Autor: arhiprofesor

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76) “And God created the great sea-monsters.” Any place of judgment is called Elokim [God]. And that high place, Bina, the place from which the judgments emerge, he calls it Elokim. And even though Bina is mercy, judgments emerge from her and depend on her. This is why she is called Elokim.

77) The great sea monsters are the patriarchs, HGT, which are first watered by Bina, and then send roots to bestow upon all. “…and every living creature that moves.” Every living creature is Nefesh of Adam ha Rishon, which the upper land, Malchut, educed from the upper Haya, which is Bina.

It is written, “Let the earth bring forth living creatures,” which is Nefesh of Adam ha Rishon, who pulled into him. “…that moves” is Haya, Bina. “…swarmed” means bestowing in all the mountains, which are HGT—above and below—to ZA and Malchut.

And the words, “And the earth brought forth…” is Malchut, Nefesh of Adam ha Rishon, from the “living creature that moves,” which is Bina. “…with which the waters swarmed” are the Hassadim [mercy] of the upper river, Bina, which stretches out of Eden, Hochma, and waters the tree, ZA, so it may strike its roots over everything, and will contain food for all.

78) Another meaning: the creature that moves is Malchut, King David, of whom it is written, “I shall not die but live.” “…and every winged bird after its kind” are the holy angels that are there to sanctify the name of their Master every single day. It is written about them, “six wings, six wings for the one.” And some fly around the world to do their Masters’ will, as His heralds, each as it should.

79) Certainly, the “living creature that moves” is the highest Haya, Bina, since the text calls the other one—Malchut—“land,” as it is written, “and let birds multiply on the earth,” in Malchut, and not in water, which are Bina’s Hassadim. The river, Bina, stretches out and waters without separation down to that place called “earth,” Malchut. And from there down, it is written, “and from there it parted,” which are the worlds of separation. And the fowl are the angels from the world of separation. The fowl depend on the earth, Malchut, and are watered by it, as it is written, “and let birds multiply on the earth.”

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61) Nadab and Abihu were drunken by wine, and “wine makes man’s heart glad.” If the priest needs to rejoice and have an exceptionally bright face, why is he forbidden to have wine? After all, this is where joy lies, and the brightness of the face is within it.

62) The beginning of wine is gladness and its end is sadness. And the priest should be glad forever. Moreover, the wine comes from the side of the Levis, the left, since the Torah and the wine of Torah are from the side of Gevura, while the side of the priests is clear and bright water, which is Hesed.

63) The left is included with the right, and the right with the left. Hence, wine, which is from the left, begins with joy, since it consists of water, which is from the right, and then returns to its place, the left, and he is sad, angry, and judgmental, as is the way of the left.

64) Wine, oil, and water come from one place. The priests take the water and oil from the right and inherit them. Oil, Hochma, more than anything, is joy in the beginning and in the end, unlike wine, which ends in sadness, as it is written, “like the precious oil upon the head, coming down upon the beard; even Aaron’s beard.” And wine, which is to the left, is what the Levis inherit, to raise the voice and to sing, and not to keep silent, since wine is never silent and oil is always in a whisper.

65) What is the difference between oil and wine? Oil is in secret and always in a whisper. It comes from the thought, Hochma, like an undisclosed thought. Hence, oil is from the right.

Wine is to raise the voice; it is never silent. This is because the drunk cannot keep silent. It comes from the side of Ima, from the left of Bina, and it is inherited by the Levis, which are to the left, and are ready to sing and to raise the voice. They are in judgment. Hence, it is written, “and according to their word shall every controversy and every stroke be.” And although this is said about the priests, it is written there, “the priests the sons of Levi,” which indicates that they are Levis. Thus, “according to their word shall every controversy and every stroke be.”

66) For this reason, when a priest begins to work at the Temple, he is forbidden to drink wine, since his actions are secretive. He comes secretly and makes unifications and mates whom he mates, ZON, and extends blessings to all the worlds. And it is all in secret, for all his deeds are hidden. This is why he is forbidden to drink wine, which reveals secrets, because when wine enters, a secret exits, and in all his deeds, he is about to raise his voice.

Oil extends from Hochma, right, and AVI are always in covered Hassadim. And the oil is in concealment and in secret, for it does not appear in illumination of Hochma. And from there the priests extend.

The wine is from the left of Bina that returned to being Hochma, illumination of Hochma, which reveals the Hassadim and sounds them. Hence, the wine reveals a secret. It raises the voice because voice is Hassadim and the wine reveals the Hassadim, for the outward appearance is tantamount to raising one’s voice. Hence, the priest, whose every action is in secret and in hiding, since he extends from Hochma and Hesed, is entirely right and covered Hassadim. This is why he is forbidden to drink wine, for he must be like his root above.

68) “And your mouth is like the good wine! It goes straight to my beloved.” “And your mouth is like the good wine” is the wine of Torah. It is good because the wine of the Sitra Achra is not good, and the wine of Torah is good for all—good for this world and good for the next world. It is a wine that is more acceptable to the Creator than any other. And because of that, one who satiates himself with the wine of Torah will awaken to the next world and will be rewarded with the revival of the dead when the Creator raises the righteous.

69) Had it been written, “And your mouth is from the good wine,” we would have said that it means from the wine of Torah. But it writes, “like the good wine,” and not, “from wine.”

