– SURSĂ DE TEXTE FUNDAMENTALE, CĂRŢI, CURSURI, LECŢII, ÎN LIMBA ROMÂNĂ –
Autor: arhiprofesor
Rene Guenon spunea candva ca numai prostii cred ca se pot initia singuri. Intotdeuna ai nevoie de un maestru. Dar cartea ramane o sursa de imbogatire a cunostintelor noastre fara de care nici maestrii nu-si pot desavarsi lucrarea. Biblioteca de arhitectura este pentru un arhitect tot atat de importanta cat experimentarea in concret a trairii fiecarui spatiu arhitectural.
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42) “The buds have appeared on the earth … and the voice of the turtledove was heard in our land.” It writes, “Have appeared on the earth.” Why does it also write, “Was heard in our land”? One use of “Land” [“land” and “earth” are the same word in Hebrew] should have been enough. These buds are the plantings that the Creator uprooted and planted elsewhere, which grew as plants that produce flowers.
First, the world was created in the quality of Din [judgment], in Malchut, which is the quality of Din. The Creator saw that the world did not persist, since ZA and Malchut of the quality of Din are unfit to receive any light due to the Tzimtzum [restriction] over them, He associated the quality of Rachamim [mercy] with it, which raised Malchut to Bina where she was mitigated with the quality of Rachamim. At that time, they became fit for reception of Mochin from Bina. The buds are the plantings that the Creator uprooted, meaning ZA and Malchut, which the Creator uprooted from the place of Malchut of the quality of Din and planted elsewhere, in Bina’s place. Then they grew, bore fruits, and became like plantings when they produce flowers.
43) “Appeared on the earth,” since earth—which is Malchut that was blessed by ZA and by Bina—is the holy land, the upper land. “The time for pruning has arrived,” meaning it is time to uproot the governance of the ministers of the peoples so they will not govern Israel, at the time when the tabernacle was erected.
44) “And the voice of the turtledove was heard in our land,” in the land below, which Israel inherited through Joshua. This voice of the turtledove is the great tourist, the guide, ZA, who is called “Torah,” and who mated with Malchut. When Solomon built the Temple below, the Creator was crowned in His crowns, meaning Mochin deGAR from Ima, which are called “crowns,” as a groom and a bride, as it is written, “Go forth, O daughters of Zion, and gaze on King Solomon with the crown with which his mother has crowned him.”
45) The voice of the turtledove is the oral Torah, Malchut. The written Torah, ZA, is called simply “Torah.” Oral Torah is called “Tor” [translated as turtledove]. It is like saying YaYikar, VaYikra [in Hebrew there is different spelling but same pronunciation to both]. VaYikra is perfection, but YaYikar is not. Similarly, Torah, ZA, is perfection, and Tor, which is Malchut is not perfect like Him.
46) When Divinity came down to the tabernacle, it writes, “Moses had finished” without a Vav [in Hebrew], since she is Moses’ bride, as Moses is ZA, and Moses’ bride is the assembly of Israel, Malchut. It is all one, and it was said unto the high King. This means that Moses is the high King, ZA. When the tabernacle was erected, Moses stood outside and said that it was inappropriate to enter unless by permission. Promptly, “And [the Lord] called unto Moses.” “He called” means the one in whose authority is the house, the bride, Malchut. “And [the Lord] spoke unto him.” That voice, ZA, is the one to which Moses clung, since Moses is a Merkava [assembly/chariot] for ZA.
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35) “Eat, friends; drink, drink abundantly, O beloved” are all those who howl and wail, who extend from the left line, and on whom there are the Dinim of the left. This is why they always howl and wail, for they are all perfumed and blessed together on the day when the tabernacle was established. This is so because everyone enjoys the feast of the King, who is the middle line. They all eat when the King comes happy, hence the King was made to be happy, and He first makes the queen happy. Afterwards, everyone eats and rejoices.
36) “Eat, friends; drink, drink abundantly, O beloved” are VAKdeZA. “Drink abundantly” means from the wine that satiates all, from the illumination of Hochma. When these VAKdeZA are blessed, all those below, meaning the angels and the souls in Beria, are blessed.
37) “Eat, friends” is above, and “Drink, drink abundantly, O beloved” is below. Above is a high place, where they are in unity and in joy, where they never part from one another, meaning upper AVI. They are the ones called “friends,” as it is written, “And a river comes out of Eden.” Eden is Aba and the river is Ima. They never part and they are always willing, united, and joyful. “Drink, drink abundantly, O beloved” means the beloved below, which are ZON, which bond for a time during the prayer, on Sabbaths and on good days, but not always, as do upper AVI.
