Autor: arhiprofesor

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422) “If a soul is unfaithful.” Indeed, a soul [Nefesh], and not Neshama or Ruach, who do not sin but depart prior to the sin. It is written, “Yet the soul of my lord shall be bound in the bundle of life with the Lord your God.” It is also written, “And the souls of your enemies, them shall he sling out, as from the hollow of a sling.” Thus, reward and punishment reach the soul primarily.

423) Happy are the righteous, for they have a high share in the Creator, in the holy share, in the King’s sanctities, since they sanctify themselves in the sanctities of their Master. And anyone who sanctifies, the Creator sanctifies him, as it is written, “Sanctify yourselves therefore, and be holy.” A person who sanctifies himself from below is sanctified from above. And when one sanctifies with the sanctity of his Master, his is clothed with a holy soul, which is the inheritance of the Creator and the assembly of Israel, for the soul is an offspring of ZON. And then he inherits everything. These are the ones who are called, “children of the Creator,” as it is written, “You are the children of the Lord your God.”

424) It is written, “Let the earth bring forth a living soul” [Hebrew: Nefesh]. King David inherited from that part, was tied in the upper knot, and inherited the kingship [Hebrew: Malchut]. For this reason, “Yet the soul of my lord shall be bound in the bundle of life.” Happy is he who inherits this high inheritance.

425) Woe unto those wicked ones whose souls are not rewarded in this world, and all the more so in the next world. It is written about them, “And the souls of your enemies, them shall he sling out, as from the hollow of a sling.” They walk and wander in the world and find no place to rest and to tie to, and they are defiled in the impure side. And a herald calls out and says, “If a soul is unfaithful” to the Lord. “He has defiled the sanctuary of the Lord,” meaning his soul. It cannot be said that it is the actual sanctuary of the Lord, since he did not enter holiness and was not included in it; hence, how can he defile it? And they are the harm-doers of the world, the souls of the wicked, since they cling to the Sitra Achra and they are made impure.

426) A soul—when the assembly of Israel is crowned, meaning Malchut, she is crowned with the holy King, ZA. And Malchut is called “the bundle of life” because everything is tied to her. The soul ties to her from below and ZA from above. When Divinity travels, meaning Malchut, she travels with the patriarchs, HGT de ZA, as it is written, “And the angel of God, who went.” These are the three verses, “And … who went,” “And it came,” and “And … stretched,” which indicate the three lines, HGT de ZA, from which Divinity receives and with whom she travels. This is why Divinity is called “the bundle of life,” because the three lines, HGT, are bundled in her.

427) Everything, the three lines, HGT, and Divinity, became one crown so they would be crowned together. And the Holy Name, the name AB, appeared within them. At that time, ZA is called “As an apple-tree among the trees of the forest, so is my beloved among the sons.” This is because the three lines, HGT, are three colors—white, red, and green—that are seen in the apple. And then Israel saw by the sea, the brightness of the upper precious one traveling before them. “And brought you out with His presence, with His great power, out of Egypt” are the patriarchs, HGT, the three lines, “And … who went,” “And it came,” and “And … stretched.” For this reason, this name, Malchut, breaks mountains and shatters rocks, it has good and it has bad. Happy are Israel.

428) This commandment is that one who is unfaithful to the holiness should bring a principal and a fifth, as it is written, “And shall add to it a fifth part of it.” The principal is Vav de HaVaYaH, ZA. Its fifth is Malchut, since there are five Behinot [discernments] KHB TM in ZA and Malchut is its fifth. This is the capital of the jubilee—the capital is ZA, which receives from the jubilee, Bina.

This is the meaning of the horn [in Hebrew, Keren means both “capital” and “horn”] that was in the forehead of that bull that Adam ha Rishon sacrificed. This horn implies to ZA, and exists for him for the next world, Bina, since he receives from Bina and his fruits are in this world, which are Malchut that receives from ZA. This is the Hey, Hey. The first Hey of HaVaYaH is Bina, and the bottom Hey of HaVaYaH is Malchut. And the Vav, ZA, stands between them and receives from the first Hey, the capital that exists for him for the next world, and imparts to the bottom Hey, the fruits in this world.

429) A goat for an offering. Why a goat? Its name causes it, to learn from the evil side. A goat indicates harsh and fierce Dinim. Thus, why is it offered as a sacrifice? It should be sacrificed because if the spirit of impurity passes over one or he engages in it, his sacrifice is this goat, in the same manner in which he sinned.

