Autor: arhiprofesor

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22) “The Lord called unto Moses, and spoke unto him out of the tent of meeting, saying.” It writes, “called” with a small Aleph [in Hebrew], to show who was calling unto Moses, that it was the one who is in the Temple, which is Malchut. And then she invited Moses over to her, as one who invites a guest. Here it writes with a small Aleph and there it writes with a big Aleph, meaning Adam, Seth [Shet], Enosh, for the big Aleph is Bina, the perfection of everything. The small letters are in Malchut; the big letters are in Bina.

23) What is the connection between Moses and Aaron? Which of them is higher? Moses is higher because he is the King’s best man, while Aaron is the queen’s best man. There is an allegory about a king who had a high mistress. He gave her a best man to correct her and watch over the things in the house. Hence, when the best man comes to the king, he comes only with the mistress, as it is written, “With this shall Aaron come into the holy place,” with Malchut, called “this,” as he is her best man. Best man means a friend, since “But Amnon had a friend” is translated as best man. But usually, this title is used for a bride and a groom, meaning the best men of the groom and the bride’s maids of the bride.

24) Moses was the King’s best man. This is why he came into Malchut like a guest, as it is written, “called,” with a small Aleph. Afterwards, “The Lord called unto Moses, and spoke unto him.” Aaron is the best man of the mistress, Malchut, and all his words were to make the king pleased with the queen, and the king was pleased with her. Therefore, because Aaron is the queen’s best man, he made his dwelling place with her, to correct the house and to always watch over the things in the house. This is why he was corrected to be such as above, like Hesed de [of] ZA, and he is called “the high priest,” for Hesed is a priest, to correct the Malchut, which is called Melchizedek.

25) For this reason, he took anything that he needed from the king’s house, and there was no one who could stop him. This, also, is why he stands to purify all who enter the queen’s house, so that none who are impure will be among the sons of the palace. This is why it is written, “To take for him that is to be cleansed two living clean birds.”

(înapoi la pagina ZOHAR CUPRINS / MEŢORA – click)

(înapoi la pagina ZOHAR CUPRINS / MEŢORA – click)

20) “She is a tree of life to those who take hold of her, and happy are all who support her.” The tree of life is the Torah, a high and mighty tree. She is called Torah because it instructs and reveals what was hidden and unknown. She is called “life” because all the upper life is included in her and stem from her.

“To those who take hold of her,” meaning those who are gripped to her, for one who is gripped unto the Torah is gripped unto everything—gripped above and below. “And happy are all who support her.” Who are her supporters? Those who cast stock, who give money for merchandise in the pocket of disciples of the wise, so they may trade with the money and partake in the profit.

21) Her supporters are those who are rewarded with having sons, who are worthy of being loyal prophets, for the Torah implies Tifferet, the Guf [body] of ZA. And Netzah and Hod, which are the prophets, are legs that support the Tifferet, which is the Torah, like the legs of the body. Hence, those who support the Torah are rewarded with sons who are prophets.

Meushar [happy] should be read as Merosho [from his head], for Netzah and Hod support the Torah, ZA, from his Rosh [head] to his Sof [end], like legs that support the body from head to toe. From his Rosh, the Rosh of everything, Hochma, the Rosh of the whole body, Tifferet. And the Guf [body] spreads through the end of the six edges, HGT NHY.

“Who support her,” “His legs are as pillars of marble,” meaning Netzah and Hod, for those who cast stock in the pockets of disciples of the wise support the Torah from the Rosh to the Sium [end] of the Guf, Yesod. And the whole of the faith—Malchut—depends on the Guf, the Torah. And he is supported and is awarded sons who are fit to be loyal prophets.

(înapoi la pagina ZOHAR CUPRINS / MEŢORA – click)

(înapoi la pagina ZOHAR CUPRINS / MEŢORA – click)

17) A cedar tree, Tifferet, as it is written “From the cedar that is in Lebanon,” for the plants of a cedar tree, Tifferet, take root only in Lebanon, Bina.

