– 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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944) Like the sacrifice for Azazel, as it is written, “And confess over him all the iniquities of the children of Israel,” so it is here, there is the conduct of confession of iniquities. It is so because when the offering mounts the altar and is not sent to the desert like the Azazel, it doubly deserves confession of iniquities. For this reason, one ascends to his place, and one ascends to his place; one is considered a man, and one is considered a beast, as it is written, “Man and beast, You deliver, O Lord.”
945) The pan-offering and all the other offerings should evoke the holy spirit by the will of the priests, the singing of the Levites, and the prayer of Israel. All the other litigators, who cannot rule the Din that was given to them, are satisfied by that smoke, oil, and flour that is mounted on the altar. It is all done at once; it is all done with faith, to bestow upon each other, so that right and left will bestow upon each other and will be complemented by one another, to elevate the illumination of Hochma that must be raised from below upward through Ein Sof.
946) Rabbi Shimon said, “I raise up my hand in prayer.” He prayed that the disclosure of those secrets would be pleasing to the Creator. When the upper will, up above, in KeterdeAA, is on that will that is unknown and never perceived, which is RADLA who corrects KeterdeAA, the blocking Rosh is higher up. That Rosh emanated what it emanated, and it is unknown, for it is Mochade Avira [air] deAA, and it illuminated what it illuminated. It is all in concealment, which is MochaStimaadeAA.
947) The will of the upper thought, KeterdeAA, is to chase RADLA and illuminate from him. Yet, a Parsa was spread between RADLA and KeterAA, and out of that Parsa, by the pursuing of the upper thought, by the pursuing of KeterdeAA to obtain the light of RADLA, the light comes but does not reach him, since the Parsa detains it. Also, whatever illuminates in the Parsa illuminates, and not from the Parsa downward. At that time the upper thought illuminates in concealed illumination, which is not known for MochaStimaa. And the thought itself, which is KeterdeAA, is considered “did not know.”
948) Then that illumination of the unknown thought struck the illumination of Parsa that stands and illuminates in three diminutions, which are from what is unknown, MochadeAvira, not known, Keter, and not revealed, MochaStimaa. Thus, the illumination of the thought that is not known, RADLA, struck the light of the Parsa and they illuminate together.
949) Nine palaces were made in RADLA, since three heads are included in one another, which became nine palaces. Yet, these palaces are neither lights nor spirits, nor are they souls, and there is no one to stand in them. The will of all nine lights that are all standing is in the thought of AA, which is one of them in the count of nine.
The desire of all of them is to chase the nine palaces in RADLA, while nine lights are standing in the thought of AA. But the nine in RADLA are neither attained nor known, since those nine palaces of RADLA do not stand in the will or in the upper thought, which is AA. They perceive it and do not perceive. All the secrets of the faith stand in those nine palaces of RADLA, and all those lights from the upper thought, AA and below, are all called Ein Sof, since here the lights reach and do not reach, and are not known. There is neither will nor thought here.
950) When the thought that is not known from whom it illuminates—MochadeAvira—illuminates, it was clothed and concealed inside Bina, and illuminates to whom it illuminates. They enter one another until they are all mingled as one.
951) When the offering ascends, everything connects to one another and illuminates in one another. At that time all those degrees are in ascent, and the thought is crowned in Ein Sof, since that illumination from which the upper thought illuminates, in which he did not know at all, is called Ein Sof, from whom he stands, illuminating to whomever he illuminates. Everything stands on that.
952) This Sitra Achra is the one called “end of all flesh.” As there is a connection above in joy—in Bina and in AA—so it is below—in ZON and in BYA. The connection with one another is done gladly, willingly, to bring satisfaction to all above and below, and Ima stands over Israel as it should be.
953) Every beginning of a month, when the moon is renewed, when Malchut renews her Zivug with ZA, this “end of all flesh” is given another portion, a he-goat of beginning of a month, in addition to the ordinary offerings, to engage in it and to use his portion. Then the side of Israel remains for them alone, so they will unite with their King.
954) A he-goat is offered because he is the portion of Esau, as it is written, “Behold, Esau my brother is a hairy man” [Seir means both “he-goat” and “hairy”]. This is why he is using his portion, and Israel use their portion. This is why it is written, “For the Lord has chosen Jacob unto Himself, Israel for His Segula [virtue/merit/power].”
955) “The end of all flesh” always wishes only for flesh, hence the correction of the flesh is always toward him, and this is why he is called “the end of all flesh.” When he rules, he rules over the body, and not over the soul. The soul ascends to her place, and the body is given to the end of all flesh, like the offering, when the desire ascends to ZON and the flesh ascends to the end of all flesh.