(înapoi la pagina ZOHAR CUPRINS / VAYIKRA – click)

(înapoi la pagina ZOHAR CUPRINS / VAYIKRA – click)

412) It is written, “The fruit of citrus trees, branches of palm-trees.” The fruit of a citrus tree is a citron. But does a citron come from a citrus tree? After all, there are several thorns surrounding it in the citron tree. However, it is written, “The Lord God fashioned into a woman the rib which He took from the man, and brought her to the man,” and also, “This is now bone of my bones, and flesh of my flesh.” And this is the fruit of a citrus tree, for man is called “a tree.”

The inner meaning of the words, “The Lord God fashioned into a woman the rib,” concerns ZA and Malchut, which were emanated as two Partzufim [plural of Partzuf]. Afterwards, the Emanator cut them off from one another and Malchut was a rib of ZA. ZA is called “the tree of life,” and Malchut is the fruit of that tree, the citron, which implies to Malchut. This is why the Torah calls it, “The fruit of a citrus tree,” as it is the fruit of a citrus tree—ZA.

413) “Branches of palm trees.” The palm tree amounts to seventy years, which imply to Yesod de ZA, in which the seventy upper years were completed, meaning HGT NHYM. Each of them consists of ten, hence they are seventy. This was tied, connected above in ZA and below in Malchut, which is why they are called Kapot [“branches,” but also Kafut, meaning tied], such as in Kfitu [Aramaic], which means tied. This is so because Yesod rises to ZA and to Malchut, and it is written, “For all that is in the heaven and in the earth.” Yesod is called “all,” and it is tied to the heaven, ZA, and to the earth, which is Malchut.

414) The fruit of a citrus tree is an altar, Malchut, which bears fruit and brings out fruits to all sides. It is called “The fruit of a citrus tree” because every seventy years—which are HGT NHYM de ZA, where each consists of ten, thus they are seventy—Malchut is given a share and she is blessed by all of them. Also, ZA is called “a citrus tree,” and one who sins and blemishes the altar—Malchut—sins and blemishes the whole of the seven Sefirot of ZA. This is because Malchut is tied opposite from that one who is bound and tied above, meaning Yesod de ZA. This is the reason why Malchut was tied to the seven Sefirot de ZA, and this is also why it is written, “The fruit of citrus trees, branches of palm-trees,” to show that they are bound in each other.

415) It is written, “This is the consecrated portion of Aaron and the consecrated portion of his sons.” “This” is the altar, Malchut, which was anointed by Aaron, Hesed de ZA, as it is written, “And you shall anoint the altar of burnt-offering, and all its vessels.” “And the consecrated portion of his sons” are the rest of the Sefirot de ZA, which hang down from Hesed. This is so because the altar, which is Malchut, is anointed by all of them, and it grows, is blessed, and is purified.

416) On the holiday of Sukkot [Feast of Tabernacles], the altar is circled once each day, and in the end, seven times. What does that teach us? A king who invites guests and is busy with them had an only daughter. She told him, “My lord the king, you are not watching over me because of the guests.” He told her, “My daughter, I shall raise up to you one gift each day, which is worth as much as all of them.”

417) Thus, each day of the feast, Israel would offer seventy bulls, corresponding to the seventy nations of the world. The altar, meaning Malchut, said to the holy King, ZA, “There are portions and shares for all the nations. And what do you give to me?” He told her, “Each day, the seven high seas—which are the seven Sefirot de ZA because each is mingled with all the others—will surround you and give you seventy portions each day.” This is because each consists of ten, corresponding to the seventy bulls offered during the feast, which correspond to the seventy nations. It turns out that each day, Israel offer corresponding to all the nations of the world.

418) It is seven parts each day even though they only circle once, since each day, Malchut is blessed by all of them, since the seven Sefirot are mingled in one another and the particular Sefira of each day comprises all seven. Thus, they are seventy, corresponding to the seventy nations. At the end of the seven days, on the seventh day of the feast, Malchut is blessed from the place where the anointing oil is found, from Bina, where there is the abundance of Hochma, called “oil.” This is the reason for the seven circles, corresponding to all those seven days, which are the seven Sefirot of ZA, to continue and to keep the blessings for her from the wellspring of the stream that always flows and never stops, which is Bina.

It turns out that her blessing each day of the seven days of Sukkot, through the seven days, is a blessing from the wellspring of the stream, from Yesod de ZA, which does not always flow but stops, meaning it does not shine in wholeness but during prayer, Sabbaths, and on holidays. And also, on the seventh day of Sukkot, when the altar is circled seven times, she is blessed seven times together, and then all the blessings are kept in her from the high place where the wellspring flows and never stops, which is Bina.

