Autor: arhiprofesor

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182) Anyone who engages in Torah, whose lips speak Torah, the Creator covers him and Divinity spreads her wings over him, as it is written, “I have put My words in your mouth and have covered you with the shadow of My hand.” Moreover, he sustains the world and the Creator delights with him as though on that day, He was planting the heaven and earth. And the writing concludes, “To establish the heavens, to found the earth, and to say to Zion, ‘You are My people.’”

183) Thus, Israel are called Zion, as it is written, “And to say to Zion, ‘You are My people.’” We saw that the Assembly of Israel is called Zion, as it is written, “Zion will be redeemed with justice and her repentant ones with righteousness.”

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179) It is written, “And he has founded His association over the earth.” “His association” means when the King, ZA, mates, opposite Malchut, earth, in all those holy crowns, in one gathering, when his three Mochin HBD, which are called “crowns,” unite in three lines. Then it writes, “His association.” “He has founded his association,” his three Mochin, “Over the earth,” giving to Malchut, who is called “earth.”

180) “His association” is as it is written, “You shall take a bundle of hyssop.” This is so because when ZA and Malchut join together and Malchut is blessed by the three lines of ZA, she governs all of them, the three lines of ZA dress in her and she governs them and shines above and below. All that is while the priest is working and sacrificing, burning incense, and aims with words to bring everything in one unification. Then it is written, “And he has founded His association over the earth.”

“His association” revolves around Mochin de ZA, which bestow upon Malchut, who is called “earth.” However, “And he has founded His association over the earth” means over an association that was founded in Malchut herself, as it is written, “You shall take a bundle of hyssop,” where the bundle is taken in his hand. Also, “He has founded His association over the earth” means that ZA takes the bundle of his three lines and establishes them in Malchut.

181) When Aaron, right line, Hesed de ZA, goes to bestow upon Malchut, everyone goes with him, all three lines, until the Assembly of Israel is blessed by the three lines, and the upper ones—Sefirot de ZA—are blessed, and the lower ones are Sefirot de Malchut. Then it is written, “Blessed be the Lord from Zion, who dwells in Jerusalem, Halleluiah.” ZA, HaVaYaH, is blessed from Zion, Yesod de Malchut, “And blessed be His glorious name forever; and may the whole earth be filled with His glory, Amen, and Amen.” The name of His glory, the Malchut, is blessed by ZA.

His association revolves around Mochin de ZA, which illuminate in Malchut. The text tells us that the association of ZA, his three lines, are not blessed in wholeness, to illuminate in illumination of Hochma, as well, unless when it is founded over the earth, meaning when he gives them to Yesod de Malchut, who is called Zion, as it is written, “Blessed be the Lord from Zion.” This is so because when the three lines of ZA do not shine in Malchut, he has only Hassadim that are covered from Hochma. This is the meaning of what the text tells us, “And he has founded His association over the earth,” so it will shine in wholeness.

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173) “All came from the dust and all return to the dust.” “All came from the dust,” even the wheel of the sun. The dust is that dust under the holy Throne, Bina. “All came from the dust” is Malchut, and “Even the wheel of the sun” is Tifferet. But is it not to the contrary, that Malchut emanates from Tifferet? This refers to the Malchut in Bina, which is above Tifferet, and from whom everything comes, even the wheel of the sun, Tifferet.

174) “All came from the dust.” The place that gathers everything is Malchut. Trails go out to the right and to the left, assembling to illuminate on all sides, like this dust that is thrown in every direction. Hence, “All came from the dust and all return to the dust.” Accordingly, since dust means Malchut, why is it said that under the holy Throne is the Malchut in Bina?

175) However, “From the dust” means from the dust in the holy Temple, Malchut. This dust is from a high dust, from Bina. This is so because as there is the action below in Malchut, it is also present above, in Bina. Dust is the dust of the Temple, since the world, Malchut was created with Hey, Bina. Hence, even the wheel of the sun was from the dust, as it is written, “These are the generations of the heaven and the earth when they were created,” meaning BeHey Bera’am [He created them with Hey]. Thus, the heaven, too, which are the wheel of the sun, were created with Hey, and therefore all was from the dust. Dust is that one which is under the holy Throne, Bina.

Dust is the Malchut that is mitigated in Bina, which is called “the dust of the Temple.” When Malchut rose to be mitigated in Bina and received the form of Bina, they were both incorporated in one another. And as the Malchut received the form of Bina, Bina, too, received the form of Malchut. Dust received its form from the high dust, from Bina, and the act of association in both Malchut and Bina is called “dust.” It was said that the world, Malchut, was created in Hey, Bina. This refers to the act of associating Malchut with Bina, who is called Hey, from which the world was created. This is so because were it not for this action, the world would not be able to exist, as it was said, “He created them with Hey.”

Hence, even the wheel of the sun was from the dust, since Tifferet, too, which is implied in the wheel of the sun, came out of this act of association, where the dust under the holy Throne, Bina, is called “a throne to the Hochma.”

176) It is written, “You are all beautiful, my wife, and there is not a flaw in you.” You are all beautiful” is the Assembly of Israel, Malchut. “And there is not a flaw in you” is the Sanhedrin, who are opposite the seventy-two names in Malchut. Essentially, they are seventy, opposite the seventy souls that went down with Jacob and the Creator over all of them, hence they are seventy-two. For this reason, there is no search for flaws from the Sanhedrin and above.

177) “And you will be to Me a kingdom of priests and a holy nation.” “A kingdom of priests’ is as it is written, “This is the anointing of Aaron and the anointing of his sons.” “This,” Malchut was anointed by Aaron, since when the Assembly of Israel, Malchut, was blessed through the priests, she was named after them, as it was written, “A kingdom of priests.”

178) It is not called “The kingship of priests,” but “A kingdom,” since the priests, the Hesed, ordained her by extending Hassadim to her, and the Hochma in her dresses in Hassadim, and then she illuminates and rules. They made her stronger than all. However, she is not called “kingship of priests,” since with respect to her being extended from the heaven, ZA, she is called Malchut [kingdom], meaning “the kingdom of heaven.” And here she is called “a kingdom,” that the priests ordained her and connected her with the king, ZA. Then, when she bonded with ZA, she rules over all the king’s treasures, rules over all the kings arms, rules the upper ones and the lower ones, rules over the entire world.

