Autor: arhiprofesor

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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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252) In four periods of the year does the voice stop and the Dinim awaken, and repentance is suspended until we are corrected. When the Dinim awaken, a voice comes out and the four corners of the world rise and fall. A herald calls out and there is no one to notice and awaken. And the Creator is ready. If they repent, the Dinim will return to their place. If they do not, the voice will stop and the Dinim will be done. Then it is called, “and it grieved Him,” in the outer houses.

A year is Malchut, in whom there are four Sefirot, HG TM, in each of which are three lines, which are twelve together. If the left line rules alone over each of the four Sefirot, HG TM, they are called “four periods” because of the strength of the Dinim that extend from the domination of the left, as it was written that the voice stops in four periods of the year.

The voice is the middle line, uniting the two lines—right and left—into one. And when the voice stops, the dominion returns to the left line without the right, since there is no one to connect it to the right. Hence, Dinim awaken, meaning that all the harsh Dinim that extend from the domination of the left awaken in the world. If they repent, repentance is suspended and is not accepted until the voice is corrected and reunites the two lines, right and left, together.

Repentance is suspended until it is corrected. This is why correction precedes repentance. Indeed, it is the way of the Dinim of the left line that in their end, they evoke the Dinim de Nukva, as it is written, “Sin crouches at the door.” This means that the Masach de Hirik of the middle line, called “voice,” is corrected by these Dinim and reunites the two lines. And when the Dinim awaken, a voice comes out, meaning that the Masach de Hirik awakens at the end of them, and the voice comes out of it and reunites the two lines.

At that time, the four corners of the world, HG TM of Malchut, rise, fall, and shine in illumination of Hochma from below upwards and in illumination of Hassadim from above downwards, as is the law in the middle line. Then a herald calls out, meaning that the herald comes out from the pressure of the Dinim on the left line and cautions to cling to the middle line. And if there is no one to watch over and awaken to cling to the middle line, the Creator waits and is ready to accept their penance. If they repent, the Dinim will repent to their place, for He accepts them and shines the Rachamim for them from the middle line. And if they do not repent, the voice—middle line—returns and ceases, the left rules again, and Dinim are made in the world. Then it is as though “it grieved Him” in the outer houses, for the Dinim that were made in the world.

253) Since the day when the Temple was ruined, there has not been a day without evil anger. This is because the Creator has sworn that He will not enter Jerusalem above, meaning Malchut, until Israel enter Jerusalem below. This is why there is anger in the world. And the oath related to the constant state, since there is a non-constant Zivug of ZA and Malchut even during the exile, during prayer and on Sabbaths and good days.

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248) From the side of Ima emerge Klipot, investigators of judgment and law, and cling to the engravings of the Gevura on the left line, Din, and rule over the Rachamim, as it is written, “That are gathered together against the Lord.” Bina that is on ZA is called HaVaYaH. At that time, the worlds are lacking, they are incomplete, and dispute awakens in all of them.

249) And when the people of the world improve their actions below, the Dinim are perfumed and impregnated, and the Rachamim awaken and rule over that evil that has awakened from the harsh Din. And when the Rachamim awaken, there are joy and comfort because they rule over that evil, as it is written, “And the Lord repented of the evil.” He repented because the harsh Din has surrendered and the Rachamim ruled.

250) When the Dinim are perfumed and Rachamim rule, each Sefira returns to existence and all are blessed together. When each returns to its place, all are blessed together, and Ima is perfumed with bonding the engravings that returned to her, then repentance is considered whole and the world is atoned for, since Ima sits in complete joy, as it is written, “As a joyful mother of children.” At that time she is called Yom Kippur [the day of atonement], in which it is written, “To cleanse you from all your sins,” and fifty gates of the sides of engravings open.

When the people of the world sin, they cause Malchut’s ascent to Bina. At that time, Bina is diminished from the GAR because her three Sefirot, Bina and TM, fall to the degree below her and she becomes VAK without Rosh. Then all the worlds are in Dinim and Katnut. From the side of Ima, Klipot of investigators of judgment and law come out and rule over the Rachamim. And when the people of the world improve their actions and raise MAN, a Zivug of AB SAG de AK is done, the illumination of the Zivug reaches Ima, who lowers the Malchut from her and returns her to her place. At that time, the three Sefirot, Bina and TM, that fell from her rise back to her and join her degree. Thus, her GAR are completed. So it occurs on all the degrees that diminished due to the diminution of Bina, since Bina and TM return to them and they obtain GAR.

