Autor: arhiprofesor

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157) There are ten names corresponding to ten letters, meaning corresponding to the Yod, which is the tenth letter in the alphabet and hence contains ten letters. There are eight from Bina downwards, and two degrees, Keter and Hochma correspond to two firmaments that are concealed and are not called by name. This is so because a name means disclosure, for anything that we do not attain, we do not know by name. Also, the number of names changes—ten when beginning the count from Keter; nine when beginning from Hochma; eight when beginning from Bina; and seven when beginning from Hesed.

158) He begins the count from Hochma. The first name, Koh [Yod–Hey], is Hochma because the Yod, which is Hochma, contains Hey within it. This is because the filling of Yod is Vav–Dalet, which are the shape of the Hey, and the Hey of HaVaYaH comes out of the Yod because it is those Vav–Dalet of the filling of Yod that came out of the Yod—which is Hochma—and became Bina. It turns out that the two letters Yod–Hey are included in the Yod, Hochma, and this is why Hochma is called Koh.

159) The second name is HaVaYaH, called Elokim. HaVaYaH in punctuation of Elokim is Bina because the river, Bina, is Rachamim, and because the Dinim awaken from her due to Malchut’s ascent to Bina and are not from herself. This is why her name is written with letters of Rachamim, which are HaVaYaH in punctuation of Elokim—Hataf, Segol, Holam, and Hirik—and it is not written in the letters Elokim, which are Din.

160) The third name is El, greatness, Hesed, called “the great God.” The fourth name is Elokim, in which the Dinim awaken, and this is a harsh Din, the Sefira Gevura. The fifth name is HaVaYaH, the complete perfection of faith. This is complete Rachamim and it is the Sefira Tifferet. The sixth and seventh names are Netzah and Hod, and they are called “hosts.”

161) The eighth name is El Hay [Living God], Tzadik [righteous], which is Yesod, from which all of life comes out. It is called HaVaYaH and it is the small Vav of the Holy Name, for which the Vav of the Holy Name has two Vavs. The first Vav is Tifferet and the second Vav is Yesod.

162) The ninth name is ADNI, the holy Malchut from which the Dinim come to the world. This is the last Keter, the last Sefirot of all the names. The name EKYEH is inclusive. Also, it is concealed, since in the first Sefira—the upper Keter, the Rosh [head] of all the Roshim [heads]—His name is concealed and not revealed because EKYEH [Hebrew: I will be] means that I am destined to be revealed but now I am not revealed yet.

163) “Awake, O north; and come, you south; blow upon my garden.” “Awake, O north” are the offerings that are slaughtered in the north, since they come over the thoughts that are in the secrets of the heart and the place of Din, where the north side is left and Din because the thoughts are at night, when there is Din. The north wind blows at midnight, when people awaken from their sleep and David’s harp, which is Malchut—which plays for the Creator—plays by itself and people’s thoughts awaken.

164) “Come, you south” are the Shelamim [lambs/sheep] that are slaughtered in the south, the side of Hesed, which is right, since they are the Shalom [peace] of the upper ones and lower ones, for offering the Shelamim extends Shalom and Shlemut [wholeness]. These are the Shlemut of the directions of the worlds, the wholeness of everything from the side of faith, Malchut. And because the Shelamim are the Shalom of everything, the owners eat from them and enjoy them.

This is so because peace is to him and to the whole world at the same degree. Sins and blames are only eaten by the priests, not by the owners, since the priests atone for them and remove their sins. Of all the offerings, the Creator favors the Shelamim the most, since they make peace in the upper ones and in the lower ones.

165) But above all offerings is the incense, which is perfectly whole and comes not because of a sin or a blame or an iniquity, but because of joy. It is written, “Oil and perfume rejoice the heart.” For this reason, incense is offered only when oil is offered, as it is written, “And Aaron shall burn on it incense of sweet spices; every morning, when he dresses the lamps, he shall burn it,” so that oil and incense will be together. Oil implies Hochma, and incense implies Bina, and HB are always together.

Shelamim make peace in everything, and disputes and complaints never awaken. But incense ties the tie of faith for it extends Mochin to the Malchut, which is called, “faith.”

166) All ten names are written in the Torah. The name of the first is EKYEH [I AM], the concealed upper one, as one who says, “I am who I am,” and it is unknown who He is. This is Keter. Afterwards, it is written, “WHO I AM,” which is Hochma. This means that “I AM” destined to be reveled in these other Ketarim [plural of Keter], since in the beginning, in Keter, He is concealed, and afterwards, in Hochma and Bina, He begins to be revealed until it reaches the revelation of the Holy Name in Tifferet.

167) This is what is written in Moses: “‘I AM WHO I AM.’ And He said, ‘Thus shall you say unto the children of Israel: ‘I AM has sent me to you.’’” The first “I AM,” which is concealed from all, meaning Keter, is “I am who I am.” Afterwards, “WHO I AM” is Hochma, which means, “I will be revealed.” Afterwards there is the last EKYEH [I AM], “I AM has sent me to you,” which is Bina.

When Ima is impregnated with ZON, the Name is still concealed. It is revealed when it is written, “Go and gather the elders of Israel, and say unto them: ‘The Lord, the God of your fathers.’” This name is the perfection of everything, and here is the revelation and unification of the Holy Name, Tifferet.

168) This is the reason why the first name of everything is EKYEH, Keter, and the second is Koh, Hochma. It is because the Hochma, Yod, took out the Hey, Bina, and is concealed in it and never parts from the Yod. She is Bina that is included in Hochma, and they are called upper AVI. This is why Hochma is called Koh.