956) A person who is righteous, he himself is the offering to atone. And one who is not righteous is not so, since there is a flaw in him, as it is written, “Whatever has a blemish, you shall not offer, for it will not be accepted for you.” Hence, the righteous is an atonement in the world and really an offering. Happy are the righteous in this world and in the next world.
957) It is written, “And the cloud covered the tent of meeting.” It is so because when the cloud covered the tabernacle, Divinity was in the land, and the spirit of Tuma’a, which is the end of all flesh, passed away from the world. He departs and enters the hole of the great deep, and the holy spirit is over the world, as it is written, “And the cloud covered the tent of meeting.”
958) It is also written, “And Moses could not come to the tent of meeting, for the cloud was over it,” since the holy spirit was over the world and the spirit of Tuma’a departed, except if the wicked extend it on the world as before. But if they do not extend it, it is absent.
959) In the future, the Creator will remove it from the world, as it is written, “He will swallow up death forever, and the Lord God will wipe tears away from all faces, and remove the reproach of His people from all the earth, for the Lord has spoken.” It is also written, “And I will remove the impure spirit from the earth.”
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941) One who saw death in his dream, death was his sentence, but he was saved from it, since he is the side of Tuma’a. This is called “the end of all flesh.”
942) Does this “End of all flesh” enjoy those offerings that Israel sacrifice on the altar or not? Everyone would be satisfied as one, above and below.
943) Priests, Levites, and Israel, the three lines together—right, left, and middle—are called man, by uniting the holy desires that rise from them to MAN. The priests with their work, the Levites with their singing, and Israel with their stance. And before he offers that sheep or lamb or that beast that is offered on that altar, he must confess on it all the sins, all the iniquities, and all the evil thoughts that he thought, and then the offering is called “a beast” in all of it—in those sins, evils, and thoughts.
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938) “And the Lord God formed man of dust from the ground.” It is dust, and not clay, as it is written, “For you are dust, and to dust you shall return.” After he sinned, it is written about the serpent, “And dust you will eat all the days of your life.” Dust is the man, of whom it is written, “For you are dust.” This is why it writes “dust,” and does not write “earth” or “clay.” And it is written, “And the serpent’s bread is dust.”
939) Until the Creator awakens and uproots the spirit of Tuma’a from the world, as it is written, “He will swallow up death forever.” Then that dust will be revived and will awaken him to rejoice in the world, as it is written, “Awake and sing, O dwellers of the dust.”
940) But the side that rode the serpent gave him the power to rule, to seduce, and to incite. The one who rides him is the male of the serpent, since the male governs the female and gives power within her. The sun and the moon, ZON, work as one and do not separate. Similarly, darkness and murkiness work as one. The serpent’s male is darkness, and she, the female, is murkiness, as it is written, “And there was darkness and murkiness,” darkness and mist. It is so because there is a male darkness, and there is a female darkness.
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925) The seventh palace is the palace of wine yeast, to be saturated in it, to be drunken, as it is written, “And he drank of the wine, and was drunken; and he was uncovered.” The squeezing of all those grapes, all the evil grapes, here is their squeezing. This is the foaming wine in the verse, “Foaming wine, full of mixture, and He pours out of it, but her yeast—all the wicked of the earth shall drain them and drink them.” Foaming wine means the yeast of the wine. There is no one who drinks of it without inflicting death on himself. It is of that wine that Eve gave to her husband to taste, bringing him into that palace. She squeezed grapes and gave to him, causing death to him and to the whole world after him.
Illumination of Hochma is called “wine that delights.” It must be extended only from below upward. One who exceeds in extending Hochma, drawing it from above downward, is regarded as squeezing grapes. At that time the yeast in the wine awakens, the Klipot, and it becomes an intoxicating wine. That was the sin of the tree of knowledge. That seventh palace of the Sitra Achra is the place of seduction for this squeezing.
926) All the impure souls who descend to all who cling to that impure side stand in that palace. The impure spirit that comes down to all of them comes out from here. As they distorted their ways in this world and engaged in fornication, where they shouldn’t have, to stray from the path of truth, then as he clung to the evil inclination, to fornication, so the spirit of impurity comes out of that palace to defile him, and the son who comes out of the fornication.
927) That son is called “a bastard” because he came from a foreign god. As a man is on the side of the evil inclination, in passion and in fornication, so he draws to that son another impure spirit who defiles, and everyone testifies to him being a bastard. Thus, all his words and sides are in that very way.