38) It mentions eating in regards to the upper ones, AVI, and not drinking, since one who has skin bottles of wine needs to eat. And because there is the kept wine there, in upper AVI, it mentions eating in regards to them. But of the lower ones, ZON, which need watering, it mentions drinking because of all the planting that they need to water from the deep stream, Bina. Hence, it mentions eating in these and drinking in those. These—upper AVI—are called “friends,” and those, meaning ZON, are called “Beloved,”
Mochin deHassadim are called “eating.” These are the Mochin of upper AVI, Hassadim without Hochma, as it is written, “For He delights in mercy.” They are Avira Dachia [Aramaic: pure air], and Mochin of illumination of Hochma are called “drinking,” “wine that rejoices.” Of the upper ones, in AVI, it mentions eating but not drinking, since there is no drinking in upper AVI, which are illumination of Hochma, since the Yod does not exit the Avir [air] in them. Thus, there is only eating in them, Hassadim. This is why it is written about them, “Eat friends,” since upper AVI are regarded as never having left the Rosh of AA.
Also, they clothe the MochaStimaa, called “kept wine,” which is why they have skin bottles of wine and they need only Hassadim. But the lower ones, ZON, which need a portion, need Hochma, and as long as they have no Hochma, the Hassadim in them are considered VAK without a Rosh. It mentions drinking in regards to them, “Drink, drink abundantly, O beloved” because they must receive Hochma from YESHSUT, which is called “a deep stream.” Otherwise, they are VAK without Rosh.
39) Beloved are in a state of love, but why are they below? Those who crave for each other and are not always together are called, “beloved,” meaning ZON, which are below AVI. And those who are always together and are not covered or separated from each other, meaning upper AVI, are called “friends.” Hence, these are beloved and those are friends. Friends are always willing and in unity, and beloved are passionate at times, but not always. And this, the eating and drinking that are mentioned in the text, are the perfection of everything, so that the assembly of Israel, Malchut, would be blessed, and then there is joy in all the worlds.
40) “Eat, friends,” in offerings, since they are the feast of the King, to sacrifice before Him. Also, the litigants enjoy them, all are perfumed, and joy is in everyone.
41) “Eat, friends,” when Divinity entered the tabernacle, when there were blessings and joy in all and Divinity entered the tabernacle as a bride under the Huppah [canopy], when Israel were completed below and united in the Creator in the land. It is written about that, “Let them construct a sanctuary for Me, that I may dwell among them.” At that time, upper and lower are perfumed.
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26) “I have come into my garden, my sister, my bride; I have gathered my myrrh with my perfume; I have eaten my honeycomb with my honey; I have drunk my wine with my milk. Eat, friends; drink, drink abundantly, O beloved.” In this verse, its beginning is not its end and its end is not its beginning. It is written, “I have eaten my honeycomb with my honey; I have drunk my wine with my milk.” Afterwards it writes, “Eat, friends.” One invites another to eat when the food is spread before him, but how can he invite another to eat after he has already eaten? And here it writes, “I have eaten my honeycomb with my honey; I have drunk my wine with my milk,” meaning he has already eaten.
27) However, happy are Israel, whom the Creator wishes to cleanse and whom He has chosen of all the peoples. Once He has chosen them, He wished to remove them from all the slanderers in the world. On the day when the tabernacle was built below, another tabernacle was established with it, above. When it writes only, “the tabernacle was established,” it is because it contains the tabernacle above, as well, meaning Malchut. And that day was the Creator’s day of joy.
28) When the tabernacle was established, it is written, “Moses could not enter the tent of meeting.” When the Creator saw it, He said, “And if the tabernacle was established by Moses and he was outside, He promptly called Moses.” He told him, “Moses, the housewarming is with a meal, ‘When any man of you brings an offering unto the Lord.’” For this reason, He began to speak with him of offerings, which is a meal “for a sweet savor, an offering made by fire unto the Lord.” This is the meaning of what is written, “I have come into my garden, my sister, my bride,” and this verse concerns the offerings.
29) “I have come into my garden” refers to the upper Garden of Eden.” “My sister, my bride” is the assembly of Israel, Malchut, for on the day when the tabernacle was established, couplings were made in all the VAKdeZA, implied in the words, “I have come into my garden.” Couplings were made in the upper Garden of Eden of ZA and Malchut, since they were all blessed by the potion of the stream, Bina, and were each tied to one’s friend, as it is written, “I have gathered my myrrh with my perfume,” meaning that they all drank and were satiated by the spring of the stream, meaning Yesod of Bina.