70) One who engages in Torah and adheres to it, that word of Torah is sounded from him, and he does not whisper it but raises his voice. This is so because the voice should be raised in the Torah, for it is written, “She calls at the head of the noisy streets,” to raise the song of Torah and not in a whisper. That person is like good wine that does not keep silent. He is destined to raise a voice when he leaves this world. “It goes straight to my beloved,” since he will not stray to the right or to the left, and will find no one to detain him. “…speaking through the lips of those who are asleep,” for even in that world, his lips speak words of Torah.

71) Moreover, “And your mouth is like the good wine” is said to the assembly of Israel, Malchut, in her praise. Who praises her? If it is the Creator who praises her, what is, “It goes straight to my beloved”? It should have said, “goes straight to Me.”

72) But certainly, the Creator is the one who praises the assembly of Israel, as she praises Him, as it is written, “His mouth is full of sweetness.” Similarly, the Creator praises the assembly of Israel, “And your mouth is like the good wine.” The good wine is the kept wine, illumination of Hochma that is in Bina. “…goes to my beloved” is Isaac, the left line of ZA, called, “a friend from the womb.” “…straight,” as in, “You have established equity,” which are Hesed and Gevura, to include the left, Gevura, to the right of Hesed, and this is “…straight.” Because of the joy of that good wine, the left is included in the right and all rejoice because all awaken with joy and blessings, and all the worlds are glad and awaken to impart blessings below.

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56) “And Aaron took Elisheba.” And Aaron took, such as above. Bat Sheba, Malchut, was fit for David since the day the world was created. Elisheba, Malchut, was fit for Aaron since the day the world was created.

57) Since both are Malchut, what is the difference between Bat Sheba and Elisheba? It is all one; they are both Malchut, but for judgment and for mercy. When she connects with David, she is in judgment, waging wars and shedding blood. In Aaron, she is for peace, for joy, for brightness of face, to be blessed by him. This is why there she is called, “Bat Sheba,” and here “Elisheba,” for she conjoined with Hesed. It is because she is the letters Eli Sheva, and El is Hesed. Bat Sheba is for judgment, to inherit the Malchut and to become stronger.

58) This voice of the Shofar [Ram’s horn] is beautiful. This is Jacob, who was contemplated (Hochma) along with the patriarchs (the general HGT), and they emerged from the Shofar together, from Bina, upper Ima. This is so because as you blow the Shofar and it produces water, wind, and fire together, from which the voice is made, upper Ima, called Shofar, educes the patriarchs, HGT, with one voice, the middle line, Tifferet. And out of the thought, they rise together in a single voice, and that voice is called “the voice of the Shofar.” And this is Jacob, the middle line, which includes the patriarchs, HGT, together, since the middle line contains all three lines within it, and it is called “voice.”

59) There are two voices—of the lock and of the key. The voice of the lock emerges from the voice of the key. But one voice is called “the voice of the Shofar,” the voice of the key, the mitigation of Malchut in Bina, called “a Shofar.” From here, the rest of the voices come out of the Shofar, in the Zivug of the thought, Hochma with Bina. And they are seven voices—HGT NHYM de ZA—which emerge through the Zivug of the thought in the Shofar, Hochma and Bina. And this Shofar, which is Bina, waters and satiates the patriarchs first, HGT, and then the sons, NHYM.

60) “And Aaron took Elisheba,” Malchut, to perfume her and delight her, and reconnect her with the holy king, ZA, in a complete Zivug, through which the blessings will be in all the worlds through Aaron. This is why the high priest should have a bright face, with joy, such as above, since it is through him that blessings and joy are found. Therefore, judgment and anger and sadness depart from him, to not blemish the place that ties to him, the Malchut. And for this reason, their brothers, the whole of the house of Israel will grieve over the fire, and not a priest. It is written about them, “Bless, Lord, his substance, and accept the work of his hands.”

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26) “And it came to pass on the eighth day,” “for He shall ordain you seven days.”

27) Happy are the priests who are crowned with the crowns of the Holy King, ZA, whose crowns are the lights of Bina. They are anointed with the holy anointing oil, by which the upper oil awakens, which is the abundant Hochma in Bina, which waters all seven Sefirot HGT NHYM that are anointed by that holy oil in Bina. And all these seven candles, which are seven Sefirot, are lit up by her, and the holy oil, Bina, is the sum of all seven. Hence, it is said about them, “He shall ordain you seven days.” Seven days are the seven Sefirot included in Bina. They will fill your hands with the anointing oil by imparting in the seven Sefirot de [of] ZA, and each seven Sefirot de ZA are included in Bina.

28) They are only six days, HGT NHY, included in Bina, and Bina includes them all. This is why she is considered as a separate day. This, also, is why it is written, “He shall ordain you seven days,” which are HGT NHY de ZA with the Bina, since HGT NHY de ZA depend on Bina; hence, she is counted with them. And this is why Malchut, Bat Sheva [Hebrew: having seven], is called “the assembly of Israel,” since she is made of six other Sefirot.

But then, she should have been called Bat Shesh [Hebrew: having six]. However, together with her Sefira, she is seven. Here, too, since Bina consists of six others, she is regarded as a separate day, as well, to be counted along with them, and they are seven days.

