Autor: arhiprofesor

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182) “And I will remember My covenant with Jacob, and also My covenant with Isaac, and also My covenant with Abraham will I remember; and I will remember the land.” When Israel are in exile, the Creator is with them, seemingly, in exile. It is so because the Shechina never moves from them. When Israel were in exile in Babylon, the Shechina was among them. She returned from the exile with them, and thanks to those righteous who remained in the land, she was in the land and never moved from them. And then the queen returned to the king, and all went back to being at the king’s feast of joy. For this reason, they were called “members of the great assembly.” Indeed, the great assembly, for Malchut, who is called, “assembly,” has returned from her Katnut in the exile and became big.

183) Any time when Israel are in exile, if they are worthy, the Creator rushes to have mercy on them and bring them out of exile. If they are not worthy, He detains them in exile for the entire time that was sentenced. And when it is time and they are not worthy of being redeemed, the Creator watches out for the honor of His name and does not forget them in exile, as it is written, “And I will remember My covenant with Jacob, and also My covenant with Isaac, and also My covenant with Abraham will I remember,” who are the fathers of everything, HGT, the holy name, HaVaYaH, since He watches out for the honor of His name.

184) What is the reason that Jacob is written first here, as it is written, “And I will remember My covenant with Jacob,” then Isaac, and then Abraham? It is so because Jacob, Tifferet, is the inclusion of the patriarchs, since Tifferet includes within it Hesed and Gevura, which are called Abraham and Isaac. He is the holy tree, ZA, which includes all the VAK. This is why Vav in the holy name HaVaYaH clings to him, and so we call him Jacob, with a Vav.

Vav filled with its letters is thirteen in Gematria, the thirteen qualities of Rachamim. Jacob, ZA, inherits thirteen fountains of the blocked and holy fountain, AA. From his Dikna extend thirteen corrections to ZA, who is called Jacob. This is why Jacob is written with a Vav.

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174) “God, God the Lord has spoken and called the earth.” “God, God the Lord” are HGT, the wholeness of everything. “Spoken and called the earth,” “spoken” means bestowal. “Earth” is Malchut, to be in the Assembly of Israel in wholeness, in joy, from Yesod de Malchut, called Zion.

175) When the Creator wished to create the lower world, He made all of it such as above. He made Jerusalem the middle of the whole earth, and a place on it, called Zion, Yesod, a place from which it is blessed. From that place of Zion, the world began to be built, and from it, it was built, as it is written, “God, God the Lord has spoken and called the earth.” “From the rising of the sun unto its setting, from Zion, the perfection of beauty, God appeared.” “From Zion,” who is “The perfection of beauty,” of the world, “God appeared.” Jerusalem, Malchut, was blessed only from Zion, Yesod, and Zion was blessed from above, from ZA. Everything connects one in one, ZA and Malchut, one in one, unite through Zion.

176) “And he shall go out to the altar that is before the Lord, and make atonement for it.” Simply “to the altar” implies the altar of above, Yesod de Malchut. And as it was done below, so it was done above. Everything was connected one in one by the altar, Yesod of Malchut. And as on this day, the priest atones below, in the Temple, so it is above. And when the priest below establishes his work, likewise, the priest above, Hesed de ZA, bestows upon Malchut. And the work above—the bestowal of Hesed to Malchut—is not performed before the work of the priest below is performed, since the Kedusha [holiness] of the upper king first begins to rise from below, and all the worlds are one before the Creator.

177) If Israel knew why the Creator commanded to afflict them more than all the nations, they would know that the Creator has relinquished His own and did not avenge them even one out of a hundred. How many Merkavot [chariots/assemblies] and how many armies does the Creator have? How many appointed rulers are in His work? When He summoned Israel in this world, He crowned them with holy crowns such as above, and placed them in the holy land, which is opposite from Malchut, so they would be in His work. He tied all the upper ones to Israel.

178) Joy does not come before Him and work is not done before Him above until Israel work below. As long as Israel below are serving their master, so it is above. When Israel revoke the work below, it is revoked above, as well, and there is no work above or below. And because Israel revoked the work of the Creator while they were in the land, so it was above, especially afterward, in exile.

179) The Creator said, “Israel, if you knew how many battalions and armies are being detained in their work above because of you, you would know that you are not worthy of being in the world even for one hour.” It is written about it, “And yet for all that, when they are in the land of their enemies, I will not reject them, neither will I abhor them, to destroy them utterly, and to break My covenant with them.”

180) It is written, “And he shall atone for the holy place, from the impurities of the children of Israel.” The wicked ones flaw above, evoking Dinim and causing the Temple to be defiled, and the strong serpent begins to be revealed. At that time Dinim awaken in the world, and on that day the priest must purify everything and crown his holy Sefira, Hesed de ZA, the Rosh [head] of the king, for Hesed is his first Sefira, so the king will come to be in the queen, in Malchut. And when the Rosh of the king journeys, everyone journeys, all of his Sefirot, and he comes to mate with the queen and evoke joy and blessings in the world.