30) “Eat, friends; drink, drink abundantly, O beloved.” All the degrees below in BYA and all the branches are blessed and nourished when these ZA and Malchut, implied in the words, “I have come into my garden,” are blessed above. They are blessed and perfumed by the scent of the offering.
31) When the assembly of Israel, Malchut, descended so as to instill her abode in the land, in the tabernacle, the Creator told her, Malchut, “I have come into my garden,” since blessings and joy were found in all the worlds and Malchut is perfumed so that blessings will emerge from her to all. This is because when these VAKdeZA, implied in the words, “I have come into my garden,” are blessed, all the worlds together are blessed below and above, and Israel are blessed by all.
It is written, “I have come into my garden, my sister, my bride,” meaning that the Creator mates with the assembly of Israel, Malchut, only when these VAKdeZA, implied in the words, “I have come into my garden,” are satiated by the potion of the ceaseless stream, Bina.
32) “My sister, my bride” means Malchut, ADNI. “I have gathered my myrrh” is Hesed, the degree of Abraham, of whom it was said, “I will go unto the mountain of myrrh,” Mount Moriah. “With my perfume” means Netzah, Aaron’s degree, of whom it is written, “Take also for yourself the finest of perfumes,” and they are a Zivug of the right arm, Hesed, with the right thigh, Netzah, as it is written, “In Your right hand there are pleasures forever.” And there are two blessings in correspondence with them in the Eighteen Prayer: the first is Abraham’s Defendant, which is Hesed, and the second is work, as it is written, “Do want,” which is Netzah.
33) “I have eaten my honeycomb” is Gevura, called “the fear of Isaac.” “With my honey” is Hod, the degree of David. This is the Zivug of the left arm, Gevura, with left thigh, Hod. “I have drunk my wine with my milk” is the Guf [body], Tifferet, and covenant is Yesod, Jacob, which is Tifferet, with Solomon, which is Yesod. Afterwards, “Eat, friends; drink, drink abundantly, O beloved,” which are twelve tribes in twelve blessings of the Eighteen Prayer with the addition of the Blessing of the Species, which is, “Let there be no hope for the accusers.” Hence, “I have eaten my honeycomb.” Who eats it? The one of whom it is said, “I have come into my garden, my sister, my bride.”
34) And some divide VAKdeZA differently. “I have gathered my myrrh with my perfume” are Guf and covenant, Tifferet and Yesod. “My honeycomb with my honey” are the right thigh with the left thigh, Netzah and Hod. “My wine with my milk” are the left arm with the right, Hesed and Gevura, where “My wine” is Gevura and “My milk” is Hesed.
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1) “Ask for a letter from the Lord your God; ask either in the depth, or raise it above.” What is the difference between the first generations and the last generations? The first generations knew and observed the high wisdom; they knew how to put together the letters that Moses was given in Sinai. Even the wicked ones in Israel, such as Ahaz, were proficient in the letters of the upper wisdom, as the prophet told him, “Ask for a letter.” If he did not know the upper wisdom in the letters, the prophet would not tell him. And we know that in the upper letters that extend from Bina, and in the lower letters that extend from Malchut, it is wise to conduct actions in this world.
2) Because each letter that was given to Moses was crowned and rose over to the heads of the upper holy animals—the upper Merkava [chariot/assembly], HGTM—all the animals were crowned in the letters, including these animals of the lower Merkava in Malchut. They were flying in the Avir [air] of YESHSUT, which descends from the upper, thin air that is not known, which is in upper AVI.
The letters are the Kelim and the Mochin, and originate from Bina, from YESHSUT, from which all the Mochin de [of] ZON and BYA come. Each letter that was given to Moses, meaning the Kelim and Mochin that were given to ZA, called “Moses,” was crowned and rose to the heads of the upper, holy animals, HGTMdeZA from the Chazeh and above, which are called upper, holy animals, the upper Merkava, which Bina rides. And those HGTMdeZA were receiving the Mochin and those Kelim from Bina, and all the animals were crowned in the letters, even the animals of the lower Merkava in Malchut.
Also, they were flying in the air, meaning that the exit of the Mochin is considered flying in the air, which implies the Yod that comes out of the Avir [air], leaving Ohr [light] from the Avir of YESHSUT, in which the Yod comes out of the Avir. However, they come out of upper AVI, in which the Yod does not come out of the Avir. Additionally, Hochma is not known in them because the AvirdeYESHSUT, which is known in Hochma, descends from the Avir of the thin upper AVI, in which there is no Hochma because the Yod in them does not come out of the Avir.