18) “To take for him that is to be cleansed two living clean birds, and cedar-wood, and scarlet, and hyssop.” When a man engages in the work of his Master and engages in the Torah, the Creator is over him and Divinity bonds with him. When a man comes to be defiled, Divinity parts with him, the Creator parts with him, all his Master’s side of holiness turns away from him, and the spirit of impurity is over him and over the whole side of impurity. When he comes to be purified, he is assisted. And after he is purified and repents, what has departed him returns to him—the Creator and His Divinity—and they are on him.

19) It is written, “To take for him that is to be cleansed two living clean birds.” Since he already said, “Two birds,” I do not know that they are alive. So why does it say “living”? Indeed, actually alive, as it is written, “And I fear,” the animals. They correspond to the place from which the prophets are nursed, Netzah and Hod, which are called “lower animals.”

The cedar tree is Tifferet, and scarlet is the red side of Gevura in Divinity, which partook with him in the beginning. The hyssop is the small Vav, Yesod, which nurses the assembly of Israel, Divinity. For this reason, a cedar tree and hyssop, which are Tifferet and Yesod, go together, for they are regarded as one.

Hence, there are two Vavs are as one in the name HaVaYaH. The Vav that is pronounced is Vav. There is one above, Tifferet, and one small, Yesod—upper Vav and lower Vav. And everyone, the Creator—who is Tifferet and Yesod—and Divinity return to being over him as in the beginning, since he has been purified. And opposite those that return to him, which are Tifferet, Yesod, and Divinity, below they are a tree (cedar), hyssop, and scarlet, which are in this purity, hanging from these high Sefirot.

(înapoi la pagina ZOHAR CUPRINS / MEŢORA – click)

(înapoi la pagina ZOHAR CUPRINS / MEŢORA – click)

13) “The sun rises and the sun sets.” When the soul is with a person in this world, then the sun shines. The sun sets when a person leaves this world. If one repents, he aspires and rises to his place there. If he is righteous, the sun comes and purifies. When the sun comes and he passes away from the world, he is pure, and afterwards will eat from the holy.

14) The Creator atones for all the transgressions in the world through repentance, except slander, when one slanders against one’s friend. They asserted it as follows, “This shall be the law of the leper,” the law of one who gives a bad name. An anagram for Metzora [Hebrew: leper] is Motzi Ra [emitting evil]. Anyone who emits a bad name, all his organs are defiled and he should be closed, since that evil speech rises and evokes the spirit of impurity upon him, and he is defiled. One who comes to be defiled is defiled; in a lowly thing, another thing awakens.

15) “How the faithful city has become a whore.” How did one who was loyal to her husband return to being a whore? “She who was full of law,” “Law” is the Creator; “Justice” is the assembly of Israel, Malchut. And because the Sitra Achra is awakened by the sin of Israel, the Creator, called “law,” departed—from Malchut, called “justice—and the spirit of murderers is within her, as it is written, “But now murderers.” And if Jerusalem, the holy city, is so, the rest of the people are even more so, as it is written, “This shall be the law of the leper.”

16) “This,” which is Malchut, will certainly be against him, to avenge him—that slanderer. This is because a leper is made of the letters Motzi Ra [emitting evil]. “In the day of his cleansing: he shall be brought unto the priest.” This means that one in whom there is slander, his prayer does not come before the Creator because the spirit of impurity awakens over him. When he repents and has assumed repentance, it is written, “In the day of his cleansing: he shall be brought unto the priest.”

(înapoi la pagina ZOHAR CUPRINS / MEŢORA – click)

(înapoi la pagina ZOHAR CUPRINS / MEŢORA – click)

10) When the time comes for the soul to part with the body, the soul does not depart the body before Divinity appears before it, and the soul, out of joy and fondness of Divinity, departs the body toward it. If he is righteous, he connects with her and adheres to her. And if not, Divinity leaves him and the soul remains and walks and mourns for the separation from the body.

