Autor: arhiprofesor

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302) On the day of Rosh Hashanah [beginning of the year] and Yom Kippur [Day of Atonement], Rabbi Shimon did not wish to hear the prayer from any man unless he stood over him for three days before to purify him. He would say, “With the prayer of this man that I purify, the world is pardoned.” It is all the more so with blowing the Shofar. He would not accept a man’s blowing if he were not wise in blowing with the intention, with the meaning of the blowing.

303) These are the blows, by order:

The first order consists of all of them, including the Shevarim [broken sounds] and the Teruah [shout]: Tekiah [Blowing], Shevarim Teruah, Tekiah.

Second order: One Tekiah in-order in the beginning, one Tekiah in-order in the end, and a great Gevura, the Shevarim, between them. The order is Tekiah, Shevarim, Tekiah.

Third order: One Tekiah in the beginning, one Tekiah in the end, and plain Gevura, meaning Teruah, between them. The Shevarim rises to Gevura, the Teruah descends to Malchut. One is harsh Din, the Shevarim, and one is soft Din, the Teruah.

They are ten sounds: Tekiah–Shevarim-Teruah–Tekiah, Tekiah– Shevarim- Tekiah, Tekiah– Teruah–Tekiah. Also, they are nine sounds because the Shevarim Teruah in the middle of the first order is not two sounds but one sound consisting of two, hence there are no more than nine sounds.

There are two Gevurot [plural of Gevura]: the left line of ZA, Isaac, and the Malchut that is built of the left line. Gevura de ZA is big Gevura, and the Malchut is plain Gevura. The blows correspond to the three lines, to correct the left line, Din, with the two lines—right and middle—Abraham and Jacob or Hesed and Rachamim. These are the two blows—one in the beginning of the order, corresponding to Abraham, and one is in the end of the order, corresponding to Jacob. In between them, Isaac—the left line—is perfumed and mitigated.

However, there are two discernments of left: Gevura de ZA, Isaac, and plain Gevura, Malchut. Both need to be mitigated, hence three orders are required, since the Shevarim correspond to the big Gevura and the Teruah corresponds to the plain Gevura. This is why in the first order, we include the two Gevurot together, since the first order comprises all of them, hence we blow Tekiah, Shevarim Teruah, Tekiah.

The second order mitigates with the two blows only the big Gevura, Shevarim. The second order is one blow in-order in the beginning, one blow in-order at the end, and big Gevura, the Shevarim, between them, meaning blowing Tekiah, Shevarim, Tekiah.

In the third order, the plain Gevura is mitigated with two Tekiot [plural of Tekiah]. The third order is one Tekiah in the beginning, one Tekiah in the end, and in between them, plain Gevura, the Teruah. He does not say big Gevura here, but plain Gevura, Malchut, meaning Teruah. And the blow is Tekiah, Teruah, Tekiah.

The Shevarim sound Shever by Shever [singular for Shevarim], and the Teruah sounds like rebuke and angering. This is why he said that Shevarim rise to Gevura, meaning the Shevarim rise to Gevura de ZA. And he said that Teruah descends, meaning Teruah descends to Malchut. Shevarim are harsh Din and Teruah is soft Din.

304) On this day, Isaac—Gevura and left line—is crowned. He is the head of the patriarchs. On this day, it is written, “Sinners in Zion are afraid.” On this day, Isaac was tied and tied everything, and Sarah wails and a sound of a Shofar is very loud. Happy is he who has passed between them and was saved from them. This is why we read the portion of the tying of Isaac on this day, since on this day Isaac was tied below and was tied to that one above, when it was written, “And bound Isaac his son.”

On Rosh Hashanah [beginning of the year], the worlds return to the way they were before, as Malchut was on the fourth day in the act of creation, when she clothed the left line of Bina and ZA was the right line of Bina. At that time, the right and left were not yet united and Hochma was without Hassadim. Hence, she could not shine because Hochma does not shine without Hassadim. This is the Dinim and the complaining of the moon.

The solution that the Creator gave for it is the blowing of the Shofar. By the voice that comes out of the Shofar, the force of the Masach de Hirik is awakened in ZA, who is the middle line, and through the Masach de Hirik, he diminishes the left line from GAR. At that time the left surrenders to the right, unites with it, and VAK de Hochma that remained in the left line in Hassadim is clothed, and then they shine. Thus, on the day of Rosh Hashanah, the left line is corrected through the blowing of the Shofar. Thus, it can shine because of its clothing in the Hesed of the right.

On this day, Isaac is crowned. Isaac, the left line, is crowned by his clothing in Hassadim and shines in VAK de GAR, which is called Atara [crown]. He is the head of the patriarchs because the Rosh [head], meaning GAR, which is found in HGT de ZA, called “patriarchs,” are from Isaac, since his VAK de Hochma is GAR and Rosh.

However, the right line, Abraham, is Hassadim without GAR, since there is GAR only from Hochma. On this day, it is written, “Sinners in Zion are afraid,” since the sins that wish to cling to the GAR of the left, which evoke Din in the world, are now afraid because the Masach de Hirik that was awakened by the voice of the Shofar diminished those GAR.

