237) \u201cAnd Melchizedek king of Salem brought forth bread and wine; and he was priest of God the Most High.\u201d When the Creator, Bina, wished to create the world, ZA, He elicited one flame of the harsh spark and blew wind into wind, and the flame was darkened, as well as burned. He elicited a single drop from the sides of the deep and put them together\u2014the drop and the flame\u2014and created the world with them, ZA.<\/p>\n\n\n\n
It is known that when Bina gives VAK to ZON, she, too, must diminish into VAK. At that time, she lowers the three letters ELEH of Elokim to ZON, while she herself remains in the two letters MI of Elokim, which are VAK without a Rosh. And then she gives VAK to ZON.<\/p>\n\n\n\n
When she wishes to impart GAR to ZON, she raises ELEH from ZON and returns them to her degree, and the ZON rise with them. At that time, the left line comes out in Bina, and the five letters Elokim [in Hebrew] become concealed in name due to lack of Hassadim. Thus, division occurs between the two lines\u2014right and left\u2014of Bina, and ZA with the screen of Hirik becomes MAN to her. On the one hand, he diminishes the power of the left line, and on the other hand, he increases the Hassadim, and then he decides between them and unites them with one another.<\/p>\n\n\n\n
And after ZA complements the three lines in Bina, he is rewarded with those three lines, as well, since the lower one is also rewarded with the full measure that he induces in the upper one. Here The Zohar<\/em> explains the imparting of Mochin of GAR to the ZON, which is her own GAR, when she has already returned ELEH to herself and the illumination of Shuruk illuminated in her, meaning the left line in her. At that time, the lights in her are concealed and she needs the ascent of ZA with his screen, to make a coupling on it and to elicit the middle line through it, which decides and complements her two lines.<\/p>\n\n\n\n This is why it is said that when the Creator, Bina, wished to create the world, to give Mochin of GAR to the world, which is ZON, He elicited a single flame of the harsh spark, which disclosed the power of judgment of the left line like a fire that burns for lack of Hassadim. \u201cAnd he blew wind into wind,\u201d meaning the lower wind [Ruach], which is ZA, blew into the upper Ruach, ZAT of Bina, and then ZA rose for MAN with his screen to ZAT of Bina and became Ruach to her.<\/p>\n\n\n\n This is regarded as \u201cthe blowing of wind into wind\u201d [Ruach into Ruach]. \u201cAnd the flame was darkened, as well as burned,\u201d since the judgments in ZAT of Bina were doubled. This is so because before the coupling was made on the screen of ZA, not only was the fire of the left line not corrected, but the left line was diminished and darkened into VAK, which is Haran, as well. It follows that it was darkened because the screen of ZA rose and burned, as well, since the coupling on the screen did not yet come out to draw the level of Hassadim.<\/p>\n\n\n\n Afterwards, the coupling of the upper light on the screen of ZA was made and the level of Hassadim appeared on it, and it was said, \u201cHe elicited a single drop from the sides of the deep.\u201d The screen of the second restriction is called \u201cdeep,\u201d and the level of Hassadim, the middle line, is called \u201ca single drop,\u201d since the three lines are called \u201cthree drops.\u201d<\/p>\n\n\n\n With a coupling on the screen, called \u201cthe sides of the deep,\u201d He elicited a single drop, the level of Hassadim. \u201cAnd put them together as one\u201d means that He connected the two lines\u2014right and left of Bina\u2014at the level of Hassadim, to be as one line, meaning He made peace between them and they clothed one another\u2014the Hochma on the left with the Hassadim on the right\u2014and the Hassadim on the right in the Hochma on the left. With these Mochin, He created the world, ZA, since because ZA caused the illumination of these Mochin in Bina, he was rewarded with them, as well.<\/p>\n\n\n\n 238) After The<\/em> Zohar<\/em> explained the elicitation of the Mochin in Bina, and their extension to ZA, he elaborates on it. It says that that flame rose and was crowned with the left line of Bina, and that drop, which is the middle line, rose and was crowned with the right line of Bina. Then they rose in one another, and the two lines were mingled in each other.