Autor: arhiprofesor

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42) “And the Lord God said: ‘It is not good that the man should be alone.’” It does not say, “That it was good,” on the second day, since the rib for building the Nukva was to be taken from Adam. The second day is Gevura and left line. And completing the left line is only in the Malchut, which is built from it. And since Adam, ZA, was alone and Malchut had not yet been cut off from him, it is written, “It is not good that the man should be alone.” This is why it was not said, “That it was good” on the second day. Before Malchut is separated from ZA and is built into a separate Partzuf, the left line of ZA, which is the second day, is not completed. It is said about it, “It is not good.”

43) Was he alone? It is written, “He created them male and female,” and we learned that Adam ha Rishon was created in two Partzufim, male and female, attached to one another in their Achoraim [posteriors]. And you say, “It is not good that the man should be alone”? However, he did not try with his Nukva and she was not help made against him, for she was at his side and they were attached at their backs, and then Adam was alone.

44) “I will make him a help made against him,” opposite his Panim [face], so they would bond face to face. What did the Creator do? He cut him and took the female from him, as it is written, “He took one of his ribs.” “One” is his Nukva, as it is written, “My dove, my undefiled, is but one,” and brought her to Adam, who established her as a bride. And He brought her to be opposite his face, shining face to face. And while the Nukva was clung to his side, Adam was alone. Afterwards, the two rose and mated, and seven rose together: Cain with his twin, Abel with two twins, thus five, and Adam and Eve, thus seven.

45) When Eve was established with Adam, the Creator blessed them, as it is written, “And God blessed them,” like a cantor who blesses the bride with seven blessings. We learn from this that when the bride and groom are blessed with the seven blessings, they are attached together as it is above, when Malchut is blessed by the seven blessings from HGT NHYM de ZA.

46) Hence, one who comes to bond with another man’s wife blemishes the Zivug [coupling], since the Zivug of the assembly of Israel is only in the Creator, both when it is in Rachamim [mercy] and when it is in Din [judgment]. When one bonds with another man’s wife, it is as though he is lying to the Creator and to the assembly of Israel. Hence, the Creator does not atone him through repentance, and repentance is hung for him until he departs from the world, as it is written, “Surely this iniquity shall not be forgiven you until you die.” It is forgiven when he enters in repentance into that world and receives his punishment there, and then he is forgiven.

47) One who lies to the assembly of Israel, who comes to bond with another’s wife, his repentance is not accepted before he is sentenced in hell; all the more so with one who lies to the assembly of Israel and to the Creator. It is even more so if he compels the Creator to make the form of a bastard in another’s wife and publicly lies to the king, openly.

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(înapoi la pagina ZOHAR CUPRINS / TAZRIA – click)

40) Rabbi Hiya and Rabbi Aha were seated one night before Rabbi Abba. They rose at midnight to engage in Torah. As they stepped outside, they saw a star striking another star three times, blocking its light. All the while, they heard two voices from two sides, a voice to the north and up, and a downward voice. And the downward voice declared and said, “Come in, gather unto your places, for now the keeping of Nukva, Malchut, has begun, for the Creator has entered the garden to stroll and to entertain with the righteous in the garden.” Then that voice went silent.

The night divides into four parts: Hesed, Gevura, Tifferet, and Malchut. On the first half of the night, the two lines, Hesed and Gevura in Malchut dominate. At midnight, Tifferet, which is the middle line, begins to dominate and sentence and unite the two lines, Hesed and Gevura in Malchut. The Creator, Tifferet, the middle line, enters the Garden of Eden, Malchut, and unites the right and the left in her.

To unite the right and the left, the middle line must extend the Masach de Hirik in both its discernments, in the key and in the lock, since the left does not surrender to unite with the right without them. Also, this Masach diminishes the GAR of the left line and blocks it.