3) Small and big letters rise and fall. The big letters descend from the upper hall that is covered from everyone, meaning Bina, and small letters descend from another, lower hall, Malchut, and both were given to Moses in Sinai.
4) And letters combine in concealment in each letter, such as the Aleph, which is a single letter, but two letters combine with it in concealment—Lamed and Peh—in the pronunciation. Also, Yod and Tav join in the pronunciation of Bet, and all were given to Moses in Sinai, and all are with the friends, happy are they.
5) “Ask for a letter,” a real letter, since they were all negotiating in the letters. Also, what is written about Rahab? “And give me a true token [also “letter” in Hebrew].” This is the letter Vav, which is called, “A true token” [or a true letter]. But are the rest of the letters not true? It is not so, but this letter is called by that name, “A true letter,” and the rest of the letters are not called that. This is so because Vav implies ZA, who is called “truth,” as it is written, “You will give truth to Jacob.”
6) “Ask either in the depth” is the bottom Hey of the Holy Name HaVaYaH. “Or raise it above” is the letter Yod, the Rosh [head] in the Holy Name HaVaYaH. This is the meaning of what is written, “Ask for a letter from the Lord your God,” a letter from the Holy Name, from HaVaYaH, which is the Holy Name blessed be He, one letter in It. And the tabernacle, Malchut, called “Your God,” is what the letter stands on, since the Malchut receives from ZA, HaVaYaH. This is why it is written, “From the Lord your God.”
7) When the cloud rose over the tabernacle and was on it, all those Merkavot [plural of Merkava] and all those Kelim of the upper tabernacle, Malchut, were inside the cloud. It is written about that, “Moses was not able to enter the tent of meeting because the cloud had settled on it.” It is also written, “And Moses entered the midst of the cloud … and Moses was on the mountain forty days and forty nights.” If Moses could not come to the tabernacle because of the cloud that was on it, why did he enter the cloud and sit in the mountain all of those forty days?
8) Indeed, there were two clouds: The first was the cloud that Moses entered and in which he sat in the mountain forty days and forty nights. This cloud is from Malchut. The second was the cloud that was on the tabernacle, which extends from the left line of Bina and in which Moses could not come.
It is written, “The glory of the Lord filled the tabernacle.” It does not write, “filled” with a Hirik under the Mem, but a full Mem with a Kamatz. This means that wholeness was made above in Bina and below in Malchut by the clothing of the cloud in the tabernacle below, since a hidden correction, called “cloud,” descended from the left line to Bina, below to Divinity, which is called “tabernacle” and “tent of meeting,” and Divinity was corrected.
9) Four sides of camps of angels in Malchut—called “lower Merkava”—were hidden by the cloud that descended upon the tabernacle, which is Malchut. The first correction of this cloud was on the first shift of those four camps of Divinity before everything was corrected. The Rosh on the right side is Tzadkiel, the superior appointee, superior to the camps, which are under the governance of Michael. And with him, all those camps were corrected under his hand.
10) One appointee was established on the four times three, which are four sides below, each of which consists of three. And when all those upper camps come down below, their names change into other names. And when they are above, their name never changes. And that appointee, Tzadkiel, stands over them inside. A letter sparkles over their heads, and it is a small Aleph. When this letter sparkles, everyone goes to that place where the sparkle is sparkling.
TheZohar explains the matter of, “He called unto Moses.” Certainly, this calling has no resemblance to a corporeal call, but as it is written, “The Torah speaks as the language of people.” Hence, we should understand the inner meaning of this calling. This is, “Ask for a letter from the Lord your God,” a real letter, from the letters of the name HaVaYaH. “Ask either in the depth” is the bottom Heyde [of] HaVaYaH, Malchut; “Or raise it above” is the letter YoddeHaVaYaH, Hesed. Thus, the letters are Kelim of the ten Sefirot, in which the lights expand. The speech and the reading above emanated from these letters and their combinations, as corporeal reading comes out of corporeal combinations of letters.
It is written, “When the cloud rose on the tabernacle and was on it, all those Merkavot and all those Kelim of the upper tabernacle, Malchut, were inside the cloud and Moses could not come inside the tent of meeting because the cloud was on it. Because the cloud covered all the Merkavot and Kelim in Malchut, called “tent of meeting,” Moses could not come to the tent of meeting. The cloud that was covering Malchut and all the Merkavot in her is the two letters Kof–Reish in the word VaYikra [And (the Lord) called], since the Kof of VaYikra is Gevura, which is Dinim [judgments] that extend from the left line, and the Reish of VaYikra is Tifferet, meaning Dinim that extend from the middle line. Their combination is the words Kof–Reish, as it is written, “The terrible ice,” since Dinim of the left are “ice,” and Dinim of the middle line are “terrible.”
