Autor: arhiprofesor

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98) When there are nourishments below, there are nourishments above. It is like a king who fixed a meal for himself but did not fix one for his servants. After he fixes for his servants, he eats his own meal, as it is written, “I have eaten my honeycomb with my honey,” which is the King’s meal. “Eat, friends; drink, drink abundantly, O beloved” is His servants’ meal, and the meal is from the scent of the offering, when the scent of the offering would come up.

This is why it is called, “A sweet savor unto the Lord.” The savor is illumination of Hochma from the left. This is for His servants. The sweetness is illumination of Hassadim from the right, and this is for the Creator. This is why the King’s meal was delayed because of His servants’ meal. For this reason, we learned that Israel provide for their father in heaven, since He does not eat before he sets up the meal for His servants, and only the souls of the righteous eat from the King’s meal.

ZA is always in a state of delighting in mercy, for He delights in Hassadim and not in Hochma. He receives Hochma only to bestow upon Malchut, and to His servants, which are the Merkava [chariot/assembly] to Malchut. Also, it is known that Hassadim without Hochma lack perfection, they are VAK without Rosh. Hence, ZA does not receive its illumination of Hassadim before He imparts illumination of Hochma for His servants, which depend on Malchut, for then His Hassadim are mingled with Hochma and become Rosh and GAR.

It is written that the scent is to His servants, meaning illumination of Hochma, called “scent,” and sweet is to the Creator, meaning Hassadim, which are called “sweet [savor].” This is why the King’s meal was delayed because of His servants’ meal. Had He received the Hassadim, meaning His meal, before He set up the meal of illumination of Hochma for His servants, His Hassadim would have been without any Hochma at all; they would be VAK without a Rosh. This is why He first waits to correct and extend the meal of illumination of Hochma for His servants, and then His meal of Hassadim is included “by the way” with the illumination of Hochma that He extended for His servants, and the Hassadim become GAR.

It turns out that Israel, who are His servants, provide for their Father in Heaven. It is because of them that His meal is complete with GAR, although His own meal of Hassadim is not for Himself, but to bestow upon the lower ones.

It is written that the souls of the righteous eat from the King’s meal. This is so because if His servants receive the discernment of scent, illumination of Hochma, who receives the Hassadim from the meal of the Creator? The souls of the righteous, which extend from ZA, are the ones who receive the Hassadim from ZA. But the ordinary Israel receive from the illumination of Hochma that is mingled with Hassadim, meaning scent, since they are dependent upon Malchut.

(înapoi la pagina ZOHAR CUPRINS / VAYIKRA – click)

(înapoi la pagina ZOHAR CUPRINS / VAYIKRA – click)

92) “But if a priest’s daughter becomes a widow or divorced, and has no child and returns to her father’s house as in her youth, she shall eat of her father’s bread.” Happy are Israel more than all the idol worshipping nations, for when the Creator created the world He created it only for Israel so they would receive the Torah on Mount Sinai and be completely purified, and they would be righteous before Him.

93) When this world was completed in Israel as it is above, like the upper ZON, and Adam was set firm in the earth and his height reached the height of the heaven, the Creator wished to complete the holy soul from above downwards so they would unite and tie to one another—the soul in the body and the body in the soul. It is written about that, “Then the Lord God formed man from the dust of the ground, and breathed into his nostrils the breath of life,” so they would be connected to each other and be as whole as above, and he would correct himself to be so.

94) This is why He created him male and female, so he would be whole. And when is man considered as whole as above? It is when he unites with his mate in unity and gladness and willingness, and a son and daughter came out of him and his wife. Then man is as whole as above, and completes below like the High, Holy Name. This is so because Yod–Hey are AVI and Vav–Hey are son and daughter, and then he is called by the name of the High, Holy Name.

95) A man who does not wish to complete the Holy Name below, to bear a son and a daughter, it would be better for him that he were not born, since he has no part at all in the Holy Name. When the soul departs him, it does not unite within him with the Holy Name at all, since he diminished the form of his Master, as he does not establish His form after him, which is the image of God, until it is completely connected and corrected.

96) It is written, “But if a priest’s daughter becomes a widow or divorced, and has no child.” “A priest’s daughter” is the holy soul called “a king’s daughter.” This is so because the holy soul emerges from the Zivug of the king and queen, ZA and Malchut. Thus, as the body below is male and female, the soul with the body above are male and female—the soul is the female and the body is the male.