181) It follows that all the wholeness of above and below depends on the priest. If his Sefirot awaken, everything awakens and everything is in wholeness. This is why it is written first, “And he shall atone for the holy place,” to increase peace in the world and increase joy in the world. And when the joy of Zivug is present in the king and in the queen, all the servants and all the dwellers of the palace are glad, and all the sins that they had made before the king are atoned for them, as it is written, “From all your sins you will be purified before the Lord.” This is why it is written afterward, “And every man shall not be in the tent of meeting when he comes to atone in the holy place until he leaves,” which is when he enters to make them mate. And when the king and queen mate, it is written, “And he shall atone for himself, for his household, and for the whole of the congregation of Israel.”

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170) One who does not know how to write the holy name properly and tie the tie of faith, the connection of one in one, of ZA and Malchut, as it is written, “The Lord [HaVaYaH] is one and His name, ‘One,’” to unite the holy name, it is written about him, “For he has degraded the name of the Lord, and has broken His commandment. That soul shall be cut off entirely, his iniquity shall be upon him,” even if he causes the loss of one degree or one unification, or one letter from among them.

171) The Yod in the beginning of the name HaVaYaH is the whole of everything. It is blocked on all sides, no trails open in her, and she comprises male and female, which are upper AVI. Yod is Abba; the filling of the Yod, Vav Dalet are Ima. They are blocked and do not open. The tip on top of the Yod implies naught, Keter, which is called “naught,” since there is zero attainment in him.

Subsequently, she elicited the Yod out of her, which is Eden, that river that extends and emerges, which is Bina, and that she would be impregnated by him with a boy and a girl, which are Vav Dalet. And Bina is the letter Hey, whose shape implies ZA and Malchut impregnated within her, which are the form of Dalet Vav. It is written about this letter Hey, “And a river went out of Eden,” It always goes out, and not “went out,” in past tense. This is why the Hey need not part from the Yod. Hey and Yod are as two friends who never part from one another.

172) A river means one, and there are three, Bina that is impregnated with ZA and Malchut. The Yod elicited three, and everything was included in three. The Yod elicited a river before it, Bina, and two sons, which Ima nurses and from whom she is impregnated, when she later elicited them. The letter Hey is as the form of the Dalet, in which there is a Vav. Vav is the cut leg inside the Hey. Dalet Vav are the boys under AVI, from which Ima is impregnated.

173) After Bina gave birth, she elicited a male boy, ZA, and placed him before her. Then we must write a Vav, implying the son, ZA, after he was born and emerged outside, to his place. This son inherits the lot of AVI, receiving the Mochin of Yod–Hey, which are AVI, although they do not belong to him with regard to his emanation. However, because three come out of one, one is rewarded with the three of them, it is regarded as though they come to him by inheritance.

ZA inherits two parts—one for himself and one for Malchut, and the daughter is nourished by him. This is why we should later write Vav–Hey together, consecutively. As the first Hey is connected with the Yod, which are Yod–Hey, and there is no need to separate them, here, too, Vav–Hey are together and there is no need to separate them.

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164) It is written, “And God said to Moses, ‘EKYEH Asher EKYEH [I Am that I Am].’” What does it mean?

165) The name EKYEH is the inclusive, upper AVI, GAR de Bina, who are always as it is written, “For he desires mercy.” They never receive Hochma because the Yod blocks their Avir [air] and never comes out of them, and they are included in Rosh AA. It is so because being in GAR de Bina, desiring mercy, they are regarded as never having left Rosh AA. Then they are called EKYEH, which is the whole of everything, blocked, and does not become revealed.

166) After the beginning of the disclosure of Mochin comes out of Him, and that river, YESHSUT is conceived with ZON, to extend everything, He is called, Asher EKYEH […that I am]. EKYEH [lit. I will be], I am destined to extend and beget everything; now I am the whole of everything, including every detail of every degree. Asher EKYEH [lit. “…that I will be”] means that Ima, Bina, was impregnated and is ready to elicit all the details and reveal the name of the upper one, HaVaYaH.

Once upper AVI are emanated and YESHSUT, ZAT de Bina, come out, and the Yod in them exits the Avir, and their Bina and TM that fell to ZON return to their degree, to Bina, and also take ZON with them and raise them to Bina, by that ZON are regarded as having been impregnated in Bina.

YESHSUT, in whom the Yod exits the Avir and the light of Hochma appears, are regarded as the beginning of the disclosure of the Mochin. Their Bina and TM extended ZON to Bina, which is regarded as Bina being impregnated with ZON to extend everything, ZON. At that time she is called EKYEH Asher EKYEH, which means “I am destined to extend and beget everything.” By that she became ready to beget all the Mochin de ZON. Now I am the whole of everything, since by that she became fit to elicit all the degrees of ZON and of BYA, to elicit all the details and disclose the upper name, HaVaYaH, the name of ZA in Gadlut.