And those two letters, Kof–Reish, covered all the Hassadim in the letter Yod of VaYikra, which is Hesed, and froze all lights in the letter Aleph of VaYikra, which is Malchut. For this reason, all the Merkavot and Kelim in Malchut were covered and Moses could not come to the tent of meeting.
Of these two letters, Kof–Reish—which are the letters that stand in the middle of the word VaYikra—one covers the letter Aleph of VaYikra, and one covers the letter Yod of VaYikra. This darkness and cloud continue until the letter VavdeHaVaYaH shone, meaning the middle line, ZA, and united the two lines—Hesed and Gevura—in one another. Then the Dinim in Gevura and Tifferet deMalchut—which are the two letters, Kof–Reish—were mitigated and no longer covered the lights and the Merkavot in Malchut. And then Moses could come to the tent of meeting.
Then the combination of VaYikra was made, since the four letters, Yod–Kof–Reish–Aleph [of VaYikra] are HGTM in the right Merkava of Malchut, being the angel Michael. Before they were established with the VavdeHaVaYaH, the letters Kof–Reish in them were covering the lights in the letters Yod–Aleph in them. At that time, Moses could not come to the tent of meeting. But now that the Vav has been added to them he could come to the tent of meeting; hence this combination of letters, VaYikra, as a whole, is regarded as a calling and invitation for Moses to come to the tent of meeting.
And since TheZohar wishes to interpret the matter of the cloud that covered the Merkavot in Malchut—what it is and in which place it rules—it presents the issue of the lower Merkava, the four angels—Michael, Gabriel, Uriel, and Raphael. Each of them consists of three lines, HGT, and three times four is twelve, corresponding to the twelve combinations of HaVaYaH in the upper Merkava. However, they are mingled in one another; hence there are twelve in each of those four angels, and in each of them there are four sides, HGTM. Also, in each side there is HGT, which together are twelve.
Thus, there are four sides, HGTM, and in each there are three lines, HGT, in Michael. On the west, which is Malchut, there are three angels, which are the HGT that are there—Michael, Tzadkiel, and another angel that was not mentioned by name—and the letter Aleph sparkles over them. On the east, Tifferet, there are three angels, HGT, which are Michael, Raziel, and Romiel, and the letter Reish sparkles over them. To the north is Gevura, having three angels—Michael, Yofiel, and Hachmiel—and the letter Kof sparkles over them. To the south is Hesed, having three angels—Michael, Kedumiel, and Uriel—and the letter Yod sparkles over them. And two sides, Gevura and Tifferet, which are the letters Kof–Reish, cover the two letters Yod–Aleph, and Moses could not come to the tent of meeting until the Vav shone upon it.
It is written that the four sides of the camps of angels in Malchut, called “the lower Merkava,” were concealed by the cloud that descended on the tabernacle, Malchut. These are four sides of Michael that prior to their correction, were ruled by the letters Kof–Reish and covered everything.
The first correction of this cloud was on the first shift of those four camps of Divinity, which is the Malchut side in them before everything was corrected in the middle line. This is the Rosh that is to the right side, Tzadkiel, the superior appointee, superior to all the camps that are under the governance of Michael. With him, all those camps were corrected under his hand. And one appointee was established over four times three, meaning three angels on the side of Malchut of the four sides of Michael, on which the small letter Aleph of VaYikra sparkles.
11) From within, from the side of Malchut, which is Tifferet, Raziel is the superior appointee, superior to all the camps and stands within under the governance of Michael, Hesed, and with him are all the camps under his hands. And one appointee, called Romiel, stands atop them at the gate, surrounded by twelve appointees—three, three, four times.
For itself, Tifferet from the side of Tifferet consists of twelve. This is because there are three angels on this side—Michael is Hesed de Tifferet, Raziel is Gevura de Tifferet, and Romiel is Tifferet de Tifferet. And within Tifferet deTifferetthere are twelve, as well, like the rest of Michael’s four sides. Raziel, the superior appointee, stands over all of them and his name is not changed. One letter sparkles over the heads of all those camps—the letter Reish. When it sparkles, everyone travels to the side of that sparkling. This letter is poised to punish those who reveal secrets, and your sign is “Poverty [also Reish in Hebrew] and shame,” where the name “poverty” [Reish] indicates Dinim.
12) Within the side of Tifferet is Gevura. Yofiel is the superior appointee and is appointed over the camps under the governance of Michael. All those camps that were under his hand were corrected along with him. Here the camps were not revealed in the count, which is illumination of Hochma that applies in the left line, which is Gevura, since they were not completed here until they came to the Eternal House, the Temple that Solomon had made, where they were all completed and the camps grew to completeness.