These two actions in the key and lock, which are operated by the Masach de Hirik are called “two voices.” And the two actions in the middle line are the voice of the key that is mitigated in Bina, and the downward voice—the voice of the lock, the voice of the lower Malchut, which was not mitigated in Bina. The voice of the lock—the first act of the middle line—which is the main force that diminishes the left line, declared and said to those clinging to the left line and wishing to extend from the GAR of the left, that voice of the lock told them to gather and return to their places, as in, “If your heart runs, turn back.”

This is so because the guarding of the Malchut had begun. Until midnight, there was no guarding for Malchut’s left line and the wicked could suck from the left line. But now, at midnight, when the middle line rules and has revealed the lock that diminishes the left line and blocks it, there is guarding, so the wicked can no longer suck from the left in Malchut. And the middle line, Malchut, reveals this voice of the lock. After the announcer sounded and everyone saw that the left line has been blocked, it went silent, concealed, so the voice from the north side could dominate. This is the second act in the Masach de Hirik, which comes from the Malchut that is mitigated in Bina, which is a key, so it may re-extend VAK de GAR of the left line. And had the voice of the lock not been silenced, the voice of the key would not have been able to dominate and it would be impossible to extend any measure of GAR.

41a) Rabbi Aha and Rabbi Hiya returned to the house and said, “It must be a time of good will,” the awakening of the assembly of Israel to join with the Holy King, ZA, the middle line. And the assembly of Israel connects to the Creator only out of singing, out of her praise for Him.

Before midnight, during the time of the dominion of the left, its illumination was considered external. This is why it is written that before they received the external illumination from the left, they already saw how the midnight point was arriving and the middle line was shining in both its actions, uniting the left with the right. And then their illumination was considered internality. This is why it is written that they did not come out to receive illumination from the left line, but returned into the house, for the right and the left have already been united through the middle line, and their illumination was considered internality.

During the domination of the left in Malchut, prior to the point of midnight, Malchut—whose essence comes primarily from the left—is remote from Tifferet, from the middle line, which leans to Hassadim and to the right, even though she is dark, without the Hassadim of the middle line. This is like the left line prior to the determining of the middle line. At midnight, when the Creator comes to unite the left with the right in its two actions, Malchut recognized the merit of the Creator, the middle line, due to the perfection of the unity of right and left. And then she united with the Creator.

41b) When the morning comes, the king gives her a thread of grace. At that time, the Hochma in her clothes in Hesed and is completed, as it is written, “And the king held out to Esther the golden scepter that was in his hand.” The king is ZA; Esther is Malchut; and the golden scepter is the thread of grace, which is called “a scepter of God,” when the Hochma in Malchut clothes in it. And do not say that the king holds out the golden scepter only to her, but to her and to all those who join her. Come let us join together.

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37) “There is none holy as the Lord, for there is none besides You; neither is there any rock like our God.” “There is none holy as the Lord” means that there is still another who is holy, but is worse than the Lord. “Neither is there any rock like our God” means that there is another rock, but it is worse than the Lord.

38) However, certainly, there is none so holy as the Lord. There are many holy ones above—the angels. And Israel, too, are holy, as it is written, “You will be holy.” But they are not as holy as the Lord, as it is written, “There is none besides You.” Thus, the Creator’s holiness is without the holiness of the angels and of Israel, for He does not need their holiness. But they are not holy without Him, and this is the meaning of “There is none besides You,” that they have no holiness without You.

39) “Neither is there any rock like our God” means that the Creator formed a shape within a shape, the shape of an embryo in the shape of its mother. He corrects it and blows the spirit of life into it, and delivers it into the air of the world. “Neither is there any rock like our God” means that He has governance and kingship over everything.

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31) “And in the eighth day the flesh of his foreskin shall be circumcised.” This commandment to circumcise the circumcision of the holy covenant on the eighth day is a sublime thing, as it is written, “The counsel of the Lord is with them that fear Him; and His covenant, to make them know it.” He announces the counsel, which is the covenant, to those who are afraid, who fear sin. This is so because the meaning of the holy covenant should not be seen outside of them. And we already learned the meaning of the holy covenant in several other places.

