the authors of the secrets of the Torah, who are shamed and humbled, fearful and loving, who are merciful men of strength who fear God, men of truth who loathe greed, and whose time is pressing. It is as we learn that in the generation when the son of David comes [Messiah son of David], mighty men will go from city to city and will not have pity. Then those who fear sin will be loathed, and the wisdom of authors shall go astray, the truth will be absent, the vineyard will give its fruit, and the wine will be costly.

214) By those seventy voices that she gives opposite the seventy words in the psalm, “The Lord will answer you in the day of trouble,” her womb opens. It is two—the womb walls—consisting of two chambers from which to beget two Messiahs: Messiah son of David, and Messiah son of Joseph. She puts her head between her knees. Her Rosh [head] is the middle pillar, ZA. Her knees are her two thighs, NH, two prophets. The two Messiahs are born from there. At that time it is written, “And strips forests bare,” when the Hochma is revealed and the serpent passes away from the world, since the light of Hochma destroys all the Klipot.

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

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

210) “The voice of the Lord makes the deer calve and strips forests bare.” It is read as “deer,” but it is written “deer” without a Vav [in Hebrew]. This is the morning star [in Hebrew: morning doe (or deer)]. Another interpretation: the doe of the field.

At midnight, when the Creator enters the Garden of Eden to play with the righteous, that voice, ZA, goes out and hurts all those does that surround the holy throne, Malchut, as it is written, “Sixty mighty men around it.”

“Makes the deer calve” is as it is written, “His hand has generated the slant serpent.” “Generated” means that He created and strengthened. Likewise, “Makes the deer calve” means that He strengthens the deer, who are the sixty mighty men. “And strips forests bare” is as it is written, “And dipped it in the honeycomb,” and it is written, “I ate my honeycomb with my honey.” And ZA, who is the voice of the Creator, nurses those sixty mighty men, called does, like a mother nursing her sons. This is why it is written, “The voice of the Lord makes the deer calve,” nursing and sustaining them.

It is so because at midnight, the middle line awakens with the force of the Masach de Hirik in it to diminish the GAR of the left and unify it with the right so as to be able to bestow the Hochma in it. At that time, the Creator, the middle line, enters the Garden of Eden, Malchut. For this reason, until midnight, before the middle line comes to diminish the GAR of the left, all of Malchut’s doors are blocked because although there is illumination of Hochma in them, they are blocked and cannot shine because the middle line has not yet included it with the right. This is why it illuminates only from midnight onward.

At midnight, when the Creator enters the Garden of Eden to play with the righteous, that voice, ZA, goes out and hurts all those does. The sixty mighty men are the left line of ZA at night, which is Malchut, and the illumination of Hochma in them cannot illuminate. At midnight, that voice, the middle line, comes out and hurts all those does, diminishing the GAR of the left, which hurts them. But by that the illumination of Hochma in them opens up because they can unite with the right. This is the meaning of what is written, “The voice of the Lord,” which is the middle line, “makes the deer calve,” hurting them, reducing the GAR in them in order to open the illumination of Hochma in them.

“Makes the deer calve” is as it is written, “His hand has generated the slant serpent.” “Generated,” since He creates the does, which are the left line in Malchut, for He prepares and opens the left line so the Hochma illuminates in it. This is regarded as though He creates the left. “And strips forests bare” is as it is written, “In the honeycomb,” since the Kelim de Achoraim that extend from the left line in Malchut are called “forests,” as they are false trees, which do not bear fruit, and the Dinim are in them. But as ZA unites the right and left with one another, He opens the illumination of Hochma in the left.

It follows that He reveals the Hochma in the forests. This is the meaning of “And strips forests bare.” The illumination of Hochma that appears from those forests is called “honey,” as it is written, “In the honeycomb,” and as it is also written, “I ate my honey with my honeycomb.” And ZA, the voice of the Creator, nurses those does like a mother nursing her sons, extending to them Hassadim, where by clothing in these Hassadim they can illuminate. This is why it is written, “The voice of the Lord makes the deer calve.” That suckling is regarded as though it creates them, for until now there was no illumination of Hochma in them because they were blocked.

