696) \u201cDan shall judge his people, as one of the tribes of Israel.\u201d Dan, as it is written, is the last of all the camps, the left thigh, Hod. He walks last because Judah and Reuben journey, the Levites and the ark set up banners, and the banner of Ephraim journeys to the west. The right thigh journeys according to the order that the right thigh comes before the left thigh, Dan. Thus, Dan journeys last.<\/p>\n\n\n\n
But Zebulun comes in and out, as it is written, \u201cRejoice, Zebulun, in your going forth.\u201d Zebulun is the thigh, and not Ephraim. Judah, however, was mingled with all of them. Because Zebulun is included in the banner of Judah, he has no measure of his own but is included in Judah, the head of the banner. Only Ephraim, the head of the banner, has a measure of his own\u2014the right thigh, Netzah.<\/p>\n\n\n\n
697) Explaining the order of the four banners: Malchut above is the Nukva of ZA. She consists of all twelve ties. Judah is the lower Malchut. As the upper Malchut is mingled in everything, the lower Malchut, Judah, includes everything, a body and a thigh, meaning Tifferet and the twelve ties in the arms and thighs, to prevail in his strength.<\/p>\n\n\n\n
698) It is written, \u201cOn his right was a fiery law. The Torah was given from the side of Gevura, fire. However, Gevura is included in the right, Hesed, in the Guf, Tifferet, and in the thigh, NH, and in all the Sefirot. Similarly, the first order of the journeying of the banners is Judah, meaning Malchut that comes from the side of Gevura but is included in the right in body and thigh, and mingled with all the Sefirot, similar to the Malchut above, Nukva of ZA, which was included in all the Sefirot.<\/p>\n\n\n\n
699) The second order of the banners is Reuben, who is to the south, right, Hesed. However, Judah took all of Reuben\u2019s power of the right because the kingship was taken from Reuben, and Judah increased in the power of the right, which was from Reuben.<\/p>\n\n\n\n
David, too, said he was from Judah, \u201cThe Lord says to my lord, \u2018Sit to my right,\u2019\u201d since the left is included in the right and is empowered by its strength, as it is written, \u201cThe right arm of the Lord does valiantly.\u201d For this reason, Judah took all of Reuben\u2019s power of the right and hence journeyed first. Judah and Reuben are two arms. Reuben is the right arm and Judah is the left arm.<\/p>\n\n\n\n
700) The third order for the banners is Ephraim, the right thigh, Netzah, which always travels before the left thigh. Dan is the left thigh, Hod, and travels last. For this reason, he is the last among all the camps and their armies, and he walks last.<\/p>\n\n\n\n
701) Judah took part in the two arms, HG, since Reuben, the right arm, had lost the birthright, the priesthood, and the kingship. This is why it is written about Judah, \u201cHis hands will contend for him,\u201d meaning the two hands, HG.<\/p>\n\n\n\n
702) It is written, \u201cAnd King Solomon made a great throne of ivory.\u201d He made Solomon\u2019s throne as above: all the shapes of above\u2014lion, ox, eagle, and man\u2014he made here. Thus, Malchut below, Solomon, which comes from Judah, mingled with all the Sefirot, is as the upper Malchut, as it is written, \u201cAnd Solomon sat on the throne of the Lord as king.\u201d \u201cKing\u201d is an unclear word. It is not necessarily referring to Solomon, but refers to the upper Malchut.<\/p>\n\n\n\n
This is why it is written, \u201cAnd Solomon sat on the throne of the Lord,\u201d like a king, the upper Malchut, included in all the Sefirot, like her. It is also written, \u201cAnd Solomon sat upon the throne of David his father; and his kingdom was established firmly.\u201d As the words, \u201cHis kingdom,\u201d relate to the upper Malchut [kingship], when the moon, upper Malchut, is in her full, here, too, Melech [king] refers to the upper Malchut.<\/p>\n\n\n\n
703) In the beginning it writes, \u201cDan shall judge his people,\u201d and then it writes, \u201cAs one of the tribes of Israel.\u201d \u201cAs one\u201d means as the Unique one in the world, who judges alone, like the Unique one in the world, as it was with Samson, who performed judgment [judgment] in the world alone, judging and killing together, and without needing help.<\/p>\n\n\n\n
704) Dan is a serpent that lurks on roads and trails. Above, it is the small serpent behind all the camps, at the end of all the degrees of Kedusha, lurking on roads and trails. Afterwards, armies and camps of saboteurs come out of here, lurking for people to punish them for the sins that they cast behind their shoulders, which they do not sense and say, \u201cWe did not sin.\u201d He is the primordial serpent above, before he was sweetened in the wine that delights.<\/p>\n\n\n\n