Allegory: When the cat does not leave the fire, sharpen the knife and it will follow you because it will think that you are about to cut meat. Thus, it will part with the fire. Here too, when the soul does not wish to leave the body, Divinity appears before it and parts toward it, and parts from the body.

11) Afterwards, they are both sentenced by the angel Duma. The body is sentenced in the grave until it returns to dust, and the soul is sentenced in the fire of hell by several judgments, until the time sentenced for it to be punished.

After receiving the punishment, it is time for her to be purified. Then she rises from hell and is whitened from her sins like iron that is whitened by fire, and angels rise with her until she enters the lower Garden of Eden, where she bathes in water and bathes in the perfumes that are there, as it is written, “Perfumed with myrrh and frankincense.” And she stands there until the time she has been sentenced to depart the place where the righteous sit, in the upper Garden of Eden.

12) And when it is her time to reach the upper Garden of Eden, she rises with her, degree by degree, until she approaches the altar as an offering, meaning she rises as MAN to Malchut, called “altar.” This is the meaning of the words, “This shall be the law of the leper in the day of his cleansing: he shall be brought unto the priest,” meaning the highest priest above, Angel Michael. This is a soul that was not defiled so in this world and can be corrected. Otherwise, it is a corruption that cannot be mended.

(înapoi la pagina ZOHAR CUPRINS / MEŢORA – click)

(înapoi la pagina ZOHAR CUPRINS / MEŢORA – click)

5) “As birds trapped in a snare, so the sons of men are ensnared.” People do not know and do not hear and do not observe their Master’s will. And the announcer calls before them daily, and there is no one to listen and no one to awaken one’s spirit to the work of his Master.

6) When the night grows dark and the gates close, the Nukva of the great abyss awakens and several armies of damagers are in the world. At that time, the Creator puts all the people in the world to sleep. He puts to sleep even all those who have awakening of life, meaning the righteous. And the spirits roam the world and announce things to people in their dreams. Some of them are lies and some of them are true. And people become connected in their sleep.

7) And when the north wind awakens and the night divides, a flame bursts out and strikes under the wings of the rooster, and he calls. Then the Creator enters the Garden of Eden to play with the righteous, and an announcer comes out and calls, and all the people in the world awaken in their beds. And those with awakening of life rise up from their beds to the work of their Master, and engage in Torah and in praising the Creator until the morning comes.

8) When the morning comes, all the armies and camps above praise the Creator. Then, several gates open to all sides, and Abraham’s gate, Hesed [mercy], opens in the assembly of Israel, Malchut, to summon all the people in the world to enjoy the Hassadim [mercies]. It is written, “And Abraham planted a tamarisk tree in Beersheba,” since Malchut is called Beersheba, and Abraham planted the tree of Hesed in it.

9) And one who cannot awaken his spirit to serve his master, with what face will he rise before the King when judgment is evoked upon him, and he is caught and chained, meaning when he is imprisoned so as to be brought to judgment? He will not have the merit to be saved. It is written about that, “As birds trapped in a snare.” As they, “So the sons of men are ensnared.” And before a person leaves this world, the soul with the body are sentenced to several judgments before they part, and there is no one to watch over it.

(înapoi la pagina ZOHAR CUPRINS / MEŢORA – click)

(înapoi la pagina ZOHAR CUPRINS / MEŢORA – click)

1) People should guard their way and fear the Creator so they do not stray from the straight path or breach the words of Torah or move away from it.

2) All who does not engage in Torah and does not exert in it is reproached by the Creator, he is far from Him, Divinity is not over him, and those guardian angels that walk with him to guard him, depart him. Moreover, they declare before him and say, “Do not be around so and so for he does not care for the glory of his Master.” Woe unto him, for the upper ones and lower ones have left him and he has no part in the path of life.

3) And when he exerts in the work of his Master and engages in Torah, several guards are ready to guard him, and Divinity is over him, and they all declare before him and say, “Give honors to the form of the King, Give honors to the king’s son,” and he is kept in this world and in the next. Happy is he.

