224. \u201cIf you do not know for you, O most beautiful among women, follow the tracks of the flock.\u201d The assembly of Israel said this before the high king. The assembly of Israel is an assembly, a gathering, as it is written, \u201cthe rear guard of all the camps,\u201d since it collects to it all the upper camps, which is Malchut, who receives from the first nine.<\/p>\n\n\n\n
225. Since sometimes, the Nukva, Malchut, is called Knesset [gathering], and an assembly is written about her, from the word \u201cclosing\u201d [in Hebrew], as it is written, \u201cFor the Lord had completely closed,\u201d meaning that she receives but does not give. Because of the great loyalty in her, where no blemish is found in her, she is given without any delay.<\/p>\n\n\n\n
When the abundance reaches Malchut, she closes everything that she has collected and detains it so it does not come down and shines. Rather, like dew, drop-by-drop, bit-by-bit, and no one will detain her at all. However, if the lower ones have no faith, they detain those gifts from being imparted upon Malchut, and they detain Malchut from bestowing upon the lower ones. At that time, she is called \u201cassembly.\u201d \u201cFor the Lord had completely closed,\u201d as though giving the extract, and nothing more.<\/p>\n\n\n\n
227. Nevertheless, like a mother who secretly gives to the children, so they do not know of her, Malchut does to her children, to Israel. When Malchut ascends to receive delights and desirable things, and there is a blemish in Israel below, a drop of blood comes to her like mustard, her governance is revoked immediately, and she sits on it for several days. At that time, they know above that there is a blemish in Israel.<\/p>\n\n\n\n
228. Promptly, the left awakens and draws a thread below, and it is written \u201cHis eyes were dim and he could not see,\u201d that what he previously saw with a favorable eye, included in Abraham, Hesed, without any judgment, now, \u201cHis eyes were dim and he could not see.\u201d Seeing means looking at the mercy in general. At that time, Sam awakens with a loud voice, to awaken over the world, as it is written, \u201cHe called Esau his elder [also means \u201cgreat\u201d] son.\u201d Great, toward the camps of the Sitra Achra, and driving all the ships at sea which encounter the evil spirit, to drown them in the sea, in its depths.<\/p>\n\n\n\n
There are two states in Malchut: In the first state, she is as big as ZA, where ZA clothes the right of Bina, and Malchut clothes the left line of Bina. At that time, she is in Hochma without Hassadim since she is not united with ZA and the lights in her freeze. Since she cannot tolerate that state, she is diminished into to a dot and loses her lights, and she is rebuilt so that she has nothing of her own and must receive everything from ZA, her husband, which is the second state.<\/p>\n\n\n\n
Out of the great loyalty in her, where there is no blemish in her, in the first state, at which time it is written about her, \u201cYou are all beautiful, my wife, and there is no flaw in you,\u201d as she is as great and important as ZA and receives from Bina as ZA receives. She is given without any delay whatsoever. At that time, she receives the illumination of Hochma from the left line of Bina without any delay.<\/p>\n\n\n\n
When the abundance of that Hochma came to her without Hassadim, everything she collected, she would close and detain, meaning that the lights would freeze within her as the sea freezes, so it would not come down and shine, but rather like dew, drop-by-drop, bit-by-bit, like frozen water, since she does not find faith below.<\/p>\n\n\n\n
The first state continues as long as the lower ones do not repent, as we learn concerning Rosh Hashanah<\/em>, that before she is built in the second state, she must be diminished into a dot under the Yesod, at which time the power of judgment of the screen of the lock of Hirik<\/em> is revealed on her, causing her diminution. This is the drop of blood that is like mustard. Promptly, her governance was revoked, for then she was removed from her Gadlut [greatness\/adulthood] and returns to being a dot under Yesod, and sits seven days over her, to sweeten her again with the seven Sefirot of Bina until she is rebuilt in the second state.<\/p>\n\n\n\n When the Creator is in mercy, in the second state, when ZA reunites with her, He gives him all the sins and all of Israel\u2019s iniquities, and he throws them into the depths of the sea. This is the correction of the goat to Azazel, for all the camps of Sam are called \u201cdepths of the sea,\u201d and they take Israel\u2019s iniquities and sins and give them to the rest of the nations. But why would the nations do that? Taking upon themselves the iniquities of Israel? They think that they are gifts, but in the end, they are Israel\u2019s iniquities.