<\/p>\n\n\n\n The right and the left exchanged places: 1) The Hassadim on the right were extended and came to the left side, and the illumination of Hochma on the left, which is like a burning flame, clothed in Hassadim and returned to the sweetened illumination of Hochma. 2) The illumination of Hochma on the left was extended and came to the right side, and now the Hassadim on the right, in VAK, received GAR from the illumination of the left.<\/p>\n\n\n\n It follows that the illumination of the left, which illuminated from above downward, rose to shine only from below upward, and the illumination of the right, which illuminated from below upward, shines from above downward after it was included with the illumination of the left.<\/p>\n\n\n\n 239) The two lines, right and left of Bina, were mingled in one another, and a complete Ruach, ZA, emerged out of them. Since the ascent of ZA to Bina caused the elicitation of three lines in Bina, ZA, too, was rewarded with those three lines.<\/p>\n\n\n\n This means that ZA emanated from them in three lines. The right and left of Bina were mingled in one another and became one in ZA, and the Ruach was placed between them as a middle line. This is why three lines emerged in it, and all three lines of ZA were crowned in one another like the three lines of Bina, where the left was crowned in Hassadim of the right, and the Hochma in it was completed. Thus, the right was crowned with the Hochma on the left, and was completed in GAR, and the middle line was crowned with the Hassadim on the right, and obtained GAR from the right. Then there is wholeness above, in Bina, and wholeness below, in ZA, and the degree of Mochin of ZA is completed.<\/p>\n\n\n\n 240) It turns out that the first Hey of HaVaYaH, Bina, was crowned with Vav of HaVaYaH, ZA. This is so because by the ascent of ZA to Bina, the Mochin in her appeared as three that come out of one. Vav of HaVaYaH, ZA, was crowned in Mochin through the first Hey of HaVaYaH, and Bina is the one that is rewarded with all three.<\/p>\n\n\n\n Then the bottom Hey of HaVaYaH, Nukva of ZA, rose to Vav of HaVaYaH, ZA, and was tied in him in a complete connection. In other words, she received the Mochin of Bina from him, and at that time, it was said about the bottom Hey, which is called \u201cMelchizedek,\u201d as it is written, \u201cMelchizedek King of Salem\u201d [King of Salem also means \u201cwhole king\u201d in Hebrew]. This is so because now he is a whole king, a king who reigns in full. When is Nukva of ZA regarded as a whole king? On Yom Kippur [Day of Atonement], when Malchut rises and clothes in Bina, and every face [anterior] shines, and the face of Nukva shines as the face of Bina.<\/p>\n\n\n\n 241) Melchizedek is the last world, the Nukva of ZA. King of Salem is the upper world, Bina. When they are crowned in one another, the lower world is crowned with the upper world without separation, and the two worlds are as one. Then even the lower world is completely one with the upper world, since at that time, the Nukva of ZA rises and dresses the Bina, and each lower one that rises to the upper one becomes exactly like him. Thus, then the two worlds\u2014the Nukva with the Bina\u2014become as one thing.<\/p>\n\n\n\n It is written, \u201cBrought forth bread and wine,\u201d meaning that those two are in him. Bread means the light of Hassadim on the right, and wine means the illumination of Hochma on the left. This is why it is written, \u201cBrought forth bread and wine,\u201d telling us that these two lights are now in Melchizedek, the Nukva when she clothes Bina.<\/p>\n\n\n\n It is also written, \u201cAnd he was priest of God the Most High,\u201d meaning that the lower world is using Hassadim opposite the upper world. This is so because \u201cAnd he was priest\u201d is right, the light of Hassadim in the Nukva. \u201cOf God the Most High\u201d is the upper world, Bina. \u201cHe was priest,\u201d meaning that the Nukva is using the light of Hassadim, called \u201cpriest,\u201d for \u201cGod the Most High,\u201d for Bina. The decision of the middle line in Bina, which came out through the coupling on the screen of Hirik, makes the Nukva of ZA the carrier of this screen. Thus, the Nukva serves as a priest to illuminate the Hassadim to \u201cGod the Most High,\u201d to Bina. This is why the Nukva is blessed with Hassadim, as well.