32) This counsel, which is for eight days, is mandatory for the world, for the whole of the holy nation, as it is written, “And in the eighth day the flesh of his foreskin shall be circumcised.” The eighth day is the sign of the holy covenant, the Sefira of Yesod, which is the eighth among the degrees. If you count the degrees from Hochma down, Yesod is in the eighth degree, and Keter is Ein Sof and is not counted.

Also, the circumcision of the covenant is to remove the foreskin, the impure serpent from the covenant, the holy Yesod. We may ask why is it that once he says that the eighth day is Bina, meaning from below upwards, and once he says that the eighth day is Yesod, meaning from above downwards. It is so because of the inverse relation between the Kelim and the lights, since in the light, the lower enters first and we begin from below; and in the Kelim, the upper ones complete first and we begin from above downwards.

33) This is so because when the holy nation gathers to remove the foreskin from the covenant, the Creator assembles His entire entourage and appears, so as to move the foreskin up from the sign of the holy covenant, which is Yesod. All the deeds that Israel do below evoke deeds above. Hence, at that time, the foreskin—the impure serpent—is repelled upwards from the whole of the holy nation. And a vessel with dust is set up for this foreskin, to put the foreskin in it, as it is written, “And dust shall be the serpent’s food,” and “Dust shall you eat all the days of your life.”

34) We learn from this that one need not be contemptuous of the foreskin, even though it is removed from the covenant. Its place, after it is removed from this covenant, is in the dust, since after that serpent was removed from man, the Creator set up its dwelling place in the dust, as it is written, “Dust shall you eat all the days of your life.” And since the Creator set up its residence in the dust when He removed it from man, when we remove the foreskin, we should set up dust for it to dwell in, in this very way.

35) Every person should gladly and willingly sacrifice that son as an offering to the Creator, to bring him under the wings of Divinity. This is regarded by the Creator as a complete offering and is received willingly.

36) This offering is like an offering from the beast, since this is for eight days, and that is for eight days, as it is written, “But from the eighth day and thenceforth it may be accepted” because it has already been through one Sabbath, since there has to be one Sabbath among the eight days. And since it has been through one Sabbath, this offering—the beast—is accepted.

The circumcised child is for an offering because he was attached and came to be at this Sabbath, which is Malchut, the holy covenant—Yesod. On Sabbath, the Yesod is in its fullest perfection; hence, the child receives illumination from it, to correct his holy covenant. And the beast is accepted as an offering, as well, since the offering unites Yesod and Malchut. For this reason, it must receive correction from the complete Yesod on the day of the Sabbath. Thus, everything is in the upper one.

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26) Tens of thousands of souls emerge in the world at once. And from the day she educes them, they are not called Nefashot [plural of Nefesh], receiving their illumination from Malchut, until they settle in a body for thirty-three days. Until then, the body is incomplete for the soul to dwell and clothe in. And the soul is impure for seven days because for all seven days, spirits do not enter the Malchut to connect with her. And during all those seven days, the spirit walks in the body, to find its place of dwelling. Then it is written, “Then it shall be seven days under its mother,” Malchut, meaning he is under her and cannot attach to her.

27) On the eighth day, the spirit and body return before the queen, to attach to her and to the male, ZA, in body and spirit. “She shall remain in the blood of purification for thirty-three days” so that the spirit will settle in the body. Three days after the circumcision, the child suffers the pain of the circumcision and the spirit does not abide in the body as during the rest of the days. Hence, “She shall remain in the blood of purification for thirty-three days.”