<\/p>\n\n\n\n We should understand how they have come to such a grave mistake. Two kinds of judgments are the roots of all of Israel\u2019s sins and iniquities: 1) male judgments, which come from the first state of the Nukva, 2) female judgments, which come from the diminution of GAR.<\/p>\n\n\n\n On Rosh Hashanah<\/em>, male judgments govern, which come from the first state of Malchut. By the blowing of the Shofar<\/em> [festive ram\u2019s horn], female judgments awaken and revoke the male judgments. You find that only half a thing was corrected\u2014the male judgments. However, there are female judgments in their stead, since she was diminished from GAR. Hence, on the Day of Atonement, the goat to Azazel comes for correction, being an extension of GAR of Hochma, as it was in the first state, so the male judgments would be canceled.<\/p>\n\n\n\n However, it is impossible to draw something without a recipient. Since Israel had already repented and adhered to the middle line, how will they now receive the GAR of the left? Moreover, they are afraid of the male judgments in it, for they have already tasted of them on Rosh Hashanah. This is the sending of the goat to Azazel to the desert, when drawing GAR of the left for Sam and his company so he will impart them to the nations of the world, and they will certainly accept it with all the judgments in it, since they have no other illumination.<\/p>\n\n\n\n Since there is a recipient, Israel can already draw it, and then the female judgment from the diminution of GAR are revoked, as well, as it is written, \u201cAnd the goat to Azazel shall carry on it all their iniquities,\u201d since it carries on it the punishments of the male judgments, that Israel fear and are promised that they will not sin in it, and it also carries on it the atonement of the iniquities of the female judgments, since its mere exposure cancels the female judgments, although Israel do not accept it, but rather the nations.<\/p>\n\n\n\n They wait and expect the gifts of above, the GAR of the left, which is the illumination of the living goat to Azazel. When the Creator takes all of Israel\u2019s iniquities and throws on them, by revealing the goat to Azazel that carries on it all of Israel\u2019s sins, both male judgments and female judgments, they think that those gifts and presents that are drawn from the GAR of the left, which He wanted to give to Israel, He passed from Israel and gave to them.<\/p>\n\n\n\n They think that the Creator has sent them this illumination out of loving them more than Israel, and this is why He forbade Israel and sent it to them. And although they suffer from the male judgments on it, they still consider it a great reward, since they have no other light.<\/p>\n\n\n\n 229. When the Creator is in mercy, He gives all of Israel\u2019s sins and iniquities and throws them to the depths of the sea, to his camps, since all His camps are called \u201cdepths of the sea.\u201d They take them and roam in them to all the other nations. But do they throw and hand out Israel\u2019s sins and iniquities to their nations? Why would they do that?<\/p>\n\n\n\n Rather, they wait and expect the gifts of above like dogs by a table. When the Creator takes all of Israel\u2019s iniquities and throws on them, they all think that He took the gifts and presents He contemplated giving to Israel, and gave it to them. Promptly, they throw them on the rest of the nations.<\/p>\n\n\n\n 230. First, the assembly of Israel said, \u201cI am black and beautiful,\u201d diminishing herself before the upper king. Then she asked him and said, \u201cTell me, whom my soul loves, where do you pasture your flock, where do you make it lie down at noon?\u201d Why the twofold \u201cwhere\u201d? They imply two destructions of two Temples, for everyone reads \u201cwhere\u201d \u201cwhere.\u201d \u201cWhere do you pasture\u201d is the ruin of the first Temple; \u201cwhere do you make it lie down\u201d is the ruin of the second Temple, hence the twofold \u201cwhere.\u201d<\/p>\n\n\n\n 231. \u201cPasture,\u201d \u201clie down.\u201d One is not like the other. What is the difference between them? It is written about the exile in Babylon, which is a short time, \u201cpasture.\u201d The exile of Edom, which is a long time, it is written about it, \u201clie down.\u201d Hence the twofold \u201cwhere.\u201d<\/p>\n\n\n\n Also, \u201cpasture\u201d and \u201clie down.