Autor: arhiprofesor

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121) “And this is the law of the guilt-offering.” “And this is the law of the meal-offering.” “And this is the law of the sacrifice of peace-offerings.” “This is the law of the sin-offering.” If below, “this” is in everything, and if above, “this” is in everything, since “this,” Malchut, includes all the lights from her and above, and receives all of them within her. Similarly, below, she gives to all the worlds from her and down and contains them. This is why the name “this” was said in all the offering, since she contains all of them. And one who engages in Torah takes the Malchut completely into his own part and unites with all of her Behinot: guilt, meal, peace, and sin. Thus, he no longer needs to sacrifice for himself.

122) It is written, “The priests did not say, ‘Where is the Lord?’ And the catchers of the law did not know Me; and the shepherds transgressed against Me.” The priests are those priests that serve in a great priesthood and bring holy things to their places and unite the unification of each and every thing as it should be. The catchers of the law are the Levites, who capture the violins that come from the side of the Torah. And the Torah was given from their side, the left side, Gevura. They are appointed over the song of the praises of the holy King, to unite Him in the complete unification as it should be. “And the shepherds transgressed against Me” are the ministers of the people, who shepherd the people, as a shepherd guides his flock.

123) These are three degrees, three lines that must always be on the offering, to be welcomed above and below, so there will be blessings in all the worlds. The priest offers a sacrifice and directs to unify the holy name properly, to evoke his side, the right side, Hesed. The Levites aim to evoke their side—the left side, Gevura—with a song, and to be included in the side of the priest. And Israel, the shepherds, middle line, Tifferet, aim the heart and will toward complete repentance and yield before the holy King, who takes everything. Their iniquities are atoned and there is joy in the upper ones and in the lower ones.

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108) There are four species in a palm branch, and they are seven: three myrtles, two willows, a palm branch, and a citron. In their work, in holding them for the purpose of a Mitzva [good deed/correction], seven others awaken above, the seven Sefirot HGT NHYM: three myrtles, opposite HGT; 2 willows, opposite NH; a palm branch opposite Yesod; and a citron opposite Malchut—to impart to the world in several Behinot [discernments/ways/manners/aspects], imparted from the seven Sefirot.

109) Although the Assembly of Israel, Malchut, is actually seven Sefirot, she is blessed by all six Sefirot above her, which are HGT NHY, and by the deep stream that the fountain extends and whose water never cease from being drawn over the six Sefirot, HGT NHY. Also, she nurses the daughter, Malchut, for because Malchut is the daughter of the upper world, Bina, and the lower world, ZA, she is blessed by them in this awakening. This is because when the Assembly of Israel is blessed by them, all the worlds are blessed, receiving from her, and hence surround the altar on the seven days of Sukkot, since the altar, Malchut, receives from Bina and from ZA, and fill her with seven Sefirot through the seven circlings.

110) Also, in the awakening of holding the four species, all six Sefirot HGT NHY are blessed in water, in abundance, to settle for it. They all draw from the fountain of the stream that is the deepest of all, from Bina, to bring down to the world. For this reason, all four species must be moist and not dry, for moisture implies that they are full of abundance to extend blessings to the world. This is so because the trees of myrtle, willow, and the palm are always moist, and their leaves are always in the tree, whether in summer or in winter, and their time of joy is on the seven days of Sukkot.

111) That force, which was appointed over the trees of the four species, each of them takes blessings of joy above only at that time. And the joy of everyone above and the joy of these trees below is entirely during the days of Sukkot. Also, their awakening depends on those holy ones of the King, meaning on the holding of the palm branch of Israel. And when Israel take them, everything awakens at that time, and the world, Malchut, is blessed to pour out blessings into this world.

112) It is written, “The voice of the Lord is upon the waters; the God of glory thunders.” This is Abraham, the quality of Hesed. “The voice of the Lord is powerful” is Isaac, Gevura. “The voice of the Lord is majestic” is Jacob, Tifferet. “The voice of the Lord breaks the cedars” is Netzah. “The voice of the Lord hews out flames of fire” is Hod; “The voice of the Lord frightens the desert” is righteous, Yesod. “The voice of the Lord makes the deer calve” is Tzedek [justice], Malchut. They all grow on the sea, Bina, and are watered by water, by the abundance of Bina, to grow, as it is written, “A river comes out of Eden to water the garden.” And all those awaken blessings to the world from that potion that they all drank.

113) Seven voices, HGT NHYM, depend on the speaking of the mouth, all year long. Now during the seven days of Sukkot, they are dependent only upon the action. And we need an action, not speaking, since at the time of the seven days of the Sukkot it blesses for the whole of the year.

The Mitzvot that depend on speech extend internality, Hassadim, but they do not extend illumination of Hochma from the left line, as it is externality. And Mitzvot that depend on action extend externality, the illumination of Hochma from the left line, Mochin de VAK and externality. On the seven days of Sukkot, we must correct the externality, the extension of Hochma from the left, and for this reason we need practical Mitzvot, which can evoke it.

This is why it was said, “Now during the seven days of Sukkot, they are dependent only upon the action.” We need an action to extend the correction of the externality, which is illumination of Hochma from the left, and not the speech, since the speech extends only the internality, Hassadim, which we draw throughout the year.

Seven voices, HGT NHYM, depend on the speaking of the mouth throughout the year and do not need action. This is so because during the seven days of Sukkot, it blesses for the whole of the year, since once we extended illumination of Hochma on the left, during the seven days of Sukkot into HGT NHYM, it is sufficient for the rest of the year so the Hassadim we extend by the Mitzvot that depend on speech throughout the year are blessed with illumination of Hochma from the seven days of Sukkot. By that, they become disclosed Hassadim and no longer need the Mitzvot that depend on an act for this matter, but for other things.

