– SURSĂ DE TEXTE FUNDAMENTALE, CĂRŢI, CURSURI, LECŢII, ÎN LIMBA ROMÂNĂ –
Autor: arhiprofesor
Rene Guenon spunea candva ca numai prostii cred ca se pot initia singuri. Intotdeuna ai nevoie de un maestru. Dar cartea ramane o sursa de imbogatire a cunostintelor noastre fara de care nici maestrii nu-si pot desavarsi lucrarea. Biblioteca de arhitectura este pentru un arhitect tot atat de importanta cat experimentarea in concret a trairii fiecarui spatiu arhitectural.
1) “Then the Lord spoke to Moses, saying, ‘when a woman delivers and bears a male child.’” “On my bed night after night I sought him whom my soul loves.” The assembly of Israel spoke before the Creator and asked Him about the exile, since she is seated among the rest of the nations with her children and lies in the dust. And because she is lying in another land, an impure one, she said, “I ask on my bed, for I am lying in exile,” and exile is called “nights.” Hence, “I sought him whom my soul loves,” to deliver me from it.
2) “I sought him but did not find him,” since it is not His way to mate in me, but only in His palace, and not in exile. “I called him but he did not answer me,” for I was dwelling among other nations, who do not hear his voice except for His sons. “Did ever a people hear the voice of God?”
3) “On my bed night after night,” said the assembly of Israel, Divinity. “On my bed I was angered before Him, asking Him to mate with me to delight me—from the left line—and to bless me—from the right line—with complete joy—from the middle line.” When the king, ZA, mates with the assembly of Israel, several righteous inherit inheritance of a holy legacy, upper Mochin, and several blessings are found in the world.
118) Fish and grasshoppers do not require slaughtering. Rather, collecting them is what permits them. Such are the heads of the seminary; they do not require slaughtering when they die, as with the rest of the people, who are slaughtered by the sword of the angel of death. Rather, it is said about them, “and was gathered unto his people.” They are gathered without slaughtering, which turns a man into a corpse.
As the fish live in the sea, the disciples of the wise, authors of the Mishnah, live in the Torah. If they are separated from the Torah, they die at once. The Tannaim of the Mishnah are grown in the Torah, like the fish of the sea are in the sea. And if those that are on land go into the water and do not know how to float, they die. But a man who is an author of Kabbalah is above them all. It is said of him, “and let them have dominion over the fish of the sea, and over the fowl of the air.” Those are the authors of the Mishnah.
119) The authors of the Mishnah are the great sea-monster, the Bariach [“Boa,” but also “bar”] serpent, after the “middle Bariach in the midst of the boards,” which is Tifferet. And when there is a dispute between the sea monsters, there is dispute among the authors of the Mishnah, and they ask one another, and one swallows the other. If it is a small disciple, who has not achieved teaching and instruction, he must die. And if they are equal and dispute, it is finally said about them, “Vaheb in Suphah,” and we explained, Ahava be sofa [love in the end].
112) It is written about that, “…that you should be defiled by them,” without the letter Aleph [in the word, “defiled,” in Hebrew]. This indicates that there is no cure to this abomination in him, and he never departs his impurity. Woe unto them and woe unto their souls, for they will never cling to the bundle of life, for they have been defiled. Woe unto their bodies. It is written about them, “for their worm shall not die… and they shall be an abhorring unto all flesh,” and it was the side they adhered to that caused them all that.
113) Israel come from the right side. If they cling to the left, they blemish the right side; they blemish their bodies, and they blemish their souls; they blemish in this world and they blemish in the next world. It is even more so with those who cling to the side of impurity, which extends from the left side. It is all blemished, since all are adhered to each other: the impure side and the left side are adhered to each other, meaning the upper left line, which is separated from the right, from which impurity extends, as it is written, “For you are a holy nation unto the Lord your God.”