\u201d Should it not have said \u201cwill pasture\u201d? And also, should it not have said \u201cwill lie down\u201d? After all, she said this about Israel. However, the Shechina said about herself, \u201cWhere is your bride, the Shechina, pasturing her children in exile, so they are among the rest of the nations, how will she lie down at noon, how will she drip on them dew and water, meaning Hassadim, in the midday heat, during the governance of the judgments?\u201d<\/p>\n\n\n\n 232. \u201cFor why should I be like one who veils herself?\u201d When Israel call the Creator out of their trouble and distress, and the rest of the nations swear and curse them, \u201cWhen will you come out of exile? How does your God not perform miracles for you?\u201d And I sit, as one who is veiled, and cannot perform miracles for them and give them vengeance against their enemies, ZA replies to her, \u201cIf you do not know for you, O most beautiful among women.\u201d<\/p>\n\n\n\n This verse should have been written, \u201cIf you do not know, O most beautiful among women,\u201d why is it written, \u201cfor you\u201d? \u201cIf you do not know for you,\u201d if you do not know how to strengthen yourself in the exile, and prevail in strength to protect your children, \u201cfollow the tracks of the flock,\u201d go out to grow stronger. \u201cThe tracks of the flock\u201d are the children in their teacher\u2019s house learning Torah. From them you will take strength to protect your children.<\/p>\n\n\n\n 233. \u201cAnd graze your kids [young goats] by the tents of the shepherds.\u201d Your kids are those who were detached from the breasts and passed away from the world. They were drawn to the house of the upper seminary, which is by the tents of the shepherds. \u201cBy the tents of the shepherds\u201d is the seminary of Matat, which is above the tents of the shepherds in this world. The shepherds, the leaders in this world, rise there after their demise, for there are all the mighty ones and all the children in the world, and the leaders of the Torah in this world, in prohibition and in permission, in everything that the people of the world need. This is why they are called shepherds, since in the tracks of the flock are the children, and the shepherds are the leaders of the world.<\/p>\n\n\n\n 234. \u201cThe tracks of the flock\u201d are the disciples in the seminary, who come later to the world and find the Torah on a straight way and an open way. For this reason, they renew ancient things each day, and the Shechina is on them and listens to their words, as it is written, \u201cAnd the Lord listened and heard.\u201d<\/p>\n\n\n\n 235. \u201cIf you do not know for you, O most beautiful among women.\u201d Wherever Israel are in exile, the Shechina is in exile with them. This is why it is written \u201cfor you.\u201d It is also written, \u201cIn all their affliction, he was afflicted.\u201d This is \u201cfor you,\u201d for she, too, is in exile, the most beautiful among women. She said that she is black, and he told her, \u201cYou are beautiful, very beautiful, the most beautiful among women, more beautiful than all the degrees,\u201d and it is written, \u201cYou are beautiful, my wife.\u201d<\/p>\n\n\n\n 236. \u201cThe most beautiful among women,\u201d for she is good in Hesed [mercy\/kindness], that she does Hesed to her children under cover, in concealment. The Creator is only good to her for everything she does for her children under cover, in concealment, although the acts are not kosher [proper].<\/p>\n\n\n\n 237. At that time, the Creator said to Moses to write the portion \u201cStubborn and Rebellious.\u201d Moses told Him, \u201cMaster of the world, leave it, is there a father who would do such a thing to his son?\u201d Moses saw far ahead with wisdom, everything that the Creator was to do to the people of Israel, meaning he looked into it from afar, and the portion \u201cStubborn and Rebellious\u201d implies the conduct of the Creator with Israel. This is why he said, \u201cMaster of the world, leave this thing.\u201d<\/p>\n\n\n\n The Creator said to Moses, \u201cI see what you are saying. It is written, \u2018Write, and receive reward.\u2019 You know, and I know more. What you see about Me is the act; look into the text and you will find its meaning.\u201d<\/p>\n\n\n\n 238. At that time, He insinuated to Angel Yupiel, the minister of the Torah. Yupiel said to Moses, \u201cI looked into this text. It is written, \u201cIf a man has a stubborn and rebellious son who does not obey the voice of his father or the voice of his mother, and who, when they have chastened him, does not heed them.\u201d \u201cIf a man has\u201d is the Creator, as it is written, \u201cThe Lord is a man of war.