4) With slander, which the serpent said to the woman, he caused Adam and the woman to be sentenced to death, as well as the whole world. With slander, it is written, “And their tongue a sharp sword.” This is why it is written, “Be afraid of the sword,” of slander, “For wrath brings the punishments of the sword.”

It is written, “The sword of the Lord is filled with blood,” The Creator has a sword with which He sentences the wicked. It is also written, “My sword shall devour flesh,” which is Malchut from its side of judgment. It is written, “Be afraid of the sword, for wrath brings the punishments of the sword, that you may know there is a judgment,” meaning know that this is how it is judged. And it writes Shedin [there is judgment], that anyone with a sword in his tongue who slanders, the sword that consumes all awaits him, which is Malchut in the discernment of judgment in her, as it is written, “This shall be the law of the leper.” Malchut, called “this,” judges the leper, and since he slandered, afflictions come in return for slander.

(înapoi la pagina ZOHAR CUPRINS / MEŢORA – click)

(înapoi la pagina ZOHAR CUPRINS / TAZRIA – click)

181) “Please say that you are my sister.” This is a perplexing verse. Would Abraham, who feared sin and loved the Creator, say that about his wife so that he would be favored? But even though Abraham feared sin, he did not rely on his merit and did not wish for the Creator to diminish his merit. Instead, he relied on his wife’s merit that he would gain for her the money of the rest of the nations, since a man is rewarded with money thanks to his wife, as it is written, “House and riches are the inheritance of fathers; but a prudent wife is from the Lord.” Thus, one who wins a prudent wife wins everything, and it is written, “The heart of her husband trusts in her, and he will have no lack of gain.”

182) Thus, thanks to her was Abraham going to eat the gain of the rest of the nations, “And he will have no lack of gain.” He relied on her merit that they will not be able to punish him and to mock her, so he gave them nothing by saying, “She is my sister.” Moreover, he saw an angel walking before her, saying to Abraham, “Do not fear for her, for the Creator sent me to draw out the money of the rest of the nations and to guard her from everything. And then Abraham was not afraid for his wife but for himself, for he did not see the angel with him, but with his wife. He said, “She is guarded and I am not guarded.” And this is why he said, “Please say that you are my sister.”

183) “That it may go well with me.” Should it not have said, “That it may do well for me”? After all, it is written, “When the Egyptians see you, they will say, ‘This is his wife.’” Hence, it should have said, “That it may do well for me.” However, “That it may go well with me” refers to the one who walks before you, the angel. The Creator will do well for me in this world in money, and my soul will live in that world because of you, for you will not stray from the path of truth. If I gain money for you in this world and you stray from the way, then death awaits me in that world. Hence, stand guard so that my soul will live in that world because of you.

184) And because there was an angel walking before her and guarding her, it is written, “And the Lord plagued Pharaoh… because of Sarai,” meaning because of her words, for she would say to the angel, “Strike!” and he would strike. This is why Abraham had no fear for her, for she was guarded. What he did fear for was himself, since he saw no guarding over himself.

185) Ten times did Sarah command the angel to strike Pharaoh, and with ten plagues was he struck. This is so because Sarah made a mark for her sons after her in Egypt, meaning that the Egyptians will be struck by ten plagues until they are redeemed from their hands.

186) “As in the days when you came out from the land of Egypt, I will show you miracles.” The Creator is destined to show redemption to His sons, such as in the days when the Creator sent to deliver Israel from Egypt. And He showed these plagues on the Egyptians and struck them for Israel.

What is the difference between the redemption at the end of days and the redemption from Egypt? The redemption from Egypt was in one king and in one kingdom, while here it is in all the kings in the world. At that time, the Creator will be honored throughout the world and everyone will know the reign of the Creator, and everyone will be struck by blows from above, twice for one, since they will all refuse to let Israel go.