114) “All of man’s labor is for his mouth.” I observed the words of King Solomon, and they are all gripped in sublime wisdom. And the verse, “All of man’s labor is for his mouth” means that when a person is judged in that world, it is written that every judgment and every suffering in that world, when he suffers the vengeance of the world, all that is to his mouth. This is because he did not watch over his mouth, and defiled his soul and did not cling to the side of life, the right side. “…and yet the soul is not satisfied,” meaning her judgment will never ever be completed. Another interpretation: “…and yet the appetite is not satisfied,” meaning she will never be completed to rise to her place, since she has been defiled and clung unto the other side.
115) Anyone who is defiled in them is as though he is idol worshipping, which is abomination to the Lord. And it is written, “You shall not eat any abominable thing.” One who idol worships parts from the side of life, exits the domain of holiness and enters another domain. Similarly, one who is defiled with these foods departs the side of life, exits the domain of holiness, and enters another domain. Moreover, he is defiled in this world and in the next. This is why “…that you should be defiled by them” is written without the letter Aleph.
116) It is written, “And you shall not make yourselves detestable by animal or by bird or by anything that creeps on the ground, which I have separated for you as unclean.” What is, “as unclean”? It is to defile the idol worshipping nations, for they are impure and they come from the side of impurity, and each clings to its place. Israel—to those who come from the side of holiness, and the idol worshipping nations—to those who come from the side of impurity.
117) The Creator is destined to purify Israel. With what will He purify them? With what is written, “And I will sprinkle clean water upon you, and you shall be pure.” These are the waters of mercy, which clothe and include the illumination of the left, from which the purity comes. And since they are purified, they are sanctified, for they cling to the sanctity of ZA, which has the Mochin of AVI, called, “holiness.” And Israel, who cling to the Creator, are called, “holiness,” as it is written, “Israel is the Lord’s sacred portion, the first of His harvest.” It is also written, “And you shall be holy men unto Me.” Happy are Israel, for the Creator says about them, “You shall be holy, for I am holy,” since it is written, “and to Him shall you cling,” and, “He has not dealt so with any nation; and as for His ordinances, they have not known them, halleluiah.”
98) “And the Lord spoke unto Moses and to Aaron, saying unto them: ‘…This is the animal that you may eat.’” It writes Aaron because he always separates the impure from the pure, since Aaron is Hesed and illumination of Hochma, Haya, and the difference between an impure and pure Haya [animal] is only in the Hesed.
The impure cling to the left line, which is separated from the right, Hochma without Hassadim, from which all the darkness and judgments extend. And the pure ones cling to the left line that is included in the right, when Hochma is clothed in Hesed, from which all the blessings and all the sanctities extend. The words, “This is the animal” imply illumination of Hochma, called, “light of Haya.” The difference between a pure Haya and an impure one is only in the Hesed, the discernment of Aaron; this is why this verse speaks to Moses and to Aaron.
99) “Who is the man who desires life?” Life is called, “the next world,” Bina, where there is life. The tree of life is a tree, ZA, from this life, the light of Bina, a tree that was planted in this life. This is what the words, “Who is the man who desires life?” speak of.
100) “…and loves days, that he may see good?” Days are the name of the Holy King. Malchut is called, “a name.” She clings to the upper days, HGTNHYde [of] ZA and receives them. It is said about them, “and loves days.” They are called, “as the days of the heavens above the earth.” The days of the heavens are HGTNHYdeZA, which are received by Malchut, called “earth.”
And one who desires the life above, to have a share in them, for they are the light of Bina that is received in the tree of life, ZA, and one who desires the upper days, HGTNHYdeZA that are received in Malchut, to cling to them and to love them, will guard his mouth from anything. He will keep his mouth and tongue—keep his mouth from food and drink that defile the soul, and keeps man away from this life of Bina in ZA, called “tongue,” and from the days of ZA, in Malchut, called “mouth.” And he will keep his tongue from slandering so he will not be defiled in them; he will keep away from them and will have no share in them.
101) Malchut is called “mouth,” and ZA is called “tongue.” A man will not blemish his mouth and tongue because he blemishes the upper mouth and tongue, all the more so with defiling the whole of his soul and body, since he has become impure in the other world, above.