<\/p>\n\n\n\n 242) The lower world, the Nukva, receives blessings when she bonds with the high priest, the right line in Bina. At that time, after the Nukva received the blessings from the high priest, she blessed Abraham, as it is written, \u201cAnd he blessed him, and said, \u2018Blessed be Abram of God Most High.\u2019\u201d Similarly, the priest below, in this world, should make ties and unite unifications and bless this place, Nukva of ZA, so she will connect with the Hassadim on the right of Bina. By that, the two worlds Nukva and Bina connect and become as one.<\/p>\n\n\n\n 243) \u201cBlessed be Abram of God Most High, Maker of heaven and earth.\u201d This is a blessing in which there is the correction of the intention that we must intend in all the blessings that we bless, since \u201cBlessed be Abram\u201d is similar to what we say in every blessing, \u201cBlessed are You.\u201d \u201cOf God Most High\u201d is similar to what we say in every blessing, \u201cThe Lord our God.\u201d \u201cMaker of heaven and earth\u201d is similar to what we say in every blessing: \u201cKing of the world.\u201d This verse is the blessing.<\/p>\n\n\n\n \u201cAnd he blessed him, and said, \u2018Blessed be Abram of God Most High\u2019\u201d is the order of intention from below upward. \u201cAnd blessed be God Most High, who has delivered your enemies into your hand\u201d is the order of the intention from above downward.<\/p>\n\n\n\n The intention of the blessing is that first, abundance is brought down from Bina to ZON, to elevate the Bina and elicit all the Mochin in her. This is considered from below upward, raising ZON from their place up to Bina to complement her. This order is in the first half of the blessing, through \u201cKing of the world.\u201d Finally, the abundance is extended from above downward, from Bina to ZON and to the lower ones. This comes at the conclusion of the blessing, after \u201cKing of the world.\u201d<\/p>\n\n\n\n The explanation is that the merit of ZON to receive the Mochin from Bina is only because they rose and complemented the Mochin of Bina with the middle line that comes out on their screen in three that comes out of one. At that time, ZON, too, are rewarded with the same amount that illuminated in Bina thanks to them, in one that is rewarded with all three. Therefore, if we wish to draw a degree from Bina to ZON, we must first elevate the ZON to Bina, to cause additional Mochin in her. Afterwards, they will receive that same addition that they caused in Bina, too.<\/p>\n\n\n\n Also, the ascents of ZON to Bina are through the letters ELEH of Elokim. During Bina\u2019s diminution, they come down to ZON, and during her Gadlut, when she brings the letters ELEH back to her, they raise the ZON to her along with them.<\/p>\n\n\n\n This is why the first half of the blessing is arranged from below upward, to elevate ZON so as to complement the Bina. Also, the word \u201cblessed\u201d implies drawing ELEH from the Katnut of Bina, the upper blessing, and to bring them down to HGT of ZA, which are the three circumcisions, \u201cYou are the Lord our God.\u201d \u201cYou\u201d is Hesed, \u201cThe Lord\u201d is Tifferet, \u201cOur God\u201d is Gevura.<\/p>\n\n\n\n After ELEH were extended in HGT of ZA, we intend for the Bina to bring her ELEH back to her degree, at which time the ZON rise along with them and complement the Mochin in her in the middle line. At that time, Bina is called \u201cking of the world\u201d because the Mochin have been completed in her. Afterwards, in the second half of the blessing, we draw the Mochin from above downward, from Bina to ZON and to the lower ones, because they are rewarded with the same amount that ZON have caused in Bina.<\/p>\n\n\n\n It is written, \u201cBlessed be Abram of God Most High, Maker of heaven and earth.