29) Since they are seven—Bina with the six days included in her—he complemented the priests, crowned them, and anointed them with everything when they came to the assembly of Israel, Malchut, which is the eighth day, after Bina, HGT, NHY. Aaron was commanded to sacrifice a calf, the offspring of a cow—which implies Malchut—to atone for the sin of the other calf that Aaron had committed and had sinned, to the cow, to Malchut, which is the eighth to the seven days, and she is called, “…who are peaceable and faithful in Israel.” Then the priest is complete with everything, the eight attires of glory, complete with all the Sefirot, complete above, and complete below.

30) Everything should be shown in action below. This is why there was the deed with Aaron below, when he did not leave the tabernacle for seven days and made the offering of the sacrifice on the eighth day, to thus awaken above so everything will be in the same way. Then, all the worlds are blessed and the blessings are present because of the priest. And thus the priest is completed as he should be.

31) “…a bull-calf for a sin-offering” because of that sin he had initially committed, which is the calf. “…and a ram for a burnt-offering” because of the ram that Abraham had sacrificed, instead of Isaac, the mitigation of Isaac, the unblemished offering. And this ram was fitting for sacrifice and to complement and to mitigate the left and to complement the Malchut from the side of Isaac. Since Malchut is built from the left side, Isaac, it must be complemented from there.

And this ram was sacrificed as an offering because of Isaac’s ram, since the offering rises to Bina to crown Malchut in completeness. A calf is for her, to correct the flaw in Malchut from the deed with the calf. And the ram is to complement her with the perfection of Isaac, since Isaac is the left, an ox, and the ram is his mitigation and completion.

32) Israel, who sinned along with the priest in the sin of the calf, sacrifice, as it is written, “And an ox and a ram for peace-offerings, to sacrifice before the Lord.” An ox is to correct the flaw for having sinned with the calf, and a ram is to complete the Malchut in Isaac’s perfection.

33) Why does it say, concerning a priest, “…a bull-calf for a sin-offering,” and does not say about Israel, “an ox for a sin-offering”? Israel were punished first, and in several ways through the sons of Levi. Hence, the Creator did not wish to mention their sin as in the beginning. This is why it does not say here, “a sin-offering,” but “for peace-offerings,” to show peace, that the Creator is at peace with Israel in that regard.

34) But Aaron was not punished for the sin of the calf because of Moses’ prayer. And until now, the sin was in the air, which is why it is written, “…a bull-calf for a sin-offering,” to atone for his sin and purify him, so he will be fully completed.

35) On that day, the upper and lower were completed, and he was complete in everything, joy above and below. And if the obstruction to the sons of Aaron had not been found on that day, since Israel rose from the sea, there would not be joy of upper and lower as on that day. On that day, the sin of the calf was removed from the world, and the priests and Israel were purified from it. On that day, all the accusers above were removed, and they were walking and wandering around Israel, but they were not found at that time.

36) Until the time came when Nadab and Abihu rose and mixed the joy of all, and anger was made in the world, as it is written, “And the glory of the Lord appeared unto the people.” Promptly, “And Nadab and Abihu, the sons of Aaron, took each of them his censer.”

37) On that day, there was the joy of the assembly of Israel, Malchut, connecting in ties of faith with all the holy ties in all the Sefirot of ZA. This is so because the incense connects all as one, which is why it is called “incense.” Nadab and Abihu came and tied all these together to the Sitra Achra, and left the Malchut outside because they did not connect her with the Sefirot de ZA. They tied another thing instead of the Malchut, which is why he later warns the priests, as it is written, “With this shall Aaron come into the holy place,” when he ties this Malchut, called, “this.”

38a) In several ways was the joy of the assembly of Israel mixed:

• That they did not marry a woman and were not qualified to sacrifice and to have the worlds blessed through them;
• The time was not ripe for burning incense, since it was not during the raising of the candles and the making good of the candles;
• They prematurely attempted to inherit the priesthood, while their father was still alive;
• Before they gave the incense, their sentence had come out, as it is written, “And offered strange fire before the Lord,” when the Sitra Achra was connected in that tie and they immersed the assembly of Israel, Malchut, from the outside.

38b) It was not placed outside, but the assembly of Israel was not tied to ZA by them, since wherever there are male and female, the assembly of Israel is not among them whatsoever. This is why he warned the priests, as it is written, “With this shall Aaron come into the holy place,” that male and female will be found. Otherwise, this Malchut will not be and hence the priest will not come unto the holiness until he marries a woman, to partake in the connection of the assembly of Israel. This is so because he who did not marry a woman leaves the assembly of Israel outside and she does not join with him. Hence, for them it is a mixture on that day.

39) “Like a lily among the thorns, so is my wife among the daughters.” The lily among the thorns is the assembly of Israel. The Creator praises the assembly of Israel, and the Creator’s love is to cling unto her. Hence, he who marries a woman should praise the Creator and praise the assembly of Israel, since in every Mitzva [commandment/good deed], one should show love in the act, as a man who clings to his mate and his love is accordingly. This is so because when he comes to stand before the Holy King, he evokes another Zivug, a higher one, since the love of the Creator is to cling unto the assembly of Israel, and one who evokes it—the Creator blesses him and the assembly of Israel blesses him.

40) The praise that the Creator praises the assembly of Israel, Malchut, is like a lily among the thorns, since she is better and higher than all. Such is the assembly of Israel among the rest of the camps, since she rises above all and crowns them. And this is the lily among the thorns and the citron among the thorns, since “lily” and “citron” are the names of Malchut, who is among the thorns, to show the praise of the assembly of Israel above all.