102) “This is the animal… from all the beasts…” The Creator said that as long as Israel keep their souls and bodies so as to not defile them, certainly, “This is the animal that you may eat,” which will be in upper holiness, to cling unto My Name, Malchut, called “this,” and “animal.” Through the choice of that beast, which I have chosen for you to eat, you will not be defiled in them and you will be adhering to My Name, to Malchut. “This is the animal” means that you will be adhering to Malchut, called, “This is the animal that you may eat from among all the beasts,” when you eat the pure beasts that I have chosen for you.
103) As long as they do not watch over themselves and their bodies from food and drink, they will cling to another place, the impure one, to be defiled in them. This is why it is written, “This is the animal that you may eat from among all…” which is the Holy Name, to which to adhere. “…from among all” implies Yesod, called, “all,” from which comes the adhesion to His Name, as it is written, “all that is in the heaven and in the earth.” Yesod connects ZA and Malchut, called, “heaven” and “earth.” “…from among all the beasts that are on the earth” means that the eating of a beast will be in purity and will not defile you. Then you will have a share in My Name, called, “all,” to cling to.
104) “This is the animal that you may eat.” It is written about Pharaoh, “By this you shall know that I am the Lord.” “This” is Malchut, against you, to avenge you. “This is the animal that you may eat from among all the beasts.” “This” is against you, to avenge you, should you defile your souls. Malchut, specifically, will punish them, since the souls of people come from her.
This is so because the Nefesh [soul] extends from Malchut, and the Ruach [spirit] extends from ZA. And if you defile that soul, which is hers, then “this,” Malchut, will be against you. If it is for the better, she will stand for you so you will cling to her and have abundant goodness. And if it is for the worse, she will stand up to punish you.
105) “This is the animal that you may eat from among all the beasts” means that you are permitted to eat from among all those who cling to the pure side. And you are forbidden to eat all those who do not come from that side. This is so because there are beasts that come from the pure side, and there are beasts that come from the impure, other side. Their sign is the words, “Whatever divides a hoof.” All are written, and the writing registers them all. Hence, anyone who eats of those that come from the impure side is defiled in them and defiles his soul, which comes from the pure side.
106) It is a general rule that as there are ten Sefirot of faith above, there are ten Sefirot of impure sorcery below. And of all that there is on earth, some are gripped by that side and some are gripped by the other side. And the writing permits us those animals that are gripped on the side of the ten Sefirot of holiness, and forbids us all the animals that grip unto the side of the ten Sefirot of impurity.
107) This goat, upon which lies the spirit of impurity, are we permitted to eat it? No, for if the spirit of impurity is in it, we are forbidden to eat it. However, the spirits of impurity pass through them and appear opposite them, but do not stay within them, for when they come to be in them, another spirit, from the pure side, passes over them and the spirits of impurity depart them. Hence, they are only seen opposite them, to slander against people from within them, but they do not rule them. This is why we are permitted to eat them.
108) Since the spirits of impurity come to rule them, another spirit passes, from the pure side, and they raise their eyes and see their Reshimot [recollections] from the pure side, and separate from them. However, they are still seen before them, which is why it is not forbidden to eat them.
109) In beasts, in animals, in fowl, and in fish, in all of them, the right and left are seen. We are permitted to eat anyone who comes from the right side, and we are forbidden to eat all those who come from the left side. This is so because all their degrees are in impurity and they are all impure, and the spirit of impurity is in them and dwells in them. Hence, Israel’s spirit of holiness will not mingle with them and will not be defiled by them, so Israel will be holy and will be recognized above and below. Happy are Israel, for the Holy King desired them and wanted to purify them and to sanctify them over all, since they are adhered to Him.
110) “Israel, in whom I show My glory.” And if the Creator shows His glory in Israel, how will they come to be defiled and adhere to the side of impurity? This is why it is written, “sanctify yourselves, and be holy, for I am holy, and do not defile your souls.” One who is in the image of the king does not need to part from the ways of the king. This is why the Creator wrote for Israel all those who come from this side, and all those who come from the other side. Happy are Israel, of whom it is written, “All who see them will recognize them because they are the offspring whom the Lord has blessed.”
