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json/Kabbalah/Other Kabbalah Works/Chesed LeAvraham/English/chat gpt.json

@@ -0,0 +1,115 @@
+{
+    "language": "en",
+    "title": "Chesed LeAvraham",
+    "versionSource": "chat gpt",
+    "versionTitle": "chat gpt",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "חסד לאברהם",
+    "categories": [
+        "Kabbalah",
+        "Other Kabbalah Works"
+    ],
+    "text": {
+        "Introduction": [],
+        "Even Shetiya": {
+            "Maayan 1": [],
+            "Maayan 2": [
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
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+                [],
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+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [
+                    "",
+                    "The matter is that the Torah scholar, known as the \"son who serves his father\" but does not do so for the purpose of receiving reward and merit for fulfilling the commandments in this world. Furthermore, what is more, the side of Atzilut (Emanation) does not become corporeal at all, and therefore, in the physical world, it has nothing.",
+                    "So what does the common person do? They make themselves a vessel and garment for the Torah scholar from the food and drink they provide. The reason is that the common person has no other reward to their credit. Since they are righteous, they are not credited with anything. On Shabbat, when they do not cook any physical food, it is a spiritual day, not a physical one, and they do not engage in physical needs. The matter is that the additional soul that the common person has on Shabbat is what the Torah scholar has on weekdays. The reason is that they are together on Shabbat at a time when the father has an additional soul. In the usage that they participate in together, they both share the additional soul of Shabbat, as mentioned in the Zohar Terumah 146, in such a way that the Torah scholar always has an additional soul, and on Shabbat, they have twice as much.",
+                    "If a common person is generous with their wealth to provide food, clothing, and all the needs of the Torah scholar on Shabbat, they will receive their words in Torah and behave in the statutes of the Torah like their peers. In their merit, they will be saved from the Angel of Death, so the Satan will not have dominion over them, and they will be saved from Gehinnom, the defective sword, as the righteous die by a precise sword, which is the side of holiness. Therefore, they draw near to the offering upon the altar above, the secret of the \"Elevation Offerings of Israel,\" and their prayer is quickly accepted with love, and so on. This is the secret."
+                ]
+            ],
+            "Maayan 3": [],
+            "Maayan 4": [],
+            "Maayan 5": [],
+            "Maayan 6": [],
+            "Maayan 7": []
+        },
+        "Breichat Avraham": []
+    },
+    "schema": {
+        "heTitle": "חסד לאברהם",
+        "enTitle": "Chesed LeAvraham",
+        "key": "Chesed LeAvraham",
+        "nodes": [
+            {
+                "heTitle": "הקדמה",
+                "enTitle": "Introduction"
+            },
+            {
+                "heTitle": "אבן שתיה",
+                "enTitle": "Even Shetiya",
+                "nodes": [
+                    {
+                        "heTitle": "עין כל",
+                        "enTitle": "Maayan 1"
+                    },
+                    {
+                        "heTitle": "עין הקורא",
+                        "enTitle": "Maayan 2"
+                    },
+                    {
+                        "heTitle": "עין הארץ",
+                        "enTitle": "Maayan 3"
+                    },
+                    {
+                        "heTitle": "עין יעקב",
+                        "enTitle": "Maayan 4"
+                    },
+                    {
+                        "heTitle": "עין משפט",
+                        "enTitle": "Maayan 5"
+                    },
+                    {
+                        "heTitle": "עין גנים",
+                        "enTitle": "Maayan 6"
+                    },
+                    {
+                        "heTitle": "עין גדי",
+                        "enTitle": "Maayan 7"
+                    }
+                ]
+            },
+            {
+                "heTitle": "בריכת אברהם",
+                "enTitle": "Breichat Avraham"
+            }
+        ]
+    }
+}

json/Kabbalah/Other Kabbalah Works/Maamar Zohar HaRakia/English/Sefaria Community Translation.json

@@ -0,0 +1,53 @@
+{
+    "language": "en",
+    "title": "Maamar Zohar HaRakia",
+    "versionSource": "https://www.sefaria.org",
+    "versionTitle": "Sefaria Community Translation",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "מאמר זהר הרקיע",
+    "categories": [
+        "Kabbalah",
+        "Other Kabbalah Works"
+    ],
+    "text": {
+        "Introduction": [
+            "Rabbi Eliezer said in the name of Rabbi Shimon: \"I said to the Samaritan scribes: you have forged your Torah and not gotten anything out of it (Yerushalmi Sotah 7:3) "
+        ],
+        "": [
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "On the Verses that are  misquoted",
+                "Regarding the matter of misquoted verses in the Book of the Zohar, this is in truth evidence for and a great proof to the authenticity of the Book of the Zohar, that it is not, heaven forbid, any sort of forgery for if it were the forger would quote the verses in their proper form lest he raise upon [his forgery] difficulties and questions due to the changes and combinations [of verses]. The question concerning the changes to verses needn't be explained for in all the works of the Talmudic Sages and the two Talmuds and the Midrashim we find hundreds of cases of such things because the Talmudic Sages only wrote what was needed for their expositions and many times they shortened or combined verses as Tosafot wrote in Shabbos (128a s.v. and he gave) on the verse \"and he shall give the money and acquire the field\" that is the way of the Talmud to shorten [verses] and in the Tosafos Megillah (3a s.v and he slept) that it is the way of the Talmud to shorten verses and to combine them. See there [for his comment.] So too in the Book of the Zohar and in the Mishneh Torah of Maimonides you find many verses that are misquoted and combinations of verses. In my notes on the Zohar (Leviticus 23a) which brings the verse \"a man and his brother, a man and his fellow\" (Jeremiah 31:34) I noted that the verse is written \"a man and his fellow, a man and his brother\" and in Maimonides's laws of Repentance (Chapter 9 halacha 2) he quotes the verse as the Zohar does. Also see Tosafos on Eruvin 2a s.v. as is written."
+            ],
+            [],
+            [
+                "Regarding the disagreements and contradictions [to the Talmud]",
+                "On the matter of the contradictions to the Talmudic Sages, their memory should be for a blessing, found in the Holy Zohar to their words in the Talmud, this is, in truth strong evidence and a clear proof to the truth and antiquity of the Zohar and that it's author was the Tanna Rabbi Shimon Bar Yochai. If one, heaven forbid, suspects any forgery [one should ask oneself] why the forger would write things that are the opposite of the words of the Gemara and bring upon him [and his book] suspicions and doubts. Would it not be better to forge things as they are stated in the Gemara or not to write about these matters at all. There is, in truth, no difficulty here at all. As the Talmudic Sages say about Rav, \"Rav is a Tanna and may argue\" (Eruvin 56b) certainly the Tanna Rabbi Shimon Bar Yochai may argue."
+            ]
+        ]
+    },
+    "schema": {
+        "heTitle": "מאמר זהר הרקיע",
+        "enTitle": "Maamar Zohar HaRakia",
+        "key": "Maamar Zohar HaRakia",
+        "nodes": [
+            {
+                "heTitle": "הקדמה",
+                "enTitle": "Introduction"
+            },
+            {
+                "heTitle": "",
+                "enTitle": ""
+            }
+        ]
+    }
+}

json/Kabbalah/Other Kabbalah Works/Maamar Zohar HaRakia/English/merged.json

@@ -0,0 +1,54 @@
+{
+    "title": "Maamar Zohar HaRakia",
+    "language": "en",
+    "versionTitle": "merged",
+    "versionSource": "https://www.sefaria.org/Maamar_Zohar_HaRakia",
+    "text": {
+        "Introduction": [
+            "Rabbi Eliezer said in the name of Rabbi Shimon: \"I said to the Samaritan scribes: you have forged your Torah and not gotten anything out of it (Yerushalmi Sotah 7:3) "
+        ],
+        "": [
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "On the Verses that are  misquoted",
+                "Regarding the matter of misquoted verses in the Book of the Zohar, this is in truth evidence for and a great proof to the authenticity of the Book of the Zohar, that it is not, heaven forbid, any sort of forgery for if it were the forger would quote the verses in their proper form lest he raise upon [his forgery] difficulties and questions due to the changes and combinations [of verses]. The question concerning the changes to verses needn't be explained for in all the works of the Talmudic Sages and the two Talmuds and the Midrashim we find hundreds of cases of such things because the Talmudic Sages only wrote what was needed for their expositions and many times they shortened or combined verses as Tosafot wrote in Shabbos (128a s.v. and he gave) on the verse \"and he shall give the money and acquire the field\" that is the way of the Talmud to shorten [verses] and in the Tosafos Megillah (3a s.v and he slept) that it is the way of the Talmud to shorten verses and to combine them. See there [for his comment.] So too in the Book of the Zohar and in the Mishneh Torah of Maimonides you find many verses that are misquoted and combinations of verses. In my notes on the Zohar (Leviticus 23a) which brings the verse \"a man and his brother, a man and his fellow\" (Jeremiah 31:34) I noted that the verse is written \"a man and his fellow, a man and his brother\" and in Maimonides's laws of Repentance (Chapter 9 halacha 2) he quotes the verse as the Zohar does. Also see Tosafos on Eruvin 2a s.v. as is written."
+            ],
+            [],
+            [
+                "Regarding the disagreements and contradictions [to the Talmud]",
+                "On the matter of the contradictions to the Talmudic Sages, their memory should be for a blessing, found in the Holy Zohar to their words in the Talmud, this is, in truth strong evidence and a clear proof to the truth and antiquity of the Zohar and that it's author was the Tanna Rabbi Shimon Bar Yochai. If one, heaven forbid, suspects any forgery [one should ask oneself] why the forger would write things that are the opposite of the words of the Gemara and bring upon him [and his book] suspicions and doubts. Would it not be better to forge things as they are stated in the Gemara or not to write about these matters at all. There is, in truth, no difficulty here at all. As the Talmudic Sages say about Rav, \"Rav is a Tanna and may argue\" (Eruvin 56b) certainly the Tanna Rabbi Shimon Bar Yochai may argue."
+            ]
+        ]
+    },
+    "versions": [
+        [
+            "Sefaria Community Translation",
+            "https://www.sefaria.org"
+        ]
+    ],
+    "heTitle": "מאמר זהר הרקיע",
+    "categories": [
+        "Kabbalah",
+        "Other Kabbalah Works"
+    ],
+    "schema": {
+        "heTitle": "מאמר זהר הרקיע",
+        "enTitle": "Maamar Zohar HaRakia",
+        "key": "Maamar Zohar HaRakia",
+        "nodes": [
+            {
+                "heTitle": "הקדמה",
+                "enTitle": "Introduction"
+            },
+            {
+                "heTitle": "",
+                "enTitle": ""
+            }
+        ]
+    }
+}

json/Kabbalah/Other Kabbalah Works/Maggid Meisharim/English/Sefaria Community Translation.json

@@ -0,0 +1,35 @@
+{
+    "language": "en",
+    "title": "Maggid Meisharim",
+    "versionSource": "https://www.sefaria.org",
+    "versionTitle": "Sefaria Community Translation",
+    "versionTitleInHebrew": "תרגום קהילת ספריא",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "מגיד מישרים",
+    "categories": [
+        "Kabbalah",
+        "Other Kabbalah Works"
+    ],
+    "text": [
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [
+            "",
+            "",
+            "I have already revealed to you last Shabbat concerning your first two wives. Now I have come to reveal to you the secret of your third wife. You should know that this woman was in the past, a proper Torah scholar. However, he was stingy with his money and would not give charity. He was also stingy with his wisdom and would not teach others. He was therefore punished that his soul migrated into a woman, measure for measure. Therefore, his soul was incarnated into a female, who is constantly receiving and needs someone to bequeath to her. Therefore you see, that she does abundant charity and loves you very much because you work to spread Torah and toil in writing books to teach others…because these things bring about the rectification of her soul, she therefore loves you… It is because she has the soul of a male that you have not had children from her, because a male and another male cannot produce offspring. If you shall point out that she has children from her first husband, this is because the first husband has the spark of a female soul within him…"
+        ]
+    ],
+    "sectionNames": [
+        "Parasha",
+        "Paragraph"
+    ]
+}

json/Kabbalah/Other Kabbalah Works/Maggid Meisharim/English/merged.json

@@ -0,0 +1,35 @@
+{
+    "title": "Maggid Meisharim",
+    "language": "en",
+    "versionTitle": "merged",
+    "versionSource": "https://www.sefaria.org/Maggid_Meisharim",
+    "text": [
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [
+            "",
+            "",
+            "I have already revealed to you last Shabbat concerning your first two wives. Now I have come to reveal to you the secret of your third wife. You should know that this woman was in the past, a proper Torah scholar. However, he was stingy with his money and would not give charity. He was also stingy with his wisdom and would not teach others. He was therefore punished that his soul migrated into a woman, measure for measure. Therefore, his soul was incarnated into a female, who is constantly receiving and needs someone to bequeath to her. Therefore you see, that she does abundant charity and loves you very much because you work to spread Torah and toil in writing books to teach others…because these things bring about the rectification of her soul, she therefore loves you… It is because she has the soul of a male that you have not had children from her, because a male and another male cannot produce offspring. If you shall point out that she has children from her first husband, this is because the first husband has the spark of a female soul within him…"
+        ]
+    ],
+    "versions": [
+        [
+            "Sefaria Community Translation",
+            "https://www.sefaria.org"
+        ]
+    ],
+    "heTitle": "מגיד מישרים",
+    "categories": [
+        "Kabbalah",
+        "Other Kabbalah Works"
+    ],
+    "sectionNames": [
+        "Parasha",
+        "Paragraph"
+    ]
+}

json/Kabbalah/Other Kabbalah Works/Mitpachat Sefarim/English/Sefaria Community Translation.json