“And a river comes out of Eden” means that Bina, called “A river that comes out of Eden,” is Hochma. This Bina is YESHSUT, meaning the bottom HB. They are in this shape [broken Hey, ], where the corner on the right of the letter Hey is Yod, Hochma, “lower Aba,” and is called Ysrael Saba, and the letter, Hey—which is Bina, called “lower Ima,” and Tevuna—expands from it.

169) Yod is Hochma. Then Koh, in which the Hochma elicited the Bina, which is Vav–Dalet of the filling of Yod, which are upper AVI, who never part from each other. Afterwards, Yod elicited the Hey in this manner [], where there is an imprint in the corner of the Hey. Thus, there is a Yod here, Ysrael Saba, and that river that comes out of him, Tevuna, which is the essence of the Hey that spreads from the Yod in her corner, and they are the first Hey in the name HaVaYaH.

170) Two sons extend below from the Hey, meaning YESHSUT. From the lower Aba, the Yod in the corner of the Hey, a son comes out, ZA, who grips to the Yod, YESHS, called Aba, and grips to the river, Tevuna, called Ima, who is the essence of the Hey that extends from the Yod. Also, a daughter, Malchut, comes out from the side of Ima, the essence of the Hey. This is the lower river.

Then the son, ZA, extends and comes out of YESHS and Tevuna. This is the Vav de HaVaYaH, and he inherits AVI, YESHSUT, meaning receives their Mochin, although they are not his own but he inherits them. Then faith, Malchut, ties to him and the daughter is nourished from him, from that inheritance he had inherited, from YESHSUT. Thus, he illuminates to her from those Mochin.

171) This is why the Holy Name should be written with the Yod first, and a tip should be written above, over the Yod, a tip in the middle of the Yod, and a tip below, at the bottom of the Yod. These are KHB, which are implied in the Yod. Afterwards, Koh should be written, and in this way they are not separated. [] First, the Yod at the corner should be written, and then two lines are to be drawn out of it, one on top, on the roof, and one downwards, to the right leg. And there is a broken line on the left leg. This is so that both father and mother—upper AVI—will be in wholeness, included in the Yod.

Then the Yod brings the filling of Vav–Dalet out of her and the letter Hey in the drawing [] is made of it, which are the son and daughter of the Yod. This is so because Vav–Dalet of the filling of Yod are ZA and Malchut, which are mingled with Hochma and are called “son and daughter.” Correspondingly, Yod–Hey should be written, and thus you have the full perfection of faith, Bina.

172) Afterwards, faith—meaning Bina—expanded and two sons out of one came out of her and split their ways. The son, ZA, came out of both, from YESHSUT, and he is the Vav of the Holy Name HaVaYaH. The daughter, Malchut, came from the side of Ima, Tevuna, and she is the bottom Hey of the Holy Name HaVaYaH. Also, she is completed only with Vav because she is fed by him. This is why the shape of Hey should be written in a way that Vav is included in it first, and then the Hey, like this: , which are ZA and Malchut that are included in Malchut. Thus, the Vav, with the expansion that comes out of it, which completes the shape of the Hey, is like a river, Tevuna that comes out of the Yod, YESHSUT, as in the form of the first Hey of HaVaYaH, since the Hey, Bina, is nourished by it, by the Yod.

Here, too, in the bottom Hey, we should first write Vav and then draw the shape of the Hey from it, since Hey is fed from the Hey, Bina. And here, too, in the bottom Hey, we should first write Vav and then draw the shape of the Hey from her because she is fed from the Vav. The Vav in the beginning of the shape of the Hey is the son that comes out of the Vav de HaVaYaH below, inside the bottom Hey, ZA in Malchut.

173) Thus, one must be cautious with the Holy Name, to write the Holy Name in this manner. This is how it should be done, and if not in this way, it is not regarded as a Holy Name and is called “flawed.” And for one who blemishes the Holy Name, it is better that he were not born.

174) The first two names are EKYEH Koh, Keter and Hochma. The third name is HaVaYaH, called Elokim, Bina, and Bina is Rachamim but Din comes out of her. This is why the writing is HaVaYaH, Rachamim. And the reading is Elokim, Din, since she is punctuated in the punctuation of Elokim. This is the river that comes out of Eden, Bina.

The fourth name is “Great God,” greatness, the Sefira Hesed.

The fifth name is Elokim, Gevura.

The sixth name is HaVaYaH, Rachamim, the wholeness of everything, the essence of everything, the tie of faith, gripped to all sides, including all six edges HGT NHY. This is the Tifferet of Israel [the glory of Israel].

175) The seventh and eighth names are called “hosts,” together, and they are Netzah and Hod. For this reason, the name HaVaYaH, Tifferet, is close to all and grips all edges. This is so because at times it writes, HaVaYaH Elokim [the Lord God], indicating that Tifferet draws nearer to Gevura, and at times it writes HaVaYaH Tzevaot [the Lord of Hosts], indicating Tifferet approaching Netzah and Hod, which are called “Hosts.” We know the words of the prophets, which are trusted to have come from their mouths, saying, “So said the Lord God.” And when they said, “So said the Lord of Hosts,” they knew from which place the words of prophecy had come.

176) The ninth name is Shadai, Yesod, who said to His world, Dai [enough], since Dai implies satisfying all that is needed, and satisfaction comes to the world from a righteous, the foundation of the world, who said to the world, “Enough,” that he had all that he needed.

The tenth name is ADNI, Malchut. ADNI is the letters of Din, waging the wars of the king, ZA, in the world. It is also called “bottom Gevura,” and Tzedek [justice].