\u201d This is the arrangement of the phrasing of all the blessings. The first three words, \u201cAbram of God Most High\u201d imply to HGT of ZA, who receive ELEH from the upper blessing. It is like the three words [in Hebrew], \u201cYou are the Lord our God.\u201d \u201cMaker of heaven and earth\u201d is like \u201cKing of the world.\u201d When Bina brought ELEH back to her, when ZON rose along with them and complemented the Mochin with her, at which time Bina is called \u201cMaker of heaven and earth,\u201d as in the rest of the blessings, when she is called \u201cking of the world.\u201d<\/p>\n\n\n\n Thus far, \u201cAnd he blessed him, and said, \u2018Blessed be Abram of God Most High\u2019\u201d is the order of intention from below upward, when raising ZON from their own place up, to complement the Bina. \u201cAnd blessed be God Most High\u201d is the order of intention from above downward, when drawing the Mochin from above, from Bina, down to the ZON, like the second half of the blessing, like the rest of the blessings.<\/p>\n\n\n\n It is written, \u201cAnd He gave him a tenth of all,\u201d meaning he gave a tithing to the Nukva, to adhere to the place, since the connection is tied below, in the Malchut that ends the illumination of the Nukva, so as to prevent a gripping to the outer ones, and the tithing ends her illumination.<\/p>\n\n\n\n 244) It is written, \u201cTo David, Unto You, O Lord, do I lift up my soul.\u201d Why does it not say, \u201cA psalm of David\u201d or \u201cA psalm for David\u201d?<\/p>\n\n\n\n 245) David spoke for his own degree, and the praise he said was for himself. \u201cUnto You, O Lord, do I lift up my soul\u201d means to You Lord, above. \u201cMy soul\u201d is David, who is the first degree, Malchut, the first one from below upward. \u201cI lift up\u201d as in \u201cI will lift up my eyes unto the mountains,\u201d since throughout his life, David tried to raise his degree to Bina, to crown it above, in Bina, and to tie it there in a complete connection as it should be.<\/p>\n\n\n\n 246) Similarly, it is written, \u201cTo David. Bless the Lord, O my soul, and all my insides, bless His holy name.\u201d He also said, \u201cBless the Lord, O my soul\u201d for his own degree. Et [\u201cof,\u201d absent in the English translation] is to connect to Bina. \u201cAnd all my insides\u201d are the rest of the animals of the field, meaning the Sefirot of the Nukva, as it is written, \u201cAnd my insides were moved for him.\u201d<\/p>\n\n\n\n He said, \u201cBless … my soul\u201d for his own degree. \u201cThe Lord\u201d is the wholeness of everything, the whole of everything. Et [the] is Malchut, \u201cthe Lord\u201d is ZA, and \u201cthe Lord\u201d is the complete unification of ZA and Nukva.<\/p>\n\n\n\n 249) It is written, \u201cI, even I, am the one who wipes out your transgressions for My own sake.\u201d One \u201cI\u201d is at Sinai, and one \u201cI\u201d is when the world was created. \u201cI\u201d is the name of Malchut, and this is in Sinai. But in the creation of the world, it is the name of Bina, since with the ascent of Malchut to Bina, Bina is called \u201cI,\u201d as well, like Malchut. \u201cI am the Lord your God\u201d is in Sinai, and one when He created the world, as it is written, \u201cI have made the earth.\u201d Here, it includes Malchut and Bina together, showing that there was no separation between above\u2014Bina\u2014and below\u2014Malchut.<\/p>\n\n\n\n 250) It does not say \u201cRemoves your transgressions,\u201d but \u201cWipes out your transgressions,\u201d so they will never be seen again. When it writes, \u201cFor My own sake,\u201d it is to reveal the mercies that are dependent upon Me, as it is written, \u201cFor the Lord your God is a merciful God.\u201d<\/p>\n\n\n\n 251) \u201cWho wipes out your transgressions for My own sake.\u201d With their sins, the wicked of the world make a flaw above. This is because when the sins go up, the mercy, the upper light, and the suction of the blessings do not come down. Hence, this degree, the Nukva, which is called \u201cI,\u201d does not receive blessings from above to nurse the lower ones. This is why it is considered a flaw for her. This is why she says, \u201cFor My own sake,\u201d so the blessings will not prevent Me from nursing everyone.