When the Dinim are perfumed and the Rachamim govern, each Sefira returns to its existence, meaning Bina and TM that fell from the degree return to their existence, to their degree. Then Ima is perfumed in the bonding of the engravings, meaning Bina and TM that were engraved and fell from her return and reunite with Ima, meaning return to Ima, since first, they fell to the degree of ZA, and now they have returned to Ima.

251) It is written, “Then it shall be, if he has sinned and is guilty.” “If he has sinned” refers to those transgressions that are called “sin,” as it is written, “Any of the sins of mankind.” “And is guilty” means that he will correct. “Then it shall be, if he has sinned,” if he corrects his actions, “That he shall restore that which he took by robbery.” Restore means that he returns from himself, meaning that he wishes to correct his actions from himself.

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240) There was no decree that was sentenced on the world from above that Rabbi Shimon did not revoke, as it is written, “The Rock of Israel spoke to me: ‘Ruler over men shall be the righteous; a righteous rules the fear of God.’” The Creator rules over man. Who rules over the Creator? The righteous rules, for the Creator sentences and the righteous revokes.

241) Such was Rabbi Shimon Bar-Yochai. One day he was sitting at the door of the gate to the city of Lod. He raised his eyes and saw that the sun was shining. He blocked its light three times. Thus, the light was darkened and black and green were seen in the sun. He said to Rabbi Elazar, his son, “Follow me, my son, and we will see; a decree must have been declared above and the Creator wishes to inform me.” Indeed, that thing which was sentenced hangs above for thirty days and the Creator does not act before He alerts the righteous, as it is written, “For the Lord God will do nothing, but He reveals His counsel unto His servants the prophets.”

242) While they were walking in that vineyard, they saw a serpent that came with its mouth open, blazing in the dust of the earth. Rabbi Shimon was disturbed and his hands struck the serpent’s head. The serpent went silent and lowered its mouth, and Rabbi Shimon saw its tongue dangling. He told it, “Serpent, serpent, go and tell that high serpent, which incites and slanders, that Rabbi Shimon Bar-Yochai is in the world.” The serpent put its head into a hole in the ground and Rabbi Shimon said, “I declare that as the lower serpent returned to the hole in the ground, the upper serpent will return to the hole of the great deep.”

243) Rabbi Shimon whispered a prayer. While they were praying, they heard a voice saying, “The sentences have ceased; return to your places. The strikes of the saboteurs are gone from the world because Rabbi Shimon Bar-Yochai cancelled them. Happy are you Rabbi Shimon that your Master wishes for your best more than for all the people in the world.” It is written about Moses, “And Moses besought,” meaning that he was sickened [in Hebrew, “besought” can also mean “be sick”]. But you, Rabbi Shimon, sentence, and the Creator keeps; He sentences and you revoke.

244) In the meantime, he saw that the sun had shone and that black was removed. Rabbi Shimon said, “It must be that the world has been perfumed.” He went into his house and interpreted, “For the Lord is righteous, He loves righteousness; the upright shall behold His face.” What is “His face”? “For the Lord is righteous, He loves righteousness” because “The upright shall behold His face,” meaning the high faces of the people of the world, for they need to ask of the Creator for mercy for everything they need.

245) What is, “The upright shall behold His face”? These are the ancient days, the Sefirot of Atik, the hidden of all that are hidden, the Keter. And the days of the world are the Sefirot of ZA, which are called “His face.” They see each other in an upright way what they should see, meaning the Panim [face] of ZA sees the Panim of Atik, and the Panim of Atik sees the Panim of ZA in an upright way, without turning right or left.