And what we said here about the tabernacle before they were completed means that all those camps that were under the hands of Yofiel were given at that time to enter with him. And one appointee stands atop them, whose name is Hachmiel, and twelve appointees surround him, three on each side. It turns out that there are three angels on the side of Gevura, as well, Michael, Yofiel, and Hachmiel, which are HGT of the side of Gevura. And Hachmiel, Tifferet of Gevura, comprises twelve within him like the whole, since Tifferet is always inclusive. And Yofiel, the superior appointee stands atop them all, for his name was not changed.
13) The letter Kof sparks on the side of Gevura over the heads of all those camps. When she sparkles, everyone travels to the side of the sparkling. This letter Kof hangs in the air and the Dinim in her surrender three times a day through illumination of the three upper lines of ZA, which is called “day.” However, before she is mitigated by the three lines, she rises and falls, meaning the Hochma in her is drawn down and then she is in Dinim. At that time, of these two letters, Kof-Reish, the letters that stand in the middle of the word, VaYikra, one covers the letter Aleph of VaYikra and one covers the letter Yod of VaYikra, after the letter Kof, when you begin from Malchut, which is Aleph.
14) From within the side of Gevura it is Hesed, Kedumiel, who is the superior appointee over all the camps under the governance of Michael. With him, all those camps under his hand are corrected and one appointee stands over them at the gate, whose name is Ariel, which is surrounded by twelve appointees, three, three on each of the four sides. Also, there are three angels on this side of Hesed—Michael is Hesed de Hesed, Kedumiel is Gevura de Hesed, and Ariel is Tifferet de Hesed. Within it, Ariel consists of twelve, like the whole, and the appointee Kedumiel—whose name never changes—stands over them. The letter Yod stands over their heads and when it sparkles, everyone travels to that sparkling that it sparkles. The letter Kof covers the letter Yod and the Reish covers the Aleph of VaYikra.
15) At the very insides, in the holy place, in Bina, the letter Vav sparkles in hiding and concealment. This is the middle line, and the origin of its exit rises and determines between the two lines—right and left—of Bina. This letter Vav sparkles in sparkling over all the letters, meaning deciding between right and left of all the letters in ZA and in Malchut.
A voice comes out from the midst of those letters, which is the Vav, called “voice.” It is unheard in Bina, but here in the letters of ZA and Malchut, a voice that is heard comes out. Then it mitigates the letters Kof-Reish and the letters Yikra are opened from their blocking. Then the sparkling of the Vav strikes the sparkling of the letter Yod, and this sparkling of the Vav that emerged from the holy place, Bina, strikes the sparkling that the letter Yod opens from its blocking and it shines.
16) Then the sparkling of the letter Yod strikes the sparkling of the letter Kof, and sparkling of the letter Kof comes out and strikes the sparkling of the letter Reish. And all those sparkles come out and unite inside the sparkling of the standing letter, Aleph, meaning Malchut, which receives everything that is in the Yekar, in HGT. Then a voice comes out and strikes all those sparkles of letters together, to join them together into reading—the sparkling of the letter Vav in Yod, sparkling of the Yod in Kof, sparkling of the Kof in Reish, and sparkling of the Reish in Aleph. Then engravings, sparkles of the letters, conjoin and go off to their actions, since after the sparkles unite, a voice comes out from them and joins in the combination of “And called unto Moses.” And Moses was observing all those days and did not enter the tent of meeting, which is Malchut.
After the sparkling of the Vav, which is the middle line, arrived from Ima and united the two lines of the letters Yod and Kof, the blocking of the letters Kof-Reish was opened. And not only did the lights from the letters Yod and Aleph not interfere, they even imparted their lights to the Yod and Aleph, and they all illuminated together in the combination of VaYikra. Vav imparted to Yod, Yod to Kof, Kof to Reish, and Reish to Aleph.
And when all the lights that sparkle over these four letters opened and the four Merkavot [plural of Merkava, assembly] of the right side of Malchut, which is Michael, received their illumination, Moses could promptly come to the tent of meeting. And the opening of the lights of the four lettersYod-Kof-Reish-Aleph [Yikra, “will call”] is considered a calling and an invitation for Moses to come to the tent of meeting.