111) Anyone who eats of the forbidden food clings to the other side and loathes his soul and body. The spirit of impurity is upon him and he shows himself as having no share in the Upper God and that he does not come from His side and does not cling unto Him. If one exits this world in this way, all those who cling to the side of impurity cling to him and defile him, and determine him to be a person who is despised by his master, despised in this world, and despised in the next world.
95) “Take away the dross from the silver, and there comes out a vessel for the smith; Take away the wicked from before the king, and his throne shall be established in mercy.” When wicked abound in the world, the throne of the Holy King—Malchut—is established in judgment, is sucked by judgment, and its flames burn the world. And when the wicked pass from the world, “his throne shall be established in mercy,” and not in judgment.
96) This means that the lower world, Malchut, depends on the upper world, ZA, and the upper world affects the lower world according to the ways of the lower world. Hence, “his throne shall be established in mercy.” This means that those who want to bless and correct their throne, which is the lower world, will correct it in mercy and not in judgment. It means that he will correct it in mercy. When the priest walks into the Temple, Malchut enters the Hesed, it enters the water, and will not enter the wine that he drank, which is Gevura.
This is so because now he revealed his intention, that Hesed and judgment, said about, “his throne shall be established in mercy,” are water and wine, Hassadim and illumination of Hochma. And the meaning of the verse, “Take away the wicked from before the king” means that extending wine, which is illumination of Hochma that is extended in judgments, removes the wicked from the world. By that, “Take away the wicked from before the king.”
And after the wicked have passed, there is no further need to extend the discernment of wine, but only Hassadim, which is water. This is so because they have already extended the wine to eradicate the wicked and the Sitra Achra, as in, “his throne shall be established in mercy,” and there is no further need to extend the discernment of wine, but only water, which is Hesed.
93) “Now the Lord said to Moses, ‘Come up to Me on the mountain and remain there, and I will give you the stone tablets with the law and the commandment which I have written for their instruction.’” The law is the written Torah, which is ZA, and the commandment is the oral Torah, Malchut. “For their instruction” is written without a Vav [in Hebrew]. Whose instruction? If it is to instruct Israel, which are ZON, whose children are Israel, as it is written, “You are the children of the Lord your God,” it is not so, for Israel are not mentioned in this verse, to be said about them, “for their instruction.” Rather, “for their instruction” concerns the law and the commandment, which is the kept wine, Bina, the mother of ZON, called law and commandment.
This is so because every writing of the upper book, which is Hochma, called, “the upper book,” is there in Bina. The upper book is Hochma; it is concealed and the beginning of its disclosure, considered writing, is in Bina. And the written law emerges from there, from Bina, which is ZA. This is why we call ZA, “the written Torah,” since ZA was emanated and emerged from the writing, which is Bina. This is the meaning of, “for their instruction,” certainly to instruct them, Hochma and Bina, which are book and writing, being the instructions of ZA.
94) The oral Torah, Malchut, is a different law, which stands and exists orally, which is Daat, ZA, which determines between Hochma and Bina, being the mouth of book and writing, which is Hochma and Bina. This is so because Daat, ZA, determines and reveals the Hochma and Bina, which are book and writing. It is like the mouth of a person, which reveals what is hidden in one’s thought.
And this law is a different law than the written Torah. It is called “oral Torah,” and it stands and exists on that mouth, called, “written Torah,” which is ZA, since Malchut stands and exists from ZA. This is why it is called, “oral Torah.” It is also why Moses was higher in every way than all other faithful prophets, as it is written, “and I will give you.” “You” excludes the rest of the prophets, since Moses is a chariot to the Daat, because from him comes the oral Torah.
91) Oil, right, is for the priests. Wine, left, is for the Levis. It is not because they need to drink wine, but because abundance of Hochma in the left line of Bina extends to their side from the kept wine, to join everything together and to delight all the worlds. In this way, right and left will be completely mingled in one another and all will be liked, and there will be love of the sons of faith. Thus, the Hitkalelut [mingling] of right and left in one another completes all the degrees.
92) Those whose desire clings to the Hitkalelut of right and left are whole in this world and in the next. And all their days, they cling to repentance, which is Bina—the place where there are wine and oil (uniting of right and left). And then he will not be attached to this world, not to wealth or its delights.