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

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

206) “As the deer yearns for the water brooks, so my soul yearns for You, O God.” Happy are Israel more than all the nations because the Creator has given them the holy Torah and has bequeathed them with holy souls from a holy place to do His Mitzvot and delight in the Torah. Anyone who delights in the Torah fears nothing, as it is written, “Were Your law [Torah] not my delight, I would be lost in my affliction.”

207) “My delight” is the Torah, called “delights,” as it is written, “And I will be delighted day by day.” The Creator comes to delight in the Garden of Eden, to delight, so He would rejoice in them. Happy are the righteous, of whom it is written, “Then shall you delight in the Lord,” to be delighted with that potion of the stream, which is Bina, as it is written, “And the Lord will guide you always, and satisfy thy soul in drought.” It seems as though the Creator delights in them from that potion of the stream in which the righteous delight. This is why He comes to be delighted with the righteous. Anyone who engages in Torah is rewarded with being delighted with the righteous from that potion of the stream that is Bina.

208) “As the deer yearns by the water brooks” is the Assembly of Israel, Malchut, as it is written, “My deer, hasten to my assistance,” where “My deer” is Malchut. “Yearns by the water brooks” means to be watered by the potion of the spring of the stream, Bina, by the righteous, Yesod. “Yearns” is as is written, “My beloved went down to his garden, to the beds of perfume.” “So my soul yearns for You, O God,” to be watered by You in this world and in the next world.

209) The springs of the stream. One stream is above, Bina, as it is written, “And a river went out of Eden to water the garden,” Malchut. And all the streams, Sefirot de ZA, which receive from the river, extend and emerge, and gather in two streams, NH de ZA, called “beds of water.” They bestow in a degree called “righteous,” Yesod de ZA, from whom the garden, Malchut, emerges and stretches out, and is watered. For this reason, a deer and a gazelle, which are Tzedek [justice/righteousness] and Tzadik [righteous], Yesod and Malchut, are together. A deer is Malchut and a gazelle is Yesod.

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

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

202) “My soul, I long for You at night; even my spirit within me seeks You.” The Creator is the Ruach and Nefesh [spirit and soul respectively] of everything, and Israel say, “You are my soul and spirit.” For this reason, I long for You, to cling to You, and I seek You to find Your will.

203) When a person is sleeping in his bed, his soul goes out and rises, and testifies on that person what he did throughout the day. Therefore, the body says to the soul, “My soul, I long for You at night”; when you leave me, “Even my spirit within me seeks You.”

204) The Assembly of Israel said to the Creator: “‘My soul, I long for You at night.’ While I am in exile among the rest of the nations and deny my soul from all the evil connected to the people of the nations, my soul longs for You, to return to my place. ‘Even my spirit within me seeks You.’ That is, although my sons are enslaved with every enslavement, the holy spirit does not leave me, to visit You and to do Your Mitzvot [commandments].”

205) Israel said before the Creator, “While my soul is in me, I long for you at night.” “At night,” since at that time the soul must covet You. “Even my spirit within me seeks You”; when the holy spirit awakens, I will seek you with awakening, to do Your will.

And it is written, “For when Your judgments are in the earth.” That is, when judgment, ZA, descends to the earth, Malchut, to perfume the world, it is written, “The inhabitants of the world learn righteousness,” meaning they can tolerate the Dinim of righteousness and the people of the world will not be annihilated from it. When do the inhabitants of the world learn righteousness? When Your judgments are on the earth. “My soul, I long for You at night” is the Assembly of Israel, Malchut. “Even my spirit within me seeks You” is the Creator, for Malchut is Nefesh and the Creator is Ruach.

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

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

194) The voice, ZA, the middle line, connects with the priest. That is, the priest becomes a Merkava [chariot/assembly] for ZA. He replies to them and says, “Be purified.” Being a Merkava for the middle line, he gives them illumination of Hochma that yields atonement for iniquities and purification. The rest of the priests and the people do not say, “Be purified,” only the high priest, when the voice, ZA, connects to him. Then he can impart to them the purification and he says, “Be purified.”

195) “To cleanse you from all your sins you will be purified before the Lord.” Actually before the Lord, for the illumination of the face of the Creator, which is illumination of Hochma, as it is written, “A man’s wisdom illuminates his face,” and atones for the iniquities and yields purification.