246) When the Creator watches over the world and sees that the acts of people below are upright, Atik, which is Keter, appears in ZA, Tifferet, and all those Panim of ZA look at the hidden Panim of Atik. Then, all are blessed because they look at each other in an upright way, in the middle line, which leans neither to the right nor to the left. It is written about that, “The upright shall behold His face,” meaning that the faces of Atik and ZA look at each other in an upright way, in the middle line. And then they are all blessed and water each other until all the worlds are blessed and all the worlds are as one. At that time, it is considered that “The Lord is one and His name One.”

247) And when the iniquities in the world increase, Atik is concealed and they do not look face to face. Then Dinim awaken in the world, the thrones are set up, and Atik, which is Keter, is concealed and not revealed, as it is written, “I looked until thrones were set up” and Atik Yomin was sitting. “Until thrones were set up” are the upper Keters that water all the others to establish their existence. They are the patriarchs, HGT de ZA. And “Atik Yomin was sitting” means that He was not revealed. He is considered sitting because one who sits lowers his height and then the wicked in the world turn the Rachamim into Din.

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230) “For this is as the waters of Noah unto Me, for as I have sworn that the waters of Noah should no more go over.” It is written, “The waters of the flood were upon the earth.” It is also written, “Neither shall all flesh be cut off any more by the waters of the flood.” But there it writes, “The waters of the flood,” and not, “The waters of Noah,” and here it writes, “The waters of Noah.” And it also writes, “For this is … unto Me.” Should it not have said, “For they are … unto Me”?

231) When there are many righteous in the world, the Creator is glad and is praised by them. When there is a righteous in the world and he is in it, it is as though he casts peace in the world (which is Malchut), and the whole world is blessed through him. And he casts peace in the company above. It is written, “Or else let him take hold of My strength, make peace unto Me, peace let him make unto Me.” Two peaces are written here, “Make peace unto Me,” instilling male and female, ZA and Malchut, and “Peace let him make unto Me,” when the patriarchs, HGT de ZA, are blessed.

232) What is the difference between “Make peace unto Me,” and “Peace let him make unto Me”? When the patriarchs are blessed, meaning HGT, it is said, “Peace let him make unto Me.” This is so because he puts peace before everything, since it is the most important. This is why it writes “peace” first, “Peace let him make unto Me.” “Make peace unto Me” does not put “peace” first here, since first the serpent that is with the Nukva [female]—which is Malchut—must be removed, and then ZA will come to be in his place with the Malchut. This is why he puts “Make” first, making the correction of removing the serpent, and then the peace between ZA and Malchut.

233) When there is a righteous in the world, Dinim do not awaken and do not govern the world, since a righteous man is a sign in the world, meaning Yesod, which is called “a sign,” and the Creator wishes to honor him. Hence, the world exists because of him.

234) When people are guilty before the Creator and that righteous one is in the world, the Creator speaks with him so he will ask for mercy for the world, and He will be appeased toward them. What does the Creator do? He speaks to him of those wicked ones in the world, and tells him that He will do good only to him and will destroy all of them. What is the way of that righteous man? He leaves his own and takes himself to plead for the whole world, so the Creator will be appeased toward them.

235) How do we know this? From Moses. The Creator told him, “Israel have sinned. They have made them a molten calf, and have worshipped it.” He also said to him, “Let Me alone, that I may destroy them.” At that time, Moses said, “If because of my honor, Israel will be obliterated from the world, I would rather die, and let it not be said that I left the whole world for my own honor.” Promptly, “And Moses besought the Lord his God” and gave himself to death in several places for Israel. It is written, “But now, if You will, forgive their sin—and if not, please blot me out from Your book.” Moses did not move from there until the Creator forgave Israel, as it is written, “And the Lord repented of the evil which He said He would do unto His people.” It is also written, “And the Lord said, ‘I have pardoned according to your word.’”

236) Concerning Noah, it is written, “And God said unto Noah, ‘The end of all flesh is come before Me.’” Noah told him, “And what will You do to me?” He told him, “But I will establish My covenant with you.” “Make for yourself an ark of gopher wood.” He did not beseech mercy for the world, and the water came down and destroyed the people of the world. This is why it writes, “The waters of Noah,” for they were dependent upon him, since he did not beseech mercy for the world.