The doe [female deer] cannot deliver the soul unless the serpent bites her pudendum. Hence, the soul was made impure by his bites, since the bite of the serpent and his filth evokes the point of the quality of judgment, which is not associated with Bina, which is a lock. For this reason, the spirit, the light, cannot clothe in the body, the Kli, and the spirit must rise back to the Malchut that was mitigated in Bina, in the key, and connect with her. Then, it, too, receives the mitigation of the association of Malchut in Bina and can clothe in a body, as it is written, “Then she shall be unclean seven days,” which are the seven Sefirot, HGT NHYM, when Malchut must rise to Bina to be mitigated in Bina.

And before she comes to Bina, which is the eighth day, no spirit rises to her to attach to her. However, the ascent of Malchut to Bina is not for her own need, but for the purpose of purifying the soul from the serpent’s bite in her pudendum while she was delivering. This is so because after the soul received the mitigation from Bina, she becomes worthy of connecting to the Malchut, which is corrected in the key. Thus, the spirit can clothe in a body. It is called Ruach [spirit], and not Neshama [soul] because on the eighth day, when she receives the mitigation from Bina, during Malchut’s ascent to Bina, she still does not have GAR, Neshama, but only the Katnut, called Ruach.

To receive a soul [Neshama], she must sit for thirty-three days in the blood of her purification. This is so because bloods are judgments that appear from the Masach de Katnut [infancy/smallness], which prevents the GAR.

Also, there is pure blood and there is impure blood, since they are two kinds of Masachim [plural of Masach]—the Masach of the lock, from Tzimtzum Aleph [first restriction], and the Masach of the key, from Tzimtzum Bet [second restriction]. The judgments of the Masach of the lock are called “impure bloods,” since as long as there is a hint of their filth in the soul, it is unfit for any light, as it is written, “Then she shall be unclean seven days.” And the judgments that extend from the Masach of the key are called “pure bloods,” since they are fit to receive light. However, she needs time for the Malchut to connect in HGT de ZA, from whom she receives the GAR.

As it is written, she needs to wait in Katnut that is mitigated in Bina, called “pure bloods,” for the duration of thirty days so that the Ruach will receive its GAR, at which time it will clothe in the body. However, according to this, thirty days should have sufficed, in accordance with the three Sefirot HGT de ZA, each of which consists of ten. But after the circumcision, three days are required to heal the circumcision. These are the three lines of Katnut, and when they are received, the circumcision is healed, and the Malchut can rise and connect in three lines of Gadlut, which are thirty days.

28) Is it blood of purification or days of purification? In blood of purification it is the circumcision blood—blood that is after the blood that comes from the child. The Creator watches over those bloods all those days, as it is written, “Remain in the blood of purification.”

Just Taharah [purity], which does not have the Mafik Hey [a special pronunciation mark], and is not pronounced in the reading, indicates that he does not mention the bottom Hey of HaVaYaH, Malchut. But do not say that it is about the purification of Malchut, the mother of the Neshama [soul], but about plain purity. This is so because plain blood of purification is what the pure bloods are called, since it is only about the soul that is born out of her. And all the ascents and attachment that are said about Malchut relate to Malchut being the root of the soul.

The circumcision blood, which are on the eighth day, are the root of the pure blood that extends from the Masach of the key, and the bloods that are drawn during the thirty-three days are drawn from the pure blood of the circumcision, as it is written, “Blood of purification,” which are the roots of pure blood.

Also, the blood that is seen during the thirty-three days is considered blood of circumcision, pure blood, from the Masach of the key. Without these judgments of Katnut it would not be possible for her to ever receive GAR. This is why the Creator must keep them, to qualify her to receive GAR.

29) Each day, the assembly of Israel, Malchut, takes food from the king’s house for people’s spirits and nourishes them with holiness, except for those spirits that are in the thirty-three days of purification. Until these spirits settle in a body after thirty-three days, she watches over them daily, for then the spirits attach to the body like the rest of the dwellers of the world. As the Malchut is present only in a whole place, all her deeds toward the spirits of people are in this manner until they are perfected, as it is written, “She shall not touch any hallowed thing.” This is the meaning of watching over the souls, meaning she does not touch holiness to receive food from the holy, which is ZA, for the souls.