There are two kinds of judgments from the two points: the lock and the key. The root of the judgments in Bina is called the key, and the root of the judgments in Malchut is called the lock. Two serpents are extended from them: the great serpent from the key, and the small serpent from the lock. Dan\u2014part of the Malchut, of the twelve ties in her end\u2014is in the left thigh, Hod, and the power of the small serpent is placed in him, to subdue the Sitra Achra, as it is written, \u201cWhich bites the horse’s heels, so that his rider falls backward.\u201d<\/p>\n\n\n\n
Also, there are roads and trails that are extended from the key and which are called \u201croads.\u201d And those that are extended from the lock are called \u201ctrails.\u201d \u201cDan is a serpent that lurks on roads and trails,\u201d since being a small serpent he has power in the roads, from the key, and in the trails from the lock.<\/p>\n\n\n\n
Above in Bina, too, there is a small serpent, and it, too, lurks by roads and trails because the Malchut rose to Bina and elevated the power of judgments in her to the Bina. Hence, there is a small serpent there, as well, which is extended from the lock.<\/p>\n\n\n\n
Also, there is the primordial serpent above, in Bina, before the Bina was sweetened in the delighting wine from the time of Bina\u2019s Katnut, which she received by Malchut\u2019s ascent to her. However, once she received the Gadlut, the delighting wine, she lowered those judgments from her and the small serpent is no longer in her.<\/p>\n\n\n\n
705) \u201cDan shall be a serpent in the way.\u201d As there is a road above in Bina, the key, there is a road below in Malchut, the lock. The sea divides by two ways into several ways on each side, where each way consists of both. There is one road only from the key, in which there is no part of the lock, which comes and increases the sea, Malchut, with Mochin of GAR, since the Mochin of GAR are extended only through the key. It raises all kinds of bad fish because the shells draw near to suck the abundance from there and they grow from it. As the water below produce good fish, bad fish, and frog-type fish, all kinds of bad ships emerge in the upper sea, as well.<\/p>\n\n\n\n
706) When the shells use this road in the sea, meaning suck abundance from there, they are seen riding their horses. And had it not been for the serpent behind all the camps, Dan, the little serpent, lurking at the end of the roads and scattering them back, they would have destroyed the world, as it is written, \u201cWhich bites the horse’s heels, so that his rider falls backward,\u201d the harm-doers who ride horses. Enchanters go out to the world from those shells, as it is written about Balaam, \u201cHe did not go, as on other times, toward serpents,\u201d since they are poised to whisper in the charms of the world.<\/p>\n\n\n\n
707) \u201cDan shall be a serpent in the way.\u201d What is \u201cIn the way\u201d? One who follows the serpent denies the household of above, causing emaciation in the armies of holiness in the upper worlds. This is so because that high way that comes out from above\u2014the key that comes out of Bina, as it is written, \u201cWho makes a way in the sea\u201d\u2014one who follows the serpent, it is as though he is following that high way, to emaciate it, meaning to reduce the abundance. This is so because the upper worlds are nourished by that way, and he is spoiling their nourishments, inflicting emaciation in them, since one who follows the serpent, who draws the abundance of the left from above downwards, causes a cessation of the upper coupling, from which the worlds are fed.<\/p>\n\n\n\n
708) Is Dan at this degree because he is an evil shell? It is written, \u201cAnd the flaming sword which turned every way to guard the way to the tree of life.\u201d Similarly, here it is written, \u201cWhich bites the horse’s heels, so that his rider falls backward,\u201d to keep all the camps. In other words, Dan\u2019s gripping of the degree of shell is a correction of the throne, the Nukva, to keep it from the suction of the harm-doers that ride the horses, for Solomon\u2019s throne was a serpent hanging by the knots of the scepter above the lions in the throne. Thus, there is a serpent in the correction of the throne.<\/p>\n\n\n\n
709) It is written, \u201cAnd the woman bore a child and called his name, Samson … and the spirit of the Lord began to beat in him in the camp of Dan.\u201d Samson was a hermit from the world, abstained from the world. A mighty force mounted in him and he was a serpent in this world against the idol worshipping nations because he inherited the part of the blessings in the inheritance of his father Dan, as it is written, \u201cDan shall be a serpent in the way, a horned snake in the path.\u201d<\/p>\n\n\n\n