928) A spirit who is appointed over the spirits comes out of that palace. They are called “Northern,” the seventh name of the evil inclination, as it is written, “He who hides her hides the wind” [Ruach means “wind” as well as “spirit”]. That spirit is appointed over the Northern, and the seventh palace corresponds to the name of Hell, which is called Underland. It is written about the Northern one, “And I will remove the northern one far off from you.”
929) One point stands at the deepest point, and from here emerge all the other spirits that roam in the world and rule in this world, in all those words and deeds that are given to the left side. From here come all those flickers and sparks that quench immediately, blaze and promptly quench. Also, other spirits come out of those—roaming the world and participating with those spirits that come out from the great deep, as it is written, “Your judgments are a great deep.” These are spirits that were not given to clothe in the world, in a garment from this world. They are visible and invisible.
930) There are spirits roaming the world, which are poised to make miracles for people, since they do not wallow in filth of Tuma’a as much as others. The spirit appointed over them is called Nesira [sawing off), for it was sawn off and divided from the most impure sides. They fly in the air and weaken their impure side to make miracles for those on the side of Kedusha.
931) Several other sides come out of that spirit, called Nesira, who sawn off and divided from the impure side. Those are divided into their kinds, and all of them perform missions in the world, each as befits him. Finally, they are appointed below as kings and ministers, and do not always exist like those other ones above.
932) Within that palace is Dvekut of the side of Tuma’a, and all the impure lusts that defile the world. It is destined to emit fire every hour and moment, and there is no one to rise against him. From here emerges a fire of a strong spirit below, to sentence the wicked of the world with him, and from here emerges a blazing spirit, which is fire and snow, called Tzalmon.
933) There are four doors in that palace, divided into four sides outside. They are united and not united on the side of Kedusha, but a light that shines from the side of Kedusha is seen in the doors. It is a place established in every door for the righteous of the rest of the nations who did not afflict Israel, and who exerted with them on the path of truth. They stand by those doors and rest there.
934) At the door in the middle of that palace, outside, six doors unite in that palace, and all grip it. Here there are open windows to the side of the holy light, and those places are established for the kings of the rest of the nations, those who did not afflict Israel, and have always protected them. For those, there is honor thanks to Israel, and in that dark in which they sit, they enjoy the light that illuminates on the side of Kedusha, as it is written, “All the kings of the nations lie in glory.”
935) But if they harmed Israel or afflicted them, several of them grip them and sentence them below three times a day, with several Dinim, different from one another, for those kings who afflicted them. They are sentenced in that world with several sentences, and each day they testify a testimony to Israel and to their faith, and they descend and are sentenced there. Happy are Israel in this world and in the next world.
936) Thus, seven palaces have been clarified—the departments of the side of Tuma’a from the side of the serpent. Happy is he who is saved from him and from his whispers, who is given from above that he will not be bitten by him and he will not cast venom in him, from which he will die. He should be watched from all sides, from above and from below. One who is saved from the head will not be saved from the tail. When he lowers his head, he erects his tail, strikes, and kills.
937) And yet, “If the serpent bites without a charm,” taking permission and taking out the soul. This is why the man must be careful not to sin before the Creator, so the serpent is not whispered to, to bite and to put to death.
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908) The sixth palace stands over all the other, lower palaces. There are four doors to the palace, and they are called “death,” “evil,” “shadow of death,” and “darkness.” Those four doors are always poised to harm. They are the whole of everything, for since it is opposite from the palace of Tifferet deKedusha, which includes all six palaces, HGTNHY, this palace of Tuma’a includes all the palaces of Tuma’a, as well.
909) As there are four doors to four sides that connect to one another on the side of Kedusha, in faith, and they are all holy, so it is below. When those connect and bond with one another as one in the palace, the palace is called “a shared house,” as it is written, “In a house shared with a contentious woman.” This palace is always poised to harm.
910) It is written about that palace, “Deceitful are the kisses of an enemy,” since here stand all the evil kisses and evil lusts, and all the delights of the body in this world, the delights for which man was expelled from this world and from the next world. It is written about that palace, “For the lips of a strange woman drop honey.” Those impure kisses and pleasures here correspond to the kisses and pleasures in the sixth palace of Kedusha.
911) A spirit stands in that palace, an appointee over all those below. He includes all the other spirits. That palace adorns itself in decorations of beauty over all the palaces below it. The feet of the fools are caught in that palace. It is written about that palace, “Do not covet her beauty in your heart, or let her take you with her eyelids.”
912) All the passions in the world hang in that palace, as well as all the pleasures of the heartless, mindless fools, as it is written, “And I saw among the fools, and understood among the sons, a heartless youth passing through the street near the corner … in the twilight, in the evening.” Then his feet came near that palace, the inclusion of all the ones below it, as it is the palace of Tifferet deTuma’a, which includes all the VAK. Then it is written, “And behold, a woman approaches him, dressed as a harlot, and cunning of heart.” The dressing is the sixth palace of all the palaces, and here the harlot stands, seducing the fools.
