Kabbalah

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Comment by Golden_Angel_K on March 8, 2010 at 8:29am

They Carried – And Cast Him into the Sea

1) “So they carried Jonah and cast him into the sea, and the sea ceased its raging.” What is the reason that the sea roared at Jonah and the earth, Nukva, did not roar at him? He went abroad, so Divinity would not be over him. It turns out that he fled from the land of Israel, Nukva. Why did the sea grip him when he left, and not the land, from which he fled?

2) The sea is akin to the firmament, and the firmament, to the throne. There are seven firmaments, HGT NHY de ZA. The upper firmament is called MI [the letters Mem-Yod], YESHSUT, and the lower firmament is Malchut de ZA, from whom the Nukva is built, receives the two letters MI from the upper firmament, which become the letters Yam [“sea,” the letters Yod-Mem] in her. The upper firmament imparts the Hochma in it only to the Nukva; hence, the Nukva received the letters MI in him and became Yam [sea] in her, indicating the Hochma in Nukva.

The sea, Nukva, is akin to the lower firmament de ZA, since her whole construction comes from that firmament. This firmament is akin to the throne, YESHSUT, which are a throne to upper AVI. For this reason, the lower firmament received the letters MI in the throne and became Yam. And the difference between the name Eretz [land] and the name Yam is that the name of Nukva, Eretz, does not specifically indicate the illumination of Hochma in her, but only the blessing in her, but the name Yam of the Nukva specifically indicates the illumination of Hochma in her, from which the prophecy extends.
This is the reason why the sea gripped him and received him in it, since he was escaping the sea, escaping the prophecy, which extends from the Mochin de Nukva, which are considered sea. Hence, the sea roared at him and not the land. And also, they cast him into the sea to bring him back to the prophecy from which he fled.

3) “So they carried Jonah and cast him into the sea.” When they cast him into the sea and drowned him to his knees, the sea calmed. They picked him up, and the sea roared. The more they sunk him, the more the sea calmed. Finally, he himself said, “Take me and cast me into the sea.” Promptly, “They carried Jonah, and cast him into the sea.”

4) When he was thrown into the sea, his soul departed him, rose to the King’s throne, and was judged before Him. Then his soul was given back to him and he entered the mouth of that fish, and the fish died. Then the fish was revived.

5) When a person climbs to one’s bed and sleeps, each night his soul departs him and is judged at the courthouse of the King. If one is rewarded with survival, the soul is returned to this world.

6) The Din [judgment] is in two ways. One is sentenced neither for the evil that he is intended and destined to do, as it is written, “For God has heard the voice of the lad where he is,” nor for the future. And do not say that one is sentenced only for the good that he has already done. Rather, one is rewarded for the current good and is sentenced for the merits that he is destined to do, for which he is saved, although he is currently wicked. This is so because the Creator does good with all people, and all that He does is only to benefit everyone. Hence, He does not sentence a person for the evil that he is destined to do.
This is why one is sentenced before the Creator, for He knows the future. And he brings this saying, that one is sentenced every night, to clarify what he said above about Jonah, that his soul departed and was judged before the Creator.

7) Since Jonah was cast into the sea, it is written, “And the sea ceased its raging.” The upper sea is Nukva, and when the raging calms, it stands.
When there is Din in the world, meaning courthouse, Nukva, it is like a pregnant woman who is having a difficult labor. And when she delivers, the scare calms. Similarly, when there is Din in the world, it is not still and not restful until the wicked are judged. Then it rests and stands still in wholeness, and persists, as it is written, “When the wicked perish, there is joy.”

8) “When the wicked perish, there is joy.” It is written, “Do I have any pleasure in the death of the wicked?” Thus, is there no pleasure to the Creator when sentence is done on the wicked? But here, before the work is done, He has no desire for the death of the wicked. But here, after the work is done, “When the wicked perish, there is joy.”
And Dumah Rises and Calculates

9) “And the life of Sarah were.” We, authors of the Mishnah, were close to the internality of the degree. We heard a voice inverting to bestow from above downwards and spread in the world.

