{"id":16979,"date":"2026-01-30T15:47:56","date_gmt":"2026-01-30T15:47:56","guid":{"rendered":"https:\/\/staging.kabbalah.info\/?post_type=book&p=16979"},"modified":"2026-01-30T15:47:56","modified_gmt":"2026-01-30T15:47:56","slug":"the-raven-and-the-dove","status":"publish","type":"book","link":"https:\/\/www.kabbalah.info\/en\/the-raven-and-the-dove\/","title":{"rendered":"The Raven and the Dove"},"content":{"rendered":"\n

88) \u201cAnd the wise shall shine as the brightness of the firmament\u201d are the authors of the Kabbalah. They are the ones who exert in this brightness, called The Book of Zohar<\/em>, which is like Noah\u2019s ark, gathering two from a town, and seven kingdoms, and sometimes one from a town and two from a family, in whom the words, \u201cEvery son that is born you shall cast into the river\u201d come true. The Torah is called \u201ca son.\u201d The newborn is the attained. \u201cInto the river\u201d means the light of Torah. \u201cCast\u201d is like \u201cYou will study it\u201d [it\u2019s an anagram in Hebrew], where you study each insight that is born in you by the light of Torah and by its soul. This is the light of this Book of Zohar<\/em>, and it is all because of you.<\/p>\n\n\n\n

89) And who caused it? A raven. For at that time, you will be as a dove. This implies to the raven and the dove that Noah sent from the ark, after he compared The<\/em> Zohar<\/em> to Noah\u2019s ark. For another messenger, called by your name, like the raven that was sent from the ark in the beginning and did not return from its mission, for he engaged with the unclean because of their money and did not exert in his mission, to reform the righteous. It is as though he did not perform his master\u2019s mission. This relates to Jeroboam the son of Nebat, who was worthy of redeeming Israel, but failed with the golden calves, sinned, and caused the public to sin. He is like the raven who betrayed in his mission.<\/p>\n\n\n\n

90) And the essence of the dove exists in you: as she entered the deeps of the sea, you will enter the deeps of the Torah, as it is written about the prophet Jonah, \u201cFor You had cast me into the deep, into the heart of the seas,\u201d which is the sea of the Torah. And then there will be Hochma<\/em>, Hesed<\/em>, Netzah<\/em> to the right. It is for them that David said, \u201cThe right hand of the Lord succeeds,\u201d \u201cThe right hand of the Lord is exalted, the right hand of the Lord succeeds.\u201d And three degrees from the left will bond together\u2014Bina<\/em>, Gevura<\/em>, and Hod<\/em>. And the three degrees in the middle\u2014Keter<\/em>, Tifferet<\/em>, and Yesod<\/em>\u2014are gripped to the right and to the left, for the middle line grips to the right and to the left. Thus, all ten Sefirot<\/em> are completed, including the GAR<\/em>.<\/p>\n\n\n\n

91) And because the prophet saw you connecting in three degrees, Keter<\/em>, Tifferet<\/em>, and Yesod<\/em> in the middle line, he proclaimed this verse upon you\u2014\u201cBehold, My servant shall prosper,\u201d Yesod<\/em>, \u201cHe shall be exalted and lifted up,\u201d Tifferet<\/em>, \u201cAnd shall be very high,\u201d Keter<\/em>. And because you will be held by two Messiahs, David said three times \u201cThe right hand of the Lord,\u201d concerning the three rights, Hochma<\/em>, Hesed<\/em>, Netzah<\/em> of the Messiah Son of David. And in relation to the three lefts\u2014Gevura<\/em>, Bina<\/em>, and Hod<\/em>\u2014by which the Messiah Son of Ephraim is held, he said:<\/p>\n\n\n\n

    \n
  1. From the first left side, which is\u00a0Gevura<\/em>, \u201cI shall not die.\u201d<\/li>\n\n\n\n
  2. From the second left side, which is your\u00a0Hod<\/em>, \u201cBut live.\u201d It is said about it that He gave the\u00a0Hod<\/em>\u00a0to Moses, as it is written, \u201cAnd you shall put of thy majesty [Hod<\/em>] upon him,\u201d meaning that the Creator gave him\u00a0Hod<\/em>\u00a0to be his.<\/li>\n\n\n\n
  3. And it was placed in you from the side of\u00a0Bina<\/em>, since the illumination of\u00a0Hochma<\/em>\u00a0of the left of\u00a0Bina<\/em>\u00a0appears in\u00a0Hod<\/em>.<\/li>\n<\/ol>\n\n\n\n