167) Subsequently, Moses wanted to know the specifics of the matters, the actual correction of the Mochin in YESHSUT in three lines, from which the Mochin de ZA emerged and were emanated. Finally, the Creator interpreted for him and said, “Thus shall you say to the children of Israel: ‘EKYEH [I am] has sent me to you.’” The name EKYEH is the specific of YESHSUT. This is why it is not written here, Asher EKYEH [that I am]. Asher [that] means that the palace, which is Bina, is connected with Eden, which is Hochma. Asher comes from the word Osher [happiness]. EKYEH means that she is ready to give birth.

Through the ascent of Malchut in the place of Bina de Rosh AA, Bina emerged from Rosh de AA to the Guf, as it is written, “And a river,” which is Bina, “came out of Eden,” Hochma, Rosh de AA. The Ibur of ZON in Bina is when Malchut descends back from Bina to her place, and her Bina and TM return to her. At that time the Rosh de AA also brings back the Bina and TM that went out of him, and Bina, YESHSUT, returns to Eden. This is why at that time she is called Asher, from the words Osher and success, as she returned to Rosh AA, which is Eden.

Asher means that the palace, which is Bina, is connected in Eden, which is Hochma. The palace, YESHSUT, has been tied again to Eden in Rosh de AA. At that time Bina is in a high Zivug with upper AVI, for which she is called Asher, and this is all of her success.

However, afterward, at the time of birth, YESHSUT emerge from Rosh de AA once again, and part from the Zivug with upper AVI, and then Bina is called simply EKYEH, without Asher, since she has parted from Eden.

168) How He descended from degree to degree to announce the meaning of the holy name to Moses. In the beginning, EKYEH is the inclusion of everything. It is blocked and not revealed at all, which are upper AVI, as it is written, “And I was with him as a master craftsman.” It is also written, “No human knows its value, and it will not be found in the land of the living.” Thus, Hochma, upper AVI, is blocked. It is written about it, “No human knows its value,” since the Hochma disappears in them and is not known at all.

Subsequently, upper AVI emanated the river, upper Ima, who conceived and is destined to give birth. It is written, Asher EKYEH, meaning I am willing to give birth and correct everything. Afterward she began to deliver. And then it is not written, Asher, because at the time of delivery the upper Zivug parts. Rather, it is written, EKYEH, which will now elicit and deliver and will correct everything.

169) After everything came out and each was established in his place, meaning after ZA was born and came down to his place, he left all the names and said, HaVaYaH. This is a specific, the specific degree of ZA, which is not connected with Ima. It is the Mochin de ZA, called “existence.” At that time Moses knew the meaning of the holy name that is concealed and revealed, and clung to it as no other person in the world has clung.

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157) The name Elokim is Din everywhere. As for the name HaVaYaH, there is a place in which it is called Elokim, such as ADNI [God/the Almighty] HaVaYaH [the Lord]. That is the name HaVaYaH punctuated with the punctuation of Elokim. Why is He called Elokim if the letters of HaVaYaH are Rachamim in every place?

158) It is written, “And you shall know this day and take it to your heart that the Lord, He is the God.” It is also written, “And all the people saw it and fell on their faces, and said, ‘The Lord, He is God.’” Where there is Din, there are Rachamim. Sometimes where there are Rachamim, there is Din. This is why it is written, HaVaYaH is the Elokim [the Lord, He is God], since HaVaYaH is Rachamim in every place, and when the wicked turn the Rachamim to Din, it is written HaVaYaH, and it is read, Elokim.

159) There are three degrees, and each is on its own, although it is all one and they connect as one and do not part from one another. All the plantings, the Sefirot, and all the candles, the Sefirot of Malchut, called “lights of fire,” all light and blaze, and are watered and blessed by the same river, Bina, which extends and emerges, and everything is included in it, for all the Mochin come from it, and everything is included in it.

160) That river is called “The mother of the God of the garden,” the God of Malchut. Bina is called “mother,” as it is written, “If you should call for understanding” [in Hebrew, “if” and “mother” have the same letters, and “understanding” means Bina]. The river is above the garden. She is called “mother” because Eden, Hochma, joins with her and does not part from her. Because of it, all the fountains of the Mochin emerge and extend from her, and water every side—right and left—opening doors in her. For this reason, the Rachamim come from her, the middle line, and the Rachamim open in her, since the beginning of the opening of the middle line to subdue and unite the right and the left, which is the wholeness of everyone, begins in Bina.

161) Because Bina is called “mother,” she is Nukva and Gevura, and Din emerges from her. For this reason, she is called Rachamim in and of herself, in regard to her essence. But Dinim awaken from her side, hence the name of Bina is written with Rachamim, with the letters of HaVaYaH, which indicates Rachamim, and is punctuated in Din, where her four letters HaVaYaH are punctuated like the punctuation in the name Elokim. Thus, the letters of the name, which are in Rachamim, and Dinim extend from her side, implied in the punctuation of the name, such as Yod–Hey–Vav–Hey []. This is one degree.

HB are called AVI everywhere, since Malchut, from whom the worlds were created, is in herself unfit to receive the upper light, since Tzimtzum Aleph and the Masach are on her so she does not receive the upper light. To sustain the worlds so they can receive the upper light, Bina raised Malchut to her, by which Bina received into her the Dinim of Malchut, and the GAR departed from her. For this reason, Malchut in Bina received the Kelim and the Katnut of Bina.

