ע"י יראת שמים לא מפחדים מאף אדם/זוהר בשלח 40/רב דניאל בניזרי

Kind: captions Language: en With the help of God, we will continue in the Holy Zohar, Parashat Beshalah, page 5, page 2. So we started talking a little about the name Heb. That's why we came to the reading of the Red Sea. In a little while, with the help of God, in a little while we will talk about the reading of the Red Sea. So with the help of God, we are in the Tosefta. So the Zohar says, "Ah," and then "Had, how many pages will we be given to the Gentiles?" What does it mean to say, "One page"? What is one page? One page means this is the middle line. It is known that there are ten sefirot that we have after the correction, I emphasize, after the correction we divide the sefirot into three lines. There is a right line, a left line. Now he's talking about the middle line. It's in the person. In humans, this is the secret of the spinal cord. Which extends from the mind to the foundation. That this is the power of procreation. The power of procreation. Therefore, the verse states that a man should father a child from his wife. Knowledge is written in the language of wisdom. Because the element in the interior rises to the mind, and the drop emerges from the mind through the spine and reaches the element. That's why it's called single-column. This is the middle column. So, in your body, you are infused with some kind of energy. In the human body, it is found in the middle through which the element of knowledge rises, as we said, yes, and this is the Zohar, which is going to speak now. Now, this element is stuck in the sea. What is this sea? This is the kingdom in the secret of uniqueness. So this is the element. Why? Because the whole point of the element is therefore the score. The score of the element count is known. Each score is against another count. The score of the element count is a whistle. It is a whistle. In the word of connection, as the Marach writes in the Shoar of intentions. Therefore, it says this element. This is the middle pillar, which is supposedly going to make uniqueness. Make uniqueness with the kingdom. It means your degree. And the falchion of elevation means the element, which is the messenger of the element, which is the messenger of the intellect, which is called the minister of the Supreme, because it receives graces from it to bestow upon the kingdom. This means that the foundation is supposedly the messenger of all the upper spheres, and at the head of them is the understanding that the understanding received from the Father. The next one received from the crown, the crown from my efforts to the height of the virtues. But in the end it comes down to understanding. Understanding leads to the foundation, and from the foundation to the kingdom. That is why the essence is called, yes, it is called the messenger of the understanding, which is called the upper narrower that he receives from it in order to convey to the kingdom, and about this the Zohar says, "Selig" in it, "Kimah to Ele to Ele ascends through the middle line up and then up in Da'at." This means, " What is the path?" The path is very important because why, as it is written in the Gemara in several places, there is no possibility except to know? This means that without the mind, a person cannot give birth. Everything comes from the mind. That's why he explains the path to us because the whole point of intentions is to know where the light comes from. This good news alludes to the five graces and five virtues. And here he must convey the five graces to her in order for there to be a birth. Because she only has the heroics. Then there are her heroics. He transfers the graces to her, that's how the power of procreation will be, and then he says later, it's as if it passes like this from the foundation to glory and knowledge, but in fact it comes from our understanding, that understanding passes from passing on to the knowledge of God, because the foundation of understanding is clothed in this knowledge in the face, in the face, so the same thing from your flesh, some god, so it's as if a person receives in the mind through the spinal cord, it passes through the glory, from the glory to the foundation, and then he can, and then he can, the foundation, influence the kingdom, the five graces, look far away, because the Torah, the rabbi, Dashtin, on the sea, so who is there, looking far away, what does he see? He sees the connection of souls called ships of souls, these are called ships that wander in the kingdom called the sea, and we said how many times this is the Holy Zohar bringing to the matter of Jonah, Jonah, this is the matter of the soul, the ship, this is the matter of the body, the sea, this is this world that the kingdom is sailing, this is the land, this is the land, this is hinting at this world, so I am there, descending into the body, this is the body, this is the ship that wanders in the sea, this is supposedly here. This is the kingdom, but here with us the kingdom lowers the lights. Where, what, who hints at the kingdom here in this world is the earth, this world, this world as it were, this sea, the ship, this body, the dove, this soul, wandering in the world. Therefore, there are many, sometimes many hairs, hairs, that the body is now shaking here and there, meaning with all the trials and all the everything, and everything that it goes through in this world, it hints at this. Therefore, he says, and the point of looking is to receive seven to bestow for the sake of souls. Then what is man's medicine? And therefore, it is good to know this entire route because it is a precursor to Levi. Exactly