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165) “For with You is the source of life; in Your light we shall see light.” “For with You is the source of life” is the upper oil that is drawn and never stops, which is present within the uppermost Hochma. It is written, “For with You,” meaning that it is with You in love that is above all, and never parts from you. “The source of life” is Bina, since HB are attached together in a never ending Zivug. Bina is called “the source of life” because she is the source and the fountain of life, which is imparting of the Hochma, life, to elicit life from the Hochma for the upper tree, ZA, and to light the candles of Malchut. This is why the tree, ZA, is called “the tree of life,” a tree that is planted and rooted in the source of life, Bina.

166) This is why it is written, “In Your light shall we see light.” “In Your light” is the light that is concealed for the righteous at the end of time. It is written, “And God saw the light, that it was good.” From that light, these NRN will clothe in man’s beastly NRN, Israel, to shine to the next world.

167) “For with You is the source of life” is the Creator, the upper tree, ZA, in the middle of the garden, Malchut, which includes all the sides, including right and left, for the source of life, Bina, is gripped to it, and crowns it in high crowns around the garden. The garden, Malchut, dresses ZA and surrounds him. And then ZA receives the Mochin de GAR, crowns, from Bina, who is like a mother crowning her son with everything, as it is written, “Go forth, O daughters of Zion, and gaze on King Solomon with the crown with which his mother has crowned him.” This is why it is written, “For with You is the source of life; in Your light shall we see light.”

168) “For with You is the source of life” is the great priest above, Hesed de ZA, and opposite him the great priest below, in this world. This is why the priest, Hesed—the high and holy anointing oil—extends Hochma below to Malchut, lighting the candles above, the seven Sefirot HGT NHYM. This is so because the great priest, Hesed, is whole in the wholeness of the seven upper days, HGT NHYM, to crown over all the Sefirot, since Hesed contains all seven Sefirot within it.

169) There are seven days of filling to the priest below, in this world, opposite the one above, so that everything will be as it is above. This is why they are called “days of filling,” “days of complementing,” so the priest, Hesed, will be complemented on the other days of the seven Sefirot, to complement the seven Sefirot together. This is why they are called “days of filling,” since the rest of the Sefirot united in it, for if the priest awakens to bestow, the rest of the Sefirot awaken along with him to bestow, since they have united together with him.

170) This is why it is written, “You shall not go outside the doorway of the tent of meeting for seven days, until the day of the completion of your filling days,” seven days, to complete seven Sefirot. At that time the priest below is completely crowned as it is above, so when the priest below awakens, everything above will awaken through him, all seven Sefirot, and there will be blessings above and below.

171) How is it different that Moses, Tifferet, anointed Aaron, Hesed, which is higher than Tifferet? It is because he is a son to the same source of life, Bina. It is written, “Leading His glorious arm at the right of Moses.” Moses was using all those seven days of filling to place everything with Aaron.

Moses is the son of Bina, Daat, meaning Tifferet that rose and decided between the two lines of Bina, and became the Daat there, uniting them with each other and illuminating them. For this reason, since three come out of one, meaning that three lines came out in Bina, HBD, one stands in the three of them, meaning that three lines HGT came out and expanded in Tifferet, too. It follows that Moses, the son of Bina, Daat, is higher than Hesed, since Hesed is his own expansion; it is called “The right of Moses,” his right line, as it is written, “Leading … at the right of Moses.” This is why Moses was using the seven days of filling to place the seven Sefirot from Daat over Aaron.

172) Seven lights were created before the world was created: the light of Torah, the light of Hell, the light of the Garden of Eden, the light of the Throne, the light of the Temple, the light of Repentance, and the light of Messiah. These are the seven Sefirot of Beria, HGT NHYM. Seven lights and candles, seven Sefirot, united in Aaron, and he lit the candles, extending from the seven candles above to the seven candles below.

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162) “This is the anointing of Aaron and the anointing of his sons.” “This,” the Malchut, is the anointing of Aaron. Aaron was anointed from Hochma and brought from the upper anointing oil from above, which is Hochma, extending it below, to Malchut. Through Aaron, Malchut was anointed from the holy ointment, to be blessed. This is why it is written, “This is the anointing of Aaron and the anointing of his sons.”

163) “And Elisha said to her, ‘What shall I do for you? Tell me, what do you have in the house?’” Thus, there is no blessing on an empty table and on an empty thing. “And she said, ‘Your maidservant has nothing in the house except a jar of oil.’” Elisha told him, “It must be the help of the miracle that you have oil, which is Hochma, for it must be in a place of Hochma, from which the blessings come out and reside below.” It is written, “They were bringing to her and she poured.” It was only said, “She poured,” not mentioning who poured because it concerns Hochma.

164) “And the oil stopped. It is written, “In the corner of Ben Shemen.” Corner means Malchut and oil means Hochma. It is written, “Your name is purified oil.” The oil, Hochma, gives to “Your name,” Malchut, to show that from oil, Hochma, blessings are drawn through the priest, and the priest extends them below and anoints “this,” the Malchut, as it is written, “This is the anointing of Aaron and the anointing of his sons.” “This,” the Malchut, was anointed by Aaron, who extended the oil from Hochma. And it is written, “As the good oil upon the head.” Thus, the oil is anointed over the head of Aaron, and he extends to Malchut.

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155) There is no leper except for one who was made in menstruation, that his mother was conceived with him during her menstrual days. There are five bloods that defile in the blood of menstruation, and they are all impure blood, and there are five pure bloods, too. One who breaches them, it is as though he breached the ten commandments, which are the whole of the 613 Mitzvot.

156) The Klipa, who is called “a maidservant,” “the evil inclination,” is full of flaws. For this reason, “Any man in whom there is a flaw shall not come near.” Hence, the priest must not come near one who has a flaw in him, any flaw in the world, since it was said about the queen, Malchut, “You are all beautiful, my wife, and there is not a flaw in you.” Thus, one in whom there is a flaw must not come near her.