Subsequently, when Malchut descended from Bina and the GAR returned to Bina, Malchut received the Mochin de GAR of Bina, and all the worlds receive from Malchut. It follows that Bina received Malchut and her Dinim into her, and diminished herself so that Malchut would be able to receive Mochin and subsistence. The ascent of Malchut for reception of Mochin from Bina is regarded as Ibur [conception] and birth. This is why Bina became like a mother to Malchut, and Malchut is her daughter. And because HB are in Zivug and there is no Bina without Hochma, it is regarded that Hochma, too, is Malchut’s father.

That river is called “the mother of the God of the garden.” Bina, who is called a “river,” became the mother of Malchut. Due to Malchut’s ascent to Bina, three lines emerged in Bina, three points—Holam, Shuruk, Hirik. These are three sowings, three Dinim. Holam is the right line; Shuruk is the left line; and Hirik is the middle line. For this reason, all the fountains, the roots of the Mochin, emerge and extend from her, and water every side—the right line and the left line. For this reason Rachamim come from her, which is the middle line. Thus, three forms of Dinim were made in Bina from the three lines, and all that happened to her because she raised Malchut into her, for in and of herself, she desires mercy, without any Din.

Because Bina is called “mother,” who raised Malchut into her, she is Nukva and Gevura, and Din emerges from her. And because Malchut is Nukva, Bina, too, became Nukva. And because Malchut is Gevura, Bina, too, became regarded as Gevura, Dinim emerge from her, and three sowings were made in her, of Holam, Shuruk, and Hirik, from which Dinim emerge.

This is why she is called Rachamim in and of herself, in her essence, for in herself she is all Rachamim without any Din, since she desires mercy. But Dinim awaken from her side because she received Malchut into her. This is why the name of Bina is written with Rachamim, the letters, HaVaYaH, indicating her essence, which is Rachamim, but it is punctuated with Din, indicating the Dinim in her due to the connection with Malchut. For this reason she is punctuated as the name that is in Malchut, which is Elokim—Hataf, Segol under the Yod, Holam on the Hey, and Hirik under the Vav.

162) A second degree, from the side of the first degree, Bina, comes out, and another degree awakens, called Gevura, the left line of ZA, called Elokim, and only in punctuation, like Bina, but in those very letters. It is the beginning of Hesed de ZA, since Gevura extends from there, and it is included in it because the left line of ZA is included in the right line of ZA, which is Hesed. And because it unites with Hesed, it is written, HaVaYaH is Elokim [the Lord, He is God]. It is so because HaVaYaH, Hesed, is the Elokim, Gevura. And here, not only in the punctuation of Elokim, as in Bina, but included in the letters of Elokim, and they are one because they are included in one another.

163) A third degree is Tzedek [justice], Malchut, the last Sefira, the courthouse of the king, ZA. The name ADNI is written so and is read so. But the name of ZA is written as HaVaYaH and is read as ADNI. The Assembly of Israel, Malchut, is called by the name ADNI, and that name is completed in Malchut.

These are three degrees called by names of Din. The degree of Bina is called HaVaYaH punctuated as Elokim. The degree of Gevura is also called by the letters of Elokim. The degree of Malchut is called ADNI. The three names are Din because it concerns the left line, Din, whose root is Bina. This is why it is implied only in the punctuation of Elokim.

From her, it extends to the left line of ZA, where it is in actual reality, but is included in the right. For this reason it is Elokim in letters, too. From him it extends to Malchut, who is built entirely from the left line. This is why she is called ADNI, the explicit letters of Din. They all connect to one another without separation.

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145) A psalm for Asaf: God, God, the Lord, has spoken and called the earth from the rising of the sun until its setting.” 1,550 ten thousand singers sing to the Creator during daylight, 1,548 during moonlight, at night, and 1,590 thousand ten thousand sing at twilight.

In the morning, until midday, the right side of ZA illuminates, Hassadim. From midday to the evening, called “twilight,” the left side of ZA illuminates, the illumination of Hochma in the left line of ZA. At night, until midnight, a watch and half a watch illuminate, the right line and half the left line. Thus, in all these three times only a line and a half illuminate, since in the morning when the right line of ZA illuminates, it follows that the Hochma illuminates and the right side of Daat de ZA. They are regarded as 1,500 because GAR, HBD, are regarded as 3,000. It follows that Hochma is one thousand, and half the Daat is half a thousand, 500.

Similarly, at twilight, from midday onward, when the left side of ZA illuminates, Bina and the left side of Daat illuminate, a line and a half, which are 1,500. At night, when the line and a half of the left illuminate, it is also 1,500. All this is regarded as GAR de ZA, called Rosh [head].

With respect to the Guf de ZA, his ZAT are essentially only five Sefirot, HGT NH, for in the Guf, HBD descend to HGT, and TM to NH. But Yesod and Malchut are not new Behinot [discernments]; they are only two inclusions, for Yesod includes HGT NH from the Hassadim, and Malchut includes HGT NH from the Gevurot. Thus, there are only five Sefirot HGT NH in the illumination of the Guf [body], each of which consists of ten, and they are fifty.