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(înapoi la pagina ZOHAR CUPRINS / TAZRIA – click)

22) All the spirits in the world are made of male and female. When they come out to this world, they emerge male and female. Afterwards, they divide according to their way. The spirit of the male dresses in a male, and the spirit of a female—in a female. Afterwards, if one is rewarded, they mate together, meaning with his mate, and they unite in one Zivug [coupling] in everything—spirit and body, as it is written, “Let the earth bring forth the living creature after its kind.” “After its kind” is that spirit of man that emerges with its similar mate.

23) “Let the earth bring forth” refers to Malchut, from whom the living creature [in Hebrew, “living Nefesh”] emerges. This is the spirit of Adam ha Rishon, who was born and came out of Malchut, as it is written, “But of the fruit of the tree which is in the midst of the garden.” “The fruit of the tree” is the Creator, ZA, called “the tree of life.” His fruit is the spirit of Adam ha Rishon. “Which is in the midst of the garden” means within the woman, who is called “garden” and Malchut, since the spirit of Adam ha Rishon came from a Zivug of ZA and Malchut.

“If a woman inseminates, she delivers a male child.” The woman, Malchut, delivers the souls, and delivers a male child. It is not included of male and female, as it is usually when the souls are born male and female, since through the sins of the lower ones, they cause the souls to not join male and female in Malchut, as they emerge above, in couples—male and female. This is why it is written, “She delivers a male child,” since what appears to this world is only a male, who is not included with a female.

24) Since Adam ha Rishon and Eve sinned before the Creator, they were divided into male and female, and were therefore divided into male and female, when they come out from above into this world. Thus, a male soul is born separately, and a female soul is born separately, until the Creator so wishes (if one is rewarded) that one is given one’s mate, the soul of the female, who was included with him above. If not, she is separated from him and is given to another, and they beget sons inappropriately.

This is why it is written, “My spirit shall not abide in man.” What is “My spirit”? It should have said “His spirit,” meaning man’s spirit. However, they are two spirits, for they emerge as couples. You need not pronounce “My spirit” in singular form, but in plural form. And the writing says that they should not abide together, for they emerge separated from one another. This is why it is written, “She delivers a male child,” without including male and female together, as is normally done above, since they caused it.

25) “She delivers a male child” means it is born from the Malchut into this world without a female. Yet, everyone comes as male and female, included together, and then divide and come separately into the male and separately into the female. But “She delivers a male child” means that the male and female are included together from the right side, which is considered male.

If she delivered a female it would mean that the female and male are included together from the left side, which is considered a female. Then the left side would be ruling over the right side, and the male on the right would yield and not dominate. In that state, such a male, who emerged from the Nukva, Malchut, from her left side, all his ways are as a female, hence he would be called “female.” But a male that emerges from the right side of Malchut is the dominant, and the female that emerges with it surrenders, since the left side is not dominant. Hence, it is written about it, “She delivers a male child.”

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(înapoi la pagina ZOHAR CUPRINS / TAZRIA – click)

15) Then the spirit descends with one figure with it. A figure that has the shape of above is called “the image of God.” He is created in this image and walks in this world with this image, as it is written, “Man walks as a mere figure.” As long as the image is with him, a man persists in this world. If the image departs him, he dies. And there are two images that join together, and King Solomon warned people and said, “Until the day breathes and the shadows flee away.” Two.

16) In the book of the magicians of Asmodeus, I have found that those who wish to do magic from the left side and to cling to them will rise by the light of the candle, or in a place where his image is seen by the light of the moon, and will say, “These are the proper words for these charms.” He will call upon those sides of impurity by their names of impurity, and will summon his images to these names of impurity that he has called. And he should say that he is willingly being set up for their authority and their command. Then that person departs the domain of his master and the deposit of his master. This means that he is giving the soul that was given to him as a deposit from his master to the side of impurity.

