Autor: arhiprofesor

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367) “For the Leader upon the morning doe [“deer” or “the morning star”], a psalm of David.” The morning doe is the assembly of Israel, called “A lovely hind and a graceful doe.” But is the doe of the dawn, meaning Malchut, not through the whole day? A doe is from that place which is called “A lovely hind and a graceful doe.” She comes from a place called “dawn,” as it is written, “Is sure as the morning,” meaning Hesed. King David said that about the assembly of Israel, which means that what is written about the morning doe, Malchut, is when she clothes in Hesed.

368) When the night falls, the upper and lower doors shut, and all the outer ones awaken and roam throughout the world, turning people’s bodies and surrounding their places and beds. They see the shape of the holy King who watches over them, and they are afraid to do harm because the people strengthen themselves in their beds with the words of the holy Name and they are kept. And the souls of people rise each as it should. Happy are the righteous, whose souls rise while they sleep and do not detain in a place where they needn’t.

369) At half the night, a herald stands and declares and the doors are opened. At that time, a spirit of the north side awakens, meaning illumination of Hochma in the left line, and strikes the harp of David, meaning Malchut. It plays by itself and praises the King, ZA, and the Creator entertains Himself with the righteous in the garden.

370) Happy is he who awakens from his sleep at that time and engages in Torah. Also, anyone who rises at that time and exerts in Torah is called “a friend of the Creator and of the assembly of Israel.” Moreover, they are called “His brothers and friends,” as it is written, “For the sake of my brothers and friends I will say, ‘Peace be within you.’” They are considered friends of the upper angels and upper camps, as it is written, “The friends listen to your voice.”

371) When the day rises, a herald stands and declares, and the doors on the south side open. Then the stars and signs awaken and the doors of Rachamim [mercy] open, and the King sits and receives praises from the friends who rose at night. At that time, the assembly of Israel takes these words of praise and rises to the King, ZA, and all the friends who rose at night grip to the wings of Malchut. Their words of praise come and reside in the King’s bosom, and then the King commands to write down all those words.

372) In the book, all the sons of His palace who rise at night are written down, and a thread of grace extends over them during the day, and from that thread of grace, the man is crowned with the crown of the King, which is GAR. Then upper and lower fear him, he enters all the King’s gates and there is no one to protest against him. Even when the litigants are poised to sentence the world, they do not sentence him because he was registered in the King’s list, and it is known that he is from the King’s palace. For this reason, they do not pass judgment on him. Happy are the righteous who engage in Torah, especially when the Creator longs for words of Torah, at midnight.

373) The assembly of Israel does not stand before the King, ZA, unless in the Torah. As long as Israel that are in the land engage in Torah, the assembly of Israel is with them. When they are idle from words of Torah, the assembly of Israel cannot be with them for even an hour. For this reason, when the assembly of Israel awakens to the King in the Torah of the lower ones, her strength grows and the holy King is delighted to greet her.

374) And as long as the assembly of Israel comes before the King and the Torah is not with her, her strength withers. Woe unto those who weaken the force of above. And for this reason, happy are those who engage in Torah. It is even more so at the time when they need to partake with the assembly of Israel at midnight. Then the Creator calls upon him and says, “You are My servant, Israel, in whom I will be glorified.”

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(înapoi la pagina ZOHAR CUPRINS / VAYIKRA – click)

364) “A Psalm of David, when he was in the Judah desert.” David sang when he fled from his father-in-law to the desert. Why did he say, “O God, You are my God; I shall seek You earnestly … in a dry and weary land”? “You are my God” means that I always cling to the name of God, Gevura, since He is in the desert. “I will seek You earnestly.” How could David seek the Creator in a far off land while he was expelled from the land where Divinity is present, which is Jerusalem?

365) However, even though David was expelled from there, he did not leave his own, meaning seeking the Creator. “I will seek You” is as though one says, “I would go and appear before You, but I cannot.” Thus, “I will seek You, but I am outside the place where Divinity is present and I cannot seek you. “My soul longs for You,” since my soul and my body yearn for You, to be seen before You. And I cannot because I am in a dry and weary land, without water, since outside the place where Divinity is present it is called “A dry and weary land, for there is no living water here.” Living water is Divinity, “A well of living water.” This is why it writes, “A dry and weary land,” without water.