You should know that blowing the Shofar and the tying of Isaac are the same issue. The tying of Isaac means that Abraham evoked the Masach de Hirik in the middle line above so that through this force, “[he] bound Isaac his son,” meaning diminished the GAR de Hochma in the left line, which is Isaac. Through this diminution, the left was included in the right line, which is Abraham above, and Isaac below was included in Abraham. Thus, both were completed.

On that day, Isaac was tied because the voice of the Shofar diminishes the left line from its GAR, and this is regarded as the tying of Isaac. He tied everything, meaning all the discernments of the left line above were tied, even the left line of Bina. “And Sarah wails” means that Bina, called “Sarah,” was weeping, which means diminution, since her left line was diminished.

And all of it was done because the voice of the Shofar is very loud, meaning the loud voice of the Shofar caused all that diminution. This is so because on that day, Isaac below was bound and was tied to the one above. Thus, because of the tying he was connected in the unification of right and left above. Thus, he was rewarded with his VAK de Hochma clothing in Hassadim, which is considered his GAR, and that of the rest of the degrees.

305) On the day of the tying of Isaac, Isaac crowned Abraham in Mochin de GAR, called Atarah [crown], as it is written, “With the crown with which his mother has crowned him,” and as it is written, “And God tested Abraham.” “And named it The Lord is My Banner,” which comes from the words sublimity and exaltedness. “My Banner is similar to “carried” [in Hebrew], and not from the word “test” [in Hebrew]. This is because in the tying of Isaac he outdid himself and carried Abraham, meaning the right was perfected and completed through the tying of the left.

Before the right line, Abraham, was included in the left, Isaac, the right had only VAK without GAR. After it was perfected with the left, he has GAR like the left, and this inclusion comes to him through the tying of Isaac. It turns out that the right is perfected and completed through the tying. It is written about that, “And God tested Abraham,” meaning made him big with GAR. God is the fear of Isaac, the quality of Gevura, the left line, and this quality magnified him with GAR by being improved in it through the tying of Isaac.

306) It is written, “But God is the Judge; He puts down one and exalts another.” God is Gevura, and judge is Tifferet. If he did not remove the Din of Isaac, who is Gevura and left line, in the place where Jacob is present, which is Tifferet and middle line, and was perfumed there? Woe unto the world that meets his Din, since Jacob, the middle line, diminishes the left line through the Masach de Hirik, by which the left unites with the right and the harsh Dinim of the left are perfumed. This is because he is judged by the fire of God, and the fire on the left is judged through HaVaYaH, the middle line, which unites it with the right. This is the perfuming of the world.

307) And since Isaac, left line, entered Jacob’s place, the middle line, and Jacob held him by the force of the Masach de Hirik in him, the fire was quieted and his embers—the Dinim of the left line—cooled off. This is similar to a person who was angry, armed himself, and in his anger, he went out to kill people. A wise man stood on his door and held him. He would not let him go outside. The angry man told him, “If you had not held me and attacked me, there would be killing in the world,” since while they were attacking each other and gripping each other, the anger of the one who went out to kill was cooled. That wise man went out and showed. Who suffered the anger and the fierceness of Din of that man? The one who stood at the door and prevented him from going out.

308) Thus said the Creator, middle line, to Israel: “My sons, do not fear the Dinim of the left line, for I am standing at the door to prevent the Dinim from coming out. Rather, be strong on this day and give Me strength with the Shofar.” This is because through the voice of the Shofar, the middle line evokes the Masach de Hirik, which is His whole power to diminish the left line and mitigate it in the right. Without it, there is no other force that can unite the left in the right.

If the voice of the Shofar is sounded properly and is aimed below, that voice rises and evokes the Masach de Hirik in the middle line, and unites the right and the left, in which the patriarchs crown. Through the mingling of right and left, they acquire Mochin de GAR, by which Isaac is crowned and Abraham is crowned (see Items 304-305). And since Jacob caused all that, he, too, was crowned, since the lower one is rewarded with all the Mochin that he causes in the upper one. It turns out that the patriarchs—Abraham and Isaac—stand in Jacob’s abode because he is the operator of all this unification. Hence, we should be careful with this Shofar, know that sound, and aim in it.

309) There is not a voice in the Shofar that does not rise to one firmament, and all the multitude in that firmament makes room for that voice. They say, “The Lord utters His voice before His army,” and a voice stands in that firmament until another voice comes, and they consult together and bonded they rise to another firmament. This is why we learned that there is a voice that raises a voice, and this is the voice of Israel’s blowing below.

The voice of the Shofar rises and evokes the Masach de Hirik in the middle line to diminish the GAR of the left and unite it with the right. However, there are two kinds of actions in this Masach de Hirik until they diminish and unite the left in the right. The first reveals the Masach de Tzimtzum Aleph [of the first restriction], which is unmitigated in Bina, and which is called Man’ula [lock]. It is from here that it receives the majority of the power to diminish the left line. The second reveals the Masach of Malchut that is mitigated in Bina, called Miftacha [key]. From here, he has the Kelim to receive the Mochin of VAK de GAR, as well.

Thus, two voices are discerned as evoking the Masach de Hirik. The first voice evokes the Masach de Hirik from Malchut de Tzimtzum Aleph, which is unmitigated in Bina; and the second voice evokes the Masach de Hirik from the Malchut that is mitigated in Bina. The second voice is the primary result that is wanted from the blowing of the Shofar.