17) And through these words of wizardry that he was saying, inviting them to his images, two spirits are seen, which are established in his images. They have the semblance of people and at times they alert him things to harm him and at times to benefit him. And those two spirits were not included in the body, for he did not make bodies for them before he sanctified the Sabbath. But now they are included in the images that man gave them, and they are established in them and tell a man things that harm him. This is the meaning of him departing his master’s authority and giving his deposit—the soul—to the side of impurity.

18) In one’s anger, one must not throw household utensils or anything of the sort, and give it to the Sitra Achra. He must not do so, for several investigators of law and judgment are ready to receive that thing. And from that time, no blessings will be upon him, for he is from the Sitra Achra. It is even more so with one who invites the Sitra Achra, the other one, over that high goodness, his image, since he invited them to his images.

19) When the time approaches for a person to leave this world, that high image he was given, that evil spirit that clung to him everyday comes and takes that image away from him, establishes itself in it and leaves. And that image will never return to a person, and he will know that he will be rejected from everything.

20) When the soul descends to the entrance to this world, she first descends to the Garden of Eden of the earth and sees the glory of the spirits of righteous standing column by column. Afterwards, she goes to hell and sees the wicked crying “Alas! Alas!” and no one pities them. She is given testimony of everything: the wicked testify how they are punished for each sin, and the righteous testify to the good reward that they receive for each Mitzva [good deed/commandment]. And that holy image stands over her until she leaves toward this world.

21) When she comes out to the world, that image comes to her and partakes with her and grows with her, as it is written, “Man walks as a mere figure.” And man’s days partake in that image and are dependent upon it. If it departs, man parts from this world, as it is written, “For we are but of yesterday, and know nothing, because our days upon earth are a shadow.” “Our days upon earth are a shadow” means that our days depend on this shadow, and from the day a woman conceives until the day she delivers, people do not know how great and how sublime are the deeds of the Creator, as it is written, “How manifold are Your works, O Lord.”

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(înapoi la pagina ZOHAR CUPRINS / TAZRIA – click)

13) “The earth is full.” The earth is the assembly of Israel, Malchut. She is filled by Bina, as it is written, “All the rivers run into the sea.” “Your possessions” is Malchut, which later brought them out, as it is written, “These are the generations of the heaven and the earth when they were created.” He created them with a Hey, which is Malchut, the bottom Hey of HaVaYaH. For this reason, “The land is full of Your possessions.”

14) When a man comes to sanctify and to mate with his female, with his holy desire, the spirit of holiness—which consists of male and female—awakens upon him. This is so because he was born and extends from ZA and Malchut, which are male and female. And the Creator implies to an emissary that is appointed over impregnating people and gives him that spirit, and tells him in which place he should give it, as it is written, “And the night which said, ‘A boy is conceived.’” The night, Malchut, said to that appointee to conceive a man from a certain man, so he would place the spirit there. And the Creator commands that spirit, adjuring it to be righteous.

(înapoi la pagina ZOHAR CUPRINS / TAZRIA – click)

(înapoi la pagina ZOHAR CUPRINS / TAZRIA – click)

9) “A woman who inseminates first, delivers a male child.” The Creator sentences whether a drop is male or female, and you say, “A woman who inseminates first, delivers a male child.” Thus, the Creator’s sentence is redundant. Indeed, it is certainly the Creator who decides between a drop of male and a drop of female. And because He has discerned it, He sentences whether it is to be a male or a female.

There are three partners to a man: the Creator, his father, and his mother. His father gives the white in him; his mother—the red in him; and the Creator gives the soul. If the drop is a male, the Creator gives the soul of a male. If it is a female, the Creator gives the soul of a female. It turns out that when the woman first inseminated, the drop has not become a male yet, if the Creator had not sent within her a soul of a male.

This discernment that the Creator discerns in a drop—that it is fit for a soul of a male or a female—is considered “the sentencing of the Creator.” Had He not discerned it and did not send a soul of a male, the drop would not have become a male. Thus, the two statements do not contradict one another.