710) The meaning of the correction of the spells is that the serpent is a horned snake. Even though they are two kings, their charmers make them as though they were one kind. Similarly, that wicked one, Balaam, knew everything, as it is written, \u201cAnd he went Shefi [alone],\u201d which implies to Shefifon [horned snake]. And previously, it was written, \u201cHe did not go, as on other times, toward serpents.\u201d Thus, at times he used this and at times he used that, at times a serpent and at times a horned snake, since he knew how to use both.<\/p>\n\n\n\n
711) But is it not Dan\u2019s degree to use the serpent and the horned snake? Of course it is. However, he was appointed over this degree to rule over it for the needs of holiness, since he is the last discernment. It is to his merit, since there are the King\u2019s appointees on this, and there are appointees on that. It is an honor to all the appointees together to be appointees of the King without considering what he is appointed on. The King\u2019s throne is corrected with all the appointees together.<\/p>\n\n\n\n
Below all these appointees, ways and degrees divide, for better and for worse, and all of them together unite in the corrections of the throne, the Nukva. For this reason, Dan is to the north, on the left thigh of the Nukva, Hod, at the hole of the great abyss at the end of the left thigh, Bina of the shell, where there are several regiments of harm doers, all of whom are ministers appointed to harm the world.<\/p>\n\n\n\n
712) This is the reason why Jacob prayed and said, \u201cFor Your salvation I hope, O Lord.\u201d In all the tribes, he does not say, \u201cFor Your salvation.\u201d Why does he do it in this one? It is because he saw the might of the serpent\u2019s power upon the awakening of the judgment to prevail over the Kedusha [holiness], hence he prayed, \u201cFor Your salvation.\u201d<\/p>\n\n\n\n
713) \u201cOne should always praise one\u2019s Master and then pray his prayer.\u201d One whose heart is pure and wishes to pray his prayer, or is in trouble and cannot praise his Master, what is he?<\/p>\n\n\n\n
714) Even though he cannot aim the heart and will, why should he diminish his Master\u2019s praise? Rather, he will praise his Master even though he cannot aim, and then he shall pray his prayer. It is written, \u201cA prayer of David. Hear a just cause, O Lord, hear my singing, listen to my prayer.\u201d First, he said, \u201cHear a just cause, O Lord,\u201d since he praised his Master. Afterwards, \u201cHear my singing, listen to my prayer.\u201d One who can praise his Master and does not do so, it is written about him, \u201cEven if you pray profusely, I do not hear.\u201d<\/p>\n\n\n\n
715) It is written, \u201cOne lamb you shall offer in the morning, and the other lamb you shall offer at twilight.\u201d They set up prayers corresponding to the continual offerings. The morning prayer corresponds to the morning continual offering, and the one of noon corresponds to the offering of the afternoon. In the awakening below through the making of the offering, above awakens, too. It is likewise in the awakening above toward the one above it, until the awakening reaches a place where the candle must be lit, and it is lit. It follows that upon the awakening of the smoke that rises from the offering below, the candle above, the Nukva, lights up. When this candle lights up, all the other candles light up and all the worlds are blessed by it. It follows that the awakening of the sacrifice is the correction of the world and the blessings of all the worlds.<\/p>\n\n\n\n
This is so because the lower ones in the world of Assiya cannot raise MAN directly to ZON of Atzilut, but only to the adjacent degree above. In turn, that degree raises higher, to the one adjacent to it from above, and so the MAN rises from degree to degree until the MAN reaches ZON of Atzilut. This is why it is said that upon the awakening below through the offering that the lower ones offer in the world of Assiya, above awakens, too, meaning that the degrees in the world of Yetzira awaken to raise the MAN that they received from Assiya to the world of Beria. And upon the awakening of the degrees of Beria above to the one above it, the world of Atzilut, its own adjacent superior awakens until the MAN reaches the Nukva and raises the MAN to ZA, and she shines from him. Lighting the candle means uniting the Nukva, who is called \u201ca candle,\u201d in ZA, to receive light from it. This is considered that she is lit by it.<\/p>\n\n\n\n