This is why 1,550 ten thousand singers sing to the Creator when the day illuminates, since those who extend from GAR are a thousand and a half, a line and a half, which are Hochma and half the Daat from the right. The ones that extend from the Guf are fifty, where there are five Sefirot HGT NH, each of which includes ten, and they are fifty. And since they are Hassadim, they are regarded as the number ten thousand, since ten thousand indicates Hassadim, hence they are 1,550 ten thousand.

“And 1,548 during moonlight, at night.” With respect to GAR they are a line and a half, which are one and a half thousand. With respect to the Guf they are five Sefirot HGT NH, each of which comprises ten, except for the Sefira Hod, which consists of eight because of all the Dinim at night, and that Yesod and Malchut in Hod do not illuminate in it. Hence, there are only forty-eight there, due to the lack of Yesod and Malchut de Hod that are lacking at night.

But in the twilight, when the left side of ZA illuminates—the illumination of Hochma on the left—there are GAR in the Guf de ZA, too. At that time there are nine Sefirot HBD HGT NHY in it even in the Guf. However, they are Dinim and do not illuminate because of the lack of Hassadim.

And 1,590 ten thousand sing at twilight because the line and half of the left side of GAR, which are Bina and the left half of Daat are a thousand and half a thousand. The nine Sefirot de Guf—each of which comprises ten—are ninety. Together they are 1,590. When they are in illumination of Hochma, they are called “a thousand ten thousand,” since Hochma is called “one thousand.” With regard to the night, it regards only a line and a half here, which illuminate until midnight. The Zohar explains below about the line and a half that illuminate from midnight onward.

146) When the day illuminates, all those wailers, who extend from the left line and always wail for all the Dinim in them praise with words of praise opposite that morning, which is light of Hassadim. It is so because when that morning awakens, everyone is perfumed, the Din subsides, and they say praises, as it is written, “When morning stars sing together and all the sons of God cheer.” At that time there are joy and blessings in the world, for the Creator awakens Abraham, Hesed, to revive him and to play with Him, and He enthrones him in the world. This is the governance of the day, and that morning is of Abraham, Hesed, as it is written, “And Abraham rose early in the morning.”

147) At twilight, all those 1,590 ten thousand that are extended at that time are called “wailers,” for they extend from the line and a half of the left side, from which Dinim are drawn. This is why they wail, for they cannot tolerate these Dinim. At that time they sing and there is strife in the world.

That time is the awakening that the Creator awakened Isaac, the left line of ZA. He rises and judges the wicked who transgress against the Torah. And seven rivers of fire—corresponding to HGT NHYM—extend and emerge and stay on the heads of the wicked. And a flame of cinders of fire awakens from above downward. At that time Abraham, Hesed, returns to his place, meaning that Hesed returns to its root and disappears from the lower ones. The day sets and the wicked of Hell shout and say, “Woe to us, for the day has set, for the evening shadows have stretched out.” At that time one should be watchful with the afternoon prayer.

148) When the night comes, those 1,548 who are extended at that time are called “outside the curtain,” and they cite poetry. At that time the Dinim below, of Malchut, awaken and walk and roam the world. They cite poetry until half the night, a watch and a half. After half the night, all the others come together—those of the watch and a half of after midnight—and say praises. And when the desire is present in the morning, it is written, “[they] shall proclaim the praises of the Lord,” and not at night.

149) After the north wind awakens at midnight, which is illumination of Hochma on the left side, they proclaim praises until the morning awakens, light of Hassadim. At that time she is glad and there are blessings in the world, which are not called “praises.”

150) When the morning awakens and the praises of all those 1,550 ten thousand awaken, an appointee named Heyman is appointed over them. He corresponds to the Heyman of below, who is introduced in Psalms. Under him are ministers appointed to correct the singing. Heyman is the letters of Yamin [right] for he extends from the right.

151) When the time of twilight awakens and all those 1,590 ten thousand wailers sing, an appointee named Yedutun is appointed over them, corresponding the Yedutun of below, introduced in Psalms. Under him are ministers appointed to correct that song, as it is written, “As the heat by the shadow of a cloud, the song of the tyrants was brought low,” meaning the cutting off of the wicked. Even their singing destroys the wicked. Yedutun has the letters of Yad [hand] and Yidon [will judge], indicating that he is from the left hand and Dinim extend from him.

152) When the night comes, the angels outside the curtain awaken. They are drawn from the Achoraim de Malchut and from her externality. At that time everything quiets down and there is no opening of a door. The Dinim below, of Malchut, who is below all the Sefirot, awaken all of them until half the night. After midnight, when all the angels that extend from the middle line gather, an appointee is appointed over them and collects all the camps, as it is written, “Which was the rearward of all the camps and their hosts.” His name is Asaf [Me’asef means “in the rear” or “gathering”], corresponding to the Asaf of above, introduced in Psalms. Malchut is called Asaf because the illuminations of all the Sefirot gather in her for she receives from everyone. And since that minister extends from Malchut, his name is called Asaf.

