json/Kabbalah/Ramak/Pardes Rimonim/English/merged.json

{
    "title": "Pardes Rimonim",
    "language": "en",
    "versionTitle": "merged",
    "versionSource": "https://www.sefaria.org/Pardes_Rimonim",
    "text": {
        "Author's Introduction": [
            "Estas son las palabras del joven Moisés, hijo de [el rabino] Jacob Cordovero, cuando reflexioné sobre los días de mi juventud. Pasaron y se desvanecieron ante mí, mientras perseguía todos los deseos y se extinguían sin esperanza. Y sucedió cuando llegué a la edad de veinte años y un vello dorado creció, que mi Señor me despertó como a un hombre que despierta de su sueño, y dijo a mi alma: \"Hasta cuándo, hija obstinada, ¿hasta cuándo te embriagarás con tus pecados? ¿Hasta cuándo permitirás que tus pensamientos impuros habiten en tu corazón y olvidarás al Señor, tu Hacedor y Creador desde el seno materno? Ahora, levántate, clama a tu Dios y vigila sus puertas día tras día. Y Él sanará el altar del Señor, que está en ruinas\". Estas son las palabras del joven Moisés, hijo de [el rabino] Jacob Cordovero. Cuando escuché la llamada, me levanté y recorrí la ciudad, los mercados y las calles buscando un lugar donde encontrar descanso que me beneficiara. Entonces, escuché una voz de la ciudad sagrada que descendía desde los cielos, mi Maestro y Rabino, el sabio cabalista, el venerable Rabi Shlomo Alkabetz, que descanse en paz, me condujo a su palacio de enseñanzas y me instruyó. Me dijo: \"Hijo mío, presta atención a mis palabras, inclina tu oído y escucha las palabras de los sabios\". Me colocó en las puertas de la sabiduría y el entendimiento, que son más dulces que la miel, y me permitió observar los misterios ocultos de la Torá.",
            "Fui a través de los días, maravillado por lo bueno y agradable que era dedicarme a esta tarea. Me dije a mí mismo: \"Cuánto me agradaría estar siempre inmerso en esta sabiduría\". Su amor me embriagaba constantemente, y sus amantes palabras me deleitaban en todo momento.",
            "Cuando llegó el momento de cumplir mis votos, me presenté ante los libros del sagrado Rabi Shimon bar Yojai, que descanse en paz, y los estudié. Mi corazón se movía como las olas del mar y se tambaleaba como un barco en alta mar en las profundidades de las enseñanzas. Dije: \"Tomaré la corona del erudito que llevo en mi cinturón y la colocaré sobre la cabeza de cada rebaño, uno por uno. Estableceré un orden en mi mente, separando uno de otro, y cuando mi corazón se fortalezca en esta enseñanza, me dirigiré a otras\".",
            "Entonces, vi que mi consejo era recto y justo desde el Señor, desde los cielos. Abrí el rollo de un libro ante mí para que me sirviera de memoria y me guiara en sus asuntos y sus órdenes. Lo llamé \"Pardes Rimmonim\" (El Jardín de Granadas) para indicar las razones conocidas. Primero, esta sabiduría es la sabiduría de la Cábala, que se conoce como \"Pardes\". Segundo, que esta revelación sería un consuelo tanto en este mundo como en el próximo, y sustentaría todos mis años. Esto es \"Rimmonim\", granadas, que planté para mi deleite. Y es como granados, siendo sus portales los árboles plantados en él. Y sus capítulos son granadas. Y en ellos están dispuestos nuevos conceptos, uno al lado del otro, no uno ni dos, sino llenos como granadas, por lo tanto, se les llama 'Pardes Rimmonim' (El Jardín de Granadas). Y vimos que el rollo está dividido en treinta y dos secciones, y las llamamos 'puertas' para que sean puertas para entrar en el interior de la Torá y sus secretos. Además, dividimos estas puertas en capítulos, algunos de ellos son cortos y otros largos, según la naturaleza del tema en cada capítulo. Miramos hacia el pozo para que nadie entre en nuestras puertas sin las llaves y los métodos de las puertas, ya que, Dios no lo quiera, esto podría causar daño en lugar de beneficio. Aquel a quien se le han entregado las llaves, que sean del tamaño adecuado para abrir nuestras puertas, podemos estar seguros de que las abrirá. Hay varios conjuntos de llaves en esta sabiduría, y no esperamos de aquel que se sumerge en la explicación de los asuntos repetir dos veces lo que ya hemos escrito, ya que esto prolongaría nuestra labor. Por lo tanto, no avanzaremos desde el capítulo hasta que sepamos que lo que necesita para su comprensión no será repetido, sino que nos apoyaremos en lo que ya hemos escrito en el capítulo anterior. Así, sus pies no abandonarán esta puerta hasta que la entienda adecuadamente, y luego continuará su camino sin temor. Y con todo esto, no retiraremos nuestras manos de explicar, como escribimos en el lugar tal o como explicamos en el lugar tal. Y estos son los nombres de las puertas, cada una con sus letras."
