The Holy Idra Rabah

These Are the Kings

10. “These are the kings who reigned in the land of Edom before a king reigned over the children of Israel.” This is a perplexing verse, since it did not need to write how many kings Edom had before the children of Israel came, and before there was a king to the children of Israel. It shows us the secret of secrets, and people cannot know about this, since it implies the upper worlds.

11. Atik of all the Atiks—the most hidden of all that are hidden, before he prepares his corrections and crowns the crowns. The preparation of the vessels and their qualification to receive the lights are called “corrections.” The lights themselves are called “crowns,” from the verse, “With the crown with which his mother has crowned him.” There were no beginning and end yet. Upper Hochma is the beginning of the disclosure; bottom Hochma is the end of the disclosure. He was engraving and estimating her, in revealing the Rosh [head/beginning] and the Sium [end]. He spread before him one boundary, and in it, he engraved and estimated kings. Parsa means screen and boundary.

12. His corrections did not persist, as it is written, “These are the kings who reigned in the land of Edom before a king reigned over the children of Israel,” before the first king who reigned over the children of Israel. They were all engraved in their names, and did not exist until he left them and concealed them. Afterwards, he ascended in a boundary and was established in his corrections.

First, the Creator created the world in the quality of judgment, in Malchut, and the lights ended in Malchut, which was restricted so as not to receive light. This is called the “first restriction.” Three Partzufim of AK came out in the boundary of the first restriction: Galgalta, AB, SAG. The Emanator saw that the world could not exist in Malchut’s quality of judgment, and associated the quality of mercy with it when He raised Malchut and mixed it with Bina, who is called the “quality of mercy.” Because of it, the lights ended in Bina, and this is the “second restriction.” The new boundary in Bina is called Parsa.

The Parsa was made in the second Partzuf of SAG of AK, called Nekudot of SAG of AK, or the “world of Nekudim.” Therefore, we have no knowledge whatsoever of Galgalta, AB, SAG of AK, since they are from Malchut of the first restriction, and The Zohar speaks of them only in subtle hints. The beginning of the words of the sages of The Zohar is from the world of Nekudim, where Parsa has already been established, the sweetening of Malchut in Bina, by which the world persists.

Parsa is the reason for the correction of three lines, since along with the correction of the Parsa, with the ascent of Malchut to Bina, the dot of Holam came out, the right line, which was made by the coming of the Yod into the light of Hochma and making the Avir. Afterwards, through the illumination of AB SAG of AK, in which there is no Parsa, Malchut is lowered from Bina to her place, and the dot of Shuruk, the left line, comes out, having been made by the exit of the Yod from the Avir and returning to being light of Hochma. Afterwards, through the ascent of ZA, which unites the right and the left, the dot of Hirik emerges, the middle line.

There are two unifications in the middle line, which unites the right and the left:

1. The correction of lines in GAR of Bina. Because GAR of Bina desire mercy and do not desire Hochma, they do not want to receive Hochma from AA, except when ZA ascends to them for MAN. Because of the connection between Bina of direct light and ZA of direct light to bestow illumination of Hochma to him, it is likewise in the Partzufim. When ZA ascends to GAR of Bina, upper AVI, upper AVI ascend and receive Hochma from AA, and bestow upon YESHSUT, and from YESHSUT to ZA. This is regarded as the correction of lines of GAR.

2. The correction of lines of VAK of Bina. After AVI received the Hochma from AA, they bestowed it to VAK of Bina, and the dot of Shuruk came out there. At that time, a dispute was made between the right line and the left line, and the light of Hochma on the left line was blocked due to the lack of Hassadim, and it became dark. Then ZA came in regard to the screen of Hirik in it, and united the right and the left with each other, and sustained the illumination of both of them in a way that the Hassadim in the right line would shine from above downward, and the Hochma in the left line would shine from below upward.

Because of it, the Parsa is never canceled. Although Malchut exits the Parsa and comes to her place during the illumination of the dot of Shuruk, at which time all of Bina and TM that fell to the lower one due to the new boundary in Bina, return to their degree, the meaning is that these Bina and TM rise above the Parsa and connect there to their degree, and are established in the left as KH that remained in the degree. For this reason, the Parsa is not blemished whatsoever by the exit of the Yod from the Avir, from the illumination of Shuruk.