It is written, “If [she] becomes a widow,” meaning that the soul is widowed from the body to which it bonded because it died. “Or divorced,” meaning that she has been expelled from that part of the Holy Name because she has no seed, by which she can be as above, connected to the Holy Name. Hence, “[She] returns to her father’s house.” She returns to correct herself as she was prior to her descent into the body. Then, “[She] returns to her father’s house,” which is the Creator, “As in her youth,” meaning as in the beginning. After she is corrected, “She shall eat of her father’s bread,” meaning she will delight herself in the King’s pleasures.

97) Henceforth, “No stranger is to eat the holy gift.” A stranger is one who did not erect the Holy Name below, who did not bear a son and a daughter, and who has no share in Him. “[No stranger] is to eat the holy gift” means he has no part in the upper pleasure, where there is eating, as it is written, “Eat, friends,” eating of above, the pleasure of the Creator. This pleasure resides where the pleasure is present when the scent of the offering comes up.

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(înapoi la pagina ZOHAR CUPRINS / VAYIKRA – click)

89) It is written, “Moses spoke, and God answered him by a voice.” Sublime things, sublime meanings are included in this place. “God answered him by a voice” means Moses’ voice, the voice which Moses gripped, ZA, which is called “voice.” But it was to the contrary, as it is written, “And God spoke,” while it writes, “Moses spoke.”

90) However, it is written, “And they said unto Moses, ‘You speak with us, and we will hear; but let not God speak with us.’” Hence, “Moses spoke, and God answered him,” which was not so before when it was written, “And God spoke.” This is so because there is nothing in the Torah that comes only from the mouth of Moses. The curses in Deuteronomy were said by Moses himself. By himself means that these curses in Leviticus were said by the Gevura, Malchut, and the ones in Deuteronomy were said by him, himself, by the voice to which he gripped, ZA.

91) Even though the Torah was said entirely by the Gevura, which is Malchut, it was also said by Moses himself, who is ZA, like the curses in Deuteronomy. And afterwards they were included in the Gevura, as it is written, ““Moses spoke, and God answered him by a voice.” “Moses spoke” is Moses’, meaning ZA’s voice, and “God answered him by a voice” is Gevura, Malchut, who thanked that voice, as it is written, “Answered him by a voice,” Moses’ voice.

(înapoi la pagina ZOHAR CUPRINS / VAYIKRA – click)

(înapoi la pagina ZOHAR CUPRINS / VAYIKRA – click)

85) “The sound of the Shofar [horn] grew louder and louder.” The sound of the Shofar is Tifferet and Bina. The sound of the Shofar is the sound that comes out of the Shofar, when the voice, ZA, comes out of the Shofar, which is Bina, for Bina is certainly called Shofar, as it is written, “A great horn shall be blown.” Bina is a great Shofar [horn], and in it, the slaves emerge to eternal freedom. This is so because the fiftieth year is Bina, which shines and brings the slaves out to freedom. In it, all the enslaving Klipot are cancelled by her lights.

86) There are those who learn that they are all one, meaning a sound that is called, Shofar, which is Bina. This is because it is written, “With a great voice, he added no more.” A great voice is Bina, which is called Shofar. This is why it is written, “The sound of the Shofar grew” [in Hebrew, “grew” also means “walked”]. Where is it walking? If you say that it is to Mount Sinai or to Israel, it should have said “descending.” But the Torah comes out of Bina, and the word “walked” relates to the Torah, since the Torah was given from this place, Bina, the sum of all the sounds.

87) Since the Torah came out of Bina, the first tables were written from Bina, when it writes, “Harut [Engraved] on the tables,” do not read it, Harut [engraved], with a Kamatz, but rather Herut [freedom], with a Tzereh. It is actual freedom since it is the place upon which all the freedom depends, for there is no freedom from all the Klipot unless through the lights of Bina. Also, there is nothing in the Torah that is divided or that does not go into one place, Malchut, or does not gather into one wellspring, which is Yesod.