        ],
        "Index": [
            [
                "First Gate. We named it \"Ten and Not Nine\", because it explains how there was agreement among our sages, elders, and prophets in the understanding that the Sefirot are ten and not nine or eleven. The Gate comprises 10 chapters. Chapter 1 is the explanation of the Mishna in Sefer Yetzira 1:3 \"Ten is the number of the ineffable Sefirot. They number ten, etc.\"",
                "Chapter 2 is the explanation of the same Mishna (Sefer Yetzira 1:3) with a different approach, and other sections from the Tikkunei Zohar.",
                "Chapter 3 is the explanation of the aforementioned Mishna (Sefer Yetzira 1:3) and the portion of \"I've eaten my honey and honeycomb\" in Ra'aya Meheimna.",
                "Chapter 4 is the explanation of Tiferet's crucial position between Gevura and Netzach and between Chesed and Hod, according to logic.",
                "Chapter 5 is the explanation of a second Mishna in Sefer Yetzira 1:4 \"Ten, and not nine. Ten, and not eleven.\"",
                "Chapter 6 is the explanation of the section in Ra'aya Meheimna, \"Commanded to Give a Half-Shekel\" (Zohar 2:187b)",
                "Chapter 7 in order to protect the investigator [student] from error, that they won't think they [the Sefirot] are eleven or more from being too familiar or the like.",
                "Chapter 8 discusses heresy from the power of investigation and text/scripture.",
                "Chapter 9 investigates whether a denier of the Sefirot is considered a heretic or not.",
                "Chapter 10 publicized the ten names that refer to the Sefirot from the scriptures (Genesis 1)."
            ],
            [
                "Second Gate. We named it \"The Reason [Flavor] for Atzilut\", because it explains a reason for why there are ten [Sefirot], no less and no more, and the reason for the reality of Atzilut itself. The Second Gate comprises seven chapters. Chapter 1 explains one reason according to R' Azriel and the understanding of R' Yehuda Chiyiti of this reason, and his criticism.",
                "Chapter 2 explains another reason according to R' Yehuda Chiyiti and R' Menachem Marcanti's reason, followed by our understanding of them two and R' Azriel.",
                "Chapter 3 explains how our Kaballah [understanding of the Sefirot] is ten, which is supported by the Talmud and other imperatives. There we are [actually] dealing with the notion of the Ten Utterances of Creation (Genesis 1:1).",
                "Chapter 4 explains the Ten Utterances in reference to the Ten Sefirot.",
                "Chapter 5 explains the account of \"These Ten Kingdoms\" in reference to the opinion in Masechet Rosh HaShana.",
                "Chapter 6 explains the reason for Atzlilut and the numeration of Ten [Sefirot].",
                "Chapter 7 discusses whether there can be another Atzilut or not, there we reveal the secret of Atzilut and the cosmic order [of the four supernal worlds].\n"
            ],
            [
                "Third Gate. We named it \"Is the Ein Sof [synonymous with] Keter\",  because it explains how the Ein Sof (G-d as the unknowable infinite and eternal) is thought to be Keter (Crown, the most supernal Sefira) according to many, and how Keter is excluded as a Sefira [by many], specifically R' Shem Tov ibn Shem Tov and his writings. Chapter 1 explains the notion of those who say the Ein Sof is Keter and the logical counter [to this notion].",
                "Chapter 2 [continues to] counter this notion by means of many places in the Zohar.",
                "Chapter 3 explains the thought of R' Shem Tov ibn Shem tov that Keter is not counted in the Sefirot, and the logical refutation supported by R' Shimon bar Yochai in the Zohar.",
                "Chapter 4 explains and treats the Mishna in Sefer Yetzira that led to the [incorrect] conclusion of R' Shem Tov, and offer another interpretation.",
                "Chapter 5 explains the aforementioned Mishna according to R' Shimon bar Yochai.",
                "Chapter 6 treats the account of haIdra \"The Other Forgotten Beam\" to understand R' Shem Tov, and we provide an alternate reading.",
                "Chapter 7 explains the above account in greater detail.",
                "Chapter 8 explains the notion, secret, and explanation of the beautiful account of R' Shimon Bar Yochai, peace be upon him, from the Tikkunei Zohar: Genesis 2 \"Two Chochma (Wisdom) and Binah (understanding); Three Awe of Hashem is the beginning of Da'at (knowledge)\" ."