(înapoi la pagina ZOHAR CUPRINS / VAYIKRA – click)

(înapoi la pagina ZOHAR CUPRINS / VAYIKRA – click)

353) “And Barak said unto her, ‘If you will go with me, then I will go.” Barak Said, “Since the spirit of holiness is upon her, I will be saved by her merit and no harm will come to me.” And as Barak relied on a woman to be saved by her merit, for us, who have the Torah with us, and she is the name of the holy King, it is even more so.

356) “Peace, peace, to him that is far and to him that is near.” There is a double “peace” here, one for the far and one for the near. But it is all one, meaning to the far who became near, which is one who repented, for previously, he was far and now he is near. Also, far means when a person drifts away from the Torah, he is far from the Creator. And one who is near the Torah, the Creator brings him closer to Him.

357) “I will give You thanks forever because You have done it, and I will wait for Your name, for it is good.” What is, “because You have done it”? It is written, “For it is good, in the presence of Your followers.” But is it not good for others?

358) Certainly, “Because You have done it.” And what did You do? To the world. The meaning of the words is “I thank You for having done the world.” This is so for because the Creator made and established this world, man thanks the Creator daily.

“And I will wait for Your name, for it is good, in the presence of Your followers.” This is certainly so because in the presence of the righteous, the name of the Creator is good, and not in the presence of the wicked, who despise Him every day because they do not engage in Torah.

359) “I will give You thanks forever because You have done it.” “I will give You thanks” was said by King David in regards to Malchut, which He made. King David clung to her and inherited the Malchut [kingship]. “And I will wait for Your name, for it is good” is the Creator in the unification of this world, called “good,” Yesod. When is He called good? In the presence of Your followers. Who are Your followers?

360) There is upper Hesed—Hesed de ZA—and lower Hesed, which dresses in Malchut through Netzah and Hod. And those in NH are called “The sure mercies of David.” And when these mercies of David, NH were filled by the abundance that extends from Atik, Keter, then Yesod is called “good,” and then there is “Good in the presence of Your followers,” NH. And as Yesod is in Him, in the Good, so it perfumes this last world, Malchut, and everything is in blessing. This is why David awaited that degree, Yesod, which is called “good,” and which shines to that world to which he clung, the Malchut.

362) “And now, O our God, hear unto the prayer of Your servant, and to his supplications, and cause Your face to shine upon Your sanctuary that is desolate, for the Lord’s sake.” If the name Lord [ADNI] was more important than all the names, it is good that he said, “For the Lord’s sake.” But the name ADNI is the place of the courthouse, Malchut, from which Dinim come out to the world. Whoever saw that a king should be told, “Do for your servant, or for something that is smaller than you”?

363) But certainly, this is how it should be said, since the name ADNI established a house for the King and the Temple below. And one grips to the other: the name ADNI, Divinity, grips to the Temple, her abode. They are connected to each other, and when the Temple below exists, this name, ADNI, exists above.

It is similar to one who says to a king, “Build this house and this palace so that the queen will not be sitting outside her palace.” Here, too, “Cause Your face to shine upon Your sanctuary that is desolate for the Lord’s sake.” This means that I ask for Your desolate sanctuary for the sake of the Lord, so the name ADNI, which is Malchut, will not be outside her abode, which is the Temple.

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(înapoi la pagina ZOHAR CUPRINS / VAYIKRA – click)

351) “Fear not, O Jacob My servant … For I will save you from afar.” Should it not have said, “From nearby”? “From afar” relates to the place, but “From afar” is as that verse, “From afar the Lord appeared unto me.” It is also written, “She brings her bread from afar.” This is the depth of the stream, Hochma, who is called “far,” as it is written, “I said, ‘I will get wisdom,’ but it was far from me.” This is the place from which the river, Bina, stretches out.

352) Since it is already written, “Fear not, O Jacob My servant,” what is, “And Jacob shall return and be quiet and at ease, and none shall make him afraid”? The Creator, ZA, rises up to Hochma, as it is written, “Why do You stand afar off, O Lord,” who is Hochma? From that far place, “I will save you,” meaning impart from the abundance of Hochma. “And Jacob shall return and be quiet” means that ZA will return from Hochma and descend to his place to mate with the assembly of Israel, Malchut. “And be quiet” is Yesod, and “At ease” in instilling his abode in Malchut. “And none shall make him afraid” means Isaac, the left line and Dinim, as it is written, “And Isaac was terrified and dreaded.”