And Moses, who was observing all those days when he did not enter the tent of meeting, observed the difference—that before the Vav imparted, there was governance to the Dinim in the letters Kof-Reish, which covered all the lights in the Yod and Aleph, as well as the illumination of the letters Kof and Reish themselves. This is why Moses could not come to the tent of meeting. But now, after the Vav illuminated, meaning the middle line, when all four lights in the letters Yod-Kof-Reish-Aleph were opened, he could come to the tent of meeting. By observing this distinction, he understood the calling and the invitation to come to the tent of meeting.
17) Afterwards the letters returned and were rolling in their engravings in the letter-combination that was given to AdamhaRishon in the Garden of Eden. Aleph, Malchut, went inside the concealment to the place called “holiness,” Ima, and the Vav came out and gave room for the Aleph at the beginning of the word. Then the Aleph joined with the Vav, after which they are Kof–Reish, with the Yod, Hesed, entering between the Kof and the Reish, making it Kof–Yod–Reish. Then they were carved and sparkled as in the beginning, and the voice, middle line, came out from among them and the sparkles of the letters conjoined, came out, and appeared to all the camps that were going with those letters, which are the camps of the four Merkavot of Michael.
And when the sparkles of the letters unite in the combination, a voice strikes among them and their engravings are seen to all the Merkavot in the combination, Aleph–Vav–Kof–Yod–Reish [pronounced, Okir, “I will cherish”]. Then the voice returns from them and calls among the Merkavot, “I will make man more rare than gold, and mankind than the pure gold of Ophir.”
After all the lights of HGT in the combination, VaYikra, imparted to the small Aleph of VaYikra, the Aleph, Malchut, was filled with blessings and illuminated in the illumination of Hochma in her and rose to Ima. Then the Malchut of VaYikra became more important than ZA, as it is written, “A virtuous woman is her husband’s crown.” It turns out that the Aleph, Hochma, rose before the Vav, ZA, Hassadim, and the combination Aleph–Vav was created. The Kof, too, which is Gevura and left line, illuminated in the Hochma in her and ruled, and hence put herself before the Yod, Hesed, meaning Kof–Yod. This inverted the combination of VaYikra into the combination Okir, as in, “I will make man more rare than gold,” as this combination indicates the domination of the light of Hochma.
18) Happy is Moses for seeing all that. But Moses did not see the combination, Okir, but the first combination, VaYikra. This combination was not revealed to him because a person’s praise is not told in his presence. Your sign is what is written, “You three come out.” It is also written, “And He called Aaron and Miriam,” and what is written, “With him I speak mouth to mouth,” and also, “Not so, with My servant Moses.” He said all that only to Aaron and to Miriam but not to Moses, since man’s merit is not told in his presence. This means that the Creator does not reveal the merit of a degree to the one who attains it until that degree has gone and he has been rewarded with a new degree. Then He reveals before him the praise and wholeness of the first. Thus, the Creator does not reveal the praise of the degree to its face, while it still exists.
19) The letters rose and returned in all the camps in the combination, Okir. The voice came out and said, “I will make man more rare than gold.” Afterwards the letters extended and were sparkling over the heads of all those Merkavot, and they were appeased until they were corrected in their places.
20) The head to the left side, Malchut, Hazkiel, is the superior appointee. He is superior to all the camps, all those that stand at the gate of the tabernacle, Malchut, under the governance of Gabriel. This is so because Michael governs the right of Malchut, Gabriel governs her left, and with him all those camps under his hand are corrected. And one appointee was established on the gate from the outside, and his name is Gazriel. With him, there are twelve appointees surrounding him—three, three to each side, on four sides.
The general Merkava is twelve—Michael, Gabriel, Uriel, Raphael—in each of which are three lines, HGT, which are twelve. Individually, each contains twelve. Also, the four letters, Yod–Kof–Reish–Aleph, sparkle on the twelve of Michael. Here he explains the twelve in Gabriel, HG TM, where in each there is HGT, as in Michael. First, he explains the Malchut in Gabriel, in which there are three angels—Gabriel, Hazkiel, and Gazriel. Gazriel alone, who is Tifferet on the side of Malchut, contains twelve, as well.
21) It is written that they are the ones in whose hands the sword that turned every way is turning (Beresheet Bet, Item 118). This appointee, Hazkiel, stands over them high above, inside. A single letter sparkles on their heads, the letter Aleph, the side of Malchut in Gabriel, for those camps do not stand and do not travel except in the letter Aleph, on the right, in Malchut that comes out in Hassadim, right. This is because the left of Gabriel travels only on the right, by clothing in Hassadim, and the right travels always on the left, in the inclusion of the left. Also, Aleph is the letter that sparkles and emerges from the right, meaning Malchut from the side of Hassadim in her. Then all the camps travel to that place that sparkles that sparkling.