153) Until the morning comes. When the morning comes, the boy Matat, who suckles from his mother’s breasts, Malchut, rises to purify the angels of the night and enter the sun. When the morning rises, it is a time of good will, when the queen is speaking with the king, ZA. The king stretches from Himself a thread of blessings, Hassadim, and spreads over the queen and those who bond with her, those who engage in Torah at night, when it is divided.

154) Happy is he who comes with the queen when she comes to welcome the king, ZA, to speak with him, and he is with her when the king sends forth his right hand, the light of Hassadim, to welcome the queen. It is written, “If I take the wings of dawn, if I dwell in the remotest part of the sea.” The remotest part of the sea is Malchut in the morning, when she welcomes ZA. It is so because when half the night is through it is her beginning, for then she begins to illuminate. It is a Din, as long as it is night, due to lack of Hassadim to clothe her Hochma. And now that the morning has arrived it is her end because her Dinim depart and she enters under the wings of the king, ZA, clothing in his Hassadim, she and all the righteous who connect with her, as it is written, “If I dwell in the remotest part of the sea.”

155) All those who engage in Torah when half the night is through unite with the Shechina. When the morning comes and the queen, the Shechina, bonds with the king, ZA, they are with the king and the king spreads his wings over all of them, as it is written, “By day the Lord will command grace [Hesed], and at night, His song is with me.”

156) When the morning rises, the patriarchs, HGT de ZA, come with the queen and rush to speak with her and bond with her. And in them the Creator, ZA, speaks with her and calls her to spread His wings over her, as it is written, “A psalm for Asaf: God, God, the Lord, has spoken and called the earth from the rising of the sun until its setting.” God is the light of Hochma, called Hesed. It is the right line, Hesed that rises to become Hochma. Elokim [God] is Gevura, the left line. HaVaYaH [the Lord] is the wholeness of everything, Rachamim, the middle line, which complements the right and the left. This is why the middle line “has spoken and called the earth,” which is Malchut, for it complements Malchut.

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

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

141) Solomon brought forth to the world three books of wisdom, and all are in sublime Hochma, opposite HBD. Song of Songs corresponds to Hochma [wisdom], Ecclesiastes corresponds to Tevuna [intelligence], and Proverbs corresponds to Daat [knowledge]. They are three lines.

All those readings are in two manners, speaking of two issues, the two lines—right and left. When looking in the readings, the two issues are included in one another. This is why Solomon is tantamount to Daat, the middle line. Thus, all his words are in three lines, and his books are also divided into three lines, HBD.

142) “Cold water on a weary soul and good news from a faraway land.” This verse, its beginning is not its end, and its end is not its beginning. They are two separate matters. When looking at it, they are included in one another, whether from its end to its beginning or from its beginning to its end. “Cold water on a weary soul” is a certain matter, and “Good news from a faraway land” is a certain matter. They are included in one another because both are contentment, and this is the middle line that includes both matters.

144) “Cold water on a weary soul” is the Torah. Anyone who has been rewarded with engaging in the Torah and satiating his soul with it, it is written, “And good news from a faraway land.” The Creator declares several benefits for him, to benefit him in this world and in the next world, as it is written, “And good news.” From which place is it good? “From a faraway land,” for initially, the Creator was far from him, for he was hateful of him at first, as it is written, “And the earth shall rise up against him.” From that place he is greeted, as it is written, “From a faraway land.” It is also written, “From afar the Lord appeared unto me. I have loved you with an everlasting love, therefore I have drawn you with mercy.”

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

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

134) It is a Mitzva [commandment] for the high priest to do the work of that day properly, and to send a goat to Azazel so that the Sitra Achra will part from the holy nation and will not complain against their iniquities before the king, nor slander them because he has no power or governance unless when the anger above grows. And with that gift of the goat to Azazel he then turns into their guardian, for which he is repelled from the king because he is the end of all flesh.

He is called “the end of all flesh” because flesh is illumination of Hochma from the left, and the Sitra Achra yearns for that light. The goat to Azazel is extension of Hochma of the left. Hence, when Israel extend that light to him, he becomes their guardian and advocate.

135) And the holy people gives him a goat, which is regarded as the Sitra Achra. And it contains a male and a female. As there are male and female on the side of Kedusha [holiness], there are male and female on the side of Tuma’a [impurity]. It is as is said, “Throw a dog a bone and it will lick the dust of your feet.” Here, too, the Sitra Achra is given a goat and it becomes an advocate.

136) Are we permitted to castrate a dog? It is written, “The bruised or crushed or torn or cut, you shall not offer to the Lord, nor do so in your land.” That is, anything that is in your land, you will not do, not even a dog, since as the world needs this, the world also needs that. This means that nothing on earth is redundant. This is why we learned that the verse, “And behold, it was very good,” is the angel of death, who must not be revoked from the world because the world needs him. And even though it is written about the angel of death, “And the dogs are greedy, they are not satisfied,” it is not good that they will be revoked from the world. Everything is needed, both good and bad.