Although in the world of Nekudim, there was already the correction of the Parsa, there still was not the second unification of the correction of the lines, the correction of the lines of VAK of Bina, but rather the first unification, the correction of lines in GAR of Bina. Hence, once Malchut went out from the Parsa in Bina and returned to her place, the Parsa was consequently canceled since the Parsa returned to being truly Bina after Malchut has departed from her.

Then the light of Hochma on the left was drawn from above downward, from Parsa, which stands at the end of Atzilut, down to BYA. At that time, all the vessels broke and the lights went out and rose to their root. This is regarded as the death of the Melachim [kings], since one who exits from world to world is considered dead. Accordingly, these eight kings of the world of Nekudim went out from Atzilut to BYA, and this exit is the exit of their soul, since the lights were not extended along with the vessels. This is why they were discerned as having died.

Before Atik of all the Atiks, Nekudot of SAG of AK, the world of Nekudim, prepared its corrections, the correction that the Parsa would not be canceled, there were still no crowning of crowns, GAR of Hassadim that crown the Hochma. Hochma is called “crowns.” Hassadim are the crowns of those crowns of Hochma. Also, there were still no beginning or end since after the correction of the middle line in VAK of Bina that Hochma would shine only from below upward, it was found that GAR of Bina, upper AVI, receive Hochma from AA through the first unification of the middle line.

AVI are therefore called “upper Hochma,” and are called “beginning,” since the revealing of Hochma begins with them. However, Hochma is not received at all in them, themselves. Rather, they bestow upon VAK of Bina, YESHSUT, and there the second unification of the middle line is made, correcting the Hochma so it does not bestow from above downward but from below upward in a way that after Hochma is received in Malchut, it becomes a Sium [end] on the Hochma so that Hochma is not bestowed from her and below.

This is why Malchut is called “bottom Hochma,” after whom Hochma is no longer present. All this still did not exist in the world of Nekudim, since the second unification of the middle line in VAK of Bina was lacking there. Therefore, that correction where Hochma shines in the beginning and in the end did not exist. Rather, it was extended from Malchut of Atzilut down to BYA.

He was engraving and estimating her, in revealing the Rosh [head/beginning] and the Sium [end]. He spread before him one boundary, and in it, he engraved and estimated kings. After the Parsa had been spread before him, he was engraving and estimating, to extend the light of Hochma. Engraved means Katnut [smallness/infancy], and estimated means Gadlut [greatness/adulthood]. Both are discerned in the Parsa: In Katnut, the Parsa is spread, and in Gadlut, the Parsa is canceled and the old boundary of the first restriction returned. Therefore, its corrections did not persist, and the seven kings broke and died. And since they emerged from the left, they are called the “kings of Edom,” for Bina is called this way in her left.

“Before a king reigned over the children of Israel,” before the first king who reigned over the children of Israel. The children of Israel are the Sefirot of ZA in the world of correction after the unification of the middle line in VAK of Bina was established. His HGT NHYM are the children of Israel, and the first king is Hesed. Everyone who were engraved are called by their names; everyone who were engraved in Katnut through the Parsa received their Gadlut once more, and were called by names. They did not exist until he left them and concealed them, meaning they broke and died, as it is written about them, “and he reigned, and died.” He left the vessels and concealed the lights.

Afterwards, he was ascending in the Parsa and was established in his corrections so the light would be rising from the Parsa and above through the second unification of the middle line in VAK of Bina, and he was established in all the corrections that will be clarified below, that all of them were made in the corrections of the Partzufim of Atzilut and BYA, which are called the “world of correction.”

13. When it came up in the will of the Emanator to create a Torah that is hidden for two thousand years, and He took it out, meaning created it, she immediately said to Him, “Let he who wishes to correct and to do, make his corrections first.”

ZA, the middle line, is called “Torah.” His place is after HB, who are called “two thousand years.” However, since each Sefira consists of ten Sefirot, there is ZA, Torah, in Keter, too, and there, it is called “Torah that is hidden for two thousand years,” since being there before the two thousand years, who are HB, you find that he is concealed and hidden from them.

She said to Him, “He who wishes to correct the Parsa,” with which the Emanator wanted to associate the quality of mercy with judgment and correct that the world would be able to exist, to first correct corrections for Parsa, so it would not be canceled upon the emergence of the Shuruk. Promptly, the Torah, which is the middle line, made the unification of the right and left in VAK of Bina, which is the main correction so the Parsa would not be canceled.

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Cabalá MediaDerecho de autor 2003-2026 Benei Baruj ‘ Cabalá LaAm

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Derecho de autor 2003-2026 Benei Baruj ‘ Cabalá LaAm