Malchut’s Kelim de Achoraim [posterior vessels] fell into the world of Beria, where there is a grip to the external ones. At that time, she is among the thorns. In Gadlut [adulthood], when she is in Zivug with ZA, she raises her Kelim de Achoraim from the world of Beria and from the external ones, and they become Kelim for light of Hochma, since the light of Hochma is received only in these Kelim de Achoraim. It follows that they rise above all others, and this is why He praises her, “As a lily among the thorns.” But she is also a citron among the thorns because she takes all the praise from there.

41) The assembly of Israel is blessed by the priest, and Israel are blessed by the priest, and the priest is blessed by the high priest, Hesed de ZA, as it is written, “So shall they put My name upon the children of Israel, and I will bless them.”

42) “Remember, O Lord, Thy compassions and Thy mercies, for they are from the world.” “Remember… Thy compassions” is Jacob, and “Thy mercies” is Abraham. “…they are from the world” means that the Creator took them from the world and raised them, and made them into a holy chariot to protect the world. And because they are from the world, He remembers them, to protect the world and to have mercy on it. Similarly, the Creator takes righteous from the world and raises them, to protect the world.

43) Isaac is not mentioned here because he remained to avenge those who afflict his sons, as it is written, “stir up Thy might.” It is also written, “The Lord will go forth as a mighty man, He will stir up jealousy like a man of war.” This is Isaac, the quality of Gevura, whose merit is kept for a day of vengeance.

“Remember, O Lord, Thy compassions and Thy mercies” are Jacob and Abraham, whom we need to protect us. But Isaac is there only to wage wars, which is the opposite of mercy and compassion. Hence, they do not need him with them, so he will not evoke the judgment.

44) When He created the world, He took Isaac and created the world, for He created the world with the quality of judgment. He saw that judgment alone could not hold, and took Abraham, Hesed, and sustained the world with him. It is written, “These are the generations of the heaven and the earth BeHibaram [when they were created].” Do not read, BeHibaram, but Be Avraham [with Abraham].

When He saw that more sustenance is required, He took Jacob, the quality of mercy, and associated it with Isaac, judgment, and sustained the world, as it is written, “in the day that the Lord God made earth and heaven.” HaVaYaH [the Lord] is the quality of mercy, and Elokim [God] is the quality of judgment. Hence, with Abraham and Jacob, the world persisted, which is why it is written, “For they are from the world.”

45) Once Aaron was completed in those seven days, which are Bina, HGT, and NHY, and was crowned in them, the eighth day, Malchut, should be completed by the seven fillings through the priest. Hence, the work in the eighth is to be crowned by the seven, which are Bina, HGT, and NHY, and for the priest to be corrected for the transgression of the calf that he initially sinned.

46) “And he said unto Aaron: ‘Take thee a bull-calf,’” to atone for the calf he had sinned in, as it is written, “…and made it into a molten calf.” A bull-calf and not a bull-cow since, he should be corrected with the cow, Malchut, whom he flawed by the deed with the calf; hence, he is unfit to sacrifice from her to her. This is why it did not say, “bull-cow.” The gift that he sends to the king should be from another house, and not from the king’s house. Thus, he is unfit to sacrifice from his own to his own, since he sinned with a calf and he sacrifices with a calf, and he should have sacrificed another species; hence a bull-calf and not a bull-cow.

Cattle implies an ox, Gevura de ZA, and a cow implies Malchut. And Malchut contains three faces: the face of a lion, the face of an ox, and the face of an eagle. A bull-calf implies the ox included in Malchut. Since he flawed Malchut, the correction should be from another place, since a bull-calf implies the face of an ox in ZA, from which the correction is extended to Malchut. Hence, it is not from his to his, but from another place, unlike a bull-cow, which would imply the ox in Malchut.

47) To atone for that sin which he had sinned. “…and a ram for a burnt-offering, without blemish.” A calf is not a sacrifice for an offering, but a sacrifice for a sin. Hence, “without blemish,” in plural tense [in Hebrew], relates only to the ram?

48) But Isaac’s ram must be sacrificed to the cow, as it is mentioned twice in the text. It is written, “And Abraham lifted up his eyes, and looked, and behold behind him a ram,” “And Abraham went and took the ram,” thus two. It is written about them, “and offered him up for a burnt-offering.” This is why it is said, “without blemish,” in plural tense, two rams. This is also why Gevurot are divided into several others.

The Binding of Isaac is diminution of GAR of the left line so it will unite with the right line, called “Abraham.”

Two actions occur in Masach de Hirik in the middle line when it comes to unite the left and the right: 1) It exposes the Masach of the quality of judgment of the first restriction, when the left line was entirely emptied of its lights. 2) It conceals the quality of judgment and elevates Malchut to Bina, where it is mitigated by the quality of mercy, since it first extends Bina’s Katnut [infancy] through this Masach.

Through the upper illumination, it lowers the Malchut from Bina and the Gadlut [adulthood] of Bina appears. Then it obtains the left line in VAK de GAR once more and unites with the right, which is GAR de Panim [face].

This is why it initially said from the middle line, ZA, to Abraham, Hesed and right, to slaughter his son, Isaac, by the force of the first action of the Masach de Hirik in the middle line, the disclosure of the quality of judgment that removes all the lights from the left line, which is considered “slaughtering.”