913) In that palace, the harlot stands and does not stand, for she comes down, seduces, ascends, and slanders, as it is written, “Her feet will not dwell in her house; now she is outside, now in the squares.” “Now she is outside,” when she comes down to seduce. “Now she is in the squares,” when she rises up to slander. She lurks on every corner when she takes the soul away from him, when she kills him.
914) It is written, “And she seizes him and kisses him.” These are kisses to the impure, to mislead people after her, since here is the place for all those evil kisses from all the foreign fornications, which are sweet for a time. Woe to their end, as it is written, “Her palate is smoother than oil.”
915) It is written, “But her end is as bitter as wormwood.” When a person is lured after her in this world, and it is time for him to depart this world, she stands by the person and dresses before him in a garment of a body of fire, a toothed sword in her hand, and three drops on it.
916) One drop from the drops in the sword is bitter. When she casts it into a man’s mouth, it enters his entrails, the soul is confused, and the drop roams and walks inside the body, uprooting the soul from her place, and not allowing the soul to return. The drop is as bitter as wormwood, and the man tastes the bitterness instead of the sweet that he tasted in it in this world, when he was taken after her. Afterwards, she tosses another drop, the soul comes out, and the man dies. After that she tosses another drop and his face turns green and putrid, and the soul departs because the soul is holy, and when the impure Sitra Achra governs her, she flees from him and does not settle together with him.
917) For this reason, as a man clings to those evil kisses in this world, so he is at this time. If the man is taken after her in this world and leaves the holy side, the soul departs the body and does not return to that holy place, for as he was taken after her in this world, so she governs his soul, and then the soul departs the body in ropes. It is all because of those kisses that she kissed him in this world, which are sweet and then bitter at that time. It is written about it, “And she seizes him and kisses him” in this world.
918) It is written, “And with an impudent face she said to him: ‘Sacrifices of peace-offerings are on me; today I have paid my vows.’” It is so because in that palace are all the accusers, who condemn a person, and all the evil messengers. They make him correct in his corrections and make his hair curly, and wash, and become corrected so he would be looked at. Here stands the spirit Skatupa, appointed over every correction and curling of people.
919) Within the palace stands an appointee who evokes the man to awaken the spirits and strengthen them. It is so because once he corrects himself and curls his hair, he awakens him to take a mirror in his hand, he places it in the man’s hand, and the man looks in it, and sees his form in the mirror. By that, he awakens for the spirit the power of Asirta. From here come all the false visions to people in their dreams, and all who show to people things that do not exist in them, but confuse them.
920) Afterwards, when people are drawn to look in this seeing, called “a mirror,” they are all in their haughty spirit, and the spirit, Asirta, evokes the appointed spirit under him, while he enters the lowest of all the holes, raising the spirit, Askara, from there, Lilit, the mother of the demons. And when a person awakens the spirit Asirta by looking in the mirror, the spirit connects with the person and always ties to him. Then, each beginning of month, the evil spirit of the mirror awakens with Lilit, Askara, and sometimes a person is harmed by them, falls to the ground, and cannot stand up, or dies.
The seeing in the mirror in which he looks causes all that, for as the crudeness of spirit in his heart appears when he looks in the mirror, so he increases the extension of the evil spirit toward him. This is why everything stands in an awakening below.
921) “Sacrifices of peace-offerings are on me.” Peace-offerings come on peace. A peace-offering is from two sides, for by peace-offerings there is no slanderer over him above or below. That left side of the evil inclination is the slanderer, and through the peace-offering he is at peace with the right. This is why it is written, “Sacrifices of peace-offerings are on me,” in plural form, and not “peace-offering.”
922) “Sacrifices of peace-offerings are on me.” The harlot tells him, “I am at peace toward you, to show you peace. And for this reason, today I have paid my vows—to always seduce people. Therefore, I have come toward you, for I know that you are heartless, unkind, to seek your presence, to bond with you in all the evils in the world. It is becoming of you to enjoy and stray after the lusts of this world.” She repels him from one thing to another, from bad to evil, and tells him, “I have returned among the fools; I have sought you and I have found you, I have already found you, to cling to you.”
923) “Come, let us take our fill of love until the morning,” as it is written, “The eye of the adulterer awaits the twilight,” for then is the time to rule, for the Klipot rule only at night. “Come let us take our fill of love, let us walk together, for I am with you, for until now you were a youth in your strength. If you do not please yourself now, then when? Will you delight yourself when you are old? Now is the time.”