419) On each of the days of the holiday, it is said about her and declared, “While the barren gives birth to seven, and she who has many children languishes.” “While the barren gives birth to seven” is the assembly of Israel, which is blessed each day by the seven Sefirot of ZA and in the end rises to the high number in Bina. “And she who has many children languishes” are the idol worshipping nations of the world, who are of a great number of thirteen bulls on the first day, and then dwindle each day down to seven bulls. Thus, the altar atones for the iniquities of Israel, the altar purifies them and imparts upon them blessings from above downwards.

420) “And boughs of thick trees” is the holy King, Tifferet, which grips to both sides—Hesed and Gevura. This is so because Tifferet is the middle line, which contains the two lines within it. This is the reason why the myrtle is three branches. “And boughs of thick trees” means a branch that will become the bough of a thick tree, which will grip to the right and to the left.

“And willows of the brook” are two pillars, Netzah and Hod, from which the abundance flows to the branches of palm trees, which is Yesod, which is gripped above in ZA and below in Malchut. The citron, Malchut, emerges from the thorns of the trees, from the Dinim, which are called the thorns of ZA, which is called “a tree,” since she is built from the Dinim of ZA. And so it is with the branches of palm trees, which are Yesod that grips to them as well, meaning to the thorns of the tree, the Dinim de ZA, since the Yesod leans to the left of ZA, where there are Dinim. And certainly, everything that comes out to the world comes out of four kinds.

421) “Then I will go to the altar of God.” The altar of God is the altar of above, Malchut. It indicates Din, the well of Isaac, meaning Malchut, which is called “a well,” and is made of Gevura, which is Elokim [God], called Isaac. And sometimes she is called “the altar of HaVaYaH,” meaning Rachamim, as it is written, “He arose from before the altar of the Lord [HaVaYaH].” Hence, the worlds inherit from Malchut Din and Rachamim, since she is nourished from the side of Din and from the side of Rachamim.

(înapoi la pagina ZOHAR CUPRINS / VAYIKRA – click)

(înapoi la pagina ZOHAR CUPRINS / VAYIKRA – click)

409) “The Lord has sworn by His right hand, and by the arm of His strength.” As long as a man sins before the Creator, there is a degree that is known above against that sin, to judge man and to observe him. If he repents entirely before his Master, the sin is removed and the Din [judgment] does not govern him and does not reach him. If he does not repent, the sin is written in that degree. If he continues to sin, another degree is poised against him and agrees with the Din in the first degree, and then he needs a bigger repentance. And if he continues to sin, he adds degree over degree until he completes five degrees.

410) Since the right was established opposite the man and he agreed to it, to the Din, the left is ready to agree with the right and be included in it. When the left agrees with the right, it is no longer dependent on repentance, and then all agree on the Din over that man and the Din is on him.

411) When the Din is completed and hangs on the man, the fingers are completed and erected five against five, right in left, to show that they all agreed about his Din, and his hands straighten, meaning the fingers are crossed in one another to show something without the man’s intention, which he did not intend. This is why it is written, “Your right hand, O Lord, is majestic in power; Your right hand, O Lord, shatters the enemy,” meaning that the left is included in the right and the Din is completed, and then everything persists. Hence, when the Creator wishes to sustain everything, it is written, “The Lord has sworn by His right hand and by His strong arm, ‘I will never again give your grain as food for your enemies.’”

How is the oath of the Creator done? Because certainly, the Torah spoke as in the language of people. But what is the inner meaning of the matter? It is that all of the Creator’s revelations to the lower ones, which are defined by reading and by speech, are through actions that are from Him. Hence, the oath, too, is a disclosure of such an act, which is defined by its necessary inevitability, like an oath that can no longer be changed.

In that regard, the text clarifies two matters: 1) There is a limit to the sins and to the Dinim [judgments]. Once the sinner has reached that limit, he can sin no more, and thus, there are no more Dinim. 2) With respect to the whole world, this boundary is regarded as an oath, since it is as though the wicked ones have died, for they can no longer sin and there are no more Dinim in the land. It is written about that, “The Lord has sworn by His right hand and by His strong arm, ‘I will never again give your grain as food for your enemies.’” This will be prior to the end of correction.

The root of all sins is in the prevailing of the left over the right. Each one has his root above, and a sinner intensifies the left and separates it from the right, creating a dispute between the right and left, like the dispute that was between them before the middle line mingled them. The sinner does all that in the root of his soul above, and the Dinim that extend from this dispute are his punishments. If he continues to sin and does not repent, the harsh Midat ha Din [quality of judgment] from Malchut de Tzimtzum Aleph [first restriction] that was not mitigated in Bina appears on him. And at that time, all the lights depart from his root above and he dies.