This is why it is written, “The fear of Isaac,” the left line. When that fear awakened, Yesod departed to another place and did not bestow upon Malchut, as it is written, “The sinners in Zion are afraid,” meaning they will fear the Dinim of the left line, which is called “fear,” and remove the Yesod so as to not bestow upon the Malchut. “In Zion,” since Zion is Yesod de Malchut, and Yesod de ZA departs her because of the Dinim of the left. This is why he says, “And none shall make him afraid.” And now the Creator has saved us from afar. He hid us in this place, in the cave, with peace and quiet and without fear of anything, since when the Creator performs a miracle, He does it in all of it.

(înapoi la pagina ZOHAR CUPRINS / VAYIKRA – click)

(înapoi la pagina ZOHAR CUPRINS / VAYIKRA – click)

343) “Thus says the Lord, ‘A voice is heard in Ramah, lamentation, and bitter weeping, Rachel is weeping for her children she refuses to be comforted for her children because He is gone.’” “Thus says the Lord.” When the prophet begins to speak, his words will be known by the name that he mentions in the beginning, whether it is a name that indicates Din or Rachamim, ZA or Malchut. And here, “Thus says the Lord” is the Creator, ZA, who said, “A voice is heard in Ramah,” of the Malchut.

344) On the day when the Temple was ruined below and Israel went into exile with millstone round their necks and their hands tied behind them, the assembly of Israel, Divinity, was expelled from the King’s house, to follow them into exile. And when Divinity came down she said, “First, I will go and weep for my abode, the Temple, for my sons, Israel, and for my husband, ZA, who has drifted from her. When she came down she saw that her place was destroyed and all the blood of the followers that was shed in it, and the Holy Palace and the House were burnt in fire.

345) Then she raised her voice in weeping, and the upper and lower were moved, and the voice reached up to the place where the King, ZA, resides. But the King wished to return the world into chaos until several battalions and several camps of angels came down to comfort her, but she turned down their comforting. It is written about that, “A voice is heard in Ramah, lamentation, and bitter weeping, Rachel is weeping for her children, she refuses to be comforted for her children,” since she did not receive comforting from them. “Because He is gone” means because the holy King went up and is not inside her.

346) “Rachel is weeping for her children.” It should have said that Divinity is weeping for her children. Rachel is the assembly of Israel, Divinity, Jacob’s wife, the wife of ZA, as it is written, “And Jacob loved Rachel.” It is also written, “but Rachel was barren,” and also, “Who makes the barren woman dwell in her house as a joyful mother of children.” All these verses relate to Divinity.

347) Another interpretation: “He is gone” means “none,” that is, there are none who are greater than Me in this house. “Gone,” since the Creator departed above and was removed from everything. “He is gone” means He is not in a Zivug with her. “Gone” means that His name, Divinity, is not His great Name. Rather, she is in exile.

348) From which place did Divinity begin to be disclosed? From the Temple, where she was present. Afterwards, she roamed the whole of the land of Israel. Then, when she departed the land, she stood inside the desert and sat there three days, leading the masses, the camps, and the residents from the King’s house, from Jerusalem, and calling about her, “How lonely sits the city.”

349) They were not exiled from the land of Israel and the Temple was not ruined before all of Israel were guilty before the King, and before all the leaders of the world were found guilty first, as it is written, “O My people! Those who guide you lead you astray and confuse the direction of your paths.” And when the heads of the people went with evil, the whole people followed suit.

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(înapoi la pagina ZOHAR CUPRINS / VAYIKRA – click)

338) “I acknowledged my sin unto You, and my iniquity I did not hide; I said, ‘I will confess my transgressions to the Lord.’” Anyone who covers his sins and does not acknowledge them before the holy King to ask for mercy for them, is not permitted to open the door of repentance, since it is covered from him. But if he details them before the Creator, the Creator has mercy on him and the Rachamim prevail over the Din.

339) It is even more so if he cries, since he opens all the hidden doors and his prayer is accepted. Hence, the confession of his sins is the glory of the King, to make Rachamim prevail over the Din. This is why it is written, “He who offers a sacrifice of thanks honors Me.” “Honors Me” is written with two Nuns [in Hebrew] for two honors, above and below, in this world and in the next world.

340) Why does he say, “I acknowledged my sin unto You, and my iniquity I did not hide,” and then he says, “I will confess my transgressions to the Lord”? He should have said, “Before You”!