Afterwards he was told, “Lay not thy hand upon the lad.” This is the concealment of the quality of judgment.

Then it is said, “And Abraham… looked, and behold behind him a ram caught in the thicket by his horns,” that is, he saw how Malchut rose and was entangled in Bina. This is the second act of the Masach de Hirik. Through this seeing, the Katnut extends from Bina.

Subsequently, through higher illumination, Malchut descends from Bina and the Gadlut from Bina appears, as it is written, “…and took the ram, and offered him up for a burnt-offering instead of his son,” since then Isaac, his son was corrected through the Gadlut from Bina.

Thus, the two times that the text writes “ram” are two mitigations: one for Katnut and one for Gadlut. This is why it is said, “…a ram for a burnt-offering, without blemish,” twice ram, since while sacrificing the ram as an offering, one should aim toward the two discernments of offerings of ram, mentioned in the binding of Isaac. It is said about them, “without blemish,” in plural tense [in Hebrew], since there are two kinds of Gevurot: 1) of Katnut, which is the left line, Gevura, VAK without a Rosh, and 2) of Gadlut, when the left line has VAK de Hochma. And these two Gevurot divide into several discernments.

49) “Then to the sons of Israel you shall speak, saying, ‘Take a male goat for a sin offering.’” Should it not have said “a calf” for a sin offering, as with the priest? However, Israel had already received their punishment. This is why it does not say about them, “a calf for a sin offering,” but a calf for an offering, since all those who sinned with the calf in speech, in deed, and in service, had already received punishment. And even those who did not really serve but wanted to serve it were punished, too, as it is written, “…and made the sons of Israel drink it.” This caused punishment to those who wished to serve it.

But all those who did not wish to serve it, but only raised a shadow of a wish out of it were cleansed here with the sacrifice of the offering of the calf. This is why it is sacrificed as an offering and not as a sin-offering, since an offering is sacrificed for the contemplation of the heart.

50) “Take a male goat for a sin offering,” since they only sinned with the thoughts of the heart, for which an offering is sufficient, since they first sacrificed to the he-goats that rule over the high mountains. This is the meaning of sin-offering, since they needed a sin-offering to be purified from that sin. Moreover, they needed a sin-offering for the renewal of the moon, for it was the beginning of Nissan [eighth month in the Jewish calendar], and a sin-offering is sacrificed at the beginning of a month.

51) “And an ox and a ram for peace-offerings.” An ox and not a bull because a complete ox implies the face of an ox, Gevura de ZA, but bull and cow imply male and female in the left of Malchut, which is incomplete. Hence, the ox comes to show the peace in Malchut, where from Gevura de ZA, which is an ox, the Gevura of Malchut is mitigated. These are the bull and the cow, as it is written, “peace-offerings.”

Ox and ram come from the left side of ZA. An ox is from the left, as it is written, “the face of an ox on the left side,” and a ram is, too, because it is Isaac’s ram, which is from the left. “For peace-offerings,” to complement them to the assembly of Israel, which is Malchut. Hence, “And an ox and a ram for peace-offerings.”

52) Everything is because the assembly of Israel, Malchut, is crowned and blessed with fillings by the priest. And the eighth day, the joy of the assembly of Israel in the Creator, is the joy of upper and lower. And as the priest is completed below, the priest—which is Hesed de ZA—is seemingly completed above, as well, except for Nadab and Abihu, which caused obstruction between the mistress and the king, hence, “And there came forth fire from before the Lord, and devoured them.”

53) “And Moses said… unto Eleazar and unto Ithamar… ‘Let not the hair of your heads go loose…for the anointing oil of the Lord is upon you.’” By the act below, actions awaken above. And the act below should be seen as the act above.

54) All the joy above depends on the holy oil, Hochma [wisdom], from which joy and blessings come out to all the candles. And the high priest, Hesed, is crowned in the abundance of oil that extends from Hochma. For this reason, the priest, on whom the anointing oil is poured, such as above, should show gladness and a bright face, and no deficiency should be seen in his head and his clothes, but he should be utterly perfect, such as above, and no flaw should be seen in him, so he will not blemish elsewhere, above.

55) If Eleazar and Ithamar were seen as flawed at that time, in either their clothes or heads, they would not be saved at the time when Nadab and Abihu died, since the time was time to pass judgment. This is why we learned that when there is a plague in the world, one should not awaken himself to anything in the world so as to not make an impression, to awaken the litigants upon him, except if he awakens himself to a good thing and can repel the time of judgment.

This is so because when there is judgment in the world, one who meets it is picked up and taken away from the world. For this reason, “and you shall not die.” It is written, “and your brothers, the whole house of Israel, shall grieve over the burning,” since they do not come from the side of the priests and there is no fear that they will be harmed. Hence, they are permitted to awaken and grieve over the fire, but not the priests, which are ruled by the judgment at that time.

(înapoi la pagina ZOHAR CUPRINS / ŞMINI – click)

(înapoi la pagina ZOHAR CUPRINS / ŞMINI – click)

14) Once, he [a man] was praying. While he was praying, a serpent wrapped itself around his ass’ legs. The ass was startled and brayed twice. When he concluded his prayer he said, “This must be painful to my beast. It is punished because today I was early and my lips were speaking the Torah, and the ass took me through a place where there is filth, and now it is being afflicted.” He rose and saw the serpent tied to the ass’ leg and said, “Serpent, serpent, go and tie your knots in the slopes of your hole.” At the same time, he removed the serpent from the ass’ leg and it fell, pieces over pieces.