177) These are the ten names by which the Creator is called, which are connected to each other in complete unification. And these ten names are the holy Sefirot of the king, KHB, HGT, NHYM, by which He is known and which are His name, and He is them. When they all connect as one through the scent of incense, it is called Ketoret [incense], which is Kesher [knot/tie/connection] in Aramaic, meaning the connections of the degrees that tie together. Happy are the righteous, who know the ways of Torah and recognize the glory of their Master. It is written about them, “And they shall come, and shall see My glory.”

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146) “And God said, ‘Let there be a firmament in the midst of the waters, and let it divide the waters from the waters.’” If not for the firmament, which separates between the upper water and the lower water, meaning right and left in the dispute, there would be division in the world. But this firmament, the middle line, made peace between them. Also, the world exists only on peace. The Creator is called, “peace,” He is peace and His name is “Peace,” and all is tied in peace. He is peace means ZA. His name is peace refers to the Malchut, who is called “name.” And all is tied in peace refers to Yesod, which connects everything. This high, Holy Name is all peace, all His degrees, and He is all one. Also, His ways divide into this side and that side, to the right and to the left.

147) The Yod of the Holy Name connects in three ties. For this reason, there is one tip in it above, one tip below, and one tip in the middle, since three ties hang down in her. The tip above is the upper Keter, above all the upper ones, the head of all the heads and stands atop all of them.

148) The tip in the middle of the Yod is another head, since there are three heads in the Yod, each with its own head. This is why the tip in the middle is a different head, which comes out of the tip above, and it is the head of all the heads, to build the Holy Name from it. This head is concealed from everything and is called Hochma, which emanates from the first Rosh [head], the upper Keter.

149) The bottom tip is the other, bottom tip of the Yod. It is Bina, the head to water the garden, Malchut. This is the fountain of water from which all the plantings are watered, since all the Mochin of ZON and BYA extend from the Bina.

This is the meaning of the Yod that has three ties in her, KHB. This is also why she is called “a chain,” since she is like a three-ring chain that are tied to one another.

150) It is written in the book of Enoch that when he was shown the wisdom of the high secrets and he saw the tree of the Garden of Eden, ZA, the tree of life within the garden, he was shown the bottom Hochma, Malchut, as an upper one, in the unification of ZA, to which he is superior. He saw that all the worlds were connected to each and all stood on the Yod, Hochma, and were built from it and hung down, as it is written, “In wisdom have You made them all,” and he saw that they were all shaken by the fear of their master and were all named after him.

151) In King Solomon’s book, he said that the expansion of the Yod is in a chain of three rings, included in the ties of her body: 1) the fear of everything, Keter, that everyone is shaken by the fear of him; 2) the concealment of paths, the concealed Hochma; 3) one deep river—Bina.

152) Afterwards, he explained in detail about the letters of the name HaVaYaH. The house in its completeness is the first Yod, as it is written, “Through wisdom is a house built.” This is the construction of everything. The perfection of the Holy Name is Yod, the head of everything, the father of everything, Hochma. The Vav of the filling of Yod is a son that he bore and that came out of him, ZA, from whom comes the Dalet of the filling of Yod, the daughter and the queen, Malchut, in whose hands are all the Dinim. These are the ZON in Hochma, which are hidden in all the worlds, from which the upper ones, ZON de Atzilut, emerge, and upper and lower together are nourished by them. This is so because ZON de Hochma are YESHSUT, Bina, from which all the worlds emerge and nourish—the upper ones, ZON de Atzilut, and the lower ones, BYA. Thus, the Yod is the wholeness of everything, and the Holy Name HaVaYaH is completed in her and concealed within her.

153) The Yod brought everything out and tied everything in a single tie in one another. The Yod, Hochma, brought that river out of her, meaning Bina, since ZON de Hochma became Bina, as it is written, “And a river went out of Eden to water the garden,” meaning the first Hey of HaVaYaH. This is so because the Vav–Dalet of the filling of Yod, meaning ZON de Hochma, were formed into a Hey—the shape of Dalet over a Vav, Bina. This is the upper Ima, YESHSUT.

154) And that river, Bina, brought out two children, ZA and Malchut, who are nourished by her. Afterwards, two children come out, ZA and Malchut, and the daughter is nourished by the son, which is Vav. This son is the king that peace is his, Tifferet, ZA. Afterwards, the Hey, the daughter, Malchut, is nourished by the Vav. It turns out that the Yod is the essence, the root, and the perfection of everything, as it is written, “Through wisdom is a house built.”

There are two states to Malchut:

1. When she was emanated from Bina in the two great lights, when she was as big as ZA, that is, when ZA clothed the right line of Bina and Malchut, the left line of Bina. At that time, Malchut was nourished by Bina, like ZA, and did not need to receive from ZA. He says about that state that that river produced two children who are nourished by her, meaning both are nourished by Bina. Afterwards, Malchut was diminished into a point under the Yesod and rose to Bina once more, where she was rebuilt, as it is written, “And the Lord God built the rib,” and she came to the second state.
2. She becomes a degree below ZA and is no longer nourished by Bina, but by ZA. He says about that that afterwards two children come out, and the daughter is nourished by the son, meaning that she is no longer nourished by Bina, but by the son, ZA, since she has been diminished and came under the degree of ZA.

155) Ten names were completed and came out of the Yod, the tenth letter in the letters of the alphabet. When the Yod was impregnated with them, she brought them all into the holy river, Bina, and all ten names are concealed in the one, High Name. They are all concealed in the Yod; the Yod contains them; and the Yod elicits them. She is the father of all of them, the father of the patriarchs, HGT.