237) Hence, the words, “And Noah, man of the earth, began.” “Began” means “He shall not break his word,” for it became secular [in Hebrew: “began” and “break” are the same word here]. He is a man of the earth because all the people were destroyed because of him, for he did not beseech mercy for them. Another interpretation: “Man of the earth” means that the earth existed thanks to him, after the former ones corrupted it, as it is written, “I will never again curse the ground on account of man.”

238) “The waters of Noah” are called so because he caused them to be called after his name by not having prayed for them. But what does “This is … unto Me” mean? The Creator said, “The waters of Noah caused Me to reveal This, meaning Malchut, in the world, appearing as the rainbow, to protect the world.” It is written, “As for Me, this is My covenant with them.”

It is also written, “This is the token of the covenant … I have set My bow in the cloud,” to protect the world. In other words, the rainbow indicates that there is no one to watch over the world and pray for it, but I do for the honor of My name, which is implied in “This.” And who caused this to Me? The waters of Noah, who did not pray and did not protect the world.

239) This is why the sign of a pious righteous is that the rainbow does not appear in his days, since in his days the world has no need for this token because he protects the world with his prayer. And who is he? One who beseeches mercy for the world and is worthy of protecting it, such as Rabbi Shimon, in whose days the world did not need this token, since that token is a sign in the world that there is no protector but the Creator.

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215) We did not lie in Your covenant because anyone who lies in the sign of this holy covenant that is written in him, it is as though he lies in the name of the King, since the King’s name is written in man in the circumcision. Another text indicates to that verse, when it writes, “If we had forgotten the name of our God, or spread forth our hands to a strange God.” “If we had forgotten the name of our God” is as it is written, “Yet we have not forgotten You.” The words, “Or spread forth our hands to a strange God” are as it is written, “Neither have we been false to Your covenant.”

It is all one thing. And what is the lie here? It is that he spreads his hands to a strange god and lies in the sign of the covenant. This is why the Torah holds to the covenant, and anyone who keeps this covenant, it is as though he keeps the whole Torah. And one who lies in this, it is as though he lies in the whole of the Torah.

216) Before Abraham was circumcised, it was not said that he kept the Torah. Once he was circumcised, it was written, “Because Abraham obeyed Me and kept My charge, My commandments, My statutes and My laws.” When he was circumcised, a holy imprint was imprinted in him, which kept him properly and ascribed him virtue as though he had kept the whole Torah. It is also written of Isaac, “But My covenant will I establish with Isaac,” and this is why the Torah is called “covenant.”

217) Because Joseph kept this covenant and did not wish to lie in it, he was rewarded with honor in this world and honor in the next world. Moreover, the Creator placed His name within him, as it is written, “He appointed it in JeHoseph for a testimony,” adding the name Yod–Hey–Vav to Joseph. Thus, he was rewarded with the blessings of this world and the blessings of the next world.

218) “His firstborn bullock, majesty is his.” Because Joseph kept this covenant, he was rewarded with a bull, the first of the offerings. Why was he blessed with this thing, which is left and has a Din over it? He should have been blessed with the right, for it is written, “The face of an ox on the left side”? It was to protect the sin of Jeroboam, who made the left prevail over the right with his idolatry.

219) Since Joseph kept this covenant, which was gripped in two degrees—Yesod and Malchut—both are called “covenant,” and these two degrees above are called by names. In the portion “Red Cow,” the cow is Malchut, one of those two high degrees in the covenant. Also, the Zivug of the cow is called “an ox.” This means that since the Malchut of the covenant is called “a cow,” Yesod—which is connected to her—is called “an ox.” This is why it is written, “His firstborn bullock, majesty is his; and his horns are the horns of the wild ox.” “Majesty is his” means that beauty and majesty extend from the illumination of the left, which is called “an ox.” But this is not an ordinary ox, like the oxen of the rest of the world. Rather, his horns are the horns of a wild ox, meaning his horn is superior to all the others; hence, “With them he shall gore the peoples all of them, even the ends of the earth.”

The exposing in the circumcision extends the Mochin of illumination of Hochma from the left side of ZA, which is called “the face of an ox.” In a place where there is exposing, it is an ox, the form of the left. Also, the discernment of Malchut in the covenant, which receives from him, is called “a cow.” And Moses praises him, “His firstborn bullock, majesty is his.”

