Visible Colors and Invisible Colors

21) It is written, “And I appeared to Abraham, to Isaac, and to Jacob as God Almighty.” What is “And I appeared”? It should have said “I will speak.”

22) There are visible colors and there are invisible colors. Both are sublime meanings of faith, which people do not know and do not observe. Man was not rewarded with the visible colors before the patriarchs came and attained them. It is written about that, “And I appeared,” meaning that they saw the visible colors.

HGT of ZA, which are his three lines, have three colors—white, red, and green. HGT are called “colors,” and the three lines extend from them to Malchut in illumination of Hochma, called “vision.” However, in their own place, HGT are covered and concealed from Hochma, and shine only in light of Hassadim, as it is written, “for He desires mercy,” for because He is extended from Bina, He loves Hassadim more than Hochma.

It turns out that only the three colors extend to Malchut and shine in illumination of Hochma, called “vision.” This is why they are called “visible colors,” those that contain Hochma. But the three colors in their own place in ZA are invisible colors; they have no Hochma, which is called “vision.”

As for the visible colors, man was not rewarded with them until the patriarchs‎, HGT of ZA, came and attained them. The patriarchs‎ illuminated their three colors to the Malchut. And there, in Malchut, they became the visible colors where the three colors appear in illumination of Hochma. But while they are in ZA, they are blocked and unseen because the Hassadim in it are covered from Hochma.

23) The colors that appeared are those of Shadai [God Almighty], Malchut, which are the mirror of the upper colors in HGT of ZA. Those are the visible colors that have Hochma in them. And the colors above, in HGT of ZA, are blocked and are unseen, meaning there is no Hochma in them but only light of Hassadim. No one perceived them, to attain them there in ZA, apart from Moses.

It is written about that, “And My name is HaVaYaH, I am not known to them,” meaning I did not appear to them in the upper colors in HGT of ZA, called HaVaYaH. Is it even possible that the patriarchs did not know the name HaVaYaH, which is HGT of ZA? After all, they are a Merkava for HGT of ZA? Thus, they knew from those colors that appeared in Malchut.

Their knowledge and attainment was not from the concealed HGT in ZA, but only after the visions of HGT extended to Malchut. And there in Malchut was their knowledge and attainment, since there they appear in illumination of Hochma. But in their own place, they are blocked from Hochma.

24) “And the wise shall shine as the radiance of the firmament.” The wise are those sages that have observed sublime things of their own, of whom people cannot speak aloud for their great height. They are the ones called “wise.”

The firmament is Moses’ firmament, which stands in the middle, meaning ZA, which is the middle line, including the two lines, right and left. His radiance is concealed and is not revealed in Hochma, which is called “radiance,” but his light is greater than his color, which includes all three colors, and stands and shines on the firmament that does not shine, meaning Malchut. The colors are seen in it because it shines in Hochma, called “vision,” and although those colors are seen in it, they do not shine as the radiance of those that are in concealed colors, the colors of ZA, called “the illuminating firmament.”

25) There are four lights. Three of them, HGT, are concealed, and one—Malchut—is revealed. And here they are: 1. The shining light, Hesed, right line. 2. The bright light, Gevura and left line, shines as the radiance of the sky in purity, hence its name, “shining.” This is so because the root of Hochma is from the left line, which receives from the left of Bina, and the illumination of Hochma is called “radiance.” 3. Crimson light, Tifferet and middle line, which takes all the lights, where the middle line includes the right and the left. 4. The light that does not shine, Malchut, gazing at those three lights and taking them.

Those lights are seen in it, such as the lantern, which is a bright metal plate that stands opposite the sun and the sun is seen in it. Similarly, the three lights of ZA appear in Malchut, called “sun.” In that respect, Malchut is called “lantern,” which receives from the sun and the sun is seen in it.

26) And those three lights are concealed in their place in ZA and stand on this fourth light that appeared, which is Malchut. Also, the three lights extend to the fourth light, where the three lights appear and shine in Hochma, and this is the eye.

There are three colors in the eye: white, red, and green. They appear in illumination of Hochma and are registered in the fourth light in it, which is the black in the eye. And they all do not shine, since they stand in a light that does not shine because their core is the black in the eye, which is the Malchut, which is a mirror that does not shine.