156) From the Yod emerge Vav–Dalet, her filling, which implies that they are ten, like the Yod. The letters Yod contain within them Vav–Dalet, which are the perfection of everything. Vav–Dalet are male and female where ZA is Vav and Malchut is Dalet, and they are ZON de Hochma. They are called Du [bi], which means two. Hence, Adam was created bi-faced, and those Partzufim [faces] were male and female, such as above. From above downwards, they are called Vad [Vav–Dalet], beginning with Vav, ZA, followed by Dalet, Malchut. From below upwards they are called Du [“bi” Dalet–Vav], beginning with Malchut and followed by ZA, and it is all one.

The thirteen qualities of Rachamim depend on the Yod, on the upper tip of the Yod, Keter, in which there are the thirteen corrections of Dikna. Hence, the Yod consists of Vav–Dalet, to indicate the ZON within her, from which they become YESHSUT, which is Bina that returned to being Hochma. This is where all the Mochin emerge, and they are the perfection of everything because the filling of Vav–Dalet in Gematria is ten, meaning that they are as important as she.

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134) “And God said, ‘Let there be a firmament within the waters.’” When the Creator created the world, He created seven firmaments above, created seven lands below, seven seas, seven rivers, seven days, seven weeks, seven years, seven times, and seven thousand years—during which the world stands, in which it exists for six millennia and is ruined for one millennium. And the Creator is found in the seventh of each of them.

135) The seven firmaments are above and in each there are stars, signs, and suns that serve in each and every firmament. In all the firmaments, there are Merkavot [plural of Merkava—chariot/structure], one atop the other, to assume the burden of their Master’s kingdom. And in all the firmaments are Merkavot and suns that are different from one another, standing one atop the other. Some have six wings and some have four wings; some have four faces and some have two faces, and some have one face; some are burning fire, some are water, and some are wind, as it is written, “He makes the winds His messengers, flaming fire His ministers.”

136) All the firmaments are as onionskins, clothing one atop the other. The inner ones are considered below and the outer ones are above. Also, each firmament walks and makes noise for fear of its Master, by which they travel and by which they stand. And above all of them stands the Creator, who carries everything by His strength and might. Similarly, there are seven lands below, and all are settled, but these are higher and those are lower. And the land of Israel is above them all, and Jerusalem is the highest of all the settlements.

137) Thus, He divides all those lands that are below as those firmaments above. And in between each two lands is a firmament that divides between them. Hence, all the lands are specified by names, and among them are the Garden of Eden and Hell. Among them are creations that differ from one another, such as those above in the firmaments. Some of them have two faces; some have four faces, and some one. And the appearance of these is not as the appearance of those.

138) And yet, all the people in the world emerged from Adam. But did Adam ha Rishon come down to all those lands and procreate children? And how many women did he have? Rather, Adam is present only in this, the highest world of all, called “Universe,” as it is written, “And He commanded the universe, His land.” This universe grips to the firmament above and grips to the High Name, as it is written, “And He will judge the universe in righteousness,” where righteousness means Malchut. This is why Adam’s sons are in this high land, universe, above everyone, such as above, for the upper Adam is above everyone.

139) Adam below is as above. Above all the firmaments there is the highest firmament of all, on which the Creator’s throne is found, as it is written, “The appearance of a sapphire stone; and upon the likeness of the throne was a likeness as the appearance of a man upon it above,” being HaVaYaH de MA, which is Adam in Gematria. Similarly, the King of everyone is here in the universe, and this is the Adam that is absent in all the lower ones.

140) And these lower ones came from the mist of the earth. And from the assistance of the firmament above emerge creatures that differ from one another, some in clothing, some in Klipot, like the worms in the earth. Some are in red Klipot, or dark or white, and some are of all the colors. So are all the people, and they live only ten years.

141) The whole world revolves in a circle like a ball, some are above and some are below. The people all around the earth stand opposite each other and the seven parts in the ball are the seven lands. And all the people in the six lands differ in their appearances according to the different air in each place. And they persist as the rest of the people.

142) Hence, there is a place in the world that when it shines for those on this side of the planet, it is dark for those on that side of the planet. It turns out that it is day for these and night for those. And there is a place in the world which is all day and there is night in it for only one short hour.

This is why he said in the books of the first and the book of Adam ha Rishon that the seven lands are one below the other and a firmament separates each two lands. And he does not dispute that they are all one ball divided into seven parts, for so it is written, “I will give thanks unto You, for I am fearfully and wonderfully made; wonderful are Your works.” It is also written, “How manifold are Your works, O Lord.” Thus, it is all good, for both are the words of the living God.

We could ask, “How can two interpretations be right, for they contradict each other?” This is a secret given to the wise, and not to the natural dividers of boundaries, for it is a profound secret in the Torah.

143) Similarly, there are several creatures in the sea, differing from one another, as it is written, “There is the sea, great and wide, in which are swarms innumerable, animals both small and great.” And all are as it is above. And in all the worlds, only man governs, and the Creator governs him.

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132) “Blessed be the Lord out of Zion, who dwells in Jerusalem. Hallelujah.” But is ZA, HaVaYaH [the Lord] blessed out of Zion, from Malchut? He is blessed from the high, deep river, from Bina. So why did he say, “Blessed be the Lord out of Zion”? Indeed, “Blessed be the Lord” relates to Malchut when the moon, Malchut, shines from the light of the sun, ZA, and they draw near to each other and do not remove their lights from one another.

When he says, “Blessed is the Lord,” it is because sometimes the moon, Malchut, is called by the name of the King, ZA. As He is called HaVaYaH, she is called HaVaYaH, as it is written, “Then the Lord rained on Sodom and Gomorrah brimstone and fire from the Lord out of heaven.” The first HaVaYaH [the Lord] is the Malchut, and the second HaVaYaH is ZA. Moreover, even an emissary, an angel, is called by the name of the King, HaVaYaH.