However, this Midat ha Din that appears over him is not completed in a single time. Through the increase of sins, it gradually grips to each of the five degrees HGT NH. When it reaches the top of the Sefirot, Hesed, its form is fully completed and there are no more Dinim. And the saying that the harsh Midat ha Din of Malchut de Tzimtzum Aleph repels the lights wherever it touches applies only to the left line, from which the Hochma extends. But in the right line, from which the Hassadim extend, Midat ha Din does not blemish anything because there was no Tzimtzum on the light of Hassadim.

After the harsh Midat ha Din grips all five degrees HGT NH, all the lights of HGT NH—of the left line only—depart completely, and the right line not only remains unharmed, but it even strengthens, since it won in the dispute. Thus, the left line has been cancelled and must now be included in the right line. But the sinner, who has already been attached to the left due to his sins, cannot receive anything from the right line and this is why he dies.

But the world cannot exist on Malchut de Tzimtzum Aleph of Midat ha Din, since her Kelim are unfit to receive the light of life. This is why the world was first created in Midat ha Din, He saw that the world could not persist and associated Midat ha Rachamim [quality of mercy] with it, which raised Malchut to Bina—Midat ha Rachamim—where it was mitigated. And then, the Kelim of the people in the world, who extend from Malchut, are fit to receive the light of life and all the Mochin, and they can persist.

Hence, Malchut was made of both these points. The point of Midat ha Din in her is concealed and unknown, and the point that is mitigated by the Rachamim of Bina is revealed so that those who extend from her will be able to receive lights and Mochin. And because of those two points, she is called “the tree of knowledge of good and evil.” If people are worthy, Midat ha Din is in concealment and they can receive abundance from her. If they are not worthy, Midat ha Din in her appears on them, all who extend from her blemish their Kelim, they are unable to receive light, and she is bad for them.

With a sinful person, as long as the point of Midat ha Din has not appeared on him, repentance is beneficial because his Kelim are still able to receive light. But once the point of Midat ha Din appears on him, repentance no longer helps him because his Kelim can no longer receive any light.

You should also know that there is nothing that does not have ten Sefirot in it, meaning five, which are the discernments, KHB TM, since Tifferet alone contains six Sefirot, thus they are ten. In ZAT, they are called HGT NH, where HGT are KHB and NH are TM. And when the point of Midat ha Din appears over a sinful person, he blemishes all ten Sefirot from the root of his soul—first in Hod, then in Netzah, until he blemishes Hesed. At that time the disclosure of the point of Midat ha Din is completed and repentance no longer helps.

With his sin, a person blemished the degree above, in the root of his soul, and a division occurred between the two lines—right and left. This induced the disclosure of Midat ha Din, since the blemished degree brings upon him Dinim and observes him, to see if he repents, since as long as he did not blemish his ten Sefirot through Hesed he did not corrupt his Kelim and can repent. And he can sin further, meaning extend from the left line below.

If he continues to sin, then another degree stands before him, when he blemishes a higher degree in the root of his soul. And if he continues to sin, he adds degree by degree until he completes five degrees, which are the whole of the ten Sefirot of the root of his soul. At that time, the left line above is emptied from all the light and he can no longer sin, since he has nothing more to suck from the left, and the dispute between the left and the right ceases. This is so because after Midat ha Din appears in the Sefira of Hesed in the root of his soul, the left line can no longer receive any more light, and the right line is was corrected and strengthened, since it won the dispute.

The right is established opposite the man who won the dispute and was corrected, and agreed to the Dinim that appeared in the left line. And in a sinful person, the left is willing to agree with the right and be included in it for because he has been emptied of his lights and his dispute with the right has been cancelled, he is willing to be entirely merged with the right and enjoy the lights of the right. And since the left agrees with the right, it no longer depends on repentance because the left agrees to be included in the right only after Malchut of Midat ha Din appears in all the degrees through Hesed. At that time, repentance no longer helps because his Kelim were corrupted and he is no longer able to receive light even if he repents.

When the Din is completed, when Midat ha Din appears in all the degrees and there is nothing more for him to blemish, then he is completed, meaning the dispute between the right and left is reconciled and there are no more Dinim because he can no longer sin and the left surrenders and is entirely included in the right. Then the fingers stand five opposite five, right in left, meaning that all five discernments of the left came inside the five of the right. Then his hands straighten, to show a thing without man’s intention. Thus, after the Din upon him is completed and concluded, the sinful person crosses the fingers of his hands in one another without intending it. This shows that five fingers, which are the ten Sefirot of the left of the root of his soul above were crossed and included in the right. And the sinner, who can receive nothing from the right, is sentenced to death. And even though he did his deeds below without any intention, they indicate to his sentence above.