            ],
            [
                "Fourth Gate. We named it \"Essence and Vessels\", because in it we uncover whether the Ten Sefirot are in-essence the same as G-d (elohut) as many think or are G-d's vessels, like a vessel an artisan uses to create (and aren't part of the artisan himself). There are Ten Chapters. Chapter 1 reviews the thoughts of R' Menachem of Recanti who believes [the Sefirot] are vessels.",
                "Chapter 2 reviews the opinion of R' David (Magen David) who believes [the Sefirot] are in-essance the same as G-d.",
                "Chapter 3 is our understanding of their words whether they are discussing G-d's essence or vessels.",
                "Chapter 4 explains our opinion that the Sefirot are a hybrid of the two (ie higher soul of the vessels).",
                "Chapter 5 explains the proof of our opinion from the Zohar, and an initial explanation of the account from R' Eliyahu \"The world is one and not in count\" [in unity not quantity] from the Tikkunim (Zohar Chadash Yitro)   .",
                "Chapter 6 explains the remainder of the account, which we split into two due to its length.",
                "Chapter 7 brings another source from the Zohar, \"A point [nekuda] does not exist in light [nehura], etc.\" A section in \"Kav HaMida [Measured Line]\" (Zohar Chadah V'etchanan).",
                "Chapter 8 brings another source from the Zohar from the book Ra'aya Meheimna, \"To whom can you liken me (Isaiah 40:25)\".",
                "Chapter 9 explains the unity of the Ein Sof (Endless Light) and the Ten Sefirot, it also explains whether the \"creation\" of Aztilut [is truly a new creation or not].",
                "Chapter 10 reviews an account from Rashb\"i (R' Shimon bar Yochai, peace be upon him), and explains all the angles (lit. corners) that we dealt with until now."
            ],
            [
                "The fifth gate has been referred to as \"The Order of Emanation,\" as it elucidates the concept of emanation, who emanated from whom, and who preceded whom in relation to the emanation. This is due to the proliferation of various opinions on this matter. The chapters within it are six in number.",
                "Chapter One elaborates on the perspective of the Gaonim who assert that their order emanated and is necessitated by the intention derived from scripture and reasoning.",
                "Chapter Two explains a statement from \"Patach Eliyahu\" by the Rashbi, may his memory be a blessing, from the Tikunim. There, the reason why the foundation sometimes precedes Netzach and Hod is elucidated.",
                "Chapter Three delves into the interpretations of the commentators on the Order of Emanation, aiming to raise objections and insights about them.",
                "Chapter Four elucidates that they cannot manifest through the Crown nor through Wisdom. It expounds on a saying from \"Adra D'Nazir Tana,\" an ancient, primordial thought that they concealed. It is the beginning of Adra, and similarly, a statement preceding the creation of the world existed, solely named and known as itself.",
                "Chapter Five elucidates the Emanation of the first three qualities, as well as several distinctions within Emanation. It explains the frequency of Emanation for each Sefirah apart from others, among the revealed types. Also, it details four configurations of the Sefirot within Chochmah, Binah, Tiferet, and Malchut, and the first statement from the Zohar – all created through Chochmah.",
                "Chapter Six explicates the order of Emanation for the other Sefirot and the rectification of all the concepts."
            ]
        ],
        "A Prayer": [],
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                    "... If a person looks at the flow of much water with his eyes, a white liquid is stimulated, etc. So too is this matter. When the spring flows in his mind, he will find ten levels in this thing. As from the colors that appear to our eyes or in our physical mind's eye, this impacts on the [level of the] spiritual; the essence is stimulated by the spirit; and the soul by the essence. And from the soul, it goes from one state to another, until it rises to the place of its nourishment. So it is aroused according to the state of the [original] form."