15) The Creator is meticulous with the righteous and guards them, since He wishes to add holiness to their holiness. And this ass was afflicted because he was keeping my holiness. That serpent was a messenger. The Creator has several messengers, and He carries out His mission, even in animals of the field, as it is written, “And I will send the beast of the field among you, which shall rob you of your children,” and with idol worshippers, as it is written, “The Lord will bring a nation against thee from far, from the end of the earth.”

16) The Creator delivers His message through Israel, as well, such as a wicked through a righteous. But a wicked in the hand of another wicked from Israel does not carry out his mission, except in a time when he is not intending, as it is written, “And if a man did not lie in wait, but God caused it to come to his hand.” It is written precisely, “did not lie in wait,” for he did not intend to kill him but God caused it to come to his hand, to punish both of them, the killer and the killed.

17) How does the Creator carry out His mission through those and through idol worshippers?

18) “When He is quiet, who will condemn?” “When He is quiet,” when the Creator gives man peace and quiet, who has permission to harm him and accuse him? “And when He hides His face, who can behold Him?” “When He hides His eyes from watching over him, who will watch over him and guard him and keep him?” Then come the damagers and harm him, and the Creator’s way is on a nation and on a man alike, whether for the whole world, for one nation, or for one person.

19) When people’s deeds are good below, the right hand of the Creator awakens on them from above. Then, several lovers, several keepers of the world, and several keepers of man awaken from the right and from the left, from the side of Hesed and from the side of Gevura, to watch over him. And then the left surrenders and cannot govern.

And when people’s deeds are not good below, the left side awakens upon them, meaning judgments. And all those that come from the left side awaken and become emissaries to harm people, since all those who breached the words of Torah are written before them, and they are evident to those who awaken from the left side.

20) Hence, the animals and idol worshippers all come from the left side; they are all called messengers to those who are written before them, and they awaken toward them. And although the deeds of Israel are not good, they all come from the right. And since the right surrenders through the evil deeds of those who are written before them, the left, and all those who come from the left, govern them. For this reason, the mission is in the hands of the animals and the idol worshippers and all that are similar to them, which are from the left side. It is not in the hand of Israel, since even though he is wicked, he comes from the right side, and this side surrenders through their actions.

21) And a wicked from Israel who falls into the hands of Israel is only when the wicked did not intend to kill him. At that time, it is not because of an emissary, but because they are both punished and suffer punishments to purify them. They are on the right, and did not cling to the left, and never mingled with it, since they are both Israelites. Hence, he cannot be an emissary of the left, to punish anyone. And for this reason, when wicked Israelites intend to kill, they are removed from the world.

22) We know this from the mistress in Gibeah. Even though the people of Gibeah were wicked, the Creator did not want them to awaken to punish other wicked from among the children of Israel. This is why they died all the times that they died, in the first wars, until all the wicked that were awakened to punish them died and were lost, and only the most righteous remained, for they did this in the way of truth.

And although they are righteous, when the worlds are as one, that is, when the lower world behaves as though it is an upper world, it is given only to those who come from the left—the animals and the idol worshippers. This is so because when the bottom world behaves as the upper, the branches of the right cannot be emissaries to the actions of the left, to kill and to punish, since these matters are never replaced above. And at the time of the wars with the mistress in Gibeah, the worlds were not corresponding, one similar to the other. Hence, the righteous could punish and kill, although no such thing occurs above.

23) Hence, to other wicked, the wicked of Israel are not the king’s messengers, since they do not come from the left. This is akin to people who sinned against their king. The officer rose toward them, to catch and punish them. One sage from among the people of the city rose up and mingled with the officer’s assistants. The officer looked up, saw him, and said, “Who put you here among us? Are you not one of those who sinned against the king? Hence, you will be punished first.” They took him and killed him.

24) Such are Israel: they come from the right side, are not attached to the left, and never mingled with it. And when the transgressions of the wicked cause the right to surrender and the left to awaken—including all those who come from there to punish them—if one from Israel, from the right, arises to mingle with them, they know him and tell him: “Are you not one of those who come from the right, who surrendered because of the transgressions of the wicked? Are you not one of those who sinned before the king? Who put you among us?” Thus, he is punished first. King Solomon cried against them and said, “Wherein a man has exercised authority over another man to his hurt.” Certainly, it is to his hurt, since he is not the king’s emissary and he does not come from the left side.

25) Right and left, mercy and judgment. Israel are to the right and the idol worshipping nations are to the left. Israel, even when they are wicked and yielding, they are on the right; they do not cling to the left, and never mingle with it. This is why it is written, “Save with Your right hand, and answer me,” for when the right ascends, Israel—who cling to it—rise and are crowned in it. Then the left side and all who come with it surrender, as it is written, “Your right hand, O Lord, shatters the enemy.”

(înapoi la pagina ZOHAR CUPRINS / ŞMINI – click)

(înapoi la pagina ZOHAR CUPRINS / ŞMINI – click)

11) “The Lord bless you out of Zion; and see the good of Jerusalem.” From Zion, which is the Yesod [also foundation] of Malchut, blessings emit to all, as it is written, “For there the Lord commanded the blessing—life forever.” Since Zion, the Yesod of Malchut, was filled with blessings, Jerusalem, Malchut, is blessed and there are Rachamim [mercies] in her. And when Jerusalem is blessed, the whole nation is blessed.