Thus far it was in regards to a sinful individual. However, with regards to the whole of Israel, there are righteous who cling to the right, and there are wicked who enhance the left line with their sins. The whole of Israel is sentenced after the majority. If the majority are the wicked ones, the left line intensifies and wishes to revoke the right line. Then the nations, which extend from the left line, gain power to tyrannize Israel—who are from the right line—and to afflict them. So were all the exiles, including the exile in Egypt.

However, after the wicked ones intensify their sins until they reveal the Midat ha Din on all five degrees through Hesed, the left line is emptied and has no strength to stand on its own. And then it is included in the right line. And when the left line is cancelled, the punishments are cancelled and the Egyptians’ power to afflict Israel is revoked, as it is written, “Your right hand, O Lord, is majestic in power; Your right hand, O Lord, shatters the enemy.” This means that the left has been included in the right and the Din has been completed.

This is so because once Midat ha Din has been exiled and the power of the left was revoked, and it was mingled with the right, the power of the wicked ones and the power of the Egyptians who cling to the left has been cancelled. Then the right intensifies because it won the dispute, and at that time it is said, “Your right hand, O Lord, is majestic in power,” since it defeated the left. Hence, “Your right hand, O Lord, shatters the enemy,” the Egyptians, who extend from the left.

As it was in the exile in Egypt, so it will be in the future. When He redeems us from all the nations in the world, then, too, it will be by the act of disclosing the Malchut of Midat ha Din in all the degrees, which revokes the power of the left so it can never prevail over the right. This act is regarded as an oath that no nation in the world will ever enslave Israel, who extend from the right.

Therefore, when the Creator wishes to keep everything in a way that no nation or tongue [language] will ever be able to enslave Israel, it is written, “The Lord has sworn by His right hand, and by the arm of His strength,” through the act of disclosing the Malchut of Midat ha Din in all the degrees in the worlds. This is the oath and the promise that the left line will never again be able to prevail over the right. Hence, “The Lord has sworn by His right hand,” by the intensification of the power of the right, which won the dispute. “And by the arm of His strength” means by the left that has already been included in the right, “I will never again give your grain as food for your enemies, nor will foreigners drink your wine for which you have labored.”

Three issues are revealed here in the matter of the disclosure of Malchut de Midat ha Din on all the degrees, which subdues the left line so it is included in the right in a way that it can never again prevail over the right. 1) Disclosure of Midat ha Din at the root of a sinful individual, whose hope is entirely gone and he cannot continue sinning, but he can no longer repent, as well. 2) Disclosure of Midat ha Din at the root of a single nation, as it was in Egypt, when it was said, “Your right hand, O Lord, is majestic in power.” The act of disclosing Midat ha Din on the Egyptians is like an oath that the Egyptians will never again be able to enslave Israel, as it is written, “For the Egyptians whom you have seen today, you will never see them again forever.” 3) The act of disclosing the Malchut de Midat ha Din in the whole world, which affects all seventy nations. At that time, the Creator give an inclusive oath that the left line will never again prevail over the right line throughout the world, as it is written, “The Lord has sworn by His right hand.”

(înapoi la pagina ZOHAR CUPRINS / VAYIKRA – click)

(înapoi la pagina ZOHAR CUPRINS / VAYIKRA – click)

401) “Or make his sin known to him.” The Creator commanded the assembly of Israel to make the sin that he sinned known to man. She notifies him with her Dinim, as it is written, “The heavens shall reveal his iniquity and the earth shall rise up against him.” “Make … known to him” is as one who is commanded after he is notified. “Make” is in imperative form [in grammar], when He commands Malchut to notify him.

402) When a man sins before the Creator and does not notice his sin so as to repent before the Creator, and casts it behind his shoulder, his soul actually rises and testifies before the Creator. Then the King commands the assembly of Israel and says, “Or make his sin known to him, that which he has sinned,” give him Dinim and alert him of his sin, as it is written, “Make known to Jerusalem her abominations,” where “Make known” is in imperative form.

403) When the Din reaches him, his spirit awakens to repent before his Master and he yields to make an offering. This is because one whose heart is proud within him sins and forgets his sin and does not consider it. Hence, the Creator stands before him and commands to alert him of his sin, so he will not forget it.

404) Indeed, this is how it is. We also found about David that when he did that deed with Bat Sheba, he did not notice it. The Creator told him, you forgot it; I will remind you. Promptly, it writes, “You are the man, thus says the Lord,” meaning you are the man who did not remember the sin; you are the man who forgot it. And He alerted him with a Din.

405) Here, too, the Creator said, “Make his sin known to him, that which he sinned.” And this is good, since it does not say, “Or it was known to him,” as in “Or if it is known that the ox is prone to gore.” And one who rises at night to engage in Torah, the Torah alerts him of his sin, not in a way of Din, but like a mother who speaks to her son with soft words, and he does not forget and repents before his Master.