114) The seventh day of the festival, Hoshana Rabbah [Great Supplication], is the end of the Din of the world. The judgments that come out of the King’s house and the Gevurot awaken and end on that day. The willows of the brook depend on those Gevurot and must awaken the Gevurot into water, circling the altar seven times corresponding to the HGT NHYM, which is opposite the Malchut, to satiate the altar with the waters of Isaac, with the illumination of Hochma from the left line, Isaac, so the water may fill Isaac’s well, the Malchut. When she receives from the left, this is what she is called. And when she is filled, the whole world is blessed with water.

Three books open on Rosh Hashanah [Hebrew New Year’s Eve]: that of complete righteous, that of complete wicked, and that of intermediate. The complete righteous are immediately written to life. The complete wicked are immediately written to death. The intermediate remain undecided until Yom Kippur [Day of Atonement]. There is no speaking of the complete righteous or the complete wicked, since their sentence is already given on the first day of Rosh Hashanah. All it speaks of is the intermediate, which remain undecided until Yom Kippur. If they repent, they are sealed to life; and the wicked, who do not repent, are sealed to death.

And the atonement for sins on Yom Kippur is extension of illumination of Hochma through Malchut’s ascent to Bina, for there is atonement for sins only by disclosure of light of Hochma, the light of life. Hence, the intermediate, who repent, are then rewarded with atonement for sins and with signing to life. However, this still does not fully complete the matter, since the light of Hochma does not shine without Hassadim, and the time of extension of Hassadim for clothing of Hochma is during the seven days of Sukkot. It follows that on the seventh day, Hoshana Rabbah, the clothing of Hochma in Hassadim is completed, and then the signing to life that was done on Yom Kippur is completed.

Similarly, for those who did not repent and were signed to death on Yom Kippur, the signing is not yet completed, since they have time to repent until the seventh day of Sukkot, since Hochma continues through that time. And if they repent, their iniquities will be atoned by her and they will be rewarded with the light of life.

For this reason, the day of Hoshana Rabbah is considered a day of handing of verdicts to the angels, whether for life or for death. This is so because after the verdicts are given to the executors, they are not returned, since after the day of Hoshana Rabbah there is no longer extension of Hochma. And since afterwards there is no more extension of Hochma, the verdicts come out from the King’s house, meaning that they are carried out and are no longer returned. Also, the Gevurot awaken and end on that day since the Gevurot, which is extension of Hochma, end on that day and do not extend Hochma for later.

115) On the day of Hoshana Rabbah, Gevurot are required to extend water, which is illumination of Hochma, which is drawn out only with Gevurot and Dinim. Later, they must be concluded since on that day, the Din ends, meaning there is no longer a need to extend illumination of Hochma, which is drawn by Din. This is the reason for the need to strike the willows on the ground and to conclude them, meaning their illumination, so they will not be found. It is because on this day there are awakening of the Hochma and the conclusion of Hochma. Hence, we use the willows of the brook, which imply to NH, in which the Hochma appears through Dinim, to make awakening and an ending.

The ground is the last Behina [discernment] in Malchut. When the willows are struck on the ground, illumination of Hochma is extended with the Dinim into the last Behina of Malchut, where there is the conclusion of her illumination. The reason why Hochma appears only in the willows, in NH, is that from the Chazeh and above it is GAR de Guf, and NH from the Chazeh down is VAK de Guf. And since the GAR de Hochma were concealed and only VAK de Hochma are revealed, their place is in VAK de Guf, which is NH. This is the willows of the brook.

116) They are called “willows of the brook” because the Gevurot, illumination of Hochma with the Dinim in them, come out from the stream, Bina, and on that day they awaken and end. On that day, it is written, “Then Isaac returned and dug the wells of water.” It writes “well” without a Vav [in Hebrew], since it implies to the Malchut, who is called “a well.”

What is “Returned”? On the first day of the month, on Rosh Hashanah, there was the beginning of Din through the world, and Isaac, the left line, rose to the throne of justice to judge the world. On Hoshana Rabbah, Isaac returned to evoking Dinim and to concluding the Dinim, and to dig the wells of water—meaning to spill Gevurot for the Assembly of Israel, Malchut, the well—to evoke the water, illumination of Hochma, since the water in Gevurot descend to the world, for illumination of Hochma is drawn out to the world only with Dinim.

On Rosh Hashanah, the Dinim of the left line began to appear. At that time the Malchut was about the two great lights, clothing the left line of Bina. By the blowing of the horn, the left line was diminished by the middle line through two actions: first in Man’ula [lock], which completely diminishes it, and then through the Miftacha [key], which qualifies it to receive VAK de Hochma. On Yom Kippur, through Malchut’s ascent to Bina, the VAK de Hochma appeared in her in five torments that she received from the left line of Bina.

After Yom Kippur, the Hassadim for clothing the Hochma began to appear, without which Hochma does not shine, and the correction of Hochma is extended in Hassadim through the circling of the altar until the day of Hoshana Rabbah, which is Malchut of the seven days of Sukkot, HGT NHYM. Hence, the Hochma must be reawakened in the correction of Hassadim in the circling of the altar, to correct the seventh day with her, and to altogether end the extension of Hochma. This is so because since she reached Malchut, there is no longer a need to extend her.

117) And because these Gevurot come down only through clouds, Dinim, and on a cloudy day, the wind [Ruach] of the pillars of the world does not settle in them, so it must be because the world needs them, since the world was created in Din in Rosh Hashanah. For this reason, the Dinim should always appear with the water, which is illumination of Hochma, to prevent the wicked from clinging to the left line and from bringing back the Dinim of Rosh Hashanah.

Everything should be so because everything depends on the act. Hence, the priest, by the act and correction that he performs below, in the act of the offering, the upper and lower awaken to correct them, and they are corrected by it. Similarly, through the act of the four species and the willow on Hoshana Rabbah, the Hochma is corrected through the Dinim that appear along with her so there will not be a grip to the wicked ones in her.

118) The willow is like lips on that day, for on that day, the matter depends on lips. This is so because on that day, the King orders the giving of verdicts to the appointee, the Dinim end, and the slander is concealed from the world. The first day of the month is the beginning of the Din and the end is on that day.