Since ZA, which is the voice, rose, determined, and complemented the two lines, right and left of Bina, by its illumination there from below upwards, he is inverted. He spreads from there to the world and shines from above downwards. The voice uproots mountains and breaks firm rocks. This means that its illumination uproots and breaks all the Klipot. Great winds rise and the ears are open. He explains the source of the power of the voice, ZA, to bestow. He says that great winds, the Sefirot of ZA, called Ruach, rise to the Awznaim [ears], Bina, in the form of MAN, where it becomes a voice. And there it determines between the two lines of Bina and clothes the Hochma on the left with Hassadim on the right, and then the Awznaim open to shine. To the extent that the voice opens the Awznaim to shine, he, too, expands and shines.

10) In its travels—meaning in its bestowals, called “traveling.” Because it walks in three places—the voice would say, “Cut off a part.” And there are the still ones that sleep is in the holes of their eyes, and who return and stand up. The middle line cannot determine between the two lines and include them in one another before it diminishes the left line from GAR to VAK de GAR. During the illumination of the left without mingling with the Hassadim on the right, all the lights are blocked, the night grows dark, and people sleep, meaning the Mochin depart them.

This is the meaning of the voice, middle line, saying, “Cut off a part”: it commands by its strength to wane the part of GAR de GAR from the illumination of the left line, and then the still ones, with slumber in the holes of their eyes, sleep because of the illumination of the left without integration with the right, which blocks their lights. It follows that now they return and stand up, since now, after the GAR of the left have diminished, the left and right are included in one another and the lights open. Hence, the sleeping have awakened and obtained their Mochin, which is their sustenance.
The king, the Nukva, who receives from ZA, called “voice,” speaks: “Keep the gates.” The ruler over many armies stands guard. Once the king, Nukva, received the Mochin from the voice, the middle line, she said, “Keep the gates,” because he diminished the GAR, which impart from above downwards. Hence, the Nukva, too, said, “Keep the gates,” so they do not draw from above downwards. And then the ruler of many armies, which is Matatron, stands guard, meaning received the Mochin from Nukva.