Similarly, a stranger should not come near her, “And the stranger who draws near shall be put to death.” This refers to a Mamzer [bastard], from the letters Mum [flaw] Zar [stranger], male and female of the Klipot. The flaw is the female and the stranger is the male.

For this reason, He commanded, “And you shall not approach a woman … during her menstrual impurity.” And it is written of those who did approach, Nadav and Avihu, “And they offered strange fire before the Lord, which He had not commanded them. And fire came out from before the Lord and consumed them and they died.”

157) In the offering of the letters, the unification of the letters of the Name, Yod is in a man, Hey is in a woman, which are AVI, Vav is in a son, a bridegroom, ZA, and Hey is in the bride, the Malchut. Happy is he who unites and brings closer the letters of HaVaYaH, in him and in his wife, corresponding to Yod–Hey, and in his son and in his daughter corresponding to Vav–Hey, in Kedusha [holiness], in blessing and in purity, in humbleness, and in shame, and in all the good qualities that are written by the authors of the Mishnah.

158) They warm by the holy fires of a man and a woman, Yod–Hey, who are a fire that rises and falls, since the fire of the female rises from below upwards, and the fire of the male rises from above downwards. It is a holy fire of the wood of the altar-wood, which is wood of holiness, the holy organs. And a fire of the high one comes down, which is the holy of holies. For these two fires, the prophet said, “Glorify the Lord with lights,” which are the fires of Divinity, of whom it is written, “For the Lord your God is consuming fire.”

159) Those two fires are the upper fire, the throne of Rachamim [mercy] and the lower fire, the throne of Din [judgment], which are Bina—Rachamim—and Malchut—Din. Malchut is fire that rises from below upwards; Bina is fire that descends from above downwards. HaVaYaH is the middle pillar, Tifferet, who is held in both of them. For this reason, the upper fire is Yod–Hey–Vav. The Yod–Hey is Bina, and the letter Vav is Tifferet, which is gripped to it. And the lower fire is the bottom Hey, Malchut.

160) When Tifferet grips to both fires, Bina and Malchut, Hochma is on it, for the letters of Koach MA [Chaf–Het, Mem–Aleph] are in it [a combination that means “Power of MA” but also the letters of Hochma]. MA—Yod–He–Vav–He—is forty-five in Gematria. His Chaf–Het is the filling of the filling of HaVaYaH filled with Alephs: Yod–Vav–Dalet [Yod], Vav–Aleph–Vav [Vav], Dalet–Lamed–Tav [Dalet]. Hey–Aleph [He], Aleph. Vav, Aleph, Vav. Hey–Aleph [He], Aleph.

And with four letters, simple HaVaYaH without filling, they are forty-two together: four letters HaVaYaH without filling, and ten letters of HaVaYaH with filling, and twenty-eight letters of HaVaYaH with the filling of filling. All of these forty-two letters are in a man, in his wife, and in his children, which are the four letters HaVaYaH, which—with the filling and with the filling of filling—are forty-two letters. This is why one is incomplete without a son and a daughter.

161) And one who does not have a son, Vav de HaVaYaH, the Yod de HaVaYaH departs him. One who does not have a daughter, the bottom Hey de HaVaYaH, the first Hey, of his mate, departs him, since the letters are present only with each other. For this reason, in a man and a woman, son and daughter who were made properly, HaVaYaH is on them, and they are called “You are the children of the Lord your God.”

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152) Even though the sons of Aaron died at that time, and the greatness of the day did not save them, it was right from several angles, for it was not the time of offering incense, since incense is offered only in the morning and in the evening. It is written about it, “And Aaron shall burn fragrant incense on it in the morning, in the morning; he shall burn it when he dresses the candles,” so oil and incense will be together. It is also written, “And when Aaron lights the candles in the evening, he shall burn it.”

153) Incense is burned in these times, in the morning and in the evening, and not at other times, except at a time when there is a plague in the world. At that time, it is offered even when it is not its time, as it happened with what is written, “And Moses said to Aaron, ‘Take the pan and place fire on it.’” And the sons of Aaron did not burn at a time when oil and incense were together, in the morning or in the evening, for it implies to the unification of HB, since oil is Hochma and incense is Bina, and this is why they died.

154) Also, they were rushing to offer incense while their father was alive, for it was not permitted to burn incense for any person in his life, especially that they were unmarried and flawed, for one who did not marry a woman is flawed and unworthy of having blessings in the world through him because there are no blessings on him. And they are certainly not drawn through him to others. Moreover, they were drunken by wine. This is why it is written, “And fire came forth from before the Lord and consumed them,” since incense is the most favored of all the offerings, it is the joy of upper and lower, and it is written, “Oil and incense rejoice the heart.”

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134) “Then fire came out from before the Lord and consumed the burnt offering … on the altar.” This is Uriel, who seems as a flame of fire on the altar. When he would crouch over the offering, joy was in all because it was welcomed, as it is written, “The glory of the Lord appeared to the people.” Were it not on this day, the confusion of the death of the sons of Aaron, then from the day they came out of Egypt there was no such contentment above and below.

135) It is a Mitzva [commandment] to burn holies in the fire. “But what is left over from the flesh of the sacrifice on the third day shall be burned with fire.” There is “holy,” there is “holies,” and there is “holy of holies.” What pleasure does the Creator have in the burning of holies? Is it for Isaac, that when Israel are in trouble, Isaac’s ashes rise before Him and hence the offering must be burnt to ashes, to mention his merit, for if they should be burned, they will be saved because of him? Or is it for the sons of Aaron, who were like the burning of the holies, as it is written, “And fire came out from the presence of the Lord and consumed them, and they died,” and their death was atonement for Israel, like the burning of the holies? Is that only an interpretation, too?

136) There are three fires in a candle: white fire, black fire, and azure fire, corresponding to the Torah [Pentateuch], Prophets, Hagiographa, and corresponding to Priest, Levite, and Israel. Azure is Divinity, which is close to us and hovers over the lower ones, clinging to those wicks, which are wings of Mitzva, for it was said about them, “They shall make for themselves tassels [Tzitzit],” and this azure is Divinity, Din, which consumes sacrifices and offerings.