196) From Rosh Hashanah [Hebrew New Year’s Eve], the books are open and the judges judge. Each day, the courthouses are given to be opened in Din [judgment] until the ninth of the month. On that day all the Dinim [judgments] rise to the litigator and establish a high throne of Rachamim to the holy king. On that day Israel below must rejoice and be glad before their Master, who is destined on the next day to sit regarding them in the throne of Rachamim, a throne of relinquishment, in atonement for iniquities.

Malchut is called a “throne.” Each Rosh Hashanah the world, Malchut, reverts to its prior state, as it was on the fourth day of the work of creation. At that time Malchut was emanated concerning the two great lights, where ZA was clothing the right line of Bina, Hassadim, and Malchut was the left line of Bina, Hochma without Hassadim, at which time Dinim extend from her and she is called a “throne of Din.”

This is the meaning of the Creator, ZA, sitting on a throne of Din, that Malchut imparts Dinim and sentences the world. By blowing the Shofar [ram’s horn] and by all the Dinim that extend from GAR of the left until Yom Kippur, the left surrenders and unites with the right through the middle line. At that time Malchut rises to Bina, once the left line has been united with the right by the middle line, Rachamim, which unites Hesed and Din. And since Malchut receives from the left line that has already been mitigated by the middle line, she is called a “throne of Rachamim.”

It follows that the Creator is sitting on the throne of Rachamim, and the worlds receive from the throne of Rachamim. It follows that all those Dinim that emerged from the left line, from Rosh Hashanah to the ninth of the month in the evening, forced the left line to be included in the right, and the establishment of the throne of Rachamim on Yom Kippur.

On that day all the Dinim rise to the litigator, the left line of Bina, the root of all the Dinim. By that the left unites with the right through the middle line on Yom Kippur. They establish the high throne of Rachamim, where the Dinim force the left line to be included in the right through the middle line, Rachamim, and Malchut receives from the left, which is united with the right, and she is a throne of Rachamim.

However, the correction of Malchut herself so she receives from that corrected left is on Yom Kippur. On that day, Israel below must rejoice in gladness before their Master because on Yom Kippur Malchut becomes a throne of Rachamim, in a throne of relinquishment. At that time, the corrected illumination of Hochma, which atones for the sins, appears in Malchut.

197) All the books are open before Him, and all the iniquities are written before Him; He cleanses and purifies them from all of them, as it is written, “From all your sins you will be purified before the Lord.” “Before the Lord” is the illumination of the face of the Creator, illumination of Hochma that atones for the sins. Those who say that verse, say until the words, “Before the Lord,” and no further. It is so because there is no permission for another to say, “Be purified,” except for the high priest, who is doing the work and unifying the holy name with his mouth. And when he unifies the holy name and it is blessed in his mouth, the voice, ZA, descends and beats in him, the word illuminates in the mouth of the priest, and he says, “Be purified.” He works his work and all the upper ones that remained are blessed.

198) Afterward he washes his body and sanctifies his hands to enter another holy work, until he intends to enter the highest and holiest place, the Holy of Holies. Three lines surround the high priest: his brothers the priests, the Levites, and the rest of the people, corresponding to three lines. A priest and a Levite are right and left, and Israel is the middle line. They raise their hands in prayer, and a knot of a golden rope is hanging on his leg for fear he might die in the Holy of Holies, at which time they would bring him out of there with this rope.

199) He walks three steps, and everyone stands still and do not follow him. He walks three more steps and turns in his place. He walks three steps, closes his eyes, and connects above. He enters the Holy of Holies, hears the voice of the wings of the cherubim singing and flapping with their spread out wings above. He burns incense and the sound of their wings is silenced, and they cling in a whisper.

200) If the priest is rewarded, because he is in joy above, below, too, a will of light comes out at that time, perfumed by the scents of the mountains of pure persimmon of above, and walks in that whole place. The scent enters his two nostrils and the heart settles. Then everything is in a whisper and there is no room for complaints there. The priest opens with a prayer willingly and gladly, and prays his prayer.

201) When he has concluded his prayer, the cherubim flap their wings as in the beginning and sing. Then the priest knows there is a will and a time of joy for all, and the people know that his prayer was accepted, as it is written, “Though your sins be as scarlet, they shall be as white as snow.” Then the priest turns back and prays his prayer.