What is the reason? It is written, “For the man is not at home; he has gone on the road, from afar.” This is the good inclination, which is not here within you, and it is not its time, for the good inclination is in a person only on the road, from afar, when he is 13 years or more, and even then not in every person. I, however, have been standing with you since the day you were born, as it is written, “Sin crouches at the door,” meaning from the moment he came forth from the door of his mother’s womb. And now that you are free from a woman, now is the time to delight yourself.
924) “He has taken a bag of money with him.” The lights are called “money.” He took the good inclination in his hand to raise it up, to be detained there, and to be delighted there. “He will come home at the full moon,” meaning the good inclination will come opposite him, for the day of the throne, which is the judgment day, to oversee in judgment, as it is written, “At the full moon for our feast-day,” relating to the judgment day, which is Rosh Hashanah [first day of the year].
It is so because when a person must be delighted in the world and enjoy it, the good inclination moves away from him. And when there is Din in the world, he comes to him to sentence him. This is why it is written, “With her many persuasions she entices him … Until an arrow pierces through his liver.” Happy are the righteous, who know the holy ways by which to go, and who will not turn to the right or to the left. Happy are they in this world and in the next world.
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896) The fifth palace is called Sheol [the netherworld], corresponding to the name of the evil inclination, who is called Uncircumcised, which concerns the foreskin. There is one door in this palace, and an appointee over it, appointed to always evoke slandering against the world. That spirit is called Odium, since the name of the door is Odium, as it is written, “And I will put loathing between you and the woman.”
897) One spirit stands in that palace, ruling over everything. He is called Shoded [robber], as it is written, “Robbery and destruction.” He robs in the high mountains, among rocks and mountains. All the robbers who destroy with ruins suckle from that palace, and from here emerge all those who kill with swords and lances, and follow the blaze of the turning sword to destroy everything.
898) The spirit, Robbery, comes out of that spirit. When hunger governs in the world, the spirit Robbery is present, and another spirit participates with him, called Famine. They walk in the world and stand opposite from people, as it is written, “At Robbery and famine you shall laugh.” They slander people and rob everything. Once Robbery walks among the high mountains, robbing, destroying, and obliterating everything, he returns and robs people, and they die of the weakness that he weakens them. And when people eat, they are not full because he is ruling the world.
899) At that time, one who is merciful to people and gives them food and drink is worthy of repelling those two spirits outside so they do not rule in the world. When Israel are not merciful to people, and the rest of the nations are merciful in the world, those two spirits sweeten their words on the nations and attack Israel, for then the Sitra Achra strengthens and Israel surrender.
900) And when Israel are merciful, the Sitra Achra surrenders and weakens, and the side of Kedusha strengthens. And when Israel do not awaken in mercy, those two spirits turn around to subdue Israel. At that time, the rest of the nations suckle all those blessings that come down from the right side. This is what Divinity said, “They made me keeper of the vineyards,” which are the rest of the nations. She said, “I have not kept my own vineyard,” which are Israel, who are called “the vineyard of Divinity,’ since the rest of the nations drew Divinity into them through the Hassadim that they do with people, while Israel repel them from among them because they do not engage in Hassadim like the rest of the nations.
901) And under the spirits stand all those who are called “foreskin,” twig of foreskin, branches of foreskin. Above them is an appointee called Gzardinia, standing over those who do not keep the years of foreskin on the trees, and over all those avoiding the token of the circumcision from their sons. This is why the serpent wished to kill Moses’ son, until Zipporah circumcised him, as it is written, “Then Zipporah took a flint and cut off her son’s foreskin.”
902) That spirit is appointed over people who corrupt their ways and are not concerned with their Master’s glory, keeping the token of the holy covenant. That spirit puts them into Hell, Sheol, and Doom, where they are sentenced.
903) Inside, in the middle of that palace, is a spirit who stands and lurks by roads and trails, to see all those who breach the words of Torah, to instill hatred between the people below and above, since that whole palace is odium.
904) The way of all of them is to show people a bright face and seduce them to stray from the path of truth, drawing them after them, and then killing them. And they will die in two worlds.
905) That spirit is called Afrira, dust from ashes. He does not bear offspring or fruit to the world; he is not the holy dust that bears fruit, and which is called “dust of gold.” Rather, as it is written, “From the ashes of the burnt sin-offering,” for ashes is called “dust,” and this is the dust of the burning of the sin-offering. The sign in that verse comes in two ways: 1) Since that spirit is included in the sin-offering, which is the strong serpent. 2) When a person sins, he strengthens that dust and it rules in the world.