These two actions in the Masach de Hirik are called “two firmaments.” Also, there is no voice in the Shofar that does not rise to a firmament, since even a voice from the Masach de Malchut that is unmitigated in Bina, which comes out of the Shofar, has a firmament where it performs its actions of diminishing the GAR of the left. And all the multitude in that firmament makes room for that voice, meaning they accept that voice and act in it.

Also, they say, “The Lord utters His voice before His army; surely His camp is very great, for strong is he who carries out His word.” This is so because a voice from unmitigated Malchut of Midat ha Din [quality of judgment] is great and multitudinous, and no one can resist it. Hence, it has the power to diminish the left line, and this is why they sound this verse as they work.

However, had that voice of Midat ha Din remained, they would no longer be fit for reception of any Mochin, even VAK de GAR. For this reason, they need the second voice, of the Masach de Malchut, which is mitigated in Bina, when the two of them unite. However, the first voice is concealed and inactive, but the second voice is the one that acts. This is why they are fit for reception of Mochin.

He stands in that firmament until another voice comes, the voice of the Masach of the Malchut that is mitigated in Bina. They consult together, and bonded they rise to another firmament. In other words, the two voices mate and rise to the second firmament, where only the Masach of Malchut that is mitigated in Bina operates, and the unmitigated Masach is secretly connected to it to give it strength.

Hence, we learned that there is a voice that raises a voice. The first voice, the unmitigated, raises the second voice which is mitigated in Bina and gives it strength, so it can contain the left line in VAK de GAR. This is why the bonding of both of them is required. This is the voice of Israel’s blowing below.

310) When all those voices below unite and rise to the upper firmament where the holy King, the middle line, is present, they all crown before the King. At that time, the thrones of judgment are thrown and the other throne of Jacob, the middle line, is established and corrected.

311) The prayer and the voice of the Shofar that the righteous produces in the Shofar comes out of his spirit and soul [Nefesh and Ruach respectively] and rise upwards. On that day, there are slanderers above, and when that voice of the Shofar rises, they are repelled by it and cannot exist. Happy are the righteous, for they know how to aim their will before their Master and know how to correct the world on that day with the voice of the Shofar. This is why it is written, “Happy is the people that knows the joyful shout,” “Knows,” and not “Blows.”

312) On that day, the people should see that a man is complete in everything—knowing the ways of the holy King and knowing the King’s honor, to pray the prayer for them on that day and summon the voice of the Shofar in all the worlds through the intention in the heart, with wisdom, will, and wholeness. Thus, through him, the Din would depart from the world. Woe unto those whose emissary is unworthy, since they will come to remind the iniquities of the world because of him. This is the meaning of, “If the anointed priest should sin” who is the emissary of the whole of Israel, hence the fault of the people, since the Din is over the people.

313) When the emissary of the public is worthy, happy is that people for all the Dinim depart them through him. It is even more so with the priest, for whom upper and lower are blessed. Hence, before a priest and a Levite rise up to work, they are tested to see their ways and actions. If not, they do not rise up to work. It is the same with judges in the Sanhedrin. A man is not accepted to the Sanhedrin unless after a test to see if he is worthy of it.

314) And if the priest or Levite is found worthy, the substance of the Temple is put on him. If not, he does not rise up to work, as it is written, “Of Levi he said, ‘Let Your Thummim and Your Urim belong to Your godly man.’” By what was he rewarded with Urim and Thummim [competent authority] and with doing the work? Does it mean that You have tested him? This is because You tested him before and saw that he was worthy of it. “Who said to his father and to his mother, ‘I have not seen him.’” Since he is in those degrees, “You shall teach Jacob Your ordinances.” “They shall put incense,” meaning offer incense to appease the anger and to summon the peace, “And whole burnt-offering upon Your altar,” so that all will be perfumed and the blessings will be in all the world. And then, “O Lord, bless his substance.”

(înapoi la pagina ZOHAR CUPRINS / VAYIKRA – click)

(înapoi la pagina ZOHAR CUPRINS / VAYIKRA – click)

294) “If the anointed priest should sin so as to bring guilt on the people.” The anointed priest is the Creator. But why should He sin? It is because of the guilt of the people, since the iniquities of the world caused him that. It is certainly the people’s guilt, and not His own guilt. “Should sin” means that He will diminish His goodness and sentence everything with Din [judgment], as it is written, “That I and my son, Solomon, will be considered offenders.”

Another interpretation: “If the anointed priest,” the Creator, “Should sin,” He will be absent from the assembly of Israel and from the world, for He will not give them blessings according to their needs because of the iniquities of the people.

295) “Remember Abraham, Isaac, and Israel, Your servants.” Why does it write, “Isaac,” without a Vav [“and”]? Indeed, wherever the left is included in the right, it is considered right. This is so because this right is established to always contain the left in it. Hence, it does not divide by writing “And Isaac,” since the Vav [“and”] would divide between Abraham and Isaac, so as to include Isaac, who is left, in Abraham, who is right. This is why it is written, “Abraham, Isaac,” as one inclusion. And then, “And Israel,” which is another inclusion, since he grips them both with his wings. Through the concealment, called “wings,” which stem from the Masach de Hirik in the middle line, called “Israel,” he unites the two lines—right and left—Abraham and Isaac, and includes them together, and he is complete in everything.