On the first day of the month, Malchut grips to the left line of Bina, Isaac. And through the blowing of the horn the middle line awakens to mate on the Masach de Hirik, to diminish the left line, first in Man’ula [lock] and then in Miftacha [key]. It means that the Malchut has risen to Bina and the Bina has returned to being VAK without a Rosh.

On the one hand, a correction was done by that to subdue the Dinim of the left line and to prepare it for uniting with the right. On the other hand, the Dinim de Katnut de Bina gripped due to the ascent of Malchut within her, for which the external ones came out with slander against Bina, saying that there is a deficiency in her so they would cling to her in the place of deficiency, as is their way. For this reason, there was a need to shut the mouth of the external ones from slandering Bina. This was done on Yom Kippur and during the seven days of Sukkot, when Malchut descended from Bina once more and the Bina received her GAR back from being VAK de Hochma.

This is why it was said that slander was concealed from the world, that on the day when Hoshana Rabbah ended, VAK de Hochma returns to the Bina as before and the mouths of the external ones are shut from slandering Bina. And after the slander has ended, there is no longer a need to extend Hochma, which brings Dinim with it, since after the slander has ended, there is no longer a need for disclosure of Hochma. Through the Mitzvot that depend on action, which are the holding of the palm branch and the willow, the Hochma is drawn out, and through Mitzvot that depend on speech, the lips, the Hassadim are drawn out.

It was said that on that day, the willow is like lips. This is so because with the willow, the Hochma is awakened and ended with the Gevurot, so that henceforth, we will extend only Hassadim from Mitzvot that depend on the lips. Hence, there is a hint of that in that the leaves of the willow resemble lips.

119) On that day, the idol worshipping nations complete and conclude their blessings and are in Din. And on that day, Israel conclude their Dinim and are in blessings. This is so because on Shemini Atzeret [Eighth [day] of Assembly], they will be amused with the King, taking from Him blessings for all the days of the year. In that joy, only Israel will be with the King, and one who sits with the King and takes Him alone, asks for anything that he wants and the King gives it to him. Hence, Israel begin to receive the blessings and the idol worshipping nations conclude their blessings. This is why it is written, “‘I have loved you,’ says the Lord.”

This is so because the nations of the world cling to the left line, from which there is illumination of Hochma. They cannot receive from the right line, Hassadim, since their root is only in the left. Hence, the nations of the world receive their blessings during the seven days of Sukkot, when Hochma extends in them from the left line, through the act of the Mitzvot.

This is the seventy bulls that we offer on the seven days of the festival, opposite the seventy nations, from which they suckle. It follows that on the seventh day, after the beating of the willow, when the extension of Hochma has ceased, the blessings cease from the nations because they have nothing more from which to suckle. This is why it was said that on that day, the idol worshipping nations complete and conclude their blessings, for on that day, the extension of Hochma, which is all their blessings, has already ended, and they are in Din for they cannot suckle Hassadim from the right, and they are in emptiness.

However, Israel cling to the middle line, from which the Hassadim come, and their whole root is there. Hence, since the Hochma that extends from the left line on the seven days of the holiday is drawn out only with Dinim, once the illumination of Hochma has ended, the Dinim that are with her end, as well. On that day, Israel conclude their Dinim because they no longer extend illumination of Hochma and they are in blessings, in Hassadim, which extend from the middle line, which is their root. This is so because from the Zivug of ZA and Malchut on the day of the Eighth of Assembly, blessings, meaning Hassadim, are drawn out to Israel for the rest of the year.

Since the joy is from the imparting of Hassadim, which no nation but Israel can receive, it follows that at that time, only Israel are with the King. It is so because the illumination of the left, which is from the root of the nations, has ended, and they have nothing more to suckle, and the illumination of the middle line, illumination of Hassadim, which is from the root of Israel, begins on the Eighth of Assembly and continues throughout the year.

120) Thus we see that Esau is in peace, in Malchut, in great and high cities, ruling over the world. Why is it written, “And I will make his mountains desolation”? It is like that in every place. Because the holy King makes a verdict and places that verdict in this sentence, the text testifies as though it was done, even though the verdict has not been carried out. This is why it is written, “And I will make his mountains desolation,” for I have already envisioned it in My verdict, and the thing will come true in its time. Also, all the good that He had sentenced for Israel will come true in its time, as it is written, “I the Lord have spoken and done.”

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104) “Sanctify yourselves, therefore, and be holy.” One who sanctifies himself from below is sanctified from above. One who defiles himself from below is defiled from above. It is good that he is sanctified from above, for the sanctity of his Master is upon him. However, from which place is he defiled? Is there impurity above?

105) The act below awakens an act above. If the act below is in holiness, holiness awakens above and comes and stays on a person, and he is sanctified in it. If he defiles himself below, the spirit of impurity awakens from above and comes and stays over him, and he is defiled in it. It depends on one’s actions.

106) There is no good or bad, holy or unholy that does not have its essence and root above. By the act below, the act above awakens, and what depends on the act awakens above and a deed is done. And that which depends on speech is in speech because when speech is sentenced below, so it awakens above.

107) What is a speech that awakens above? It is written, “And speak a thing.” speech evokes another speech, above, which is called “a thing,” the Malchut, as it is written, “The word of the Lord which was,” and as it is written, “And the word of the Lord was precious.” It is also written, “By the word of the Lord the heavens were made.” All those imply to Malchut, which is called “thing,” since man’s speech rises and breaks through the firmaments until it rises to its place and evokes either good—and then it is good—or bad—and then it is bad. In other words, either he evokes the Malchut of Kedusha [holiness] to affect him, or he evokes the Malchut of Tuma’a [impurity] to affect him. This is why it is written, “Keep yourself from every evil thing.”

It follows that both the act and the speech that one does and speaks below, if they are Mitzvot, he draws Kedusha from above, from Malchut. And if they are sins, he draws Tuma’a from above. The difference between an act and speech is that through Mitzvot that depend on an act, one evokes and draws from the externality of Malchut, where it is considered action, and through Mitzvot that depend on speech, he evokes and draws from the internality of Malchut, which is considered speech.