NRN of a person are called “holies.” The Nefesh is holy, the Ruach is holies, and the Neshama is holy of holies. In the secrets of Torah, the meaning of the burning of holies is clarified in the burning of a person’s NRN, which is the holy of holies before the Creator. What is the joy that the Creator derives from burning the souls that are called “holies”? These three fires are opposite the Torah, Prophets, and Hagiographa, where white fire corresponds to Torah, Tifferet, the black fire corresponds to Prophets, NH, and the azure fire to Hagiographa, Malchut.

These correspond to Priest, Levite, and Israel, three lines. It follows that Torah corresponds to a Priest, right line, Prophets to a Levite, left line, and Hagiographa to Israel, middle line. We should understand, the Torah, Prophets, and Hagiographa are Tifferet, NH, and Malchut, which are one below the other. How can they be compared to Priest, Levite, and Israel, who are three lines, where the right is opposite the left, and the middle one is between them, and they are all at the same degree?

The thing is that it is similar to AVI, YESHSUT, and ZON, which are also three degree one below the other. And yet, they become three lines in the same degree because when AVI raise their Bina and TM, the lower degree, YESHSUT, which is attached to these Bina and TM, rises along with them. At that time, these Bina and TM, and these YESHSUT, which rise to AVI, become a left line to AVI, and then Bina and TM de YESHSUT that rose to YESHSUT have already elevated their own bottom degree, ZON, along with them to the place of YESHSUT, which is now in AVI. Thus, all three degrees that were initially one below the other, are now three lines in the same degree, where AVI are the right line, YESHSUT is the left line, and ZON is the middle line.

And precisely so were the Torah, Prophets, and Hagiographa made into three lines. When Tifferet, the Torah, elevated their Bina and TM, his lower degree, NH, Prophets, rose along with them to the place of Tifferet and they became his left line. And when those NH raised their Bina and TM, Malchut, too, rose with them to NH, who are now in Tifferet. Thus, now the three of them are in the place of Tifferet and became three lines, where Tifferet is the right line, NH is the left line, and Malchut is the middle line.

However, here we should know the rule that there is no Malchut without Yesod. Hence, even though it is written Malchut, Malchut includes Yesod, as well, in a way that Yesod and Malchut became a middle line to Tifferet and NH, like the ZON that became a middle line to AVI and YESHSUT. To evoke it, The Zohar makes the precision of saying that although the three fires—white, black, and azure—are one below the other, like the Torah, Prophets, and Hagiographa, they are still three lines, like Priest, Levite, and Israel.

The light of the candle is the light of Malchut, since Malchut is called “a candle.” However, as we say that ZA comprises all three lines of Bina because three come out of one, and one stands in all three, once Malchut became a middle line between Torah and Prophets, right and left, Malchut contains them, too. The white fire is the right line; the black fire is the left line; and the azure fire is the middle line.

But the azure, the actual Malchut, which became the middle line, includes Yesod within it, too. The Yesod included in it is the right in the azure, and Malchut herself is the left. In that respect, even though we say that the azure is the middle line, it is still a left line because it consists of right and left, where the right is Yesod and the actual Malchut, the azure, is the left.

She clings to those wicks, which are the wings of Mitzva, of which it was said, “They shall make for themselves tassels [Tzitzit].” The white in the Tzitzit is the right line, and the azure in the Tzitzit is the left line. Also, it is known that the left is included in the right so it can shine, only through Masach de Hirik, which clings to it and diminishes it. This is the wick, and the crude thing to which the azure light in the candle clings. And the wings of Mitzva, the wings of the Talit [praying shawl], is the wick and the crude thing to which the azure in the Tzitzit clings, meaning the Masach de Hirik, of which it was said, “They shall make for themselves a Tzitzit.” Through the wing, the white and the azure cling to each other and the light of the Tzitzit appears.

And besides the azure clinging to the wick—Masach de Hirik—and burning it, it also burns sacrifices and offerings, which are the souls. This is so because in the burning of the holies, he brings two Mitzvot—burning the holies on the altar, and burning what is left of it through the third day.

These two kinds of burnings apply to the souls as well, and the cremation of the remainder indicates the Dinim, Man’ula and Miftacha, the Masach de Hirik. Also, they rise because of the sins of the lower ones and cling to Malchut, the azure. At that time, the azure burns them and cancels them, and this is the cremation of the remainder. There is also the burning of the holies on the altar, the burning of the souls, where Angel Michael stands and sacrifices them on the altar above.

137) If the Malchut, azure, finds people who are dry wood—like dry wick without the oil, which are the Torah and Rachamim, Malchut—she burns them. And because the uneducated are beasts, who are loathsome, the azure—which is the name ADNI—Malchut, burns them because they approach her with abomination, the evil inclination, and a foreigner, as it is written, “And the stranger who comes near shall be put to death.”

138) If they repent prior to their death, Angel Michael—who is the high priest, the lion that eats the offerings—slaughters them, comes down on them to offer them as sacrifice before the Creator.

139) And before one’s soul leaves, he makes several confessions. And when his soul departs, he intended to complete the name, to complete the unification of Malchut, who is called “a name,” in the unification, “Hear O Israel,” which is the unification of ZA, and “Blessed be the glory of His kingship forever and ever,” which is the unification of Malchut, to offer his soul as sacrifice to the name HaVaYaH.

And one needs to confess to the Creator, to accept and to bring the burning and consuming Hey, the Malchut, to His name, HaVaYaH, and to bring the Hey to repent back to Yod–Hey–Vav, EKYEH, which together amount to forty-two. In other words, to bring the Hey back to the Yod–Hey–Vav, and the upper unification in Bina will be HaVaYaH EKYEH.

This is so because HaVaYaH is Hochma and EKYEH is Bina, since before the unification is completed, Malchut is called ADNI, in which there are the letters of Din [in Hebrew], to indicate the Din of Malchut, which is Din, and that the unification of HaVaYaH EKYEH is incomplete.

140) With the explicit name, Yod He Vav He, HaVaYaH filled with Alephs, which is ZA, one should aim to unite in one heart, in Malchut. He should aim in that when he lets out his Ruach, in his Nefesh, he takes upon himself death and torments, and in his Neshama, makes several confessions and regrets.