However, to bring him out of the left in the Klipot, he says, “And his horns are the horns of the wild ox,” meaning that his horn is superior to all the others. This is so because horns means illuminations, such as “The skin of his face sent forth beams,” and all the oxen that are not from the high, holy Merkava [chariot/assembly] extend the illumination of the left downwards. But Joseph’s horns, the high beam, extend from below upwards.

220) This means that anyone who keeps the sign of this holy imprint, those two high degrees connect to keep him in everything and to crown him with the upper glory. This is why Joseph was rewarded with two kingdoms, his own and that of his son Jeroboam. Since King Solomon clung to foreign women, the kingship was given to Jeroboam, and this is why the covenant is the fond of the most.

221) A man who bears a son is tied to Divinity. This is the door of all the upper doors, a door that connects to the holy name, HaVaYaH, where each Sefira is a door to one above it. Also, the blood that comes out of the child during the circumcision is kept before the Creator, and when Dinim awaken in the world, the Creator notices that blood and saves the world. This is why it is written, “And he that is eight days old shall be circumcised among you,” since the eighth day implies to Bina, the eight from below upwards. Also, illumination of the face of an ox extends from the left line of Bina, hence the need to wait for the eighth day, as it is written, “Or if due to strength, eighty years,” meaning he extends his life from Bina, the eighth Sefira.

222) The world is perfumed by the Hesed through the blood of circumcision, and all the worlds persist. It is written, “If My covenant is not day and night, I have not appointed the ordinances of heaven and earth.” “If My covenant” is very well, but why the need to write, “Day and night”?

223) Two Sefirot, ZA and Malchut, unite, and they are the door for all the other Sefirot. One is Din—Malchut—and one is Rachamim—ZA. And they are perfumed in one another, male and female. On the side of the male, ZA, there is Hesed. On the side of the female, Malchut, there is Din. One is white and one is red. And to be perfumed in one another, they connect to one another.

This covenant is gripped in them, in the day and in the night, in Din and in Hesed, in Malchut and in ZA—first in Din, as it is written, “Let his left arm be under my head,”—and then there is Hesed in him and he is perfumed in Hochma and Hassadim. This is the covenant, called “day and night,” as it is written, “If My covenant is not day and night,” meaning that he grips both, ZA—called “day”—and Malchut—called “night.”

224) One who is rewarded with properly keeping this covenant—and did not sin in it his whole life—is a Merkava to Yesod and is gripped to the day and to the night, which are ZON, like the Yesod. Also, he is rewarded with two worlds—this world and the next world. This is why Abraham is called “whole,” as it is written, “Walk before Me, and be wholehearted.” When is he called “Wholehearted,” which means whole? It is when he is rewarded with day and night, as it is written, “By day the Lord will command His mercy, and in the night His song shall be with me.” Abraham inherited both, but the Hesed did not fully exist in him until he was circumcised. When he was circumcised, the Hesed persisted in him and he was rewarded with both and was called, “whole.”

225) It is written, “As he sat in the tent door in the heat of the day.” The tent door is the tenth Sefira of the King, Malchut, the door to every holy tabernacle of the rest of the Sefirot. King David called it “a door,” as it is written, “Open to me the gates of righteousness,” meaning Malchut. It is also written, “This is the gate of the Lord.” “In the heat of the day” means that the light of Hesed de ZA shines, meaning the part of Abraham’s lot. And as he sits in the tent door, Malchut, he sits in ZA, in his Hesed, which is called “in the heat of the day.” And both existed in him when he was circumcised. This is why it is called, “covenant of day and night.” It is written, “The Lord will pass over the door.” This means that on this door, which is Malchut, there is Hesed, so the door will be perfumed. For this reason, “And will not allow the destroyer…”

226) When the proselyte is circumcised and comes under the wings of Divinity, he is called “proselyte by righteousness,” but not more. He is a proselyte by righteousness because he was rewarded with entering the Sefira called “righteousness,” meaning Malchut. And you say, “Day and night,” that the circumcised is rewarded with both, meaning ZA, too.