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101) It is written, “For the Lord has chosen Zion; He has desired it for His habitation. ‘This is My resting place forever; here I will dwell for I have desired it.’” Sometimes, Zion, Yesod de Malchut, is referred to in masculine form, Rachamim. But why does it refer to him here in feminine form? It is because there is internality and externality in Yesod de Malchut. The internality is Rachamim, Zion, and the externality is Din, Jerusalem.

102) During the Zivug of ZA and Malchut, to show that the Nukva is included in ZA, the Nukva is named by the male name because then Malchut’s blessings are present and there is no separation in her at all, since Malchut, Nukva, is a female because she lacks the wholeness. However, during the Zivug with ZA, she is filled with blessings and the full perfection, hence she is regarded as a male. This is why it is written, “For His habitation,” and not “For Her habitation,” in feminine form.

“For His habitation” relates to the time of the Zivug, when she is a male. And it is written, “For the Lord has chosen Zion,” which means within Zion, Malchut’s inner Yesod. This is why it does not write, “For Zion,” which would mean for her externality. Thus, it is all one, whether it is named in masculine form or in feminine form, since they are at the same degree. Hence, at one time it writes in masculine form, “For His habitation,” and another time in feminine form, “For I have desired her.”

103) This is why it is written, “But it shall be said of Zion, ‘This man and that man were born in her.’” The two times “man” are because one man is Din and one man is Rachamim, since in Yesod de Malchut, called Zion, there are Din and Rachamim. The Din is called Jerusalem, but when ZA and Malchut mate, Yesod de Malchut is called only Zion. In Zion and Jerusalem, it is known that Zion is the internality of Yesod de Malchut, and Jerusalem is the externality of Yesod de Malchut. It follows that they are interdependent.

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98) “This is the offering of Aaron and of his sons, which they shall offer unto the Lord.” The wicked in the world cause the Creator to depart from the Assembly of Israel, as it is written, “A deceitful man sends strife and a quarrelsome one separates the champion.” The champion is the Creator, and they separate Zot, Malchut, from Ze, ZA, who is domestic peace, Yesod, and they are one bonding.

99) The holy Aaron and his sons came, and through them, the two of them drew closer and Ze, ZA, mated with Zot, Malchut, as it is written, “Ba Zot [By this] shall Aaron come to the holiness.” “Ze [This] is the offering of Aaron and his sons,” and they mate the upper, holy King, ZA, with the queen, Malchut. And through them, upper and lower are blessed, and blessings are present in all the worlds, and all is one, without separation.

100) Why does it not write Zot [“this” in female form] is the offering, bringing Zot, Malchut, to ZA? And why does it write Ze [this] is the offering,” which relates to ZA? After all, it is the Malchut that we need to bring closer to ZA, and not the other way around. When the priest offers the sacrifice below, the priest from above, Hesed, begins to bring the bonding to the Assembly of Israel, Malchut, until he reaches Ze, ZA, to unite it with Zot, Malchut, and to bring them together. In other words, as the priest below brings Malchut close to ZA, the priest above brings ZA to Malchut. This is the reason why the priest completes the offering and brings the Zivug closer.

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91) In all the places, the name El [God] is Hesed, as it is written, “The great God.” This is illumination of the upper Hochma, since Hesed rises and becomes upper Hochma at the time of Gadlut de ZA. But it is written, “God is angry each day,” meaning that the text leaves all those names that indicate Hesed, and grips to Din. Thus, the words are untrue. Moreover, it is written, “A mighty God.” Thus, do we place the name God in Din or in Rachamim?

92) The wicked turn the Rachamim to Din because in all the upper Sefirot of the holy King, it does not happen that the Rachamim are not included in Din, and the Din in Rachamim. And the wicked turn the Rachamim into Din, hence although the name God is Hesed, the wicked turn it into Din.

93) It is written, “A mighty God,” meaning that for the wicked, He turns into Din. But the words, “God is angry each day” means that He is standing in Din each and every day, whether the people of the world are righteous or not righteous. “God is angry each day” means that sometimes the name God is Din, and sometimes it is Rachamim. If the people of the world are worthy, the name God is Hesed. If they are not worthy, He is called “mighty.” This is why He stands each day, for each day there are those who are worthy and those who are unworthy. Thus, for the unworthy, “God is angry each day.”

94) But the good answer is that in all the places, God is the illumination of upper Hochma, Hesed, and He stands in His persistence each day, as it is written, “The grace of God endures all day long.” If this name did not awaken in the world, the world would not be able to stand even an hour due to the harsh Dinim that awaken in the world each day. It is written, “These are the generations of the heaven and the earth when they were created.” Do not pronounce them BeHibaram [when they were created], but BeAvaraham [in Abraham], Hesed, since the heaven and earth stand because of the awakening of Abraham. And when Abraham awakens in the world, meaning the Hesed, it repels and ejects all the Dinim that are present each day and they cannot resist him.

95) “And God is angry each day.” It writes “angry” because each day when the Din is present, it rejects and ejects it, and he stands and perfumes the world, as it is written, “The Lord will command His grace in the daytime.” Were it not so, the world would not have been able to endure for even a minute; hence, everything stands and persists for Abraham, Hesed.

96) When it writes, “A mighty God,” it does not mean that the name God is mighty. Rather, it implies to the patriarchs, HGT, to the upper and holy faith, Bina, as it is written, “Wonderful Counselor, Mighty God, Eternal Father, Prince of Peace.” “Wonderful” is the upper Hochma, which is wonderment and covered from everything, as it is written, “If something is incomprehensible to you” [Nifla means both “wonderful” and “incomprehensible” or “abstruse”]. “Wonder” comes from the word “concealment.” “Counselor” means the upper river, which extends and comes out and does not stop, meaning Bina. It advises all and waters all, since all the Mochin of ZON and BYA come from Bina. “God” is Abraham, as it is written, “The great God,” Hesed. “Mighty” is Isaac, Gevura. “Eternal Father” is Jacob, who grips to the right and to the left and is in complete existence, since “Eternal Father” means wholeness. “Prince of Peace” means righteous, Yesod, world peace, domestic peace, and peace of the queen.