    92) In it, in Gevura<\/em>, you were ruined and dry in everything because Messiah Son of Ephraim had been dried in your law and your prophecy and your body. And you suffered several torments so Messiah Son of Ephraim would not die, and you asked for mercy for him. This is why it is said about him, \u201cBut live,\u201d from the side of Bina<\/em>. And for this reason, \u201cI shall not die,\u201d from the side of Gevura<\/em>, from which the harsh Din<\/em> extends. \u201cWill live\u201d is from the side of Bina<\/em>, after the Mochin<\/em>\u2014the tree of life, middle line that overcame the left line, Gevura<\/em>\u2014appeared from her, using the dawn prayer of Shema<\/em>, which is Hesed<\/em>, and tying it with the knot of the Tefillin<\/em> to the right of Abraham, who is the morning prayer, Hesed<\/em>.<\/p>\n\n\n\n

    93) \u201cAnd [I will] declare the works of the Lord. The Lord has chastened me sore; but He has not given me over unto death.\u201d \u201cAnd [I will] declare the works of the Lord\u201d is from the side of Hod<\/em>, since the illumination of Hochma<\/em> that appears from Bina<\/em>, appears from the Chazeh<\/em> down, in Hod<\/em>. \u201cThe Lord has chastened me sore\u201d in Hochma<\/em> and Bina<\/em>, from the right and from the left. Hochma<\/em> contains three rights\u2014Hochma<\/em>, Hesed<\/em>, and Netzah<\/em>\u2014and Bina<\/em> contains three lefts\u2014Bina<\/em>, Gevura<\/em>, and Hod<\/em>. Before the arrival of the middle line, the right and the left were disputed, and Dinim<\/em> extended from them. This is why it is said, \u201cThe Lord has chastened me sore.\u201d<\/p>\n\n\n\n

    \u201cBut He has not given me over unto death\u201d is the middle line, comprising three middles\u2014Keter<\/em>, righteous (meaning Yesod<\/em>), and He Himself, which is Tifferet<\/em>, the offspring of Yod<\/em>–Hey<\/em>. And promptly, a Vav<\/em> will be set up for the Hey<\/em> in Yod<\/em>–Hey<\/em> and the name HaVaYaH<\/em> will be completed in right and left, in mercy and in plea and in several reconciliations to Malchut<\/em> and to her sons, as it is written, \u201cIn that day I will raise up the fallen tabernacle of David,\u201d which is Malchut<\/em>. And this is why the prophet said, \u201cThey shall come with weeping, and with supplications will I lead them.\u201d<\/p>\n\n\n\n

    Through the sin of the generation of the flood, the bonding of Malchut<\/em> with Bina<\/em> was broken and Malchut<\/em> of the quality of Din<\/em>\u2014from whom the flood emerged\u2014has appeared. The exception was Noah\u2019s ark, which remained with the mitigation of Malchut<\/em> in Bina<\/em>, in whom all of life was gathered. However, during the flood, they were in Katnut<\/em>, without GAR<\/em>, as it was written that The Book of Zohar<\/em> is like Noah\u2019s ark. The<\/em> Zohar<\/em> is the clarification of the mitigation of Malchut<\/em> in Bina<\/em>, which occurred in Noah\u2019s ark, which is the foundation of the very breath of life.<\/p>\n\n\n\n

    However, then, as during the flood, when two of a city and seven from Malchut<\/em> gather in her, two of a city is ZA<\/em> in the state of VAK<\/em> without a Rosh<\/em>, and the Malchut<\/em> in the state of a point. The seven from Malchut<\/em> are ZAT<\/em> without GAR<\/em>, which implies the texts of Katnut<\/em> in The Book of Zohar<\/em>.<\/p>\n\n\n\n