@@ -0,0 +1,80 @@
+{
+    "language": "en",
+    "title": "Mitpachat Sefarim",
+    "versionSource": "https://www.sefaria.org",
+    "versionTitle": "Sefaria Community Translation",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "מטפחת ספרים",
+    "categories": [
+        "Kabbalah",
+        "Other Kabbalah Works"
+    ],
+    "text": [
+        [
+            "Behold, the essence of the book of Zohar is as holy as the essence of heaven, and its words are clear to the discerning. In the place where it speaks about the secrets of the Torah in deep riddles and hints of sublime mysteries, its language is concealed and sealed with Aleph-Ayin, and no person on the surface of the earth can dare to speculate about the words of the King of the World (who concealed them from His creatures). Only those with a holy spirit can comprehend them. However, since sinners stumbled in it, and pure stones turned into impure ones in some places, stones of plague to the obstinate sinners who pursue vanity, a rope (birth ropes shall come upon them) will be tied to a rope, false waters will be drawn from the bitter well, to give them to drink from the Tree of Knowledge of Good and Evil, so that a person will fashion from it a sharp sword to cut down the cedar trees and create a noose, as you have seen in the book Shevet Lega and in the book of Kin'ot, that all their errors are hung on a large, wicked tree (while in reality it is a support for them, a fragile reed - to crush their brains and enter through their palms and pierce them, tearing the closure of their hearts like a worm in a gourd and a ruin in Zion). That evil shepherd has returned to them, God forbid, as a mighty hunter in a foreign land, a false priest, Sabbatai Zevi, who rebelled against the whole world and his words are filled with his prophecy, the bold-faced liar, the audacious one, Sabbatai Zevi. ",
+            "All their corruption is attributed to the book of Zohar, the wickedness of the hidden one, and the rectifications of Zohar. The Satan found a place to deceive them after they hardened their spirits to follow the desires of their promiscuous hearts, after foreign gods and turning away from the Lord. And when Sabbatai Zevi caused the sin through his vitalization, to extend a hand to the sinners and open the mouths of others to slander us, to hang us on the spider's web that he wove from them, a deceitful garment, an abomination to the wicked. ",
+            "And even now it is printed openly for all nations, by the insane one from Frankfurt, who holds another similar book in his hand, presenting himself as a Jew and secretly telling Christians that he also adheres to the teachings of the Zohar, uttering lies with his mouth. ",
+            "And likewise, this uncircumcised and impure one, Rashbi the Christian, calls out several times, woe to the eyes that see such things. All this has come upon us from the fertile root, the head and offspring of Eivshitzar the evil water, the narrow-minded one who is not worthy of harming the King of the world. He has blackened the face of the exile with his foolishness. Almost the entire faith has been lost through him, and he has made the foundations of the Torah like shadows. Those who have nurtured and multiplied and excelled in Torah, he has provoked and driven away, and he has incited and expelled all the enemies. ",
+            "And so I heard from the Torah scholar, Rabbi Pinchas Yoshev Ohel (Not sure), of blessed memory, who resided in the holy city of Krakow. This man also experienced the deception of the aforementioned heretic and religious hater, Eivshitzar, may his name be erased. He even fooled him during their stay in Prague, where he wrote to him conciliatory words, attempting to appease and join the ranks of his accursed sect. In his days of studying at the Gaon Meir of Broda Yeshiva in Prague, a certain notorious apostate, the cursed Chaim Malach, emerged and arrogantly requested that Rabbi Hillel send him certain well-known wise men, who were also knowledgeable in the wisdom of Kabbalah, to argue with him regarding matters of faith and skepticism. The aforementioned esteemed head of the yeshiva, may his soul rest in peace, did the same and sent two of his select scholars, sharp and well-versed in the teachings of the Zohar and Kabbalah, namely the outstanding pious individuals such as Rabbi Yonah Landes Sofer and Rabbi Moshe Chasid, may their souls rest in peace. They traveled there and spent several days or two weeks with the aimless species of Eivshitzar, engaging in discussions and debates. However, they were seduced by his fallacies and could not respond to him with anything substantial. But they said, 'Let us fix a date and when we return to our home and tent, we will review the matters and the evidence brought to us from the Zohar to uphold his false faith.' And when they returned to their place in Prague and came to their rabbi (who sent them) with great distress and anguish of soul, he became extremely angry because they did not find an answer and they accused themselves without delay, for they did not place a muzzle on the mouth of the enemy of God. They did not know what to respond to the heretic immediately. To his delight, he could boast over them, claiming victory over the wise men of Israel, as their mouths were silenced. ",
+            "So the rabbi decreed that they should immediately take a break and carefully examine the deceptive words that the wicked impostor cunningly presented to them, as a skilled manipulator, adept at capturing their attention. (And so a trustworthy person told me, who knew him and had seen him in Berlin, that even there he enticed and deceived many others with his false faith. Through cunning arguments and persuasive speeches, he made it appear to people as if it were explicitly written in the Zohar to believe in the false messiah, Shabbatai Tzvi, may his name be erased. For a brief moment, it seemed to them as if it were true.) ",
+            "Indeed, the cursed abomination and his rejected faction, their tables are filled with vomit and boiling excrement, as depicted in the Zohar and the Ra'aya Mehemna in several places, with their precise and distinct colors. They are anointed with filth, their image and likeness are contemptible in a truly straightforward manner. We have shown, for those who wish to examine, all of this in the Book of Zealotry, in a clear and evident manner, not through riddles, as a great spectacle and sign. ",
+            "And upon their departure from the presence of the Rabbi, they returned to examine the Book of Zohar and to investigate further if the matter is genuine. They scrutinized it with a keen eye and found that the spirit of confusion had led them astray. They did not perceive any true signs or images, other than the deceptive and misleading words spoken by the cunning serpent. The false words flowed from the mouth of the deceitful speaker, and the deceivers themselves, the compilers of the Book of Zohar, painted their tongues with colors that do not hold true, with fraudulent intentions and disgraceful fabrications. The Rabbi decreed upon them to sit in seclusion and engage solely in this examination, without interfering with others or being occupied with any other matter. They were not to move from there until they completed the task of silencing the enchanter's mouth, and they found sufficient answers to counter the doubts raised by these individuals. For the soul of the sharp-witted pious Rabbi was deeply disturbed by this matter, as no wise and discerning person was found among the impure lips of those individuals. He, may his memory be blessed, was not well-versed in the wisdom of truth. His entire focus was on sharp legal disputes. According to his decree, the aforementioned exceptional scholars refrained from all their other engagements and studies, and they sat and examined for several weeks or months. They found that all the arguments of this faction were void, empty, and filled with evil spirits. They were deceitful and hollow, like a pit dug by a wicked fool, and they stemmed from his very heart. Then the pious Rabbi rejoiced, and he renewed the decree of exile against Rabbi Moshe Chassid, ordering him to travel to the land of Italy, to proclaim this matter. It was reported to him that there, too, there were rebellious individuals from the accursed sect of the false Messiah, Shabbetai Tzvi. He instructed Rabbi Moshe Chassid to establish there a printing press for the publication of his responsa against these impious individuals of falsehood. ",
+            "And so did the Chassid, Rabbi Moshe Chassid, as instructed by his master. He undertook the difficult journey and distanced himself to a distant land to fulfill the decree of his Rabbi and to create a protective barrier for the Torah. After a period of time during which he faithfully executed his mission, he returned to his Rabbi with joy. His Rabbi received him with a pleasant countenance and great happiness. These are the general details of that Torah scholar, but he did not know any specific details regarding the accusations of the accursed faction mentioned earlier. Certainly, he was unaware of the essence of Rabbi Moshe Chassid's response, its quality, and whether it was published under a specific name or anonymously. ",
+            "Indeed, the accusations made by the impure ones against the holy and righteous Rabbi Shimon bar Yochai mentioned in the aforementioned books of ethical teachings are known to be words of abomination. It is known that they drew from the source of this impure contamination, the origin of the putrid feces, the offspring of the old serpent, which sinks and festers in that same territory for many years. Afterwards, they held in their hands an accursed instrument similar to it (may it be abandoned), namely, the known heretical writings that were composed and spread in Prague. He did not know seven of them, devouring the filth of Shabbatai Tzvi and the impurity of evil, a snare of a wicked man, may holiness swallow him, as a dog gobbles up a scroll (may the wicked one's downfall be swift). I have demonstrated in the holy work Shemush Gadol that they are naught and their deeds are from nothingness.",
+            "Now I have said that the book of Zohar is not good; it is a book of the serpent of bronze made by R. Shimon bar Yochai. He intended through it to direct his gaze towards God. But after King Hezekiah saw that a calamity had arisen from it for future generations, and they directed their gaze towards the serpent of brass, he stood up and crushed it in order to fulfill the will of God, and they praised Him. ",
+            "Even though He had mercy on the seed of the father to crush it without mercy, not even a single letter or word (anything that could possibly be preserved even under duress), because the book itself and its author are holy, it will be as it will be. Especially since it appears in practice that we hold in our hands the foundations of our holy Torah, it has wonderfully revealed profound wisdom to magnify its branches, to gloriously adorn its beauty, to nourish its infants with flowing living water from Lebanon. It shot a cornerstone, it greatly increased its splendor and built for it a fortified wall, a treasury to safeguard within it all its precious treasure. In particular, it is careful even with the minutiae of rabbinic legislation. Who is like it as a teacher? Not to mention in the body of Torah itself, it is even more stringent, surpassing all that has been transmitted to us in our holy Talmud, the desire of Israel. Therefore, I have embraced it and will not let it go. I have only spoken what was necessary. What I have said since the book of Shevet, that there are things hidden within it that were not revealed to our ancestors, and additions that are forged, and their faces are wicked. See, a man of rebellion, I have never said anything and then retracted. I have not relied on falsehood. ...",
+            "But there is no doubt at all that despite all the praise of the book of Zohar, there are things that have no value that cannot escape my attention. Perhaps the scribes who copied the book secretly added supplementary parts, coated with deceptive veils. The sun of Kabbalah does not shine on them, and they are called counterfeit Zohar. And when I say they are forged, I do not mean to say that they are completely invalid to be included in the congregation of God, like a counterfeit coin in absolute falsehood. God forbid that I should cease to teach about all that is found in it that is meritorious, according to the extent of my abilities.",
+            "Except for a few specific words and phrases, which I could not sufficiently explain and clarify, even after thoroughly examining them from all angles, and could not find a suitable interpretation for them in our minds and hearts, those particular parts I agreed should be removed from the book. I did not want to burden the reader with unnecessary confusion and to avoid causing stumbling blocks for those who are misled and naive because not many will understand, and a coarse person may sin. Thus, I decided to exclude them from the book, without adding any further controversy, in order to prevent any stumbling block for every erring and simple person. Not many will possess wisdom, and even the greatest can stumble. Therefore, when I come across those parts, I will mention them in their proper place, clearly distinguishing them from the holy texts. However, it is important to note that those parts are not the original words of the author himself from the beginning, although they stem from the source of Israel. However, they are later in time and inferior in quality, and it is unknown when and by whom they were compiled together. ",
+            "Therefore, there is no absolute obligation for a free Jewish person (a Torah scholar who engages in the study of Torah for its sake, loyal to his God, and assured that the true secrets of the Torah are revealed to him) to assume responsibility for them [the questionable parts], decreeing that they are all absolutely genuine, pure, and trustworthy without any doubt or hesitation in the world. ",
+            "Even the compilation of the Zohar itself, every essential principle was not composed by Rabbi Shimon bar Yochai, despite being attributed to him and named after him (as was the case with several earlier and later books for the most part). Rather, it was the students of his students' students who gathered and compiled it without a doubt, as already sensed in the accurate genealogical book (and what is mentioned there, that it was composed a year after the death of Rabbi Shimon bar Yochai, seems to be a printing error; it should be \"six hundred\" instead of \"a year\"). It is evident and clear to me with the help of divine inspiration (b'se'od) that it occurred three hundred years after the time of the true Tanna of the Mishnah, Rabbi Shimon bar Yochai.Even the compilation of the Zohar itself, every essential principle was not composed by Rabbi Shimon bar Yochai, despite being attributed to him and named after him (as was the case with several earlier and later books for the most part). Rather, it was the students of his students' students who gathered and compiled it without a doubt, as already sensed in the accurate genealogical book (and what is mentioned there, that it was composed a year after the death of Rabbi Shimon bar Yochai, seems to be a printing error; it should be \"six hundred\" instead of \"a year\"). It is evident and clear to me with the help of divine inspiration (b'se'od) that it occurred three hundred years after the time of the true Tanna of the Mishnah, Rabbi Shimon bar Yochai. ",
+            "I further examined the book Yuchasin and understood that his intention was not regarding the mentioned time, but only about the compilations of the Mishnah, Sifra, and Sifrei, which were completed six hundred years after the passing of Rabbi Akiva. And that is the truth, so there is no need for correction. ",
+            "Nevertheless, it is as if Rabbi Shimon bar Yochai himself authored them, since these concepts originated from him initially and then were transmitted and passed down to later generations. It is fitting to be attributed to him (and similarly, many of our ancient books are named after individuals who were remotely connected to them, as evident from various sources). ",
+            "Alternatively, it could be understood that Rabbi Akiva, when he requested Rabbi Shimon bar Yochai to pray for his death, relied on the great merit of Rabbi Shimon bar Yochai himself, allowing him to attribute these teachings to him in order to receive them from him. And in a similar vein, we find in the Talmud that Rabbi would attribute certain teachings to a certain individual using the plural form. And in a general sense, Rabbi Meir stated in the Mishnah...",
+            "Nevertheless, I say this with certainty, regardless of how it may be, that many teachings from later authors were absorbed into this compilation, even though I did not previously consider this possibility. However, I will thoroughly investigate and present my compelling evidence before all knowledgeable individuals in the field of sacred texts and literary compositions. Truly, my heart trembles within me, and I am filled with anxiety and trepidation, for the discovery of these matters raises additional concerns, as in the multitude of sins, truth is not found in the land, neither turning to the right nor relying on the left, and the truth is absent, for the appointed time has not come. Without this, many arise and confront me with their words, claiming that I am wrong, not only in my generation but also in the generations that preceded me, where their smallness is greater than mine. This is not a baseless and absolute falsehood, but the truth is as they have said, 'They became companions to the snake and its associates, for they spoke the truth and disappeared from the world.' ",
+            "As an example, let it be known that I have not refrained from engaging in disputes with the book 'The Guide for the Perplexed' by the esteemed and renowned Rabbi Moses Maimonides, who is considered a great authority and luminary in ancient Israel. Despite his constant praise and glorification in many of my works, I have often fought vehemently on his behalf, using all my strength. This can be found extensively in the book 'Lehem Shamayim' (Bread of Heaven), the treatise 'Benin Beit HaBechirah' (Building the Chosen House), the 'She'iltot of Rabbi Achai Gaon' (Epistle of Inquiry and Response), the 'Iggeret Bikkur ve-Mor u-Ketzi'ah' (Epistle of First Fruits, Bitterness, and the End), 'Etz Avot' (The Tree of Ancestors), and 'Beit Tefilati' (House of My Prayer), among many others.",
+            "I have already mentioned that in my humble opinion, I have expressed various disagreements with the esteemed Rabbi Moses Maimonides, and I have presented my arguments in many places. However, it should be noted that I did not oppose him everywhere but rather in places where I could defend my position. When I found the judgment to be in his favor, I did not hesitate to advocate on his behalf. Similarly, when I saw that the ruling leaned towards his opponent, the esteemed Rabbi Avraham ben David (the Raavad), I did not show any bias and refrained from supporting him. I did not refrain from presenting a fair argument on his behalf against those who opposed him, unlike some authors who always tend to follow the opinion of one great authority in every situation. Not only that, but in matters of Halacha (Jewish law) and rulings, I have taken different approaches. If I were to deem it appropriate, I would say that the revered Rabbi Moses Maimonides was indeed a great teacher who enlightened my understanding of the Halacha. Furthermore, in matters of faith and theological opinions, whenever I recognized his profound wisdom, I did not turn to the majority of scholars and prominent figures who disagreed with him. Instead, I believed that every individual in Israel has a share in the knowledge of Torah (see Ma'amad Yom Rishon in our Beit El, Drashah Rosh Hashanah). This is also expressed in the statement of Maragla D'Rav (in Beit Yisrael). ",
+            "And even in matters related to the foundations of the wisdom of truth (regarding the honor of the Creator), I have stated that one can attain the truth through his own knowledge. And concerning the teachings of the Zohar, despite the disagreement of the Ramban and other holy scholars who found the words of the Zohar concealed from them, as I have already published and declared openly in the presence of the public (see Yayin BeSulam, ladder 11:2). ",
+            "However, with regards to the author of the book Moreh Nevuchim (Guide for the Perplexed), I could not bring myself to show favoritism towards him. Specifically, regarding his statements about the miracles in the Torah and the Prophets, and his incorporation of external philosophies in discussing human matters, which were not hewn from the true source of Israel. Fear seized me, and my whole being trembled. Therefore, I hurriedly declared that anyone who reads the name of the Rambam (Maimonides) on the book Moreh Nevuchim is a liar, as he is not the great author of the authoritative book, as I have revealed my opinion in the ascent of the matter. ",
+            "And thus, I have a dispute with other philosophers among our people, and with those who distort their tongues in the Talmud and holy Aggadot (in the book Em LaMesorah, which has not yet been published). I engaged in vigorous debate with them, and they did not know on what grounds they stumbled. The dispute is not mine, but for the sake of God. I detest divisions and love His Torah. ",
+            "And this is my entire salvation and all my desire, for wickedness will not sprout from the dust of Jacob. I will not allow foreign and alien opinions to mix among us. I will speak against kings and not be ashamed. Blessed is the One who made me upright (therefore, He also called me Israel) from my mother's womb, mentioning my name Jacob, for His attribute is truth. They nicknamed me Yaaqov Eben (Jacob the son), to consult and gather workers in the Torah of truth, and whose name is truth and whose seal is truth. In Him, I trust that my love for the truth will not be conquered. I have called her Naomi, even though the people of the world called her bitter. ",
+            "And already in ancient times, the early sages said, 'There is no truth on earth,' and likewise in the interpretation of our sages, there is no real substance in the world. Even so, now that the world is entrusted to the hands of fools, everything has turned upside down. Falsehood stands firm on the ground and in the heavens, like a parable: a commoner who says the truth has no place to dwell. I have suffered much bitterness because of it, to the point where my soul almost despaired in life because of the pursuers of falsehood, which is my death, while truth is my life. Therefore, until old age and gray hair, I will not abandon it, and even in my dying moments, I will hold it firmly. I will not let go of my death, for I have not known how to surrender, and behold, I have known and understood that I cannot rely on my wisdom or my intelligence. I have remained alone, while the multitude has turned away from me. Faithful ones have turned away from the sons of men, and the land is corrupted under its inhabitants. From the prophets and poets, hypocrisy has spread throughout the earth. Truth stumbled in the street, and its power cannot prevail. And in me, the words of Job are fulfilled: 'All my intimate friends abhor me, and those I love have turned against me. Even young children despise me; when I rise, they speak against me. My breath is offensive to my wife, and I am loathsome to the children of my own mother.' ",
+            "And I see the face of the generation as the face of a dog, without a doubt (even though there are a few righteous individuals among them, they are nullified by their small number, and their tongues are attached to the wise, while the land is full of deception and corruption). The descendants of Canaan, who were commanded by their father not to speak the truth, have made falsehood their own, and truth is absent. It is impossible to enumerate all the characteristics of the prevailing dog-like behavior, which is spreading in these times (which are the footsteps of the Messiah, without a doubt, in the world. Woe to the generation in which it has arisen). It is not only evident and known among the obvious deceivers, but also among modest observers, and many innocent ones have fallen, even young ones who have not yet completed their novelties. Now, the fallen ones inherit and bequeath (and your sign, wise and cunning, hints at the obvious) while the wealthy residents dwell in the valleys - the prophecy of Isaiah has been fulfilled: 'They will mock them and rule over them.' The Lord is righteous (therefore, there is a good hope for Israel to quickly reach the coming of the Son of the Fallen, and the land of the Rephaim shall be healed and cleansed of these fallen ones). And the rich homeowners, with their metal riches, are like cherubs, while the poor in understanding are great fools who govern (they oppress the weak people and are foolish like them, and those who possess knowledge and understanding, the poor in speech, are silenced and paralyzed. They raise their hand to their mouth out of fear). Those who once had strength have become deaf and dumb, feeble and afflicted. For now is the time of the foxes, small foxes that ensnare. The lovers of hypocrisy willingly sacrifice their souls; they become like puppets in the hands of those who praise their deeds, even if their actions are abominable. And these testify about those who are incomparable to them in wisdom, fear of God, and great deeds. ",
+            "And they proclaim everywhere that their hand has touched, to spread their voice in the camp of the blind and to bring forth a name to lifeless idols, so that people will believe in them and trust in all their words and affairs. Even if they say right is left, and unclean is clean, let no one doubt them. And against them, there are others, the wise of metals, who understand the cultivation of falsehoods in these masks. Their souls are disgusted with the deceivers; they mock them and scoff at them. But from recognizing the falseness of these idols, they completely abandon themselves and also ridicule the angels of God, mocking His words and deceiving His prophets. For it pleases them to be empty. And they have enough among the foreign-born, in the brothels, circuses, and theaters, to sweeten their secret. By reading foreign books and words of flattery, they agree and harmonize with them, thinking that they will achieve their ultimate success. There are no wise ones in their eyes like themselves, and no discerning ones comparable to them. ",
+            "Between these two factions, the assembly of Israel sits, comprised entirely of its children. Its body is formed, and its essence is built upon the holy Torah, which wears a sackcloth like a widow. It is considered a harlot because her face is covered, unseen by those who approach her, and they come upon her in ways that are not fitting, as one would approach promiscuous and wayward women. They subject her to a thorough examination, treating her like a bride with her eyes uncovered. In their eyes, she appears as a disgraced maidservant to the slaves of deception. If so, why should I continue to grieve and mourn, to mingle with strangers? I have already had my fill of mockery and scorn from the arrogant and the jeering, who have caused my soul much bitterness. I have drunk and have become intoxicated, like a cup held firmly by the hands of those who give me. I have been like a drunken man who has passed wine made from the venom of serpents before wicked people who despise me and swallow me. They have rejected knowledge.",
+            "And why does this argument enter? Heaven forbid that anyone should engage in a dispute in the holy Zohar, may it be praised. What benefit or advantage do I gain from this sin? Is this not a book that tells the story of a great man, who neither oppressed me, nor consumed me, nor took anything away from me? On the contrary, it is the light of my eyes in the fear of the Lord, and in it, all my wellsprings are found. If not for the insults that your slanderers, O Lord, have heaped upon me, my bones have been shattered by my own murder. My tormentors have reproached me, saying to me all day long, \"Where is your God?\" The jealousy of the Lord has done this and similar things. If, God forbid, the great Zohar is imprisoned within my bones, I cannot eat, in a place where no man is, and I see that there is no savior, and I am astonished that there is no one to come to my aid. I will speak, and it will be a breath of air for me, even if my pain does not diminish thereby. My judges, who were my soul's plunderers, will be enough for me. In all the troubles that befall me, which I have inflicted upon the house of my beloved, under the pursuit of goodness and love for my Lord in Heaven with all my heart, I have not put flesh on my arm. The One who tends to me, I will not lack His kindness. I have cast off the flesh of my arm to follow a covenant, and the remnant of Jacob and so forth, who does not hope for man or rely on mortals. I look to the Lord and know that my hope will not be in vain. In the God of truth, I have placed my trust, and truth is my desire, faithfulness is my betrothed. We are consoled by our mother's womb, and yesterday she had compassion on me, and I will not abandon her, oppressed until she delivers the oppressed one. Although I knew that the Lord is a righteous judge, who has set ambushes against me and many enemies in my old age, I did not render judgment without justice. I am not a person who denies, like a deer easy to catch, whose forehead has responded to it. Even if he brings a wall of fire, I do not despair of my pains. But enough for me is that I am not rebellious or deceitful, I have not denied the Most High. In Him, I will trust, He will strengthen His redemption, and so on. I have found a denial, for the righteous one in the place of the wicked, and under the upright, a deceitful one shall fall. He digs a pit like mud, unless this has already been a long time ago. I would be like ashes and dust. Therefore, my heart will not be reviled from my days, even if now, after the Lord has relieved me from all my enemies around me, He saves me from the mouth of the lion, from the horns of the wild oxen, from the multitude of the strong who rise against me, and from the great and mighty ones who are much stronger than me, who were like nothing and zero, my men of war. They were men of bloodshed and deceit, and so on. They were trampled like thorns in the name of the Lord, for I have consumed them. They were all like straw. ",
+            "After all this, a foolish, silly, and wicked person arose upon me (from the family of Na'arim, a father, son of a boy). Sons of a worthless one, even sons of a nameless one, an empty-headed fool, all sinners and transgressors, his mouth spews forth. In the holy and wonderful book, cherished in the eyes of all who see it, a book of great usage and a valuable tool to fight against the enemies of God, a flaw was found that I did not handle well. [Note: Let Israel know that there is no rock like our God, a great artist who provided me with precise signs, profound symbols to remove the assuredly harmful effects. I, a free man, will present it at the right time, and it shall bear fruit, and so on, it will be used as a remedy, to open the mouths of the mute, even though a Chochmat Cheshbon (wise conversation) requires study, and a fool will not understand this. Are we dealing with the judges here? The opinion of fools is worthless; a wise person judges a foolish person with contempt and derision, and there is no delight between them. See the Book of Usage, and do not wonder, as the sages have said. Anyone who engages in Torah for its own sake merits many things, and the secrets of Torah are revealed to him. It is known that all his dealings in it are for the sake of the correct reading, with a soul yearning for it. In the Torah, my soul adheres with love. God has no desire for fools, and only the intelligent will understand this. Only the wicked will not understand, only the intelligent will. Note.] To draw the image of the impure shadow image, a venomous serpent with three heads, so that all those who love their souls may distance themselves from it and be cautious of its bite. The fool believes that the form of the daughter of the Cut-off One (a derogatory term) is beautiful and perfect. It is firmly ingrained in him like a dog and follows him until the day of his death. Therefore, a wicked person dared to hate him. He is similar to a dog and thinks he is his own dog, as I have stated in the book. And one fool leads many fools astray. In the second shift, the dogs bark, their teeth grind, and the tips of their tongues in their mouths will be soft. I know my living Redeemer will come forth like gold. I have joined with other companions not in ten attempts but in a hundred and more. I did not turn back from my heart all my days. Whether he is wicked or a violent oppressor, the faithful Lord knows my faithful heart, and He tests my thoughts. If a flaw clings to my palm, and my dogs agree, it is true without blemish, serving those who fear the Lord. I have served the Christian and his covenant and testimonies, desiring to justify his creatures. I am a friend to all who walk straight, judging every person favorably if possible. With the righteous, I will be kind; with the stubborn, I will wrestle and put his leg to the side. Even if those who forsake the Torah praise the wicked, one shall not say to the wicked, \"You are righteous.\" Rather, he will answer his falsehood in his presence and repay him accordingly. And so shall be all those who trust in him, those who follow after vanity, for their libations are false, and they will become like him. For God does not desire wickedness, and there shall be no future for evil. Far be it from God, the Rock of my salvation, to be ashamed. In Your loving kindness, I have trusted forever, and I will not be put to shame. God, my Savior, is aware of my heart, the faithful one who tests my lungs. If a flaw is found in my palms, my dogs will affirm it. I am true without a duplicate, serving the God-fearing. God is aware of my thoughts.",
+            " I know that the Lord will execute justice for the afflicted, and He who has stood by me in all the numerous and evil troubles that have befallen me from my youth until this day. And my heavy battle that He has imposed upon me against a warrior from his youth until the break of dawn, and my righteousness shall shine like the morning sun, and it will answer for me tomorrow. And not only is He with me in the house of my war, but He stands by me against many adversaries who rise up all around me.",
+            "Furthermore, I was called to come to the aid of the Lord among the mighty, to stand in the breach where Hasmoneans from Egypt and the spies of Katzar rose up in the province of Padleia to undermine our Torah. However, I accepted this obligation out of love, and the Lord was with me and strengthened my hand. And like a firm, bronze bow, my arms were stretched out to bring them back in their shame, and their arms were broken like a twisted reed. Their bow, which was raised in arrogance, was turned backward, to crush their toil in vain. I reached out my hand, and their strength was shattered. Blessed is He who showed me such things, for they have been eradicated from the land of Poland. ",
+            "Despite all this, the wicked are like a restless sea, unable to find tranquility. They were expelled from their land, scattered and reduced to dust and mud in the lands of Ma'arin and Ungarin, due to the evil seed of the detested and vile wolf, Avshitzar (may his name be erased). After fleeing from here like a carcass, all his wicked sects were expelled with him. They dispersed to the lands of the warm regions, and there they gathered to him, empty and audacious men. Among them, Natan Arhelatz (may his name be erased) and Lib Shtrashaf (may his name be erased), who became prominent among the Jews. Who knows what abomination they will commit, even more so, being offspring of the infamous prostitute referred to as 'M.B.' (a derogatory term). Let us remember the abominable one from Saloniki, Sheik Tamia, who was testified against by the divine spirit, and how much money the fools scattered upon him to support his growth and find a place for his progeny. ",
+            "However, let us remember that person for his goodness, the esteemed and revered Rabbi, like Meir Barbi, may his light shine, the Av Beit Din (head of the rabbinical court) of the holy congregation of P\"V. He stood in the breach and fortified it in his place. May the Lord be with him, and may his peace rise like a banner above all.",
+            "And despite all this, He did not let my feet stumble. The Lord is my helper, and I shall gaze upon my enemies. Whoever wishes evil upon us, may he be cursed in the upper realms, and may he find no support in the lower realms. I will give thanks to the Lord, for He is good; His loving kindness endures forever. He has shown His great kindness to me in times of siege, preserving and sustaining me. With His abundant kindness and abundant mercy, He has brought me to old age. In Him, my heart trusts, even in old age and gray hair, He will not forsake me. May my old age not bring shame upon my youth, nor consume the vitality of my ancestors. May I and my descendants be counted among the righteous who shine like stars forever and ever. ",
+            "This has been my aspiration since the day I set foot on my land, and it shall be as long as the breath of my God is in my nostrils. Therefore, I have opened my mouth; my tongue speaks with wisdom, to testify to the people and warn them to beware of the snare that the accursed men, the adherents of the false doctrine of Shabtai Tzvi, have concealed. I cry out like a trumpet until my teeth ache, to expose the wickedness of evildoers and the like. In order to protect the scattered holy flock, I will not remain silent, to restore the outcasts and bind up the injured, to guide them so they do not fall into the pit. I particularly express concern lest the days approach when there is no delight in them, and when the hand of the wicked seeks to shatter the people of God like shattered stones, so that no more will arise captives and those bound, with hands armed to overthrow the multitude of heretics who seek to destroy Israel with their false doctrines in the Valley of Destruction. For all my salvation and all my desire, for iniquity shall not sprout from the dust of Jacob, and wickedness shall be consumed like thorns. They are like raging bears and roaring lions, hanging their venomous plots in the holy book of Zohar, making from it stones of affliction and stumbling blocks, like bullets and shrapnel. ",
+            "Therefore, people of understanding, listen to me, and those with discernment, heed my words. If my lips utter what is exalted, what I have spoken fervently and with integrity, let it not be a burden in our midst. We shall not be like a sponge that absorbs everything, wine and lees. We shall not hasten to accept everything written in the book of Kabbalah without investigating its origin, its roots, and the compilation that binds it, for it may be a well of corruption. Who knows what dreadful contents lie within that book, and to remove all its false signs and spurious claims, in order to produce pure holy vessels. My purpose is to fulfill the vow I have made, to bring forth into the light of the world the book of Matpachat, which I have compiled and enlarged to save children from the darkness of destruction and their souls from the abyss. Salvation belongs to the Lord. Now, regarding the essence of the true reception of wisdom, may it never be that a person from Israel doubts its truth, for it is the soul of the Torah, beyond any doubt or speculation in the world. It has been transmitted through various books, and it is undoubtedly a tradition of ancient sages, Amoraim, and Tannaim, the masters of the Talmud, as well as the illustrious Rabbi Meir Einayim, who excelled in Halacha and was a philosopher well-versed in all external wisdom. He was a skilled physician of both body and soul, the renowned Rambam (Maimonides), a faithful and divine Kabbalist, a holy and awesome man, who lived nearly six hundred years ago. His acceptance of Kabbalah and his commentary on the Torah are well-known and renowned throughout the world....",
+            "(Although the Rambam (Maimonides) may not have merited Kabbalah, and if his ear caught a glimpse of it, he held onto heresy, as can be seen in his book \"Guide for the Perplexed,\" if it is indeed his book.)",
+            "(And his contemporary, the Gaon R. Saadia Gaon, like him, did not grasp it; his hand reached out to it, but he pushed it away with both hands, as can be seen in his book \"The Book of Beliefs and Opinions.\" It is also evident in his commentary on the book of Daniel, which is printed and known by his name, but it is not his work. The same happened with the commentary on the Book of Yetzirah, known as the false commentary of R. Saadia Gaon, where he mentions that Avraham formed a man before the giving of the Torah, which contradicts the teachings of the ancient sages. And who does not know that Saadia Gaon had no share or inheritance in the wisdom of Kabbalah, especially in its practical aspect? I wish he had not denied it. Therefore, the story mentioned above is certainly baseless. However, the honor of the author of that commentary is acknowledged, for he was undoubtedly a God-fearing Ashkenazi who hastened to believe in an unfounded matter without clear investigation and knowledge, considering it as an honor to the Torah.)",
+            "And it is unnecessary to mention the Rabbi Avraham ben David (Raavad), the early commentator of the book Yatzira, and among our early Ashkenazi sages, there is the Chassid (pious individual) who authored the book Rochach (Rokeach). And among the sages of Spain after the Ramban (Nachmanides), there is the Rashba (Rabbi Shlomo ben Aderet) and all his students who upheld it. It is certainly the wisdom of the Divine that the Talmudic sages hinted at in the Mishnah and Gemara, and it is mentioned in the name of Ma'aseh Merkavah and Ma'aseh Bereishit (Work of the Chariot and Work of Creation).",
+            "And the entire written and oral Torah hints and points to it with the finger of God, for there is a hidden charm in the Torah for the righteous, through which they behold wonders from our divine Torah. Without it, there is no true wisdom, and it is the fruit of the Tree of Life. Its taste is life, and those who merit it enjoy eternal life, in the light of the countenance of the living King. And on it, they inquire on the Day of Judgment, as our sages said, 'You have looked into the chariot [Furthermore, the fear of God is its treasure, etc.].'",
+            "And it requires sanctity, separations, purity, and a pure heart in the pursuit of truth, the pursuit of justice and peace, the pursuit of knowledge with love of God and fear of Him, and the grasp of wisdom and true understanding that are hidden in order to merit it. Anything other than this is dangerous, as the cause of harm is based on unacceptable free speculation, as the Ramban stated in the introduction to his commentary on the Torah, and it is detrimental to a corrupted soul. It is a snare. All of this is already known in the books of the Kabbalists. Whoever wishes to know on what their foundation is based should study them and find sufficient certainty. Therefore, I will not dwell on this, as assisting without strength, etc., is futile.",
+            "Even the book of Zohar is undoubtedly a crown among the Kabbalistic works in the world, as also testified by the holy Ari, may his memory be a blessing, who was a man of divine sanctity and the holy spirit rested upon him. All his wisdom was built upon it, the sublime and awe-inspiring wisdom. Heaven forbid to doubt his words.",
+            "However, in the printed edition of this book, there are elements of barley and straw mixed in it, and hidden homiletical statements that appear troubling and disturbing to anyone who is not engaged in the composition. Similarly, several statements are included within the book of Zohar itself, and they are in corrupted Aramaic language, as in the portion of Vayechi, which even the publisher criticized, sensing a distortion of the author's language, attempting to imitate the Zohar like an ape in human form, and his language is extremely distorted, resembling the chirping of a mockingbird. But besides these, even in the core parts of the book, its language is clean and pure. I have strong evidence that in recent times it fell under the control of others, even if it may not have reached the highest level, as I will explain with the help of God.",
+            "[Note: And he engages in Torah for its own sake, in order to preserve and fulfill it, and he is meticulous in observing even the minor details of the commandments, the fences of our Sages, and their decrees. In general, the Torah is only revealed to a person of good and upright character, as it is written, \"The secret of the Lord is with those who fear Him\" (Psalm 25:14), especially one with a pure and clean heart, who despises any form of dishonest gain, has complete trust in God, and does not rely on any human being to speak the truth in his heart. His spirit is not haughty; he walks in simplicity, hates injustice, and does not associate with the wicked. He loves righteousness and honors those who fear God. He is compassionate, humble, generous, patient, modest, and careful of his actions. He is mindful of the future, and even concerns himself with repairing the faults of others. He is desirable and beloved below and above, he fears God in all matters, as it is written, \"The secret of the Lord is with those who fear Him\" (Psalm 25:14). He is not disdainful of God's discipline, but rather acknowledges Him in every measure and thanks Him for every attribute and quality that He bestows upon him. He fulfills his obligations with enthusiasm, rejoices in the remembrance of God and His love, distances himself from anger, grief, and sorrow, and does not complain except for his own sins, the destruction of the Temple, and the length of the exile. He refrains from idle talk and frivolous matters. He avoids mocking and jesting, and his heart is strong to withstand the pressures of the corrupt. He contemplates the Torah day and night, never ceasing to study its words. He exerts himself to uncover its hidden depths, both revealed and concealed, in matters of Jewish law and aggadah. He fills his cup with the words of the legal authorities, in order to discern and comprehend the laws and statutes of God, and to weigh arguments with true and upright judgment. Through this, he comes to know the observance of the commandments and the laws in the best and most complete way, knowing how to delve into the profound and extensive wisdom of the Talmud, with knowledge and understanding, not in order to be ensnared by falsehoods, twisted paths, or deceptions, but to gain a deep understanding of the Midrashim, and to speak in clear and desirable language. He has a balanced and logical mind, safeguarding himself even from the slightest error, even in a single word, and certainly in speech and pronunciation. Rather, his actions are blameless, for he is the embodiment of a righteous person.]  ",
+            "[Note: In addition to all of the above, one should not be naive or ignorant of human wisdom. They should recognize the nature of this lowly world and its ways, the changes in time, generations, and local customs, as well as the circumstances, systems, and opinions of people from past and present, their character in every country and among every people. They should be a person of good intellect, investigating and knowing what is good and evil, discerning between truth and falsehood, not to mention the differences between left and right, as it is written, \"He gives wisdom to the wise.\" However, these pursuits are only the fringes of the path for those who wish to enter the inner chambers of the King and become among His trusted confidants, to behold the hidden treasures of the Divine.] In this regard, one should also be experienced in the battle against their own evil inclination in order to attain the treasure. Therefore, it is necessary to be skilled in the struggle against the evil inclination in order to acquire the treasure. [Note: End of the note.]"
+        ],
+        [],
+        [
+            "Chapter 3",
+            "This author will explain that there is reason to suspect that Rabbi Moshe De Leon sent his hand onto the text of the Zohar that came into his possession and if he did not write the entirety of the text [from scratch] he at least wrote part of it. At the very least, there is no way to escape the conclusion that Raya Meheimana and the Tikkunei Zohar are certainly, without any doubt or uncertainty whatsoever the work of the hands of a Sefardic Kabalist, and he hanged [his words] on a great tree in accordance with the advice of Rabbi Akiva to Rabbi Shimon Bar Yochai. This is attested through many strong proofs that are \"as strong as a molten mirror\" which are unanswerable.",
+            "",
+            "Is it not seen from the quotations above that the Zohar explains the verse [in Ezekiel 1:27] with reference to a Synagogue called an Esnoga and the appearance of shining with reference to a Synagogue called an Esnoga.",
+            "You should wonder to yourself where the author of the Zohar got the idea that a Synagogue is called Esnoga. This name is not found in the Bible, the targums, the two talmuds (The Babylonian and Jerusalem Talmuds), nor in the many Midrashim of the Talmudic Sages that are in our hands. This name is, however, found in Spanish [i.e Ladino] where they do call a Synagogue Esnoga. (If you wonder how I know this given that I don't know Spanish, you hear the Sefardim in our area using this name for a house of prayer. You can also look at the responsa of the AMaH of blessed memory (Responsum 38) where they sent a question in the foreign language of Ladino which is translated to Hebrew and we see the [Ladino] word Esnoga under the [Hebrew word for] Synagogue.)  He quotes this word on 2 occassions to explain the verses. It is not believable that these are the words of the Talmudic Sages who wrote the Talmud, even Ravina and Rav Ashi, or the Saforaim or even the Geonim in Babylon because none of them knew Ladino (let alone Rashbi the Tana whom only an extreme simpleton could attribute this too.) Rather [you could suggest] the author used an idea well-known to people  and used to explain the mystical meaning of the text, so too with Ezekiel's chariot vision but this seems very far-fetched and foreign to me. Rather, the truth appears to be that this and everything like it found in this book is an addition by a Sefardi Kabalist"
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Paragraph"
+    ]
+}