11) They all do not feel and do not know that the book is open and that the name writes, “And Dumah rises and calculates.” Those three—book, name, and calculation—are in the Nukva, since the Nukva herself is called “book” and all the souls are in her and stem from her. And each soul has a degree in that book, which is the Nukva, and it is called “a name.” And that degree emerges in a Zivug on a Masach [screen], and that Masach is called “calculation” because the level of the Zivug is calculated and measured in the Aviut [thickness/coarseness] of the Masach.
It is written that the book is open, meaning that the Nukva is open to receive souls from ZA. And it was written about the name, that each soul has a specific level there in the book, and that it emerges over a calculation, which is the Masach. And Dumah is the angel appointed over the dead, to sentence them in their graves and to qualify them for the revival of the dead, and over the souls of the wicked, to sentence them in hell. When he is appointed, he rises and receives the strength to sentence those bodies in calculation, which is the Masach of the middle line.
There are two kinds of Dinim and punishments: 1) Which extends from the domination of the left line before the arrival of the middle line, and 2) extending from the middle line itself after it has incorporated the two lines—right and left—in one another. This is so because the middle line diminishes the GAR of the left line, which imparts from above downwards. By this force, all those Kelim that once swallowed this illumination from above downwards must be annulled and renewed.
It is known that the meaning of the eating from the tree of knowledge is the extension of abundance from above downwards. This is the reason why the bodies were sentenced to death. And by the force of the illumination of the middle line, the bodies must be completely revoked and rot in the ground until nothing is left of them but a ladle of decay, since the filth they had absorbed will not come out of them in less than that.
Subsequently, during revival, they will be renewed, and the appointee over this Din, the angel Dumah, will rise for his nomination to sentence the bodies in their graves. This means that by the calculation, he will receive from the Masach de Hirik in the middle line, called “calculation,” meaning the second kind of Dinim and punishments, which extend from the middle line, from his Masach.
Hence, only the bodies of those who have been rewarded in their lives to receive the Mochin from the middle line will be sentenced by Dumah—the force of the middle line—after their death. But those who have not been rewarded with receiving the Mochin of the middle line during their lives, but clung to the left line, the Dinim and punishments that come upon them are of the first kind, and not from the middle line. Hence, after their death, Dumah will not receive their bodies, since his judgments are only from the middle line, and those who were not rewarded with it during their lives, how will they be rewarded with it after death?
The difference between whether the bodies are sentenced by Dumah or not is very significant. The matter of revival of the dead extends from the great, comprehensive Zivug that will be at the end of correction, which is about all the Zivugim [plural of Zivug] and the levels that emerged from them one at a time throughout the 6,000 years. They will all simultaneously gather in the comprehensive Zivug. And the reason for bringing them all simultaneously is that it brings a great light, which brings the end of correction.
Hence, through the calculation in each Zivug, all those bodies that were sentenced under Dumah, with respect to the Zivugim in the middle line, will thus become ready to receive the gathering of all the simultaneous Zivugim at the end of correction and will stand for the revival of the dead. And this angel, Dumah, takes the dead into account, into the measure of the Zivug. And afterwards, at the time of the revival of the dead, he brings out their calculation, for then all the calculations will gather into one calculation and the dead will live.
But those who are sentenced by the first kind of punishments, from the left line, whose bodies were not included in the calculation from the middle line, for which Dumah does not take them into account, they will not rise at the revival of the dead, since they have no share in this great light that was gathered form all the Zivugim in the middle line.
And the wicked dwellers of the dust are not included in the Zivug of voice and speech, but return outside. This means that although they had already arrived at the interior, to receive from the middle line, they will go back out and will not wish to receive from it. This is because the middle line, called “good,” is calculated in them, meaning to bestow upon him in calculation. But they have no wish for incarnation and inversion because the Mochin that extend by calculation from the middle line extend by incarnation: they incarnate and come one at a time by an order of three points, Holam, Shuruk, Hirik.
Also, the inversion of degrees in the illumination of the left is corrected so that what was in it before—GAR above, then VAK, then its sentence—has been inverted and the sentencing has become superior, then VAK, and finally GAR. This is the meaning of the wicked ones that cling to the left line having no wish for the Mochin from the middle line, since the Mochin of the middle line coming by incarnation over three points and by inversion of the degrees in the left line. And they have no desire for incarnation and inversion because they want only the GAR of the left that extend to them from above downwards.

12) Because they have no desire for the Mochin that come by incarnation and inversion, they fall and are not revived. Hence, the wicked are wiped out of Dumah’s book because he takes into the calculation only from the middle line, where the wicked are not included. Therefore, who will desire them at the revival of the dead? During the revival of the dead, the angel Matat will receive the account in the graveyards from Dumah. But who will desire those wicked ones that are not counted by Dumah for the revival of the dead? Who is in their account? This implies to the hard Klipa [shell] called Sichon, which makes the account. He is the opposite of Dumah, since Dumah means Demamah [stillness] and Sichon is Sicha [conversation] and Dibur [speech]. Woe unto them, woe unto their lives, and woe unto their pains. It is said of them, “Let them be blotted out of the book of the living,” for they are not intended for the revival of the dead.

A King Who Becomes Servant to a Field

13) “And the life of Sarah was.” Why is there a difference, that of all the women in the world, her death was mentioned in the Torah and their death was not mentioned in the Torah? But it is written, “And Rachel died,” “And Miriam died there.”