And those three colors in the eye are as those three concealed colors of ZA that they stand on. They are regarded as the three lines of ZA, but they shine and appear in the place of Malchut. And those that appeared to the patriarchs, to know and to attain those three concealed ones in ZA, appear out of those that do not shine, meaning the three that are in Malchut. And those that shine and are concealed, which are the three in the place of ZA, appeared to Moses in his firmament. They stand and impart upon those three visible colors, the three that the patriarchs see.

27) And one who wishes to see the three concealed ones in ZA is told, “Close your eyes,” so as to not draw Hochma, called “eyes,” “And turn your eyeballs to the three places—Holam, Shuruk, Hirik—that extend the three lines, HGT. By that, those three colors of ZA that shine in Hassadim will appear, shining by the radiance from the left line. However, they are concealed and covered because no permission was given to see them unless with eyes shut, since they are the three upper concealed colors in ZA, which stand and bestow upon those three visible colors in Malchut, which do not shine.

28) Moses was rewarded with the illuminating mirror, which are the three lines of ZA, which stands and shines on a mirror that does not shine. The rest of the people in the world were rewarded with a mirror that does not shine, Malchut. The patriarchs were seeing those three hidden colors that stand over the three colors that appear in Malchut and shine for them, meaning the three lines of ZA, which are the three that appear in Malchut, but which do not shine.

It follows that the patriarchs, too, attained the HGT of ZA, but not from their place in ZA, as did Moses, but from the HGT that are received in Malchut and are seen there. This is why it is written, “And I appeared to Abraham, to Isaac, and to Jacob, as Shadai [God Almighty],” in those three colors that are seen in Malchut, called God Almighty.

29) “And My name is HaVaYaH, I am not known to them.” Those are the upper colors that are concealed and shine, which are HGT of ZA, called HaVaYaH, with which Moses was rewarded with looking. And this why the eye is once closed and once opened and revealed. If it is closed, it sees the shining mirror, which is HGT of ZA. If it is revealed, it sees the mirror that does not shine, which is Malchut.

This is why it is written, “And I appeared,” in the mirror that does not shine, in the revealed, where the three colors are seen in her and of which it says, “Seeing.” However, in the shining mirror, ZA, which is blocked and there is no vision in it, it specifies knowledge in it, as it is written, “And My name is HaVaYaH, I am not known to them.” It does not say, “I am not seen,” since there is seeing only in Malchut.

30) David said, “And you shall say, ‘All hail! and peace be both to you.’” “And you shall say, ‘All hail!’” So should be the wealth and honor of a living man, a righteous man. Did David not know that Nabal was wicked, that he told him, “All hail”? However, that day was a good day of the beginning of the year [Rosh Hashanah], and the Creator was sitting in judgment over the world. It was for the Creator that he said, “And you shall say, ‘All hail!’” to connect the “All,” Malchut, with “hail” [also “living” in Hebrew], meaning Yesod of ZA, upon which all of life depends. “And peace be both to you.” “You” is to tie the knot of faith, Malchut, called “You,” in ZA, which is called Vav. This is why it writes “You” with a Vav.

31) This is why it is forbidden to greet a wicked. And if one is compelled to greet him, he should greet him as David blessed the Creator, when it seemed as though he was speaking for Nabal. There was no deceit, since anyone who raises his words to the Creator and seems as though he speaks for man, it is not deceit. This is why the way of the righteous is that it seems as though they speak to a person, but they raise their words to the Creator, to keep, “I have set the Lord always before me.” And one who greets a righteous, it is tantamount to greeting the Creator.

קבלה מדיה

קבלה מדיה

איזור אישיכדאי להיכנס כדי להוסיף לייק לסרטונים, לשמור תכנים ולהירשם למינויים.

רשימת צפייה ""שיעור נשים "געגוע והשתוקקות - "חולת אהבה אני""

שיעור נשים "געגוע והשתוקקות - "חולת אהבה אני""

שיעור נשים "געגוע והשתוקקות - "חולת אהבה אני""

קבלה מדיה© כל הזכויות שמורות 2003-2026 בני ברוך - קבלה לעם

איזור אישי
כדאי להיכנס כדי להוסיף לייק לסרטונים, לשמור תכנים ולהירשם למינויים.

רשימת צפייה ""
שיעור נשים "געגוע והשתוקקות - "חולת אהבה אני""

קבלה מדיה
© כל הזכויות שמורות 2003-2026 בני ברוך - קבלה לעם