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                    "יובל (Yovel/Yuval) is Binah (Understanding). And she is called this way because she completes the fiftieth year in the secret of the Fifty Gates [of Understanding], and she is the fiftieth year, which is the gate that is more marvellous than Moses our teacher, may he rest in peace, as you say (Psalms 8:6): “You have made him a little less [מעט] than divine” [in the Babylonian Talmud, tractate Rosh Hashanah 21b this verse is applied to Moses]. You should not say מעט but מ\"ט [which has the numerical value of 49, thus one less than 50] etc. And this degree [Binah] is called by this name [יובל] when she flows into the fifty gates and gives an influx of abundance and good. And this is the meaning of Yuval, as “and towards a stream [יובל, Yuval] it will extend its roots” (Jeremiah 17:8). And as it will revolve until it has reached the fiftieth gate then in/through it [the fiftieth gate] it will cling to Chochmah (Wisdom). And on this it is said to Moses: “Be silent, thus [כך] it has come up in thought” [Babylonian Talmud, tractate Menachot 29b]. כך is in Gematria 40 [the text reads נ', 50, which is probably a mistake for מ', 40], while silence is in Chochmah which is Yod [י', 10]. And it has come up in thought which is Chochmah. [thus the verse “Be silent, thus it has come up in thought” refers to the fiftieth Gate of Understanding as it counts 10 (Be silent) + 40 (thus) = 50, ascending to Chochmah]. And because of this he [Moses] did not grasp the subject of the death of Rabbi Aqiva [as Moses had attained to only the fourty-ninth Gate of Understanding], because his death was on the side of the judgement, in the secret of the ascent, as will be explained in the Gate of the Soul [Gate 31 of the Pardes Rimonim], chapter 5. And we will return to our subject that in the cleaving of this gate to Chochmah, then it [this gate] is Yuval and then the whole world is mercy and great abundance, liberty and deliverance, and then we will call this degree [Binah] Yovel/Yuval. "
                ]
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                [
                    "We are now obliged to clarify the usefulness of this Shell and its interests in the world, because to say that it is to punish or etc. will not suffice. For the whole object of punishment is asked, it is the evil inclination and the Shell, there will be no Shell and there will be no evil inclination. And it is said that the reason for their creation. in the will of the Creator, is to be that the world and its creatures needed to receive their sustenance and livelihood by the power of law and justice and righteousness, and if they were all non-elective angels in their actions, the world would not benefit from their actions, because they are forced act as angels. And for this reason, man must have a choice, and be inhabited by the evil inclination and the good inclination, that if he, by his own nature, would want to incline towards good, his evil inclination, Samael, would incline him to evil on his left; and when he wants to incline towards evil, on his right will be his good inclination to guilt him, and remind him of the words of his Creator in such a way that he will be rewarded for the inclination, good or bad. And to judge a man according to his deeds, it is necessary that he have aspects which are unclean – as like a slave who rebels against his master – to torment the wicked, so that his wickedness and evils in their numbers will cling to wickedness on its proper side, and so he will receive punishment. This matter is clarified well in the Zohar. All of what the Holy One, Blessed be He, caused Himself to go down in order to show all honorable rituals. (stopped at וכי מאן חמי עבדא)"
                ]
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                    "And see, R. Shimon [bar Jochai] started praising the Book of Concealment (ספרא דצניעותא), which consists of five chapters with in it  the sum/principle of all wisdom of the Kabbalah. And that is why R. Yehudah said that if this is so, it follows that man needs to study only this book. And R. Shimon replied that this is true for one who has entered the Idra and came out. He says \"and came out\" since ten [companions] entered [the Idra Rabba] and only seven came out, because three [of them] died as is described at the end of the Idra [Rabba; Zohar III:127b-145]. But one who does not enter and does not know the preambles that are revealed there, will not be able to profit from the mysteries of this concealed book. And he [= R. Shimon] makes a comparison with a villager etc. [the mashal just prior to the beginning of the ספרא דצניעותא, Zohar III.176a]. And this for sure applies to one who studies [only] the Written Torah and says that everything is contained in it, as he will remain ignorant of everything, as occurred also to the villager [of the mashal]. And therefore the essence of the perfection of knowledge of the Written Torah is the Oral Torah, as we have explained. \n"
                ]
            ]
        ]
    },
    "versions": [
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            "Sefaria Community Translation",
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    "heTitle": "פרדס רמונים",
    "categories": [
        "Kabbalah",
        "Ramak"
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    "schema": {
        "heTitle": "פרדס רמונים",
        "enTitle": "Pardes Rimonim",
        "key": "Pardes Rimonim",
        "nodes": [
            {
                "heTitle": "הקדמת המחבר",
                "enTitle": "Author's Introduction"
            },
            {
                "heTitle": "סימני הספר",
                "enTitle": "Index"
            },
            {
                "heTitle": "בקשה",
                "enTitle": "A Prayer"
            },
            {
                "heTitle": "",
                "enTitle": ""
            }
        ]
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}