133) From where is it known that the Creator is blessed? It is known that He is blessed from a place called “Zion,” Yesod de Malchut. This is because it is written, “For there the Lord commanded the blessing.” And since He imparts the blessing in Zion, it is known from there that He is blessed, for a blessed one imparts blessing. Happy are those who engage in Torah, for all who engage in Torah, it is as though they are gripped to the Creator, as it is written, “But you who adhere to the Lord your God are alive everyone of you this day.”

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117) “’If his offering is a burnt offering from the cattle.” What is the difference if he brings an offering from the cattle, an offering from the flock, or an offering from the fowl? How do they differ from one another? After all, offerings are made of all of them, but one who can afford it sacrifices from the cattle; if he cannot afford it, he brings from the flock, and if he cannot do this, too, he brings from the fowl. This is because it is written, “But if he is poor and his means are insufficient,” meaning that the Creator does not burden one with more than he can bear.

118) One sacrifices according to the sin. The rich, whose heart is sometimes proud, would offer from the cattle, since his heart is more able to sin before his Master. An intermediate offers from the flock because his spirit is not so high as to sin. A poor, whose heart is not high and whose spirit is lower than all, offers the lightest of them all—the fowl. Also, the offerings of each of them are known, and the Creator judges each with a just weight.

119) Hunger comes to the world for the three sins of not giving “donation,” “tithing,” and Hallah [twist bread]. All these sins are only in the rich because their hearts are proud. They are absent in the poor. But what is the sentence? The Creator kills the poor and leaves the rich, for only the poor die of hunger, not the rich. Thus, the rich shall continue to sin before Him because they are not hurt. When the Creator wishes to avenge the wicked and obliterate them from the world, He gives them peace in this world and fulfills everything for them.

120) All the people in the world are not as close to the high King as those Kelim that He uses, which are, “A broken and a remorseful heart,” and “The contrite and lowly of spirit.” Those are the King’s vessels, and when there is drought and hunger in the world and the Din over the poor intensifies, they cry and yell before the King and the Creator brings them closer than any man, as it is written, “For He has not despised nor abhorred the lowliness of the poor.” Then the Creator remembers why hunger has come to the world. Woe unto the wicked, who have caused it.

121) When the King awakens to watch over the world because of the sound of the cry of the poor, the Merciful one will save us from them and from their affront. Then it is written, “I will surely hear their cry.” It writes hear twice [in Hebrew], once to watch over with their voice, and once to avenge them who caused it to them, as it is written, “That I will hear; for I am gracious, and My anger will be kindled.” Hence, when there is hunger in the world, woe unto the wicked wealthy for the sound of the cry of the poor before the Creator.

122) The offering of the poor is the lightest because his heart is broken. And even though he contemplates sinning, the sin is removed from him for his own affliction and the affliction of his household is sufficient. Hence, every single offering itself is known before the priest.

125) It is written, “And Saul said unto the Kenites, ‘Go, depart, go down from among the Amalekites.’” Who are the Kenites? Those are the sons of Jethro, Moses’ father-in-law. They made a nest in the desert like that sparrow, as it is written, “And the sparrow [found] a nest,” to engage in Torah. This is because the Torah requires neither pleasure nor merchandise, but to toil in it days and nights. And from there they will go to the desert from the pleasure in Jericho, as it is written, “And the children of the Kenite … went up out of the city of palm-trees.”

126) And you acted graciously with the whole of the people of Israel, since he delighted Moses in his house, and Moses was the whole of Israel. Moreover, because he added an extra portion to the Torah, he thus did a great act of mercy with the whole of Israel.

127) Why did this thing come in the war of Amalek? When Israel went out to Egypt, of all the nations in the world, not one would bond with Israel and slander them but Amalek. They harmed Israel and waged war against them. And you, the Kenite, greeted Israel with peace and were gracious to all of them. This is why you are not fit for bonding with Amalek.

128) Moreover, it is written of Jethro, “And Jethro, Moses’ father-in-law, took a burnt-offering and sacrifices for God.” Thus, he made an offering before the Creator and came to convert. The writing teaches us that his sacrifice was important to the Creator because he made an offering before the Creator. It is written, “And Aaron came, and all the elders of Israel, to eat bread with Moses’ father-in-law before God,” precisely before God. We learn from here that anyone who makes a willing offering, the Creator appears before him.

129) The offering of the poor is important to the Creator because he offers two sacrifices before Him: One is his lifeblood and the other is the sacrifice that he offers, since he has nothing to eat, yet he brings an offering. As a result, his lifeblood diminishes. The offering of the poor is the lightest: two turtledoves or two young pigeons. And if not, he brings a little flour and is thus forgiven. At that time, it is declared and said, “For He has not despised nor abhorred the lowliness of the poor,” since the offering of the poor is the most praised.

130) As the poor boils his lifeblood, the flour that he brings boils him in good oil. And here we learn that even if any person sacrifices this offering on the pan and the grain offering that is made in a pan, since the sin boils his lifeblood in the fire of the evil inclination and all his organs boil in fire, so is this offering, since the essence of the offering is as that of the sin. And to sacrifice one’s heart and spirit and soul before the Creator is what He is fond of the most.

131) Happy are the righteous who offer themselves and their souls before the Creator daily. I wish to make that sacrifice, as this is what the Creator wants of man in this world. Hence, this very offering is best because through it, all the worlds are blessed.

(înapoi la pagina ZOHAR CUPRINS / VAYIKRA – click)

(înapoi la pagina ZOHAR CUPRINS / VAYIKRA – click)

116) “In the abundance of Your mercy will I come into Your house.” It is improper for a man to come into the synagogue unless he first consults with Abraham, Isaac, and Jacob. This is because they set up the prayer before the Creator, as it is written, “In the abundance of Your mercy will I come into Your house.” “I come into Your house” is Abraham. “I will bow down toward Your holy Temple” is Isaac,” and “In the fear of You” is Jacob. First, he should be included, enter the synagogue, and pray his prayer. Then it is written, “You are My servant, Israel, in whom I will be glorified.”