88) “The sound of the Shofar grew” [also “walked” in Hebrew], as it is written, “All the rivers run into the sea,” to Malchut. It is also written that everything goes into one place. “Grew louder and louder” is the Bina, the blocked Mem, which indicates that there is nothing in the Torah that is weak or broken. When you observe and know it, you will find it as strong as a hammer that breaks the rock. And if it is weak, it is from you, as it is written, “For it is no vain thing for you,” and if it is empty, it is from you. This is why the writing says, “Grew louder and louder.”

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(înapoi la pagina ZOHAR CUPRINS / VAYIKRA – click)

75) “The virgin of Israel” is a virgin that is blessed from the seven Sefirot, HGT NHYM de ZA, and is called Bat Sheva [Daughter of Seven], meaning Malchut. The virgin below inherits seven blessings for her. The words, “Son of man, take up a lamentation over” the virgin of Israel are said about the assembly of Israel, Malchut. But according to that, the words “She has fallen; she will not rise again—the virgin of Israel” are perplexing.

If the portion had been said as comfort, we would have said, “She has falling; she will not fall again. Rise, O virgin of Israel.” Yet, a lamentation is said in this portion.

76) “She has fallen; she will not rise again—the virgin of Israel.” One who is angry at his wife and she leaves him, she will never return to him. Hence, woe unto the sons that have exiled with her.

77) Woe unto a generation where no shepherds are found and the flock wander and roam and do not know to which place they roam, neither to the right nor to the left. Certainly, this verse should be known, and it is all revealed to those who see in the way of Torah, in the way of truth.

78) In all of Israel’s exiles, He set a time and an end to all of them. And in all of them, Israel return to the Creator, and the virgin of Israel, Malchut, returns to her place at the set time. But now, in the last exile, it is not so. She will not return as in the other exiles. This verse teaches, “She has fallen; she will not rise again—the virgin of Israel,” and it does not say, “She has fallen and I will not raise her again.”

79) It is like a king who was angry with the queen and expelled her from her palace for a certain period of time. When that time was through, the queen would immediately come and return before the king. This was so once, twice, and thrice. But on the last time, she became remote from the king’s palace and the king expelled her from his palace for a long time. The king said, “This time is not as like the other times, when she came before me. Instead, I and all my household will go and seek her.”

80) When he reached her, he saw that she was lying in the dust. Who saw the glory of the queen at that time, and the king’s requests of her? Finally, the king held her in his arms, raised her, and brought her to his palace. And he swore to her that he would never part from her again and will never be far from her.

81) It is similar with the Creator: every time the assembly of Israel were in exile, she would come and return before the King. But now, in this exile, it is not so. Rather, the Creator will hold her by the hand and will raise her, appease her, and bring her back to His palace. Come and see that this is so, for it is written, “She has fallen; she will not rise again,” meaning on her own. This is why it is written, “In that day I will raise up the fallen tabernacle of David.”

“I will raise up the tabernacle of David.” Who is the tabernacle of David? It is the virgin of Israel. “Fallen” means that she fell. And this is the honor and praise of the virgin of Israel, that she will not rise again by herself, but rather the Creator will raise her.

82) This must certainly be the meaning of the thing. The Creator is destined to declare the assembly of Israel and said, “Shake yourself from the dust; arise, and sit up, O Jerusalem,” as one who holds his friend by the hand and says, “Get up, shake yourself off.” Similarly, the Creator will hold her and say, “Shake yourself from the dust; arise.”

83) Also, all those sons of the King’s palace begin to speak with her in these words, as it is written, “Arise, shine, for your light has come,” for the King is here. Certainly, at the time when the king makes peace with her, it is her glory and everyone’s delight. In all the other times, she came before the King and rose before Him, as it is written, “And she came into the king’s presence, and stood before the king.” But this time, it was not so. Rather, the King will come to her and will appease her, and bring her back to His palace, as it is written, “Behold, your king will come unto you,” certainly, and not you to Him. He will come to you to appease you; He will come to you to raise you; He will come to you to complement you in everything; He will come to you to raise you to His palace, to bond with you in everlasting bonding, for all times, as it is written, “And I will betroth you to Me in faithfulness.”