    And sometimes one from a city and two from a family. This implies three lines, where one line unites two in the texts of Gadlut<\/em> in The<\/em> Zohar<\/em>, which fulfills, \u201cEvery son that is born you shall cast into the Nile,\u201d which is the diminution of the GAR<\/em> of the left through the middle line. This is so because there is no male light there, which shines from above downwards, as it is written, \u201cYou shall cast into the Nile\u201d so it can shine. The Nile [in Hebrew: Ye\u2019or<\/em>] is as LaMa\u2019or<\/em> [to the light], where through this diminution the left unites with the right and it can shine.<\/p>\n\n\n\n

    \u201cAnd every daughter you shall keep alive,\u201d meaning only the female light, which extends from below upwards, which is Malchut<\/em>, called daughter, for only the middle line sustains and nothing else. And this is the light of this book, and this order, \u201cEvery son that is born you shall cast into the river, and every daughter you shall keep alive,\u201d this light is explained in The Book of Zohar<\/em>.<\/p>\n\n\n\n

    It is known in the order of the departure of the Mochin<\/em>, after the diminution, done by the point of Holam<\/em> that instills the Yod<\/em> into the Ohr<\/em> [light] and diminishes it into Avir<\/em> [air], VAK<\/em>, the first correction comes out through the point of Shuruk<\/em>. This is the left line, which extracts the Yod<\/em> from the Avir<\/em> and brings it back in the Ohr<\/em>. However, Dinim<\/em> are drawn out of it and it cannot shine. It seems as though it did not do its task and did not correct a thing, until the middle line appears in the form of the point of Hirik<\/em>. This diminishes the GAR<\/em> of the left, unites it with the right, and complements the Mochin<\/em>.<\/p>\n\n\n\n

    It turns out that the whole mission and the correction were done by the middle line, and the left line did not perform its mission. This is why The<\/em> Zohar<\/em> relates the two messengers that Noah sent from the ark\u2014the raven and the dove\u2014to the two lines, left and middle. The raven, who did not perform his mission, extended from the left line. And the dove, who did her mission, extended from the middle line.<\/p>\n\n\n\n

    Similarly, Jonah the prophet did not perform his mission on the first time, but fled from the Creator in a ship. On the second time, he did perform his mission. This, too, is for the above reason that in the first time, he was attached to the left line, as a raven, and hence did not perform his mission. On the second time, he was attached to the middle line and did perform his mission.<\/p>\n\n\n\n

    Even though the raven, left line, did not perform its mission, it caused the emergence of the middle line so it could complete the correction. Had it not been for the raven\u2014the left line\u2014the middle line would have had nothing to do, as it was written that the loyal shepherd would be as a dove, like the middle line. It means that another messenger was called Prophet Jonah [in Hebrew: dove] on the first time. And while he was called Jonah [dove], he was as a raven on his first mission, which is why he did not perform his mission, for then he was as the raven that Noah sent from the ark and which did not return to him in its mission because it was attached to the left line.<\/p>\n\n\n\n

    In other words, it toiled in abomination, of whom it was said that the illiterate are abomination. He toiled with them because of their fortune, for the illumination of Hochma<\/em> on the left is considered wealth, as it is written, \u201cHe who wishes to become rich should go north.\u201d But one who adheres to the left, the light of Torah is hidden from him and he is like the illiterate.<\/p>\n\n\n\n

    And he did that in order to suck from the Hochma<\/em> on the left, which is called \u201cwealth\u201d because of their fortune. And he did not exert in his mission to reform the children of Nineveh with the middle line. Hence, even though the left line causes the middle line to perform and complete the mission, it is still regarded as though he had not done his master\u2019s mission because he did not intend for it.<\/p>\n\n\n\n

    It is known that left line does not surrender to unite with the right unless through an awakening of the Masach de<\/em> Hirik<\/em> in the middle line, which diminishes from GAR<\/em>. This is the meaning of Jonah, who was attached to the left, being thrown into the depth of the sea. The depths of the sea are the governance of the Masach de<\/em> Hirik<\/em>, by which the GAR<\/em> of the left of Jonah the prophet diminished and returned to cling to the middle line, as it is written, that he came into the depth of the sea so the GAR<\/em> of the left would be diminished by the Masach de<\/em> Hirik<\/em>.<\/p>\n\n\n\n