what happens above happens here in this world. So what is the human medicine? May he receive the light of understanding. And the path and the light of understanding, it supposedly stabilizes him, stabilizes the situation in all respects, whether it is in livelihood, whether it is in health, whether it is in just confusion, it sorts out all the confusions of the head and all the matters that interfere with the daily, all the daily matters that interfere with a person's progress in the service of God, and then what happens then from the heathen, gliding, gliding, and nachatin, who can see and reach the waves of the sea that are the secret of the burials in the kingdoms that rise and fall in the secret of Ratzovshov, so who can now, who can see this? The meaning of Ratzovshov is work, it is work, it is a huge work that Chazal taught us, that is, a person needs to know when to run, when to stop, Ratzor is forward, what is back, as the meaning is that a person is not as they say, as the saying goes, the straight path, peace be upon him, says, like a horse that sweeps in war, what is a horse that sweeps in war, he does not think, no, if he has no thoughts, he does not think too much, he only advances, advances, advances, it does not matter now, but with the enemy on the right, on the left, nothing looks, neither to the right, nor to the left, he just goes straight without stopping. It is called like a horse that rushes in war. That's what it is called in the straight path. And that's why he says not to be like that, not to be like a horse that rushes in war without thinking. A person does things without thinking, just advances like this horse that doesn't look right or left. He says this is called turning back . Turning back is the opposite of a horse. You look right, left, you can advance. You do n't have to wait anymore, sometimes you have to, how do you say step? This is a step back. No, this is not from the word stop. Step means this is a step. This is a crime. From the word step, not stop. From the word crime. Step back. Sometimes forward. Sometimes stop. All of this is called turning back. A person must apply this in their daily lives. Now, whether to act righteously or not. Also, yes, also, you need to know whether or not. Now, and the spirit of grace, look at it. And the spirit of grace, coming from there, what is it? Why? Because we said there, what is it? This is gematria. A person is 45, which sits in them, to sweeten it, this is all this matter of the graces that come. To sweeten the heroic deeds, therefore, there is no other solution, therefore, we have no other claim, and therefore, whenever a person has a situation of judgment of heroic deeds, then he has no choice, he must sweeten how he sweetens, he brings kindness, then the kindness sweetens, sweetens the heroic deeds, this is the only solution left for a person to do, and for this he says, "And we are against all the secrets of the soul." So what is meant by saying, "The fish of the sea, which are the angels of the kingdom, continue and bring down all the souls to all the four winds of the world." So why is this really likened to the fish of the sea? We'll see soon, we'll see soon. But first of all, what is the parable? The parable is that the fish are the angels of the kingdom and bring down all the souls to all the four winds, etc. So what is the parable? The parable is written in the introduction to Genesis in the Holy Zohar, and therefore he asks why Rabbi Amonona gave him a name that alludes to the fish. Nona is a fish, as you see now here, Nona the sea. So how, why is he, why is he called, why is he called, their Rabban Nona, Nona is fish, why do you say, "You know why, because just as the fish knows" To swim in the sea and find his way from water to sea and so on. Who can do that? Only the fish is the name of the place where he lives. The Torah says the same thing. A person knows how to swim to every garden of the Torah. From the secret to the sermon. From the sermon to the parable to the hint. From the hint to the plain and also the reverse plain to the hint. The hint to the sermon and the sermon to the secret and so on. He knows how to strike in all places. And these are the four worlds. This is the nobility. This is the secret. In creation. This is the sermon. This is all the sermons of the Gemara. This is in creation. Therefore, the Gemara is in creation. This is the secret. This is the Kabbalah. This is the secret. This is the nobility. Now, the creation. This is the Mishnah. This is the Mishnah. Because you don't have many explanations. You don't have the name. So, therefore, it is the creation and the action. These are the verses. These are the verses. These are the verses. This is as if it were literally without Torah. Without the Oral Torah. Without the Oral Torah. So a person knows how to move from one world to another. The moment he learns verses in the plain, then he is in action. After that, he learns the Mishna. So where is he? This is the creation. After that, he studies the Gemara. He moves to creation. After that, he learns the secret. He moves. For nobility, then it may be that in one hour a person will go from nobility to action, from action to creation, from creation to creation, and so on, the path all the time, therefore this is this, this is alluding to the fish that know the whole of the ways of the sea, so also a person knows all the ways, so to speak, of the Torah, the heart of the 32 paths of wisdom of the Torah, you can supposedly approach each and every one. The Zohar continues and says, "That degree, as it were, is descended from what it was, now, as it