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(înapoi la pagina ZOHAR CUPRINS / VAYIKRA – click)

70) “If his offering is a burnt offering.” It is written, “For My thoughts are not your thoughts, nor are your ways My ways.” “For My thoughts are not …” it writes “My thought,” without a Vav [in Hebrew, which would make it plural]. The thought of the Creator, which is the Sefira Hochma, is superior and the Rosh [head] of everything. This is so because Partzuf ZA begins from Hochma and its Keter is from Ima. From that thought, ways and paths extend to devise the Holy Name and to correct in its proper corrections. The potion of the Garden of Eden extends from that thought to water everything, and the upper and lower exist from that thought. Also, the written Torah, ZA, and the oral Torah, Malchut, were emanated from that thought.

71) Man’s thought is the beginning of everything. Ways and paths extend from that thought to divert one’s ways in this world and in the next world, and from that thought emerges the filth of the evil inclination to harm oneself and all others. Also, transgressions, sins, and evil doing come from that thought, as well as idolatry, incest, and bloodshed. It is written about that, “For My thoughts are not your thoughts.”

72) And because the thought is the beginning of everything, it writes in the beginning, “If his offering is a burnt offering,” since the offering atones for the thought. And it writes, “From the cattle,” but not all cattle, only a male bull and not a cow, female. “A male without blemish, he shall bring it,” a male and not a female, since the male is considered higher than the female. It is so also with the flock: not a female from the sheep and from the goats.

73) Everything that comes to be a burnt offering is male and not female, since the burnt offering rises [“rises” is spelt the same as offering in Hebrew] over the heart, meaning on the thought, which is above the heart. It is known that the one who stands over the heart is the thought, since the thought, which is Hochma [wisdom], is regarded as male and the heart as female, Bina [understanding]—the heart understands—for she receives from Hochma. This is why a burnt offering rises up and they are all males, and this is why the writing begins with a burnt offering more than all other offerings, since the thought is the beginning of everything.

74) Thus, in the place of the thought above, he should have offered the burnt offering to the Sefira Hochma. Why is it offered to Yesod below? The beginning of everything is the thought, the Sefira Hochma, the beginning of ZA, and the end of the thought is a place called “morning.” This is the end of the perfuming body, the Nukva, Yesod, Sium de ZA, which is called a Guf [body].

Similarly, man’s thought is the beginning of everything. The end of that thought is when the act that he contemplated is done; then the thought is concluded. When is that? In the morning, as it is written, “Woe to those who scheme iniquity, who work out evil.” When? “On their beds. When morning comes, they do it.” The morning light implies Yesod, hence the thought in the burnt offering rises to the place of thought, which is Hochma, and the action of the offering approaches the conclusion of the thought, which is Yesod.

(înapoi la pagina ZOHAR CUPRINS / VAYIKRA – click)

(înapoi la pagina ZOHAR CUPRINS / VAYIKRA – click)

61) “God in her palaces has made Himself known as a stronghold. For, lo, the kings assembled themselves, they passed by together.” Netzah and Hod are called “palaces,” from which all the blessings are gathered, meaning the collection of joys that emerge from there through that degree called “righteous,” Yesod. And there, in Yesod, the blessings gather to perfume this holy city, Malchut, to be blessed from there. “For, lo, the kings assembled themselves” are all the Sefirot of the king, ZA, in one collective under the name, “King.” Malchut, too, is called, “king,” and it says, “kings,” of both of them, and these matters relate to another issue.

62) When a man corrects his actions through the offering, everything is perfumed, draws closer, and connects with one another in a perfect unification, as it is written, “When any man of you brings an offering.” “Brings an offering” means connecting things properly.

63) “When any man of you brings an offering” means excluding one who did not marry a wife, since his offering is not an offering and there are no blessings in him, neither above nor below. This means that when it writes, “When any man of you brings an offering,” and he is different, not a human and not included in man, Divinity is not over him because he is flawed and called “maimed,” and one who is maimed is removed from everything, all the more so from the altar, from offering sacrifices.

64) Nadab and Abihu prove, as it is written, “Then fire came out from before the Lord,” since they were unmarried. This is why it is written, “When any man of you brings an offering unto the Lord.” Man who has male and female is fit for offering this sacrifice, but none other.

65) Nadab and Abihu were so because they were unmarried. The incense is the highest of all offerings in the world, and through it, upper and lower are blessed. They were not worthy of offering that offering, which is above all offerings, since they were not married to a woman. Hence, they were not worthy of making an offering, all the more so for such high things as incense, for they were not worthy of having the world blessed through them.