\u201d The son is Israel. \u201cStubborn and rebellious\u201d is as it is written, \u201cLike a stubborn cow, Israel is stubborn.\u201d<\/p>\n\n\n\n \u201cWho does not obey the voice of his father or the voice of his mother\u201d are the Creator and the assembly of Israel, Malchut. \u201cWhen they have chastened him,\u201d as it is written, \u201cYet the Lord warned Israel and Judah by every prophet and every seer.\u201d Yet, he \u201cdoes not heed them,\u201d as it is written, \u201cthen his father and his mother shall take hold of him,\u201d in one view and in one agreement.<\/p>\n\n\n\n 239. His father and his mother took hold of him and took him out to the elders of his city and to the gate of his place. It should have written \u201cto the gate of their place\u201d; why is it written \u201cto the gate of his place,\u201d in singular form? The elders of his city are the Creator, and \u201cthe gate of his place\u201d is the assembly of Israel, Malchut.<\/p>\n\n\n\n \u201cThe elders of his city\u201d are the distant past, the most ancient days, GAR of ZA, before whom is the sentence. \u201cThe gate of his place\u201d is the addition of Shabbat [Sabbath], GAR of Malchut, which are added to her on Shabbat.<\/p>\n\n\n\n 240. Nevertheless, although everyone knows there is judgment above, he nevertheless moved the judgment from the gate of his place, since the courthouse of the other, Malchut, are close to Israel and are gripped to them, and anyone who is close [also relative\/kin] does not judge those who are close, and is disqualified from judging. Hence, at first, it is written, \u201cto the elders of his city and to the gate of his place,\u201d and once the Creator saw that they were close, He promptly moved the judgment from the gate of his place, GAR of Malchut, who are close, as it is written afterwards, \u201cand said to the elders of his city,\u201d and it is not written, \u201cand to the gate of his place, but only \u201cto the elders of his city.\u201d<\/p>\n\n\n\n 241. \u201cAnd they shall say to the elders of his city, \u2018This son of ours is stubborn and rebellious; he will not obey our voice; he is a glutton and a drunkard.\u2019\u201d \u201cThis son of ours\u201d is written about Israel, and not about the rest of the nations. What is the difference, that in the beginning, it is not written \u201cglutton and a drunkard,\u201d and afterwards it is written \u201cglutton and a drunkard\u201d? Who caused Israel to be stubborn and rebellious toward their father in heaven? It is because he is a glutton and a drunkard among the rest of the nations, as it is written, \u201cThey mingled with the nations and learned their actions,\u201d and it is written, \u201cAnd the people ate and bowed down to their gods,\u201d since the heart and the basis are eating and drinking, as they did when they were among the rest of the nations. This caused them to be a stubborn and rebellious son toward their father in heaven.<\/p>\n\n\n\n 242. This is why it is written, \u201cThen all the men of the city shall stone him to death with stones.\u201d These are all the other nations, who would shoot stones at them, and dropped walls, and smashed towers, but all this did not help them at all, for they could not prevail over Israel. When Moses heard this, he wrote this portion.<\/p>\n\n\n\n 243. Nevertheless, \u201cthe most beautiful among women,\u201d the best, and most distinguished of all the women in the world, Malchut, \u201cfollow tracks of the flock,\u201d which are synagogues and seminaries. \u201cAnd pasture your young goats\u201d are the children who have begun to learn, who have never tasted the taste of sin. \u201cBy the tents of the shepherds\u201d are those who teach the infants and the heads of the seminaries.<\/p>\n\n\n\n 244. \u201cBy the tents of the shepherds\u201d is missing a Vav in the word \u201cshepherds\u201d [in Hebrew], which spells like \u201cthe evil.\u201d This indicates that they are evil, the kings of the Amorites, that Israel took their land to pasture their flock, and Israel have turned that land into a place for grazing. Then Balak heard that the land, which was so important, Israel made this war and corrupted it to the point that they turned it into a place of grazing. At that time, he tried with everything he tried and took Balaam to participate with him.<\/p>\n\n\n\n <\/p>\n","protected":false},"excerpt":{"rendered":" 224. \u201cIf you do not know for you, O most beautiful among women, follow the tracks of the flock.\u201d The […]<\/p>\n","protected":false},"featured_media":0,"parent":13918,"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-13933","book","type-book","status-publish","hentry","topic-zohar"],"acf":[],"yoast_head":"\n