json/Kabbalah/Other Kabbalah Works/Mitpachat Sefarim/English/merged.json

@@ -0,0 +1,81 @@
+{
+    "title": "Mitpachat Sefarim",
+    "language": "en",
+    "versionTitle": "merged",
+    "versionSource": "https://www.sefaria.org/Mitpachat_Sefarim",
+    "text": [
+        [
+            "Behold, the essence of the book of Zohar is as holy as the essence of heaven, and its words are clear to the discerning. In the place where it speaks about the secrets of the Torah in deep riddles and hints of sublime mysteries, its language is concealed and sealed with Aleph-Ayin, and no person on the surface of the earth can dare to speculate about the words of the King of the World (who concealed them from His creatures). Only those with a holy spirit can comprehend them. However, since sinners stumbled in it, and pure stones turned into impure ones in some places, stones of plague to the obstinate sinners who pursue vanity, a rope (birth ropes shall come upon them) will be tied to a rope, false waters will be drawn from the bitter well, to give them to drink from the Tree of Knowledge of Good and Evil, so that a person will fashion from it a sharp sword to cut down the cedar trees and create a noose, as you have seen in the book Shevet Lega and in the book of Kin'ot, that all their errors are hung on a large, wicked tree (while in reality it is a support for them, a fragile reed - to crush their brains and enter through their palms and pierce them, tearing the closure of their hearts like a worm in a gourd and a ruin in Zion). That evil shepherd has returned to them, God forbid, as a mighty hunter in a foreign land, a false priest, Sabbatai Zevi, who rebelled against the whole world and his words are filled with his prophecy, the bold-faced liar, the audacious one, Sabbatai Zevi. ",
+            "All their corruption is attributed to the book of Zohar, the wickedness of the hidden one, and the rectifications of Zohar. The Satan found a place to deceive them after they hardened their spirits to follow the desires of their promiscuous hearts, after foreign gods and turning away from the Lord. And when Sabbatai Zevi caused the sin through his vitalization, to extend a hand to the sinners and open the mouths of others to slander us, to hang us on the spider's web that he wove from them, a deceitful garment, an abomination to the wicked. ",
+            "And even now it is printed openly for all nations, by the insane one from Frankfurt, who holds another similar book in his hand, presenting himself as a Jew and secretly telling Christians that he also adheres to the teachings of the Zohar, uttering lies with his mouth. ",
+            "And likewise, this uncircumcised and impure one, Rashbi the Christian, calls out several times, woe to the eyes that see such things. All this has come upon us from the fertile root, the head and offspring of Eivshitzar the evil water, the narrow-minded one who is not worthy of harming the King of the world. He has blackened the face of the exile with his foolishness. Almost the entire faith has been lost through him, and he has made the foundations of the Torah like shadows. Those who have nurtured and multiplied and excelled in Torah, he has provoked and driven away, and he has incited and expelled all the enemies. ",
+            "And so I heard from the Torah scholar, Rabbi Pinchas Yoshev Ohel (Not sure), of blessed memory, who resided in the holy city of Krakow. This man also experienced the deception of the aforementioned heretic and religious hater, Eivshitzar, may his name be erased. He even fooled him during their stay in Prague, where he wrote to him conciliatory words, attempting to appease and join the ranks of his accursed sect. In his days of studying at the Gaon Meir of Broda Yeshiva in Prague, a certain notorious apostate, the cursed Chaim Malach, emerged and arrogantly requested that Rabbi Hillel send him certain well-known wise men, who were also knowledgeable in the wisdom of Kabbalah, to argue with him regarding matters of faith and skepticism. The aforementioned esteemed head of the yeshiva, may his soul rest in peace, did the same and sent two of his select scholars, sharp and well-versed in the teachings of the Zohar and Kabbalah, namely the outstanding pious individuals such as Rabbi Yonah Landes Sofer and Rabbi Moshe Chasid, may their souls rest in peace. They traveled there and spent several days or two weeks with the aimless species of Eivshitzar, engaging in discussions and debates. However, they were seduced by his fallacies and could not respond to him with anything substantial. But they said, 'Let us fix a date and when we return to our home and tent, we will review the matters and the evidence brought to us from the Zohar to uphold his false faith.' And when they returned to their place in Prague and came to their rabbi (who sent them) with great distress and anguish of soul, he became extremely angry because they did not find an answer and they accused themselves without delay, for they did not place a muzzle on the mouth of the enemy of God. They did not know what to respond to the heretic immediately. To his delight, he could boast over them, claiming victory over the wise men of Israel, as their mouths were silenced. ",
+            "So the rabbi decreed that they should immediately take a break and carefully examine the deceptive words that the wicked impostor cunningly presented to them, as a skilled manipulator, adept at capturing their attention. (And so a trustworthy person told me, who knew him and had seen him in Berlin, that even there he enticed and deceived many others with his false faith. Through cunning arguments and persuasive speeches, he made it appear to people as if it were explicitly written in the Zohar to believe in the false messiah, Shabbatai Tzvi, may his name be erased. For a brief moment, it seemed to them as if it were true.) ",
+            "Indeed, the cursed abomination and his rejected faction, their tables are filled with vomit and boiling excrement, as depicted in the Zohar and the Ra'aya Mehemna in several places, with their precise and distinct colors. They are anointed with filth, their image and likeness are contemptible in a truly straightforward manner. We have shown, for those who wish to examine, all of this in the Book of Zealotry, in a clear and evident manner, not through riddles, as a great spectacle and sign. ",
+            "And upon their departure from the presence of the Rabbi, they returned to examine the Book of Zohar and to investigate further if the matter is genuine. They scrutinized it with a keen eye and found that the spirit of confusion had led them astray. They did not perceive any true signs or images, other than the deceptive and misleading words spoken by the cunning serpent. The false words flowed from the mouth of the deceitful speaker, and the deceivers themselves, the compilers of the Book of Zohar, painted their tongues with colors that do not hold true, with fraudulent intentions and disgraceful fabrications. The Rabbi decreed upon them to sit in seclusion and engage solely in this examination, without interfering with others or being occupied with any other matter. They were not to move from there until they completed the task of silencing the enchanter's mouth, and they found sufficient answers to counter the doubts raised by these individuals. For the soul of the sharp-witted pious Rabbi was deeply disturbed by this matter, as no wise and discerning person was found among the impure lips of those individuals. He, may his memory be blessed, was not well-versed in the wisdom of truth. His entire focus was on sharp legal disputes. According to his decree, the aforementioned exceptional scholars refrained from all their other engagements and studies, and they sat and examined for several weeks or months. They found that all the arguments of this faction were void, empty, and filled with evil spirits. They were deceitful and hollow, like a pit dug by a wicked fool, and they stemmed from his very heart. Then the pious Rabbi rejoiced, and he renewed the decree of exile against Rabbi Moshe Chassid, ordering him to travel to the land of Italy, to proclaim this matter. It was reported to him that there, too, there were rebellious individuals from the accursed sect of the false Messiah, Shabbetai Tzvi. He instructed Rabbi Moshe Chassid to establish there a printing press for the publication of his responsa against these impious individuals of falsehood. ",
+            "And so did the Chassid, Rabbi Moshe Chassid, as instructed by his master. He undertook the difficult journey and distanced himself to a distant land to fulfill the decree of his Rabbi and to create a protective barrier for the Torah. After a period of time during which he faithfully executed his mission, he returned to his Rabbi with joy. His Rabbi received him with a pleasant countenance and great happiness. These are the general details of that Torah scholar, but he did not know any specific details regarding the accusations of the accursed faction mentioned earlier. Certainly, he was unaware of the essence of Rabbi Moshe Chassid's response, its quality, and whether it was published under a specific name or anonymously. ",
+            "Indeed, the accusations made by the impure ones against the holy and righteous Rabbi Shimon bar Yochai mentioned in the aforementioned books of ethical teachings are known to be words of abomination. It is known that they drew from the source of this impure contamination, the origin of the putrid feces, the offspring of the old serpent, which sinks and festers in that same territory for many years. Afterwards, they held in their hands an accursed instrument similar to it (may it be abandoned), namely, the known heretical writings that were composed and spread in Prague. He did not know seven of them, devouring the filth of Shabbatai Tzvi and the impurity of evil, a snare of a wicked man, may holiness swallow him, as a dog gobbles up a scroll (may the wicked one's downfall be swift). I have demonstrated in the holy work Shemush Gadol that they are naught and their deeds are from nothingness.",
+            "Now I have said that the book of Zohar is not good; it is a book of the serpent of bronze made by R. Shimon bar Yochai. He intended through it to direct his gaze towards God. But after King Hezekiah saw that a calamity had arisen from it for future generations, and they directed their gaze towards the serpent of brass, he stood up and crushed it in order to fulfill the will of God, and they praised Him. ",
+            "Even though He had mercy on the seed of the father to crush it without mercy, not even a single letter or word (anything that could possibly be preserved even under duress), because the book itself and its author are holy, it will be as it will be. Especially since it appears in practice that we hold in our hands the foundations of our holy Torah, it has wonderfully revealed profound wisdom to magnify its branches, to gloriously adorn its beauty, to nourish its infants with flowing living water from Lebanon. It shot a cornerstone, it greatly increased its splendor and built for it a fortified wall, a treasury to safeguard within it all its precious treasure. In particular, it is careful even with the minutiae of rabbinic legislation. Who is like it as a teacher? Not to mention in the body of Torah itself, it is even more stringent, surpassing all that has been transmitted to us in our holy Talmud, the desire of Israel. Therefore, I have embraced it and will not let it go. I have only spoken what was necessary. What I have said since the book of Shevet, that there are things hidden within it that were not revealed to our ancestors, and additions that are forged, and their faces are wicked. See, a man of rebellion, I have never said anything and then retracted. I have not relied on falsehood. ...",
+            "But there is no doubt at all that despite all the praise of the book of Zohar, there are things that have no value that cannot escape my attention. Perhaps the scribes who copied the book secretly added supplementary parts, coated with deceptive veils. The sun of Kabbalah does not shine on them, and they are called counterfeit Zohar. And when I say they are forged, I do not mean to say that they are completely invalid to be included in the congregation of God, like a counterfeit coin in absolute falsehood. God forbid that I should cease to teach about all that is found in it that is meritorious, according to the extent of my abilities.",
+            "Except for a few specific words and phrases, which I could not sufficiently explain and clarify, even after thoroughly examining them from all angles, and could not find a suitable interpretation for them in our minds and hearts, those particular parts I agreed should be removed from the book. I did not want to burden the reader with unnecessary confusion and to avoid causing stumbling blocks for those who are misled and naive because not many will understand, and a coarse person may sin. Thus, I decided to exclude them from the book, without adding any further controversy, in order to prevent any stumbling block for every erring and simple person. Not many will possess wisdom, and even the greatest can stumble. Therefore, when I come across those parts, I will mention them in their proper place, clearly distinguishing them from the holy texts. However, it is important to note that those parts are not the original words of the author himself from the beginning, although they stem from the source of Israel. However, they are later in time and inferior in quality, and it is unknown when and by whom they were compiled together. ",
+            "Therefore, there is no absolute obligation for a free Jewish person (a Torah scholar who engages in the study of Torah for its sake, loyal to his God, and assured that the true secrets of the Torah are revealed to him) to assume responsibility for them [the questionable parts], decreeing that they are all absolutely genuine, pure, and trustworthy without any doubt or hesitation in the world. ",
+            "Even the compilation of the Zohar itself, every essential principle was not composed by Rabbi Shimon bar Yochai, despite being attributed to him and named after him (as was the case with several earlier and later books for the most part). Rather, it was the students of his students' students who gathered and compiled it without a doubt, as already sensed in the accurate genealogical book (and what is mentioned there, that it was composed a year after the death of Rabbi Shimon bar Yochai, seems to be a printing error; it should be \"six hundred\" instead of \"a year\"). It is evident and clear to me with the help of divine inspiration (b'se'od) that it occurred three hundred years after the time of the true Tanna of the Mishnah, Rabbi Shimon bar Yochai.Even the compilation of the Zohar itself, every essential principle was not composed by Rabbi Shimon bar Yochai, despite being attributed to him and named after him (as was the case with several earlier and later books for the most part). Rather, it was the students of his students' students who gathered and compiled it without a doubt, as already sensed in the accurate genealogical book (and what is mentioned there, that it was composed a year after the death of Rabbi Shimon bar Yochai, seems to be a printing error; it should be \"six hundred\" instead of \"a year\"). It is evident and clear to me with the help of divine inspiration (b'se'od) that it occurred three hundred years after the time of the true Tanna of the Mishnah, Rabbi Shimon bar Yochai. ",
+            "I further examined the book Yuchasin and understood that his intention was not regarding the mentioned time, but only about the compilations of the Mishnah, Sifra, and Sifrei, which were completed six hundred years after the passing of Rabbi Akiva. And that is the truth, so there is no need for correction. ",
+            "Nevertheless, it is as if Rabbi Shimon bar Yochai himself authored them, since these concepts originated from him initially and then were transmitted and passed down to later generations. It is fitting to be attributed to him (and similarly, many of our ancient books are named after individuals who were remotely connected to them, as evident from various sources). ",
+            "Alternatively, it could be understood that Rabbi Akiva, when he requested Rabbi Shimon bar Yochai to pray for his death, relied on the great merit of Rabbi Shimon bar Yochai himself, allowing him to attribute these teachings to him in order to receive them from him. And in a similar vein, we find in the Talmud that Rabbi would attribute certain teachings to a certain individual using the plural form. And in a general sense, Rabbi Meir stated in the Mishnah...",
+            "Nevertheless, I say this with certainty, regardless of how it may be, that many teachings from later authors were absorbed into this compilation, even though I did not previously consider this possibility. However, I will thoroughly investigate and present my compelling evidence before all knowledgeable individuals in the field of sacred texts and literary compositions. Truly, my heart trembles within me, and I am filled with anxiety and trepidation, for the discovery of these matters raises additional concerns, as in the multitude of sins, truth is not found in the land, neither turning to the right nor relying on the left, and the truth is absent, for the appointed time has not come. Without this, many arise and confront me with their words, claiming that I am wrong, not only in my generation but also in the generations that preceded me, where their smallness is greater than mine. This is not a baseless and absolute falsehood, but the truth is as they have said, 'They became companions to the snake and its associates, for they spoke the truth and disappeared from the world.' ",
+            "As an example, let it be known that I have not refrained from engaging in disputes with the book 'The Guide for the Perplexed' by the esteemed and renowned Rabbi Moses Maimonides, who is considered a great authority and luminary in ancient Israel. Despite his constant praise and glorification in many of my works, I have often fought vehemently on his behalf, using all my strength. This can be found extensively in the book 'Lehem Shamayim' (Bread of Heaven), the treatise 'Benin Beit HaBechirah' (Building the Chosen House), the 'She'iltot of Rabbi Achai Gaon' (Epistle of Inquiry and Response), the 'Iggeret Bikkur ve-Mor u-Ketzi'ah' (Epistle of First Fruits, Bitterness, and the End), 'Etz Avot' (The Tree of Ancestors), and 'Beit Tefilati' (House of My Prayer), among many others.",
+            "I have already mentioned that in my humble opinion, I have expressed various disagreements with the esteemed Rabbi Moses Maimonides, and I have presented my arguments in many places. However, it should be noted that I did not oppose him everywhere but rather in places where I could defend my position. When I found the judgment to be in his favor, I did not hesitate to advocate on his behalf. Similarly, when I saw that the ruling leaned towards his opponent, the esteemed Rabbi Avraham ben David (the Raavad), I did not show any bias and refrained from supporting him. I did not refrain from presenting a fair argument on his behalf against those who opposed him, unlike some authors who always tend to follow the opinion of one great authority in every situation. Not only that, but in matters of Halacha (Jewish law) and rulings, I have taken different approaches. If I were to deem it appropriate, I would say that the revered Rabbi Moses Maimonides was indeed a great teacher who enlightened my understanding of the Halacha. Furthermore, in matters of faith and theological opinions, whenever I recognized his profound wisdom, I did not turn to the majority of scholars and prominent figures who disagreed with him. Instead, I believed that every individual in Israel has a share in the knowledge of Torah (see Ma'amad Yom Rishon in our Beit El, Drashah Rosh Hashanah). This is also expressed in the statement of Maragla D'Rav (in Beit Yisrael). ",
+            "And even in matters related to the foundations of the wisdom of truth (regarding the honor of the Creator), I have stated that one can attain the truth through his own knowledge. And concerning the teachings of the Zohar, despite the disagreement of the Ramban and other holy scholars who found the words of the Zohar concealed from them, as I have already published and declared openly in the presence of the public (see Yayin BeSulam, ladder 11:2). ",
+            "However, with regards to the author of the book Moreh Nevuchim (Guide for the Perplexed), I could not bring myself to show favoritism towards him. Specifically, regarding his statements about the miracles in the Torah and the Prophets, and his incorporation of external philosophies in discussing human matters, which were not hewn from the true source of Israel. Fear seized me, and my whole being trembled. Therefore, I hurriedly declared that anyone who reads the name of the Rambam (Maimonides) on the book Moreh Nevuchim is a liar, as he is not the great author of the authoritative book, as I have revealed my opinion in the ascent of the matter. ",
+            "And thus, I have a dispute with other philosophers among our people, and with those who distort their tongues in the Talmud and holy Aggadot (in the book Em LaMesorah, which has not yet been published). I engaged in vigorous debate with them, and they did not know on what grounds they stumbled. The dispute is not mine, but for the sake of God. I detest divisions and love His Torah. ",
+            "And this is my entire salvation and all my desire, for wickedness will not sprout from the dust of Jacob. I will not allow foreign and alien opinions to mix among us. I will speak against kings and not be ashamed. Blessed is the One who made me upright (therefore, He also called me Israel) from my mother's womb, mentioning my name Jacob, for His attribute is truth. They nicknamed me Yaaqov Eben (Jacob the son), to consult and gather workers in the Torah of truth, and whose name is truth and whose seal is truth. In Him, I trust that my love for the truth will not be conquered. I have called her Naomi, even though the people of the world called her bitter. ",
+            "And already in ancient times, the early sages said, 'There is no truth on earth,' and likewise in the interpretation of our sages, there is no real substance in the world. Even so, now that the world is entrusted to the hands of fools, everything has turned upside down. Falsehood stands firm on the ground and in the heavens, like a parable: a commoner who says the truth has no place to dwell. I have suffered much bitterness because of it, to the point where my soul almost despaired in life because of the pursuers of falsehood, which is my death, while truth is my life. Therefore, until old age and gray hair, I will not abandon it, and even in my dying moments, I will hold it firmly. I will not let go of my death, for I have not known how to surrender, and behold, I have known and understood that I cannot rely on my wisdom or my intelligence. I have remained alone, while the multitude has turned away from me. Faithful ones have turned away from the sons of men, and the land is corrupted under its inhabitants. From the prophets and poets, hypocrisy has spread throughout the earth. Truth stumbled in the street, and its power cannot prevail. And in me, the words of Job are fulfilled: 'All my intimate friends abhor me, and those I love have turned against me. Even young children despise me; when I rise, they speak against me. My breath is offensive to my wife, and I am loathsome to the children of my own mother.' ",
+            "And I see the face of the generation as the face of a dog, without a doubt (even though there are a few righteous individuals among them, they are nullified by their small number, and their tongues are attached to the wise, while the land is full of deception and corruption). The descendants of Canaan, who were commanded by their father not to speak the truth, have made falsehood their own, and truth is absent. It is impossible to enumerate all the characteristics of the prevailing dog-like behavior, which is spreading in these times (which are the footsteps of the Messiah, without a doubt, in the world. Woe to the generation in which it has arisen). It is not only evident and known among the obvious deceivers, but also among modest observers, and many innocent ones have fallen, even young ones who have not yet completed their novelties. Now, the fallen ones inherit and bequeath (and your sign, wise and cunning, hints at the obvious) while the wealthy residents dwell in the valleys - the prophecy of Isaiah has been fulfilled: 'They will mock them and rule over them.' The Lord is righteous (therefore, there is a good hope for Israel to quickly reach the coming of the Son of the Fallen, and the land of the Rephaim shall be healed and cleansed of these fallen ones). And the rich homeowners, with their metal riches, are like cherubs, while the poor in understanding are great fools who govern (they oppress the weak people and are foolish like them, and those who possess knowledge and understanding, the poor in speech, are silenced and paralyzed. They raise their hand to their mouth out of fear). Those who once had strength have become deaf and dumb, feeble and afflicted. For now is the time of the foxes, small foxes that ensnare. The lovers of hypocrisy willingly sacrifice their souls; they become like puppets in the hands of those who praise their deeds, even if their actions are abominable. And these testify about those who are incomparable to them in wisdom, fear of God, and great deeds. ",
+            "And they proclaim everywhere that their hand has touched, to spread their voice in the camp of the blind and to bring forth a name to lifeless idols, so that people will believe in them and trust in all their words and affairs. Even if they say right is left, and unclean is clean, let no one doubt them. And against them, there are others, the wise of metals, who understand the cultivation of falsehoods in these masks. Their souls are disgusted with the deceivers; they mock them and scoff at them. But from recognizing the falseness of these idols, they completely abandon themselves and also ridicule the angels of God, mocking His words and deceiving His prophets. For it pleases them to be empty. And they have enough among the foreign-born, in the brothels, circuses, and theaters, to sweeten their secret. By reading foreign books and words of flattery, they agree and harmonize with them, thinking that they will achieve their ultimate success. There are no wise ones in their eyes like themselves, and no discerning ones comparable to them. ",
+            "Between these two factions, the assembly of Israel sits, comprised entirely of its children. Its body is formed, and its essence is built upon the holy Torah, which wears a sackcloth like a widow. It is considered a harlot because her face is covered, unseen by those who approach her, and they come upon her in ways that are not fitting, as one would approach promiscuous and wayward women. They subject her to a thorough examination, treating her like a bride with her eyes uncovered. In their eyes, she appears as a disgraced maidservant to the slaves of deception. If so, why should I continue to grieve and mourn, to mingle with strangers? I have already had my fill of mockery and scorn from the arrogant and the jeering, who have caused my soul much bitterness. I have drunk and have become intoxicated, like a cup held firmly by the hands of those who give me. I have been like a drunken man who has passed wine made from the venom of serpents before wicked people who despise me and swallow me. They have rejected knowledge.",
+            "And why does this argument enter? Heaven forbid that anyone should engage in a dispute in the holy Zohar, may it be praised. What benefit or advantage do I gain from this sin? Is this not a book that tells the story of a great man, who neither oppressed me, nor consumed me, nor took anything away from me? On the contrary, it is the light of my eyes in the fear of the Lord, and in it, all my wellsprings are found. If not for the insults that your slanderers, O Lord, have heaped upon me, my bones have been shattered by my own murder. My tormentors have reproached me, saying to me all day long, \"Where is your God?\" The jealousy of the Lord has done this and similar things. If, God forbid, the great Zohar is imprisoned within my bones, I cannot eat, in a place where no man is, and I see that there is no savior, and I am astonished that there is no one to come to my aid. I will speak, and it will be a breath of air for me, even if my pain does not diminish thereby. My judges, who were my soul's plunderers, will be enough for me. In all the troubles that befall me, which I have inflicted upon the house of my beloved, under the pursuit of goodness and love for my Lord in Heaven with all my heart, I have not put flesh on my arm. The One who tends to me, I will not lack His kindness. I have cast off the flesh of my arm to follow a covenant, and the remnant of Jacob and so forth, who does not hope for man or rely on mortals. I look to the Lord and know that my hope will not be in vain. In the God of truth, I have placed my trust, and truth is my desire, faithfulness is my betrothed. We are consoled by our mother's womb, and yesterday she had compassion on me, and I will not abandon her, oppressed until she delivers the oppressed one. Although I knew that the Lord is a righteous judge, who has set ambushes against me and many enemies in my old age, I did not render judgment without justice. I am not a person who denies, like a deer easy to catch, whose forehead has responded to it. Even if he brings a wall of fire, I do not despair of my pains. But enough for me is that I am not rebellious or deceitful, I have not denied the Most High. In Him, I will trust, He will strengthen His redemption, and so on. I have found a denial, for the righteous one in the place of the wicked, and under the upright, a deceitful one shall fall. He digs a pit like mud, unless this has already been a long time ago. I would be like ashes and dust. Therefore, my heart will not be reviled from my days, even if now, after the Lord has relieved me from all my enemies around me, He saves me from the mouth of the lion, from the horns of the wild oxen, from the multitude of the strong who rise against me, and from the great and mighty ones who are much stronger than me, who were like nothing and zero, my men of war. They were men of bloodshed and deceit, and so on. They were trampled like thorns in the name of the Lord, for I have consumed them. They were all like straw. ",
+            "After all this, a foolish, silly, and wicked person arose upon me (from the family of Na'arim, a father, son of a boy). Sons of a worthless one, even sons of a nameless one, an empty-headed fool, all sinners and transgressors, his mouth spews forth. In the holy and wonderful book, cherished in the eyes of all who see it, a book of great usage and a valuable tool to fight against the enemies of God, a flaw was found that I did not handle well. [Note: Let Israel know that there is no rock like our God, a great artist who provided me with precise signs, profound symbols to remove the assuredly harmful effects. I, a free man, will present it at the right time, and it shall bear fruit, and so on, it will be used as a remedy, to open the mouths of the mute, even though a Chochmat Cheshbon (wise conversation) requires study, and a fool will not understand this. Are we dealing with the judges here? The opinion of fools is worthless; a wise person judges a foolish person with contempt and derision, and there is no delight between them. See the Book of Usage, and do not wonder, as the sages have said. Anyone who engages in Torah for its own sake merits many things, and the secrets of Torah are revealed to him. It is known that all his dealings in it are for the sake of the correct reading, with a soul yearning for it. In the Torah, my soul adheres with love. God has no desire for fools, and only the intelligent will understand this. Only the wicked will not understand, only the intelligent will. Note.] To draw the image of the impure shadow image, a venomous serpent with three heads, so that all those who love their souls may distance themselves from it and be cautious of its bite. The fool believes that the form of the daughter of the Cut-off One (a derogatory term) is beautiful and perfect. It is firmly ingrained in him like a dog and follows him until the day of his death. Therefore, a wicked person dared to hate him. He is similar to a dog and thinks he is his own dog, as I have stated in the book. And one fool leads many fools astray. In the second shift, the dogs bark, their teeth grind, and the tips of their tongues in their mouths will be soft. I know my living Redeemer will come forth like gold. I have joined with other companions not in ten attempts but in a hundred and more. I did not turn back from my heart all my days. Whether he is wicked or a violent oppressor, the faithful Lord knows my faithful heart, and He tests my thoughts. If a flaw clings to my palm, and my dogs agree, it is true without blemish, serving those who fear the Lord. I have served the Christian and his covenant and testimonies, desiring to justify his creatures. I am a friend to all who walk straight, judging every person favorably if possible. With the righteous, I will be kind; with the stubborn, I will wrestle and put his leg to the side. Even if those who forsake the Torah praise the wicked, one shall not say to the wicked, \"You are righteous.\" Rather, he will answer his falsehood in his presence and repay him accordingly. And so shall be all those who trust in him, those who follow after vanity, for their libations are false, and they will become like him. For God does not desire wickedness, and there shall be no future for evil. Far be it from God, the Rock of my salvation, to be ashamed. In Your loving kindness, I have trusted forever, and I will not be put to shame. God, my Savior, is aware of my heart, the faithful one who tests my lungs. If a flaw is found in my palms, my dogs will affirm it. I am true without a duplicate, serving the God-fearing. God is aware of my thoughts.",
+            " I know that the Lord will execute justice for the afflicted, and He who has stood by me in all the numerous and evil troubles that have befallen me from my youth until this day. And my heavy battle that He has imposed upon me against a warrior from his youth until the break of dawn, and my righteousness shall shine like the morning sun, and it will answer for me tomorrow. And not only is He with me in the house of my war, but He stands by me against many adversaries who rise up all around me.",
+            "Furthermore, I was called to come to the aid of the Lord among the mighty, to stand in the breach where Hasmoneans from Egypt and the spies of Katzar rose up in the province of Padleia to undermine our Torah. However, I accepted this obligation out of love, and the Lord was with me and strengthened my hand. And like a firm, bronze bow, my arms were stretched out to bring them back in their shame, and their arms were broken like a twisted reed. Their bow, which was raised in arrogance, was turned backward, to crush their toil in vain. I reached out my hand, and their strength was shattered. Blessed is He who showed me such things, for they have been eradicated from the land of Poland. ",
+            "Despite all this, the wicked are like a restless sea, unable to find tranquility. They were expelled from their land, scattered and reduced to dust and mud in the lands of Ma'arin and Ungarin, due to the evil seed of the detested and vile wolf, Avshitzar (may his name be erased). After fleeing from here like a carcass, all his wicked sects were expelled with him. They dispersed to the lands of the warm regions, and there they gathered to him, empty and audacious men. Among them, Natan Arhelatz (may his name be erased) and Lib Shtrashaf (may his name be erased), who became prominent among the Jews. Who knows what abomination they will commit, even more so, being offspring of the infamous prostitute referred to as 'M.B.' (a derogatory term). Let us remember the abominable one from Saloniki, Sheik Tamia, who was testified against by the divine spirit, and how much money the fools scattered upon him to support his growth and find a place for his progeny. ",
+            "However, let us remember that person for his goodness, the esteemed and revered Rabbi, like Meir Barbi, may his light shine, the Av Beit Din (head of the rabbinical court) of the holy congregation of P\"V. He stood in the breach and fortified it in his place. May the Lord be with him, and may his peace rise like a banner above all.",
+            "And despite all this, He did not let my feet stumble. The Lord is my helper, and I shall gaze upon my enemies. Whoever wishes evil upon us, may he be cursed in the upper realms, and may he find no support in the lower realms. I will give thanks to the Lord, for He is good; His loving kindness endures forever. He has shown His great kindness to me in times of siege, preserving and sustaining me. With His abundant kindness and abundant mercy, He has brought me to old age. In Him, my heart trusts, even in old age and gray hair, He will not forsake me. May my old age not bring shame upon my youth, nor consume the vitality of my ancestors. May I and my descendants be counted among the righteous who shine like stars forever and ever. ",
+            "This has been my aspiration since the day I set foot on my land, and it shall be as long as the breath of my God is in my nostrils. Therefore, I have opened my mouth; my tongue speaks with wisdom, to testify to the people and warn them to beware of the snare that the accursed men, the adherents of the false doctrine of Shabtai Tzvi, have concealed. I cry out like a trumpet until my teeth ache, to expose the wickedness of evildoers and the like. In order to protect the scattered holy flock, I will not remain silent, to restore the outcasts and bind up the injured, to guide them so they do not fall into the pit. I particularly express concern lest the days approach when there is no delight in them, and when the hand of the wicked seeks to shatter the people of God like shattered stones, so that no more will arise captives and those bound, with hands armed to overthrow the multitude of heretics who seek to destroy Israel with their false doctrines in the Valley of Destruction. For all my salvation and all my desire, for iniquity shall not sprout from the dust of Jacob, and wickedness shall be consumed like thorns. They are like raging bears and roaring lions, hanging their venomous plots in the holy book of Zohar, making from it stones of affliction and stumbling blocks, like bullets and shrapnel. ",
+            "Therefore, people of understanding, listen to me, and those with discernment, heed my words. If my lips utter what is exalted, what I have spoken fervently and with integrity, let it not be a burden in our midst. We shall not be like a sponge that absorbs everything, wine and lees. We shall not hasten to accept everything written in the book of Kabbalah without investigating its origin, its roots, and the compilation that binds it, for it may be a well of corruption. Who knows what dreadful contents lie within that book, and to remove all its false signs and spurious claims, in order to produce pure holy vessels. My purpose is to fulfill the vow I have made, to bring forth into the light of the world the book of Matpachat, which I have compiled and enlarged to save children from the darkness of destruction and their souls from the abyss. Salvation belongs to the Lord. Now, regarding the essence of the true reception of wisdom, may it never be that a person from Israel doubts its truth, for it is the soul of the Torah, beyond any doubt or speculation in the world. It has been transmitted through various books, and it is undoubtedly a tradition of ancient sages, Amoraim, and Tannaim, the masters of the Talmud, as well as the illustrious Rabbi Meir Einayim, who excelled in Halacha and was a philosopher well-versed in all external wisdom. He was a skilled physician of both body and soul, the renowned Rambam (Maimonides), a faithful and divine Kabbalist, a holy and awesome man, who lived nearly six hundred years ago. His acceptance of Kabbalah and his commentary on the Torah are well-known and renowned throughout the world....",
+            "(Although the Rambam (Maimonides) may not have merited Kabbalah, and if his ear caught a glimpse of it, he held onto heresy, as can be seen in his book \"Guide for the Perplexed,\" if it is indeed his book.)",
+            "(And his contemporary, the Gaon R. Saadia Gaon, like him, did not grasp it; his hand reached out to it, but he pushed it away with both hands, as can be seen in his book \"The Book of Beliefs and Opinions.\" It is also evident in his commentary on the book of Daniel, which is printed and known by his name, but it is not his work. The same happened with the commentary on the Book of Yetzirah, known as the false commentary of R. Saadia Gaon, where he mentions that Avraham formed a man before the giving of the Torah, which contradicts the teachings of the ancient sages. And who does not know that Saadia Gaon had no share or inheritance in the wisdom of Kabbalah, especially in its practical aspect? I wish he had not denied it. Therefore, the story mentioned above is certainly baseless. However, the honor of the author of that commentary is acknowledged, for he was undoubtedly a God-fearing Ashkenazi who hastened to believe in an unfounded matter without clear investigation and knowledge, considering it as an honor to the Torah.)",
+            "And it is unnecessary to mention the Rabbi Avraham ben David (Raavad), the early commentator of the book Yatzira, and among our early Ashkenazi sages, there is the Chassid (pious individual) who authored the book Rochach (Rokeach). And among the sages of Spain after the Ramban (Nachmanides), there is the Rashba (Rabbi Shlomo ben Aderet) and all his students who upheld it. It is certainly the wisdom of the Divine that the Talmudic sages hinted at in the Mishnah and Gemara, and it is mentioned in the name of Ma'aseh Merkavah and Ma'aseh Bereishit (Work of the Chariot and Work of Creation).",
+            "And the entire written and oral Torah hints and points to it with the finger of God, for there is a hidden charm in the Torah for the righteous, through which they behold wonders from our divine Torah. Without it, there is no true wisdom, and it is the fruit of the Tree of Life. Its taste is life, and those who merit it enjoy eternal life, in the light of the countenance of the living King. And on it, they inquire on the Day of Judgment, as our sages said, 'You have looked into the chariot [Furthermore, the fear of God is its treasure, etc.].'",
+            "And it requires sanctity, separations, purity, and a pure heart in the pursuit of truth, the pursuit of justice and peace, the pursuit of knowledge with love of God and fear of Him, and the grasp of wisdom and true understanding that are hidden in order to merit it. Anything other than this is dangerous, as the cause of harm is based on unacceptable free speculation, as the Ramban stated in the introduction to his commentary on the Torah, and it is detrimental to a corrupted soul. It is a snare. All of this is already known in the books of the Kabbalists. Whoever wishes to know on what their foundation is based should study them and find sufficient certainty. Therefore, I will not dwell on this, as assisting without strength, etc., is futile.",
+            "Even the book of Zohar is undoubtedly a crown among the Kabbalistic works in the world, as also testified by the holy Ari, may his memory be a blessing, who was a man of divine sanctity and the holy spirit rested upon him. All his wisdom was built upon it, the sublime and awe-inspiring wisdom. Heaven forbid to doubt his words.",
+            "However, in the printed edition of this book, there are elements of barley and straw mixed in it, and hidden homiletical statements that appear troubling and disturbing to anyone who is not engaged in the composition. Similarly, several statements are included within the book of Zohar itself, and they are in corrupted Aramaic language, as in the portion of Vayechi, which even the publisher criticized, sensing a distortion of the author's language, attempting to imitate the Zohar like an ape in human form, and his language is extremely distorted, resembling the chirping of a mockingbird. But besides these, even in the core parts of the book, its language is clean and pure. I have strong evidence that in recent times it fell under the control of others, even if it may not have reached the highest level, as I will explain with the help of God.",
+            "[Note: And he engages in Torah for its own sake, in order to preserve and fulfill it, and he is meticulous in observing even the minor details of the commandments, the fences of our Sages, and their decrees. In general, the Torah is only revealed to a person of good and upright character, as it is written, \"The secret of the Lord is with those who fear Him\" (Psalm 25:14), especially one with a pure and clean heart, who despises any form of dishonest gain, has complete trust in God, and does not rely on any human being to speak the truth in his heart. His spirit is not haughty; he walks in simplicity, hates injustice, and does not associate with the wicked. He loves righteousness and honors those who fear God. He is compassionate, humble, generous, patient, modest, and careful of his actions. He is mindful of the future, and even concerns himself with repairing the faults of others. He is desirable and beloved below and above, he fears God in all matters, as it is written, \"The secret of the Lord is with those who fear Him\" (Psalm 25:14). He is not disdainful of God's discipline, but rather acknowledges Him in every measure and thanks Him for every attribute and quality that He bestows upon him. He fulfills his obligations with enthusiasm, rejoices in the remembrance of God and His love, distances himself from anger, grief, and sorrow, and does not complain except for his own sins, the destruction of the Temple, and the length of the exile. He refrains from idle talk and frivolous matters. He avoids mocking and jesting, and his heart is strong to withstand the pressures of the corrupt. He contemplates the Torah day and night, never ceasing to study its words. He exerts himself to uncover its hidden depths, both revealed and concealed, in matters of Jewish law and aggadah. He fills his cup with the words of the legal authorities, in order to discern and comprehend the laws and statutes of God, and to weigh arguments with true and upright judgment. Through this, he comes to know the observance of the commandments and the laws in the best and most complete way, knowing how to delve into the profound and extensive wisdom of the Talmud, with knowledge and understanding, not in order to be ensnared by falsehoods, twisted paths, or deceptions, but to gain a deep understanding of the Midrashim, and to speak in clear and desirable language. He has a balanced and logical mind, safeguarding himself even from the slightest error, even in a single word, and certainly in speech and pronunciation. Rather, his actions are blameless, for he is the embodiment of a righteous person.]  ",
+            "[Note: In addition to all of the above, one should not be naive or ignorant of human wisdom. They should recognize the nature of this lowly world and its ways, the changes in time, generations, and local customs, as well as the circumstances, systems, and opinions of people from past and present, their character in every country and among every people. They should be a person of good intellect, investigating and knowing what is good and evil, discerning between truth and falsehood, not to mention the differences between left and right, as it is written, \"He gives wisdom to the wise.\" However, these pursuits are only the fringes of the path for those who wish to enter the inner chambers of the King and become among His trusted confidants, to behold the hidden treasures of the Divine.] In this regard, one should also be experienced in the battle against their own evil inclination in order to attain the treasure. Therefore, it is necessary to be skilled in the struggle against the evil inclination in order to acquire the treasure. [Note: End of the note.]"
+        ],
+        [],
+        [
+            "Chapter 3",
+            "This author will explain that there is reason to suspect that Rabbi Moshe De Leon sent his hand onto the text of the Zohar that came into his possession and if he did not write the entirety of the text [from scratch] he at least wrote part of it. At the very least, there is no way to escape the conclusion that Raya Meheimana and the Tikkunei Zohar are certainly, without any doubt or uncertainty whatsoever the work of the hands of a Sefardic Kabalist, and he hanged [his words] on a great tree in accordance with the advice of Rabbi Akiva to Rabbi Shimon Bar Yochai. This is attested through many strong proofs that are \"as strong as a molten mirror\" which are unanswerable.",
+            "",
+            "Is it not seen from the quotations above that the Zohar explains the verse [in Ezekiel 1:27] with reference to a Synagogue called an Esnoga and the appearance of shining with reference to a Synagogue called an Esnoga.",
+            "You should wonder to yourself where the author of the Zohar got the idea that a Synagogue is called Esnoga. This name is not found in the Bible, the targums, the two talmuds (The Babylonian and Jerusalem Talmuds), nor in the many Midrashim of the Talmudic Sages that are in our hands. This name is, however, found in Spanish [i.e Ladino] where they do call a Synagogue Esnoga. (If you wonder how I know this given that I don't know Spanish, you hear the Sefardim in our area using this name for a house of prayer. You can also look at the responsa of the AMaH of blessed memory (Responsum 38) where they sent a question in the foreign language of Ladino which is translated to Hebrew and we see the [Ladino] word Esnoga under the [Hebrew word for] Synagogue.)  He quotes this word on 2 occassions to explain the verses. It is not believable that these are the words of the Talmudic Sages who wrote the Talmud, even Ravina and Rav Ashi, or the Saforaim or even the Geonim in Babylon because none of them knew Ladino (let alone Rashbi the Tana whom only an extreme simpleton could attribute this too.) Rather [you could suggest] the author used an idea well-known to people  and used to explain the mystical meaning of the text, so too with Ezekiel's chariot vision but this seems very far-fetched and foreign to me. Rather, the truth appears to be that this and everything like it found in this book is an addition by a Sefardi Kabalist"
+        ]
+    ],
+    "versions": [
+        [
+            "Sefaria Community Translation",
+            "https://www.sefaria.org"
+        ]
+    ],
+    "heTitle": "מטפחת ספרים",
+    "categories": [
+        "Kabbalah",
+        "Other Kabbalah Works"
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Paragraph"
+    ]
+}