296) “To whom You swore by Yourself” is the oath that the Creator had sworn the patriarchs in the patriarchs above, HGT de ZA. “By Yourself” means in those above, those who are in You, meaning he swore in HGT. “And said to them, ‘I will multiply your descendants … which I have spoken.’” Should it not have said, “Which You have spoken”? After all, Moses said it, so he should have said, “Which You have spoken.” However, it was the Creator who said it to the patriarchs once and twice. Thus, He already told them. Moreover, “Which I have spoken” means that I wanted in the will of My soul, so there is no need to say that He already told them because saying means wanting.

297) “And they shall inherit it forever” [“forever” also means “world”]. This refers to the upper world, ZA, to which the land, Malchut, grips and by which it is nourished. If this land is expelled to exile and is not gripped to ZA, why is it the fault of the people? This is why it is written, “And they shall inherit it forever,” meaning that Malchut will unite with ZA forever and will not go to exile. By that, he explains that if the anointed priest, ZA, sins, it will remove the unification from Malchut, who will go into exile, and it is the fault of the people.

298) “If the anointed priest should sin” is the priest below, who was set up for work at the Temple. If there is sin in him, it is certainly the fault of the people, and the people are blamed for it, for woe unto those who rely on his work. It is the same with an emissary of the public; if there is a sin in him, woe unto those who rely on him. It is even more so with the priest, since the whole of Israel, upper and lower, wait and are anxious to be blessed by him.

299) When the priest begins to aim intentions and to offer the high sacrifice, meaning to offer the unification of Malchut in ZA, all are in blessing and joy. The right—Hesed—begins to awaken, and the left—Din—is included in the right, all grip and connect to each other, and all are blessed together. Thus, through the priest, upper and lower are blessed. Therefore, if he should sin, an offering must be sacrificed for him so his iniquity will be pardoned.

300) A man’s sin is pardoned by the priest when he offers a sacrifice for him. But when he himself sins, who sacrifices for him and who will pardon him? If he offers for himself, since he has been corrupted, he is not worthy of the upper and lower being blessed for him, since if the lower ones are not blessed by him, it is all the more so with the upper ones. But no, it is written, “That he may make atonement for himself and for his household,” so why does he need another to atone for him because he sinned? He can atone for himself, as it is written, “He may make atonement for himself.”

301) It is known in which place the high priest is tied, in Hochma, and in which place another priest—the one called “secondary”—is tied: it is known that it is in Hesed. Hence, first, another priest offers the sacrifice of the high priest, called “the anointed priest,” and elevates him up to that place that is tied in him—Hesed de ZA. And after the priest raises the offering up to that place—Hesed—the high priest is no longer detained from rising to his place, Hochma, so his sin will be atoned. This is why another priest offers his sacrifice for him, and since another makes the offering, and it is not sufficient through him because he can only rise as high as Hesed—while the high priest reaches Hochma—afterwards the high priest himself makes an offering. Then all those upper ones join to atone for his sin, and the holy King agrees with them. Similarly, when one who prays errs, another will stand in for him.

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(înapoi la pagina ZOHAR CUPRINS / VAYIKRA – click)

286) “Tell me, you whom my soul loves.” “If you know not, O fairest among women, go forth by the footsteps of the flock and feed your goats by the tents of the shepherds.”

287) The assembly of Israel, Malchut, said these verses to the holy King, ZA. “Tell me, you whom my soul loves.” “Whom my soul loves” does not mean that my soul loves, but the one who loves my soul, as it is written, “Have you seen him whom my soul loves?” And to the holy King, it was said, “You whom my soul loves … Where do you pasture your flock?”

288) As long as the assembly of Israel is with the Creator, the Creator is in wholeness and willingly pastures Himself and to others. To Himself means that He nurtures Himself by sucking the milk of upper Ima. He receives the abundance of Bina and from that nursing that He sucks, He waters all the others and nurtures them.

When the assembly of Israel is with the Creator, the Creator is in wholeness and joy, and there are blessings in Him, which come out from Him to all the others, to all the worlds. And any time when the assembly of Israel is not with the Creator, the blessings are devoid of Him and of all the others.

289) Any place where there are no male and female, there are no blessings on it. Hence, the Creator sobs and weeps, as it is written, “He will roar mightily against His fold.” He says, “Woe, for I have destroyed My house and burned My palace.”

290) When the assembly of Israel went into exile, she said before Him, “Tell me, you whom my soul loves, You, whom my soul loves, You, whom the whole of the love of my soul is in You, how will You nourish Yourself from the depth of the river whose flow never stops?” meaning from Bina, “How will you nourish Yourself with the illumination of the high Eden?” meaning Hochma, “Where do you make it lie down at noon? How will you nurture all the others that are always fed by You?”

291) “I was fed by You each day. I was watered, and I watered all the lower worlds, and Israel were fed by me. And now, why should I be like one who veils herself? How will I be covered without blessings? And when those blessings are needed, they will not find them in my possession. How will I stand beside the flock of your friends? How will I stand beside them and not pasture and nourish them?” “The flock of your friends” are Israel, the children of the patriarchs, Abraham, Isaac, and Jacob. They are the holy Merkava [chariot/assembly],” meaning HGT de ZA, “And for which You call them ‘Your friends’?”