187) Then will the reign of the Creator appear, as it is written, “And the Lord shall be King over all the earth.” And then the nations will volunteer to bring Israel to the Creator, as it is written, “And they shall bring all your brothers.” Then the patriarchs will be revived in joy to see the redemption of their sons as in the beginning, as it is written, “As in the days when you came out from the land of Egypt, I will show you miracles.”

(înapoi la pagina ZOHAR CUPRINS / TAZRIA – click)

(înapoi la pagina ZOHAR CUPRINS / TAZRIA – click)

172) Do you know if another person was damaged in the house? I know that a man was harmed in it, and they say it is a disease. But others say that the spirit in the house harmed him. Afterwards, several people went in and were not harmed. A house that was built without righteousness, the spirit of impurity is in it. It harms its dwellers and woe unto those that breach their words.

173) Woe unto one who builds his house without righteousness, for wherever there is righteousness, Malchut, all the spirits and all the damagers in the world flee him and avoid being before him. Yet, he who comes first and takes the place wins it. If the holy Malchut takes the place first, holiness wins it. But if the Sitra Achra comes to the place first, the Sitra Achra wins it. Thus, is the Holy Name equal to the spirit of impurity, that you say that whoever comes first wins it?

174) This is not so. Rather, the Holy Name, which is Malchut, is not present in a place of impurity. For this reason, if the Holy Name takes the place first, all the spirits and damagers in the world cannot be seen there, much less come near it. And if the spirit of impurity precedes, it takes the place and the Holy Name is not in it, for this is not its place.

175) And when the plague of leprosy would come down to the house, it would purify the place and would bring out the spirit of impurity from its place. Afterwards, the house is shattered, the wood, the stones, and everything, and he builds it from the start, on the holy side, in righteousness, mentioning the Holy Name and instilling holiness in it. And yet, he will build it with different dust and will remove the house two handbreadths from its place, from the first foundation.

176) And now that he is not seen and there is no one to descend and fight that spirit of impurity, to remove it from its place, since now there are no plagues in the house, what is the correction of a house in which the spirit of impurity has sat first? If one can take it out of the house by himself, good. If not, he should build from the start, with different stones and woods and all, and will take it out and remove it from its initial place, and will build it for the Holy Name.

177) Still, the spirit of impurity does not leave the first place, and holiness is not present in an impure place. Thus, why trouble himself so, to tear down the house and rebuild it in a different place, when there are no plagues? It is written, “That which is crooked cannot be made straight.” This is so because since the ruin of the Temple, since there are no plagues, there is no cure in the world. This is why one must be careful and keep himself from the spirit of impurity, and not dwell in this house anymore.

(înapoi la pagina ZOHAR CUPRINS / TAZRIA – click)

(înapoi la pagina ZOHAR CUPRINS / TAZRIA – click)

166) “The leprosy of Naaman shall cling to you and to your seed forever.” If he sins, why are his sons stricken? Elisha saw more than the rest of the prophets. He saw that no decent son would come out of Gehazi; hence, he cursed all of them.

167) Moreover, he told him, “I served a sublime service under Elijah, and I was rewarded with twice the spirit of Elijah, for I was serving in truth. But you are wicked and you blemished me, for you have sworn a lie and you coveted the gift of Naaman. Thus, you have broken the whole of the Torah, and one who breaks it is dead for the next world. But since you were working for me, your service will not be futile, and your death will be in this world and not in the next.” For this reason, “The leprosy of Naaman shall cling to you and to your seed.”

168) Why the garments of wool or linen? He should have just said garment. The plague is present everywhere and governs everything. Wool comes from Bina and linen from Malchut, and the plague governs both. It is written, “She seeks wool and linen.” This teaches us that Malchut is using both. For this reason, here, too, it teaches us that the dominion of this affliction, which comes out of a high place, from the judgments of the Malchut in Bina, governs the wool and the linen. This is why the text says, “This is the law for the mark of leprosy in a garment of wool or linen.”

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