227) One who comes from a holy root and a seed of truth is not like one who comes from an evil seed and from the root of the evil and harsh disgust. It is written about Israel, “Yet I planted you a choice vine, wholly a seed of truth.” It is written about the nations of the world, “Whose flesh is as the flesh of asses, and whose ejaculation is like the ejaculation of horses.”

228) For this reason, Israel are holy, the seed of truth, a seed that was perfumed on Mount Sinai, and whose every filth has been taken off them. For this reason, they are all perfumed and all come in the holy sign of day and night, to be whole in everything. But it is hard to remove the filth from the nations of the world, even as much as three generations; and certainly, this is why he is called “a proselyte of righteousness,” since he only entered the Sefira Malchut, called “righteousness,” but not ZA.

229) As for the idol worshipping nations, before they are circumcised they are in the lower Ketarim [plural of Keter], which are not holy, and the spirit of impurity is over them. Once they have been converted and circumcised, they are in the holy Keter, atop the rest of the lower Ketarim in Malchut, and a holy spirit is over them.

But Israel are holy, sons of holy ones in seed and root. They were perfumed on Mount Sinai and entered the complete and holy faith. When they are circumcised, they are in everything, in ZA and in Malchut, which are called “day” and “night,” as it is written, “But you that adhere to the Lord your God are alive every one of you this day.”

(înapoi la pagina ZOHAR CUPRINS / VAYIKRA – click)

(înapoi la pagina ZOHAR CUPRINS / VAYIKRA – click)

207) “If a soul should sin.” It is written, “Until the day breathes and the shadows flee away.” People should be careful with their sins so they will not sin before their Master, since a herald goes out daily and calls upon the people of the world, “Awaken your hearts before the holy King, awaken to be careful with your sins. Awaken the holy soul that He has placed within you from the place of the upper holy One.”

208) When the Creator brings out the soul to lower her into people, He cautions her to keep His commandments with several promises and several punishments. Moreover, He takes her through 1,008 worlds to entertain and to observe the glory of those who engage in Torah in them. She stands before the King in adorned garments in the form of this world. With the high adorned garments, she looks at the King’s glory daily and He crowns her with several crowns.

209) When it is time to go down to the world, she makes her abode in the Garden of Eden for thirty days, to see the glory of the righteous’ Master, and then she rises to her place above. Afterwards, she goes down to the world and the holy King crowns her with seven crowns until she comes and enters man’s body.

And when she is in man’s body, sins in this world, and engages in darkness, the Torah is surprised at her and says, “And what, all this glory and all this perfection, the high King completed the soul, and she sins before Him, “If a soul should sin.” What does it mean that she should sin?

210) “If a soul should sin.” Let us return to the words, “Until the day breathes.” This is an advice for that soul to be wary of her sin and to return so as to be purified. “Until the day breaths” means until the day of this world breaths and that harsh day comes, when the King demands judgment, to bring her out of this world. “And the shadows flee away” means that when it is one’s time to leave the world, the image of man is removed from him. It is written, meaning “Until the day breaths,” until the day breaths that he should leave this world. “And the shadows flee away” means that the image has vanished and will return to its Master.

211) While he exists, man has two images: one big and one small, as it is written, “Shadows,” in plural form, whose least is two. When they are together, man exists. This is why it is written, “And the shadows flee away,” and at that time one should regard one’s actions and correct them before his Master and confess to them because the Creator is called “gracious” and merciful and accepts those who repent before Him.

212) This is the meaning of “Until the day breathes and the shadows flee away.” Since these shadows are removed from him and he is chained in cuffs—meaning he is going to die—if he repents, it is repentance. Still, it is not as good as penance that he repents while he exists. King Solomon declares and says, “Remember your Creator in the days of your youth, before the evil days come.”

213) Hence, “Until the day breaths,” a man should correct his actions because when his time comes to depart the world, the Creator wonders about him and says, “If one should sin after he hears a public adjuration to testify when he is a witness, whether he has seen or otherwise known, if he does not tell it, then he will bear his guilt.” This is because “I have sworn her in My name with an oath that she would not lie to me, and cautioned her when she came down to the world. And he witnessed how many times I cautioned her to keep My commandments.”