14) It is not written of any of them as it is written of Sarah. “And the life of Sarah was a hundred and twenty and seven years; these were the years of the life of Sarah.” Thus, neither of them counted days and years as with Sarah. No special portion is written for any of them, as it is for Sarah, since she is the degree that all of man’s days and years depend on, meaning on these Mochin, which are the life of Sarah, implied in the numbers 100 years and twenty years and seven years, which are the span of man’s life.

15) “The profit of a land” is Nukva. “In every way” is Yesod de ZA, since the spirits, the souls, and the benefit of the world stem from Yesod. “A King who becomes servant to a field.” The king is the Creator. He “becomes servant to the field” when it is properly established. The upper King is ZA, when he connects to the field when it is cultivated. “A field which the Lord has blessed,” meaning the Nukva, as it is written, “As the scent of a field which the Lord has blessed.” This is so because after it is sufficiently cultivated and corrected, the upper King, ZA, connects with it.

16) The King is Divinity, which dwells in a man’s home, to be corrected in it when a man is married and mates with his wife to procreate and to bear fruits. And Divinity educes souls to place them in her. This is why she connects only to a field that has been cultivated.

17) A king is a woman who fears the Lord, as it is written, “A woman who fears the Lord, she will be praised,” referring to Divinity. “Servant to a field” is a strange woman, the Sitra Achra, as it is written, “To protect you from a strange woman,” for there is a field and there is a field. There is a field that all the blessings and sanctities are in it, as it is written, “As the scent of a field which the Lord has blessed,” which is Divinity. And there is a field that every ruin, impurity, destruction, killing, and war is in it, which is the Sitra Achra.
At times, this king, Divinity, serves that field, the Sitra Achra, as it is written, “Under three things the earth quakes,” “And a handmaid that is heir to her mistress.” The field of the Sitra Achra will inherit the Divinity, and then this king, who his Divinity, her light will be covered and darken until she is purified and connects to ZA above.

18) This is why there is the male goat at the beginning of the month, for then that field—the Sitra Achra—separates from the holy King, Divinity, and the blessings are absent from that field, the Sitra Achra. But when it serves that field, the Sitra Achra, it is written, “For he found her in the field,” meaning Divinity, “The engaged girl cried out, but there was no one to save her,” since “In the field” means the Sitra Achra.

19) Eve came to the world and was attached to that serpent, who cast filth in her and she caused death to the world and to her husband. Sarah came and descended to the place of the Sitra Achra and rose, and the Klipot did not cling to her, as it is written, “And Abram went up out of Egypt, he, and his wife, and all that he had.” When Noah came to the world, what does it say? “And he drank of the wine, and was drunken; and he was uncovered.”

20) And because Abraham and Sarah were not adhered to the Sitra Achra, Sarah was rewarded with the upper life, for her, for her husband, and for her sons after her. And it is written, “Look to the rock from which you were hewn,” meaning Abraham, “And to the quarry from which you were dug,” Sarah. This is why it is written, “And the life of Sarah was” [in plural form in Hebrew], since she was rewarded with all of them, all the years. And this is not written of all the women, for it is not written, “And the life of Eve was,” and similarly in all of them, for she was attached to life, hence life is hers.
One Who Diminishes Himself

21) Happy is he who diminishes himself in this world; he is great and superior in the eternal world. One who is small in this world is great in the eternal world, and one who is great in this world is small in the eternal world, as it is written, “And the life of Sarah was…” 100, which is a great number, a year [in singular form] is written about it. This means that he diminished it into one year. And seven, which is a small number, he augmented it and increased it, for it writes “years” in regards to it.

The Creator augments only one who diminishes himself, and diminishes only one who magnifies himself. Happy is one who diminishes himself in this world; how great is he in the eternal world.