(înapoi la pagina ZOHAR CUPRINS / ŢAV – click)

(înapoi la pagina ZOHAR CUPRINS / ŢAV – click)

84) Two altars are below and two altars are above. In the two altars above, 1) One is more internal than all, and thin, inner incense is offered in it—the tie of faith. And the highest priest ties this incense with the tie of faith. This is called “the altar of gold.” From here, the tie of faith is smoked and tied, to tie everything in one connection. 2) And one is another altar, called “the altar of copper.” It is on the outside. And Michael, the great minister, offers a scent offering to the Creator on it.

Two altars are below in the Temple—the altar of gold and the altar of copper, in one it is incense and in one it is tallow and internal organs.

There are three Partzufim in Malchut, clothed in one another. Partzuf HBD is the most internal, Partzuf HGT clothes over it, and Partzuf NHY clothes over that. They divide into internal and external, where Partzuf HBD is internal and the two Partzufim HGT NHY are external. And the incense is Bina.

One altar is the inner Partzuf of Malchut, HBD, the innermost of all of her three Partzufim. In it, the internal and fine incense is offered, implying to Bina, which is too fine to attain. This makes the tie of faith, Malchut, in the incense, Bina. Hochma, called “the great priest,” ties incense, Bina, to the altar, in the inner Malchut. This is so because Bina is called gold after the incense in Malchut, which is Bina and called “the altar of gold.”

Through the tie of Bina in Malchut, all the Sefirot are tied in one connection, meaning they all unite with one another. The altar is in her VAK, in the two external Partzufim, HGT NHY, and Michael, the great minister, offers an offering on it, the offering of the souls of the righteous.

85) This is why it is written, “Oil and incense rejoice the heart,” and it is not written, “Oil and tallow and internal organs rejoice,” although they, too, are a mitigation of the anger and the Din, like the oil and the incense. However, there is a difference; oil and incense imply the unification of HB, since the oil is Hochma and the incense is Bina. They are the joy of all, and not from the side of anger and Din, since in them themselves there is no Din at all.

But the tallow and the internal organs by which the unification of ZA and Malchut is made, it is not said about them, “Will rejoice the heart,” since there is a grip to the Dinim in them.

This is the inner altar, where the finest incense, Bina, which cannot be attained due to its fineness, is in a tie of faith, meaning that she ties to Malchut, who is called “faith.” It is called “the voice of thin silence,” since it is the inner altar, tied in the tie of faith.

86) The inner one is called “the altar of God.” And another altar is called “the outer altar,” “the alter of copper,” as it is written, “For the copper altar that was before the Lord was too small to contain.” It is written, “And whole burnt offerings on Your altar,” where the letter Het [in the words “Your altar”] is Segula [special merit], which indicates plural, meaning two. And it is written, “Even Your altars, O Lord of hosts,” which means two.

87) There is only one altar here, which is sometimes called “internal” and sometimes “external.” It is written, “And Moses built an altar.” He built it opposite the internal one. This is why it is called “The Lord is my banner,” since the inner one is called “the altar of HaVaYaH [the Lord].” “My banner” means he inscribed and corrected the inscription of the token of the holy covenant, since when Amalek came to remove this holy inscription, the circumcision, from Israel, that altar, the Malchut stood opposite him to avenge the token of the covenant. This is why Malchut is called “A sword that avenges the vengeance of the covenant,” and Malchut corrected the holy inscription for Israel. And corresponding to that, Moses built this altar and called “The Lord is my banner.” This is the inner altar, called “The sound of thin silence.”

88) It is said about the inner altar, “A perpetual fire shall burn on the altar.” This is Isaac’s fire, Dinim of the left line, which are always present. And the name of the altar is ADNI, Din, and then it is called “the outer altar.” And when the priest arranges the wood over it—Hassadim that the left line clothe in them—the name of the altar is perfumed and it is called by the name of Rachamim: “the altar of the Lord [HaVaYaH],” which is then the inner altar.

But they are not two separate altars. Rabbi Shimon said, “There were two, and the inner one stood over the altar on the outside, clothing one another, since the inner Partzuf of Malchut is clothed in the outer Partzuf, the outer is nourished by the inner one and they are tied to one another.

89) “The Lord is righteous in all His ways and kind in all His deeds.” People should regard the glory of their Master and they will not stray from their ways outwards, since each and every day, Din is hanging in the world, for the world was created in Din and stands on Din.

90) For this reason, one must be careful from one’s iniquities because he does not know when the Din is on him. When he sits in his home, the Din is on him. When he leaves his home to go outside, the Din is on him, and he does not know if he will return to his home or not, for he could die and not return to his home. When he leaves for the road, it is all the more so, he should fear that he will not return to his home, for then the Din goes out before him, as it is written, “Righteousness will go before Him.” For this reason, one should first ask for mercy before the King, to be saved from the Din when it is in the world, since the Din is in the world each day, as it is written, “And God is angry each day.

(înapoi la pagina ZOHAR CUPRINS / ŢAV – click)

(înapoi la pagina ZOHAR CUPRINS / ŢAV – click)

72) “This is the law of the burnt offering.” “This is the law” is the Assembly of Israel. “The offering” is an evil thought that appears in man’s desire, to divert him from the path of truth. It is the offering that rises and slanders against a person. It must be burned in fire to not allow it to slander. For this reason, “Upon the altar all night.” Night is the Assembly of Israel, which is called “This” in the beginning of the text, to purify man from this desire.

73) “On its firewood” means in the river of fire, the place to burn all those who are not as they should be. They are brought through that burning fire and their governance is removed from the world. To prevent it from ruling, it must be on its firewood all night, and it surrenders and does not govern.