were, the element descends from that pillar that ascended through it to knowledge. Now we are talking about the return, and so a person gives birth, as we explained. Oh, and then now, what happens when the honor descends? That it ascended in the interior? It ascended to knowledge . Now the element descends from knowledge. From knowledge it descends to its place. This is the kingdom. So then, this is the element of forgiveness, in order to transfer to the kingdom, he lowers the circle. What is the circle? It is the kindness of knowledge, the might of knowledge. He has both. He has both in essence. He needs to transfer to the kingdom. He says, then, what is this, what is this? The graces of knowledge and the powers of knowledge are 10 examinations and multiply each one to 100, then they are 1000 examinations. You need to understand why because I am simply saying that what is five and five is 10. Five graces and five powers is 10. Now each one is built from 10. How much does it come out to be 100? Each one is built from 10. We have reached 1000. This is a secret and 1 and 1 from the fullness and the lights of the examinations of the graces and powers of knowledge. This is the secret of the knowledge of the mother of the opposite. So then we have 1000 on the left. Then he will come to Atra as a queen in that chair, a rank. He returned and sat in his place. We were in the essence of And this is also in the Gemara, yes, you will know what the meaning of the chair is, it is true that today, wherever you sit, it is called a chair, and we will understand why, but really, what is a chair? These are the legs. These are the legs. So the legs of the table are also called a chair. In the language of the Mishna, in the Mishna, these are the realities. The Mishna says between the one and the chair. In those realities, the Mishna speaks of a slave who was found on the floor. Between this, the exchange of hundreds. The exchange of money. This is sitting behind the chair. This means behind the legs of the table. So they found the money between him and the chair. So if it is from the outside, the chair is like behind the legs of the table. Then these are his. Just like the scattered hundreds that are written in the Mishna, these are his. But if they found it from the other side, close to the exchange, then these are his. What do you see? The pillars are like the legs of the table. They are called a chair. The same thing applies to where the legs sit. This is called a chair. This is what is placed. This is called a chair. The one who places is called a chair. And the seat, so to speak, is the one who sits on it. The one who sits on it. So in the case of the Malchut Datzilot in the Amamit, which is the Beri. Then the seat is the Malchut here. Because He who transfers to the kingdom, then she is called his provider. What does his provider mean? So as we understand, as we say in the Holy Zohar that a body is divided. Here we will understand the depth. The depth of the Holy Zohar. What is a body is divided. Who puts a person in? It is by virtue of his wife that he can bring forth births, he can bring forth children in the world, but without her he cannot. He cannot. He owes this provider. That is why it is called a chair. That is why it is called a chair. He can transfer to her the graces and powers. And in this way, it is possible to give birth now even when she is not in a state of giving birth, such as when she is breastfeeding or when she is pregnant or when she is old. This means that she has stopped having her period, so now she is in a state where she no longer gives birth. Even my brother, Harry Zell, says, we have corrections for every coming and going. A man goes with his wife, of course, in a kosher manner. When it is kosher, then of course he has a name. He gives birth to souls. He corrects souls. Of course he has a name. He gives birth to souls. He corrects souls. Of course he has a name. Many, many corrections that he makes. So that is why it is called a chair. This is a very, very important concept that a person needs to understand. We need to understand that sometimes even in If I now make a comparison, a comparison between a man and a woman. So the man is he alluding to nine numbers. Nine sephirot and one woman. As if she is a face, she is the whole face of the woman, but that's one count. Against the man who is nine numbers. True, but without this one count, which is a face that completes the nine, then there is no completeness here. There is no perfection here. There is no perfection here. Therefore, we bless her, for she was not made a woman, because we study Torah. But what blessing did he do to me that he did wink at is much much deeper in depth it is much higher and therefore in the future to come she is a crown for her husband she reaches higher than her husband and why and why because without this one it is impossible to complete I say I say it is similar it is similar to what the matron said to Rabbi Akiva who whose deeds are more of the Holy One Blessed be He of man then Rabbi Akiva, peace be upon him proves to her that the deeds of man are more why because he completes creation without man coming and sowing and bringing forth wheat and doing the 10 works until he comes to bring forth bread from the earth then there will be neither bringing forth nor bread from the earth nor feasts nor anything and therefore the deeds of man that he completes the deeds of the Holy One Blessed be He are higher I say the same thing the same thing regarding the kingdom by virtue of which a person can be complete so therefore greater greater in the sense of therefore therefore as