json/Kabbalah/Other Kabbalah Works/Mitpachat Sefarim/Hebrew/מטפחת ספרים.json

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+{
+    "language": "he",
+    "title": "Mitpachat Sefarim",
+    "versionSource": "https://he.wikisource.org/wiki/%D7%9E%D7%98%D7%A4%D7%97%D7%AA_%D7%A1%D7%A4%D7%A8%D7%99%D7%9D",
+    "versionTitle": "מטפחת ספרים",
+    "status": null,
+    "license": "CC-BY-SA",
+    "actualLanguage": "he",
+    "languageFamilyName": "hebrew",
+    "isBaseText": true,
+    "isSource": true,
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+    "direction": "rtl",
+    "heTitle": "מטפחת ספרים",
+    "categories": [
+        "Kabbalah",
+        "Other Kabbalah Works"
+    ],
+    "text": [
+        [
+            "הנה כל עצם ספר הזוהר, קדוש הוא כעצם השמים לטוהר, דבריו נכוחים למבין (במקום שמדבר בסודות התורה בחידות עמוקות וברמזים של רזים עליונים, לשונו סתום וחתום באלף עזקאין, לא איתי אנש על יבשתא די מלת מלכא דעלמ\"א (שהעלים מבריותיו) יכול להמרה, אלהן די רוח אלהין קדישין גביה) אך מאחר שנכשלו בו פושעים, ושבו אבני שיש טהור בקצת מקומות, לאבני נגף אל העקשים החטאים ומתנקשים בנפשותם לילך אחר ההבל, לקשור חבל (חבלי יולדה יבואו להם) בחבל, לדלות מים מכזבים מי המרים המאררים מבאר זרה נכריה, להשקות מהם ע\"ץ (עוון צבי) פר\"א אדם לעשות ממנו ביה יד גרזן לכרות עצי לבנון ולברוא משחיה לחבל, כאשר הראית לדעת בספר שבט לגו כסילים, ובספר הקנאות הראינוך כמו כן, שכל טעותם תולין באילן גדול רעיא מהימנא (עם שבאמת הוא להם משענת קנה רצוץ - לרצץ מוחם ובא בכפם ונקבם, וקורע סגור לבם, כתולעת לקיקיון, וכחורב בציון). ששב להם רועה רוח ר\"ל, כאשר החל להיות גבור ציד באר\"ש נכריה, ש\"ץ שר\"י שהמריד את כל העולם על בוראו, ומלא דבריו נביאו, השקרן העז פנים העזתי שר\"י.",
+            "כל קלקלתם תלו בספר הזהר ורעיא מהימא ותקוני זוהר, שמצא השטן מקום להטעותם, אחר שהקשו את רוחם, ללכת אחר שרירות לבם הזונה, אחרי אלהי נכר ומאת ה' פונה, וכאשר בשכבר גרם העוון ע\"י חיון שר\"י, לתת יד לפושעים ופתחון פה לזולתנו לרדות בנו להתלות בקורי עכביש שארג לו מהם בגד בוגדים התועב הלז. ",
+            "ומה גם עתה נדפס עוד בפומבי גלוי לכל העמים, על ידי המשתגע מעגרלין מפפד\"מ המחזיק ביד אחר כיוצא בו, המתראה יהודי, ואומר לנוצרים בחשאי שגם הוא מתנצר על פי ספר הזוהר, בפיו היתה שומה. ",
+            "וכן קורא זה הערל וטמא לרשב\"י נוצרי בפירוש כמה פעמים אוי לעינים שכך רואות, כל זאת באתנו מן שורש פורה ראש ולענה אייבשיצר המי\"ן הרע, הצר שאינו שוה בנזק מלכו של עולם, והשחיר פני הגולה בנכליו, כמעט קט אבדה האמונה על ידו, ויסודי התורה עשם כצל כולם, ואשר טפחו ורבו גדלו והצליחו בתורה ומע\"ט הסית והדיח האויב כלם.",
+            "וככה שמעתי מפי התורני רא\"פ יושב אהל בה\"מ דק\"א (זה האיש ניסת ג\"כ משונא הדת הנ\"ל תר\"ו. עודנו בפראג פתה אותו בחלק לשונו ידיחנו, גם כתב אליו דברי פיוס להתרצות להיות מאנשי כת ארורה שלו) שבהיותו לומד בישיבת הג\"מ מהר\"א ברודא בפראג, אירע שהתועב האפיקורוס המפורסם בעולם, הארור חיים מלאח שר\"י, גבר נתעב ונאלח, בהיותו אז בווינא, כתב להרב הלל שישלח לו אנשים חכמים מסוימים ידועים אשר להם יד ושם גם בחכמת הקבלה, שיתווכחו עמו על דבר אמונת ש\"ץ, וכן עשה הרב ע\"ה ראש ישיבה הנ\"ל, ושלח לווינא שנים מהמובחרים שבישיבתו, חריפים ובקיאים גם בספר הזהר ובקבלה, הלא הם החסידים מופלגים כמהר\"ר יונה לנד סופר וכמו' משה חסיד ע\"ה, המה נסעו שמה, ויבואו אל המין המופקר הנ\"ל, וישבו אתו ימים אחדים או שבועות שתים, והונה אותם במינות דמשכא, ולא ידעו להשיבו דבר, אבל אמרו נקח מועד בשובנו לביתנו לאהלנו אז נעיין בדברים ובראיות שהביא להם מספר הזה�� לקיים אמונתו השקרית. ויהי כשובם אל מקומם לפראג ובאו אל רבם (השולחם) בפחי נפש, חרה לו מאד כי לא מצאו מענה וירשיעו (לא את אויב) את עצמם כי לא שמו רסן בפי אויב ה' ולא ידעו מה להשיב לאפיקורס מיד בלי איחור, שלה יתפאר עליהם לאמר שנצח לחכמי ישראל, שרים עצרו במלים. ",
+            "בכן גזר הרב עליהם לקחת להם פנאי מיד, ולעיין היטב, בדברי תעתועים שצייר להם המין רשע ערום, ואומן לאחוז את העינים (וכן סיפר לי אדם הגון שהיה מכירו וראה אותו בברלין, שגם שם הסית והדיח רבים אחר אמונתו הכוזבת, ובמשאות שוא ומדוחים היה מראה לבני אדם כאילו כתוב בזוהר בפירוש להאמין בש\"ץ שר\"י, ונדמה להם לפי שעה קלה כאילו כן הוא.",
+            "(ובאמת נהפוך הוא, כי אמנם התועב הארור בעל צוא\"ה וסיעתו המודחת, כל שלחנות מלאו קיא צואה רותחת, מצויירים בספר הזהר, וברעיא מהמנא בכמה מקומות, בגוונים שלהם בדיוק גדול, ומשוח בששר, בדמותם וצלמם הנבזה באופן נפלא באמת וישר, כאשר הראינו לעיין כל בספר הקנאות במראה ולא בחידות, במזבח גדול למראה למופת ולאות) ",
+            "ובצאתם מאת פני הרב וחזרו לעיין בספר הזהר ולחקור עוד אם כנים הדברים, אז עיינו היטב בעין יפה, ומצאו שרוח עועים התעה אותם, לא ראו כל תמונת אות, מאשר דמו בתחלה, על פי הסתת והשאת הנחש ערום בחלק שפתיו נוטפות מ\"ר עובר שקר דובר (ולצבוע לשונות של אר\"גמן ספר הזהר בצבע שאינו מתקיים, ובכוונים מזויפים מגונים) - והטיל הרב עליהם לישב ולהתבודד בעיון זה בלבד לא יתערבו עם שונים, ואל יעסקו בדבר אחר, ושלא יזוזו משם עד אם כלו המלאכה - לחסום פי הקוסם קסום, ולמצוא די ספקם תשובת באנשי און, כי נפשו של הרב החסיד החריף הנ\"ל התופס ישיבה מרה לו, על הדבר הזה, כי לא נמצא איש נותן חכה בפה טמא הנ\"ל, והוא ז\"ל לא היה בקי בחכמת האמת, כל עסקו היה בחדוד הלכה גפ\"ת, ועל פי גזרתו פנו הלומדים מופלגים הנ\"ל מכל עסקיהם ומלמודים אחרים, ישבו ועיינו כמה שבועות או ירחים, ומצאו כל טענותיו של המין תוהו הבל ורעות רוח ישאם, כזבים חצובים מבור כסיל רשע ומלבו הוא בודאם, אז שמח הרב החסיד. וחזר לגזור גלות על ר' משה חסיד שישים לדרך פעמיו לארץ איטליא, לפרסם הדבר, כי הוגד לו ששם נמצאו כמו כן פושעי ישראל מכת הארורה של ש\"ץ שר\"י, ולקבוע שם בדפוס דברי תשובות באנשי און האפיקורסות הלזו. ",
+            "וכן עשה החסיד מהר\"מ כאשר צוהו רבו, וקבל עליו טלטול הקשה, והרחיק נדוד אל ארץ רחוקה הנ\"ל, לקיים גזרת רבו ולעשות סייג לתורה, ולקץ ימים אחר שעשה ציר נאמן שליחותו, חזר אל רבו בשמחה, וקבלו בסבר פנים יפות ושמח בו שמחה גדולה, אלה הדברים סח לי התורני הנ\"ל, אך לא ידע שום דבר פרטי מטענות המין המקולל הנ\"ל - כ\"ש שנעלם ממנו כל עיקר תשובתו של רמ\"ח הנ\"ל, מה טיבה, ואם באה בדפוס אם בשם פרטי נקבה.",
+            "אכן מטענותיהם של הטמאים לנפש אדם חלל רשע שץ שר\"י, שבפדאליע הנ\"ל, המוזכרים בספרי שבט מוסר הנ\"ל (שם חצבתי בנביאי הבע\"ל הרגתים באמרי פי) נדע שהם מדברי התועב הלז, כי ידוע ששאבו ממקור הזוהמא הלזו - אבי אבות הטומאה של צואה רותחת מקור משחת, ארסו של נחש זקן זה שוקע ומפעפע באותו מחוז זה כמה שנים, ואחריו החזיק בידם ארור כיוצא בו (דבהפקרא ניחא ליה) בכתבי מינות הידועים, שחבר להם בפראג כמפורסם, לא ידע שבעה, מלבלוע צואת ש\"ץ שר\"י וחלאת ברשע, מוקש ארס רשע קודש ילע, כלבא בכנפיה גליל\"י צאת האדם בליעל בלע. והראיתי בעו\"ה בספר שמוש גדול הנ\"ל, שהם מאין ��פעלם מאפע.",
+            "עתה אמרתי לא טוב הוא ספר הזהר מנחש הנחושת שעשה מרע\"ה, להביט על ידו אל האלהים, ואחר שראה חזקיהו המלך שיצאה ממנו תקלה לדורות, שהביטו לנחש מוחש מוכחש, עמד וכתתו להפיק רצון מאת ה', והודו לו. ",
+            "אף כי חס לזרעא דאבא לכתות בלי חמלה, אפילו קצה חלק קטן ממנו, אף לא אות ומלה (כל שאפשר לקיימו אפי' בדוחק) כי קדוש הוא הספר ומחברו, יהיה מי שיהיה. ביחוד שנראה בעליל, שהחזיק בידינו יסודות תורתינו הקדושה, אף הפליא עצה הגדיל תושיה, להאדיר ענפיה, לפאר פוארותיה להשקות יונקותיה ממים חיים נוזלים מן לבנון, הוא ירה אבן פנתה, הרבה הודה והדרה ובנה לה חומה בצורה, ובית גניזה לשמור בתוכו את כל חוסן יקרה, בפרטות להזהר אפילו בכל דקדוקי מילי דרבנן מי כמוהו מורה, אין צריך לומר בגופי תורה, החמיר יותר מאד, יתר על כל מה שנמסר לנו בתלמודנו הקדוש חמדת ישראל, על כן אחזתיו ולא ארפנו, רק לדבר דברי הוצרכתי, מה שאמרתי מאז בספר השבט, שנמצאים בתוכו מובלעים דברים לא שערום אבותינו והוספות מזויפות ופניהם רעים, וחזי גברא דפרע אנא, מימי לא אמרתי דבר וחזרתי לאחורי, לא הבטחתי על שקר.",
+            "אבל אין ספק אצלי כלל, שעם כל שבחו של ספר הזוהר, הנה לא נמלט מבוא אל קרבו דברים אשר אין להם שחר, אולי הסופרים מעתיקי הספר בחשאי, המה שתו עליו נוספות, סיגים מצופות, על חר\"ס (ולא יזרח) וירח הקבלה לא יגיה אורו, ונקראים ע\"ש ספר הזוהר בזיוף. ובאמרי שהן מזויפות, אין כוונתי לומר שהן פסולות לבוא בקהל ה', כמטבע מזויף בשקר מוחלט, חלילה לי מה' מחדל ללמד על כל הנמצא בו זכות, ככל אשר תשיג יד האפשרות ",
+            "(חוץ משנים שלשה גרגרים פרט בלשון ומלה, שלא מצאת ידי די התנצלות ואמתלא, אחר שחזרתי על כל צדדים למצוא פשר דבר, להסכימם עם המותר בפינו ובלבבנו, ולא מצאתי לישרם בשכל ובמבטא, אותם בלבד הסכמתי שראוי להסירם מן הספר, ולא לעיולי פילא בקופא דמחטא, כדי להניח התקלה בפני כל איש שוגה ופתי, כי לא רבים יחכמו, וגס אשר נשיא יחטא, כאשר ארשום אותם במקומם כשאפגע בהם, בעברי בין בתרי הספר הקדוש, רק ר\"ל שאינם דברי המחבר העצמי למבראשונה, כי אמנם ממקור ישראל היו כולנה, אלא שהן מאוחרים בזמן ובמעלה, ולא נודע מתי ועל ידי מי חוברו יחדו הנה. ",
+            "אשר על כן אין חיוב החלטי להיות משועבד האיש הישראלי (בן חורין העוסק בתורה לשמה הנאמן לאלהיו, ומובטח שמגלין לו רזי תורה אמתיים) לקבל עליו אחריותם, לגזור היותם כולם אמיתיים מוחלטים כנים ונאמנים בלי הרהור ופקפוק בעולם. ",
+            "שאפי' חבור הזוהר עצמו, כל עיקר לא חברו רשב\"י התנא אף על פי שמיוחס אחריו ובשמו יכונה, (כמו שארע בכמה ספרים קדמי קדמונים ואת אחרונים לרוב) אלא תלמידי תלמידי תלמידיו, עשאוהו קבצוהו וחברוהו בלי ספק, כמו שהרגיש כבר בספר יוחסין הדווקן (ומ\"ש שם, שחיבר ס' שנה אחר מותו של רשב\"י, נראה לי טעות הדפוס הוא, וצ\"ל ש' (במקום ס') ור\"ל שלש מאות שנה אחר זמנו של רשב\"י האמיתי תנא דמתניתין. זה מוכרח וברור אצלי בס\"ד.",
+            "עיינתי עוד בספר יוחסין והבנתי שאין כוונתו בהודעת זמן הנ\"ל, רק על חבורי המשנה ספרא וספרי על אלו החבורים בכלל אמר שנעשו ש' שנה אחר מותו של ר\"ע, וזהו האמת לכן א\"צ תיקון)",
+            "מכל מקום הרי היא כאילו עשהו רשב\"י, מאחר שממנו יצאו כבושים הללו בתחילה, ונשתלשלו ונתגלגלו ליד האחרונים, כדין נקרא על שמו (וכך הם ודאי כמה ספרים קדמונים שלנו, נקראים באופן זה על שם האיש, שהיה סבה רחוקה להם, כמו שנראה מפר\"א וזולתו) ",
+            "או הוא ע\"ד שאמר ר\"ע לרשב\"י בקשת להחנק, התלה באילן גדול, כך אולי ראה מחברו זכות לעצמו שרשאי לתלותם ברשב\"י כי היכי דלקבלוהו מניה. ועל דרך שמצינו עוד בתלמוד ראה רבי דבריו של פלוני ושנאן בלשון רבים. וסתם מתניתין ר' מאיר :",
+            "אך את זה אני אומר בטח, איך שיהיה, נבלעו בחבור הלז דברים רבים ממחברים אחרונים מאוחרים מאד, אע\"פ שלא שער את זאת זולתי עד היום, כאשר אברר בעז\"ה, ואערוך ראיותי העצומות לפני כל יודעי דת הספרים ודין החבורים, ובאמת לבי יחיל בקרבי זוחל ורועד, לגלות הדברים האלה נעורר עלי עוד מדנים אחר שבעונות הרבים אין אמת בארץ פנה לימין ואין סומך, לשמאל אין סועד, ותהי האמת נעדרת כי לא בא מועד. ובלא זאת רבים קמים, פערו עלי בפיהם שאני פלגאה ח\"ו לא לבד עם אנשים בדורי, אלא גם גס אותן שקדמו לפני הרבה דורות אשר קטנם עבה ממתני, ולא דבר בדוי ושקר מוחלט הוא זה, אבל האמת אמרו (נעשו חברים לנחש ולחבריו, שאמרו אמת ואבדו מן העולם) ",
+            "ולדוגמא נאמנה, כי לא שמרתי עצמי מלריב עם ספר מורה נבוכים, עם היותו לפי המדומה חבור הרמב\"ם הנודע שר וגדול בישראל קדמון, וכאשר הוא גם בפי קולמוסי תמיד לשם ולתהלה במקומות הרבה מחבוריי, ופעמים רבות נלחמתי בעדו בכל כחי, כאשר ימצא לרוב בספר לחם שמים, ובקונטרס בנין בית הבחירה, ובשאילת יעב\"ץ ואגרת בקורת ובמור וקציעה, ועץ אבות, ובבית תפלתי, זולת הרבה מאד. ",
+            "תיתי לי דכי שכיבנא נפק לאפאי הר\"מ דמתריצנא שמעתא כוותיה בדוכתי טובא. (אך לא בכל מקום כי אם במקום שיכולתי לזכותו בדינו, לא נמנעתי להגן בעדו, וכשראיתי הדין נוטה לכשנגדו הוא הראב\"ד, אז ג\"כ לא נשאתי פני גדול לא מנעתי עצמי מללמד זכות על שכנגדי החולק עליו, לא כמדת איזה מחברים שנוטים תמיד אחר דעה גדול אחד להחזיק במעוזו בכל אופן). ולא זו בלבד, בהלכות ודינים עשיתי כזה וכזה, שאם הייתי כדאי הייתי אומר שהר\"מ ז\"ל הוא רבי, מאיר עיני בהלכה, אלא גם בדעות אמוניות בכל מקום שראיתי כחו יפה, לא פניתי אל רבים וגדולים המתנגדים, כאשר הראיתי לדעת במשנת כל ישראל יש להם חלק (עיין מעמד יום ראשון בבית אל שלנו (דר\"ה). ועל מרגלא דרב (בבית ישראל). ",
+            "ואפי' במה שנוגע ליסודות חכמת האמת (בענין כבוד נברא, אמרתי שהשיג האמת מדעתו, וכיון לדעת הזוהר אע\"פ שחלוקין עליו הרמב\"ן ובעה\"ק שנעלמו מהם דברי ספר הזהר, כמו שג\"כ כבר פרסמתי והודעתי לעיני השמש (יעיון בסולם יא\"ב). ",
+            "אך לבעל ספר מורה נבוכים לא יכולתי לישא פנים בזכרי, (בפרטות מ\"ש בענין הניסים שבתורה ונביאים, ובמעשה מרכבה שבדה מלבו בעל ספר המורה והרכיבם עם חכמת מה חיצונית על דברת בני אדם בשאר דעות, אשר לא ממקור ישראל חוצבו), רעדה אחזתני, חלחלה מלאה מתני, על כן אמרתי בחפזי, כל האדם הקורא בשם הר\"מ על חבור ספר מורה נבוכים, כוזב) שאינו המחבר הגדול בעל ספר הי\"ד החזקה, כאשר גליתי דעתי בעלית המעשה. ",
+            "וככה יש לי ריב עם שאר פלוסופי בני עמינו המשולחים, ועם רודפי הפשט אשר שלחו יד לשונם בדרז\"ל ובאגדות הקדושות (בספר אם למסורת אשר לא יצא לאור עדיין) נכנסתי בתגר הרבה, לא ידעו במה יכשלו, ולא לי הריב כי לה', סעפים שנאתי ותורתו אהבתי.",
+            "וזה כל ישעי וכל חפצי כי לא יצמיח מעפר יעקב און, ולבלתי תתערב בינינו דעות חצוניות נכריות לא אירא מרבבות עם, ואדברה בעדותיו נגד מלכים ולא אבוש, ברוך מי שעשאני ישר (על כן קרא שמי גם ישראל) ממעי אמי הזכיר שמי יעקב, שמדתו אמת, והם כנויי יעב\"ץ לייעץ ולקבץ פעלים בתורת אמת, ואשר שמו אמת וחותמו אמת, בו אבטח שלא לכבוש האמת אהובתי אני בתומי, קראתיה נעמי\"י אף אם קראוה בני העולם מרה. ",
+            "וכבר בימים קדמונים אמרו חכמים ראשונים אין אמת בארץ, וכן בפי' רז\"ל, ליכא קושטא בעלמא, אף כי הכי השתא דאמסור עלמא בידא דטפשאי, אזלי בתר איפכא, קוטשא לא קאי וקאי שיקרא, יציבא בארעא לא ובשמי שמיא כעור\"ה, כמשל, הדיוט האומר האמת אין לו בית דירה, והרבה מרירות סבלתי בעבורה, כמעט נפשי קצה בחייה מפני רודפי שקר שהוא מיתתי, והאמה היא חיותי, לכן עד זקנה ושיבה לא אעזבנה, ויעבור עלי מה בתומתי החזקתי לא ארפנה, עד אגוע לא אסיר תומתי, כי לא ידעתי אכנה, והנה ידעתי גם ידעתי שאין לי לבטוח בחכמתי כי נבונותי, ולא בזרוע רבים שעמי הן אני לבדי נשארתי, פסו אמונים מבני אדם, והארץ חנפה תחת יושביה, מאת נביאי ש\"ץ יצאה חנופה לכל האר\"ש, כשלה ברחוב אמת ונכוחה לא תוכל לבוא, ונתקיים בי ממש מ\"ש איוב תעבוני כל מתי סודי וזה אהבתי נהפכו בי, גם עוילים מאסו בי, אוכל לחמי הגדיל עלי עקב, שותי מימי נפשם בחלה בי,",
+            "ורואה אני פני הדור כפני כלב בוודאי (אף אם מעטים בני עליה יש, בטלים הם במעוטם, ולשונם לחכם דבקה, והארץ בוקה מבוקה ומבולקה) עבדים מבני כנען (שצוה את בניו אל תאמרו אמת) משלו בנו ותהי האמת נעדרת, אי אפשר להעלות על ספר כל מדת הכלביות הגוברת, ומתפשטת בזמן הלז (שהוא עקבות משיחא בלי שום ספק בעולם, אוי לדור שכך עלתה בימיו) לא לבד בצבועים הניכרים וידועים, כי גם במתראים צנועים, ורבים חללים הפילה, קטנים שלא כלו להם חדשיהם, עכשיו הנפלים נוחלים ומנחילים (וסימנך חכימין רפין ערטילאין דגשין) ובני קיימא עשירים יושביה בשפלים -נתקיימה נבואה ישעיהו ימשלו בם תעלולים, צדיק הוא ה' (על כן תקוה טובה לישראל להגיע מהר בימינו ביאת בר נפלי, וארץ רפאים תפיל ונק זה מהנפילים) ובעלי בתים עשירי המתכת כרובם עניי הדעת שוטים גדולים המה המושלים (הרודים בעם הדלים, וסכלים כמוהם, ובעלי הדעת ומשכילים, עניי הדומם דוממים הם, שמים יד לפה מאימת בעלי זרוע נעשו חרשים ואלמים אומללים, כי עכשיו הוא זמן השועלים, שועלים קטנים מחבלים) אוהבי החנופה כשור אל טבח נפשם נמשכת נעשים כגומלים זא\"ז אלה מחזיקים ידיהם של אלה לשבח כל מעשיהם, אף אם בדמי התועבות מתגוללים, והללו מעידים על אלו שאין כמוהם בחכמה וביראה ובמעשים גדולים: ",
+            "ומכריזים המה בכל מקום שידם מגעת להעביר קול במחנה העורים ולהוציא שם לאלילים אלמים, למען יאמינו בהם, ויבטחו בכל דבריהם ועניניהם, אף אם יאמרו על ימין שמאל כו' ועל טמא טהור כו', בל יהרהרו אחריהם, וכנגדם יש אחרים מחכמי המתכות, המבינים בחרושת און של אלה המסכות, ומורי שקר נקעה נפשם מהם, היו לשחוק בעיניהם מלעיגים עליהם, אבל מתוך זה שמכירים בזיופם של אלו האלילים, מפקירים עצמם לגמרי, ומלעיבים גם במלאכי האלהים ובוזים דבריו ומתעתעים בנביאיו, דבהפקירא ניחא להו) ובילדי נכרים יספיקו, בחנות הזונות ובבתי קרקסאות וטיאטראות סוד ימתיקו, בקריאת ספרי חיצונים ודברי עגבים, מסכימים ומעריבים, בהם חושבים להשיג כל הצלחתם האחרונה, אין חכמים בעיניהם כמותם, ולא נבונים נגד פניהם דוגמתם, ",
+            "בין שתי כתות אלה כנסת ישראל יושבת שכולה מבניה, וגלמודה מבוניה, והתורה הקדושה חוגרת שק היתה כאלמנה, ויחשבוה לזונה כי כסתה פניה, מהבלתי ראוים אליה, ויבואו עליה שלא כדרכה כבוא אל אשות הזמה וסוטות, והצריכוה בדיקה כולה ככלה שעיניה טרוטות, נדמתה בעיניהם לשפחה נחרפת לעבדי התופת, אם כן מה לי עוד לעצבי\"ם ויגונים, להתערב עם שונים, וכבר רבת שבעה לה נפשי הלעג השאננים הבוז לגאיונים, שתיתי מציתי כוס קובעת, מתת הקובעים אותי הייתי כשכור וכגבר עברו יין חמת תנינים מפני רשעים זו שדוני אכלוני ויכלוני מאנו הדעת, ",
+            "ולמה זה אכנס בתגר, להיות חלילה איש ריב בספר הזהר הקדוש ח\"ו, ומה בצע מה אועיל מחטאתי זאת, הלא זה ספר תולדות אדם גדול הוא, לא עשקני לא אכלני לא הממני, אדרבה הוא אור עיני ביראת ה' ובס\"ת בו כל מעייני, אם לא כי חרפות חורפיך ה' נפלו עלי, ברצח בעצמותי, חרפוני צוררי באמור אלי כל היום איה אלהיך, קנאת ה' עשתה זאת וכיוצא בה, אם ח\"ה הגדול עצור בעצמותי כלכל לא אוכל, במקום שאין איש, וארא כי אין מושיע, ואשתומם כי אין מפגיע, אדברה וירוח לי אף אם בזה לא יחשך כאבי, ודייני שהיתה לי נפשי לשלל, בכל הרעות המוצאות אותי, אשר הוכיתי בית מאהבי, תחת רדפי טוב ואהבתי את אדוני אבי שבשמים בכל לבבי, לא שמתי בשר זרועי, הרועה אותי לא אחסר, חסדו עם כל בשר, זרוע בשר השלכתי אחר גווי, והיה שארית יעקב וגו' אשר לא יקוה לאיש ולא ייחל לבני אדם, בה' אצפה ואדע כי לא אבוש ה' קווי, באלהי אמת בטחתי, והאמת תשוקתי, האמונה ארוסתי, מבטן אמי אנחנה, אחמול עליה ולא אעזבנה, עשוקה, עד יצא כנוגה צדקה, גם כי ידעתי צדיק ה' אל אמונה, שהקים עלי אורבים ואויבים רבים לעת זקנה, לא עביד קב\"ה דינא בלא דינא, אינני איש שהכל כופר (דומה לצבי קל לראש, הכרת פניו ענתה בו, אף בשגם הוא כבר מרת\"א אייתי קיר\"א (סך קירי פלסתר) דבק בבלייתא, בליתא דפרת\"א למכפרי\"ה בכלימ\"ה דחבריה, דבק דבק באפיתיה, ולא בשקרוהו) ידעתי עוני וחטאתי נגדי תמיד עצמו מספר, אך חלילה לי מה לא במרד ולא במעל, לא כחשתי לאל ממעל, בו יתעלה אבטח, יחמר פדעהו וגו' מצאתי כופר, לצדיק רשע ותחת ישרים בוגד יפול בגומץ חפר לולי זאת כבר מזמן רב הייתי אפר ואפר, לכן לא יחרף לבבי מימי, אף אם גם עתה אחרי הניח לי ה' מכל אויבי מסביב הושיעני מפי ארי\"ה מסובכו, ומקרני ראמים, ומזרוע רבים קמים, וגדולים ועצומים ממני מאד, היו כאין וכאפס אנשי מלחמתי אנשי דמים ומרמה וגו' דועכו כאש קוצים בשם ה' כי אמילם. היו כקש כולם. ",
+            "אחרי כל זאת קם עלי שוטה כסיל ובער (ממשפחת הנערי\"ם אב נער בן נער) בני נבל גם בני בלי שם ירוק ככרת\"י כל חוטא ואשם פיהו יפער, בספר הקדוש הנפלא ונחמד בעיני כל רואיו ספר שמוש גדול, וכלי זיין עצם להלחם בו עם אויבי ה', מצא בו פגם שלא כיוונתי יפה [הערה ידעו ישראל אין צור כאלהינו, צייר גדול המציא לי סממנים בדוקים, סימנים ממוחים מרוקים להסיר הנזקים בטוח אני פריי יותן בעתו ועלהו לא יבול וגו' עלהו לתרופה, להתיר פה אלמים, אפילו שיחת ח\"ח צריכה למוד, וכסיל לא יבין את זאת, אטו בשופטני עסקינן, דעת שוטים אינה כלום, איש חכם נשפט את איש אויל ורגז ושחק ואין נחת לזה מזה, עיין ספר השמוש, ולא תוהו אמרו חכמים. כל העוסק בתורה לשמה זוכה לדברים הרבה, ומגלים לו רזי תורה וידוע שכל עסקי בה לשמה, לשם גירוסין, גרסה נפשי לתאבה, בתורה דבקה נפשי לאהבה, אין חפץ לה' בכסילים, ולא יבינו כל רשעים רק המשכילים ע\"כ הערה.] לצייר דמות צלם הטמא, נחש צפעוני בעל שלשה ראשים, למען ירחק ממנו כל אוהב נפשו ויזהר מנשיכתו, כסבור השוטה שיהא צורת בת קצב ערל, שבקי בה מאד, על כן גדל ויעשיר, דבוקה בו ככלב ומלפפתו עד יום מותו, לכן העז איש רשע בפניו ישונא דומה לכלב, חשב כלבתא, שלו העמדתי בספר, ושוטה אחד עושה שוטים רבים, במשמרה שניה כלבים צועקים, שן חורקים, עד לשונותיהם בפיהם יהיו נמקים,ידעתי גואלי חי בחנני כזהב תצא, נצרפתי בצירוף אחר צירוף לא בעשרה כי במאה נסיונות ויותר נתנסיתי, לא נסוג אחור לבי מימי, יהי כרשע אויבי וכעול מתקוממי, ה' העד הנאמן יודע לבבי הנאמן עמו הבוחן שרעפי, אם דבק מום בכפי, וכלבי כן פי, אמיתי בלי דופי, משרת יראי ה' החרדים על דברו, עבד לנוצרי בריתו ועדותיו, וחפץ להצדיק בריותיו, חבר לכל הולך ישר, דן כל אדם לכף זכות אם אפשר, עם חסיד יתחסד, עם עקש יתפתל וישם רגלו בסד, ואף אם עוזבי תורה יהללו רשע, לא יאמר לרשע צדיק אתה, הלא בפניו יענה כחשו, ושלם אותו בראשו, וככה יהיו כל הבוטחים בו ההולכים אחרי התוהו, כי שקר נסכיהם ויהיו כמוהו, כי לא אל חפץ רשע, ולא תהיה אחרית לרע, חלילה לאל מרשע, ידעתי כי צדק משפטיך ואמונה עניתני, ותהי זאת נחמתי ואסלדה בחילה, כי לא כחדתי אמרי קדוש, לא נתפסתי על דברים בטלים (עליך ה' נשאתי חרפה שברה לבי ואנושה, בחסדך בטחתי לעולם אל אבושה, ה' לעזרתי חושה) ",
+            "ידעתי כי יעשה ה' דין עני, ואשר עמד לי בכל הצרות הרבות והרעות אשר מצאוני מנעורי עד היום הזה, ומלחמתי הכבדה שהטיל עלי בעל כרחי להאבק עם איש מלחמה מנעוריו עד עלות השחר, וזרח שמש צדקתי כציור צחר, וענתה בי ביום מחר, ולא לבד אשר אתי בבית בית מלחמתי, לעמוד נגד רבים קמים סביב שתו עלי. ",
+            "עוד נקראתי לבוא לעזרת ה' בגבורים, לעמוד בפרץ רחב יאתיו חשמנים מני מצרים ופריצי כת ש\"ץ שר\"י, שקמו במחוז פאדליע, לקעקע בינת תורתנו, נם את זאת באהבה, קבלתי עלי לחובה, וה' היה עמדי והחזיק בידי, ונכת\"ה קשת נחושה זרועותי, להשיבם על עקב בשתם ותשברנה זרועום, כקסת רמיה נהפכה קסתם, להלמות עמלים  (לשוא) שלחתי ידי ומחצה וחלפה רקתם, ברוך אשר הראני כזאת, כי נשמדו מארץ פולין.",
+            "עם כל זה הרשעים כים נגרש השקט לא יוכל, ונגרשו מימיו רפש וטיט בארץ מעהרין ואונגרין, בסבת זרע מרעים הנער המשוקץ וואולף אייבשיצר חר\"ו, אחר שברח מכאן כנבל וגורשו עמו כל כת הרשעה שלו, נפוצו לארצות החמה, ויתלקטו אליו שמה, אנשים ריקים ופוחזים, נתון ארהאל\"ץ שר\"י מזה, וליב שטאשאף שר\"י מזה, ויהיו לישראל בתוך, מי יודע מה תועבה יעשו עוד מילד זנונים הידוע אשר קראו הורו מ\"ב, ע\"ש התועב הסאלוניקי שחיק טמיא, והעיד עליו שרוח הקודש שורה עליו, וכמה ממון פזרו השוטים עליו לגדלו, למצא מקום מולידו, ",
+            "ברם זכור אותו האיש לטובה ה\"ה הרב המה\"ג כמו' מאיר ברבי נרו אב\"ד דק\"ק פ\"ב, עמד בפרץ הלז וגדרו במקומו, יהי ה\"א עמו, ויעלה את שלומו כגגד כולם, ",
+            "ועם כל זה לא נתן למוט רגלי, ה' בעוזרי ואני אראה בשונאי, מאן דאחמי לן בעילאי (אריא וטביא דבי עילאי) יחמי לן בתתאי אודה לה' כי טוב כי גבר עלינו חסדו הפליא חסדו לי בעיר מצור והחייני וקיימני, בחסדיו הגדולים ורחמיו המרובים לכלל זקנה הביאני, בו בטח לבי גם עד זקנה ושיבה אל יעזבני, ולא תבייש זקנותי את ילדותי, ולא אכלם מאבותי, ואהיה אני וצאצאי ממצדיקי הרבים ככוכבים לעולם ועד.",
+            "זאת מגמתי מיום היותי על אדמתי, גם תהיה כל עוד נשמת אלהי באפי, לכן פתחתי פי, דברה לשוני בחכי, להעיד בעם להשמר מפחת טמנו הארורים אנשי כת ש\"ץ שר\"י והבוחרים בדרכיהם, צוחתי ככרוכיא עד דנתור שיני רשעים וככי, למען צאן קדשים שה פזורה לא אחשה, להשיב הנדחת ולחבוש הצולעה לנהלה לעטי בל תפול בפחת, ביחוד מדאגה מדבר פן קרבו הימים אשר אין בהם חפץ, וככלות נפץ יד עם קדש לנפץ אלילים אל הסלע פניהם כאבני גיר מנופצות, לא יקומו אסורי\"ם וחמנים, ידי חרוצות, להפיל המונים המינים המונים את ישראל בהבליהם בעמק החרוץ, כי כל ישעי וכל חפץ כי לא יצמיח מעפר יעקב און, ובליעל כקוץ מונד כולהם, דוב שוקק וארי נוהם, תולים סרחונם בספר הקדוש הזוהר עושים ממנו אבני נגף ואבני מכשול מאבני אקדח ושוהם. ",
+            "לכן אנשי לבב שמעו לי ומשכילי עם הבינו לי האזינו אמרתי, אם תדברנה שפתי עולה, אשר דברתי בחום וביושר לבבי שלא להשכין באהלנו עולה, לא נהיה כספוג שסופג את הכל יין ושמרים, לא נמהר לקבל כל הנמצא כתוב בספר לדברי קבלה, בערם לחקור מוצא הספר ההוא ושרשו והחבור מקבת בור נוקר, מבטן מי יצא הכרך הנורא, ולהסיר כל סיגיו ובדיליו למען יצא לצורף כלי טהור קודש, בנן אשר נדרתי אשלמה להוציא לאור עולם גם ספר המטפחת, אשר טפחתי ורביתי להציל הילדים מכליון חר\"ץ ח\"ו ונפשם מני שחת, ישועתה לה' .והנה בענין שורש קבלת חכמה האמת, חלילה לאדם מישראל להיות מסופק באמתתה, שהיא נשמת התורה בלי שום הרהור ספק בעולם, גם כבר הובא שלשלת קבלתה בספרים שונים, שהיא ודאי מסורת גאונים קדמונים, אמוראים ותנאים בעלי התלמוד ז\"ל, גם הרב המובהק מאיר עיני חכמים בהלכה, ופילוסוף בקי בכל חכמות חיצוניית, ורופא מומחה לגופות ונפשות, הוא הרמב\"ן ז\"ל, היה מקובל אלהי נאמן רוח, איש קדוש ונורא, וקדמון הוא, זה קרוב לשש מאות שנה עד זמננו, אישרה קיימה קבלה, ויסדה בפירושו על התורה כמפורסם ונודע בעולם. ",
+            "(עם שהרמב\"ם ז\"ל, הסמוך אליו מלפניו, לא זכה אליה, ואם שמעה אזנו שמץ מנהו, החזיקו למינות, כמו שיראה בספר מורה נבוכים, אם שלו הוא, הספר. ",
+            "וחבֵרו בגאונים רס\"ג כמוהו, לא השיגה, ידו לקרבה, אבל הרחיקה בשתי ידיו, כנראה בכל ספר האמונות והדעות שלו, ויתראה ג\"כ בפירוש דניאל המודפס ונקרא על שמו, אך איננו לו. וככה אירע גם בפירוש ספר יצירה, המכונה פירוש רס\"ג בשקר גלוי, כי מזכיר בו שאבן עזרא ברא גברא לפני ד\"ת, ששניהם מאוחרים הרבה מאות שנים מרס\"ג.וכמו כן הוא מעשה הלז של הבריאה ע\"י אבן עזרא, הוא דבר בדוי משיחות הזקנות, וכי מי לא ידע שלא היה לאבן עזרא חלק ונחלה בחכמת הקבלה, אצ\"ל בחלק המעשיי שבה, הלואי שלא היה מכחישה, לכן ספור מעשה הנ\"ל הבל הוא בוודאי. וכבוד בעל הפירוש ההוא במקומו מונח, שהיה בלי ספק אשכנזי ירא שמים, שמיהר להאמין בשיחה בטלה, מבלי חקירה וידיעה ברורה, כי חשבה לצדקה לכבוד התורה).",
+            "וא\"צ להזכיר מראב\"ד, הקדמון בעל פירוש ספר יצירה, וברבותינו האשכנזים הקדומים, הלא הוא החסיד בעל הרוקח, ובחכמי ספרד אחר הרמב\"ן, הרשב\"א וכל תלמידיו ז\"ל החזיקו בה, והיא ודאי חכמת האלהות שרמזו עליה בעלי התלמוד במשנה וגמרא, וזכרוה בשם מעשה מרכבה ומעשה בראשית, ",
+            "וכל התורה שבכתב ושבע\"פ מורים ומרמזים עליה באצבע אלהים, שיש בתורה חמדה גנוזה לצדיקים, בה יראו נפלאות מתורתנו האלהית, מבלעדה אין חכמה אמתית, והיא פרי עץ החיים, טועמיה חיים זכו חיי עד, לאור באור פני מלך חיים, ועליה שואלין גם ביום הדין, כמשרז\"ל צפית במרכבה [אפ\"ה אי יראת ה' ��יא אוצרו כו'] ",
+            "וצריכה קדושה פרישות וטהרה ובר לבב, בקשת האמת, ורדיפת הצדק והשלום, דרישת המדע באהבת ה' ויראתו, ותפישת חכמה ובינה נאמנה המטמונים כדי לזכות אליה. זולת זה היא מסוכנת, סיבת הנזק מסברא חפשית בלתי מקובלת, כמ\"ש הרמב\"ן בהקדמת פירושו לתורה, ובנפש מקולקלת, היא מחבלת. וכבר נודע כל זה בספרי המקובלים, הרוצה לידע על מה אדניה הטבעו, יעמוד עליהם, וימצא די ספקו, לכן לא אתעכב בכך, ללעזור ללא כח וגו', מה מני הלך יהלוך. ",
+            "גם ספר הזהר הוא נזר המקובלים בלי ספק בעולם, בשגם העיד עליו האר\"י ז\"ל שהיה איש קדוש אלהי ורוח הקדש שורה עליו, הלא עליו בנויה כל חכמתו, הנשגבה והנוראה. חלילה להרהר אחר דבריו. ",
+            "אך יש בספר הלז שבדפוס, בר ותבן מעורב בו, ודברי מדרש הנעלם, נראה ונרגש לכל שאינו מענין החיבור, וכן כמה מאמרים מוכנסים גם בעצם ספר הזהר, והם לשון ארמי מקולקל, כמו בפרשת ויחי שגם המדפיס העיר עליו, כי הרגיש בזיוף לשון הכותב, שרצה להדמות לזוהר כקוף בפני אדם, ולשונו מגומגם זר מאד, בלעגי שפה ידבר דומה לצפצוף, אבל מלבד אלה, גם במקומות מעצמות הספר שלשונו נקי וצח, יש לי ראיות חזקות, ששלטו בו ידי אחרון בזמן, אף אם אולי לא נופל הוא במעלה, כאשר אבאר בעזרת ה'. ",
+            "[הערה: ועוסק בתורה לשמה, על מנת לעשותה לשמרה ולקיימה, ולהזהר בכל דקדוקי מצוות קלות כחמורות, וסייגות רז\"ל וגזרות, ובכלל אינה מתגלה אלא לבעל מדות טובות וישר, [ככתוב ואת ישרים סודו] ביחוד לבר לבב ונקי כפיים שונא בצע בעל בטחון בה' מאד עליו משליך יהבו [לא בוטח באדם כלל דובר אמת בלבבו, ואין ברוחו רמיה, הולך בתום, שונא עוול ואינו מתחבר לרשע, אוהב צדק ואת יראי ה' יכבד, רחמן ובעל נפש, נאמן, נדיב ותרן, סבלן ענותן, זוכר אחריתו, חושש גם לתקנת זולתו, רצוי נחמד למטה, ואהוב למעלה, יר\"א בכ\"ל [כתוב סוד ה' ליראיו] אינו מואס במוסר ה' ומודה לו בכל מדה ומדה שמודד לו, וגובה חובתו בטובתו, מלא שמחה בזכרון ה' ואהבתו, מרחיק כעס ויגון ועצבות, לא יתאונן כי אם על חטאיו וח\"ה ואריכות הגלות, נזהר משחוק ודברים בטלים, אצ\"ח מדברי שחוק ועגבות ולב אמיץ לעמוד בפרץ המס ימס כל עושי רשעה וחמס, הוגה בתורת ה' יומם ולילה לא ישבות מלשקוד על דבריה, מייגע עצמו לחשוף גנזי מאמריה, בקי בתנ\"ך ובדברי חז\"ל חתר, בנגלה ובנסתר, בהלכות ואגדות, ומלא כרסו בפוסקים, כדי להבחין לידע ולהשכיל בחוקי אלהים ותורותיו, לשקול הסברות במאזני משפט אמת וישר, ולדעת ע\"י כך ידיעת קיום המצות והדינים, על צד היותר טוב ושלם מן המובחר, יודע לפלפל בחכמת התלמוד העמוקה והרחבה, בדעת ובתבונה, לא על מנת להתגדר בשקרים ודרכים מעוקלים וההטעאות, מהופכות, ולב מבין במדרשות, ושום שכל במקרא מדקדק צח לשון ודבורו מבואר במליצה נאה ורצויה, ובהגיון שקול בפלס, נשמר גם משגיאה קלה אפילו במלה, כל שכן בדבור ובמבטא, אצ\"ל במעשה בל יחטא, כי זה כל האדם. ",
+            "ועם זה צריך שלא יהא ערום גם מחכמה אנושית, ומכיר בטיב העולם השפל הלזה והנהגתו, וחלופי זמניו ודורותיו ושינוי מקומותיו, ומצבו ומערכתו ודעות אנשיו הקודמים והמאוחרים וטבעם, בכל מדינה ומדינה עם ועם, ובעל שכל טוב לחקור ולדעת טוב ורע, ולהבדין בין האמת והשקר שלא לומר על שמאל ימין, דכתיב יהב חכמתא לחכימין, אלא הם קצות דרכי הרוצה לעמוד בהיכל מלך להיות מאנשי סודו, להסתכל בחמודות צפונות בגנזי אוצרות)\" עכ\"ז צריך גם כן להיות מנוסה במלחמת היצר כדי להשיג אוצר. ע\"כ הערה]."
+        ],
+        [
+            "וטרם אודיע נאמנה, מה שקרה בענין התגלות החיבור האלהי הזה אודותיו, ואילך בזה מן המאוחר אל המוקדם, לדעת מוצאו ומובאו אלינו, כי הנה מלבד את אשר ידוע לרבים, בהסכמות לספר הזהר שבזמן ההוא, שיצא לדפוס בראשונה ספר זה, עמדו כנגדו מקטרגים, לטעון כנגדי ולומר, מי יודע מנו המחבר, ומי בעל ספר הזהר כי נעבדנו, שמא בקרבנו יושבים בעלי רעיונים זכים אשר המציאוהו, ונדחו דבריהם.",
+            "אכן גם מלפנים, בתחילת עת הגלותו בכתב בספרד, שם נראה בראשונה, שיצאו העתקות ממנו מתחת ידי המקובל ר' משה דיליאון הספרדי חשדוהו בני דורו שהוא הממציא בשכלו דברי סתרים אלה, ונזכר מזה באריכות בספר יוחסין, דפוס קוסטנטינה, הטענות והתשובות בצדם, עד שנתבטלו גם בזמן ההוא דברי המערערים בראשית הראותו, לכן בספר יוחסין שבדפוס קרקא, השמיטו כל הויכוח הלז, כדי שלא לתת פתחון פה כנגד ספר הזהר (גם בעל ספר אמונת חכמים הגיע לידו העתק מקצת הלשון של אותו ויכוח, אפס כולו לא ראה בגוף הספר, ואנכי לא שקטתי עד שהשגתיו ממרחק בדמים יקרים, וכמעט שלח בו יד שלוחי, אחר הודיעני שקנה אותו לשמי, עם שלא ידע שורש דבר נמצא בו וטעם, חזרחי אחריו בטורח גדול נעלם ממנו כל עיקר, רק מחמת שראה רדיפתי אחריו כל כך (אע\"פ שהיה מצוי לי להשיגו בד\"א) וכבר רצה להחזיקו להתנאות בו לפני אחד מבני עשירי המתכות, ובכח ובמריבה הצלתיו מפיו ויהי לנס, ולא האמנתי לדברים עד שבא הספר לידי ותראינה עיני (וזכר בספר יוחסין דבר זה אצל שנת לד לאלף הששי)",
+            "(והנה עם כי החכם הרופא ר' שמואל שולם, שהביא ספר יוחסין לדפוס קוסטנטינא ראשונה, מהביל ענין החשד הנ\"ל שעל ר\"מ דיליאון בעסק חבור ס\"ה לגמרי בלי שום הוכחה וטעם, וכך היא רחוק גם מעיני שיהא ר' משה הממציא והבודה מלבו כל הספר ההוא חלילה, כאשר הרביתי אמרי על זאת בשכבר, גם בגליון לספר יוחסין שלי הגהתי עליו שם כדברים האלה, עמ\"ש למעלה בחבורה שלישית שאחר החורבן, מ''ש המחבר שם בשבח ספר הזהר בלי שום פקפוק וערעור. ",
+            "גם הרב בחיי שהיה תלמידו של הרשב\"א, כידוע, גם מזכירו בשם רבו כמה פעמים הוא ראה ס' הזוהר, ומביא לשון ממנו פ' משפטים עה\"פ \"וכי ינצו אנשים\", ומכנה אוחו מדרשו של רשב\"י (כדרך שרגיל לקרותו בעל עבודת הקודש), נראה שהיה כבר נקרא שמו כספר ידוע בימיו, ואי אפשר שיכזב הבחיי בכן,ליחסו לרשב\"י כדבר פשוט בשקר מוחלט ח\"ו, שהוא היה כמו בדור אחד עם ר\"מ דיליאון. לכן אני אומר ודאי המוציא לעז על עיקר ספר הזהר המכונה מדרשו של רשב\"י לא ינקה ועתיד לתן את הדין, גם ח\"ו לחשוד ר\"מ דיליאון (שהיה עכ\"פ אדם גדול לדברי הכל ומקובל נאמן) שיעשה דבר כזה, לבדות דברי סודות מלבו לגמרי, גם לכתוב ספורי מעשיות ארוכים מופלאים אשר לא היו ולא נבראו, ולתלותן ברשב\"י וחבריו בכזב גמור, והוא דבר נמנע ואפילו הרהור אסור, כי לא יעשה בישראל.",
+            "מיהו האי לישנא בישא למיחש ליה מיבעי, ונראה לי לא רחוק הוא למצוא בו פשר דבר כמש\"ל, איתא להא ואיתא להא, וכבר אמרתי שניתי ושלשתי כי בעצם ספר הזהר אין אומר ואין דברים כי ממקום קדוש יתהלך וממקור ישראל חוצב, ואם רשב\"י בעצמו לא עשאו, רק תלמידי תלמידיו, מ\"מ כדין נקרא על שמו, כיוצא בו ימצאו ספרים רבים מתיחסים אחר מקורם הראשון, אע\"פ שלא נתחברו אלא בדור אחרון, אך אין אדם נחשד בדבר (היכא דליכא אויבים דמפקי לקלא) אלא א\"כ עשאו מקצתו לפחות. ",
+            "��כה הוא בענין חבור ספר הזהר, יש לי הוכחות גמורות ואומדנות כאמנות וידים מוכיחות, ורגלים לדבר, שעל כל פנים איזה חכם ספרדי דווקא, השית עליו נוספות, בלשון זוהר נקי ומלת ארמיות צחות ויפות, והמם דרשות ופשטים נאים במקראות ואגדות, על דרך הנסתר שהוסיף משה (דיליאון) מדעתו וראה זכות לעצמו לתלותן באילן גדול, וכמש\"ל יותר בס\"ד:"
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Paragraph"
+    ]
+}