716) How is this done? The smoke of the offering begins to rise\u2014those holy forms appointed over the world of Assiya. They are established to arise to raise MAN, and they awaken to degrees above them in the world of Yetzira, in high craving, as it is written, \u201cThe young lions roar for prey.\u201d Those in the world of Yetzira awaken to degrees above them in the world of Beria until the awakening reaches the place where they must light the candle, meaning until the king, ZA, wishes to unite with the queen, the Nukva.<\/p>\n\n\n\n
717) What are MAN? In the craving below, lower waters rise, meaning MAN, to receive upper waters, MAD, from the degree atop them. This is so because lower waters, MAN, spring out only by an awakening of the desire of the lower one. At that time, the craving of the lower one and the upper one become attached, and lower waters spring out opposite the descending upper waters, the coupling ends and the worlds are blessed, all the candles light up, and the upper ones and lower ones are in blessings.<\/p>\n\n\n\n
Each lower degree is considered a female with respect to the degree above it. Thus, Assiya is considered a female with respect to the world of Yetzira, and Yetzira is considered a female with respect to the world of Beria. Similarly, the upper degree is considered a male with respect to the one below it, such as Yetzira being considered a male with respect to the world of Assiya and Beria is considered a male with respect to the world of Yetzira. This is so because the rule is that the giver is a male and the receiver is a female.<\/p>\n\n\n\n
And since a degree cannot receive anything from a degree that is more than one degree above it, and receives only from its adjacent higher degree, it follows that each upper degree that gives is a male, and each lower degree that receives from it is a female. And through the craving, when each lower one craves to receive abundance from the one above, it raises MAN to it in a way that each lower one raises MAN to the one above it, adjacent to it, until it reaches Ein Sof. At that time, Ein Sof brings down abundance, MAD, and each upper degree gives the abundance that it received to the adjacent degree below it, since the MAD cascades from one degree to the next, through the lower ones in the world of Assiya.<\/p>\n\n\n\n
718) The priests are right line, and the Levites are left line, awakening upon the offering of the sacrifice, to unite the right with the left. With the priests and the Levites, upon offering the sacrifice, one evokes the left, the Levites, and one evokes the right, the priests, since the bonding of male to female is only in left and right, as it is written, \u201cLet his left be under my head, and his right shall embrace me.\u201d Then, after the embrace of right and left, the male bonds with the female and the craving is present, the worlds are blessed, and the upper and lower rejoice.<\/p>\n\n\n\n
The Nukva has nothing of her own and ZA gives her everything. In the beginning, he gives her illumination of Hochma from the left line, and then gives her the light of Hassadim from the right line. This is not considered a coupling, but an embrace, when he embraces her with his left and right. This is so because although now the Nukva has right and left, as do ZA, they are still not equal, since the right and left in ZA are dominated by the right, the left does not shine in it, and the right and left of the Nukva are dominated by the left, and the right does not shine in her. A coupling is equivalence of form. Hence, here it is not considered a coupling, but an embrace.<\/p>\n\n\n\n
Once the Nukva is completed in right and left, he unites with her through the middle line, which contains an equal measure of right and left. At that time, ZON are equal to each other, in the quality of the middle line, which shines in both of them together. At that time, it is considered a coupling\u2014that they are in equivalence of form. Thus, the majority of abundance is the illuminations on the right and on the left, and nothing more. However, the Nukva receives them only through the middle line, the coupling, by equivalence of form, and then she receives the abundance from ZA to the worlds.<\/p>\n\n\n\n
719) Hence, the thing below, the offering, is evoked through the priests and the Levites, to evoke craving and love above. Also, craving is left and love is right, since everything depends on the right and the left, since the middle line is only what unites them. It follows that the offering is the foundation of the world, the correction of the world, the joy of upper and lower. And it all ascends in one, in the middle line, which unites and complements the right and the left.<\/p>\n\n\n\n