<\/p>\n\n\n\n 252) Similarly, it is written, \u201cSee now that I, even I, am He.\u201d There, too, the first \u201cI\u201d indicates Bina and the second \u201cI\u201d indicates Malchut to show that there is no separation between the Bina above and the Malchut below.<\/p>\n\n\n\n 253) Similarly, when there are righteous in the world, the blessings are extended to all the worlds. When Abraham came, blessings were extended to all the worlds, and thanks to him there are blessings above\u2014in the upper worlds\u2014and below\u2014in the lower worlds. It is written about that, \u201cIn you shall … be blessed,\u201d which is the lower ones, and it is written, \u201cAnd I will bless them that bless you,\u201d which is the upper worlds. When imparting blessings below, they are blessed first, as it is written, \u201cAnd I will bless them that bless you.\u201d<\/p>\n\n\n\n 254) Isaac came and announced to all that there is judgment and a judge above to avenge the wicked. He evoked the judgment in the world so that all the people in the world will see the Creator. Jacob came and evoked mercy in the world, and complemented the faith in the world as it should be. Abraham drew the Hesed, the right line of faith, the Nukva; Isaac drew the judgment and the Gevura for her, her left line; and Jacob complemented her by drawing mercy, the middle line.<\/p>\n\n\n\n 255) During the days of Abraham, it is written, \u201cAnd Melchizedek king of Salem.\u201d This means that the throne, Nukva, was crowned in her place, in Bina, and then the Nukva is a whole king [Shalem (like Salem) means \u201cwhole\u201d in Hebrew], completely flawless, and the Nukva elicited proper nourishments to all the worlds. It is written about it, \u201cBrought forth bread and wine,\u201d meaning that all the worlds were not devoid of the blessings. \u201cBrought forth\u201d is as it is written, \u201cAnd the earth brought forth,\u201d meaning the Nukva, which brought forth nourishments and blessings from the upper degrees to all the worlds.<\/p>\n\n\n\n 256) \u201cAnd he was priest of God the Most High,\u201d meaning that everything is in the uppermost wholeness, as it should be, in the wholeness of Bina, who is called \u201cGod above.\u201d This indicates that as the wicked blemish the world and prevent the blessings from the world, the blessings come to the world thanks to the righteous, and all the people in the world are blessed because of them.<\/p>\n\n\n\n 257) \u201cAnd he gave him a tenth of all,\u201d meaning Melchizedek gave him of those blessings that come out of the \u201call,\u201d which is Yesod. This means that Melchizedek, who is the Nukva, received the tenth, the blessings, from Yesod, and imparted upon Abraham. It is from the Yesod because this is the place from which all the blessings that come down to the world come out.<\/p>\n\n\n\n Another interpretation: \u201cAnd he gave him a tenth of all\u201d means that the Creator gave a tenth to Abraham, one out of ten, ten out of a hundred, the Malchut. In her Katnut, there is only one Sefira in her\u2014Keter. At that time, it is one out of ten Sefirot in ZA. In her Gadlut, she has ten complete Sefirot, and then she is ten out of one hundred Sefirot in ZA. The Creator gave Abraham this degree, and henceforth Abraham was admitted into proper existence above, meaning he was rewarded with complete attainment for all eternity.<\/p>\n\n\n\n 259) Rabbi Shimon said that anyone who does not wash his hands properly [Netilat Yadayim\u2014 ceremonial washing of the hands], besides being punished for it above, he is punished below, in this world, too, for he inflicts poverty on himself. And according to his punishment, so is his reward above and below. And one who washes his hands properly brings upon himself blessings above\u2014the blessings are properly on his hands\u2014and is blessed below with wealth.<\/p>\n","protected":false},"excerpt":{"rendered":" 237) \u201cAnd Melchizedek king of Salem brought forth bread and wine; and he was priest of God the Most High.\u201d […]<\/p>\n","protected":false},"featured_media":0,"parent":12126,"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-12428","book","type-book","status-publish","hentry","topic-zohar"],"acf":[],"yoast_head":"\n