406) And if you say that David, who would rise at midnight, why was it awakened upon him to remind him of his sin through Din? David is different because he sinned in what he was tied to, in Malchut, and it requires Din. He was sentenced in what he sinned, since he sinned against the holy Malchut, to which he was tied, and to which he was a Merkava [chariot/assembly], and to the holy Jerusalem, which corresponds to Malchut. This is why he was expelled from Jerusalem and the kingship was removed from him until he was corrected and repented.

407) What does it mean that the Creator punished David through his son, as it is written, “Behold, I will raise up evil against you out of your own house”? It is because if another person would rise against him, he would have no mercy on him. He told him, “But Avshalom wished to kill his father with a few bad counsels against him, even more than another person.”

408) David sinned with Bat Sheba, Malchut, without reason. The Creator said, “Let the son of a daughter of a strange god come and take vengeance.” And he is Avshalom, who was the son of a handsome woman who was captured in war. One who takes a woman in war and covets her, in the end a stubborn and rebellious son comes out of her, since the filth has not been removed from her.

(înapoi la pagina ZOHAR CUPRINS / VAYIKRA – click)

(înapoi la pagina ZOHAR CUPRINS / VAYIKRA – click)

394) Torah that is studied at night is purer than Torah that is studied during the day, since the purity of the written Torah is in the oral Torah, in Malchut, which is called “night.” The oral Torah, Malchut, governs at night and awakens more than at daytime, and when Malchut governs, she is the purity in the Torah.

395) When a Northern wind awakens and half the night is through, a flame emerges and strikes under the wings of the rooster, who knocks with his wings and calls. When that flame reaches him and awakens before him, he looks at it and is startled and calls. He looks and observes for his Master’s glory, to do His will, and he calls upon people to rise and serve the Creator.

396) This is why he is called “a grouse,” from the word, “looking.” And he is called “a rooster” because he awakens in the flame of Gevura, and in the side of Gevura, he comes to awaken in the world. Then, those with faith stand and give might and strength to the assembly of Israel, Malchut, and this is called “the song of the Torah.” And for having risen at midnight, King David was rewarded with the kingship—he and his sons forever and for generations to come.

397) When the rooster calls and people sleep in their beds and do not awaken, the rooster calls, strikes his wings and says, “Woe unto so and so; he is cursed by his Master, he is abandoned by his Master,” since his spirit has not awakened and he did not observe the King’s honor.

398) At the rise of day, a herald declares about him and says, “But no one says, ‘Where is God my Maker, who gives songs in the night,’” to help him with those praises so that all will be in one assistance. The Malchut sings to ZA at night, to help man so he, too, will awaken with these praises. And when one praises and engages in Torah, she raises MAN, he helps the Malchut, and they are both in one assistance.

What is “My Maker”? When a person rises at midnight, he engages in the song of the Torah, since the song of the Torah is read only at night, when he engages in the Torah. When the day rises, the Creator and the assembly of Israel correct him with a single thread of grace that was saved from all, to illuminate him among the upper ones and lower ones.

399) “Where is God my Maker.” It should have said, “Makes for me”; why “My Maker”? When he rises at midnight to engage in Torah, when the day rises, Abraham awakens with his thread of grace and the Creator and the assembly of Israel correct him. They make him a new creation every day, as it is written, “God, my Maker.”

400) Elokah [God] has the letters Aleph–Lamed, Vav–Hey. EL [Aleph–Lamed] is Abraham, in regards to whom it is written, “The great God.” Vav is the Creator, ZA; Hey is the assembly of Israel, Malchut, and this is Elokah. It implies to Hesed, to ZA, and to Malchut, and they make the man and correct him every day. This is why it is written, “My Maker,” as in, “Let Israel rejoice in his Maker,” which relates to the Creator.

(înapoi la pagina ZOHAR CUPRINS / VAYIKRA – click)

(înapoi la pagina ZOHAR CUPRINS / VAYIKRA – click)

389) “When a ruler sins.” What is the difference that in every place it is written, “If,” as in, “If the anointed priest should sin,” and as in, “And if the whole congregation of Israel shall err.” But here it writes, “When a ruler sins,” and not, “If a ruler sins”?