341) However, all of David’s words are said in the spirit of holiness. He was speaking to the kingdom of heaven, since she is the messenger from below upwards, the door to the high Sefirot, and man should enter her first. Then from above downwards, since the abundance is from the high Sefirot, she accepts him and imparts below.

He who needs the King alerts her first, which is why he said, “I acknowledged my sin unto You,” to the kingdom of heaven. “And my iniquity I did not hide” from the Righteous One of the world, Yesod de ZA. “I said, ‘I will confess my transgressions to the Lord,’” which is the holy King, ZA, that all the peace is His.

The peace that one should bring before Him is in confession. He should confess his sins because thus the whole ones approach, by confessing, as it is written, “With the sacrifice of his peace-offerings for thanks.” “And You forgave the guilt of my sin. Selah” is above in upper AVI, which are the place where Atik, the Keter, dwells. This is why this verse captures everything, Malchut, Yesod, Tifferet, and upper AVI, in whom there is the Keter.

342) One who makes a request of the King must unite the holy Name in his will from below upwards, from Malchut to Keter, and from above downwards, from Keter to Malchut—uniting everything in one unification in Ein Sof [infinity], and in this unification he will include his plea. Who is so wise as to make his pleas like King David’s, who was keeping the King’s door? He was a Merkava [chariot/assembly] to Malchut, which is called “the King’s door.” So it is, and this is why the Torah teaches us the ways of the holy King, so we will know how to follow Him, as it is written, “After the Lord your God shall you walk.”

(înapoi la pagina ZOHAR CUPRINS / VAYIKRA – click)

(înapoi la pagina ZOHAR CUPRINS / VAYIKRA – click)

335) It is a Mitzva [commandment/precept] to bring an offering for a great Sanhedrin that has erred. Tannaim [Tannas, sages/teachers of the Mishnah] and Amoraim [Talmudic interpreters] have heard. There were seventy in the great Sanhedrin, and Moses was over them, and there were seventy in the small Sanhedrin, and Aaron was over them. When Moses was over them, they were regarded as the great Sanhedrin; when Aaron was over them they were regarded as the small Sanhedrin. For this reason, Moses was the King’s—Tifferet—best man, and extended the Tifferet to unite with Malchut. From there he is the great Sanhedrin, which are Tifferet.

Aaron was the queen’s—Malchut’s—best man, meaning the small Hey, as in, “I will serve you seven years for Rachel your younger daughter.” Rachel is Malchut, and she is called “small.” It is after her that they are called “the small Sanhedrin.” Hence, when Aaron was over the Sanhedrin, and him being Malchut’s best man, who raises her to ZA, they were called “the small Sanhedrin.”

336) And from there the Sanhedrin knew seventy languages, which are the seventy faces of the Torah. This is so because there are seventy languages from the side of the evil Malchut, all of which are separated, as it is written, “Of these were the isles of the nations divided in their lands, every one after his tongue.” Thus, each of the seventy languages is separated from the other.

337) But in the Torah, there are seventy faces in a single language, the language of holiness, Yesod, which includes the seven Sefirot of ZA, each of which consists of ten, thus they are seventy. Yod from Yesod is one law, small Hochma, Malchut, in which there are seventy languages, as the count of Sod from Yesod, and Yesod is the holy language, the Merkava [chariot/assembly] in seventy thrones. We learned about them that anyone who answers, “Amen, may His great name be blessed,” with all his might, his sentence of seventy years is torn.

One language, which is Yesod, is seventy languages on a small measure of small Hochma, which is a small Yod, to which the Yod of Yesod imply. The Gematria of Yesod is seventy languages, which shine on the Yod. Together, they are the letters of Yesod. Two means Moses and Aaron, who are on the Sanhedrin. They are two lips, Netzah and Hod, and this is from the perspective of the Sefirot and from the perspective of the Mochin. There are Daat and Tevuna in them; Moses is Daat and Aaron is Tevuna. With them, the Sanhedrin are completed into seventy-two.

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(înapoi la pagina ZOHAR CUPRINS / VAYIKRA – click)

325) On the day when Adam was born, they were commanded in regards to the tree of knowledge and broke their Master’s commandment. And since the woman sinned first and the serpent came upon her, as it is written, “And he shall rule over you,” henceforth, whenever men are guilty before the Creator, the women from the side of harsh Din will rule over them, as it is written, “As for My people, a babe is their master, and women rule over them.”