74) It is written, “And behold, the Lord was passing by and a great and strong wind was rending the mountains … not by the spirit of the Lord.” The “Great and strong wind” is the stormy wind that stands prior to everything and keeps the Kedusha [holiness] as the Klipa [shell] that keeps the brain. It is written, “And after the wind, a noise, not by the noise of the Lord.” “Noise” means as it is written, “Then the wind lifted me up, and I heard a great rumbling sound behind me, ‘Blessed be the glory of the Lord in His place.’” This noise is after the wind, like the rumbling of Elijah. Here the noise is because we say, “Blessed be the glory of the Lord in His place.” And after the noise there is fire, as it is written, “A river of fire passes and comes out from before him,” and this is the fire that Elijah saw.

75) It is written, “The image of the animals appeared like coals of fire, burning like the appearance of torches, darting among the animals and there is brightness to the fire, and lightning came forth from the fire,” the fire that Elijah saw. These animals are a Merkava [chariot/assembly] to the Malchut. It is written, “And after the fire, a sound of thin silence.” The sound is the last sound, Malchut, silence, for she has nothing private of her own. Instead, she is stilled from herself because Malchut has nothing of her own, but ZA gives her everything.

And when the Sefirot de ZA gather about her, to impart upon her, she is heard in all the worlds, for all the worlds BYA receive from her, and all are startled by her. She is called “thin silence” because she is thinner and smaller than all the Sefirot de Atzilut.

76) A perpetual fire burns at the altar; it will not be put out. This is the fire of Isaac, as it is written, “Here are the fire and the wood.” They are Dinim that extend from the left line, prior to his inclusion in the right line. The perpetual fire always stands in Malchut so she will receive the Hassadim from ZA, and the trees are the trees of Abraham, the Hassadim that extend from the right line. It is written about it, “And the priest shall kindle wood on it in the morning in the morning,” and the priest is a man of Hesed.

77) Isaac’s fire, the Din of the left line of ZA, comes down and reaches the altar, Malchut. An ember comes out to the east, an ember to the west, an ember to the north, and an ember to the south, which is HG TM, to the four corners of the altar, and the priest brings her back to the four corners.

The ember comes from the north, the left line, the fire of Isaac. Thus, it should have come to the north side of the altar. But the priest, Hesed, right line, accepts this ember, which is from the left, he is included in it and it, in him, through the middle line, Israel. The altar itself, Malchut, which receives it, is included with it, as well, and thus the ember is included in all three lines—south, north, and east—and in Malchut. By that, it reaches the four corners of the altar through the priest.

78) There is a lamb in the altar, a degree that the priests stand on to work in the altar. It has certain degrees in it, HGT NHYM, and the lowest degree, Malchut in it, reaches and descends to the upper deep, Bina de Klipa, out of one foramen that reaches through the deep. When these embers reach the four corners of the altar, a spark of fire awakens from them and descends through the hole into that upper deep. From that spark, the Klipa receives the strength to punish the wicked.

79) In that place, on the ramp, there are armies over armies, saying “Holy” with a great and high voice, from the right line, Hesed. From another side, they say “Holy” with a voice of high pleasantness, from the left line, Gevura. And from another side, other armies say “Holy” from the middle line, Tifferet.

So it is in the four corners of the ramp. At each corner stand three groups, saying three times “Holy.” These correspond to the twelve combinations of the diagonal, which are the four Behinot HG TM, in each of which are three lines, and they are twelve.

In six hundred thousand armies, six is HGT NHY, the illumination of Bina is hundreds, and from the Hochma she is one thousand, and from Keter—tens of thousands. Yesod is armies, meaning there is the illumination of GAR on them. They are at each corner of the ramp, and there is one appointee over them, and all wear a vest, garments of priesthood, and stand on the ramp to arrange the work of the altar, Malchut, corresponding to the lower ones in the Temple.

80) In another place, opposite from the ramp, there are the noisy waves of the sea, as it is written, “And He raised a stormy wind that lifted up its waves.” This is as it is written, “And after the wind a noise,” when they descend in degrees and there the armies speak in a pleasant voice, “Blessed be the glory of the Lord in His place.” It is written about it, “Then the wind lifted me up, and I heard a great rumbling sound behind me, ‘Blessed be the glory of the Lord in His place.’” This is so because they stand opposite the armies that stand on the ramp of the altar, saying three times, “Holy, Holy, Holy.” “And opposite them they praise and say, ‘Blessed be the glory of the Lord in His place.’” And they all praise with singing and do not keep silent at day or at night, and all praise with a pleasant voice.

81) In another place, there are armies that stand with fear, quivering, and trembling, as it is written, “They were high and they had fear.” Also, those who say, “Holy,” correspond to Hesed, right line, and those who say, “Blessed,” correspond to Gevura, left line, and those who are here correspond to Tifferet, the middle line. Hence, there are no innovations in them because all the innovations are on the right and on the left, and the middle line adds nothing to them, but includes them both within it. And everyone looks to the altar above, Malchut, meaning receives their abundance.

82) When the fire of Isaac arrives—Dinim of the left line, on the altar—several glimmers rise and fall to each side, and out of those, several fierce ones with strength, the mighty ones of the world, heat up. And if the priest did not stand on the altar to arrange the wood, the world would not be able to resist them, those embers and glimmers that come out of them, setting ablaze the backs of animals, as it is written, “The image of the animals appeared like coals of fire, burning like the appearance of torches.”

83) From the right side of these animals awakens one wind [Ruach] from above, from Hesed de ZA, which blows and settles in the fire of the animals. It heats up, becomes perfumed and blazing, and is silent in the precious effulgence, illuminating to several armies, which are on the right side. On the left side of the animals there awakens another strong wind, from Gevura de ZA. It shatters rocks and blows in the fire of the animals, and becomes stronger and intensifies.

At that time, that fire, the wind from the left side of ZA, dresses in her and shines to several armies that stand on the left side of the animals. So it is to the four directions HG TM, to the four camps, which extend from the four directions HG TM de ZA—four directions to four camps in the HG TM of the animals, and all are perfumed when the priest steps up on the altar.