390) Those priests are not so much in sin, since the priest always guards himself, since his Master’s burden is upon him every day, as well as the load of the whole of Israel, and the load of every single one. Hence, it would be a wonder if he sinned. This is why it writes, “If.” Also, “And if the whole congregation of Israel shall err.” It would be a wonder if they all sinned the same sin, since if some sin, others do not sin. This is why it writes, “And if.” But here, “When a ruler sins,” he will certainly sin because his heart is proud within him, since the nation follows him and is appointed under him. This is why it says, “When a ruler sins,” meaning breaks one of the negative Mitzvot [commandments to avoid certain actions], and committed one of them. This is why it does not say, “If” about him, since there is no doubt about his sin.

391) “And the rulers brought the onyx stones, and the stones to be set, for the ephod, and for the breastplate.” Why the change, that the rulers offered these things and not another person? But it is written, “Whoever is of a willing heart, let him bring it as the Lord’s contribution,” and it is written, “The onyx stones, and the stones to be set, for the ephod, and for the breastplate,” thus it is a Mitzva [precept/commandment] for every person!

392) However, the Creator said, “Although this donation depends on everyone, let the rulers bring these stones because these stones are on the heart of the priest.” The Creator said, “Let the rulers, whose heart is proud within them, come and bring these stones that are on the heart of the priest, and they will be atoned for the pride of their hearts.” It is written, “And they shall be upon Aaron’s heart, when he goes in before the Lord.” This is why the rulers brought the onyx stones, to atone for them.

393) And this is why it is written, “When a ruler sins and unintentionally does any one of all the things which the Lord his God has commanded not to be done,” which is like breaking one of the negative Mitzvot. It is also written, “Or make his sin known to him,” since because his heart is proud within him, he does not notice his sins. Only afterwards does it become known to him and he repents.

(înapoi la pagina ZOHAR CUPRINS / VAYIKRA – click)

(înapoi la pagina ZOHAR CUPRINS / VAYIKRA – click)

385) “And the Lord said to Moses, ‘Behold, you are about to lie down with your fathers.’” As long as Moses was alive in the world, he protested against Israel so they would not be in sin before the Creator. And because Moses was among them, there will not be a generation such as that until the arrival of the generation of the Messiah King, when they see the glory of the Creator as they did. This is so because they had attained what other generations did not attain.

386) A maidservant saw on the sea what the eye of Prophet Ezekiel did not see. If the maidservants attained so much, it is even more so with the women of Israel, and even more so with their sons, even more so with their men, more so with the Sanhedrin, more so with the leaders, and especially so with Moses, the high and faithful prophet, who is above all of them. And now, if the merchants in the desert where speaking such wisdom, it is all the more so with the sages of the generation. And it is even more so with those who are before Rabbi Shimon, who study from him every day, and doubly so with Rabbi Shimon himself, who is superior to all of them.

387) After Moses died, it is written, “And this people will rise up, and go astray.” Woe unto the world when Rabbi Shimon departs it, when the fountains of wisdom are blocked in the world and a man seeks a word of wisdom, but none shall be found to speak. And the whole world will be erring in the Torah and there will be no one to evoke in the wisdom.

It is written about that time, “And if the whole congregation of Israel shall err,” meaning if they err in the Torah and do not know her ways and what they are because “and the matter is hidden from the eyes of the assembly,” meaning that there is none who knows how to reveal the depth of the Torah and her ways, woe unto those generations that will be in the world at that time.

388) At the time of the Messiah, the Creator will reveal profound secrets in the Torah, “For the earth shall be full of the knowledge of the Lord, as the waters cover the sea.” It is written, “And they shall teach no more every man his neighbor, and every man his brother, saying, ‘Know the Lord’; for they shall all know Me, from the least of them unto the greatest of them.”

(înapoi la pagina ZOHAR CUPRINS / VAYIKRA – click)

(înapoi la pagina ZOHAR CUPRINS / VAYIKRA – click)

382) “As the morning was light, the men were sent away.” Morning is the time when the Dinim pass away and Hesed wishes to awaken. All who come from the side of Hesed visit their place, meaning Hesed, to produce blessings to the world. This is the meaning of “The morning was light,” when Rachamim settle in the world and the Hesed stands in its place. Then, it is a morning of light. It is written, “And God saw the light, that it was good.” The light is Hesed, and “Good” is Yesod, which is called “good” and called “morning.” Thus, the Hesed was awakened by the morning, Yesod, and this is, “The morning was light.”

383) Everything is in specific degrees. Night is Malchut, and “The morning was light” is the upper degree, Yesod, which is always in Malchut when she shines, and it is in Malchut when the sun shines. The sun is the upper degree that perfumes everything and shines for everything, meaning Tifferet, as it is written, “For the Lord God is a sun and a shield.” This “Morning was light,” meaning Yesod, shines from the sun, Tifferet, and this Yesod shines for the night, which is Malchut. This is why everything is interdependent. When this “Morning was light” was awakened, all the people in the world, all the degrees of Malchut, which is called “world,” unite in unity in joy, and they are present in the world. And now, the day has shone and it is a time of good will, to walk along the way.