And King Solomon cried about it and said, “He who loves wine and oil shall not be rich” in this world, since another wealth awaits him, in which he will have a share. He will have a share in the next world, the place where there are wine and oil, in this world and in the next. And those who love this place do not need wealth and do not chase it. Happy are the righteous, who engage in the higher wealth all day, as it is written, “Gold or glass cannot equal it, nor can it be exchanged for vessels of fine gold.” This is in this world. And later, in the next world, “To endow those who love Me with wealth, that I may fill their treasuries.”
88) “The king gives stability to the land by justice, but a man who gives gifts destroys it.” The king is the Creator. “…by justice” is Jacob, who is the sum of the patriarchs, the middle line, containing Hesed and Gevura, Abraham and Isaac, since in the middle line does he establish and sustains the earth, Malchut. “But a man who gives gifts” means the word Terumot [gifts/donations] is written without a Vav, which is the middle line, called “sentence.” The gift is Malchut, as it is written, “And this is the contribution.” Malchut is called “this,” and the man who gives gifts is Esau, who asked about contributions and tithing every day but did nothing. He would ask his father, “How does one give tithing off straw and salt?” But he did not give tithing even from what should be deducted as tithing. And he is a man of contributions who is not sentencing, like Jacob, who is the middle line.
However, he is only from the left line that is not included in the right, since the contribution, Malchut, is the departure of mercies from his side; it is discerned as judgment only, which is left without right. And this is why Malchut is not included in the sentence that includes right and left, and this is why he destroys her, as it is written, “some are perished without sentence,” since it is judgment without mercy. Hence, “…a man who gives gifts destroys it.”
89) But King David was a man of gifts. Is King David a chariot for Malchut from the discernment of her left? He is rather, in mercy, not only for Malchut of the left, such as Esau, but also for the left of Malchut, clothed in mercy. Moreover, it is written, “the sure mercies of David.” Thus, as he clung to the Malchut of the left, he clung to the Hassadim, as well.
90) All his life, King David tried to connect this contribution, Malchut, to the sentence, ZA, the middle line, and have them mate together. Solomon came and coupled them, and the moon, Malchut, stood in its fullest. And the earth, Malchut, insisted on its persistence. Zedekiah came and separated them, and the earth, Malchut, remained without a sentence, ZA. Thus, the moon was flawed and the land was ruined. Then it was said, “but a man who gives gifts,” Zedekiah, “destroys it.”
83) “Who ate the fat of their sacrifices, and drank the wine of their drink offering?” Happy are Israel for they are holy, and the Creator wishes to sanctify them. The holy Israel, the entire life of the world that they inherit depends on the next world, Bina, since it is the life of everything, above and below. And this is the place of the kept wine—in her left line. From there, from Bina, life and sanctity emit to all.
And the wine of Israel below is holy because of the wine of another Israel, above, which is ZA, who receives the kept wine from Bina. One depends upon the other, for the wine below depends and corresponds to the wine above, since Israel above, ZA, take life in the wine, illumination of Hochma, called Haya. This is why it is called, “The Tree of Life.” It is a tree from that place which is called life, and from which life emits. This is the reason why we bless to the Creator with wine, for the wine of Israel below is as the wine above.
84) An idol worshipper is impure, and one who nears him becomes impure. When he approaches and touches Israel’s wine, the wine is defiled and is forbidden to drink. All the more so, the wine that he himself makes is impure, since their wine is discerned as the Sitra Achra, which extends the intoxicating wine, the extension of illumination of Hochma from the left, from above downwards, which is severe impurity that nourishes the Klipot [shells].
The kept wine, however, is the wine of the upper Israel, ZA, which extends from below upwards. Hence, do not say that only the wine that Israel makes below is as that of above, but all that Israel do below is a sample of above, especially with wine, which stands at a high place, like the kept wine.