906) That spirit, which is called “dust,” is included in the bitter water that curses. Hence, a woman who strays under her husband and does the deed of a harlot must be given water to drink, mixed with dust from the ground of the tabernacle. That dust from the place called “ground,” the world of Beria, is called the “ground of the tabernacle,” Malchut deAtzilut, who is called “tabernacle.” That dust, the spirit, is from that ground. And this is why the priest must give the woman the drink in that manner, giving dust from the ground of the tabernacle inside the water.
907) Happy are Israel, for the Creator purifies them with high pure water, the water of Bina, as it is written, “And I shall cast upon you with pure water and you will be purified.” The first water is from Bina; the last water is from Malchut. The first water is called Mitzva, which is Malchut, and the last water is called “demerit.” The upper water is Kedusha, Mitzva. The last water is demerit, the Sitra Achra in that palace. This is why the Sitra Achra takes his portion in that water, and it is written about it, “And I shall cast upon you pure water and you will be purified.”
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882) The fourth palace is called “demerit.” It is the Miry Clay opposite another name of the evil inclination, Stumbling Stone, and it is all one. It is called Demerit because all the iniquities of the world are there, the sentencing of iniquities.
883) When people sin, all the evokers of judgment and sentencing take the iniquities and place them in the palace of demerit, and all the Mitzvot in the world, all the holy angels appointed over the merits of the world take those Mitzvot and place them in the fourth palace of Kedusha called Zechut [Merit]. The Mitzvot of people are there, while the iniquities are in another palace, called Demerit, and they are weighed together at the beginning of the year for “God has made them one opposite the other.” And according to the decision of Mitzvot or iniquities, to this side or to that side, so is the winner. If there are more iniquities, the Sitra Achra wins. If there are more Mitzvot, Kedusha wins.
884) Therefore, on Rosh Hashanah [New Year’s Eve], when those two sides—merit and demerit—awaken, life and death depend on them. If the merits sentence to the side called “merit,” a person is written on the side called “life,” since those two sides stand on that day one on this side, and one on that side. If a person is rewarded and the merits win, he is inscribed for life because the holy side, called “merit,” grips to him. Then life grips him and says, “This one is mine and was mine,” and that person is inscribed for life.
885) If the iniquities win, the impure Sitra Achra, who is called “demerit,” and “death,” grips him and says, “This one is mine and was mine,” and then it is written that he is his. On Rosh Hashanah a person is written for life or for death. If he is written on the side of Kedusha, he is written for life, exists there, and clings to it. If he is written in the Sitra Achra, he exists on the side of Tuma’a, which is death, and clings to it. This is the meaning of “For life or death,” for he is drawn either to this side or to that side.
886) As long as he stands on the side of Kedusha, all the Kedushot and all the purities cling to him. He calls, and the Creator will listen and heed him. It is written about him, “He shall call upon Me, and I will answer him; I will be with him in trouble; I will rescue him, and I will honor him. With a long life shall I satisfy him, and I will show him My salvation.” As long as he stands on the impure side, all the Tuma’a and all the evils cling to him. He calls, but there is no one to hear him; he is remote from the Creator. It is written about him, “Salvation is far from the wicked.” It is also written, “Even when you pray aplenty, I will not hear.”
887) That palace is the place of all who are called “other gods,” since they appear here. Also, here are all who incite people into worldly pleasures, fornication, to delighting in the delights of worldly adultery, luring them after pleasures and adultery of this world.
888) In this palace, one strong spirit governs everyone. He, too, is called El, like the spirit in the fourth palace on the side of Kedusha. It is a foreign god, who incites a person who engages in Torah or is standing in the seminary, and the person thinks several thoughts. The spirit says, “It is best to go into a society that is arrogant toward people, who follow beautiful women, and who delight in worldly pleasures.” Once a person has been lured after him, all the spirits roam and go and are drawn after him.
889) Several other spirits stand under the spirit, and all of them defile in this world and in that world. Those spirits are called “boiling feces,” as it is written, “‘Get out [Tzeh],’ you shall say to it,” which is from the word Tzoah [feces] enticing a person out of the seminary and from Kedusha, into worldly pleasures. These are the degrees that are always poised to defile.
890) In the middle of the palace is a spirit called Affliction. A spirit comes out of him, called “the affliction, Leprosy,” which is always poised to defile every slanderer more than he is defiled in the third palace. The upper affliction is appointed over all those Sabbath tables, since when the Sabbath enters and the table is not being set with Sabbath delights as it should be, despising the Sabbath, that affliction takes those tables on which there are no delights of the Sabbath.