141) In the Nefesh, he assumes death, slaughter, and burning. And if the four courthouse deaths are required—stoning, burning, killing, and strangling—he takes them upon his Nefesh from ADNI. In his Neshama, he makes several confessions and repents to the name EKYEH, Bina, which clings to the two names HaVaYaH, HaVaYaH. This is so because the Hochma is called HaVaYaH, as in the unification of HaVaYaH EKYEH, and ZA is called HaVaYaH. And Bina receives from Hochma and imparts upon ZA, thus she is gripped between the two of them.

142) One should aim in one’s mind to utter a confession and the acceptance of the death upon him in one heart, uniting Malchut—heart—with a unification of “The Lord [HaVaYaH] is one.” This is the explicit name, Yod He Vav He, HaVaYaH filled with Alephs, ZA, in which the priests kneel, bow, and fall on their faces and say, “Blessed be the glory of His kingship forever and ever.” Glory is thirty-two in Gematria, the Malchut, heart [which is also thirty-two]. And in it, he intends to complete the name, to complete the unification of Malchut with HaVaYaH.

143) How does one who is uneducated know all these intentions? Indeed, the uneducated is like an ox, or a lamb, or a goat, or a turtledove, or a pigeon that are sacrificed on the altar. As the beasts do not know the Torah, the name HaVaYaH, the uneducated does not know. But Michael, the high priest, makes him an offering and a sacrifice before the Creator, and he intends in the explicit name upon the ascension of his spirit, so his spirit will exit in one heart, and in all those intentions, as one’s spirit rises each night when it rises for MAN to Malchut.

144) For this reason, sages said, “Repent one day prior to your death,” since each day, one must repent and give one’s spirit to Him, so he will depart in one, as it is written, “Into Your hand I commit my spirit.”

There are two kinds of burning:

1. Burning of the remainder, the Man’ula, Malchut de Midat ha Din [quality of judgment] that rises and appears in the mitigated Malchut due to the sins of the lower ones concerning, “If he is not rewarded, it is bad.” The azure, the Malchut that clings to the Man’ula, burns them. This is why it was said above that if the Malchut, azure, finds people who are dry wood, like dry wicks without oil, which is the Torah and Rachamim—meaning an uneducated one who sins all of his days until his root in Malchut appears over him, the Dinim de Malchut de Midat ha Din, without Rachamim, for she is not mitigated in Bina—Malchut burns them. She burns that soul.

And because the uneducated are beasts, who have NRN from the side of pure beasts, which are very low, the azure, which is the name ADNI, burns them, since the harsh Midat ha Din de Man’ula—called the evil inclination, the angel of death—is attached to them.

This is why it was said about him, “And the stranger who comes near shall be put to death.” Yet, only the Nefesh of the sinner is blemished and burned, but his Ruach and Neshama are not blemished at all, but depart to their root. The reason is that the flaw of the point of Man’ula that extends from Tzimtzum Aleph [first restriction] blemishes only Malchut, and none of the first nine. And since the root of Ruach and Neshama is from Bina and ZA, the flaw does not touch them. Instead, they depart because of the blemished Kli and rise to their root, while the Nefesh herself is the one that is blemished and burned. This burning is the burning of the remainder.

2. Burning of holies, burning of souls. In other words, that sinner who discovered Midat ha Din de Man’ula in the root of his soul, the angel of death, since death extends from her, if he repents upon dying and takes upon himself death, slaughter, and burning, to give contentment to the Creator, after his death Midat ha Din de Man’ula is mitigated for him into Midat ha Rachamim, Bina. Also, it is known that in this ascent, there is Katnut and Gadlut. First, when Malchut rises to Bina, the GAR depart from Bina and she remains in VAK without Rosh. Following her, all the degrees diminish.

It follows that by mitigating his Midat ha Din with Midat ha Rachamim, when Malchut from his root rises to Bina at his root, the Ruach and Neshama have diminished into VAK without Rosh. Thus far, they were complete, since Midat ha Din de Man’ula does not damage the first nine, from which come Ruach and Neshama. Also, the departure of the Rosh from the Ruach and the Neshama is regarded as slaughter because slaughter separates the Rosh from the Guf. And this person who repents at the time of his death is rewarded with mitigation of Midat ha Din with Rachamim. But in regard to the Katnut, it is considered a slaughter.

It is said that if they repent before their death, when angel Michael slaughters them, who is the great priest, the lion that eats the offerings, since Angel Michael is Hesed, which extends from the right line, from the point of Holam, where the Din that is mitigated in Bina is found, in Midat ha Rachamim, that mitigated Din is a lion that eats offerings. For this reason, this angel was selected to mitigate his Midat ha Din with Midat ha Rachamim. He diminishes the Neshama and Ruach, who were complete, in terms of Rosh, and this is regarded as slaughtering. This is why it was said that Angel Michael slaughters them, meaning removes the Rosh from them, their GAR. However, this Katnut that is regarded as slaughter later brings Gadlut, when Malchut exits Bina and returns to her place, and GAR appear in all the degrees once more. By that, the Zivug of the Creator and His Divinity is done once more from the root of one’s soul.

It is said that He comes down over them to offer them as sacrifice before the Creator. It is so because this slaughter is considered that Angel Michael offers them as sacrifice before the Creator, that by that, they cause the Zivug of the Creator and His Divinity, which is the offering. This is why it is considered that Angel Michael sacrifices the souls on the altar, Malchut, and burns them, as a lion eats offerings, which is the mitigated Din of Bina at the point of Holam, by which the GAR of the souls are slaughtered and burned on the altar and become MAN for ZON. They cause Malchut to return and receive her GAR at the time of Gadlut and unite with ZA, the offering.

However, one who repents only at the time of his death can receive only his Katnut after his death. And yet, his merit is truly great because if he incarnates again and is rewarded with engaging in Torah and work, he will extend the Gadlut, and then he will make the Zivug between ZA and Malchut.

It was said above, “And when his soul departs.” He intended to complete the Name in the unification, “Hear O Israel,” and “Blessed be the glory of His Kingdom forever and ever.” He intended that through sacrificing his soul he would be rewarded with completing the unification of “Hear O Israel,” which is ZA, “Blessed be the glory of His Kingdom forever and ever,” which is Malchut, and this will unfold once he incarnates again.