85) For this reason, Israel drink the wine of Israel, which was made properly, in sanctity. It is similar to the Israel above, ZA, who drinks and is rooted and blessed by that sublime, holy wine, which extends from Bina from below upwards. And they do not drink wine that was made in impurity and from the side of impurity, since the spirit of impurity is in it, and the spirit of one who drinks it is defiled, and he is defiled. He is not from the side of Israel and has no share in the next world, since the next world, which is Bina, is the place of the kept wine that extends from below upwards.
86) Hence, the holy Israel should keep it more than anything, since it connects to the place of the next world. And for this reason, the Creator is blessed with wine more than with anything, since it rejoices the left side of ZA, by the force of the kept wine that stretches to it from Bina. In its joy, it is included in the right of ZA, and the Hassadim from the right are included with the illumination of Hochma in the left.
And when everything becomes right in ZA, when the right in him prevails, the Holy Name, Malchut, delights, and the blessings are present in all the worlds. The act of drinking wine below awakens the act above, and illumination of Hochma, the kept wine, extends from Bina to the left line of ZA, as it is written, “drink, drink abundantly, O beloved.” This is why we summon the wine below, corresponding to the wine above.
87) And because it is kept wine above, in Bina, it must be kept below from any foreign touch. Its keeping is holiness for Israel, and one who flaws it below, in the side of impurity, will be defiled in this world and will have no share in the next world, Bina, the place of that kept wine.
And since he did not keep the wine below, he is not kept for the next world. He defiled the wine and he will be defiled in that world, and will have no share in that wine of the next world. Happy are Israel who sanctify themselves with the upper holiness and keep what should be kept, and sanctify the king with this sublime keeping. Happy are they in this world and in the next.
80) “Sustain me with raisin cakes, refresh me with apples.” We learned this verse and it is good. But the assembly of Israel says it in the exile. “Sustain me” means that one who has fallen needs to be supported, as it is written, “The Lord sustains all who fall.” For this reason, the assembly of Israel, Malchut, which has fallen, as in, “She has fallen, she will not rise again,” needs to be sustained. This is why she said, “Sustain me.” She said that to Israel, her sons, who are in exile with her.
81) With what is the fallen Malchut sustained? With raisin cakes—the patriarchs—which are first filled with the good, kept wine, illumination of Hochma from Bina’s left line, which is received in HGT—the patriarchs. And when they receive the kept wine, they are called, “raisin cakes.” And when they are filled, the blessings are inside Malchut, through one degree, which is righteous, Yesod, which receives from the patriarchs and bestows upon Malchut. And it unites the Holy Name, Malchut, with ZA, so she will receive of those raisin cakes even though there are no blessings in the world, for she is still in exile. He, Yesod, supports and sustains the assembly of Israel in exile, which is why she said, “Sustain me with raisin cakes.”
82) “…refresh me with apples.” Apples and raisin cakes are both the patriarchs, which bestow upon Yesod, and Yesod, upon Malchut. The difference between them is that a raisin cake brings in the wine, and the apple takes out the wine and aims the desire. This is why it writes raisin cakes and apples. Raisin cakes to be satiated by wine, and apples to aim the desire, so the wine will not do harm.
And all of this is “for I am love-sick,” in exile. And one who unites the Holy Name should unite the judgment with mercy, to properly incorporate them, to properly perfume and correct everything. And this supports the assembly of Israel in exile.
The patriarchs, HGTdeZA, are called “apples,” since ZA is called “an apple,” as it is written, “Like an apple tree among the trees of the forest.” However, apples are regarded as being from the side of Hassadim, which are dominated by the right of HGT, as it is written, “In his shade I took great delight and sat down.”
Raisin cakes are regarded as being from the side of the domination of the left side of HGT, which receives the kept wine, illumination of Hochma from Bina’s left side, when HGTdeZA are governed by the left, which is the time for receiving wine. These are Kelim [vessels] for reception of the wine, and at that time they are called “raisin cakes.” When illumination of the left is drawn without Hitkalelut [mingling] with the right, this draws harmful judgments from the left. This is why the apples, which are illumination of Hassadim, are needed, for then the raisin cakes do not do harm, as it is written, “raisin cakes,” which are judgments, “with apples,” which are mercy.