Hence, since man is a witness, when he returns before the King, “Whether he has seen or otherwise known,” meaning he saw these iniquities he had committed and looked upon them or knew for certain that he had broken his Master’s commandment. If he does not say, if he does not confess to them before his Master when he leaves the world, “Then he will bear his guilt.” And when he bears his guilt how will they open a door for him, and how will he rise before his Master? This is why it is written, “If one should sin.”

214) “All this came upon us; yet we have not forgotten You, neither have we been false to Your covenant.” It should have said, “All those came upon us” and not “All this came upon us,” which is in female form [in Hebrew]. However, all the Dinim above that are included in “This” came upon us because this is the Malchut, which contains all the Dinim above. This is why he said, “This” in female form. “Yet we have not forgotten You” means we did not forget the words of Your law. Anyone who forgets the words of Torah [also “law”] and does not wish to engage in it, it is as though he forgets the Creator, since the whole Torah is the name of the Creator.

(înapoi la pagina ZOHAR CUPRINS / VAYIKRA – click)

(înapoi la pagina ZOHAR CUPRINS / VAYIKRA – click)

204) The sanctuary is a high place, Hochma, from which the stream of the deep river, Bina, emerges, as it is written, “And a river came out of Eden to water.” The river is Bina, and Eden is the upper sanctuary. For this reason, “Lift Up your hands to the sanctuary”; he should raise his hands to Hochma and receive abundance of holiness from there. And one who does that and is rewarded with it, it is declared about him, “The Lord bless you out of Zion.” You will bless the Creator from a place called “the upper sanctuary,” and He will bless you from a place called “Zion.” Thus, you and the queen will be blessed together.

205) As man’s bonding with Malchut is to praise the King together, from that place where the assembly of Israel is blessed out of Zion, her Yesod, from that very place will he provide the blessings for you. It is written about that, “The Lord bless you out of Zion and see the good of Jerusalem.” “The good of Jerusalem” are those blessings that come out to the Malchut from the King through the holy degree of Tzadik [righteous], Yesod de ZA, as it is written, “The Lord bless you out of Zion and see the good of Jerusalem.”

206) “And see your children’s children. Peace be upon Israel.” “Upon Israel,” since that man increases peace above—for he has been so rewarded—he increases peace above and below: peace on the ordinary Israel, the Israel below, and peace which is the praise of the upper and lower, the praise of all the worlds. And words of Torah increase peace in the world, as it is written, “The Lord will give strength to His people; the Lord will bless His people with peace.”

(înapoi la pagina ZOHAR CUPRINS / VAYIKRA – click)

(înapoi la pagina ZOHAR CUPRINS / VAYIKRA – click)

200) “Bless the Lord, all you servants of the Lord.” This is a praise for all those with faith. Who are those with faith? They are the ones who engage in Torah and know how to unite the Holy Name properly. And the praise of those with faith is that they stand at midnight to engage in Torah and adhere to the assembly of Israel, Malchut, to praise the Creator with words of Torah.

201) When one rises at midnight to engage in Torah, a Northern wind—meaning illumination of the left—awakens at midnight, which is the deer and Malchut, and stands and praises the Creator, ZA. And when she stands, several thousands and several tens of thousands stand with her in their existence, and they all begin to praise the holy King.

202) The Creator listens to he who was rewarded and rose at midnight to engage in Torah. It is written, “You who dwell in the gardens, friends listen to your voice; let me hear it.” And all that multitude above and those who praise their Master in song keep silent for the praises of those who engage in Torah. They declare and say, “Bless the Lord, all servants of the Lord.” In other words, you who engage in Torah, bless the Lord. You—praise the holy King; you—crown the King.

203) And the deer, Malchut, is crowned in that man. She rises before the King and says, “See in what son I have come to You, in what son I have awakened toward You.” And who are those that all their merit is before the King? It is they who stand in the house of the Creator in the nights. They are the ones who are called “servants of the Creator”; they are the ones who are worthy of blessing the King and whose blessing is a blessing, as it is written, “Lift up your hands to the sanctuary, and bless the Lord.” You, who merit the holy King being blessed by you, the blessing through you is a blessing.