22) Within the side of Malchut, on the side of Tifferet, it is the appointee, Rahatiel. He is superior to the camps and stands inside, under the governance of Gabriel. And with him are all the camps under his hand. And one appointee stands over them at the gate, whose name is Kadoshiel, surrounded by twelve appointees, three, three, four times. And that appointee, Rahatiel, stands over all of them, for his name does not change.
Here, too, there are three angels, HGT, on the side of Tifferet—Gabriel, Rahatiel, and Kadoshiel. One letter sparkles over the heads of all the camps, and this letter is the letter Zayin, the side of Tifferet in Gabriel. In the correction of the tabernacle, it is replaced by the letter, Lamed, meaning it is mitigated in Bina, which is Lamed, the tower that floats in the air. And this is replaced, as it is written, “Water will flow from his buckets,” since the Bina is the bucket of Tifferet. The Zayin is replaced in the engravings of the letters, and it is called “replacing of the Lamed.” When this letter sparkles over the heads of all those camps, everyone travels to the side of that sparkling.
23) Within the side of Tifferet, on the side of Gevura, it is Kaftziel, the superior appointee, superior to all the camps under the governance of Gabriel. With him, all those camps under his hand are corrected, that is, those that were given to him at that time. And one appointee stands above them whose name is Azael, and twelve appointees surround him, three, three, to each side. Here, too, there are three angels, HGT, on the side of Gevura of Gabriel—Gabriel, Kaftziel, and Azael. Azael himself, who is Tifferet, contains twelve. And Kaftziel, the superior appointee, stands over all of them. Also, one letter sparkles over the heads of all those camps, which is the letter Dalet, the side of Gevura in Gabriel. Also, they all travel to the sparkling of that letter. That letter hangs in the air on two other letters—Aleph and Lamed.
24) Within the side of Gevura in Gabriel, on the side of his Hesed, Shamiel is the superior appointee. This is replaced into four names because it cannot withstand its engravings. At times it is to the right, at times it is to the left, at times to the east, and at times to the west. He is named according to his service. And with him are twelve appointees that surround him, three to each side. Ragashiel is the superior appointee over those twelve appointees, under that other appointee, Shamiel. It turns out that here, too, on the side of Hesedde Gabriel, there are three angels, HGT—Gabriel, Shamiel, and Ragashiel.
Also, Ragashiel contains twelve in and of himself. And a single letter sparkles on their heads above, the letter Hey. It hangs in the air over all the other letters, Aleph, Lamed. As we said concerning the letter Dalet, those two letters, Dalet, Hey, rise above all the others because they are Hesed and Gevura, GAR, and everyone travels to that sparking, which depends on that letter, Hey.
25) And inside it all, in a place called “holiness,” in Bina, one letter sparkles in the concealment of holiness. This is the letter “blocked Mem” [a.k.a. final Mem]. The letter, blocked Mem, always shines on the left side of Bina. It sparkles in a sparkling over all the letters, Aleph, Lamed, Dalet, Hey, and a voice comes out from among the letters. Then the sparkling of this letter, blocked Mem, strikes and takes two other letters, which are sparkles that hang in the air, which are Dalet and Hey, leaving Aleph and Lamed, and they unite in those other ones on the right, which are Vav–Yod–Kof–Reish–Aleph [VaYikra]. They strike one another and the first letters, VaYikra, sparkle once more as before, coming out of the Malchut unto Moses. Then “And … called unto Moses,” meaning that the calling and the invitation for Moses to come into the tent of meeting came out of these combinations.
This is so because the letters Dalet and Hey are Gevura and Hesed in Gabriel, GAR of the left, and the letters Aleph and Lamed are Malchut and Tifferet in Gabriel, VAK of the left. Also, it is known that the illumination of Hochma that shines in the left is only VAKdeHochma, but the GARdeHochma have disappeared and do not shine. It is written that then the sparkling of this letter strikes, meaning the letter, blocked Mem, and takes two letters, Dalet and Hey, leaving Aleph and Lamed because the letters Dalet and Hey are GAR that do not shine.
This is why the blocked Mem concealed them, leaving only AlephLamed, VAK, which are the letters of VaYikra on the right, Michael, and the letters EL on the left, which are Gabriel, from which the calling and invitation of Moses came out (see above Item 10). The reason why TheZohar does not bring the other two angels, Uriel and Raphael, which are TM in the lower Merkava, is that in the two lines—right and left—the primary operators are Michael and Gabriel, and TM, meaning Uriel and Raphael, only receive from them. There are no innovations in them, hence it did not bring them.
(înapoi la pagina ZOHAR CUPRINS / VAYIKRA – click)