(înapoi la pagina ZOHAR CUPRINS / ŢAV – click)

(înapoi la pagina ZOHAR CUPRINS / ŢAV – click)

59) This is why it is said in the supplement for the Rosh Hashanah prayer, “If as sons; if as slaves.” “If as sons,” since it is written about them, “You are children to the Lord your God.” “If as slaves,” as it is written, “For the children of Israel are My servants, and not the rest of the nations.” However, those wicked ones who do not engage in Torah and Mitzvot and on whom there is no burden of Torah and burden of Tefillin and the rest of the Mitzvot, they are servants to the nations of the world, who enslave them, as in “We were slaves to Pharaoh in Egypt.”

60) And if they keep Sabbaths and good days, it is said about them, “And the Lord brought us from Egypt,” and the verse, “So that your ox and your donkey may rest” will come true in them, being a donkey in Torah and Mitzvot, “And the son of your female slave, as well as your stranger will repose.”

An uneducated one is called “a beast.” And once he places himself under the discernment of “a man” in the Torah, the words “O Lord, You preserve man and beast” will come true in him. If he is as a horse, whose master is riding him, and the horse tolerates him and does not kick his master, so he should be—as a horse under the wise disciple.

61) And what is the suffering that the uneducated must tolerate the wise disciple? The wise disciple is like the Sabbath day—he must be as one who has nothing of his own, since the weekdays prepare for the Sabbath, and on the Sabbath there is nothing. And if the uneducated tolerates him with his money and deals with him in doing his wishes—serving him and behaving in Mitzvot according to his will—he will live in him, “O Lord, You preserve man and beast.” He will preserve him from robbery and from theft, preserve him from the angel of death, so it does not govern him and slaughters him with his flawed knife, and anything that is slaughtered with a flawed knife is a carcass, of whom it is said, “You shall throw it to the dog,” who is SAM, who is called “a dog.”

62) The soul of a wise disciple is called “Sabbath the Queen.” It is the added Nefesh of the Sabbath, and her pleasure is the soul of life and a noetic spirit [Ruach], which are the added soul [Neshama], the soul of every living thing and an added spirit to the Neshama, Ruach, and Nefesh, which are slaves that govern the Guf [body] during the weekdays.

The added Neshama is Keter [a crown] over the head of the righteous, which is the day of Sabbath, ZA. His Keter is from AVI, and with this added Neshama you will praise Koh, AVI, of whom it was said, “Neither has the eye seen a God besides You,” since they are the Merkava [chariot/assembly] for the cause of causes, AA, who is covered and the eye does not govern him. For this reason, the eye does not see AVI, too, who are his Merkava, and from them comes the added Neshama of the Sabbath, which are Keter de ZA.

63) The added Ruach is a river that comes out of Eden, from between Aba and Ima, who is ZA, the son of Koh, for he was emanated from Koh. His duration is five hundred years, five Sefirot HGT NH that extend to him from Bina, whose digits are hundreds, hence they are five hundred years. And he reaches the sixth Sefira, which is a righteous, Yesod, to water the garden, which is the added Nefesh, the Malchut.

64) The Neshama that governs during the weekdays of the servant of the Creator is from the throne, the world of Beria. All the souls stem from under the throne, and the Ruach that governs the servant of the Creator during the weekdays is from the King’s servant, Matat, who is in the world of Yetzira. It includes the six orders of the Mishnah—his six Sefirot HGT NHY, in which he is subordinate to ZA, and he is the six ascensions of the throne.

This is so because HGT NHY de Yetzira are six ascensions to the world of Beria, which is called “a throne,” and the Nefesh that governs during the week days is from a throne of Din, from the world of Assiya from Sandalfon, the azure in the Tzitzit, “As the deed of the pavement of sapphire,” which comes from the word Assiya [doing].

But the King’s daughter is the noetic Nefesh of a wise disciple. On Passover, he is a night of watching, a kept Matza, extending from Malchut, which—on Passover—is called “a night of watching” and “a kept Matza” for its great merit. And the Ruach that is kept corresponding to her is a good day and the day of Sabbath.

These are the “Remember and keep.” Ruach is the “remember,” ZA, the Sabbath, and Nefesh is the “keep,” the Malchut, the night of watching and the night of the Sabbath, since Nefesh de Atzilut is from Malchut.

65) And so are the disciples of the wise, the children of the King and queen, whose Nefesh is the Malchut de Atzilut, and whose Ruach is from ZA de Atzilut. They are called “Sabbaths” and “good days,” and they have nothing of their own, like Sabbaths and good days, for they do not perform work like the rest of the servants who are the children of the three worlds BYA, which are the regular ones. Their reward in this world and in the next world is to delight them with all kinds of food and drink, to honor them with handsome garments, like the Sabbath, of which it was said, “Honor it with clean garments.” All that one does for Sabbaths and good days should be done for them.

66) And one who desecrates the Sabbath must be stoned. Similarly, one who uses a crown is doomed, and so it is with one who uses one who studies the laws, who desecrates his Torah, and all the more so if he despises him. It is as though he despises Sabbaths and holy days. And the authors of the Mishnah declared, “Any one who despises the holy days, it is as though he has become heretical.”

67) And like all the Kelim [vessels] of the Temple, which are called “holy,” all those who serve the wise disciples are called “holy.” And the disciples of the rav, which correspond to the organs of the body of the rav, are called “the holy of holies.” And the meaning of it is that it is implied in them, and the curtain shall separate for you between the holy and the holy of holies. And Matat and his camps must bring them close, an offering before the Creator each night.

68) The action that must be done to take upon himself the burden of the kingdom of heaven is the acceptance of the torments of poverty, which to the wise disciple is the death of his beastly body, for the food of Torah is the food of the noetic NRN are the priest, the Levite, and Israel. In the priest, there is Yod, Hochma. In the Levite, there is Hey, Tevuna. In Israel, there is Daat, Vav. The added Nefesh is the bottom Hey de HaVaYaH, Malchut, which includes 248 positive Mitzvot [commandments to perform certain actions] and 365 negative Mitzvot [commandments to avoid certain actions].