10) And since she inseminates, does she deliver? After all, this requires pregnancy. It should have said, “If a woman is impregnated, she delivers a male child.” What is, “If she inseminates, she delivers”? Since the day of insemination and conception to the day of delivery, a woman has not a word in her mouth except her offspring, whether it will be a male. This is why it is written, “If a woman inseminates, she delivers a male child.”

11) “If a woman inseminates.” “How manifold are Your works, O Lord.” How manifold are the deeds of the Holy King in the world. It is akin to a person who took some seeds together and sowed them all at once, and then each kind buds independently. Thus, the Creator does His deeds with wisdom, and in wisdom does He take them all together and sows them. Afterwards, each and everyone emerges in its own time, as it is written, “In wisdom have You made them all.”

12) “How manifold are Your works, O Lord.” How manifold are the deeds of the Holy King. And all of them, the whole of reality in the worlds, are hidden in Hochma [wisdom], as it is written, “In wisdom have You made them all.” All are included in Hochma and do not come out, except by trails, which are the thirty-two paths of Hochma, to Bina. And from Bina, all is made and corrected, as it is written, “By understanding it is established. This is why it says, “In wisdom have You made them all,” with understanding, through the Bina.

(înapoi la pagina ZOHAR CUPRINS / TAZRIA – click)

(înapoi la pagina ZOHAR CUPRINS / TAZRIA – click)

4) “A woman of valor is the crown of her husband, but she who shames him is like rottenness in his bones.” A woman of valor is the assembly of Israel, Divinity. “She who shames him is like rottenness in his bones” are idol worshipping nations, which the Creator cannot tolerate in the world, as it is written, “And therefore I abhorred them.” They are like thorns and thistles that restrain a person and he cannot tolerate them.

A woman of valor, the assembly of Israel, overcomes several armies and camps of angels that are in the world, that is, all the dwellers of BYA that expand from her. A woman of valor implies mistress and master. “The crown of her husband” means the crown of Tifferet, for Tifferet is the husband of Divinity.

5) “A Woman of valor, who can find?” “Who can find” is as we said, who will find you at the end of days, meaning obtain you. “Who will find” means who will be rewarded and achieve being in her in wholeness, and being with her forever.

6) “For her price is far above rubies.” It should have said “worth,” that it is harder to buy her than rubies, meaning that she sells and turns over to other nations all those who do not fully cling to her and are not whole with her, as you say, “And the children of Israel abandoned the Lord,” and He sold them to the hand of Sisera. And then they are all far from those high and holy rubies, which are the secrets and the internality of the Torah, for they will have no share in them.

7) “The heart of her husband trusts in her, and he will have no lack of gain.” “The heart of her husband trusts in her” is the Creator, ZA. This is why He appointed her over the world, to be governed by her. He appointed all His arms in her hand, and all those warmongers. Hence, “He will have no lack of gain,” for He placed in her hands all the powers to make war and to subdue the Sitra Achra, by which she brings out the holy sparks that fell to the outer ones due to the sin, and she brings them back to holiness. And these holy sparks are called “gain,” the gain of war.

8) “She does him good and not evil, all the days of her life.” “She does him good” means she benefits the world and benefits the King’s palace and the sons of His palace. “And not evil” needed to be said because it is written, “the tree of knowledge of good and evil,” where Malchut is called “the tree of knowledge of good and evil” because if he is rewarded, good; if not rewarded, bad. This is why he says, “And not evil.” “Good and not evil” is while the days of the heaven, the Sefirot de [of] ZA shine on her and properly mate with her. The days of the heavens are the days of her life, since the tree of life, ZA, sends her life—the Mochin from Bina—and shines for her. At that time, “She does him good and not evil.” And all these writings were said about the assembly of Israel.

(înapoi la pagina ZOHAR CUPRINS / TAZRIA – click)