292) The Creator said to the assembly of Israel, “Leave what is Mine,” meaning do not speak of what ZA misses, “For Mine is a secret thing, which is not known. But if you know not,” what concerns you, here is an advice for you, “O fairest among women,” as it is written, “You are fair, my love,” the name of the assembly of Israel. “Go forth by the footsteps of the flock,” the righteous who are trampled by the heels, for everyone tramples them with their feet. And because of them, you will be given the strength to persist. “And feed your goats by the tents of the shepherds,” which are the children who are learning, and for which the world exists. They are the ones who give the assembly of Israel strength in exile. “The tents of the shepherds” are the houses of their teacher, the Temple, where the Torah is always present.

293) Another interpretation to “If you know not, O fairest among women” is that when righteous are in the world and those children who are learning are present and engage in Torah, the assembly of Israel can exist with them in exile. If there are not enough of them, she and they cannot exist in the world. And if righteous are present, they are caught first, and die to atone for their contemporaries. If not, those kids [young goats] for which the world exists are caught first, and the Creator takes them from the world, even though there is no sin in them. Moreover, He removes the assembly of Israel from Himself and she goes out to exile.

(înapoi la pagina ZOHAR CUPRINS / VAYIKRA – click)

(înapoi la pagina ZOHAR CUPRINS / VAYIKRA – click)

281) At that time, those animals and foundations are whole. They are called “holy” for there are no impure ones among them. The whole ones are the bottom Hey of HaVaYaH, Malchut, the wholeness of the middle pillar, ZA, in all the HaVaYot [plural of HaVaYaH] included in ZA to all of its six edges, HGT NHY. This is so because ZA himself is Yod–Hey–Vav de HaVaYaH, in which there are six combinations, and the bottom Hey complements him in every combination.

282) The meaning of it as it is written in The Book of Creation, “Sealed the high and turned upwards,” in Yod–Hey–Vav to the right side, Hesed. This is the first combination. Hey–Vav–Yod to the left side, Gevura, is the second combination. Vav–Hey–Yod in the middle pillar, Tifferet, is the third combination. Yod–Vav–Hey in Netzah is the fourth combination. Hey–Yod–Vav in Hod is the fifth combination, and Vav–Yod–Hey in Yesod is the sixth combination.

The tree that holds all of them is Tifferet, since Tifferet contains the whole VAK [six edges], and it is a fruit-bearing tree. For this reason, the place where the tree falls will be Yod–Hey–Vav, implying that Tifferet is called by only three letters, Yod–Hey–Vav, and the bottom Hey is Malchut, which joins him. Hence, his VAK are discerned in six combinations of Yod–Hey–Vav. Also, in each HaVaYaH of the VAK there is a complete bottom Hey for HaVaYaH, meaning that the bottom Hey completes into HaVaYaH, and all the HaVaYot in VAK that cling to her. Thus, the Yod–Hey–Vav with the Hey is Yod–Hey Vav–Hey. Hey-Vav–Yod with Hey is HaVaYaH; Vav–Hey–Yod with Hey is VaHaYaH, and similarly with the rest of the HaVaYot.

283) These six combinations of Yod–Hey–Vav are eighteen letters of the six edges, HGT NHY, included in the “Righteous one who lives forever,” meaning Yesod de ZA. And with the Hey, Malchut, she becomes Haya. This is the Hey such as Noah’s ark, Malchut, in which every single king had gathered two-two, seven-seven for the offering. Two and two are four; seven and seven are fourteen, and together they are eighteen. The ark itself has the Hey, since it is the Malchut, and this completes the word Haya [Hey plus Het and Yod, which are eighteen in Gematria].

284) And Tzadik, Yesod, comprises six degrees, six edges. For this reason, they have set up bettering the dream in three peaces, three verses in which peace is mentioned, and three redemptions in three verses in which redemption is mentioned. The Yesod is Vav, and together they amount to six, corresponding to the six degrees of Yesod, since the bettering of the dream is through Yesod. This is the ladder in Jacob’s dream, which consists of six Sefirot. It is placed on the ground, meaning the lower Divinity, Malchut, called “earth,” and this is the bottom Hey. Its top is the Yod, in which there is the Tzadik, Yesod, the seventh one, since Yod is Hochma in Ima, and when beginning the count from Bina, Ima, Yesod is the seventh. It reaches the heavens, meaning upper Ima, first Hey, Bina in Bina, where from the side of the dream, left, the Hey rules over the Yod, the top of the ladder, which is the Yod from Elokim. This is why, “The angels of God ascending and descending,” and not “The angels of HaVaYaH [the Lord].”

285) In order, the letters are Yod–Hey Vav–Hey. They rise in the point of Holam, Keter, on the four letters whose expansion is from Hochma to the holy Malchut, since Hochma is Yod, Bina is Hey, the six Sefirot HGT NHY are Vav, and Malchut is the bottom Hey. Holam is the Keter above all the letters.

(înapoi la pagina ZOHAR CUPRINS / VAYIKRA – click)

(înapoi la pagina ZOHAR CUPRINS / VAYIKRA – click)

278) The River of Fire is a river of fire that extends and comes out ahead. The souls of the righteous bathe in it and cleanse their souls, and the souls of the wicked are sentenced in it and burn before it as straw before a fire, meaning fire eats fire. HaVaYaH with punctuation of Elokim is Bina. This is the sun. His sheath is ADNI, and in the future, the Creator will bring the sun out of his sheath, meaning the name ADNI, Malchut, will not cover the name HaVaYaH with punctuation of Elokim, Bina, and the fire of Din on the left line of Bina will appear without the sheath of Malchut. The righteous will heal in it, and the wicked will be sentenced in it.