12) “…all the days of your life,” so a bow will not appear in your days, as it did with your father, for a bow indicates judgments. It is said about that, “…and see the good of Jerusalem all the days of your life,” that in all your days you will see the good of Malchut and there will be no judgments in her. “And see your children’s children,” that they will fear sin, and be pious and holy. Then, “Peace be upon Israel,” upon the Rosh [head] of ZA, called “Israel,” as long as it has GAR, Rosh, so it will not lack anything. This is because the letters in “Israel” are the letters of Li Rosh [I have a head], and peace be on the Rosh of ZA as long as there are righteous in the world.

13) “Children’s children are the crown of old men; and the glory of children are their fathers.” The children are HGT de ZA; the children’s children are NHY, as it is written, “All your sons will be taught of the Lord,” concerning NHY. And it is written, “The precious sons of Zion,” which are NHY de ZA that connect with Zion, Yesod of Malchut, as it is written, “and the glory of children are their fathers.” The sons are HGT, which crown in the patriarchs, Hochma and Bina. The sons, HGT, are not crowned and are not watered by the river, Bina, except when the fathers, HB, are crowned and blessed by Keter, as it is written, “and the glory of children are their fathers.”

(înapoi la pagina ZOHAR CUPRINS / ŞMINI – click)

(înapoi la pagina ZOHAR CUPRINS / ŞMINI – click)

1) “When the morning stars sang together, and all the sons of God shouted for joy.” Happy are Israel for the Creator gave them the holy Torah, which is the joy of everything, the joy of the Creator and the place where He roams, as it is written, “and I was daily all delight,” and the whole Torah is one holy name of the Creator. And the world was created in the Torah, as it is written, “Then I was beside Him as trusted [Amun].” Dot not read it as Amun, but as Uman [a master craftsman], as she was His tool for creating the world.

2) Man was created in the Torah, as it is written, “And God said: ‘Let us make man…” It is written, “Let us,” in plural tense. The Creator said to the Torah, “I wish to create man.” She said before him, “This man will sin and vex you. If You are not patient with him, how will he persist?” He told her, “You and Me will establish him in the world, for it is with good reason that I am called, ‘slow to anger.’”

3) The written Torah, ZA, and the oral Torah, Malchut established man in the world, as it is written, “Let us make man in our image, after our likeness.” It is written in plural tense. This is the image and the likeness, both of which made man. Tzelem [Image] is ZA, and Demut [likeness] is Malchut, from the word, Demama [stillness/silence], who has nothing of her own, except what she receives from ZA. Also, man’s soul is born from the Zivug of ZA and Malchut, which is why it is written, “in our image, after our likeness.” Hence, the beginning of the Torah is in the letter, Bet [numerical value, 2], implying ZA and Malchut.

4) Why is the letter Bet [] open on one side and closed on the other side? When a person comes to join with the Torah, it is open to receive him and partake with him. And when a person shuts his eyes to her and goes by another way, she is blocked from the other side, like the Bet, as it is written, “If you forsake me for one day, I will forsake you for two days,” and he will not find the opening until he reconnects with the Torah face-to-face and will not depart it. Hence, the Torah opens, calling upon people and declaring and summoning them, “To you, O men, I call.”

5) Bet has a shape of two roofs and one line that connects them. One roof points up, toward the heaven, and this is ZA, and one roof points down toward the earth, and this is Malchut. And the Creator, Yesod, grips them and receives them.

6) The three upper lights, three lines, which are clung together are the whole of the Torah, and they open doors to all. They open doors and impart upon faith, meaning Malchut, and they are home to all. This is why they are called, “house,” since they are the three lines in the Bet, implying the three lines of ZA, which are a house. And this is why the Torah begins with Bet, since she is the Torah, and the cure for the world.

7) Hence, for one who engages in the Torah, it is as though he engages in the holy name. And the whole Torah is one sublime, holy name. And because it is a holy name, it begins with Bet, the entirety of the holy name, the three lines in “journeyed,” “came,” and “pitched,” which are the three lines of ZA, which are three ties that affect the faith, Malchut.

8) All those who engage in Torah cling to the Creator and are crowned in the decorations of Torah. They are loved above and below, and the Creator offers them His right hand, mercy. It is even more so with those who engage in Torah at night, as well, for they have established that they partake in Divinity and join together. And when the morning comes, the Creator decorates them with a single string of grace, so they will be among the higher and among the lower.

9) And all these morning stars sing together when the assembly of Israel, Malchut and all who engage in Torah, come to be seen before the king, as it is written, “When the morning stars sang together, and all the sons of God shouted for joy.” What is, “shouted for joy”? It is written, “The earth is broken, broken down,” meaning shattered. This is so because these judgments, called “God’s children,” are broken. They all break before the morning, when the morning rises in the world, which is the illumination of Hesed de ZA, as it is written, “Now Abraham arose early in the morning.” Abraham is Hesed; hence, “and all the sons of God shouted for joy.”

(înapoi la pagina ZOHAR CUPRINS / ŞMINI – click)

(înapoi la pagina ZOHAR CUPRINS / ŢAV – click)

193) “With great and strong faith.’ It is written, “A God of faith and without injustice.” Faith is at night, Malchut, who is called “night.” She is also called “faith,” as it is written, “And Your faith by night.” And it is written, “They are new every morning; great is Your faith,” Malchut. The Creator is destined to purify Israel from all their iniquities, as it is written, “And I will sprinkle pure water on you, and you will be purified from all your impurities, and I will cleanse you from all your idols.”