This law is man, ZA, as it is written, “This is the law when a man,” which includes the explicit name, Yod–He–Vav–He, the four letters HaVaYaH filled with Alephs. This is the law—food for man in his four faces: the face of a lion, the face of an ox, the face of an eagle, and the face of a man. Also, they are HG TM because man’s face comprises all four faces. It corresponds to the food of the beastly body, which is four kinds: bread, wine, meat, and all the kinds of fruit. “God has made them one corresponding to the other”: bread corresponds to the face of a lion, Hesed; wine corresponds to the face of an ox, Gevura; meat corresponds to the face of an eagle, Tifferet; and all the kinds of fruit correspond to the face of a man, Malchut.

69) Each night, one must offer a sacrifice of his beastly NRN before the Creator, confess with several kinds of confessions, and elevate them in his thought during the Shema reading, to bring them out as an offering before the Creator. He should aim to bring out his spirit [Ruach], which beats in the arteries of the heart, and aim for the burning, slaughtering, and snoring of the soul [Nefesh], like the priests, who would snore, as it is written, “And shall nip its head at the front of its neck, but he shall not sever it.” This is the choking.

Here there is reception of three deaths: burning, slaughtering—which are killing—and snoring, which is the choking. These three deaths are as red gall, green gall, and black gall, which are in the liver, in the gall bladder, and in the spleen, and correspond to the three shells of a nut.

The four galls correspond to HB TM, as well as the lung, liver, gall bladder, and spleen, and four shells of the nut. He says that the three deaths—burning, killing, and choking—correspond to the three galls—Bina, Tifferet, and Malchut. The red corresponds to Bina, the green to ZA, and the black to Malchut. Also, death by burning corresponds to what blemished the Hochma; death by killing corresponds to what blemished ZA, and death by choking corresponds to what blemished the Malchut.

70) Prior to that, he will correct the altar of stone, aiming to make the stoning, meaning take upon himself death by stoning, which is from the white gall, corresponding to Hochma, which governs the lobes of the lung with those attachments, the Klipot that attach the lobes of the lung to each, and they cannot blow. These beasts, the beastly NRN, are caught there, and then azure fire comes down from the Malchut and consumes them. And his beastly NRN are considered pure animals, beasts and fowl, to sacrifice them to the Creator and to instill His name over them.

At that time, the words, “And you who cleave unto the Lord are alive” will come true in them. They will be as a horse whose master is riding it, a Merkava [chariot/structure] for the Creator, as it is written, “That You rode on Your horses on Your chariots of salvation.” At that time, “Man and beast You deliver, O Lord,” which are the noetic NRN, who are called “man,” and the beastly NRN, who are called “a beast.”

71) A wise disciple should see himself equal to all the students of Torah. This is how he should consider himself from the perspective of the Torah, from the perspective of the noetic NRN. But from the perspective of the organs of the body, the perspective of the beastly NRN, he should regard himself equal to all the uneducated people, as it is written, “One should always see himself as though the whole world depends on him.” For this reason, he should aim his mind, spirit, and soul to make those sacrifices with all the people in the world, and the Creator adds a good thought to the act. By that, “Man and beast You deliver, O Lord.”

(înapoi la pagina ZOHAR CUPRINS / ŢAV – click)

(înapoi la pagina ZOHAR CUPRINS / ŢAV – click)

56) There is remission of work on Sabbath and on good days for each according to its Behina [discernment/essence]—like the ox, on which there is the yoke, and the donkey, on which there is the load—between those who have the burden of the kingdom of heaven, like Tefillin, who are exempted on Sabbath and good days, and the burden of the kingdom of idol worship. All have days of remission of work and rest according to their deeds. One who does not engage in Torah and Mitzvot has the burden of the kingdom of idol worship, and one who engages in Torah and Mitzvot has the burden of the kingdom of heaven, which is the bottom Hey of HaVaYaH, called “the kingdom of heaven.”

57) It is certainly the burden of Mitzvot, since all the creations in the heaven and on earth were created in it, for the whole of reality in the three worlds, BYA, emerged from Malchut. It is written about it, “These are the generations of the heaven and the earth when they were created,” which are the letters of “He created them in Hey” [in Hebrew]. When Sabbath and a good day come, Bina, Yod–Hey–Vav, HBD de Bina, come down over the Hey, the kingdom of heaven, and then she is an added Neshama, Bina, carved on the tablets. The tablets are Malchut, and the instilling of Bina on it makes her free from all the Klipot.

She is the Anochi [Me/I] in the exodus from Egypt, as it is written, “I am the Lord your God who brought you out of the land of Egypt.” Bina spread her wings on the daughter, Malchut, and on her camps, and they have rest. At that time, it is said about the camps of SAM and the serpent, “And all the peoples of the earth will see that you are called by the name of the Lord, and they will fear you.” “The name of the Lord” is the letter of the Tefillin. The letter of Tefillin, the letter of the Sabbath, the letter of a good day, and the letter of the covenant are all the same. It is said about all of them, “And all the peoples of the earth will see that you are called by the name of the Lord.”

58) And there is a letter of the name Shadai—the angel Matat—who is called “a slave.” Several slaves extend from him, which are appointed over those that perform the Mitzvot in order to receive reward. Matat and his camps are appointed over them. It is said about them, “So that your ox and your donkey may rest.”

But those who keep the Mitzvot not in order to receive reward are the children of the King and queen, ZA and Malchut. On regular days, they are Ketarim [plural of Keter] and crowns over the heads of the slaves. It is for them that they said, “One who uses the Keter will die,” meaning one who works with the sons, who are a crown to the slaves, passes away from the world. And the foreigner who approaches the sons will be put to death, for during the regular days, they are called “Sabbaths” with regard to the slaves.

(înapoi la pagina ZOHAR CUPRINS / ŢAV – click)