(înapoi la pagina ZOHAR CUPRINS / VAYIKRA – click)

(înapoi la pagina ZOHAR CUPRINS / VAYIKRA – click)

109) “Serve the Lord with gladness.” Any work that a person wishes to do for the Creator should be done with gladness, willingly, so that his work will be whole. If you say that such is the work of the offering, this is not possible. Since that man has breached his Master’s commandment, the commandment of the Torah, and repented before his Master, with what face will he rise before Him? Certainly, with a broken spirit, meaning he should be with a sad spirit. Thus, where is the joy? Where is the singing?

110) But that man who sinned before his Master, who breached His commandments and came to offer a sacrifice and correct himself should be with a broken spirit, a sad spirit. And if he weeps, he is more handsome than all. And yet, these joy and singing are absent. Indeed, by what are they corrected? It is by those priests and Levites that complete the joy and singing for him. Joy exists in the priest because he is always remote from the Din, and the priest should always have a more shining and joyful face than the whole people, since his crown of priesthood causes it. Singing is in the Levites, for the Levites are forever on the song.

111) Those priests and Levites stand over him and the work of the Creator is completed in them. The priest stands atop him and aims words with joy and good will, to unite the Holy Name as it should be, and the Levites with a song. Then it is written, “Know that the Lord He is God,” and this is an offering, to bring the Rachamim close in Din, and everything is perfumed. This is so because HaVaYaH is Elokim and Rachamim is Din, and they are perfumed together as one.

112) Now that no offering has been found, whomever sinned before his Master and returned unto Him is certainly of a bitter soul, in sadness, and of a broken spirit. And how does he sustain the joy and singing? After all, they are not in him. We learned that the praising that one praises one’s Master and the joy of the Torah, as well as the singing of the Torah, this is joy and singing. No man should stand before his Master in sadness. But he cannot, since his heart is broken within him for his sins. Thus, what is his correction?

113) One should always enter as far as two openings and pray his prayer. The measure of two openings—as David said, “Lift up your heads, O gates”—are abode and place, which are at the very insides, at the beginning of the degrees, Hesed and Gevura, the openings of the world. Hence, one should aim one’s prayer to the Holy of Holies, which is the Holy Name, and pray his prayer. These are the two openings, the two Keters, two Sefirot Hesed and Gevura de ZA, since the head of the king, which is GAR de ZA, is established by Hesed and Gevura, when Hesed and Gevura de ZA rose and became his Hochma and Bina.

The beginning of the degrees is Hesed and Gevura, which are the beginning of the degree of ZA, which begins with Hochma. Hence, one should aim one’s prayer to the Holy of Holies, which are two openings, to aim that the two openings—Hesed and Gevura de ZA—will rise to the discernment of Hochma and Bina, called “Holy of Holies.”

114) And some learn that joy is the assembly of Israel, Malchut, which is called “joy.” It is also written, “For you shall go out with joy,” meaning that Israel are destined to come out of exile with joy. And who is she? The assembly of Israel, Malchut. It is written, “Serve the Lord with gladness,” in the quality of Malchut, as it is written, “With this shall Aaron come into the holy place,” with the quality of Malchut. Here, too, serve the Lord with Malchut, called “joy,” and called, “this.”

115) “Come before His presence with singing.” This is her perfection, since gladness is in the heart and singing is in the mouth. In the mouth, she is more perfect, and the perfection of this gladness is known; it is known what it is—that it is man’s correction, who needs to be corrected before his Master, to be rewarded with that. And when he is rewarded with that, then, “Know that the Lord He is God,” when he unites that unification of “HaVaYaH [the Lord] He is Elokim [God].”

And everything, the two interpretations, come in one thing—that afterwards the Holy Name should be properly united and tied to one another, so all will be one. This is the work of the Creator. Happy are the righteous who engage in the Torah and know the ways of the Creator.

Malchut’s perfection is in disclosure of illumination of Hochma, for there is no such disclosure in any other Sefira but her. There are two degrees in that—joy and singing. When this disclosure is not yet complete, Malchut is called “gladness.” This indicates that the disclosure is in the heart, since instilling the joy is only within the heart and not outside, in the mouth. But when the disclosure is complete, Malchut is called “singing” because singing is with the mouth. Thus we learn that the heart reveals to the mouth.

It was written, “Come before His presence with singing.” This is the perfection of the gladness in the heart, and the heart does not reveal to the mouth. Singing in the mouth means that it appears from the heart to the mouth, and this complete gladness is known. It is also known that it is the perfection of the disclosure of Hochma in her, and this is man’s correction before his Master, to be rewarded with that. Then, “Know that the Lord He is God,” and then he can make that great unification.

(înapoi la pagina ZOHAR CUPRINS / VAYIKRA – click)

(înapoi la pagina ZOHAR CUPRINS / VAYIKRA – click)

105) “And God came to Abimelech in a dream of the night.” “And God said unto him in the dream, ‘I too know.’” Why the difference that in the nations of the worlds it writes, “And God came,” and for Israel, it does not write, “And God came”? God here is that force, the minister appointed over them, as it is written, “And God came unto Balaam at night,” which is the force appointed over him.