(înapoi la pagina ZOHAR CUPRINS / ŢAV – click)

(înapoi la pagina ZOHAR CUPRINS / ŢAV – click)

186) Happy are those who engage in Torah, for they are at a higher degree than everyone. One who engages in Torah needs neither sacrifices nor burnt offerings, since the Torah is better than anything; it is the bond of the faith of everything, the bond of Malchut. This is why it is written, “Her ways are ways of pleasantness, and all her paths are peace.” And it is written, “Those who love Your law have great peace, and they have no obstacles.”

187) The three branches of myrtle are to give relief to the one who is lost, to the added soul that is lost from man’s soul at the end of the Sabbath. Why three? Is one myrtle not enough? One is for Abraham, one for Isaac, and one for Jacob, who are three lines—Hesed, Gevura, Tifferet. They are bound together and they are smelled because it is written, “Your oils have a pleasing fragrance, your name is like purified oil,” for in this fragrance, the weakness of the soul is sustained and she is sustained with faith, Malchut.

Also, blessings extend from above and from below, since fragrance indicates illumination of Hochma, which appears in Malchut, which extends from the three lines of ZA, three myrtles. Hence, when smelling the myrtles, one should aim to extend illumination of Hochma from them to the Malchut.

188) The world exists only on the fragrance that is smelled below. There is another fragrance above, illumination of Hochma, since when the Sabbath ends and the added Nefesh that one acquires on Sabbath departs, and the Nefesh and Ruach of a person remain parted and sad, this fragrance comes, drawn by the scent of the myrtles, and through it, the Nefesh and Ruach draw close to each other and are glad.

189) Hence, after the Ruach above, ZA, man’s Ruach must receive the fragrance, illumination of Hochma, since when the fragrance is received, the Ruach and Nefesh above grow close to one another—meaning ZON, as well as the Ruach and Nefesh of the person—and rejoice. Similarly, by this scent of an offering, everyone draw together, all the Sefirot de ZA, and the candles are flamed by them, meaning the Sefirot of Malchut, and they rejoice.

190) Two candles, one above and one below. If one lights that candle below and puts out that candle above, that smoke, which rises from the candle below, lights that candle above. Thus, the smoke of the offering that rises from the offering causes the extension of illumination of Hochma above and lights up the upper candles, ZA and Malchut, and they light up together. Thus, all the Sefirot grow close together by this scent. This is why it is written, “A sweet savor unto the Lord.”

191) Hence, the scent of the offering is the sustenance of everything and the existence of the world, and the offering is by the priest, who sacrifices everything. For this reason, the seven days of filling, which correspond to the seven Sefirot HGT NHYM, are completed in it so everyone will be blessed by his work and there will be joys and blessings above and below.

192) It is written, “Lord, You are my God; I will exalt You, I will give thanks to Your name, for You have done wonders, counsels from afar with great and strong faith.” “Lord, You are my God” means that one needs to thank the holy Name and to praise Him for everything. And his praise is from the deepest one of all, Keter, as it is written, “For You have done wonders.” “Wonders” is Keter. “Counsels” are as it is written, “A wondrous counselor,” Bina, who is called “counsel.” “From afar” is as it is written, “From afar, the Lord has appeared to me.” And it is written, “She brings her bread from afar,” meaning Hochma, and “counsels,” which is Bina, receives from her.

(înapoi la pagina ZOHAR CUPRINS / ŢAV – click)

(înapoi la pagina ZOHAR CUPRINS / ŢAV – click)

184) “Bind up the testimony, seal the law [Torah] among my disciples.” Bind up the testimony is the testimony of David, Malchut, as it is written, “And My testimony which I will teach them.” “Bind up” means bonding, as one who binds a knot in one place. “Bind up the testimony” means the bound Malchut. “Seal the law [Torah],” which is ZA, meaning that all the abundance and Gadlut extended from above, its sealing, the completion, is in “My disciples,” who are NH, and are called “the disciples of the Creator.”

This is so because there the Gadlut and the oil gather between two pillars, NH, to be there. They are the place of all the Gadlut and the oil that pours from above, from Tifferet, who is called Torah, to pour it into the Peh of Yesod, and to pour it in this testimony, Malchut. Then, everything binds into one strong bond, and will be as it is written, “Bind up the testimony,” tying the Malchut by sealing the law “Among my disciples,” where the abundance of Torah is sealed, ended in NH, and from them to Yesod. Then, Malchut is tied to Yesod, to receive the abundance, and everything becomes one knot.

185) What is the connection between those who engage in Torah and the faithful prophets? Those who engage in Torah are always more important than prophets, since they stand at a higher degree than prophets. This is so because those who engage in Torah are standing at a higher place, which is called Torah, ZA, who is the sustenance of all the faith, which is Malchut, who has nothing except that which ZA gives her.

And the prophets stand below Chazeh de ZA, in NH. For this reason, those who engage in Torah are more important than prophets and are higher than them, since these stand above and those stand below. And those who say things in the spirit of holiness stand below everyone, since the spirit of holiness extends from the Malchut, who is below everyone.

(înapoi la pagina ZOHAR CUPRINS / ŢAV – click)