279) From the fire of the animals of the throne of judgment [Din], a lion of fire would come down to eat and to burn the sacrifices and the appointees, since every organ with which one sins has a saboteur and an accuser appointed over it. If one commits a transgression, he acquires an accuser. As soon as fire of a high one comes down and burns the organs, the intestines, and the kidneys of the oxen and the sheep, the male goats and the female goats, this HaVaYaH comes down as a lion of fire to burn them. Their organs burn and the saboteurs appointed over the organs that sinned are burned and the iniquities of Israel—who are the organs of Divinity—are forgiven.

280) At that time, the animals appointed over merits—from the throne of Rachamim, which is repentance, upper Ima, Bina—draw nearer, meaning approach in the name HaVaYaH that enters them. This is the reason why it is an offering for HaVaYaH, for there is none who can bring the animals and the foundations closer, to bring peace between them, except the name HaVaYaH, ZA, the middle line. In His name, HaVaYaH, water approaches fire, the right line to the left line, and they do not put each other out. And the wind, too, meaning the middle line, approaches the dust, which is Malchut, and there is none who separates them.

(înapoi la pagina ZOHAR CUPRINS / VAYIKRA – click)

(înapoi la pagina ZOHAR CUPRINS / VAYIKRA – click)

274) There are places in hell that are reserved for those who desecrate the Sabbath in public, who did not repent from that desecration. And they have appointees over them. Also, there are places in Hell for those who commit incest, for those who explain the Torah improperly, for those who shed innocent blood, those who commit perjury, those who lay with menstruation or with a daughter of a strange god or a whore or a maidservant, and even for those who breach the 365 negative Mitzvot [commandments to avoid doing].

275) Each sin has a place in Hell and an appointee over it. And Satan, his evil inclination, is appointed over all the sins, the places, and the appointees over them. If one repents, what does it say? “I have blotted out, as a thick cloud, your transgressions,” meaning the registrations of each and every sin of the wicked has been erased from its place in Hell.

276) There are sins that are written above and not below in this world, and there are those that are written below and not above. And there are also those that are written above and below. If the sins are blotted out below in this world, since one repents, they are erased above after he repents. A wicked one—his iniquities are engraved on his bones; a righteous—his merits are engraved on his bones. This is so they will be registered among the transgressors, to recognize them. And a voice comes out over him, “This one is wicked! Let his bones burn in Hell!”

277) The souls of the wicked ones are the damagers in the world. Their sentence is that their souls are burnt and become dust under the feet of the righteous. With what are they burned? With the fire of the throne, the Malchut, as it is written, “His throne is sparks of fire, and His wheels are burning fire,” meaning in the fire of the four animals of fire that surrounds the throne of Din, which is ADNI, of which it was said, “For the judgment of Malchut is judgment.”

(înapoi la pagina ZOHAR CUPRINS / VAYIKRA – click)

(înapoi la pagina ZOHAR CUPRINS / VAYIKRA – click)

269) “A perverse man spreads strife and a slanderer separates the champion.” “A perverse man spreads strife” are the wicked ones who cause a flaw above. Strife means a flaw, “And a slanderer separates the champion” means that he separates the champion of the world, the Creator.

270) “A perverse man spreads strife” means that he sends strife to those plantations, ZON, which causes them to be nourished from the side of Din, the left of Bina. Strife implies Din, “And a slanderer separates the champion” are the wicked ones that inflict a flaw above. He separates because there is no unification between ZON, for he separates the queen from the King. For this reason, he is not regarded as one, meaning ZA and Malchut are not in unity. Woe unto those wicked who cause separation above, and happy are the righteous who keep the sustenance above, the unification of ZON, and happy are those who repent, for they restore everything to its place.

271) For this reason, in a place where they who repent dwell, complete righteous do not dwell. Rather, they who repent are established in a high place, the place of the watering of the garden, Bina, who waters the garden, which is Malchut. This is the repentance that brings Malchut back to Bina, and this is why they are called “they who repent” [Hebrew: return]. And the complete righteous are corrected elsewhere, for they are called Tzadik [righteous], which is Yesod de ZA.

272) Hence, they who repent dwell in a high place, Bina, and the complete righteous dwell in a small place—Yesod de ZA—since they who repent bring back the water, the abundance, from the high place of the deep river, Bina, to the place called Tzadik, Yesod de ZA. And complete righteous extend the abundance from their dwelling place—Yesod de ZA—to this world. This is why they who repent are superior and the complete righteous are below. Happy are they who repent, for they extend the abundance from Bina to Yesod de ZA, and happy are the righteous, since the world exists for them, for they extend the abundance from Yesod de ZA to this world.

273) “Then it shall be, if he has sinned and is guilty.” It is also written, “Or has found what was lost and lied about it.” The sinner makes a flaw above, hence the Creator departs from everything. It is as though the Creator is nonexistent because the assembly of Israel, Malchut, was separated from her place, as it is written, “Faith has been lost.” Faith is the assembly of Israel, as it is written, “Your faith in the nights,” where night is Malchut.