891) And when the affliction takes those tables, all the instigators of Din and laws that are standing there begin and say, “He loved a curse, and it came to him; he did not delight in blessing, and it drew far from him. And he clothed himself in a curse as with a garment.” “Let the creditor seize all that he has, and strangers will loot his labor. Let there be none to extend kindness unto him.”
892) On that Sabbath night, when the tables were given to the evil side, the impure evil side grows stronger and the person is given over to the other side. Woe unto him who was taken off from the side of Kedusha, the side of faith, and was given to the other, impure side. It is likewise on all the meals of a good day.
893) In that palace, sons, life, and food are inverted, depriving those three from people. In the fourth, holy palace, there are no sons, life, and food, and they are hanging above. Here they are for the worse, since when a person reaches this palace, there is life there, to obliterate it. And there are sons there, when they are small, as from here the spirit comes out to be appointed as slandering them. And there is food there, to take it away from the man. It is all for the worse, and it is all hanging in demerit, in iniquities. This is why this palace is called Demerit.
894) From here, an impure spirit comes out, Ariria, with several thousand and tens of thousands with him. They are all called “Cursers of the day.” That spirit, and all who are with him, are all poised to take that word that a person curses himself in his anger, and they evoke the serpent called “Leviathan, the slant serpent,” to bring and evoke curses upon the world.
895) Those cursers of the day rule over the minutes and the hours of the day. This is why they are called “cursers of the day.” They take those words that a person cursed himself, whether in anger or in an oath, and with that word evoke the slant serpent, who is called Leviathan, to position him so he damages the world. This is why in his anguish, Job cursed his day and not his body, so they would not grip to his words, since first it is written, “And he cursed his day,” and then it is written, “Let those who curse the day curse it.”
(înapoi la pagina ZOHAR CUPRINS / PEKUDEI – click)
(înapoi la pagina ZOHAR CUPRINS / PEKUDEI – click)
866) The third palace is murky and dark. There is no light in it at all; it is darker than the first palaces, and it is called Dumah, corresponding to the name of the evil inclination, who is called “enemy.” There are four doors in it to four sides.
867) An appointee stands by that door by the force of the vexation on the world. When the Din is in the world, the appointee at the door takes arms and places them at the doors of synagogues. He is called Sakaportia, the failure of the world. It is written about it, “The way of the wicked is as darkness; they know not on what they stumble.” When he rules and the Din is in the world, he stands to see who is walking alone on the street, and if he meets him he can harm him and weaken his fortune.
Malchut is called “a synagogue.” At the door of Malchut crouches sin, which is the harsh Midat ha DindeMan’ula. Angel Sakaportia is the one who places arms there, the Man’ula, for since he stands opposite the palace of Netzah deKedusha, his force is powerful. This is why it was said, “When the Din is in the world, the appointee at the door takes arms and places them at the doors of synagogues,” meaning by the door of Malchut. Hence, the wicked, who cling to the Sitra Achra and extend Hochma from above downward, who fail in sin, the Man’ula on Malchut’s door, lose through him the light of life.
868) The second door, where Snagdiel stands—to receive the verdicts, the writings in which the verdicts are written—has several instigators of judgment and sentencing under him, poised to receive those verdicts. That appointee stands by the second door.
869) When he receives the verdict from the appointee Malkiel, at the first door of the third palace of Kedusha, he stands at this door and descends to those dark doors below—one to the one called Pit, the second palace of the Sitra Achra, and one to the first palace of the Sitra Achra, called Hole. There, several thousand and tens of thousands of appointees rule the world to execute Din, and the Din in that verdict is completed.
870) Angrion is appointed over the third door. He stands over all the illnesses, pains, percolations, and fire of the bones, in which there is no death, and which extend from the Dinim of the left, since several thousands and tens of thousands emerge from him, appointed with him over all those illnesses and pains.
871) The fourth door, the spirit, Askara, who was created during the diminution of the moon, stands over the death of children. He appears before children and laughs with them until he puts them to death. He seems to them like a woman, like the child’s mother, who nurses them, laughs with them, grips them, and kills them.
872) In the middle of that palace stands the spirit, Agirison, appointed over the dead from 13 to 20 years. Their death by the hand of that appointee is in his bonding with the serpent who stands with him and follows him. This is why he is called “the angel of death,” “very good,” as it is written, “And behold, it was very good.”
873) Two spirits expand and come out from here, wrath and fury, who were appointed over all those who hear a scolding from one who engages in Torah, when the one who engages in Torah scolds them for not walking on the straight path. They trust his kindness and are not worried because of it. And also over all those who laugh and mock words of Torah or words of sages.