137) For this reason, on this day we should throw the dog a bone, throw the goat to Azazel. While it is dragging the bone, enter those who enter the king’s palace, and there is no one to protest against him because the slanderer is busy with his gift, and afterward will even wiggle its tail, meaning he will become an advocate.

138) It is written, “And confess over it all the iniquities of the children of Israel, and all their transgressions and all their sins.” It is also written, “And the goat shall bear upon him all their iniquities.” Because the Sitra Achra sees that goat, his desire for it awakens, to be made whole with it. He does not know of these iniquities that the goat has taken on it. He returns to Israel and sees them without iniquities and without transgressions, for they are all on the head of the goat. He goes up and praises them before the Creator, and the Creator sees the testimony of the slanderer. And since He desires to have mercy on Israel, although He knows every action, He has mercy on Israel.

139) That whole correction is in the Din from above not awakening and strengthening, and eradicating the people of the world, for it comes from a harsh Din. If that Din awakens, it awakens in people’s iniquities, since it has no awakening to rise up and evoke a harsh Din unless due to people’s iniquities. When a person commits an iniquity, he gathers with several thousand aides who gather there, take him, and raise him up. Regarding all that, the Creator advised Israel to be saved from all the sides. This is why it is written, “Happy is the people that such is its state, happy is the people whose God is the Lord.”

From the perspective of Malchut de Tzimtzum Aleph, called Man’ula, Malchut and the lower ones extended from her are unfit to receive the upper light because the power of the Tzimtzum and the Masach are riding on it so it does not receive any light. The Creator saw that the world does not exist, hence He raised Malchut to Midat ha Rachamim, which is Bina, and it was mitigated in it. That corrected Malchut is called Miftacha. From her perspective, Malchut and the lower ones that extend from her can receive the upper lights.

However, even after Malchut is corrected in the Kelim de Miftacha, the point of Man’ula is not completely absent from her; rather, it is concealed in her. This is why Malchut is called “the tree of knowledge of good and evil,” for if he is rewarded it is good, and the Man’ula is hidden and disappears, and the Miftacha governs her. At that time she receives all the lights and illuminates to the lower ones. If he is not rewarded, because he sins, it is bad. At that time the Man’ula at the root of the sinner in Malchut reappears and the lights depart because of it. By that, the sinner dies.

We could ask, “Since the Creator wants the world to exist and correct the Malchut at the point of Miftacha, would it not be appropriate that He would completely cancel the Man’ula and it would not return and reawaken because of the sin? We learned about it that the verse, “And behold, it was very good,” is the angel of death, who must not be cancelled from the world because the world needs him. For although the point of Man’ula causes death, the world still needs it and it must not be cancelled prior to the end of correction. For this reason, on this day we should throw the dog a bone, through the goat to Azazel, where by Israel’s work, the GAR de Hochma of the left appear on him, with the harsh Dinim in them, which the Sitra Achra, who is the end of all flesh, so enjoys. This is why it is regarded as throwing the dog a bone.

All this is done so the Sitra Achra will not slander Israel, and will not awaken the disclosure of the Man’ula above due to Israel’s iniquities. For now, while it is dragging the bone it was thrown, those who enter, enter the king’s palace, the high priest extends lights and abundance from the king’s palace, and there is no one to protest against him because the Sitra Achra will not slander him, disclosing the Man’ula that removes the lights because then it, too, would lose the gift of the goat to Azazel that he obtained through the work of Israel. Moreover, afterward it will wiggle its tail; it will praise Israel for it.

And how does the goat carry on it all the iniquities of the house of Israel? Because the Sitra Achra sees that goat, his desire for it awakens, to be whole with it, since its craving is only for the flesh, which is the Hochma of the left that appears on the head of the goat. He does not know about those iniquities that the goat has taken on it because all those lights of Hochma of the left did not appear in Malchut because the point of Man’ula has been concealed in her, and only the point of Miftacha operates in her openly.

It follows that within that goat, the point of Man’ula is included in concealment, removing those lights. But the Sitra Achra does not know about it because it is concealed and because he is preoccupied with his goat and does not want to lose his lights. He returns to Israel, sees them without iniquities, and praises them before the Creator because he wants Israel to be found innocent and the Man’ula to not be disclosed so he, too, can keep his goat.

The Creator sees the testimony of the slanderer. Although He knows of every action, He has mercy on Israel. Although the Creator knows that the Man’ula is concealed, the lights still do not depart because He knows it, since the Creator has mercy over Israel. This is why He concealed the Man’ula and revealed Midat ha Rachamim. And as long as the Sitra Achra does not complain about it, no Din will awaken because He knows it.

The whole correction is in not awakening the Din from above, since the Din does not awaken from above. If the Din awakens and the Man’ula is revealed, it awakens in people’s iniquities, for because of the sin, the Sitra Achra has the power to evoke the Din of the Man’ula, as there is no awakening for the Sitra Achra to rise up and evoke the harsh Din, which is the Man’ula, if not because of people’s sins.