json/Kabbalah/Other Kabbalah Works/Sefer HaKana/English/Sefaria Community Translation.json

@@ -0,0 +1,76 @@
+{
+    "language": "en",
+    "title": "Sefer HaKana",
+    "versionSource": "https://www.sefaria.org",
+    "versionTitle": "Sefaria Community Translation",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "ספר הקנה",
+    "categories": [
+        "Kabbalah",
+        "Other Kabbalah Works"
+    ],
+    "text": [
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+        [
+            "The secret of blowing the shofar.",
+            "He said to me, my son, hear and listen the matter of Rosh Hashanah After it, we will speak. You should know that Hakadosh Boruch Hu, he runs creation and he understands it through his traits (middotav = his attributes, the lower 7 sefirot). Whether it is for judgement or for mercy. That is what is written - he who shepherds among the roses(?) and the roses are the six upper haromzim(? Neither of us recognize this word. We disagree as to whether there are six roses and they are the upper thorns, or whether there are roses and there are six thorns. Or haromez(?) may mean \"hint\", as in hinting at something). So that when he has mercy on the creations, he has mercy in one of the ways, from his ways of mercy, and that way is kindness(Chesed). In the time of anger, one of the ways of judgement(Din) is Pachad (lit. fear, another name for Netzach). This is blowing the shofar, from which emanates the Din and the Rachamim (= tiferet). The truah (9) and shevarim (3) blasts are the Din, tekiyah (1) is mercy. And we arouse the traits of Hakadosh Boruch Hu to arouse/bring about goodness on our behalf. Kenesset Yisrael (assuming that is what כי means), against whom the accusers (Heb. katurgim) come, because from there they are grabbed, and it is among that which hold them back, and that is the tekiyah blasts that are before and after. The accusers will not find any place to come to it. Since it is surrounded by Rachamim, that is, the teruah surrounded by two tekiyah blasts, mercy will be around (upon? before?) us, with our repentance from our sins, and the attribute of judgment (מהד = middas haDin, attribute/sefirah of din) is replaced with Rachamim. This is that which is hinted: praiseworthy is the nation that knows the teruah blast, that the intention is the ones who bring forth the teruah blast (that is כני = kenesses Yisrael), to the mercy, which is the tekiyah tekiyah (if that's what ת''ת means). This is similar to the matter in the verse, ''And Adam knew Chava'', whose explanation is becoming close to knowledge (Heb. da'at or da'as, which is the child of Chochmah and Binah that may be the active manifestation of keter, or a sefirah in its own right, depending on version of kabbalistic doctrine. I am not certain whether its usage here means the sefirah, or the simpler meaning of \"just knowledge\".) And on Yom Kippur, ''both shofar and Tziyon'' (Yoel 2:1, first half) (like Eretz Tziyon?), to signal/indicate mercy, as Tziyon is an extension of the six (roses? thorns?), ''Sound an alarm on the mountain of his holiness'', (Yoel 2:1, second half) which is Yerushalayim, which is signaled(?) in judgement. And therefore, the shofar of the Beis haMikdash, with which they would blow on Rosh Hashanah, was coated with gold because it was standing in Yerushalayim and the Beis haMikdash, and they would blow and the gold would hint at the din. And the shofar they would blow on a (public) fast day (a type of fast day done in times of severe drought, see Maseches Tainis), was coated in silver instead. Because the silver inspires mercy, and on a fast day you are looking for mercy.",
+            "...(Key terms: matziyos = a certain thing that exists in reality. Hisorerus = inspiration-ish) And know, my son, the sound that emanates from the shofar is included in the secret of the water, wind (Heb. ruach), and fire, and ruach is binah water and fire are the arms (Chesed and Gevurah?). This is what Rabbi Shimon ben Yochai said (Zohar?): The sound/wind/ruach that emanates from the shofar includes fire and water, and it becomes one sound without separation. When we blow below (in assiyah), this sound, which includes Din and Rachamim, rises up (to the higher worlds), they are the four and six partzufim. (I'm not sure what it means by \"four *and* six\"). It is similar to the two arms above. And it becomes unified in its unity, that is, the Binah, and it pushes away all the accusers (Heb. katurgim). And when there is dispersal among the accusers, the opening is opened and the prayers enter. (Reference to Gates of Repentence on Yom Kippur?) And the king, who is Binah (presumably this refers to HKB, or at least Keter?), he rises from the throne of judgement, and has mercy on Klal Yisrael. Because the sound below has an effect above, without uncertainty, because Hakadosh Boruch Hu brought into existence matziyos (Heb. difficult - more accurately, a certain thing that exists in reality), from above (Atzilut?) to below (Assiyah?), hisorerus so when it wants to go up, this reality goes up/rises. (Heb. difficult). And this is late the spirit (ruach) of a person, who brings in and releases air, and its entering is the reason why it exists. Because first it goes in, and afterwards it goes out. Yes, י''ת (abbreviation, but we do not know for what. Yitbarach = he will be blessed?), and it (He?) will rise (rises?), the secret of hisorerus of the matziyos does not go out above, until it rises from below, to return to the place of its creation, and then the hisorerus will go out from above like originally. And similar to this, Rabbi Shimon ben Yochai said, if you understand how the influence spreads out when you bring the dove offering or the pigeon offering, the ??? (word סטרין unknown to us - plural of \"sater\"?) and legions(?), which have no number to them (ie they are countless), or when you bring one animal, then so too that happens with blowing the shofar, spread out many legions and many (???) with no count. Come and see from one candle that fills the whole world with lit candles. How many thousands and thousands that are lit from them! This is what Rabbi Yehuda bar Nachman said in the name of Rabbi Levi, when they bring up the judgement (Din), that is, the congregation of Israel (via the shofar), then the understanding (Binah) sits on a seat of judgement. (Wedebated the meaning of this. I believe it to be both literal and metaphorical. Literal in that Gevurah, AKA Din, is in fact below Binah in the etz chaim, and so \"bringing up\" Din can mean it literally moving up until it is right below Binah so that Binah can \"sit\" on it. It may also refer metaphorically to Hashem's judgement on Rosh Hashanah being tempered by His understanding.) And when we blow a tekiyah blast with the shofar, immediately, the attribute of judgement (Din) is reversed to the attribute of mercy (Rachamim), and when we blow a teruah blast, it goes up as judgement. And when we blow a tekiyah blast, it goes up as mercy. (we have tekiyah twice, and its description is slightly different each time. Significance unclear.) And this is the order of judgement. And when the binah sits on the seat of judgement, the world stands in judgement. The attribute of judgement is on His (HKB)'s left, and the attribute of mercy stands on His right side. And they fight with each other in front of Binah. The attribute of judgement says (word \"says\" is feminine), \"I have not gone out to work for naught. If you judge with mercy, there are those who sinned, and it is not collected from. Rather, pay back to them like what they did.\"",
+            " And the attribute of mercy says (also feminine) (quoting Psalms 130:3),\"If you keep a count of sins, oh Lord, who will survive? Heaven forbid!\" Therefore, Hashem joins Din and Rachamim, for if he would judge them with Din alone, ??? (מ''י unclear acronym), who will stand with all her sons? All of them will be destroyed. And the attribute of judgement says, \"A sinner should die for his sins (and no one else). The entire world should not deserve destruction! There is enough to sustain the world, through the hands of the righteous. And the wicked ones should die.\" And the attribute of compassion says (also a (paraphrase of a) pasuk), \"He does not desire the dead to die,\" that is, the wicked, for also he can repent, and Hashem accepts repenters. And if he dies, if so, what is there in the way of teshuvah(?)",
+            "...And the attribute of judgement says, (paraphrasing \"For the transgression of Ya'akov, and for the sins of the house of Israel\", Michah 1:5) \"For the transgression of Ya'akov, all this\", this means to say, that there should never be any complete sinners, because complete sinners should die, and the attribute of mercy says \"No more shall Ya'akov be shamed(, no longer his face grow pale\", Isaiah 29:22), and the attribute of judgement says, \"It is true that a small amount of sins should not be shamed, but at the same time, remember the sins of the fathers onto the sons (unto the fourth generation)\", that is, they will exchange and accept their sins. And the attribute of mercy says, \"But the pasuk also says that the father should not die for the son's sins!\", meaning, the father should swap to return to the sons(? Meaning, neither should take responsibility for the other) And the attribute of judgement says, \"I in turn will do this to you: (I will wreak misery upon you—consumption and fever, which cause the eyes to pine and the body to languish; you shall sow your seed to no purpose, for your enemies shall eat it.\" Vayikra 26:16), meaning, the anger and attribute of ani (א-נ-י: self? God referring to God's self?) That is what is called, this is for you, it will be the taking of judgement. The attribute of mercy replies, \"For my sake, my sake I will do, ( Lest [My name] be dishonored! I will not give My glory to another.\" Isaiah 48:11), meaning, I will do judgement with them, with mercy, for the sake of Your name, that he is with them in their goodness and their exile.",
+            "... And the intention of the matter is, Binah set up an arranged all the matters/things in the manner of truth and judgement and the kingship/government (in context, court) of the firmament (arguably heavens, but *not* shamayim. Rakia is typically translated as firmament I believe) is like the kingship/government of the Earth. Even though the Binah truly knows the truth, it will not judge without a plaintiff and witnesses. And it, in this form, the Binah appoints a litigator/a plaintiff, which is the Satan, to litigate the judgement from the people of the world. And the witnesses are the eyes of Hashem, which see and watch over the actions of people hidden and visible. (Here, Sefirah Binah appears to refer to Hashem's ideation, as distinct from God's eyes, meaning vision). This is what Chazal said, \"If someone is to commit an aveira in secret, the beams of his house testify against him.\" These are the eyes of Hashem. The beams of the crown and strengthening.(Heb. unclear)",
+            "...And the Binah judges a true judgment, and the litigator is only collecting truth and righteousness. And he does his task which was tasked to him when the world was created. This is what Chazal said: Behold, it is very good, this angel of death. Why do they call it good? Because it collects truth and does not say falsehood. And the Binah, since he appointed him, does not send him away empty. For all who are to be punished, and all the ones who are going to die, they are given unto his hand. And behold! Now, I will arrange the order that the Binah is misyachaed (lit. become one, apparently not translatable) with the attribute of Din of the lower (world). And it judges the world with that lower Din, that is, the congregation of Israel. And on that, the Binah judges the world on Rosh Hashanah with judgement (mixed) with mercy(Rachamim, also compassion), and Yom Kippur is a day of mercy (mixed) with judgement. Therefore, we do notmention the tekiyah or the shofar, as opposed to on Yom Kippur (This is not sensible on a surface level, but we think it means that neither tekiyah or shofar is mentioned in relation to Rosh Hashanah in the Torah). Behold, you will see, because it is judgement, we say \"Hamelech haMishpat\" (the king of judgement, which is a line added between Rosh Hashanah and Yom Kippur to the Amidah). Meaning to say, the Binah that guides the world, with the attribute of judgement, when we are standing in prayer, and we request mercy, that he should not judge us with the attribute of judgement but rather with the attribute of mercy.",
+            "...And if so, my son, in the wilderness, place of the emptiness, there are snakes, serpents(? Heb. difficult), scorpions, and thirst, where there is no water. You are required to blow two tekiyah blasts, and to bring in the harsh and the soft (presumably the teruah and shevarim blasts) between them, lest they hit a heat wave(?) or sun, because the teruah blasts go up in one place, and they (the shofars?) are of silver, to hint with them that their nation is with mercy. (The nature of/reason for the relationship between the color silver and mercy is not clear.) But on Rosh Hashanah, we must stand in Din to recall all of our sins, and if they do not do actively three teruah blasts, and in this and in this (\"this\" = tekiyah?) to include them in mercy. They are Pachad and Hod and Atarah (Atarah is the lower half of Yesod, which split from the rest of Yesod before creation. They later recombined. It is the part of Yesod which governs the world in the time of Moshiach but before Olam ha-Ba.) If so, it will not allow the prayers to rise up. Therefore, we blow the shofar, because the shofar signals to Binah, who designated the subdivisions (Heb. difficult. Literally \"who delegated arms\". This may refer to the arms of Adam Kadmon, or subdivisions.) Din and Rachamim. This is comparable to the sound that emanates from the shofar. Din and Rachamim, they are the tekiyah and the teruah. (Ordering here appears imprecise, as we see above that Din is teruah and Rachamim is tekiyah.) And the women, there is to fulfill their obligation (to hear) this sound completely. (Heb. difficult.) And we do not require them to blow, because it is a teruah and not a tekiyah. (Heb. difficut. Because women are more compassionate, they are not obligated to the sound of judgement?) And because the Binah considers the nation of Israel, which is called the seventh (we know of no place where this term is used), therefore the mitzvah is in the seventh month, Tishrei. And it is said on the first of the month, the hint in (?) renews our intentions to be in their company (Heb. difficult, identity of \"they\" in \"their company\" unclear). And therefore, they call the seventh \"The day of shofar\". And even so, you should not learn from the creation of the world, that it is day and night. Rather, seven, seven from Yom Kippur. (Unclear but may mean \"One should not learn from the creation of the world that it is seven nights and seven days from now until Yom Kippur.) If you blow a tekiyah blast by night, with the teruah alone (Disagreement on whether this means a tekiyah blast and a teruah blast with no shevarim, or if tekiyah here means a general \"blowing\" and this means blowing teruah alone), ??? (next three words we could not figure out) and therefore, it is the teruah between the two tekiyahs, and there will be a sealing of the Din and you must do it by night without uncertainty. (Meaning unclear as we do not blow the shofar at night during Rosh Hashanah), because it is Din with Rachamim. Also on Yom Kippur, you cannot compare it with it (Rosh Hashanah with Yom Kippur?) and on Shabbos they bring two sheep offerings, and you should not light a fire like the day of Shabbos (meaning unclear), and the first day is called holy (Yom Tov), and the seventh day is also called holy, because on Yom Kippur is judgement by day, but not by night because the Din is every day and at night for Binah. (I think this means that Binah descends from its height as Binah into its lower form of Din during the day, and reascends to the position of Binah - leaving room for Rachamim in the middle triad of sefirot - during the night.) But the actions of the judgement happens by night. You cannot ever lock it (Din?) up. (Possible meaning: You cannot ever lock Din up/get rid of it entirely. One might think that, if it ascends to Binah at night, it is totally gone. But as the actions of the judgement happens by night, we see that Din is still there to some extent and still exerts a force on the world, even at night.) (Remainder of paragraph not translated.)",
+            "...I said to him, \"Rebbe, my master, if so, why do they not require tekiyah shevarim teruach tekiyah? ( ק = tekiyah, ש = shevarim, ר = teruach, so קשר''ק = tekiyah shevarim truach tekiya. ) And there, they were uncertain.\" He said to me, \"My son, I will teach you a great matter. You should know, that the mother of Sisra is Lilit the Wicked. And Sisra is possessed (may also be held/grabbed) by Samael, and Tanin'iver stands between Samael and Lilit. He gives to that name of Sisra. What did Barak do? He made a tekiyah and three shevarim. That is the fear that descended on the crown by way of the shevarim, which dwells on Hod, and from there on the crown which are Pachad, Hod, and Atarah. And afterwords, from the wailing of the crown, woe, woe in the world! And it must be (lit. against your will), there is never wailing (teruah) before groaning (shevarim). And three of them (groanings, three of them because shevarim is composed of three sounds) are placed in the middle, and they also took the wailing which is the attribute of Din the broad(also rough/wide) which returned from the shard of wailing (teruah, the sound of which is broken up into shards) and then did a tekiyah and that is tekiyah shevarim teruah tekiyah. And immediately (lit. at hand), the power of Samael, Tanin'iver, and Lilit are interrupted, and came with them outer powers to help Sisra, to no purpose and count and all of them will be humiliated. And they remove the shade (meaning unclear) of Sisra from upon him, and it is given into the hands of Barak because he brought close all ten (sefirot) and unified them. (ב ר ק -> ק ר ב backwards, ק ר ב \"means \"come close) And he sweetened the Din and in his name, so did he do. And in any case, there is what to sweeten the judgement from every side, between the two tekiyahs? Perhaps the judgement came down through the shevarim and wailing? One should also do tekiyah shevarim (groaning) tekiyah. Perhaps the judgement came down only through groaning, and it will turn out that that pathway is not sweetened. And we should also do tekiyah teruah (wailing) tekiyah, because perhaps the Din came down the way of wailing and was not sweetened. Therefore, one should do all of this three times, correspending to Pachad, Hod, and Atarah. And in the prayer that adds additional blessings (that is, Musaf adding on Malchuyos, Zichronos, and Shofaros on Rosh Hashanah) one should be careful to do Tekiyah-Shevarim-Teruah-Tekiyah, Tekiyah-Shevarim-Tekiyah, Tekiyah-Teruah-Tekiyah, for the Malchuyos, and the same for Zichronos and the same for Shofaros. (This indicates that each of the three additional blessings for Rosh Hashanah Musaf is for one of the three aspects, Pachad, Hod, and Atarah. I am not certain which is which, but I believe that Malchuyos is Atarah, Shofaros is Hod, and Zichronos is Pachad. This is because Malchuyos, meaning kingship, would be most associated with Atarah. Zichronos being Pachad checks out because Hod is of the same concept as Din/Gevurah, which is of judgement, and Zichronos is of judgment. The parallel breaks a bit here, as one might think that Shofaros would be associated with compassion, but that would actually associate it with Atarah because that is on the same line as tiferet/rachamim. However, its association with the kinder right line at least somewhat holds (even though it is on the left - for some reason, Netzach and Hod are associated with the left and right respectively, even though they are *on* the right and left in that order). Note that we say zichronos and shofaros on major public fast days, **but not malchuyos**, which further cements malchuyos being associated with the same line as rachamim (recall the above, that we sit in judgement and use the silver shofar of Din on such days, and so Rachamim/Atarah/Malchuyos is absent). Because the matter of malchuyos, zichronos, and shofaros is similar to turning to every direction to sweeten the judgement (like lulav and esrog on Sukkos). In truth, it would appear that you should not change these blasts (Heb. tekiyos), because of Rabbi Avahu the great, he was afraid of the fourteen(? Educated guess but could be completely wrong), which is the attribute of Din. Behold! It is the hand of Hashem. Therefore, since his (Abahu's) name is the Gematria of 14 (א ב ה ו = 1 + 2 + 5 + 6 = 14), he would be careful not to interrupt with their fixing (change from fixing to better translation when possible) and then hand to hand would not be clean, and Rabbi Yochanan had many merits (Heb., or Aramaic as the case may be, slightly unclear). And he thought that everyone else was like him. And that which they blow teruah (Heb. has verb form of \"teruah\"), and they blow tekiyah and teruah when they are standing - that is, the prayer of musaf which is hinted at in Sod (the Kabbalah), If you do not blow when sitting, which is hinted in the congregation of Israel (meaning unclear), that is, the gate which they entered to the king. Therefore, with the tekiyah blasts, we also need to enter with this, as it says, \"With this, Aharon will enter the inner sanctuary.\" And because the tekiyos of the sitting part (when we blow the shofar not during Musaf) are the opening of the (heavenly) gates, the Satan is grabbed from there against his will, trembling and not trembling. And when the guardian(/doorkeeper) attached with the king, he has no fixing. Certainly, when his attribute (Heb. middah. Kabbalistic term generally but I think it is being used literally here.) is to interrupt the power from within him. He is busy with his things, and he is not learning prosecution. (That is, by using the shofar to trick the Satan into believing that he is in trouble, we distract him from creating a case to prosecute humanity that he would bring to HKB, and therefore prevent disaster from befalling us at his hand.) And therefore, do not make a mistake and say, \"There is here extra blasts\", for everything is needed. It makes sense that the additions with tzitzis that is attached and tied, it is a mitzvah to you, the king, to unite the sons with the mother, and she is included in the spirituality of Chochmah and Keter (is this talking about lifting up Binah to Chochmah and Keter?), He will give too many pregnancies of the mitzvos of the king (Heb. *really* unclear, could also be too many sins of the mitzvos of the king, but frankly neither makes much sense). See, my child, all the mitzvos that have a set time, and that women are therefore exempt from doing, we therefore do not make them do them, for that is the decree of the king, because their doing these things damages above. Behold! \"All your males shall appear.\" (Part of Devarim 16:16, which is in full: Three times a year—on the Feast of Unleavened Bread (Pesach), on the Feast of Weeks (Shavuos), and on the Feast of Booths(Sukkos) —all your males shall appear before your God יהוה in the place that [God] will choose. They shall not appear before יהוה empty-handed.), and that appearance is the appearance before the face of the king with the queen, and the abscondence of the Din from there (I think this refers to the breaking of the vessel of Din?) The Writer (the one who wrote the Torah, that is, HKB) if you go up and see, the damage is because the Din goes up. And similarly by the shofar, judgement does not appease judgement. Similarly, by circumcision, a matter of pasulah (disqualification), as Rabbi Yochanan said: \"And see earlier in the laws of circumcision and its secrets.\" And said to him, \"My master! If so, we should warn the women with a warning of punishment, that they should not do like the matter of do not destroy to go up (Heb. unclear)."
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Comment"
+    ]
+}