Happy is the priest because by him there is doubled joy on that day above and below. It is written about that time, “Happy is the people that such is its state, happy is the people whose God is the Lord.”

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190) Yod begins with her engravings and the letters spread to the sides. Each letter from the name HaVaYaH spreads in three lines. They connect in Yod, where each of their lines is connected in a Yod, who is Hochma and the right line.

Yod goes to Yod. The Hochma, the first Yod of the name YAHDONHY goes and spreads up to the last Yod, Malchut, since she spreads in Ohr Yashar through Malchut. Yod that is Malchut ascends to Yod that is Hochma, for Malchut raises Ohr Hozer up to Hochma and the Hochma is included in the ten Sefirot, which is the meaning of the Yod beginning with her engravings.

Then, Yod, which is Hochma, goes to Vav, ZA, spreading to ZA and becoming the Rosh of Vav. However, first the lights of Hochma gather in the letter Hey, Bina, and direct the Daat, for the Daat is directed in the middle—between Hochma and Bina. Afterward the letter Hey connects to the Vav, and the lights of Bina, of the first Hey de HaVaYaH, connect and come in Vav de HaVaYaH, ZA.

191) The Zohar interprets the three lines in Bina, and how each ties to the Yod, Hochma. The first Hey in the name HaVaYaH, Bina, grips her gates, the fifty gates of Bina, with orderly engravings, meaning by raising Malchut to Bina and lowering her to her place. Three lines emerge in Bina out of it, and then she grips with the illumination of 1,570 blocked corridors. A thousand is Hochma and the right line. Five hundred are Bina and left line, and seventy is Daat and the middle line.

These Mochin are the roots of the illumination of Hochma, hence they are called corridors that are open to every direction. And because this is not the place of their illumination, since Hesed governs in Bina, and not Hochma, they are regarded as blocked, for they will open only in Malchut, which is the place of their governance. All those three lines are the Hochma in Bina and her right line, which includes three lines.

Afterward the first Hey, Bina, ascends and is crowned fifty times to the fifty gates of Bina, which are the existence of every existence, the Bina of Bina and her left line, which is the root of all the Mochin, called “existence.” And when the Bina is engraved with crowns, her two crowns, her Daat, the face of the king, ZA, lights up. It is so because all the lights of ZA are drawn out of those two crowns, where three come out from one, one is rewarded with the three of them.

Then the Vav expands in these lights into seventy-two engravings, the name AB, since the Vav includes VAK, HGT NHY, and on each end, twelve Behinot [discernments] illuminate, HB TM, in each of which are three lines, and six times twelve is AB [seventy-two]. This clarifies how the three lines, HBD de Bina, are tied to Hochma.

Mochin de Hochma are called “one thousand,” as it is written, “And I will A’Aleph [teach] you wisdom” [A’Aleph comprises the letters of Elef, 1,000]. The Mochin de Bina are called “five hundred” after her five Sefirot HGT NH. Her digits are hundreds. The Moach [brain] of Daat are called “seventy” after his HGT NHYM, since the Sefirot de ZA are tens. In Bina, we count only HGT NH and not Yesod and Malchut because the expansion of Bina is only through Hod and no further. Daat is regarded as two Atarot [Aramaic: crowns] because HGT NHY in Daat are Atara [Aramaic: crown] de Hesed, and Malchut in Daat is Atara de Gevura.

192) Once the three lines of HBD expanded in Bina, in the letter Hey, she crowns the Vav with 70,500 Ketarim [crowns]. The seven Sefirot de Hochma, HGT NHY, are 70,000, the right line. HGT NH de Bina are 500, the left line, and they are crowned in one Atara, Daat, which unites and includes them, as it is written, “With the crown with which his mother has crowned him,” since Bina is the mother of Vav, ZA. It follows that the Rosh of Vav is engraved in two Roshim [pl. of Rosh], HB. Hence, two tips are written at the Rosh of the Vav, one tip above, implying Hochma, and one tip below, implying Bina. And then Yod, Hochma, descends to the Vav, and the Vav ties to the Yod like Hey.