“Faith has been lost,” as in, “Why is the land ruined?” It is all one, since Malchut is called “faith” and she is called “land.” And we already said that when it writes that she is lost, it means that Malchut has lost her mate, Yesod. It does not say, “Is being lost” or “lost,” which would mean that she herself has been lost. Similarly, it is written, “The righteous is lost.” It does not say, “Is lost” or “Was lost,” but “lost,” meaning that he has lost his mate, Malchut, as it was written, “Faith has been lost.” This is why it is written, “That he shall restore that which he took by robbery … or the lost thing,” since Malchut that was flawed by his sin is called “lost,” and the loss must be returned to the righteous, Yesod, who lost it.

(înapoi la pagina ZOHAR CUPRINS / VAYIKRA – click)

(înapoi la pagina ZOHAR CUPRINS / VAYIKRA – click)

264) “The righteous shall flourish like the palm-tree.” “The righteous … as a palm-tree” because of all the trees in the world, there is none who is so delayed in its blooming as the palm tree, for it rises over seventy years. And why is the righteous compared to a palm tree?

265) But “The righteous shall flourish like the palm-tree” is said about the exile in Babylon, when Divinity returned to her place only after seventy years, as it is written, “For thus says the Lord, ‘When seventy years have been completed for Babylon, I will visit you.’” This is “The righteous shall flourish like the palm-tree,” that male and female rise over seventy years. The righteous is the Creator, who returned to Babylon after seventy years, as it is written, “For the Lord is righteous, He loves righteousness,” and it is written, “The Lord is righteous,” and, “Say to the righteous that it will be good.” Thus, the Creator is called “righteous.”

266) “He shall grow like a cedar in Lebanon.” A cedar is the Creator, as it is written, “Excellent as the cedars.” “Shall grow like a cedar in Lebanon,” and Lebanon means upper Eden, Hochma, of which it is written, “Neither has an eye seen a God but You.” And a cedar, which is ZA, will grow in that high place, when it rises there.

267) In the last exile, the Creator is as a cedar whose blooming and growing is detained. From the time He rises until He is established in His persistence, to the time when redemption occurs, it is a day, and a day of the Creator is a thousand years. And the beginning of the second day, until it casts a shade in the light of the day—after midday, when the sun begins to set in the day of the Creator—it is five hundred years later. Thus, redemption will come after one thousand five hundred years.

And a cedar rises only when the water is refined, as it is written, “As cedars beside the waters.” Similarly, the cedar will grow in Lebanon, since from there—from Lebanon, which is Hochma—a fountain, a river comes out, meaning Bina, to water the cedar. And this cedar is the Creator, who is ZA, who receives the watering, as it is written, “Excellent as the cedars.”

268) Planted in the house of God is for the time of the Messiah King. In the courtyards, our God will cause him to flourish, in the revival of the dead. “They shall still bring forth fruit in old age,” on the day when the world is ruined, in the seventh millennium. “They shall be full of sap and fresh,” after the world is rebuilt in the new heaven and new earth. Then, “The Lord will rejoice in His works,” and all that, “To declare that the Lord is upright, my Rock, in whom there is no unrighteousness.”

(înapoi la pagina ZOHAR CUPRINS / VAYIKRA – click)

(înapoi la pagina ZOHAR CUPRINS / VAYIKRA – click)

262) “He shall restore that which he took.” What he took, but not more. It is written about the thief that he will pay twofold, fourfold, and fivefold. The robber compared the upper fear to the lower fear, to man’s fear. This means that he fears neither the Creator nor people. One who steals places the lower fear before him—of people—and not the upper fear. It turns out that he regards the fear of man more than the fear of God.

263) It is written, “If a soul should sin.” It is written that the Torah and the Creator wonder about her and say, “If a soul should sin.” It is also written, “If a soul commits a trespass,” or “If a soul swears clearly.” It writes, “soul [Nefesh],” and not Ruach or Neshama, since the Ruach and the Neshama do not sin. Rather, they are flawed by the sinning Nefesh.

And here in the robbery there are body and soul [Guf and Nefesh respectively], as it is written, “If he has sinned, and is guilty, that he shall restore that which he took,” relating to one who comes to correct his deeds, for it was said, “That he shall restore.” It is as one who corrects his actions so that the fountains of waters, which are the upper abundance, will return to their place to water the plantations—which are the Sefirot—for by his sins he deprived them of the abundance. It is said about that, “He shall restore that which he took.”

(înapoi la pagina ZOHAR CUPRINS / VAYIKRA – click)

(înapoi la pagina ZOHAR CUPRINS / VAYIKRA – click)

254) “The nakedness of your father and the nakedness of your mother shall you not uncover. She is thy mother; you shall not uncover her nakedness.” “Your mother,” Malchut, is the mother of Israel. If he uncovered her nakedness, why did he have to reform her when he repented? It is to correct what he uncovered.

255) When the evil inclination intensifies in man, it intensifies only in incest. And all the sins are gripped to nakedness. It writes, “Shall you not uncover.” And when he is corrected, he is corrected in relation to his uncovering, and this is called “repentance.”