(înapoi la pagina ZOHAR CUPRINS / VAYIKRA – click)

(înapoi la pagina ZOHAR CUPRINS / VAYIKRA – click)

192) Peace offerings are perfection and peace for all. One who offers peace offerings increases peace in the world, since peace offerings are the middle line, Jacob. Jacob is the one who makes peace, since the right and left lines—Abraham and Isaac—unite in him. Also, peace offerings grip to the positive Mitzvot, the right line, and to the negative Mitzvot, the left line, like Jacob, since they are the middle line. This is why they are called “peace offerings.” It is written, “And Jacob was a whole man,” a complete man, since all the wholeness is in the middle line, which is whole above—in ZA—and whole below—in Malchut.

193) It is written, “If he offers it for a thanks, then he shall offer with the sacrifice of thanks.” Why the necessity to sacrifice an offering of unleavened cakes for it? This is the meaning of what is written, “That he shall confess that in which he has sinned,” meaning that he sinned and flawed the Malchut. Here, too, the gratitude comes for what he flawed in Malchut, since the gratitude comes for saving from suffering, meaning the four that should be thanked, and there is no suffering without iniquity. It turns out that each gratitude comes over an iniquity.

However, this iniquity blemishes only in the Malchut, as in the guilt offering, where it writes ascension. This is why there is a need to bring unleavened cakes [Matzot Hallas], which come over the flaw of the Malchut. Matzot Hallas [unleavened cakes] are written without the Vav [in Hebrew] because he sinned on the Malchut, hence the Vav, Tifferet, does not shine in her.

194) It is written, “His peace-offerings for thanks.” This is the perfection of everything. “His peace-offerings” are two. “Thanks” is Malchut. “His peace-offerings”—which are two—are two Vavs. Vav–Vav are Tifferet and Yesod, and “His peace-offerings” means peace of all.

195) “His peace-offerings for thanks” means that he casts peace in all and evokes mercy in all the worlds. His offerings for thanks means that the assembly of Israel, Malchut, is blessed by those two, Tifferet and Yesod, which are the peace of everything. It is known that leavened bread indicates the grip of the outer ones. As the sin was allowing a hold of his sin by the outer ones, so he offers in this very way. This is why he brings leavened bread.

196) Matzot Hallas [unleavened cakes] are written without Vav [in Hebrew], “Mixed with oil, and unleavened wafers spread with oil.” What does that imply? These are the mitigations of the flaming sword which turned every way. This is so because all of them, which are considered the flaming sword which turned every way, were appointed over men’s ways, those who breach the commandments of the Torah. Hence, everything is fine flour mixed with oil, to extend the anointing oil from a high place, from upper Aba downwards, and all will be blessed together from the holy anointing oil, which is the abundance from Aba.

197) This is the wine for the drink-offering, which extends from Ima, one-fourth of a hin, in Malchut, which is called “one-fourth of a hin.” And one place, which is Malchut, called “altar,” is filled wine, oil, and water for pouring. Water is the Hassadim that extend from the river, Bina, to water the garden, Malchut. All those plantations are her degrees, hence there is water of Kedusha [holiness], and there is evil water of the Sitra Achra. And regarding wine, there is a place where it is good and there is a place where the wine comes to punish, when it is Din.

198) Hence, he who sees wine in his dream, to some it is good and to some it is Din. If he is a wise disciple, it is written, “And wine makes man’s heart glad.” Also, it is written, “For your love is better than wine.” This is the kept wine, which rejoices everyone. And if he is not a wise disciple, it is said about him, “Give strong drink to him who is perishing, and wine to him whose soul is bitter,” for there is another wine, which is Din. Hence, it is good to offer these things in an offering so as to remove the Din and evoke Rachamim, remove the wine of Sitra Achra, which is Din, and bring in the wine of Kedusha, which is Rachamim. It is likewise in everything, the Din should be removed and the Rachamim awakened.

199) Oil will never be lacking among us, except for a meal-offering of jealousy, as it is written, “He shall pour no oil upon it.” This is because here it does not need Rachamim for it is all Din, as it is written, “And her belly shall swell, and her thigh shall fall away.” It is said about that, “And this is the law of the sacrifice of peace offerings … If he offers it by way of thanks.”

(înapoi la pagina ZOHAR CUPRINS / VAYIKRA – click)