The engraving of all the engravings is the middle line between the two Roshim. It is seventy faces crowning from above downward. Daat spreads from above downward, HGT NHYM, each of which consists of ten, and they are seventy. Cups and flowers fly in it. The Daat divides into two parts: the lights of the right in it are called “cups,” and its lights of the left are called “flowers.” The flowers rise because they are in illumination of Hochma, which illuminates only from below upward, and the lights of the right, which impart from above downward, decline. They are engraved in one another where the lights of the right are included in the lights of the left.

193) Yod tied to the Hey, Hey to the Vav, Vav to the Hey, one is tied to the other. Vav, ZA, is tied to the Hey, Malchut, as it is written, “And his bow abode firm, and the arms of his hands seemed golden, by the hands of the Mighty One of Jacob. From there is the Shepherd, the Stone of Israel.” “Firm” is Yesod; “His bow” is Malchut. Yesod de ZA is gripped to Malchut, and it is written, “Firm is your dwelling place, and place your nest in the rock.” Firm is Yesod; rock is Malchut.

Then all were tied in one another, and the keys illuminate in illumination of Hochma, which are all the Behinot of the middle line, which is called a “key” because it opens the illumination of Hochma by subduing the right and the left, and all seventy faces illuminate. At that time they all fall on their faces, hiding their faces so as to not extend from above downward, GAR de Hochma, which were diminished by the middle line. They are shaken by the Dinim that appear with the illumination of Hochma and say, “Blessed be the name of the glory of His kingship forever and for all eternity.”

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185) Vav comprises the letters Vav, Aleph, Vav. Vav is ZA, sitting on the throne, on Malchut, as it is written, “Upon the likeness of the throne was an image as the appearance of a man upon it from above,” which is ZA. Aleph is blocked inside the Vav and does not appear because Aleph is AA clothed with ZA from his Tabur down. He does not appear outside of ZA, as it is written, “By Myself I have sworn, declares the Lord,” since ZA swears by AA who is clothed within him.

This is why Aleph is written but is not read. When we read Vav, Aleph is passive and is not heard in the pronunciation because it points to AA, who is blocked and unattainable. The last Vav is the inclusion of the first. It is Yesod, the Sium of the Guf, which is Tifferet, and the whole of the Guf. This is why the letters are included in one another, Vav–Aleph–Vav, which is Rosh and Sof, Tifferet and Yesod, which are one. And Aleph is AA clothed in Tifferet.

186) Those two letters, in the same manner as with the letter Vav, it is also with the letter Nun. The bent Nun is the queen, and Vav, which is Yesod, is supported by her, so that Malchut is blessed by it. The stretched Nun [] is expansion of Tifferet, hence the letters are included and united with each other since Tifferet, which is a stretched Nun, imparts to Yesod, who is Vav, and Yesod imparts to Malchut, which is the bent Nun []. The Vav turns her face from the bent Nun and turns her face to the stretched Nun, who is the king, Tifferet, because of the honor of the king. Hence, Yesod turns his face opposite the king, meaning that Yesod and Tifferet are always as one.

187) The letter Mem does not include another letter in it because the letter of the filling is also Mem, except it is an open Mem [] and a blocked Mem []. An open Mem indicates that Malchut is open to receive the abundance from the male. A blocked Mem points to Yovel, Bina, whose ways are blocked. Hence, the Mem is also blocked on all her sides.

And although Bina sometimes expands, she is still considered blocked, as it is written, “A locked garden is my sister, my bride, a spring shut up, a fountain sealed.” The blocked Mem also implies Malchut when she is called a “sealed fountain.”

188) When the holy king remembers Israel for his name and returns the queen to her place, it is written, “And every man shall not be in the tent of meeting when he comes to atone in the holy place.” So is the priest: when he comes to unify the holy name and atone in the holy place, to mate the king and queen, it is written, “And every man shall not be in the tent of meeting when he comes to atone in the holy place.”

189) The priest evokes peace in the world above and below. He enters in the degree of Malchut, washes his body, emerges from that degree to another degree, of ZA, washes his body, and ties the peace to one and to the other, to ZA and Malchut. He sanctifies his hand and they are blessed together. In everything, an act below should be seen so as to evoke its corresponding one above. He must show the clothes he wears so they are such as the act, and he should aim until he establishes everything as it should be, and upper and lower will be blessed.

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