Yet, there are two unifications here. Regarding his soul, whose root is in Bina, the complete unification is regarded as HaVaYaH EKYEH, where HaVaYaH is Hochma and EKYEH is Bina. But now at the time of Katnut it is considered that the bottom Hey is lacking for the HaVaYaH and there are only Yod–Hey–Vav in it, which indicates that it is VAK without GAR. This is why it was said that one must confess to the Creator to accept and bring the Hey closer to His name, HaVaYaH, and bring the Hey back in repentance to Yod–Hey–Vav EKYEH. One should aim to be rewarded with Gadlut and to complete the name, to bring the Malchut, which is the bottom Hey, closer to the name Yod–Hey–Vav EKYEH, and there will be the complete unification in Bina, HaVaYaH EKYEH.

In regard to his Ruach, whose root is in ZA, the complete unification of Gadlut is regarded as HaVaYaH filled with Alephs, which is ZA, along with the whole Malchut in the unification of “Blessed be the glory of His Kingdom forever and ever.” Upon the departure of his Ruach [spirit], whose root is in ZA, he should aim that he will be rewarded with Gadlut, at which time the unification will be in HaVaYaH with the filling of Alephs, and in one heart, the Malchut, so it will be in “His name One.” This is the explicit Name, Yod–He–Vav–He, HaVaYaH with the filling of Alephs, ZA, in which the priests kneel and bow, and fall to their faces and say, “Blessed be the glory of His Kingdom forever and ever.”

Glory is thirty-two in Gematria, Lev [“heart,” Lamed–Bet]. In it, he intends to complete the name, for he intended to be rewarded with Gadlut and to complete the name in the unification of HaVaYaH filled with Alephs, ZA, and the unification of Blessed be the glory of His Kingdom forever and ever,” Malchut. And his Nefesh clings to Malchut herself, burns her, and revokes the Dinim in her.

It was said that in Nefesh, he takes upon himself death, slaughter, and burning. Death is for the Guf [body], and slaughter is for Neshama and Ruach [soul and spirit], when Michael removes the Rosh [head] from them and leaves them VAK without a Rosh, which is considered slaughtering. Burning is for the Nefesh, which clings to Malchut and is burned in the azure in her until she is fit for this correction of mitigating Malchut in Bina through Michael.

Sometimes, when one’s iniquities are many, the Nefesh must assume the four courthouse deaths from the Malchut, which are implied in the words “And the land,” Malchut, “Was unformed and void and darkness … and the spirit.” Tohu [“unformed”] is strangling; Bohu [“void”] is stoning; “darkness” is burning; and “spirit” is killing.

This is the process and the correction from the first restriction, Midat ha Din, to the second restriction, Midat ha Rachamim. “Unformed and void” are Tzimtzum Aleph [first restriction] and the Masach in it, and darkness and spirit are Tzimtzum Bet [second restriction] and its Masach. Hence, when the sinner takes upon himself the four courthouse deaths prior to his deaths, it is good for him, for Midat ha Din de Tzimtzum Aleph that he discovered in his sins will be removed from him and will be corrected in Midat ha Rachamim in Tzimtzum Bet, through Angel Michael. Also, it will be good for him that Michael will offer his soul before the Creator.

145) If he is a wise disciple, it is said about him, “The righteous knows the soul [Nefesh] of his beast.” This is so because there is none so wise as the priest, Hesed, as it is written, “He who wishes to grow wise shall go south,” meaning cling to Hesed, south, since in Gadlut, Hesed de ZA becomes Hochma. And if he is a wise disciple he must have Hesed in him. And with the Yod, Hochma in him, he is Hassid [adherent, pious]. And one in whom there is no Hochma is not a Hassid. This is why it is written, “And the uneducated is not a Hassid.”

And if there is the first Hey in him, Bina, the Five Books of Moses that were given from the left, he is called “mighty in the Torah” and “one who fears sin,” for he has been rewarded with the quality of Gevura. And there is Hesed in him, for he is a Hassid. And there is Gevura in him, from which the Torah, Yod–Hey, was given, since in Gadlut, HG de ZA became HB. And if he is ignorant and has no Torah in him, it is said of him, “The ignorant have no fear of sin.”

146) One who has been rewarded with Tifferet, Vav—since one who has been rewarded with HG is rewarded with Tifferet, too, since Tifferet consists of HG—is wise, understands the Torah, and fears sin, meaning that the HG he was rewarded with have become HB and he is wise, understanding. He succeeds his Malchut, that of Tifferet, which is the bottom Hey of the name HaVaYaH, and is rewarded with it if he does the King’s Mitzvot, since Malchut is called “the King’s commandment.” It follows that he has been rewarded with all four letters, Yod-Hey-Vav-Hey, which are Hochma, Bina, Tifferet, and Malchut.

When one is rewarded with the name HaVaYaH, he is rewarded with the explicit name, called Adam, HaVaYaH filled with Alephs, which is Adam in Gematria, forty-five, Yod–He–Vav–He, which indicates ZA in Gadlut. At that time, he governs the body, who is the associate of the beastly soul and beastly spirit, since doing the vanities of the world is in the beastly soul and the beastly spirit, when referring to vanities of the world. In the beastly soul are all kinds of thoughts and contemplations about the vanities of the world, but the wise disciple controls the body and the beastly NRN.

147) It is written, “And let them rule over the fish of the sea and over the birds of the sky and over the cattle and over all the earth.” “The fish of the sea” implies to Neshama; “The birds of the sky” to Ruach; and “The cattle” to the Nefesh. “Over all the earth” is the Guf [body], a small world. They fear the wise disciple who governs them, as it is written, “And the fear of you and the dread of you.” He governs them from the right side, Hesed. In Hesed it was said, “And let them rule,” as it is written, “And he shall rule from sea to sea,” as in control. They fear him from the left side, Gevura, as it is written, “The fear of you and the dread of you.” It is said about it, “The righteous knows the soul of his beast,” governing his beastly soul.

148) And since he is righteous, the Creator does not give him a reward for Mitzvot. He has no reward in this world, and no nourishment for his beastly Guf and NRN, and a poor man is regarded as dead. And above all, he is permanently with Divinity.