And the Life of Sarah Was

23) “And the life of Sarah was.” This life is entirely above, in Bina. 100 years is Keter, above. Twenty years are HB, above, and seven years are ZAT, above. These are GAR and ZAT de Bina, from which Sarah received life, which is the Mochin. On all of them it is written “year” and on the seven it writes “years,” as it is written [in the Hebrew text], “A hundred year,” and “Twenty year,” and then “Seven years.”

24) But the hundred years there include everything, meaning Keter, which contains the ten Sefirot, each of which consists of ten, and they are one hundred. This is so because the place of the Upper One—the more hidden of all that is hidden—is included there. This is AA, the one hundred blessings of each day. This means that he imparts one hundred blessings upon the Malchut each day from his 100 Sefirot. This is the reason why it writes “year” about them, in singular form, which is the unification. This is so because thought and Yovel [fifty years period], which are HB, never part from one another, since GAR are connected to each other as one.

25) But seven years, which are ZAT de Bina, are separate from one another. They exit the hidden one above, which is AA, since they stand below Parsa de AA, at his Chazeh. And the Parsa separates between them and AA. And even though all is one, equal unity, the ZAT are discerned with Din and Rachamim [mercy] into several sides and ways. But above, in GAR de Bina, AA clothes in them above the Chazeh and there is no Din there at all. This is why it is written “Seven years” about them and not “year” as with the GAR. And every ten Sefirot of GAR and ZAT are called “life,” which is why it is written, “And the life of Sarah was,” since they actually were, created and stood above, in ten Sefirot de Bina.

26) Why does it write of Sarah’s death more than of other women’s? It is because when Isaac was tied, he was thirty-seven years old. And since he died, Sarah died, as it is written, “And Abraham came.” He came from Mount Moriah, from tying Isaac. And those thirty-seven years from the day Isaac was born until the time he was tied were certainly the life of Sarah, as is the number of “was” in Gematria [in Hebrew], which is thirty-seven years, from the day Isaac was born until he was tied. And the death of Sarah is written in the Torah to tell us that.

And the Cows Took the Straight Way

27) “A Psalm. O sing unto the Lord a new song.” The cows said this verse, as it is written, “And the cows took the straight way.” What is “Took the straight way”? They were saying a new song. And what song were they saying? “A Psalm. O sing unto the Lord a new song.”

28) Everything that the Creator created in the world, they all say praise and songs before Him, whether above or below. And should you say, “Accordingly, the cows themselves were saying this song,” it is certainly so. But those cows, the ark was on them. And when the ark was taken away from them, they were lowing, as do the rest of the cows in the world, and were not saying songs. Certainly the ark that was on them made them sing.

Comment by Golden_Angel_K on March 8, 2010 at 8:25am

Good morning Guys :)...here is recent study of Zohar, please Read it to correct your ego, then a non visible light (ohr makif) it will correct you!

Comment by Siril0 on March 6, 2010 at 2:00am

In Gratitude for these great vids
Love Here & Now Cyril

Comment by Lydia on March 5, 2010 at 8:03pm

Comment by Lydia on March 5, 2010 at 7:35pm

Comment by Golden_Angel_K on February 23, 2010 at 11:02pm

Comment by Golden_Angel_K on February 23, 2010 at 10:41pm

Comment by Golden_Angel_K on February 23, 2010 at 10:40pm

Thank You Ciril !...Great share as always ;)...Blessings to all

Comment by Siril0 on February 23, 2010 at 2:05pm

In The Love of Sepiroth & AlephBet energy :o)

Comment by Golden_Angel_K on January 15, 2010 at 3:16pm

Lesson – 01.15.10

Preparation for the Lesson, Part 1, Part 2

Wmv Video

eng_t_rav_2010-01-15_lesson_bb_achana.wmv

Mp3

http://files.kab.co.il/audio/eng_t_rav_2010-01-15_lesson_bb_achana.mp3


The Book of Zohar Chapter “On The Eighth Day”, Item 98


Wmv Video

eng_t_rav_rh-zohar_2010-01-15_lesson_bb.wmv

Mp3

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