720) Now, the prayer is in the place of the offering, and one first needs to properly praise the Creator. If he does not praise Him, his prayer is not a prayer. The complete order of the praise of the Creator is that one who knows how to unite the holy Name properly, meaning raise MAN for the unification of ZON, by that, the upper ones and lower ones awaken and draw blessings to all the worlds.<\/p>\n\n\n\n
Since the prayer is in the place of the offering, first one needs to praise the Creator, meaning draw the two illuminations from the right and from the left, as with the offering, which is the embrace. Afterwards, he will pray the prayer, in which the coupling is in the middle line that unites the both of them. If he does not draw the right and left beforehand, his prayer is not a prayer because the coupling is only the unification of the right and left, and since he still did not draw them to the Nukva, no coupling is possible, since there is nothing to unite there.<\/p>\n\n\n\n
721) The Creator placed Israel in exile among the nations for the sole purpose that the rest of the nations would be blessed by Israel\u2019s merit, since they draw blessings from above downwards each day.<\/p>\n\n\n\n
723) \u201cDan shall be a serpent in the way.\u201d Dan was a serpent in the days of Jeroboam, since a serpent is idolatry. \u201cIn the way\u201d means that they would avoid ascending to Jerusalem on it. This Dan was a serpent in the way for Israel, to prevent the pilgrimage to celebrate their celebrations and to offer sacrifices and offerings, and to worship there.<\/p>\n\n\n\n
724) When the blessings came to Moses\u2019 hand, to bless all the tribes, he saw Dan tied to a serpent. He retied him to a lion, Hesed, as it is written, \u201cAnd to Dan he said, \u2018Dan is a lion’s whelp that leaps forth from the Bashan.\u2019\u201d This is so to make the beginning and the end of the four banners tied\u2014in Judah, who is a king, as it is written, \u201cJudah is a lion\u2019s whelp,\u201d the beginning of the banners\u2014and the end of the banners, which is Dan, as it is written, \u201cDan is a lion\u2019s whelp,\u201d to make the beginning and the end tied in one place: in a lion, Hesed.<\/p>\n\n\n\n
725) \u201cFor Your salvation I hope, O Lord.\u201d It is written, \u201cAnd he shall begin to deliver Israel from the hands of the Philistines.\u201d It is to this salvation of Samson that Jacob said, \u201cFor Your salvation.\u201d Why did he say, \u201cI hope\u201d? After all, Jacob had already passed away from the world, so why did he say that he was awaiting that salvation? It is written, \u201cAnd it came to pass that when Moses held his hand up Israel prevailed.\u201d Simply Israel is ZA. Here, too, \u201cAnd he shall begin to deliver Israel\u201d is simple Israel, ZA, Jacob\u2019s quality. It follows that this salvation of Samson relates to Jacob even though he had already passed away from the world. This is why he said, \u201cFor Your salvation I hope, O Lord.\u201d<\/p>\n","protected":false},"excerpt":{"rendered":"
696) \u201cDan shall judge his people, as one of the tribes of Israel.\u201d Dan, as it is written, is the […]<\/p>\n","protected":false},"featured_media":0,"parent":9956,"menu_order":0,"template":"","meta":{"site-sidebar-layout":"default","site-content-layout":"","ast-site-content-layout":"","site-content-style":"default","site-sidebar-style":"default","ast-global-header-display":"","ast-banner-title-visibility":"","ast-main-header-display":"","ast-hfb-above-header-display":"","ast-hfb-below-header-display":"","ast-hfb-mobile-header-display":"","site-post-title":"","ast-breadcrumbs-content":"","ast-featured-img":"","footer-sml-layout":"","theme-transparent-header-meta":"","adv-header-id-meta":"","stick-header-meta":"","header-above-stick-meta":"","header-main-stick-meta":"","header-below-stick-meta":"","astra-migrate-meta-layouts":"default","ast-page-background-enabled":"default","ast-page-background-meta":{"desktop":{"background-color":"var(--ast-global-color-4)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"tablet":{"background-color":"","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"mobile":{"background-color":"","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""}},"ast-content-background-meta":{"desktop":{"background-color":"var(--ast-global-color-5)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"tablet":{"background-color":"var(--ast-global-color-5)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"mobile":{"background-color":"var(--ast-global-color-5)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""}}},"topic":[28],"class_list":["post-10028","book","type-book","status-publish","hentry","topic-zohar"],"acf":[],"yoast_head":"\n