149) “For your God is a consuming fire.” This fire is Divinity, and it must always be with him, for there is no quenching to it, for it consumes all the offerings, which are the prayers and words of Torah. This is so because Divinity is the sustenance of ZA in the prayers of Israel, meaning she receives them.

It is written, “Open for me, my sister, my wife,” meaning open for me with a prayer, as it is written, “O Lord, open my lips,” which is “My sister, my wife.” And my wife is indeed my sustenance, from the word Raiah [wife], as in H’ Ro’I [Heb: The Lord is my shepherd], for in her are the holy sons, Israel, correcting the foods of the offerings of the King, ZA, with several kinds of food, with the bread of Torah.

150) It is written, “Go eat of my bread and drink of the wine I have mixed.” “Of my bread” is from the right, from the side of Hesed. “Of the wine” is the wine of Torah, from the left, the side of Gevura. When the water, which is right, is poured, and the wine of the written Torah and the oral Torah, which is left, from the middle pillar, Tifferet, which includes right and left, HG. In the flesh of holiness, in several offerings, in Malchut, of which it is written, “We are dealing with the flesh that comes down from the heaven.” “From the heaven” is the middle pillar, ZA, heaven. ZA, Adam, said about her, “And flesh of my flesh.”

151) This holy flesh, Malchut, burns in several flames from the side of Gevura with the love of her husband, ZA. She is burning in love, the love of the reading of Shema [Hear], the love of unification. She will not quench day or night; and friends, please give him—the Creator—no rest until he is in the flame of love of His unification at the reading of Shema, to keep in it the words, “A continual fire would burn on the altar and would not quench.

As long as one has not been rewarded with complete repentance and did not obtain Mochin de GAR, The Zohar regards him as uneducated and he is not considered a wise disciple. Only after he has been rewarded with Mochin de GAR from HaVaYaH filled with Alephs, GAR de ZA, the Hesed in it rises up to Hochma, and Gevura to Bina. This is why they said, “If he is a wise disciple, he must have Hesed in him,” to first be rewarded with VAK, since from the right line, his level is the level of Hesed. Afterwards, he will be rewarded with GAR, as well, and the Hesed will rise to being Hochma. It follows that he has both Hesed and Hochma, which is the Yod inside the Hesed, and then he is Hassid. “The uneducated is not a Hassid,” since the Yod inside the Hesed is missing for him, Hochma. This is why he is considered uneducated.

This is from the left line, where by obtaining Mochin de VAK, whose level is Gevura, he is called “a Gibor [mighty] in the Torah.” Afterwards, if he is rewarded with the GAR of the left line, whose level of Gevura transcends to being Bina, the first Hey de HaVaYaH, illumination of Hochma extends from the left of Bina, and he is called, “fearing sin.” This is so because illumination of Hochma is not extended from the left line of Bina, unless with the disclosure of the harsh Dinim over the wicked ones who extended the Hochma from above downwards, to cast fear and dread over those who wish to extend the Hochma from above downwards.

It follows that one who is rewarded with illumination of Hochma of the left is fearing sin, meaning he fears to sin and to extend the Hochma from above downwards. This is the root of the prohibition of all 365 negative Mitzvot [commandments to avoid certain actions].

One must know the difference between the Hochma on the right line, the Hesed, which rose to being Hochma, and the illumination of Hochma in the left line, which is Gevura that has risen to Bina. Hochma of the right line is upper AVI, who for themselves are Hassadim that are covered from Hochma. They are called Hochma for two reasons: 1) Because they clothe Hochma Stimaa [HS] de AA. 2) When the illumination of Hochma appears in YESHSUT, they receive this illumination from AVI, which clothe HS. Thus, AVI, who are essentially Hochma, and YESHSUT, receive only illumination. However, then, too, although AVI give illumination of Hochma to YESHSUT, it is only in transference from HS to YESHSUT. But the Hochma does not clothe in AVI themselves; they are always in covered Hassadim, and the Yod never departs the Avir [air] of AVI. Instead, YESHSUT are the source for disclosure of Hochma because the Yod in them comes out of the Avir, Hassadim, and they become light of Hochma.

However, they receive this Hochma that appears in YESHSUT from upper AVI. And every place where Hochma is mentioned in the right line is considered upper AVI. Also, the Hochma in the left line is considered YESHSUT, which are regarded as Bina, but one who returned to being Hochma, and not actual Hochma.

And if he is ignorant and there is no Torah in him, it is said about him, “The ignorant have no fear of sin.” This is so because as long as he was not rewarded with GAR of the left line, which is illumination of Hochma in the left line that appears along with harsh Dinim over the sinful wicked ones, he has no fear of sinning. Fear of sin comes only by looking at Dinim, which appear over the sinner at the time of disclosure of illumination of Hochma.

When one is rewarded with obtaining the GAR and he has NRN from HaVaYaH filled with Alephs, these NRN clothe in the beastly NRN of a person and in his beastly body. By this clothing, the beastly NRN surrender to the spiritual NRN, the spiritual NRN govern the body and the beastly NRN, and turn them into Kedusha [holiness], as it is written, “The righteous knows the soul of his beast,” meaning he governs his beastly soul.

However, one must know the difference between his beastly Guf and NRN and the holy, spiritual NRN. NRN de Kedusha extend from HaVaYaH filled with Alephs, the middle line of ZA, which unites the right and left in one another in a way that the right extends from above downwards, and illumination of Hochma on the left will shine only from below upwards.

And the Guf and the beastly NRN of a person extend from Klipat Noga [the Noga Shell], which mixes good and evil. There is good in them that extends from the unification of the middle line in the spiritual NRN, and there is evil in them—the Sitra Achra and all the Klipot, who have no wish for the correction of the middle line and cling only to the left line. Their only desire is to draw illumination of Hochma on the left from above downwards and to spoil the unification of the middle line. And because the evil in Klipat Noga is mixed into the beastly Guf and NRN of a person, during the six thousand years, they cannot be corrected.

Thus, one must die because they are corrected only by extending Hochma from above downwards, which will be at the end of correction. Then, it will be said, “Death has been swallowed up forever.” And until then, it is considered that they have no nourishments, and this is their proper existence.