256) All the sins of the world are gripped to uncovering nakedness, until Ima, Malchut, is uncovered for the sins, meaning her nakedness is uncovered. When she is uncovered, all the sons, which are Israel below, become uncovered. It is written, “You shall not take the mother with the young.” And when the world is corrected below, everything is corrected until the correction rises to the holy Ima, Malchut, she is corrected, and what has been uncovered is covered. This is why it is written, “Happy is he whose transgression is forgiven, whose sin is pardoned.” Then it is called “repentance,” and then it is called “the day of atonement,” as it is written, “You shall be cleansed from all your sins before the Lord.”

Two points were corrected in Malchut: 1) Her own point of Midat ha Din [quality of judgment], which was not mitigated in Bina. From this discernment, the power of the Tzimtzum [restriction] and the Masach is on her so she will not be able to receive the upper light. 2) Her point that was mitigated by Midat ha Rachamim [quality of mercy], in Bina. From this discernment, she is fit to receive all the lights in Bina, and then she imparts of her great lights upon BYA and upon Israel, as well.

Hence, Malchut uses only the second point, Midat ha Rachamim, and this point is revealed in her. But the point of Malchut of Midat ha Din is concealed in her and is not revealed. If it is revealed, the upper light immediately departs her because of the Tzimtzum and the Masach in her.

It is written, “Tree of knowledge of good and evil.” If man is rewarded, good; if he is not rewarded, bad. If man is rewarded, the point of Midat ha Din is concealed within the Malchut and only the point of Midat ha Rachamim is revealed. At that time the Malchut imparts upon him all the abundance that she receives from Bina. And if one is not rewarded but sins, the point of Midat ha Din in Malchut appears and promptly, all the lights depart, the Dinim cling to her, and at that time man is in the poorest of states.

This is the meaning of what he says, “She is your mother.” If he uncovered her nakedness, why did he have to reform her when he repented? It was in order to correct what he uncovered. In other words, if he comes to sin, the first point, of Midat ha Din will be revealed in Malchut. It is called “nakedness” because it causes the departure of all the lights from her. Then the writing says, “She is your mother,” meaning Malchut is your mother, certainly, you will not reveal her nakedness. And if he sins and reveals her nakedness, he certainly needs to correct what he uncovered, meaning that that point of Midat ha Din that he uncovered needs to be covered once again, to give dominion to the point of Midat ha Rachamim, and then she will receive the lights from Bina once more.

All the sins that one commits cling to the uncovering of that nakedness, meaning they cause the point of Midat ha Din, called “nakedness,” to appear in Malchut, and it expels the lights from her. This is the one of which the writing warns, “Shall you not uncover.” And when one corrects one’s sin, he must correct in relation to what he flawed in that uncovering, to cover her once more. This is called “repentance,” since by covering he brings Malchut back to receive the lights from Bina.

This is the meaning of the implication, “You shall not take the mother with the young,” since with the uncovering of the mother’s nakedness, he flaws both the mother—from whom the lights have been expelled—and the sons, who are Israel—for they have nothing to receive from her. And when the world below is corrected, everything is corrected until the correction rises to the holy Ima. Thus, when man repents below, the uncovering of the nakedness he had done in Malchut is corrected and what has been revealed is covered. This means that the nakedness, which is the point of Midat ha Din, is covered once more and concealed once more, and the point of Midat ha Rachamim rules.

This is why it is written, “Happy is he whose transgression is forgiven, whose sin is pardoned.” The sin, which is the nakedness that was uncovered, is covered once more. And then it is called “repentance,” for she returns to Bina. Also, then she is called “the day of atonement,” since when Malchut returns to Bina, she is called “the day of atonement.”

257) When is Malchut called “repentance”? It is when the mother, Malchut, is covered, when the point of Midat ha Din, called “nakedness,” is covered once more and she is with the sons with joy, imparting them with abundance. It is written, “As a joyful mother of children.” She is reinstated as she was prior to being flawed. The point of Midat ha Din that was previously closed and concealed has returned to her place, meaning returned to her covered place, and all the degrees return one by one. Thus, each lower one rises to the upper one and every one of them is blessed. Then it is called “repentance,” just repentance, to include everything, meaning that all the degrees have returned and were corrected.

258) When the world, meaning Malchut, is corrected, it is corrected together, in its entirety, all at once, as it is written, “For Your mercy is great above the heavens.” “Above the heavens” means that Malchut rises above the place called “heaven.” And what is it? It is Ima, Bina, since ZA is called “heavens,” and above ZA is Bina. And since Malchut rises there, she is instantaneously like the corrected Ima. And she is called “repentance” [Hebrew: return] because Malchut will return to Bina.

259) It writes specifically “Above the heavens” because if it wrote “Over the heavens” it would mean only that place that stands over the heavens, which is Bina, and not more. Since it says, “Above the heavens,” it means that that place stands on the heavens up above, which is Atik.

260) At that time, when the actions are corrected below and Ima rejoices, Atik—meaning Keter—appears and the light returns to ZA. Then all are in joy, everything is in wholeness, the blessings are present in everything, the Rachamim are ready, and all the worlds are in gladness. It is written about that, “He will again have compassion upon us; He will subdue our iniquities.” This means that Atik will reappear in ZA because it will reveal once more what was initially concealed. And all of it is named “repentance” [return] after Atik, who reappeared.

261) “Everything” means as a whole. “Return” is like Atik. It is simply “everything,” without distinctions. And it is written, “That the Lord may turn from the fierceness of His anger and show you mercy.” Everything is included in the repentance

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