    Thus, you will enter the depth of the Torah, which is ZA<\/em>, the middle line. And the depths of the Torah are the Masach de<\/em> Hirik<\/em> in the middle line. And He said to the loyal shepherd that he, too, would cling to the depths of the Torah, which is the Masach de<\/em> Hirik<\/em> de<\/em> ZA<\/em>, to unite the right line and the left line with each other. And he said that they became several Hesed<\/em> and Netzah<\/em> to the right, since when he will unite the right and the left with each other, each line will include three Sefirot<\/em>\u2014Rosh<\/em> [head], Toch<\/em> [interior], Sof<\/em> [end]\u2014and there will be right line\u2014Hochma<\/em> in the Rosh<\/em>, Hesed<\/em> in the Toch<\/em>, and Netzah<\/em> in the Sof<\/em>. Similarly, the left line will be Bina<\/em> in the Rosh<\/em>, Gevura<\/em> in the Toch<\/em>, and Hod<\/em> in the Sof<\/em>, and in the same way, the middle line that unites them will be Keter<\/em> in the Rosh<\/em> (or Daat<\/em>), Tifferet<\/em> in the Toch<\/em>, and Yesod<\/em> in the Sof<\/em>.<\/p>\n\n\n\n

    In the future, at the time of redemption, when Moses appears with two Messiahs, the loyal shepherd will be the middle line, Messiah Son of David will be the right line, and Messiah Son of Ephraim will be the left line.<\/p>\n\n\n\n

    And because you will be holding two Messiahs at the time of redemption, Hochma<\/em>, Hesed<\/em>, and Netzah<\/em> will be included in Messiah Son of David, and Bina<\/em>, Gevura<\/em>, and Hod<\/em> in Messiah Son of Ephraim. It is known that before the left unites with the right, even though it has GAR<\/em> at that time, it is not real GAR<\/em>, but only GAR<\/em> de<\/em> VAK<\/em>. Hence, at that time the Sefira<\/em> of Bina<\/em> is not on the left line, but only Gevura<\/em> and Hod<\/em>, which are VAK<\/em>. This is why he said, \u201cI shall not die.\u201d Before he had Bina<\/em>, meaning before he united with the right line that started in the Sefira<\/em> of Gevura<\/em>, harsh Dinim<\/em> extended from him. But then he said, \u201cI shall not die,\u201d meaning he prayed not to die because of the harsh Dinim<\/em>.<\/p>\n\n\n\n

    And because you were ruined and dry in everything, due to the dominion of Messiah Son of Ephraim, which is the left line, when he had no Bina<\/em>\u2014before he united with Messiah Son of David, who is the right line, ruin and dryness extended from him in everything. This means that he suffered all those torments that extended from him so as to not die and annul the illumination of the left, but so as to unite it with the right when the time was ripe, when the Masach de<\/em> Hirik<\/em> awakens. But in the meantime, he suffered from it so his illumination would not be cancelled. This continued until the Masach de<\/em> Hirik<\/em> awakened, and the left surrendered and united it with the right. And then the GAR<\/em>, called Rosh<\/em>, came out and he obtained the left line, which is Messiah Son of Ephraim, his discernment of Rosh<\/em>, which is Bina<\/em>.<\/p>\n\n\n\n

    It is written, \u201cI shall not die,\u201d from the side of Gevura<\/em>, when Bina<\/em> was absent and he began with Gevura<\/em> because he did not unite with the right. And then he prayed not to die. \u201cBut live\u201d is from the side of Bina<\/em>, when he became united with the right line and GAR<\/em> de<\/em> Rosh<\/em> emerged to be in the left line of the Sefira<\/em> of Bina<\/em>. And the reason it writes, \u201cBut live\u201d from the left side of Hod<\/em> is because he speaks from the place of illumination of Hochma<\/em>, which shines neither in the Rosh<\/em> nor in the Toch<\/em>, but in the Sof<\/em>, from Tabur<\/em> down. And here it speaks from the place where illumination of Hochma<\/em> exits, which is in the Rosh<\/em>, where he says, \u201cBut live\u201d from Bina\u2019s<\/em> side.<\/p>\n","protected":false},"excerpt":{"rendered":"

    88) \u201cAnd the wise shall shine as the brightness of the firmament\u201d are the authors of the Kabbalah. They are […]<\/p>\n","protected":false},"featured_media":0,"parent":16950,"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 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