874) Several thousands and tens of thousands come out from these wrath and fury, and stay over the people who engage in Torah or in Mitzva so they will be saddened and not rejoice in the Torah and in the Mitzva that they are practicing. It is those two that Moses feared when Israel sinned with the calf and he came down from the mountain, as it is written, “For I was afraid of the wrath and the fury.”
875) There is a spirit under those wrath and fury, who stands over all the slanderers, since when people awaken in slander, or a person awakens in slander, the evil and impure spirit, Saksika—who is above, on the awakening of the slander that people began—awakens and enters above, causing death, ruin, and killing in the world through the awakening of the slander. Woe to those who evoke that evil side and do not watch their mouths and tongues, and are not concerned with it. They do not know that the awakening above depends on the awakening below, for better or for worse.
876) When the awakening of the slander awakens below, the slant serpent raises his scales and erects them by raising, so they are erect. He awakens from head to toe because when his scales rise and awaken, his whole body awakens. These scales of his are all those who breach the judgment and law from the outside.
It is so because the serpent and the entire Sitra Achra have a grip only from Malchut deKedusha, as it is written, “And her legs go down to death.” But in the iniquity of slander, Malchut rises in Bina, and the serpent clings from Malchut in the place of Bina. It is so because as the slanderer blemishes a person in whom there is no blemish, so it is above—the Din of Malchut, Man’ula in Bina, ascends, making a flaw in a place where there was no flaw. This is why it was said that the awakening above depends on the awakening below.
Malchut of the serpent was made of the harsh Midat ha Din that extends from Malchut deKedusha that is not mitigated. His scales, his skin, and his tale are the Malchut of the serpent, and it was said, “The slant serpent raises his scales and erects them by raising,” meaning raises his Malchut, the harsh Midat ha Din, called “scales,” to the place opposite BinadeKedusha, for by causing the iniquity of slander, Malchut rises to the place of Bina, making it possible for the serpent to grip to the Dinim that descend from Bina. It is considered that he raises his scales to there—all those who breach the judgment and law from the outside. They are the saboteurs who extend from the externality of Malchut, the harsh Midat ha Din.
877) All those who breach the judgment and law awaken and cling to the evil word that the person said, and awaken to the slant serpent, the male of the serpent. Then the entire wicked body of the serpent awakens from his head to his toes to blemish all the palaces, all the scales in his skin come down, his skin is stripped and descends, and the body—without the skin and scales—ascends and awakens to be a slanderer above.
Once the skin and the scales of the serpent have risen and clung above, opposite from Bina, Malchut’sDinim, which are in his scales and skin, were cancelled and descended from him because there was no need for them. Then the serpent takes off his skin, and the rest of his body becomes a slanderer above, opposite from Bina.
878) Although there is a set time for all the serpents in the world to take off their skins once every seven years, still, they take it off only when slander is awakened from below. At that time the evil serpent awakens above and takes off his skin and scales. One ascends, and one descends; his body ascends to opposite from Bina, and his skin and scales strip off from him and descend. The undressing of his skin and scales is harder for him than anything because he parts from his Zivug.
His skin and scales are the Malchut of the serpent, the serpent’s female mate. He parts from his Malchut because if everything were in bonding with his Malchut, the skin and the scales, which are the harsh Midat ha Din, the world would not be able to tolerate. This is why he is the correction of the world, and everything is thanks to the awakening of the slander below, for although he is the correction of the world, the matter is not done by itself, but due to the iniquity of slander.
879) When the serpents below strip off the skin, each makes a sound that evokes several serpents that stand in the hole, and all of them gossip about the world, to evoke the great serpent to gossip about the world. It is all due to the awakening of slander when there is awakening of it below.
880) Likewise, one who engages in Torah, several angels, who are called “the holy tongue,” unite and evoke an awakening to a place called “the holy tongue.” This is a tongue from the sanctity above. It is the middle line, the balance pivot, uniting the right and the left with one another, for then the Kedusha appears over them, and several holy ones awaken from all the sides. Happy are the righteous who make Kedushot [pl. of Kedusha] awaken above and below, Kedusha of above in Bina, and Kedusha of below in Malchut.
881) It is written about it, “Sanctify yourselves and be holy.” “Sanctify yourselves” is the first water, called “upper water.” It is the Kedusha of above, Bina. “And be holy” is the lower water, last water, Kedusha of below, Malchut. The food is in the middle, between the first water and the last water. Hence, food is not in the last water, Malchut, but in the first water, Bina, since the first water is from above, from Bina, from which the food hangs down, for all the Mochin are from Bina, and not in the last water—Malchut who receives from Bina, and who has nothing of her own. The secret is given to the high and holy. Happy are they in this world and in the next world.
(înapoi la pagina ZOHAR CUPRINS / PEKUDEI – click)