66) “Then fire came out from before the Lord,” and consumed them. Why were they punished so harshly? It is like a man who comes to the queen to tell her that the king has come to her house to be with her and to rejoice with her. The man came before the king and the king saw that the man was crippled. The king said, “It is dishonorable for me to come to the queen through this crippled man. In the meantime, the queen had fixed the house for the king, and when she saw that the king was ready to come to her and that that man caused the king to depart her, she commanded that this man would be put to death.

67) Similarly, when Nadab and Abihu entered with the incense in their hands, the queen (Malchut) was glad and fixed herself to receive the King’s (ZA) face. When the King saw that these men were flawed, the King did not wish to come to be with the queen through them, and the King departed her. When the queen saw that the King had left because of them, promptly, “Fire came out from before the Lord” and consumed them.

68) And all this is because one who is not married is flawed. He is maimed before the King, and the sanctity of the King departs him and does not remain in the flaw. It is written about that, “When any man of you brings an offering,” meaning those who are called “men” will bring an offering and those who are not called “men,” the unmarried, will not bring an offering.

69) “You shall bring your offering of cattle from the herd or the flock.” “Of cattle” is general and includes all kinds of beasts, pure an impure. “From the herd and from the flock” is particular, after the general, for the general contains only what is in the particular, meaning specifically those that are fit for eating. And those that are not fit for eating must not be an offering.

(înapoi la pagina ZOHAR CUPRINS / VAYIKRA – click)

(înapoi la pagina ZOHAR CUPRINS / VAYIKRA – click)

55) “A Song; a Psalm of the sons of Korah.” This song is a praise that is greater than all other praises that the sons of Korah were rewarded with praising Him. “A Song; a Psalm” is a repetition. This indicates praise over praise, a praise divided into two praises.

56) The sons of Korah were rewarded with praising the assembly of Israel, for it is written, “Great is the Lord, and highly to be praised, in the city of our God, His holy mountain.” When is the Creator called “great”? When the assembly of Israel, Malchut, is with Him, as it is written that He is great, “In the city of our God,” meaning He is great with the city of our God, Malchut.

This is so because ZA, which is called HaVaYaH, is always in Hassadim that are covered from Hochma. Hochma is GAR, called Gadlut. When He extends Hochma for Malchut, called “the assembly of Israel,” He has GAR and He is called, “great.” But without the Malchut, He has no Hochma and He is not great, since Hochma appears only in the Sefira Malchut.

57) Why is it that we should say here, “In the city of our God”? It would have been enough to say, “In the city of His holy mountain.” Indeed, a city that is Malchut is called, “the fear of our God,” and it is the praise of Israel. The writing teaches us that the King without the queen is not a king, he is not great, and he is not praised. Hence, anyone who is not male and female is devoid of any praise and is not considered a man. Moreover, he is unfit to be blessed.

58) It is written, “This man was the greatest of all the sons of the east.” It is written in the book of Rav Hamnuna Saba that Job’s mate was like him in the fear of the Creator, and he was called “great” because of his wife. Here too, “Great is the Lord, and highly to be praised,” in what is He great? “In the city of our God, His holy mountain,” Malchut. The Creator is called “great” from her perspective, since the Hochma is Gadlut [greatness], and does not pour unto ZA unless he is with the Nukva.

59) This is why this praise is mentioned on the second day, because the first three days of the act of creation correspond to the three lines of ZA, and the second day is the left line, from which Hochma extends to Malchut, as it is written, “Let his left hand be under my head.” Why does it not say, “That it was good,” if it is so important that Hochma extends from there? It is because they were destined to part. This means that as long as ZA and Malchut did not part with each other, and Malchut—in whom there is Hochma—was cleaved to ZA and they were both one Partzuf, it was not good, as it is written, “It is not good for the man to be alone.” This is because when he is alone and the Nukva was not yet taken from him, it is written, “It is not good.” This is why it does not write, “That it was good” on the second day.

60) “Great is the Lord, and highly to be praised.” As it was written, He is great only when He is with the Malchut. “Beautiful in elevation, the joy of the whole earth” is the praise of the bonding between them, since “Beautiful in elevation” is the Creator, and it is Tzadik, Yesod de ZA. “The joy of the whole earth” is because then it is the joy of all and the assembly of Israel, Malchut, is blessed.