106) “And God said unto him in the dream, ‘…and I too withheld you from sinning against Me.’” When it writes, “From sinning against Me,” is it necessarily the Creator? Certainly, it is only His minister, as it is written, “I too know.” It writes, “too,” to include, meaning although it is known above me, I too know. “And I too withheld…” the word “too” comes to include—even though you were prevented from above, “I too withheld you.” “Withheld you from sinning against Me.” In “sinning,” the Aleph is missing [in Hebrew], for it should have written “From sinning” [with Aleph at the end of “sinning”]. What does that mean? After all, the sin is not against the minister but against the Creator, so why did he say, “from sinning against Me”?

107) Indeed, because of the iniquities of the people below, it was blemished above. By the iniquities of the people below, their minister above was removed from his governance, as it is written, “And I too withheld you,” although the matter depends on higher than me. “And I too withheld” includes himself, that he, too, withheld him. “From sinning against Me,” so that your sins will not be in me like a needle stuck in the flesh, so you will not cause me to be removed from my governance because of your sins and I will be loathed like that needle that is stuck in the flesh. It is so that you will not cause what is written, “And therefore I abhorred them,” like those thorns that are stuck in the flesh.

This teaches us that the sins of people make a flaw above. The flaw is as it is written, “And for your transgressions was your mother put away.” Also, the sins of the peoples blemish their ministers, who were removed from their governance.

108) Hence, since the sins of the lower ones blemish above, they offer a sacrifice. That offering is as it is written, “And for your transgressions was your mother put away,” where the sin causes separation between ZA and Malchut for his flaw, since Malchut was sent away due to the sin. And the offering that they sacrifice brings the upper world, ZA, closer to the lower world, Malchut, and everything becomes one.

(înapoi la pagina ZOHAR CUPRINS / VAYIKRA – click)

(înapoi la pagina ZOHAR CUPRINS / VAYIKRA – click)

100b) Spiritual nakedness is Dinim [judgments]. There are two kinds of Dinim: Dinim de Dechura [male Dinim]—which extend from the left line without right—the male nakedness; and Dinim de Nukva [female Dinim]—which appear with the Tzimtzum [restriction] and the Masach in Malchut—the female nakedness.

“If a man,” meaning the Creator, “Shall take his sister,” meaning the assembly of Israel, which means that the Creator, ZA, will take the Malchut and raise her to being his sister, a state of Achoraim [posterior] and darkness for the Nukva. It is considered that ZA and Malchut are attached to one another because being at the same degree they are regarded as adhered to one another. This state continues until “And see her nakedness,” when he extends the Masach de Hirik to mate on it and diminish the left line. These Dinim of the Masach de Hirik are considered the nakedness of the Nukva, Dinim de Nukva, and the extension of Dinim is regarded as seeing.

This is why it says that he, ZA, saw, meaning extended, her nakedness, meaning Dinim de Nukva, which he evoked in her by extending the Masach. “And she,” Malchut, “Sees his nakedness,” sees the Dinim de Dechura, called “his nakedness.” She cannot endure them and because of that a desire awakened in her to part and to be cut off from him.

Thus, there are two reasons here for the sawing off of Malchut from ZA: 1) The extension of the Masach de Hirik to diminish the left line. This act of ZA is implied in the words, “And [he] see her nakedness.” 2) As long as she clothes the left line of Ima without right, she is in Dinim de Dechura that come from the left line. She cannot tolerate them and wishes to cut off and depart him, as it is written, “And she sees his nakedness.”

These two actions were done because “It is a shameful thing,” for they cause extension of the Hassadim over the Masach de Hirik. This is a third act, and then they are cut off from each other to be rebuilt in a Zivug PBP, to bestow “In the eyes of the children of their people,” in the eyes of Israel, for the aim is primarily for them, so they will receive Mochin—called “eyes”—from them.

Indeed, a great correction occurs by that. Those Dinim de Nukva that ZA evoked in his Masach de Hirik, which caused the diminishing of the left line, did not cling to Malchut, but to ZA. Thus, only Dinim de Dechura remained in Malchut, and the Dinim de Nukva clung to ZA. Hence, because of the removal of the Dinim de Nukva from Malchut, Malchut can impart Hochma and Hassadim upon Israel.

This is why the writing ends, “He has uncovered his sister’s nakedness; he bears his guilt.” This means that the correction of attaching the Dinim de Nukva to ZA was done because ZA uncovered his sister’s nakedness through the Masach de Hirik that he extended. This is why he, and not Malchut, bears the Dinim and the corruption that comes as a result of this extension.

It was written, “How good and how pleasant it is for brothers to dwell together, as well.” “As well” includes Israel below. There is great merit in the first state, when Malchut clothed Ima, since then it is considered a sister to ZA and as big as him, while in the second state she loses all that. However, there was a fault there: Hochma was dark and could not shine for Israel for lack of Hassadim. This is why she diminished and descended from her degree, to shine for Israel.

This is the reason why King David, who was a Merkava [chariot/assembly] for Malchut, longed for that first state when the Masach was a sister for ZA there. He said, “How good and how pleasant it is for brothers to dwell together,” while Malchut and ZA were brothers on the same degree. However, “Together, as well” means that the merit of the second state is there, that she is filled with lights to bestow upon Israel. Thus, he longed for the connection of those two states together.

“As well” includes Israel below, so she, too, could bestow upon Israel below, as in the second state. This is so because when the assembly of Israel is in unity, when they are in Zivug PBP as one in the second state, Israel below are joyfully present in the Creator because then they, too, receive the lights from Malchut. He longed for the joining of those two states and said, “How good.” The words, “As well,” mean inclusion, so Yesod de ZA, called Tzadik, will bestow in her, as well, and so that Yesod and Malchut will be in one Zivug as in the second state. This is why it writes, “Together, as well.”