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+    "title": "Sefer HaKana",
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+            "The secret of blowing the shofar.",
+            "He said to me, my son, hear and listen the matter of Rosh Hashanah After it, we will speak. You should know that Hakadosh Boruch Hu, he runs creation and he understands it through his traits (middotav = his attributes, the lower 7 sefirot). Whether it is for judgement or for mercy. That is what is written - he who shepherds among the roses(?) and the roses are the six upper haromzim(? Neither of us recognize this word. We disagree as to whether there are six roses and they are the upper thorns, or whether there are roses and there are six thorns. Or haromez(?) may mean \"hint\", as in hinting at something). So that when he has mercy on the creations, he has mercy in one of the ways, from his ways of mercy, and that way is kindness(Chesed). In the time of anger, one of the ways of judgement(Din) is Pachad (lit. fear, another name for Netzach). This is blowing the shofar, from which emanates the Din and the Rachamim (= tiferet). The truah (9) and shevarim (3) blasts are the Din, tekiyah (1) is mercy. And we arouse the traits of Hakadosh Boruch Hu to arouse/bring about goodness on our behalf. Kenesset Yisrael (assuming that is what כי means), against whom the accusers (Heb. katurgim) come, because from there they are grabbed, and it is among that which hold them back, and that is the tekiyah blasts that are before and after. The accusers will not find any place to come to it. Since it is surrounded by Rachamim, that is, the teruah surrounded by two tekiyah blasts, mercy will be around (upon? before?) us, with our repentance from our sins, and the attribute of judgment (מהד = middas haDin, attribute/sefirah of din) is replaced with Rachamim. This is that which is hinted: praiseworthy is the nation that knows the teruah blast, that the intention is the ones who bring forth the teruah blast (that is כני = kenesses Yisrael), to the mercy, which is the tekiyah tekiyah (if that's what ת''ת means). This is similar to the matter in the verse, ''And Adam knew Chava'', whose explanation is becoming close to knowledge (Heb. da'at or da'as, which is the child of Chochmah and Binah that may be the active manifestation of keter, or a sefirah in its own right, depending on version of kabbalistic doctrine. I am not certain whether its usage here means the sefirah, or the simpler meaning of \"just knowledge\".) And on Yom Kippur, ''both shofar and Tziyon'' (Yoel 2:1, first half) (like Eretz Tziyon?), to signal/indicate mercy, as Tziyon is an extension of the six (roses? thorns?), ''Sound an alarm on the mountain of his holiness'', (Yoel 2:1, second half) which is Yerushalayim, which is signaled(?) in judgement. And therefore, the shofar of the Beis haMikdash, with which they would blow on Rosh Hashanah, was coated with gold because it was standing in Yerushalayim and the Beis haMikdash, and they would blow and the gold would hint at the din. And the shofar they would blow on a (public) fast day (a type of fast day done in times of severe drought, see Maseches Tainis), was coated in silver instead. Because the silver inspires mercy, and on a fast day you are looking for mercy.",
+            "...(Key terms: matziyos = a certain thing that exists in reality. Hisorerus = inspiration-ish) And know, my son, the sound that emanates from the shofar is included in the secret of the water, wind (Heb. ruach), and fire, and ruach is binah water and fire are the arms (Chesed and Gevurah?). This is what Rabbi Shimon ben Yochai said (Zohar?): The sound/wind/ruach that emanates from the shofar includes fire and water, and it becomes one sound without separation. When we blow below (in assiyah), this sound, which includes Din and Rachamim, rises up (to the higher worlds), they are the four and six partzufim. (I'm not sure what it means by \"four *and* six\"). It is similar to the two arms above. And it becomes unified in its unity, that is, the Binah, and it pushes away all the accusers (Heb. katurgim). And when there is dispersal among the accusers, the opening is opened and the prayers enter. (Reference to Gates of Repentence on Yom Kippur?) And the king, who is Binah (presumably this refers to HKB, or at least Keter?), he rises from the throne of judgement, and has mercy on Klal Yisrael. Because the sound below has an effect above, without uncertainty, because Hakadosh Boruch Hu brought into existence matziyos (Heb. difficult - more accurately, a certain thing that exists in reality), from above (Atzilut?) to below (Assiyah?), hisorerus so when it wants to go up, this reality goes up/rises. (Heb. difficult). And this is late the spirit (ruach) of a person, who brings in and releases air, and its entering is the reason why it exists. Because first it goes in, and afterwards it goes out. Yes, י''ת (abbreviation, but we do not know for what. Yitbarach = he will be blessed?), and it (He?) will rise (rises?), the secret of hisorerus of the matziyos does not go out above, until it rises from below, to return to the place of its creation, and then the hisorerus will go out from above like originally. And similar to this, Rabbi Shimon ben Yochai said, if you understand how the influence spreads out when you bring the dove offering or the pigeon offering, the ??? (word סטרין unknown to us - plural of \"sater\"?) and legions(?), which have no number to them (ie they are countless), or when you bring one animal, then so too that happens with blowing the shofar, spread out many legions and many (???) with no count. Come and see from one candle that fills the whole world with lit candles. How many thousands and thousands that are lit from them! This is what Rabbi Yehuda bar Nachman said in the name of Rabbi Levi, when they bring up the judgement (Din), that is, the congregation of Israel (via the shofar), then the understanding (Binah) sits on a seat of judgement. (Wedebated the meaning of this. I believe it to be both literal and metaphorical. Literal in that Gevurah, AKA Din, is in fact below Binah in the etz chaim, and so \"bringing up\" Din can mean it literally moving up until it is right below Binah so that Binah can \"sit\" on it. It may also refer metaphorically to Hashem's judgement on Rosh Hashanah being tempered by His understanding.) And when we blow a tekiyah blast with the shofar, immediately, the attribute of judgement (Din) is reversed to the attribute of mercy (Rachamim), and when we blow a teruah blast, it goes up as judgement. And when we blow a tekiyah blast, it goes up as mercy. (we have tekiyah twice, and its description is slightly different each time. Significance unclear.) And this is the order of judgement. And when the binah sits on the seat of judgement, the world stands in judgement. The attribute of judgement is on His (HKB)'s left, and the attribute of mercy stands on His right side. And they fight with each other in front of Binah. The attribute of judgement says (word \"says\" is feminine), \"I have not gone out to work for naught. If you judge with mercy, there are those who sinned, and it is not collected from. Rather, pay back to them like what they did.\"",
+            " And the attribute of mercy says (also feminine) (quoting Psalms 130:3),\"If you keep a count of sins, oh Lord, who will survive? Heaven forbid!\" Therefore, Hashem joins Din and Rachamim, for if he would judge them with Din alone, ??? (מ''י unclear acronym), who will stand with all her sons? All of them will be destroyed. And the attribute of judgement says, \"A sinner should die for his sins (and no one else). The entire world should not deserve destruction! There is enough to sustain the world, through the hands of the righteous. And the wicked ones should die.\" And the attribute of compassion says (also a (paraphrase of a) pasuk), \"He does not desire the dead to die,\" that is, the wicked, for also he can repent, and Hashem accepts repenters. And if he dies, if so, what is there in the way of teshuvah(?)",
+            "...And the attribute of judgement says, (paraphrasing \"For the transgression of Ya'akov, and for the sins of the house of Israel\", Michah 1:5) \"For the transgression of Ya'akov, all this\", this means to say, that there should never be any complete sinners, because complete sinners should die, and the attribute of mercy says \"No more shall Ya'akov be shamed(, no longer his face grow pale\", Isaiah 29:22), and the attribute of judgement says, \"It is true that a small amount of sins should not be shamed, but at the same time, remember the sins of the fathers onto the sons (unto the fourth generation)\", that is, they will exchange and accept their sins. And the attribute of mercy says, \"But the pasuk also says that the father should not die for the son's sins!\", meaning, the father should swap to return to the sons(? Meaning, neither should take responsibility for the other) And the attribute of judgement says, \"I in turn will do this to you: (I will wreak misery upon you—consumption and fever, which cause the eyes to pine and the body to languish; you shall sow your seed to no purpose, for your enemies shall eat it.\" Vayikra 26:16), meaning, the anger and attribute of ani (א-נ-י: self? God referring to God's self?) That is what is called, this is for you, it will be the taking of judgement. The attribute of mercy replies, \"For my sake, my sake I will do, ( Lest [My name] be dishonored! I will not give My glory to another.\" Isaiah 48:11), meaning, I will do judgement with them, with mercy, for the sake of Your name, that he is with them in their goodness and their exile.",
+            "... And the intention of the matter is, Binah set up an arranged all the matters/things in the manner of truth and judgement and the kingship/government (in context, court) of the firmament (arguably heavens, but *not* shamayim. Rakia is typically translated as firmament I believe) is like the kingship/government of the Earth. Even though the Binah truly knows the truth, it will not judge without a plaintiff and witnesses. And it, in this form, the Binah appoints a litigator/a plaintiff, which is the Satan, to litigate the judgement from the people of the world. And the witnesses are the eyes of Hashem, which see and watch over the actions of people hidden and visible. (Here, Sefirah Binah appears to refer to Hashem's ideation, as distinct from God's eyes, meaning vision). This is what Chazal said, \"If someone is to commit an aveira in secret, the beams of his house testify against him.\" These are the eyes of Hashem. The beams of the crown and strengthening.(Heb. unclear)",
+            "...And the Binah judges a true judgment, and the litigator is only collecting truth and righteousness. And he does his task which was tasked to him when the world was created. This is what Chazal said: Behold, it is very good, this angel of death. Why do they call it good? Because it collects truth and does not say falsehood. And the Binah, since he appointed him, does not send him away empty. For all who are to be punished, and all the ones who are going to die, they are given unto his hand. And behold! Now, I will arrange the order that the Binah is misyachaed (lit. become one, apparently not translatable) with the attribute of Din of the lower (world). And it judges the world with that lower Din, that is, the congregation of Israel. And on that, the Binah judges the world on Rosh Hashanah with judgement (mixed) with mercy(Rachamim, also compassion), and Yom Kippur is a day of mercy (mixed) with judgement. Therefore, we do notmention the tekiyah or the shofar, as opposed to on Yom Kippur (This is not sensible on a surface level, but we think it means that neither tekiyah or shofar is mentioned in relation to Rosh Hashanah in the Torah). Behold, you will see, because it is judgement, we say \"Hamelech haMishpat\" (the king of judgement, which is a line added between Rosh Hashanah and Yom Kippur to the Amidah). Meaning to say, the Binah that guides the world, with the attribute of judgement, when we are standing in prayer, and we request mercy, that he should not judge us with the attribute of judgement but rather with the attribute of mercy.",
+            "...And if so, my son, in the wilderness, place of the emptiness, there are snakes, serpents(? Heb. difficult), scorpions, and thirst, where there is no water. You are required to blow two tekiyah blasts, and to bring in the harsh and the soft (presumably the teruah and shevarim blasts) between them, lest they hit a heat wave(?) or sun, because the teruah blasts go up in one place, and they (the shofars?) are of silver, to hint with them that their nation is with mercy. (The nature of/reason for the relationship between the color silver and mercy is not clear.) But on Rosh Hashanah, we must stand in Din to recall all of our sins, and if they do not do actively three teruah blasts, and in this and in this (\"this\" = tekiyah?) to include them in mercy. They are Pachad and Hod and Atarah (Atarah is the lower half of Yesod, which split from the rest of Yesod before creation. They later recombined. It is the part of Yesod which governs the world in the time of Moshiach but before Olam ha-Ba.) If so, it will not allow the prayers to rise up. Therefore, we blow the shofar, because the shofar signals to Binah, who designated the subdivisions (Heb. difficult. Literally \"who delegated arms\". This may refer to the arms of Adam Kadmon, or subdivisions.) Din and Rachamim. This is comparable to the sound that emanates from the shofar. Din and Rachamim, they are the tekiyah and the teruah. (Ordering here appears imprecise, as we see above that Din is teruah and Rachamim is tekiyah.) And the women, there is to fulfill their obligation (to hear) this sound completely. (Heb. difficult.) And we do not require them to blow, because it is a teruah and not a tekiyah. (Heb. difficut. Because women are more compassionate, they are not obligated to the sound of judgement?) And because the Binah considers the nation of Israel, which is called the seventh (we know of no place where this term is used), therefore the mitzvah is in the seventh month, Tishrei. And it is said on the first of the month, the hint in (?) renews our intentions to be in their company (Heb. difficult, identity of \"they\" in \"their company\" unclear). And therefore, they call the seventh \"The day of shofar\". And even so, you should not learn from the creation of the world, that it is day and night. Rather, seven, seven from Yom Kippur. (Unclear but may mean \"One should not learn from the creation of the world that it is seven nights and seven days from now until Yom Kippur.) If you blow a tekiyah blast by night, with the teruah alone (Disagreement on whether this means a tekiyah blast and a teruah blast with no shevarim, or if tekiyah here means a general \"blowing\" and this means blowing teruah alone), ??? (next three words we could not figure out) and therefore, it is the teruah between the two tekiyahs, and there will be a sealing of the Din and you must do it by night without uncertainty. (Meaning unclear as we do not blow the shofar at night during Rosh Hashanah), because it is Din with Rachamim. Also on Yom Kippur, you cannot compare it with it (Rosh Hashanah with Yom Kippur?) and on Shabbos they bring two sheep offerings, and you should not light a fire like the day of Shabbos (meaning unclear), and the first day is called holy (Yom Tov), and the seventh day is also called holy, because on Yom Kippur is judgement by day, but not by night because the Din is every day and at night for Binah. (I think this means that Binah descends from its height as Binah into its lower form of Din during the day, and reascends to the position of Binah - leaving room for Rachamim in the middle triad of sefirot - during the night.) But the actions of the judgement happens by night. You cannot ever lock it (Din?) up. (Possible meaning: You cannot ever lock Din up/get rid of it entirely. One might think that, if it ascends to Binah at night, it is totally gone. But as the actions of the judgement happens by night, we see that Din is still there to some extent and still exerts a force on the world, even at night.) (Remainder of paragraph not translated.)",
+            "...I said to him, \"Rebbe, my master, if so, why do they not require tekiyah shevarim teruach tekiyah? ( ק = tekiyah, ש = shevarim, ר = teruach, so קשר''ק = tekiyah shevarim truach tekiya. ) And there, they were uncertain.\" He said to me, \"My son, I will teach you a great matter. You should know, that the mother of Sisra is Lilit the Wicked. And Sisra is possessed (may also be held/grabbed) by Samael, and Tanin'iver stands between Samael and Lilit. He gives to that name of Sisra. What did Barak do? He made a tekiyah and three shevarim. That is the fear that descended on the crown by way of the shevarim, which dwells on Hod, and from there on the crown which are Pachad, Hod, and Atarah. And afterwords, from the wailing of the crown, woe, woe in the world! And it must be (lit. against your will), there is never wailing (teruah) before groaning (shevarim). And three of them (groanings, three of them because shevarim is composed of three sounds) are placed in the middle, and they also took the wailing which is the attribute of Din the broad(also rough/wide) which returned from the shard of wailing (teruah, the sound of which is broken up into shards) and then did a tekiyah and that is tekiyah shevarim teruah tekiyah. And immediately (lit. at hand), the power of Samael, Tanin'iver, and Lilit are interrupted, and came with them outer powers to help Sisra, to no purpose and count and all of them will be humiliated. And they remove the shade (meaning unclear) of Sisra from upon him, and it is given into the hands of Barak because he brought close all ten (sefirot) and unified them. (ב ר ק -> ק ר ב backwards, ק ר ב \"means \"come close) And he sweetened the Din and in his name, so did he do. And in any case, there is what to sweeten the judgement from every side, between the two tekiyahs? Perhaps the judgement came down through the shevarim and wailing? One should also do tekiyah shevarim (groaning) tekiyah. Perhaps the judgement came down only through groaning, and it will turn out that that pathway is not sweetened. And we should also do tekiyah teruah (wailing) tekiyah, because perhaps the Din came down the way of wailing and was not sweetened. Therefore, one should do all of this three times, correspending to Pachad, Hod, and Atarah. And in the prayer that adds additional blessings (that is, Musaf adding on Malchuyos, Zichronos, and Shofaros on Rosh Hashanah) one should be careful to do Tekiyah-Shevarim-Teruah-Tekiyah, Tekiyah-Shevarim-Tekiyah, Tekiyah-Teruah-Tekiyah, for the Malchuyos, and the same for Zichronos and the same for Shofaros. (This indicates that each of the three additional blessings for Rosh Hashanah Musaf is for one of the three aspects, Pachad, Hod, and Atarah. I am not certain which is which, but I believe that Malchuyos is Atarah, Shofaros is Hod, and Zichronos is Pachad. This is because Malchuyos, meaning kingship, would be most associated with Atarah. Zichronos being Pachad checks out because Hod is of the same concept as Din/Gevurah, which is of judgement, and Zichronos is of judgment. The parallel breaks a bit here, as one might think that Shofaros would be associated with compassion, but that would actually associate it with Atarah because that is on the same line as tiferet/rachamim. However, its association with the kinder right line at least somewhat holds (even though it is on the left - for some reason, Netzach and Hod are associated with the left and right respectively, even though they are *on* the right and left in that order). Note that we say zichronos and shofaros on major public fast days, **but not malchuyos**, which further cements malchuyos being associated with the same line as rachamim (recall the above, that we sit in judgement and use the silver shofar of Din on such days, and so Rachamim/Atarah/Malchuyos is absent). Because the matter of malchuyos, zichronos, and shofaros is similar to turning to every direction to sweeten the judgement (like lulav and esrog on Sukkos). In truth, it would appear that you should not change these blasts (Heb. tekiyos), because of Rabbi Avahu the great, he was afraid of the fourteen(? Educated guess but could be completely wrong), which is the attribute of Din. Behold! It is the hand of Hashem. Therefore, since his (Abahu's) name is the Gematria of 14 (א ב ה ו = 1 + 2 + 5 + 6 = 14), he would be careful not to interrupt with their fixing (change from fixing to better translation when possible) and then hand to hand would not be clean, and Rabbi Yochanan had many merits (Heb., or Aramaic as the case may be, slightly unclear). And he thought that everyone else was like him. And that which they blow teruah (Heb. has verb form of \"teruah\"), and they blow tekiyah and teruah when they are standing - that is, the prayer of musaf which is hinted at in Sod (the Kabbalah), If you do not blow when sitting, which is hinted in the congregation of Israel (meaning unclear), that is, the gate which they entered to the king. Therefore, with the tekiyah blasts, we also need to enter with this, as it says, \"With this, Aharon will enter the inner sanctuary.\" And because the tekiyos of the sitting part (when we blow the shofar not during Musaf) are the opening of the (heavenly) gates, the Satan is grabbed from there against his will, trembling and not trembling. And when the guardian(/doorkeeper) attached with the king, he has no fixing. Certainly, when his attribute (Heb. middah. Kabbalistic term generally but I think it is being used literally here.) is to interrupt the power from within him. He is busy with his things, and he is not learning prosecution. (That is, by using the shofar to trick the Satan into believing that he is in trouble, we distract him from creating a case to prosecute humanity that he would bring to HKB, and therefore prevent disaster from befalling us at his hand.) And therefore, do not make a mistake and say, \"There is here extra blasts\", for everything is needed. It makes sense that the additions with tzitzis that is attached and tied, it is a mitzvah to you, the king, to unite the sons with the mother, and she is included in the spirituality of Chochmah and Keter (is this talking about lifting up Binah to Chochmah and Keter?), He will give too many pregnancies of the mitzvos of the king (Heb. *really* unclear, could also be too many sins of the mitzvos of the king, but frankly neither makes much sense). See, my child, all the mitzvos that have a set time, and that women are therefore exempt from doing, we therefore do not make them do them, for that is the decree of the king, because their doing these things damages above. Behold! \"All your males shall appear.\" (Part of Devarim 16:16, which is in full: Three times a year—on the Feast of Unleavened Bread (Pesach), on the Feast of Weeks (Shavuos), and on the Feast of Booths(Sukkos) —all your males shall appear before your God יהוה in the place that [God] will choose. They shall not appear before יהוה empty-handed.), and that appearance is the appearance before the face of the king with the queen, and the abscondence of the Din from there (I think this refers to the breaking of the vessel of Din?) The Writer (the one who wrote the Torah, that is, HKB) if you go up and see, the damage is because the Din goes up. And similarly by the shofar, judgement does not appease judgement. Similarly, by circumcision, a matter of pasulah (disqualification), as Rabbi Yochanan said: \"And see earlier in the laws of circumcision and its secrets.\" And said to him, \"My master! If so, we should warn the women with a warning of punishment, that they should not do like the matter of do not destroy to go up (Heb. unclear)."
+        ]
+    ],
+    "versions": [
+        [
+            "Sefaria Community Translation",
+            "https://www.sefaria.org"
+        ]
+    ],
+    "heTitle": "ספר הקנה",
+    "categories": [
+        "Kabbalah",
+        "Other Kabbalah Works"
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Comment"
+    ]
+}

json/Kabbalah/Other Kabbalah Works/Shaarei Orah/English/Sefaria Community Translation.json