it is written her tears the tears of the woman are present therefore the Holy One Blessed be He hears her hears her all and therefore many many many great ones testified They testified that they reached everything they reached, it was thanks to the prayers, it was thanks to the prayers of their mother, their mother, and not just their mother, but also their wives. How many great men write in the introduction that without me, without his wife, how many I saw in the introductions of the books that without his wife he would not have reached where he reached? I can tell you how much everything depends on this, why everything depends on this, and that is why it is called the chair. The chair is called the one who raises up, the one who raises you up. So without the chair, a person sits now without the chair, God forbid, he falls. Therefore, he owes this chair, and it transfers the graces to give birth as a queen in her elevated courses. This is what we explained now. This is the chair. Decad, drink Michael Nuriel and Real, the five, not Nuriel and Uriel, are the same thing, they are the same one, they are the same one, therefore they are four, my people, she issues with the power of abundance that she received from the element, she goes out to share the abundance, and then in the abet she returns to it to unite with it as before, so she became in her existence the queen of the element, returning to unite with what is the power of the middle line, which is her existence, which is called a king, as if this king is the Holy One, blessed be He, and on this I end this section, and on this the Zohar ends this section and says that Dan Kruzi issued yes. Then, at the time of the special event, the crusaders come out and say, "From the Meri Da'inin." Who are the righteous who have the eyes of the witness? What is the eye of the beholder? These are the leaders who lead the people who lead the community. Leon's erect, leaf by leaf. Those who raise their eyes upward to attain the uniqueness of Zun. No, not in a physical way, that he raises his eyes up, not in a physical way, not in a spiritual way, his whole thought went up for the sake of the uniqueness of the Holy One, blessed be He, to distinguish the Holy One, blessed be He, with the Holy One. These are the eyes of the congregation. These are the ones who lead the congregation. He says, "Know that the appearance of the winged angels will stand in their place in their existence, opposite the face of the king. Who are these? These are the angels who serve the Holy One, blessed be He, saying, "Heavenly night, they all cover this uniqueness by becoming like a garment and a covering around opposite, like a half-threshing floor, meaning that they revolve around the uniqueness between the Holy One, blessed be He, and her Shekinah, and do like a half-threshing floor, half-threshing floor, meaning a half-circle like this, in order to supposedly protect, protect the holiness of the uniqueness, and just by the way, yes, the Hershash says, this is the reason we do "make peace" and take three steps back, why three steps back, because supposedly now it is No, it's not modest that now there is the uniqueness of the Holy One, blessed be He, and the Shekhinah, and we finished the prayer, say peace, now this is the uniqueness that we stay there, so we do peace, we move away, it's a sign of modesty, we move away because they are now unique, what do the angels do? They also move away, but they make a semicircle, a semicircle, to protect the holiness that now comes out of this uniqueness, so that the outsiders don't feed their eyes on the uniqueness, so that the outsiders don't feed their eyes on this uniqueness, so they supposedly protect this holiness until we cast it in the metal, until the kingdom travels in a load after the eirud, because then it descends into the world of creation to influence from the abundance of uniqueness to all the angels and all the worlds, so we stay there until we finish the uniqueness, it descends into creation to divide from creation to creation, from creation to action, from action to lower action, which is us, so that it is written about this, and the angel of God departed. The interpretation of the kingdom called the angel of God is what is written in the verse, she traveled from her place in the world. The nobility of the world of creation to distribute abundance to the children of Israel from creation to creation from creation to action from action to lower action, all of this, all of this is an introduction that with the help of God, in the very next sections we will see exactly the matter of the Red Sea call. This is the introduction. I just want to end with the sentence that I said earlier in the halacha. In the daily halacha, I said a sentence that today is in the Pasala, peace be upon him, on the 4th of Shvat. He would say something like this: He who fears one, what is one? From the Blessed One? He who fears one is the Holy One, blessed be He, and is not afraid of anyone. What a strong sentence. He who is afraid of one is not afraid of anyone. He who fears the Holy One, Blessed be He, is not afraid of any man. But he who is not afraid of anyone, he who has no fear of God and does not fear the Holy One, blessed be He, then he is afraid of everyone. He is afraid of everyone. Therefore, with the help of God, we will be strong, thanks to Baba Sali, peace be upon him, we will be worthy to fulfill this, the greatest blessing that can be, not to fear anyone, no man, to fear only the Holy One, blessed be He, and we will be worthy, with the help of God, to receive complete redemption from Him, Amen and Amen.