(înapoi la pagina ZOHAR CUPRINS / VAYIKRA – click)

(înapoi la pagina ZOHAR CUPRINS / VAYIKRA – click)

50) On the day when the tabernacle was made good, the Creator hurried to be in it. Promptly, “And [the Lord] called unto Moses, and spoke unto him out of the tent of meeting.” “And spoke unto him” means He alerted him that Israel would sin before Him and that this tent of meeting would be mortgaged for their sins and will not persist in their hands, as it is written, “And [the Lord] spoke unto him out of the tent of meeting.” He told him that it was destined to be mortgaged for the sins of Israel and will not persist. But the cure for it is, “When any man of you brings an offering unto the Lord.” Thus, offerings protect everything.

51) The Korban [offering] should have been called Kiruv [bringing closer]. Why is it called Korban? Korban means drawing closer of the holy Ketarim [plural of Keter], the Sefirot, HGT NHYM, which come close together and connect to one another until they all become one, in complete unification, when the Holy Name is properly corrected. When it writes, “An offering unto the Lord,” it means Korban, the drawing closer of those holy Ketarim, HGT NHYM, to HaVaYaH, which is Rachamim, middle line, so the Holy Name is corrected, and to unite it properly, so as to find Rachamim in all the worlds. Then the Holy Name will be crowned in His crowns, meaning that everything will be perfumed.

52) All this is so that the Rachamim will awaken, rather than the Din. This is the reason why He is for HaVaYaH and not for Elokim [God], since HaVaYaH indicates Rachamim and Elokim indicates Din, as Rachamim are what is needed rather than the Din. However, it is written, “The sacrifices of God are a broken spirit.” It writes, “The sacrifices of God,” and not “The sacrifices of HaVaYaH.”

53) Also, it does not write, “The offering of God,” but “The sacrifices of God.” Only the slaughtering is named after Elokim. This is why their slaughtering is in the north, since the north indicates the name Elokim, Din, since offering is to that name, Elokim, which is the side of Gevura, so it would be perfumed and the spirit of Din would be broken, the Din would be weakened, and the Rachamim would overcome the Din. This is why it writes, “The offering of God,” to break the power and assertiveness of a harsh Din.

It writes, “A broken spirit,” so that this forceful spirit of the Din will be broken and its spirit, strength, and assertiveness will not increase. At that time, man should stand on the altar with a broken spirit and be ashamed of his actions, so that this assertive spirit will be broken. It is all in order for the Din to be perfumed and for Rachamim to prevail over the Din.

54) “When any man of you brings an offering unto the Lord.” What is “Of you”? The writing comes to exclude Adam ha Rishon, who made an offering when the Creator created the world. He did not offer cattle or flock, but a horned ox with a single horn. “When any man of you brings an offering,” excluding Adam ha Rishon, who was not one of you.

(înapoi la pagina ZOHAR CUPRINS / VAYIKRA – click)

(înapoi la pagina ZOHAR CUPRINS / VAYIKRA – click)

47) “Why was there no man when I came? When I called, why was there none to answer? Is My hand so short that it cannot ransom?” Happy are Israel, for wherever they are, the Creator is with them. The Creator is among them and boasts in them, in Israel, as it is written, “Israel, in whom I will be glorified.”

48) Moreover, Israel complement the faith, meaning Malchut, in the land. Israel are the wholeness of the Holy Name. When Israel are completed by their good deeds, it is as though the Holy Name is completed. And when Israel are incomplete in their actions below and are forced to exile, it is as though the Holy Name above is incomplete. This is so because one goes up and the other goes down. When Israel above, meaning ZA, depart and rise upwards, the assembly of Israel, Malchut, descends below and they seem far removed from each other, and the Holy Name remains imperfect. It is all because the assembly of Israel is in exile.

49) And even though Israel are in exile, the Creator is among them and comes and hurries to the synagogue, calling and saying, “Return, O faithless sons, I will heal your faithlessness,” and there is none to awaken His spirit. Then the Creator says, “Why was there no man when I came? When I called, why was there none to answer? I hurried by there is no one whose spirit is awakening.”

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