326) And those women are called, “The flaming sword that turns every way.” Yet, it is not that they are the turning sword. Rather, they are a flame from that sword, which is called, “A sword … that shall execute the vengeance of the covenant,” “The sword of the Lord is filled with blood.” And that flaming sword that turns every way is sometimes men and sometimes females.

327) Woe unto the world when women rule the world. When the prophet of Israel saw that Israel were twisting their ways, and perform iniquities before their Master, he said, “Women that are at ease, why do you keep quiet? Why do you sit and not awaken in the world? Rise up and take governance over the men.”

328) But they did not say. Rather, it is as we find with Deborah, where it is written, “She judged Israel at that time.” Hence, woe unto a man whose wife blesses for him at his table, who exempts her husband in the blessing for the food because he does not know how to bless. So was Deborah, judging Israel. Woe unto a generation in which there was no one to judge the people but one female.

329) There were two women in the world, and they praised the Creator like all the men in the world will not. Those are Deborah and Hannah. Hannah said, “There is none holy as the Lord, for there is none besides You,” and all the writings that follow. She opened the door to faith in the world, such as, “He raises the poor out of the dust, He lifts up the needy from the dung-hill.” This is the door to faith, Malchut, which, in a sinful generation, is called “poor” and “needy.”

And when one repents, it is said about her, “He raises the poor out of the dust, He lifts up the needy from the dung-hill, to make them sit with princes, and inherit the throne of glory.” “To make them sit with the princes” is the upper faith, Malchut that rose above Chazeh de ZA, to the place of the patriarchs, meaning HGT de ZA, since the princes are the patriarchs. It is written about that, “The princes of the peoples are gathered together, the people of the God of Abraham.” Thus, from the side of the patriarchs, they are called “princes.”

330) “To make them sit with the princes” means she was prophesying about Samuel, who was destined to equalize with Moses and Aaron, as it is written, “Moses and Aaron among His priests, and Samuel among them that call upon His name.” “And inherit the throne of glory” is Samuel, who inherited the glory of Malchut [kingship] to two kings, Saul and David. Another meaning for, “And inherit the throne of glory”: the Creator inherits His throne to His servants.

331) “They that strive with the Lord shall be shattered.” “Strive” is written without a Yod [in Hebrew], which is a sign of plural. “Strive” has the letters of Riv [strife] and Vav [an ascription letter]. This is the holy King, ZA, Vav de HaVaYaH, the middle line. When the Dinim awaken and rulers from the side of Din govern the Rachamim, middle line, the Rachamim yield before the rulers of the Din. And when the Creator is blessed from the spring of the stream, Bina, the Rachamim intensify, meaning the middle line, and the Dinim that extend from the left surrender. This is the meaning of, “They that strive with the Lord shall be shattered.” Strife and Vav, meaning the Dinim from the strife of the Vav, the middle line, will shatter by the force of the illumination of Bina.

332) “Against them will He thunder in heaven.” Who is “them”? When the dew, the abundance of Atik, Keter, is upon him and fills his Rosh, meaning GAR, in the heaven, which is ZA, then He will thunder, meaning break the might and power of the harsh Dinim. “He will give strength to His king,” to the Creator, ZA. “And exalt the horn of His anointed” is the assembly of Israel, Malchut, called, “Long blast with the ram’s horn.” “His anointed,” as it is written, “The anointed of the God of Jacob,” said about David, who is considered Malchut.

333) Deborah, who came to praise the praise of the holy King, said, “Lord, when You went forth out of Seir, when You marched out of the field of Edom.” This teaches that the Creator invited all the peoples to receive the Torah but they declined. But did He not know that they would decline? Why did He invite them? It was so that they would not be able to say that had the Creator given them the Torah, they would have kept it. This is why He invited them.

All those writings that Deborah said are in wisdom, until that time when she praised herself, as it is written, “Until I, Deborah, arose; until I arose, a mother in Israel.” At that time, the spirit of prophecy departed her. This is why she said, “Awake, awake, Deborah; awake, awake, sing a song,” meaning she had to reawaken the spirit of prophecy.