But if the Sitra Achra does not disclose, although the Creator knows, it does no harm at all, since the Creator deliberately concealed Midat ha Din de Man’ula and disclosed the Miftacha in it, associating Rachamim with Din in order to sustain the world in Midat ha Rachamim.

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

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

130) It is written, “And he shall take from the congregation of the children of Israel two he-goats for a sin-offering.” “And … from the congregation of Israel,” to teach that they will take from everybody’s money and it will be pardoned for everyone, since all of Israel’s iniquities are hanging here, and all are pardoned by it. Therefore, it is not enough that they will take of the money of one person. They take from the money in the yard, and bring the goats from everyone’s money.

131) The goat that remained for the Creator is first made as a sin-offering, and everything is perfumed, and Israel remain innocent (not guilty) before the Creator from all the iniquities they had committed and sinned before Him, as it is written, “For on this day shall atonement be made for you, to cleanse you.”

132) “And Jacob said to Rebecca, his mother, ‘Behold, Esau my brother is a hairy man, and I am a smooth man.’” “Esau … is a hairy man” of that goat [“he-goat” and “hairy” are the same word in Hebrew] that is the Sitra Achra, since he comes from that side. “And I am a smooth man,” a man who is divided, from what he dispensed to the rest of the nations, their ministers and appointees [Halak means smooth, and Nehlak means divided]. It is written about it, “Which the Lord your God has allotted to all the peoples,” and it is also written, “For the portion of the Lord is His people, Jacob the lot of His inheritance.”

Also, a smooth man comes from the two goats that were divided, and one part remained, which the priest divided—one for the lot of Jacob, and one for the Creator, so the goat would carry on its shoulders all of Jacob’s iniquities. It is written about it, “And the goat shall bear upon him all their iniquities,” which is the letters of Avonot Tam [iniquities of the whole], the iniquities of Jacob, who was called “a whole man.”

133) On that day, several doors are opened for Israel to receive their prayer. Happy are Israel, whom the Creator wishes to cleanse and purify, as it is written, “For on this day shall atonement be made for you, to cleanse you.” On that day the priest crowns himself with several crowns. On that day the work of the priest is more honorable and sublime than all the works. He gave a portion to all in these offerings of the Creator. On that day, Hesed is crowned in the world through the priest, who sacrifices the offerings for the iniquities of the people. First he offers for his own iniquities, then for the iniquities of the people. He sacrifices offerings for himself and for the people.

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

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

124) “And he shall put them upon the head of the goat, and shall send him away by the hand of an appointed man into the desert.” In all that is done, the doer must be ready for it. There is a person by whom the blessing is kept more than by another because he has been prepared for it. It is written about the priest, “He who has a good eye shall be blessed.” Do not read it as “shall be blessed,” but as “shall bless,” for because he has a good eye, by that he is ready for the blessing to be kept by him.

125) And there is one who is ready for the curses to be kept by him, and wherever he looks, curses, swears, and fright shall come. Thus, Balaam was called “evil eyed” because he was ready for any evil and was not ready for the good. And even when he blessed, his blessing was not a blessing and did not come true. And when he cursed, everything he cursed came true, and would even come true in a minute. This is why it is written, “The saying of Balaam the son of Beor, and the saying of the man whose eye is opened,” since any place where his eyes governed was cursed.

126) Previously, it was written, “And he turned his face toward the desert,” so that the side that rules there, the Sitra Achra, would be awakened and come with slandering and delation (informing) against Israel. It is written about priests, “He who has a good eye shall be blessed,” because he is ready for it and the blessing is found in the giving of his eyes. This is why we learned that one should stray from even a hundred ways and not encounter a person who has an evil eye.

127) “And shall send him away by the hand of an appointed man into the desert,” meaning he is ready for it and is inscribed for it. The priest recognized that one of his eyes was a little bigger than the other. The skin over the eye, the eyelids, was covered with big hairs, the eye was of blue color, and he did not look straight. This is a person who is willing to send the goat to Azazel, and is worthy of it. This is why it is written, “By the hand of an appointed man.”

128) There was a man in Gush Halav who wherever his hand struck, it would die. People would not come near him. In Syria there was a man who wherever he looked, even when he meant well, it would all be turned to bad. One day a man was walking in the market and his face were shining. That man came and looked at him, and his eye split. For this reason, whether a good thing or a bad thing, there is a person ready for it, for this and for that. This is why it is written, “He who has a good eye shall be blessed,” do not read, “Shall be blessed,” but rather, “Shall bless.”

129) Once the man who would walk with the goat to the desert reached there with the goat, he would climb up to the mountain and push it away with both hands. He would not come down half the mountain before it was torn limb from limb, and he would say, “Thus will the iniquities of Your people be blotted out.” And because by that the prosecutor rose and became Israel’s advocate, the Creator would take all of Israel’s iniquities, and all that is written in those verdicts of above, to mention people’s iniquities, and cast them in the manner that the goat to Azazel was cast from the mountain, to the place called the deeps of the sea, the place of darkness and Dinim of the left, under Malchut, who is called “sea,” as it is written, “You will cast all their sins into the depths of the sea.”

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