@@ -0,0 +1,259 @@
+{
+    "language": "en",
+    "title": "Shaarei Orah",
+    "versionSource": "https://www.sefaria.org",
+    "versionTitle": "Sefaria Community Translation",
+    "versionTitleInHebrew": "תרגום קהילת ספריא",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "שערי אורה",
+    "categories": [
+        "Kabbalah",
+        "Other Kabbalah Works"
+    ],
+    "text": {
+        "Introduction": [
+            "You asked me, my brother, my dear friend, to clarify in front of you a path about the names of the Holy One, Blessed be He, the Exalted and Almighty, to produce with them according your will and to reach through them the object of your desire. And by seeing that your intention is honest, and better than (simply fulfilling) your request, I must let you know which way will spread light (be spiritually profitable); namely, what is the way that HaShem Almighty desires or does not desire. And when you get to know this, then call HaShem and He will respond. And you will be closest to him. And love Him with all your soul, and rejoice on HaShem. And He will grant you the requests of your heart.",
+            "Do you not know? Have you not heard? Hashem is the L-rd of the Universe, before Him tremble all of the upper worlds and lower worlds, from the fear of Him the earth trembles and before His wrath who can stand? (Nahum 1:6) Who shall endure before His anger? He places no trust even in His holy ones, and the heavens hold no merit in his eyes. How much less man who is vile and corrupt and who drinks wickedness like water. (Job 15: 15-16). How may a mortal use the His holy names and make from them an axe to chop with? Who is he who conspired to do so? To snatch the kingly crown for his own personal use? Behold, our sages have said: anyone who utters the name of Hashem according to the way it is written has no share in the world to come. The holy Rabbi Chanina ben Tradion did not utter Hashem's name in a profane manner or for his own use, rather in a manner of respect in order to learn and understand the ways of Hashem blessed be He and he was still punished, we who are (spiritually) impoverished and  lacking, how much more so!? Don't you see what Hashem of Blessing wrote in His Torah: \"You shall not raise your G'd's Name in vain\" (Exodus 20:7)? And even though this verse comes to warn against a false oath, the matter is brought in a language that has the understanding of not bringing G'd's name to your lips for vain purposes, since it could have said 'do not swear with Hashem's name falsely' however since it is written \"you shall not raise\" you learn two things from it. And Moshe our Teacher, peace be upon him, when he went to the High Place and learned from the angels of service the secret of invocation of Hashem's of Blessing, he warned Israel regarding this, and said: \"When I call on the Name of Hashem, give greatness to our G'd\" (Deuteronomy 32:3). And if the angels of high are warned regarding the invocations of Hashem of Blessing, all the more so [those whose destiny is] worms and earthworms, and even all the more so those whose minds are influenced to make use of the Crown of their Creator. And an even more serious case is the fact that in this time we do not have experts on invoking Y\"VY and making use of it in practical ways. And so the only thing that would raise in the act of one who is warned is simply destruction of His world and emptiness in his hand, and in that way the Sages warned \"whoever does not have respect for the honor of the Creator it would have been better if that person did not come into the world.\" (Chagigah 16a; Kiddushin 40a)",
+            "And now my child, listen to my voice and may your ears be attentive to my advice (cf. Psalms 130:2). My son, if sinners entice you, do not yield (Prov. 1:10). If they say: Come with us and we will give in your hand names and invocations [of the Tetragrammaton] so you can make use of them, my child, do not go in the way with them. Prevent your feet from going in there ways, because all those names and uses are a net and a trap to capture souls and to go to perdition. And if truly the early sages had the Received Sacred Names from the Prophets, such as the 72, or 42, or 12, and the other many Sacred Names, and they were able to renew with them the signs and portents in the world, they wouldn't have used them for their personal needs, only in the times of oppression according to the moment, or for the Sanctification of the Name. For example, Rabbi Meir that saved his sister-in-law from being in the whorehouse, and said to the Kuti that was the guard of the door: \"Every time that you see yourself in trouble say: 'God of Meir, answer me!' an you will be saved.\" (Avodah Zarah 18b). And even though he said so to the Kuti, at the time that Rabbi Meir himself was in danger he did not make use of the Name, rather, he fled, as it is told in the first chapter of Avodah Zarah. Or in the case of Choni Hameag'el (Taanit 23a); or in the case of Rava with King Shabur (Taanit 24b) as in the chapter Seder Taaniot; or as in the case of David when he dug the drainpipes and the depths arose to flood the world (Sukkah 53b) as it is told in the chapter HaChalil and in Sanhedrin.",
+            "And the boundary of truth and the tradition of the covenant is that one who wants to attain one's desires regarding the matter of the names of the Holy One of Blessing, that a person needs to make efforts with all of their strength in Torah, to attain the kavvanot [directions] of each and every single one of those holy names that are mentioned in the Torah, such as E\"hyeh, Y\"ah, YHV\"H, A\"dnay, E\"l, E\"loha, E\"lohim, Sh\"aday, Tz\"evaot/ And a person should know and understand that each and every one of these names are viewed as keys to each and every single thing that a person needs in every side and issue in the world. And when one meditates on those names, s/he will find that all of Torah and all mitzvot are dependednt on them, and when one knows the kavanah [direction] of each and every single one of those names, one recognizes and knows the greatness of the One Who Spoke And The World Came Into Being, and one will fear and be in awe of Him, and will be silent, and want, and desire to cling to Him from within the knowledge of the names of the Blessed One, and then one will be close to Y\"Y, and one's prayer will be received, and regarding this it is written \"I will keep him safe, for he knows My name, he calls on Me and I will answer him\" (Psalms 91:15-14). The text does not say 'I will keep him safe because he remembered My name', rather, 'he knows My name' - the knowledge is the main part, and after that, 'he calls on Me and I will answer him\". That is to say when the person needs something and directs her/his heart with the Name in which that thing is dependent, then \"I will answer him.\" Haven't you seen that at a difficult time Ya'akov remembered E\"l Sh\"aday and said: \"E~l Sh~aday will give you compassion\" (Genesis 43:14). And Daniel when he prayed for the Mikdash he said \"And turn Your face to your destroyed Mikdash, for the sake of A\"donay (Daniel 9:17). And even though our Sages of blessed memory explained in Brachot: \"for the sake of Avraham that called You A\"don\" (Brachot 7b), still we need to be conscious of it. And Chanah, when she prayed that Y\"Y would give her a male child, what is written? \"Y\"Y Tz\"vaot, You surely see the despair of Your handmaid\" (I Samuel 1:11), and even though they explained in Brachot (see also Brachot 31a-31b) what they explained, still there is a main part and the internal root of the thing, and *I don't come for the drasha [the external part] rather I come for the main part of the thing*. And after seeing that this is the case, we need to pass into your hand the main part and the root so you will lean on it.",
+            "Know that all the holy names that are mentioned in the Torah are all dependent on the name that is four letters (Tetragrammaton) which is Y\"HVH. And should you say: 'but isn't the name E\"hyeh the main one and the source? know that the Tetragrammaton is the imagined image of the body of the tree, and that the name E\"hyeh is the main part of this tree, and from it the roots root out and expand branches to all sides, and the rest of the holy names are all in imagined images of the branches and bases that continue from the body of the tree, and each of the branches produces fruit according to its kind, and with the exception of the holy names which are known to be unerasable [by halacha], there are some other nicknames that are dependent of each and every name. Such are said to be the nicknames of Y\"HVH - Norah, Noseh Avon, Over Al Pesha. Nicknames of E\"l - Gadol, Rachum, and Chanun. Nicknames of E\"lohim - such as Adir, Shofet, Dayan. And to all those nicknames there are other nicknames dependent on each and every one of those nicknames, and they are the rest of the words of the Torah. Until it is found that all the Torah, entirely, is interwoven with nicknames, and the nicknames with the names, and the holy names all are dependent on the name Y\"HVH and all unite with it. And all the Torah, entirely, is found interwoven with the name YHV\"H and therefore it is called Perfect Torah of Y\"Y (Psalms 19:8). And you will find that you learned when you understand the direction of the holy names in their families, and when you grasp the specific nicknames to each and every one of them, then you will see that all is dependent on His great Name, may He be Blessed, and you desire and silence yourself so as to cling to Him, and you will fear and be in awe of Him, and then you will understand the awe of Y\"Y and you will find the awareness of Elohi\"m (Proverbs 2:5). And then you will enter (or. תכנס) in the category of those about whom it is written \"I will protect him because he knows My name\" (Psalms 91:15) and then you will understand how is the punishment for those who mention the Name of Heaven in vain, all the more so for the one who verbally expresses the Name in its letters, even more the one who makes personal use of it. And before I begin in the direction of this work, I need to make this one introduction to you, and here it is:",
+            "A general rule: Know that the truth of the essence of the Blessed Creator is only comprehended by Godself, and not one of the myriads on high know His place, all the more so the essence of His truth. Don't you see that the angels on high say \"Blessed be the honor of Y\"Y in His place\" (Ezekiel 3:12)? [Meaning] in every place that He is. And if it is so with the high beings, all the more so with the lower beings. If so, all the descriptions we read in the Torah, such as hand and foot, ears and eye, and all the rest of those, what is this? Know and believe that all those descriptions, even though they teach and give witness to His greatness and His truth, there is no way for any creature to know and meditate on the nature of those things called hand and foot, ears and so on. And if we are made in the image and resemblance, do not let it arise in your mind that eye [for God] means the real form of an eye, or hand in the real form of a hand. All these are profound, deep and recondite issues regarding the truth of the actuality/existence of the Blessed Y\"Y, from them are the source and flow that come to everything found in the [sphere of] differentiation of the Blessed Name. The nature of \"hand\" is not like the nature of [a human] hand, and their build are not comparable/equal, as it is written \"to whom can you liken Me, to whom can I be compared?\" (Isaiah 40:25). And know and understand that His understanding and His build are not a resemblance of something clearly visible and form, rather, the intention regarding the form of the limbs that we have are that they are made in the resemblance of signs, issues that are so closed and so high that the mind cannot comprehend unless through a resemblance of a memory: for example, when it is written \"Reuven the son of Jacob\" these letters and the image [they bring to the mind] are not the essence, build and existence of Reuven the son of Jacob, they are just a memory, as this written \"Reuven the son of Jacob\" is a sign regarding the reality and build known and called as \"Reuven the son of Jacob.\" Since the Blessed Y\"Y wanted to give us merit, He created in the body of a person many limbs, hidden and revealed, in the resemblance of the sign of the Deed of the Chariot, and if a person merited to purify even one of their limbs, that limb would still be like a resemblance of the throne of that same high and recondite thing that is called by that name, if eye - eye, if hand - hand, and so on to all the rest. How? For example, if a person is careful and guards his eyes from viewing improper sexual things, but all the rest of the improper visions, and only looks at things that have the holiness of Y\"Y and the worship of Him, then that same eye becomes like a throne for that same thing that is called, on high, \"eye\". And the same applies to hand and foot and all the rest of the limbs. And regarding this our sages of blessed memory said: \"the Avot [Ancestors] they are the Chariot\" (Bereshit Rabbah 47:6) and they did not say each and every Ancestor is the Chariot, rather \"the Ancestors are\". How so? our father Avraham took the right side in purity, and so inherited the right [side] of High, which is the aspect of Hesed, and regarding this it is said: \"then Avram journeyed by stages toward the Negev\" (Genesis 12:9). Yitzchak took the aspect of the left side in purity, which is Fear [Pahad], and regarding this it is written \"Jacob swore by the Fear of his father Isaac\" (Genesis 31:53). And Yaakov took in purity the middle line [characteristic/route] and regarding this it is written \"Ya'akov was a simple man, living inside the tents\" (Genesis 25:27) - between the tent of Avraham and the tent of Yitzchak. Here we find the three Ancestors a throne for the Chariot, and through this way the thing is thought deeply and created to be stable.",
+            "And now we should clarify your understanding regarding one issue dependent on this. Know that the aspects/attributes/middot are dependent on the limbs. How so? The aspect of the eye is vision, the aspect of the ear is hearing, the aspect of the hand is touch, the aspect of the foot is walking. And behold, the aspects/middot are continued through the limbs, and regarding this our sages of blessed memory reminded us \"towards Heaven is an expression of middot\" [probably related to Mishnah Rosh Hashanah 3:8, I didn't find the source for this, N.T.] we have to understand regarding the matter of attributes as we understand regarding the matter of ear and hand and foot that we mentioned. And just as there is no quantification among us regarding the limbs, there is no quantification regarding the issue of middot. And since in this book we need to deal with the expression of middot, take care and guard your soul exceedingly from saying that Y\"Y of Blessing has a middah that is differentiated and quantifiable, because this is not so. Just as there is no quantification, limit or comparison for the matter of the eye and ear, so too is the standing regarding the middot. And behold our rabbis of blessed memory called their holy names middot, as we learn in the first chapter of Rosh Hashanah: \"Rav Yehuda said: A covenant was made with the thirteen attributes that they will not return empty-handed, as it is stated: “Behold, I make a covenant” (Exodus 34:10).\" (Rosh Hashanah 17b) And the thirteen middot are Y\"Y, Y\"Y, E-l compassionate and gracious, slow to anger (Exodus 34:6).  And the general rule - you have to believe that there is no comparison between the attributes of Y\"Y of blessing and our attributes, even though there is the use of the sign of same word. And regarding this our sages of blessed memory said in several places: \"Come and see how the attributes of the Holy One of Blessing are not like the attributes of flesh and blood\" (Shabbat 127a, Berakhot 5a, Megillah 14a etc), and after we passed to your hands this key with this introduction, we have to enter the explanation of each and every name of the holy names written in the Torah and clarify your eyes in every place that you find one of these names written, and so that you will understand and  become illumined regarding the source of living water that He flows from all His names, may He be blessed. And if you grasp this thing then you will be successful in your way and then you will become illumined."
+        ],
+        "First Gate, Tenth Sefirah": [
+            "Ad-nay open my lips and my mouth will speak Your praise (Ps. 51:17)",
+            "Y-the base H-of wisdom V-and the essence H-of Kabbalah A-is the faith in H-Hashem Y-of Blessing H-the faithful, A-if D-the way N-properly Y-they walk, your thoughts, \"then you will go your way safely and not injure your feet\" (Proverbs 3:23). The first name of the holy names is the name called Ad-nay. King Solomon, peace be upon him, said: \"guard your feet when you go to the House of E-lohim\" (Proverbs 4:17). We are informed by this verse that a person needs to check oneself and be very careful when s/he wants to pray in front of Y\"Y Blessed Be, and see and understand if s/he has accusers and obstructors for one's prayer to be received, and s/he needs to clear the stones of the pathway and to remove the stumbling block from one's way. This is similar to a person who goes to the receiving hall of the king to put forth a question, and the person needs to be alert and know if there is a chance of attack or danger. And specifically, that person needs to meditate regarding how many gates the palace of the king has, one inside the other, and acknowledge those who are the appointed guards that protect each gate, and be loved by all, and know if one has an enemy among them, and make peace with him. And besides that, it is proper that one knows and meditates on the clothes one is wearing, and if one is fitting to enter with them in the receiving hall of the king, as it is written \"for one can not enter the palace gate wearing sackcloth\" (Esther 4:2), and besides that it is fitting for one to check oneself if one is worthy to speak in front of the king and the princes and the officers that exist before the king, and if there is one among them who would support the person's request, and so too whether s/he is invited to remain in the receiving hall of the king an hour or two, [and] if s/he's able to withstand it. And our rabbis of blessed memory were required to awaken us and said a general rule: *the kingdom of the earth is like the kingdom of firmament* (Otzar Midrashim, Midrash on Ruth 1:29 and Zohar 1:197a) and if with the kingdom of flesh and blood one needs to be careful with all the things we mentioned, all the more so when a person enters to be received by the face of the King of Kings of Kings, the Holy One of Blessing, Blessed Be and Blessed Be. A person needs to understand and to comprehend that from the earth to the firmament there is no empty place, rather, all is filled with battalions and multitudes of them are pure, purveyors of Love (Hesed) and Compassion (Rahamim) and below them there are impure creations, destroyers and accusers and all stand and blossom in the air. And there is no empty place from the earth until the firmament, rather, all is filled with multitudes; some of them for peace, some of them for war, some of them for good, some of them for evil, some of them for life, some of them for death. And on that is based the song of the injured: \"One who sits in the hidden place of the High\" (Psalms 91); \"because He will save you\", \"with His pinions\", \"do not be afraid of\", \"the plague that stalks in the darkness\", \"because of His angels\". And all those are the camps between earth and heaven. It is similar to [lit. this is exemplified by] a person who is walking through a dangerous place, so too a person's prayer passes through those groupings and rises to the firmament; if the person has merit the robbers won't harm her prayer, and if not, there are many injuries and the destroyers injure on the way! And because of this way, David the King, peace be upon him, established/fixed the songs, so as to clear the way of the prayers to pass through, because all the groupings are like a cloud preventing the rise of the prayer, and on this it is written \"You have screened Yourself off with a cloud, that no prayer may pass through\" (Lamentations 3:44 see also Berakhot 32b). And when David, may peace be upon him, came and fixed the songs [zemirot], when a person comes and recites in order those songs, then all those destroyers, damagers and hinderers separate and go. They are called zemirot from the expression mezamer, sings, \"He will cut the despisers with songs\" (Isaiah 18:5, very different translation) and regarding this Scripture says \"Your laws are a source of songs [zemirot] to me wherever I was terrified\" (Psalms 119:54), that is to say, in those places that I was afraid because of them, on the way, and I felt fear and terror, I scattered and cut them with those songs. And regarding that way it is written: \"with gladness the morning stars were together (and all the b'nei elohim shouted)\"(Job 38:7). And the matter of gladness is the zemirot that are said in the morning, and all the carriers of harsh judgments, who are called b'nei elohim, were dispersed and broken. And the expression shouted [יריעו] comes from the expression \"the earth is [רועה ] breaking, breaking\" (Isaiah 24:19). And therefore a person needs to direct one's essence in the hour of prayer, and direct one's thoughts as appropriate, in the matter that one's prayer should not be prevented and one's request should not come back empty. And regarding this they said \"One must always evaluate oneself before one prays, if one is able ... one should pray, but if one is not ... one should not pray.\" (Berakhot 30b:5)",
+            "And after that we made known to you this, because the essence of faith and basis of unification is to understand the uses of [the Hebrew is unclear, there is a manuscript brought in the Ramat HaSefer edition that reads: we need to go back and make known to you that  the essence of faith and the base of the base is to understand and know all holy names] mentioned in the Torah are all contained in the four lettered Name, which is YHVH, blessed be, and that is called the body of the tree, and the rest of the names - some are root, some are branches, some are treasures and hidden, and each one of them has a specific activity that belongs to it alone. It is similar to a treasury that has several rooms, and each room is specific to what is inside; in this room precious stones and pearls, in this room silver, in this room gold, in this room all sorts of edible things, in this room all sorts of drinks, and in this room all sorts of clothing. And when a person needs something edible, and does not know which room has food, the person could die of starvation, and the rooms are all filled with good things, and the person died not because the request was denied, rather, is was because one did not know in which room was the needed thing. And the exact same way is the comprehension of the holy names of the Blessed one: there are names that are specialized for tefilah and compassion and forgiveness, and there are those for tears, and there are those for injury and difficulties, and there are those for food and sustenance, and there are those for grace. And if one does not know to concentrate during one's tefilah on the name that is the key to what one needs, who caused one not to be able to express one's desire? One's own foolishness and diminished comprehension. And regarding this it is said: \"A man’s folly subverts his way, and his heart rages against Y\"Y\" (Proverbs 19:3). This is because Y\"Y's hands are open to all, but a person's foolishness of not knowing in which treasure what he needs is, that person returns empty and thinks in his mind a bad thought, namely, that Hashem withheld from him his desire and his will - and this is not so, rather, his own foolishness of not knowing in which treasury is the thing he needs withheld it from him. And regarding this it is said: \"your sins withheld the good from you\" (Jeremiah 5:25). And therefore a person needs wander in the ways of Torah and to know the intention of the holy names, so that one will be an expert on them and on their names, and when one desires to request something in front of Y\"Y of Blessing, a question and a request, one will concentrate on the name that is specific to one's question, and it is not enough to express all one's needs, rather, one should be beloved on high and pleasant below, and one will find oneself inheriting both this world and the world to come.",
+            "And after we passed to your hands those principles, which are to be a resemblance of a basis and a center to what we will explain in the future, we need to enter into the explanation of His Names, Blessed Him, that are written in the Torah, each according to [its] concentrated intention, with the help of Hashem.",
+            "Know that the first name, which is close to everything created and with which we enter in front of the Blessed King YHVH, and there is no way to see the face of the Blessed King unless it is through this name, the name called Adonay. How so? Know that the specific name YHV\"H teaches about the reality of our Blessed Creator and all is dependent on it, but the beginning of the gates and the keys with which we enter to the Name, Blessed Be, is the name called Adonay, and it is the end of all the steps of Hashem, Blessed, from on high to below. And the name Adonay is the basis of the true complete unification, as we still will explain with the help of Hashem, and from there to below is the world of separation. And it is the secret of \"And a river goes out from Eden to water the garden, and from there it separates and becomes four heads\" (Genesis 2:10). And those are the four camps of the Shechinah, that are under Adonay, Blessed, which is the end of all the steps of unification of the Name from on high to below. This name is called Adonay and it is as a resemblance of a treasury and a treasure store to all types of Flow and all types of Emanations/Causes, all the realities that are found from YHV\"H, Blessed, in the way of all the Channels, until 300 deliberated names are found, one opposite to the other; Adonay on high, YHVH in the middle, Ehyeh below. And from there Ehyeh emanates all types of Emanation Flows from the Source which is called Eyn Sof through the way of steps, until it reaches the name YHVH Blessed; and from the name YHVH go all the Channels and the Continuations to the name Adonay. And the name Adonay is the treasury in which all plans of the King are, and it is the Great Provider regarding all what is created in the world, and it is the Feeder and Provider (Siddur Sefarad, Weekday Shacharit, Amidah 81) to all from the force of YHVH that is inside it, according to its mouth those who want to cling to the name YHVH, Blessed, go out and according to its mouth they come in. And there is no [other] way, side or matter to cling to the name YHVH unless it is through Adonay, and therefore this is the name that is the treasure house of the specific name and it is the receiving hall in which YHVH resides. And that is why in the Torah it i always called YHVH with the vocalization Adonay, that is to say , all those seeking YHVH will find through the name Adonay. And since the matter is such, you need to know that Hashem, Blessed, has 54 four-lettered names that are brought by the combination of YHVH, Blessed, and they go to the sum of 216 letters, and those 54 names are the secret of the continuation of the strength in all that is created in the world in the existence of all that is present, and they are the resemblance of the soul regarding 216 letters that are in Vayisa, Vayavo and Vayet [Exodus 14:19-21; the names are made with three letters ABC, where A and C are the first letters and B is 14:20 in reversed order, so the first name is והו, the second ילי and so on. verse 20 is reversed because there is din in it]. And inside those 54 names all the things in the world are included and they are the ones that satisfy all the needs of all existing creatures through Adonay. And if so, it is found that the letters in the name Adonay teach about God's rulership and His matter. How so? א is the secret of Ehyeh which is above; י is the secret of YHV\"H which resides in it,ד\"נ dalet and nun are the 54 names of existence, which are the secret of all types of flow and emanation and maintenance of all the existing creatures of the world. You've find that you've learned that all rulership and power/distribution is in the hand of Adonay, and that is why it teaches the expression of lordship/authority/mastery, because this name is the master of all the earth with the strength of YHV\"H that dwells in it. And since there is not a way for anything alive in this world to come to the Blessed Name unless through its hand, and every petition, supplication and request do not come unless through the hand of Adona\"y, they were required to fix at the outset of every prayer \"Adona\"y open my lips\", because that verse is written Alef-Dalet-Nun-Yud and that is the fundamental. And through this name, the prayers enter before YHV\"H, Blessed. ",
+            "And since YHV\"H, Blessed, showers all types of flow and emanation in the name Adona\"y and in it there are all the treasuries of the King and every type of His riches, and to it they will enter, they will assemble and they will hide, and from there they will extend to fill the needs of every creature, and it is a resemblance of a pool that a river continues into, and from the pool there is enough water to satisfy the watering of the garden and drinking and all the rest of the needs, we name in the Torah the name Adona\"y as a nickname of blessing, because the word blessing (brachah ברכה) comes from the word pool (berichah בריכה). And this is the name with which our father Ya'akov, peace be upon him, blessed his sons, [the name which] he inherited from Yitzchak our father, and Yitzchak from Avraham. And Hashem, Blessed, passed this name to Avraham our father, peace be upon him, to open the gates of Adona\"y and to give all that he and the rest of the children of the world need, and He passed to his hand this blessing ברכ\"ה. And this is the secret of \"And I will bless you and make your name great and you, be a blessing.\" (Genesis 12:2); and He did not say \"and you will be blessed\", rather, \"you, be a blessing,\" because behold the blessing is given in your hand, get according to your desire for all the children of the world, and this is \"and through you all the families of the land will be blessed\" (Genesis 12:3). That is to say, whoever wants to take whatever it is from this blessing only takes from your hand, since it is handed over to you and it is yours. And therefore our sages of blessed memory said that the first one to call Y\"Y, Blessed, Adona\"y, was Avraham our father, peace be upon him, when he said: \"Adona\"y YHV\"H what will You give me\" (Genesis 15:2) because from it he asked his needs to the Great Name. And after Avraham, Yitzchak inherited it, and here it is: \"And it was, after the death of Avraham, E-lohim blessed Yitzchak his son\" (Genesis 35:11). And it was over this blessing that Esav and Yaakov fought among themselves, and this is the blessing of the firstborn [בכורה] that Esav sold Yaakov, and Yitzchak reviewed and maintained the transaction when he sent him to Padan-Aram, and here it is: \"Get up, go towards Padan-Aram, and E-l Shadda\"y will bless you and will give you the blessing of Avraham, to you and to your seed with you\" (Genesis 28:2). Behold this blessing became one with the inheritance, [given] only to Yaakov and his seed, when he said: \"to you and your seed with you.\" And therefore when Yaakov was about to separate from this world, he opened this blessing for the 12 tribes, so that each tribe would get its part of this blessing as inheritance, and this is the secret of \"All these are the tribes of Israel, 12 in number, and this is what their father said to them and he blessed them, each according to his blessing he blessed them\" (Genesis 49:28). What is \"each according to his blessing\"? Lest you say that he blessed each according to his [Ya'akov's] own ideas!? It is not so, rather, for each and every tribe he gave the appropriate portion from this pool, and it was not from his own awareness, rather from the awareness of the blessing itself. And Moshe our teacher, pbu\"h, blessed Israel before they entered the land from this blessing, and this is the secret of \"This is the blessing with which Moses, the man of God, blessed the children of Israel before he died\" (Deuteronomy 33:1). And it is found that the name Adona\"y is the secret of this blessing, and this is the blessing that enriches those who cling to it without sadness/toil or worry, and this is the secret of \"the blessing of Y\"Y enriches, and he will not add sadness to it\" (Proverbs 10:22). And since the name Adona\"y is a resemblance of a treasury to receive the flow of all the blessings and all types of emanation, and it is a resemblance of a pool and a receptacle, therefore it comes from the expression of the sockets [adney] of the enclosure, through which the posts enter (see Exodus 27: 10 and Exodus 38:31). And you find that 100 sockets were made for the Mishkan. as it is written \"100 sockets to the 100 talents, a talent a socket\" (Exodus 38:27). And these 100 sockets/adney that were in the Mishkan are the resemblance of the 100 pools that are filled from the Great Pool that is called Adona\"y. Therefore a person is obligated to bless 100 blessings every day (Menachot 43b) in order to continue from each and every one, and because 100 blessings ברכות come from the name Adona\"y from those בריכות pools and if one of those blessings are missing, the person injures and blemishes [oneself]. And the secret is dependent on the secret 1-10-100/2-20-200 [אי\"ק בכ\"ר a subtype of a gematria called atbash], which is the secret of kohen-levi-israel (added on the Ramat Hasefer edition: Israel gives 10 - ma'aser - to the Levi, who gives 1 to the Kohen - trumat hama'aser; so Israel is 100, Levi 10 and Kohen 1), which is the secret nefesh-ruach-neshamah. And according to this principle David said: \"Bless, o my soul, Y\"Y\" (Psalms 103:1). He hung the blessings on the soul in the secret of the three Upper Arrangements, and the soul needs to bless 100 blessings , which corresponds to Israel, and from that 10, which are the tithe, to ruach which corresponds to Levi, and from the ten of ruach, Levi gives one to neshamah, which corresponds to Kohen. And so you have found that if the soul of a person does not bless 100 blessings every day, a blessing does not reach neshamah, since 10 do not make it to Ruach, which is the secret of Levi'im, which take ma'aser from Israel, and in turn give one to the Kohen from the ten that they took, and this is the secret of the portion of the tithes of Levites and Kohanim that is written in the Torah, and therefore it says: \"and to the Levites you will say: 'When you receive from the Israelites their tithes, which I have assigned to you as your share, you shall set aside from them one-tenth of the tithe as a gift to Y\"Y'\" (Numbers 18:26). And the secret of one tenth of the tithe is the secret of אי\"ק 1-10-100, if there is no 100, there is no 10 and there is no 1. And therefore a person needs to be quick to bless 100 blessings, and one that is lacking makes a defect. And those 100 blessings are the resemblance of the 100 sockets of silver through which the flow of Adona\"y spreads to all sides, to 100 pools (blessings on the Ramat HaSefer edition). ",
+            "And some times the name Adona\"y is called in the Torah by the nickname (water) well, and the reason is that it is the well of living waters in which all types of flow and emanation from High enter, as we spoke. And regarding this it is said: \"a garden spring, a well of fresh water, a rill of Lebanon\" (Song of Songs 4:15). And when Israel are righteous and bless 100 blessings every day as appropriate, this well fills up with living water from the flow of Upper Emanations, and then all are rich and full of every goodness, drawing living water as they need. And sometimes it is also called Be'er Sheva (lit. Well of Seven), since seven waterways continue on her, through the way of the basis (Yesod) of the world, from the Seven Upper Ascents. And corresponding to this well there is another well from the outside, with the rest of the wells that are filled with snakes and scorpions, that are called Foreign Wells, and regarding them it is said: the mouth of (added to the verse) \"a harlot is a deep pit; a foreign woman is a well of distress\" (Proverbs 23:27). And all those who are complete evil people have no merit to draw from the Well of Seven, and fall into the Well of Foreign Distress, those are the ones who keep following after the serious transgressions. And regarding this there is a hint of Adona\"y when Israel sinned regarding this aspect. The prophet said: \"For My people have done a twofold wrong: they have forsaken Me, the Foun\"t of Livin\"g Wate\"r, and hewed them out wells, broken wells, which cannot even hold water\" (Jeremiah 2:14). That is to say Well of Distress, for which there is no ground, because all of it is broken, [completely] broken, and water cannot stay in it, rather is it filled with snakes and scorpions. And regarding this David hinted: \"let the Well not close over its mouth on me\" (Psalms 69:16).",
+            "And some times the name Adona\"y is called by the nickname Sea, and the reason is that all the Pools and the Flow and the Emanation to it, as a resemblance of waterways, and this is the secret of \"all the waterways go to the sea\" (Ecclesiastes 1:7). And the expression \"sea\" is the land that holds all water, as they said: \"and as the water covers the sea\" (Isaiah 11:9), and it says \"and to the gathering of water He called seas\" (Genesis 1:11) - behold, the container of water is called sea. And through this sea several angels and encampments were created, and several different species that swarm the water in it, and all are high chariots and high encampments, and regarding this there is a hint: \"There is the sea, vast and wide, with its creatures beyond number, living things, small and great (Psalms 104:25)\". And inside this sea there are several boats and several sailors, and several flags are unfurled on the head of the officer of the boats, and several types of waves and several types of tumult revolve in it, and regarding this it is said: \"there boats go\" (Psalms 104:26). And at the edge of that Sea there is a place called Sea of Reeds, and it is close to the border of the land known in the aspect of Adona\"y, and from that place judgement (din) came down on Egypt and they drowned in the Sea of Reeds of below, and this is the secret of \"because Y\"Y will fight for you against Egypt\" (Shemot 14:25). And the sages of Inwardness connect sometimes with this asoect called Adonay Yam HaChochma [Ad-nay Sea of Wisdom] because all types of wisdom and emanation that continue from the Higher Wisdom fall into it, and from it all the wise at heart draw wisdom. And this aspect was given by Y\"Y Blessed to Solomon, and this is \"and Y\"Y gave wisdom to Shlomo\" (I Kings 5:26). And when he entered in the Sea of Wisdom he had strength to know and understand all the orders of the arrays of wood, both high and low, and nothing was concealed from him. And with the strength of the name Adona\"y he sat on the throne of Y\"Y, and reigned over the higher ones and lower ones, since the wisdom of Elohim was inside him to do justice (I Kings 3:28).",