334) All that was when the men were in sin and were unworthy of having the spirit of holiness over them. Then it is written, “And if the whole congregation of Israel shall err and the matter is hidden from the eyes of the assembly … and they become guilty.” But it should have said, “The whole of Israel shall err”; the word “congregation” is redundant. However, it concerns those who are in Jerusalem, from which the Torah comes out to the whole people. If they err, then the whole of Israel err, since they all follow them. “And the matter is hidden from the eyes of the assembly.” “The eyes of the assembly” are the Sanhedrin; they are the ones appointed over Israel.

(înapoi la pagina ZOHAR CUPRINS / VAYIKRA – click)

(înapoi la pagina ZOHAR CUPRINS / VAYIKRA – click)

323) She who nurses her child will not mate with her husband unless when the child is asleep. Afterwards, she will not nurse it for one hour, as long as two miles, or as long as one mile if she cannot wait because of the child’s affliction when the child is crying. Thus, one should never be afraid of her, of Lilith.

324) Happy are the righteous, for the Creator teaches them profound secrets of above and below, and it is all for the Torah, since anyone who engages in the Torah is crowned in the crowns of His Holy Name. This is so because the Torah is the Holy Name and one who engages in it is registered and crowned in the Holy Name, and then he knows the hidden ways and the deep secrets above and below, and he never fears.

(înapoi la pagina ZOHAR CUPRINS / VAYIKRA – click)

(înapoi la pagina ZOHAR CUPRINS / VAYIKRA – click)

315) “Now if the whole congregation of Israel commits error … and they become guilty.” It is written, “Rise up, you women who are at ease, and hear my voice.” How much should one regard the glory of one’s Master to be a whole creation before the Creator? When the Creator created man, He created him whole, as it is written, “That God made the man upright.” “The man” indicates that they were male and female, and the female was included in the male. Then it writes, “Upright,” and after that, “But they sought out many calculations.”

316) There is one Nukva from the hole of the great high deep, a spirit over all the spirits, whose name is Lilith. She was present with the man in the beginning, that is, she was his Nukva. And when the man was created and his body was completed, a thousand spirits came upon that body from the left side. One wished to enter him and another wished to enter him, but they could not, until the Creator rebuked them. And the man was laying, a spiritless body, and his appearance was green. And all those spirits were surrounding him.

317) Then, a cloud came down and repelled all those spirits that surrounded the man. At that time, “And God said, ‘Let the earth bring forth the living soul [Nefesh],’” and Nukva, the Malchut, was impregnated by the male, ZA, with that soul of the first man [Adam ha Rishon]. And she, Malchut, brought out that spirit [Ruach, but also wind], to blow in that man, who was made of male and female, as it is written, “And breathed into his nostrils a soul of life, and man became a living soul,” made of male and female, and this living soul consists of all of them.

318) When Adam rose, after he received the living soul, his Nukva was stuck to his side and the holy soul in him expanded to the side of the male and to the side of the female. She was sufficient for both, for the male and for the female, since she consisted of male and female. Afterwards the Creator cut off the man and corrected his Nukva [female], as it is written, “And the Lord God built the rib,” meaning side, as it is written, “Side of the tabernacle.” He brought her to the man, who brought her in her corrections as a bride to the Huppah [wedding canopy].

319) When Lilith saw it, she fled, and she is in the beach-cities, and even now she is poised to harm the people of the world. When the Creator destroys the evil Rome and it is ruined forever, this Lilith will rise from the sea and He will place her in the ruins of Rome, since she is the destruction of the world. It is written about that, “Yes, Lilith shall repose there, and shall find her a place of rest.”

320) In the books of the ancient ones, they said that Lilith fled the man even before, before Eve was erected. But this is not so because this Nukva, Lilith, was with him. Yet, as long as Eve was not established with Adam, Lilith was mating with him. And when Eve was established with him, Lilith fled to the sea, and she is destined to harm the world.

321) The cure for that, so that Lilith will not be able to harm, is that when the man bonds with his wife to bear, he will aim his heart to his Master’s holiness and say, “The one who is wrapped in a sheet,” which is Lilith, who is wrapped and always wails, since the name Lilith is from the word Yelalah [wailing], has come.” “Run away, run away, you will not come in and you will not go out, not yours and not of your share. Go back, go back, the sea is storming; its waves are calling you. I am holding onto the holy part; I am wrapped in the King’s holiness.”

322) Then he should cover his head and the head of his wife for an hour, and similarly every time he bonds, until three days from the reception of the seed, since any seed that the woman does not receive within three days, she will not receive.

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