101) How does the word, “one,” indicate the complete Zivug? It is written, “Here O Israel, the Lord our God, the Lord is One.” “One” is the assembly of Israel united with the Creator, ZA. The Zivug of male and female is called, “one,” since a place where the Nukva is present is called, “one,” for a male without a female is called “a half body,” and a half is not one. But when two half bodies unite, they become one body and they are called, “one.”

102) Now in the exile, the Creator is not called, “one,” since the assembly of Israel, Malchut, is in exile, the Creator, ZA, rises, the Zivug of ZA and Malchut separates, and the Holy Name is not whole and is not called, “one.” It is called, “one,” when the queen is with the king and they unite.

It is written, “And the kingdom shall be the Lord’s.” This is the assembly of Israel when Malchut ties to her, and then, “In that day shall the Lord be One, and His name one.” It is also written, “How good and how pleasant it is for brothers to dwell together, as well,” where “together” implies to the great Zivug, called “one,” which is applied in the second state.

103) “Like the precious oil upon the head.” “The precious oil” is the anointing oil, which extends from Atik, Keter. This oil, which is the lights of Atik, is found in the upper river, Bina, which nurses the sons, ZON, to light the candles, the Sefirot of ZON, and the oil that ZON suck from the Bina is poured on the king’s head, which is GAR de ZA, and from his head to the glory of his beard. From there it is drawn unto all the apparels of honor in which the king is clothed, meaning to all the Sefirot of ZA, as it was written that He descends by His very qualities, which are the King’s crowns. The Sefirot are called “qualities,” and His Holy Name is in them.

104) Any extension and any gladness in the worlds does not descend to bless the worlds except by those holy crowns, the Sefirot of ZA, which are the name of the holy King, HaVaYaH, which is HB TM. This is why it is written that He descends according to His qualities, as it is written, “At the commandment of Aaron and his sons shall be…” and the abundance extends to all the worlds, so there will be blessings for all. This oil is not present until that time when the work below is rising and they meet one another, as it is written, “Ointment and perfume rejoice the heart.” Oil is the abundance above and perfume is the work below. When they meet one another, it is everyone’s joy.

(înapoi la pagina ZOHAR CUPRINS / VAYIKRA – click)

(înapoi la pagina ZOHAR CUPRINS / VAYIKRA – click)

99) “How good and how pleasant it is for brothers to dwell together, as well.” Happy are Israel, for the Creator did not hand them over to a minister or to a messenger. Rather, Israel grip to Him and He to them. For their love, the Creator calls them, “servants,” as it is written, “For unto Me the children of Israel are servants; they are My servants.” Afterwards He calls them “sons,” as it is written, “You are the children of the Lord your God.” After that He calls them “brothers,” as it is written, “My brothers and my friends.” And because He called them “brothers,” He wished to place His Divinity in them and He will not stray from them. Then it is written, “How good and how pleasant it is for brothers to dwell together, as well.”

100a) “How good and how pleasant it is for brothers to dwell together, as well” is as it is written, “And if a man shall take his sister … and see her nakedness, and she sees his nakedness: it is a shameful thing.” The “man” is the Creator. “Shall take his sister” refers to the assembly of Israel. Why is this so? Because “It is a shameful thing.” Hence, How good and how pleasant it is for brothers to dwell together, as well,” meaning the Creator, as well as the assembly of Israel. “As well” includes Israel below, for when the assembly of Israel is in unity, in Zivug Panim be Panim [face-to-face] with the Creator, Israel below are joyfully present in the Creator. This is why it writes, “Together, as well.” “Together, as well” comes to join the Tzadik, meaning Yesod, with the assembly of Israel, who are one Zivug. This is why it says, “Together, as well,” since Yachad [together] comes from the word, Echad [one].

There are two states in Malchut:

1. When ZA elevates her from his Chazeh and above, clothes the left line of Bina, and extends Hochma, while ZA himself clothes the right line of Bina and extends Hassadim. This was Malchut’s state on the fourth day of creation. At that time, ZA and Malchut were called “the two great lights,” since she was as big as ZA. They are also regarded as brother and sister because they are both at the same degree, one is right and the other is left. In this discernment, they are also regarded as adhered to one another because all the discernments on a single degree are regarded as adhered to one another, where adhering means equivalence. However, at that time Malchut was in darkness and posterior, since left without right bestows Hochma without Hassadim and Hochma without Hassadim cannot shine.
2. The first state continues until the Creator, the middle line, told her, “Go and diminish yourself.” This means that ZA, the middle line, will evoke the Zivug of the light of Hassadim over his Masach de Hirik, which diminishes the left line. Then Malchut had nothing more to cling to and descended from there. She returned and was built anew by AVI and ZA from the Chazeh downwards, until she became worthy of the second state—the Zivug of ZA and Malchut PBP [Panim be Panim]. This decline of Malchut from the Chazeh and above—the degree of ZA—into a Nukva that is separated from him, from the Chazeh downwards, is called “sawing off,” since the Dvekut [adhesion] that Malchut had with ZA because they were at the same degree has already been cut off, for she divided from ZA into a separate degree of her own.

There is greater merit in the first state than in the second state. This is because in the first state she received Hochma from the left line of Bina. And although the Hochma did not shine in her due to lack of Hassadim, it is still a great degree. But there is merit to the second state because even though she was diminished and could no longer receive Hochma from the left line of Bina, but received VAK de Hochma that are clothed in Hassadim from ZA, they still shine in her Panim be Panim. However, in the first state she was in the dark because the great Hochma in her was devoid of Hassadim and she could not shine.

And yet, all this relates only to the illumination of Malchut to the lower ones, and not at all with respect to herself.

(înapoi la pagina ZOHAR CUPRINS / VAYIKRA – click)