(înapoi la pagina ZOHAR CUPRINS / VAYIKRA – click)

(înapoi la pagina ZOHAR CUPRINS / VAYIKRA – click)

379) “When the morning stars sang together, and all the sons of God shouted for joy.” When the Creator comes to entertain with the righteous in the Garden of Eden, all things, meaning degrees in the lower world, Malchut, and all the upper ones and lower ones awaken toward Him. And all the trees, meaning degrees, in the Garden of Eden begin to praise before Him, as it is written, “Then shall all the trees of the wood sing for joy before the Lord, for He has come.” And even the birds in the land all utter praise before Him.

At that time, a flame comes out and strikes the wings of the rooster, who calls and praises the holy King. He calls upon people to exert in Torah, in praising their Master, and in His work. Happy are those who rise from their bed to engage in Torah.

380) When the morning comes, the doors on the south, meaning Hesed, open and the gates of healing come out to the world. And Eastern wind, ZA, awakens and Rachamim are present. And all those stars and signs, meaning degrees, which are appointed under the governance of that morning, which is Yesod that shines Hassadim, they all begin to praise and to sing for the High King. It is written about that, “When the morning stars sang together, and all the sons of God shouted for joy.”

But what do the sons of God, who are Din, want here, summoning a shout on this morning, which is the time of Hesed? After all, all the Dinim are removed when the Hesed awakens in the world. However, “And all the sons of God shouted for joy” means that the authority of the harsh Dinim has been broken, their strength has been shattered, since “Shout” means that they broke, as it is written, “The earth is broken, broken down.”

381) And the harsh Dinim have so dwindled because this morning awakened in the world, meaning Yesod, and Abraham, who is Hesed, awakened and came to plant a Tamarisk in Beer Sheba. The Tamarisk is ZA and Beer Sheba is Malchut. Through Abraham, meaning Hesed, ZA and Malchut united. This, I heard in Beer Sheba, which is Malchut. And it is written, “And called there on the name of the Lord, the Everlasting God,” which is the unification of ZA and Malchut, since HaVaYaH is ZA and “Everlasting God” is Malchut.

(înapoi la pagina ZOHAR CUPRINS / VAYIKRA – click)

(înapoi la pagina ZOHAR CUPRINS / VAYIKRA – click)

375) “The burden of Dumah. One calls unto me from Seir, ‘Watchman, what of the night? Watchman, what of the night?’” “The burden of Dumah.” As long as Israel are in exile, their own time and end, and the time and end of that exile are known. However, the exile of Edom is a burden of Duma—its end is unrevealed and unknown.

376) The Creator said, “One calls unto me from Seir.” “I heard a voice in the exile of Seir, from those who are pressured among them, from those who lay in the dust. They say, ‘Watchman, what of the night? Watchman, what of the night?’ They ask me about My queen, who is called, “night,” and say, ‘What have You done of My queen?’”

377) Then the Creator gathered His company, the high angels who are close to Him, and said, “See My beloved sons, who are pressured in exile, leaving their own affliction and asking about the queen. They tell Me, ‘Watchman! You, who is called ‘Watchman,’ where is your keeping? Where is the keeping of Your home? What of the night? What have You done with the night,’ meaning with Malchut, who is called, ‘night.’ ‘Is this how You have been keeping her? What of the night?’” Before Malchut bonds with ZA, she is called “night.” When she bonds with ZA, she is called “night” [with a Hey at the end, in Hebrew], as it is written, “It was a night of watching,” and it is written, “This same night.”

378) Then the Creator replied unto Israel: “My keeping is present, for I am destined to receive her and to be with her, as it is written, ‘The watchman said.’” This means that the watchman of the house, the Creator, comes in the morning, as well as at night. This is so because first, the Creator departed high above and raised the morning—Yesod, which is always with Him. And now comes the morning, which is ready to bond with the night, Malchut, and the night, too, is ready for unification with Yesod, but they are delayed because of you.

“If you wish it, why do you delay? Return, return and repent. Then, ‘return, come unto Me,’ and we will all be in one place. We will all return to our places, as it is written, ‘Then the Lord your God will turn your captivity.’ It did not say, ‘turn,’ but ‘will turn,’ since it says ‘turn’ twice here [in the Hebrew]: for the assembly of Israel to return to the Creator and for the Creator to return to the assembly of Israel. It is written about that, ‘Then the Lord your God will turn your captivity … and will return and gather you from all the peoples.’”

(înapoi la pagina ZOHAR CUPRINS / VAYIKRA – click)