And while a person obtains the spiritual NRN from HaVaYaH filled with Alephs, the evil in Noga—which is mixed with man’s beastly Guf and NRN—surrenders to the good in Noga in them. At that time, they clothe the spiritual NRN in a person within the beastly NRN and Guf of a person, which then surrender to the good in them, and they are all good, although they do not receive their proper nourishments because they yield and are annulled before the good.

It is written, “And let them rule over the fish of the sea and over the birds of the sky and over the cattle and over all the earth,” which are man’s beastly NRN. “And over all the earth” is the Guf, a small world, since they surrender to the good in Noga, and to the spiritual NRN that are clothed in them. And since he is righteous, attached to the middle line, and extends the illumination of Hochma on the left only from below upwards, the Creator does not give him a reward for Mitzvot, and he has neither reward in this world nor food for his beastly Guf and NRN.

Because the beastly Guf and NRN are nourished only from above downwards, like the evil in Noga that is mingled in them, and because he is righteous, he certainly extends them nothing. And once the righteous has taken upon himself not to nurse the beastly Guf and NRN, and they are regarded as “a poor man is regarded as dead,” then he is rewarded with the permanent instilling of Divinity, where Divinity burns the evil in the Noga in them until they are fit for the end of correction.

The wicked one is not corrected before he experiences three incarnations, as it is written, “God does all these twice, thrice with a man.”

First incarnation, in an uneducated one who was nonetheless rewarded with repentance prior to his death, at which time he is rewarded with mitigation of the Kelim to be worthy of receiving the lights of NRN.

Second incarnation, after he already has the proper Kelim for NRN, he reincarnates and repents during life, and he is rewarded with receiving the lights of VAK, which are NR, whose level is HG.

Third incarnation, when he reincarnates and makes complete repentance, and is rewarded with the ascension of HG to HB, and then he is rewarded with Neshama.

Those last two incarnations can come at once, together, and sometimes one at a time. This is why it is written, “Twice, thrice with a man.” However, this does not mean that one must repent on each incarnation. Instead, one can reincarnate even a hundred times until he is rewarded with the first incarnation, when he can repent prior to his death. All those are regarded as only the first incarnation. And he can also incarnate several times until he receives NR, and all those are considered the second incarnation. And so it is with the third incarnation.

(înapoi la pagina ZOHAR CUPRINS / ŢAV – click)

(înapoi la pagina ZOHAR CUPRINS / ŢAV – click)

129) In the altar, Uriel rises and appears as a mighty lion lying over its prey. And priests and Israel saw and were delighted, for they knew that their offering was welcomed by the holy King. And another fire, high and holy, descended from above. It is Angel Uriel, opposite the bottom fire that they placed on the altar. At that time, one would be startled before one’s master and return in complete repentance.

130) It is similar to a king whose people sent him a gift which he welcomed. He said to his servant, “Go and take that gift that they brought me.” This is what the Creator said to Angel Uriel, “Go and receive the gift that My sons have sacrificed before Me.” What joy was there in everything, and what sweetness was in all when the priest and the Levite, and the one who made the offering, would aim to make the offering as it should be, in complete unification.

131) And fire came out from the Creator and consumed the offering on the altar. This fire is Uriel, who came down appearing as a fire in flame. He went down to the altar to receive the gift, the offering, and he seemed like a big lion crouching over the offering.

132) When Israel are not found to be worthy, or the one who made the offering did not offer properly and his offering was not accepted, they would see that the smoke did not rise straight. A wind would rise from the foramen of the Klipot on the north, and come to the altar, and they would see an image of an impudent dog crouching over the offering. Then they would know that the offering was not welcomed.

133) It is like a king who was sent a gift. The king saw it, and it was unfit to be offered before him. The king said, “Take away that gift and give it to a dog, for it is unfitting to be brought before me.” Similarly, when the offering is sacrificed and is not welcomed, the offering is given to the dog. This is why they would see the image of a dog over the altar.

(înapoi la pagina ZOHAR CUPRINS / ŢAV – click)

(înapoi la pagina ZOHAR CUPRINS / ŢAV – click)

124) “Who lays the beams of His upper chambers in the water.” When the Creator created the world, He took it out of water and set it up on water. He divided the water into two halves, a half below and a half above, and operated on them. From the lower half, He made and established this world, set it up on this half, and established the world above, as it is written, “For He has founded it upon the seas.” He raised and hid the upper ceilings with the other half, which rises, as it is written, “Who lays the beams of His upper chambers in the water.”

125) He made a firmament between those two halves, as it is written, “Let there be a firmament within the waters.” Atop them, He established and arranged high and holy angels out of the wind [Ruach] that derived from His mouth, as it is written, “And by the breath of His mouth is all their host.”

126) With these angels, He established and arranged the psalms of His praise during the day. They mingle with flames of fire, and those armies of hosts sing at daytime, praise in the morning, and chant at evening time. When nighttime comes, they all cease to sing. Instead, other angels sing at night, since those that are on the day do not sing at night. Above them are armies of fire standing with a strong flame, smelling a consuming fire and returning to their places.

127) At the side of the Klipot, when these deeps rise one atop the other, there is the upper deep, Bina de Klipot, and there is the bottom deep, Malchut de Klipot. In all of them, there are the litigants from the side of harsh Din. Also, within the bottom deep are flames that burn sparks of fire, which are appointed over the Dinim of the world, to burn the wicked in fire that extends from the river of fire. They are all fire and their appearance is a blazing fire, standing between the upper ones and the lower ones.

128) When the smoke of the altar rises, the sabotaging angels, which are poised to destroy and to consume, pass away and are lost from the bottom deep. And that leak of strong fire from the river of fire—which is strong and superior—returns to its place. And all the outer ones enjoy the smoke of the altar because it was established opposite the upper altar, hence they enjoy it. They approach that smoke, and it is the smoke of internal organs and tallow that are consumed during the night, from which the outer ones are nourished. And another smoke rises up from the offerings during the day—for Kedusha [holiness], since the smoke nurses everyone, both the Kedusha and the Sitra Achra. And this is the will of all, which rises up because it is contentment to the holy King.

(înapoi la pagina ZOHAR CUPRINS / ŢAV – click)