+            "And some times the name Adona\"y is called by the nickname \"All/kol\", and the reason is that there is absolutely no lack in it, behold: all types of flow and emanation and all types of blessing and the maintaining, all enter through it. And it is called Ko\"l because all is in it, and regarding every type of need that anything needs in the world there is no deity to request it from except this, and no other place from where to request, because all is included in this name and from this place every requester will express their will, each according to their need and will, as s/he calls God with integrity (See Psalms 145:18). And more, Yesod, which is the aspect just above this, is called Kol/All, for principles that will be explained later with the help of Hashem. And this aspect that is called Ko\"l was given as a gift by Y\"Y to Avraham, as I explained to you, that behold that is the basis of the blessing and the pool. And regarding this there is the hint in It saying: \"And Y\"Y blessed Avraham with All\" (Genesis 24:1). And from Avraham to Yitzchak, in It saying: \"and I ate from All before you came and I blessed him\" (Genesis 27:33). And from Yitzchak to Ya'akov, in It saying: \"since Elohim was gracious to me and since I have All\" (Genesis 33:11) the explanation is that Ya'akov said to Esav: lest you think that I will have any lack due to giving to you? Know that all the keys of the upper blessing are all given into my hand, and behold it is included in All, and this is \"because I have All\", and therefore I do not lack anything in giving something to you. ",
+            "And sometimes the name Adona\"y is called by the nickname Even [Stone], because it is the basis [yesod] for all the buildings of the world and all that is found in the world support themselves with it and need it. And it is called Head Stone (Zechariah 4:7) because from it came out all the multitudes from High and Low during Creation. And it is called Sapphire Stone (see Ezekiel 1:26; Ezekiel 10:1, note linguistic connection with Sefirot) because it receives all the nuances from all the other levels above it, and acts on the creatures both a thing and its opposite, sometimes for good and sometimes for bad, to make live and to make die, to make sick and to heal, to make poor and to make rich, and so on. And the hint of this: \"See, now, that I, I am the One, and there is no power alongside Me, I make die and I make live, I separated and I heal (Deuteronomy 32:39). Moreover, this aspect absorbs the strength of the Sefirot and draws to itself all types of emanation and blessing, and after it has drawn from the blessings above it returns and gives sustenance and food to all found below it, to each as it is fitting. And regarding it, it is written: \"The stone that the builders rejected has become the head cornerstone. \" (Psalms 118:22) - that, behold! Avraham, Yitzchak and Ya'akov took their places above it, in the upper sefirot above it, until David came and held strongly to it, and took it as his aspect, and he is the one that said \"became the head cornerstone [pinah]\", since all faces of all the created, both upper and lower, turn to it [ponim], whether in the levels above or below it. Above it, the turn to it to continue their strength, flow, goodness and blessings; below it they turn to it to ask from it their sustenance, food and  maintenance. And this is the secret of \"to the head cornerstone\", and it is the secret of \"or who set its cornerstone\" (Job 38:6). And this is what sustains Israel, and your sign [that this is true is] \"from there the Shepherd Stone of Yisrael\" (Genesis 49:24). And this stone desires, wants and tends towards another stone above it, and from it [that other stone] will come to it [the Stone] all types of emanations and those two precious stones are for Israel, and your sign [that this is true is] : \"and you shall take two stones of lazuli and engrave on them the names of the Children of Israel (Exodus 28:9). and this is the secret of \"Adona\"y YHV\"H what will you give to me?\" (Genesis 15:2). The Shechinah attracts from Upper to Lower and is attracted from Lower to Upper. And corresponding to this Stone there is another Stone called the Great Stone, and when it is sitting on the Well, Israel are enslaved under it, until comes the one who has Mishpat [Judgment] and your sign [that this is true is] \"And Ya'akov approached and rolled the stone on the mouth of the well\" (Genesis 29:10), and this is the secret of the potion \"and Ya'akov traveled towards Sukkot\" (Genesis 33:17) and of the portion \"behold the day of Y\"Y arrives\" (Zecharia 14:1). ",
+            "And the aspect of the name Adona\"y is called sometimes by the nickname Beit Hamikdash [Temple], because it is the house where the Unique Name dwells in. And because the Holy One of Blessing sanctified Mount Moriah and it was the portion of Adona\"y, the Beit Hamikdash was built on it, and your sign [that this is true] is: \"A Mikdash, Adona\"y, Your hands established\" (Exodus 15:17). And this is the name that dwelt inside it, and all the forms of the House, and its chambers and halls and treasuries and vestibules - all were [made] in the secret of Adona\"y, as the matter that we spoke about the secret of the forms of the limbs of a person. And when Israel sinned and the Shechinah separated itself, the House was destroyed. and when Daniel came and prayed in front of Y\"Y, Blessed, so as to build the Beit HaMikdash, he directed [his intentions] to this aspect and said: \"and show Your favor to Your desolate sanctuary, for the sake of Adona\"y\" (Daniel 9:17), with Alef, Dalet, Nun, Yud. That is to say, build the Beit HaMikdash that is the throne and the hall for the name Adona\"y. And what our sages of blessed memory explained in Masechet Berakhot (Berakhot 7b) \"'for the sake of the Lord' (Daniel 9:17) - it should have said \"for Your sake\", rather for the sake of Avraham, who called You, Lord.\" True and immutable, because this aspect was guarding Avraham and fighting his wars, in the secret \"and he divided upon them at night, he and his servants and defeated them\" (Genesis 14:15), and in the secret of \"Who roused Righteousness [Tzedek] from the West, and called it to His feet?\" (Isaiah 41:2), as we will explain regarding the word tzedek with the help of Heaven.",
+            "And sometimes this aspect is called Shechinah, and it was dwelling [shochenet] with Israel from the time of the making of the Mishkan, always, as they said \"and they will make Me a Mishkan and I will dwell in them\" (Exodus 25:8). And you need to know a central principle. Know that in the beginning of creation the center of the Shechinah was the Lower ones, because the division of all the created was according to the order of level, High one corresponding to High ones and Lower ones corresponding to Lower ones. And therefore the Shechinah inhabited the Lower ones, and being the Shechinah below, heaven and earth were together as one, and this is the expression \"and the heaven and earth were finished, and all their multitudes\" (Genesis 2:1), that they completed one another, and filled each other, and there were the channels and the sources were acting in their completeness, and continued from below to high. It is found that Y\"Y, Blessed, fills from high to low, and your sign [that this is true is] \"the heaven is My throne and the land is My footstool\" (Isaiah 66:1). It is found that Y\"Y, blessed, was steeped exactly in the middle of the lower and higher ones. The First Human came and sinned, the chains were damaged and the channels were broken and the pools were stopped, and the Shechinah removed herself and the connection broke itself apart. Avraham, Yitzchak and Ya'akov, peace be upon them, came and began to continue her [the Shechinah] below, and fixed for her three thrones, and they continued her for a little continuation, and made their bodies thrones for the Shechinah, but the Shechinah did not continued in the world as in a fixed residence, rather, it was a temporary residence, and she was sitting on their backs. And this is the secret of \"And E-lohim lifted from Avraham\" (Genesis 17:22), that is to say truly from on top [מעל] of Avraham. And regarding Yaakov \"And E-lohim lifted from him\" (Genesis 35:13). And regarding this they said: the ancestors are the chariot (Bereshit Rabbah 47:6). We find that on their days the Shechinah was flying in the air, and had no rest for her foot on the land, as [she did have] at the beginning of Creation. Moshe Rabbeinu, peace be upon him, and all Israel along with him, came and made the Tabernacle and its vessels, and fixed the damage of the channels, and straightened the lines, and fixed the pools, and made living water continue [to flow] from the House of Drawing Water, and made the Shechinah dwell again among the Lower Ones, in the Tent, but not on land as it was on the beginning of Creation, and the secret of this is \"And they will make Me a Tabernacle and I will dwell among them\" (Exodus 25:8). And the Shechinah was found to be like a lodger/guest that goes from place to place, and regarding this it is said: \"and I will dwell among them\", and it is not said \"and I will dwell below\", rather \"among them\", as a lodger/guest. That is to say, to every place that Israel goes I will go with them and I will dwell among them, but not as a permanent home, and this is the secret of \"As the Ark [Aro\"n] travelled etc\" (Numbers 10:35) and due to this secret way [of interpreting] David was pained and sought to make a permanent home to the Shechinah, and this is the secret of \"that swore to Y\"Y, made a vow to the Mighty One of Yaakov: I will not enter my house etc I will not give sleep to my eyes, or slumber to my eyelids until I find a place for Y\"Y, an abode for the Mighty One of Yaakov\" (Psalms 132:2-5). And it is written: \"For Y\"Y wished for Zion; He has desired it for His seat. This is my resting-place for all time\" (Psalms 132:13-14). And since David desired to make permanent a place for the resting of the Shechinah and said \"Rise Y\"Y to Your resting place, You and the Ark of Your strength\" (Psalms 132:8), his thoughts were correct before the Shechinah, and He sent [a message] and Y\"Y the Blessed One said to him, through the prophet Natan: Are you the one to build a house for Me to dwell in? From the day that I brought the people of Israel out of Egypt to this day I have not dwelt in a house, but have moved about in Tent and Tabernacle. As I moved about wherever the Israelites went, did I ever reproach any of the tribal leaders whom I appointed to care for My people Israel: Why have you not built Me a house of cedar? (II Samuel 7:5-7) And in a different place it is said \"However, you shall not build the House; your son, the issue of your loins, he shall build the House for My name.’\" (II Chronicles 6:9) What did King David do? He readied silver and gold, and copper and iron, wood and plenty of onyxes and aquamarines and embroideries and all sorts of precious stones, and organized all the sets and the temple and all of its houses and archives and ascents and rooms, the courtyard and the vestibules of the halls, and all the rest of the plans of the temple, and the court and the chambers - all of which he received by Divine inspiration - and the format of every one of those places, and the mount of silver, gold, precious stones, and all the rest that was needed for it, in weight, quantity and measure. All of it organized accordingly into sets and with the needs of the Shechinah, as it is written: \"David gave his son Solomon the plan of the porch and its houses, its storerooms and its upper chambers and inner chambers and of the place of the Ark-cover; and the plan of all that he had by the spirit: of the courts of the House of Ad-nai and all its surrounding chambers, and of the treasuries of the House of God and of the treasuries of the holy things; the divisions of priests and Levites for all the work of the service of the House of Ad-nai and all the vessels of the service of the House of Ad-nai, and gold, the weight of gold for vessels of every sort of use; silver for all the vessels of silver by weight, for all the vessels of every kind of service; the weight of the gold lampstands and their gold lamps, and the weight of the silver lampstands, each lampstand and its silver lamps, according to the use of every lampstand; and the weight of gold for the tables of the rows of bread, for each table, and of silver for the silver tables; and of the pure gold for the forks and the basins and the jars; and the weight of the gold bowls, every bowl; and the weight of the silver bowls, each and every bowl; he weight of refined gold for the incense altar and the gold for the figure of the chariot—the cherubs—those with outspread wings screening the Ark of the Covenant of Ad-nai. “All this that Ad-nai made me understand by His hand on me, I give you in writing—the plan of all the works.”\" (I Chronicles 28:11-19). Behold you see that David, peace be upon him, organized all the format of the temple and all its needs according to Y\"Y, Blessed, and all of it is the format of the Higher Chariot, the Throne and Abode of the Shechinah. And after this came Shlomo and built the House and organized all the sets and shapes, according to what his father David, peace be upon him, and then the Shechinah came down and dwelled in the House of the Worlds. And this is what is written: \"then Solomon declared: Y\"Y has chosen to abide in a thick cloud, I have now built for You a stately house\" (I Kings 8:12) And it is also written “Now, therefore, O God of Israel, let the promise that You made to Your servant my father David be fulfilled. “But will God really dwell with people on earth? Behold,  the heavens and their uttermost heavens cannot contain You, how much less this House that I have built, etc (I Chron. 6:17-18) \"And now, advance, Y”Y Elohim, to your resting-place, You and the Ark of Your might, [Your priests, are clothed in triumph; Your loyal ones will rejoice in [Your] goodness.] Y”Y Elohim do not reject Your anointed one; remember the loyalty of Your servant David.” (I Chron. 6:41-42). “And when Shlomo finished praying and the fire came down from heavens, and consumend the Olah and the Zevachim, and the Glory of Y”Y filled the House” (I Chron. 7:1). The Shechinah was found having come back to Her resting place, in the land, in the Eternal House, and the channels and hatchways all went back to empting blessing again into the Beit Hamikdash, and so it is written: ‘like the dew of Hermon that falls upon the mountains of Zion, there Y”Y ordained blessing, everlasting life” (Ps. 133:3) and it is written: “From Zion, perfect in beauty, Elohim appeared” (Ps. 50:2). And from the Beit Hamikdash all the channels continued to all the lands, to the seventy families, corresponding to the seventy gates, and from Yerushalayim they received a reward, as it is written “and on you all the families of the earth will be blessed” (Gen. 12:3). And because Shlomo knew the way of continuing the Flow from Yerushalayim to all places, he said: “I laid out gardens and groves, in which I planted every kind of fruit tree” (Ecclesiastes 2:5). And is it possible to have one place in which all types of trees of the world grow? Rather, he knew what tendon extended to Cush, and planted on it peppers; and so in every side and side, and this is what is written “From Zion, perfect in beauty, God appeared” (Psalms 50:2). “From Zion” – from the basis of the world, and if so, the Shechinah is found sending blessings according to their appropriate measure to all the countries of the world from the Beit Hamikdash.",
+            "And now"
+        ],
+        "Second Gate, Ninth Sefirah": [],
+        "Third and Fourth Gates, Seventh and Eight Sefirah": [],
+        "Fifth Gate, Sixth Sefirah": [
+            "Hear my prayer, YHV\"H; give ear to my cry; do not disregard my tears; for I am an alien, resident with You, just like all my forebears. (Psalms 39:13)",
+            "The fifth of the holy names in degrees is the name called YHV\"H, Blessed! Know and believe that the name YHV\"H is the pillar on which  all the higher and lower sefirot grasp themselves on, they grasp themselves on it from below to on high and through it they flow from on high to below. And this is the name that stands in an imagination of the body of the tree, and all the other holy names they are like an imagination of the branches of the tree, and all join lovingly with it above and below and all the other sides, and it unifies all the sefirot with its letters. And all the created, they all exist, and all the chariot (sic Hebrew) on the world, both higher and lower, support themselves in it and expect it, and all the structures of the world, and the world's bases and buildings are all dependent on it. And there is nothing in all the worlds that is not dependent and advanced by the name YHV\"H, blessed. And before we begin its explanation, we need to inform you the basic principle in which you will find pleasure and serenity about several issues.",
+            "Know that this honored and awesome name, YHV\"H, blessed, is found in the Torah in different matters and uses. Know that you will sometimes find it by itself in most of the Torah, as in \"and YHV\"H spoke\" \"and YHV\"H said\" and in similar instances as those. And sometimes you will find that another of the holy names joins itself to it, as it is said after the Creation: \"and these are the generation of heaven and earth as they were being created, on the day that YHV\"H Elohim made earth and heaven\" (Genesis 2:4). And in all Creation you only find Elohim alone, and when [the text] began to speak about the completion of Creation, in the portion\"and these are the generations of heaven and earth as they were being created\" [the text] began to use YHV\"H Elohim. And we need to inform you of the reason for this. Know that as YHV\"H being advanced and crowned and filled with all the middot [characteristics] and with all the sefirot combining in it, and that in it all the things and all creatures are completed and finished, as we already informed you, there was no need to mention [that name] in the story of Creation, since the world wasn't there yet, nor were its creatures completed not the deed finished. The world wasn't in its fullness and completeness, and the world was not filled [with its contents], rather, all the were in a state of flux. And when the Creation of the World was completed, and all the things were in an advanced state, and they were all in an state of complete improvement, then [the text] records YHV\"H Elohim, that are two names that unite with each other. This is because Elohim many times clothes Godself with the name Adon\"ai and is then called Adon\"ai Elohim as we explained to you. And in joining YHV\"H Adon\"ai, which is the secret of YHV\"H Elohim, then all the things [become] in final [state of] completeness. And even though there is Elohim that is the secret of the characteristic of Gevurah and Din/Judgment, as we said, and as our sages of blessed memory said: [God] began to build God's world through the characteristic of Judgment as it is said in the beginnign of Elohim creating (Genesis 1:1) God saw that [the world] would not be able to stand, God rose and joined the characteristic of Rachamim/compassion as it is said \"in the day of YHV\"H Elohim having created land and heaven\" (Genesis 2:4). And this is true, and upright and correct, but come and see great and wondrous things. Behold the text said: \"raise your eyes to heavens and see M\"Y who created these [eleh]?\" (Isaiah 40:26). Obviously that which is called M\"Y created \"these\", which is the secret of the first day that is the secret of Binah, and from it - until the day of Shabbat - during the six days in which heaven and earth and all the creatures were made. And in truth the word M\"Y is above and the word Y\"M is below, and the word M\"Y created it. which is the beginning of the clothing of the name Elohim in the secret of the name called YHV\"H, which is written in the word YHVH and called out with the vowels of Elohim in the secret of YHV\"H, and both of them are the secret M\"Y and their secret: All K\"L the rivers go to the sea Y\"M (Ecclesiastes 1:7). And from this characteristic  which is called M\"Y, and is the secret of the clothing of Elohim in the name YHV\"H, from [that characteristic] the characteristic of Gevurah, Din and Pachad, which is verily called the characteristic of the Strength of Elohim, is inherited. And from those two characteristics the characteristic called Adon\"ai name of Elohim, is inherited, and is clothed in her clothing and then created the world in the secret of YHV\"H Adon\"ai. And if you understand this principle you will find the name YHV\"H Elohim. both of them, in the secret of YHV\"H. In the form of its letters, YHV\"H; in the form of its vowels, Elohim. And one finds that this name witnesses the secret of YHV\"H Elohim, the full name. And the secret of YHV\"H is Elohim (I Kings 18:39) in truth: YHV\"H in the form of the letters is Elohim in the form of the vowels. And according the saying of the verse YHV\"H is Elohim, twice, one corresponding to the higher justice and one corresponding to the lower justice. And the secret of \"And you shall know this day, and you shall set it to your heart, that YHV\"H is Elohim in the heaven above and on the earth below; there is none else\" (Deuteronomy 4:39): in the heaven above - this is the higher justice; and on earth below - this is the lower justice. And if so, all is hinted in the secret of YHV\"H Adon\"ai. You have found that you've learned that the characteristic Adon\"ai in the Creation of the World is clothed in the characteristic M\"Y, which is the secret of Binah, which is YHV\"H in writing and in vowels, and created the world. And behold, the characteristic of the higher justice that is called Bin\"ah and the characteristic of Gevurah and all the other sefirot flowed their power in the name Adon\"ai, and it was clothed from the name Elohim and created the world, as it is written \"In the beginning created Elohim\". And since the name Elohim sometimes is spelled in contracted form and sometimes is spelled in full, it was needed to mention it in the creation of the world, while the world was not full and its creation was not completely formed, yet once the creation of the world was finished, the name mentioned is YHV\"H Elohim. Elohim while the forms were not completed, YHV\"H at the completion of all the forms, since the name Elohim is not full and complete unless in the name YHV\"H - and the secret (Exodus 4:11) \"Who makes mute [ilem אלם].. Is it not I, YHV\"H?\" - this is the secret of Elohim, when you separate the two letters of the name YHV\"H, which are Y\"H, mute [ilem אלם] is left in the secret of Elohim, Ilem Y\"ah. Therefore the world was created with the name Elohim, and when all the things were improved and all the formed beings [were], and the world was in its fullness, it was necessary to mention YHV\"H Elohim. And this is what our sages said: the full name was mentioned in a full world, and therefore when the deed of Creation was finished, [the text] began to mention YHV\"H Elohim over the fullness of the world.",
+            "And know and believe that all the secret of the unification is YHV\"H Elohim, and the mnemonic is \"Listen Israel, YHV\"H is our Elohim, YHV\"H is One\" (Deuteronomy 6:4). And therefore you need to understand that in every place that you find YHV\"H Elohim that that is a full name, and that all the things that are found in that portion in which YHV\"H Elohim is mentioned are done with all the characteristics included in the characteristic of Din and in the characteristic of Rachamim, as you find in the creation of the First Human, and in Adam's judgment and expulsion and in all those issues. And you will fins that they all come through the characteristics of both Din and Rachamim, and all in perfect completeness of Rachamim and Din, all according what is fitting to a truthful judgment. And according to this principle the Torah said: \"The Rock, His actions are perfect\" (Deuteronomy 32:4) and the explanation of the verse is this: the Rock decrees the judgment with the assumption that He won't carry it out; He does not decree the judgment with cruelty, rather, God's actions are perfect, rather, God took advice before the judgement was decreed with both characteristics of Chesed and Din. And this is \"His actions are perfect [tamim]\" - because the word \"perfect\" is the secret of two things, which are almost said as twins [te'omim], rather, in a respectful manner of speaking about those two Higher things the expression is \"perfect\"; but for below the expression is \"twins\". And so [the text] says \"They shall match [to'amim] below, and terminate alike [tamim] at the top...\" (Exodus 26:24) Below - to'amim; Above - tamim. [This is because below they are seen as two things, one and its opposite, [one] as a helper and [the other] as an accuser; but Above all is in one direction, whether it helps or accuses, there is only one intention for both, and there i no hate or love, and no favoritism, rather, it is a true sentence. And so it is said \"perfect actions\", God takes advice with both Din and Rachamim and then decrees the judgment, and this is the secret of true sentencing. And what is written \"all His ways are sentencing\" (Deut. 32:4) the explanation is HK\"L, to the eye that sees all. And you already know that sentencing includes both Judgment and Mercy, since sentencing corresponds to Yaakov, which is the middle connector that *** between two tents that are Avraham and Yitzchak. Avraham corresponds to Chesed (Lovingkindness); Yitzchak corresponds to Din (Judgment), Yaakov decides between them: \"a simple T\"M man, sitting in the tents\" (Gen. 25:27). And sentencing corresponds to Yaakov, who draws from Lovingkindness from the side of Avraham and from Judgment from the side of Yitzchak, and therefore it says \"Sentencing and righteousness You made in Yaakov\" (Psalms 99:4). And the prophet said \"Chastise me, YHV\"H, but with sentencing; not in Your wrath, lest You reduce me to naught.\" (Jer. 10:24) And the explanation of \"chastise me, YHV\"H *[ach] but* with sentencing\" - what he said *[ach] but* means to split, as to say with the half of the characteristic of sentencing that is Lovingkindness, since sentencing has half of Judgment and half of Lovingkindness. And therefore he said \"but with sentencing\", and after \"not in Your wrath lest You reduce me to nothing.\" And he revealed the secret to diminish half of the sentencing from the side of anger [af] and therefore the sentencing is dependent in Yaakov, that is the father of the 12 tribes, and knew the difficulties of growing children, when the Holy One of Blessing decrees against them [Yaakov] is the one asking for mercy and tzedakah (justice). And the secret: \"And YHV\"H of Hosts is exalted by sentencing\" and what is written after? \"the Holy God is proved holy by justice.\" (Isaiah 5:16) This is to say when the sentencing is exalted from being at ease with Judgment and turns to the characteristic of God (E\"l), which is the secret in \"the Holy God is proved holy by justice\" - that is to say, when YHV\"H Tzeva'ot is raised by sentencing, comes the characteristic of E\"l, which is above, and does tzedakah and passes sentencing ' and what is the secret that they said that sentencing includes both Lovingkindness and Judgment? And the text says \"Sentencing and righteousness You made in Yaakov\" (Psalms 99:4) And the great secret: \"Righteousness and sentencing are the base of Your throne\" (Psalms 89:15)",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "And after this introduction, here I am going to explain. You should know that the name YHV\"H, may the One be blessed, dresses itself and beautifies itself in holy names, and every holy name seizes itself [or. Hebrew is מתאחזין] in the truth of this Name, may it be blessed, and each name teaches a specific issue individually. How? When the Holy Name wants to have compassion on God's world and have pity on them, then God clothes Godself in the clothing of Compassion [Hesed] and Mercy [Hemlah] and then the High Name, which is YHV\"V brings out the banner of compassion and mercy, and in that same banner is carved the name E\"l, and the sign is \"each on its banner by signs\" (Bamidbar 2:2). And when the Blessed Name brings this banner out, then God does good and has compassion and bestows grace on human beings and is happy with them, and this is the secret of \"May the glory of YHV\"H be forever, YHV\"H will be happy in His works\" (Psalms 104:31), and the secret of \"and he [Avraham] called the name YHV\"H E-l Olam\" (Genesis 21:33), and the secret of \"E-l King that sits on the throne of Mercy\", and the secret of \"Y'Y Y'Y E-l Rahum veHanun (Shemot 34:6) and the secret of \"because E-l Rahum Y'Y your God\" (Deut. 4:31), and the sign is \"because E-l, great, Y'Y and a great king over all E-lohim\" (Psalms 95:3) - E-lohim, the aspect of judgment, that is to say that the aspect of Mercy is greater than the aspect of judgment. And from this you will understand \"And E-lohim tested Avraham\" (Genesis 22:1) - E-lohim, that is, the aspect of Judgment, gave the miracle/nes and the banner in the hands of Avraham, who is the secret of the aspect of E-l, who is the secret of the aspect of Hesed, and this is the expression \"tested/nisah Avraham\", from the expression \"raise a banner/nes over the peoples\" (Isaiah 62:10). And this is the secret of \"God of Abraham, God of Isaac\" (E-lohei Avraham, E-lohei Yitzchak) and we don't say \"and God of Yitzchak\", since the aspect of Judgment is conquered under the aspect of Compassion, since the banner of Yitzchak, which is the aspect of E-lohim is given over to the hand of Avraham, who is the secret of the aspect of E-l.",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "And this is the secret: \"And E-lohim tested Avraham\" (Gen. 22:1) that the name E-lohim gave its banner [nes] in the hand of Avraham whose aspect is E-l. And this is the secret of \"and he took in his hand the fire and the knife\" (Genesis 22:6): if Avraham had not taken in his hand the strengths of Yitzchak, which are the fire and the knife, the whole creation would not have been able to stand in front of 'the fear of Yitzchak'. And this is the secret of 'and abundant in mercy' (Exodus 34:6 and Numbers 14:18) of the aspect of Avraham, that diminished the aspect 'fear of Yitzchak' and took in his hand the fire and the knife. And this is why the aspect of Avraham is called Gedulah, because it is greater than Gevurah, and this is the secret that He said to Avraham \"I will make your name great\" (Genesis 12:2) and this is the secret of \"because a great E-l is YHV\"H and king over all E-lohim\" (Psalms 95:3) - and therefore the banner of Yitzchak does not get out until the banner of Avraham has finished teaching all the merit. And this is the secret of \"and Y\"Y went, after He finished speaking with Avraham, and Avraham returned to his place\" (Genesis 18:33) - and what is written after? \"And it was, when E-lohim destroyed the two cities of the plain\" (Genesis 19:29). Even though E-lohim destroyed, when He remembered Avraham, who is the secret of the aspect E-l, He saved Lot, and this is what is written: \"And it was that, when E-lohim destroyed the cities of the Plain, E-lohim remembered Avraham and sent Lot away from the midst of the upheaval\" - truly from the middle of the upheaval He saved him. And the reason [is] because Avraham took in his hand the fire and the knife, and therefore Avraham saved many times [other people] even though the end of the judgment was death, because this is the secret of \"abundant in mercy\", and this is the secret of \"compassionate and gracious\" of the aspects called as \"Avraham\". And after Avraham took with His permission the fire and the knife, which are the weapons of war of Yitzchak, who is the aspect of E-lohim, the banner of E-lohim does not come out to complete the punishment until Avraham has finished teaching/exposing the merit of the one being judged. And when he does not find merit, the aspect of Avraham joins [into the aspect of E-lohim/Yitzchak] and then E-lohim, which is the aspect of Yitzchak, completes the punishment and the judgment, as it says \"and Avraham returned to his place,\" and after this \"And it was that, when E-lohim destroyed the cities of the Plain\". And you should know that, once Avraham took the fire and the knife, E-lohim cannot act of punish until Avraham agrees with the judgment. And this is the secret of \"And Avraham took the fire and the knife and the two of them walked together\". \"And the two of them walked together\", obviously, since the aspect of Yitzchak cannot walk without the permission of the aspect of Avraham, and its command and its agreement. And this is the secret of \"God of Avraham, God of Yitzchak AND God of Ya'akov\" (Exodus 3:9) and it is not written AND God of Yitzchak, as it is written \"and God of Ya'akov\", so that greatness is not divided to the aspect of Yitzchak, and so that the aspect of \"Fear of Isaac\" is always under \"Kindness of Avraham.\" And this is the secret of \"and the two of them walked together\", that the aspect of Yitzchak does not have permission to walk unless the aspect of Avraham has exposed the merit, because otherwise the aspect of Yitzchak would destroy the world, and this is the secret of 'And E-lohim tested Avraham.\" And you should know that Avraham bound Yitzchak up so that the aspect of Yitzchak would be tied up by its hands and feet, and would be conquered, under the aspect of Avraham."
+        ],
+        "Sixth Gate, Fifth Sefirah": [],
+        "Seventh Gate, Fourth Sefirah": [],
+        "Eight Gate, Third Sefirah": [
+            "",
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+            "",
+            "",
+            "",
+            "",
+            "But the eight days of Hanukkah that they instituted, the oil comes from the will for the counting of Binah (understanding), and Binah is the secret of the menorah and its lights. Opposite the face of the menorah, the seven lights shall shine (Numbers 8:2). The menorah and the lights are to open the eyes of the awakened. Open your eyes and see that the eight days of Hanukkah are the secret of the significant event and the great miracle. Those who understand the essence of things know that the miracle that occurs with the oil is through the counting of Binah because the origin of the oil comes from the will. Therefore, the menorah, the lights, and the oil are the secret of all the Sefirot. The one who reveals this secret is the Menorah of Zechariah: 'two olive trees beside it, one on the right of the bowl and the other on its left' (Zechariah 4:3), which does not need to bring oil from another place. Instead, the two olive trees drip into it. One who understands this will understand the secret of the letter Yud (10), the secret of 'Let every soul praise Yud-Hei (יה),’ and the complete secret of praise during the eight days of Hanukkah."
+        ],
+        "Ninth Gate, Second Sefirah": [
+            "From the narrow place I called to YAH; He answered me and brought me relief YAH.",
+            "The ninth of the holy names is Yah. You must known that the great and blessed name Havayah is a singular name. This is because it unifies all ten Sefirot as one. We have already explained that the first two Sefirot are included in the letter yud of the singular Name: The tip of the yod is Keter, and the body of the yod is Chochmah.  The third Sefirah, unified by these two, is Binah, which represents the first hey of the Name. We find, then, that the included within the [first] two letters of the Name are the three upper Sefirot. The letter vav of the Name includes six Sefirot: three from the middle of the letter vav and above, and these are Gedulah, Gevurah and Tiferet; and three from the middle of the vav and below, and these are Netzach, Hod and Yesod.  The last Sefirah of the Name, which is the tenth, is the last letter of the Name, and this is the letter hey.  ",
+            "Now we must teach you why the two first letters of the Name [form] a name in themselves while the last two letters are not a name in themselves.  You already know what we explained regarding the two ה-s of the Name: the first ה is Binah, within which the lower Sefirot are contained. The last ה is Malchut, which is united with the nine upper Sefirot through Yesod.  The main point is that the essence of all the Sefirot are the three upper Sefirot from which the lower seven flow out abundantly.  If, heaven forbid, this drawing down of the three were to cease, the temple would be destroyed and the palaces burned, and the children exiled among the nations.  Therefore the first half of the name, Yah, can be pronounced by itself while the second half, vav hey, cannot be pronounced by itself...",
+            "And we need to wake you up to the many places in the Torah where the name Y\"ah is said, as for example: \"\" (Exodus 17:16). What is 'from generation to generation'? And this is the explanation of the verse: the evil Amalek came from the power of the Primordial Snake, and Amalek's clinging and power come from there, and from the moment that the Primordial Snake threw its pollution on Chava, Adam cut the saplings upward and separated himself, distanced, and this is the secret of the separation of the Shechinah whose essence among the lower ones was \"and the dove did not find a resting place for her foot\" (Gen. 8:9). Even though Israel stood at Sinai and their pollution ceased, the defect of the moon did not cease permanently, and only at certain times, such as when the appropriate sacrifices were brought, goats on which it was known that Se'ir [a play on the words, goat, sa'ir and Se'ir] was clung onto, which is the first force of Amalek, as in \"the first of peoples, Amalek\" (Numbers 24:20). And when Amalek came it added sin to the defect of the moon, and it hurt the sciatic nerve on Yaakov, and therefore the kingship of David spread out. And behold, when the saplings were cut in the time of the Primordial Adam and Amalek hurt the sciatic nerve on Yaakov the reading of Amalek was established/fixed. And behold, this is, as if it were possible, that the last two letters of the Name were made defective through Amalek, and the reason is that the hand of YHV\"H touched them, as in \"and the hand of YHV\"H was against them\" (I Samuel 12:15). And it says \"a snake makes its way over a rock\" (Prov. 30:19) and its hint: \"And Amalek came and waged war against Israel in Refidim\" (Ex. 17:8). Refidim = Refyion yadayim (weakness of hands, see Mekhilta d'Rabbi Yishmael 17:8:4). And therefore it is necessary to say that the Primordial Snake and Amalek both hurt the two last letters of the Name, which are vav and hey, and what was left were the letters yud and hey in which they did not extend hand, since there is not place [in those letters] for the higher princes, because they [the letters] are Above, as we explained. And therefore [the text says] \"a hand on the throne of Ya'h\", the touched the Throne [kise, kaf-samech-alef] and made a defect on it, and it remained kaf\"samech, they hurt the two last letters and Y\"ah remained, and therefore, 'al kes Y'ah\"."
+        ],
+        "Tenth Gate, First Sefirah": []
+    },
+    "schema": {
+        "heTitle": "שערי אורה",
+        "enTitle": "Shaarei Orah",
+        "key": "Shaarei Orah",
+        "nodes": [
+            {
+                "heTitle": "הקדמה",
+                "enTitle": "Introduction"
+            },
+            {
+                "heTitle": "השער הראשון - הספירה העשירית",
+                "enTitle": "First Gate, Tenth Sefirah"
+            },
+            {
+                "heTitle": "השער השני - הספירה התשיעית",
+                "enTitle": "Second Gate, Ninth Sefirah"
+            },
+            {
+                "heTitle": "השער השלישי והרביעי - הספירה השמינית והשביעית",
+                "enTitle": "Third and Fourth Gates, Seventh and Eight Sefirah"
+            },
+            {
+                "heTitle": "השער החמישי - הספירה השישית",
+                "enTitle": "Fifth Gate, Sixth Sefirah"
+            },
+            {
+                "heTitle": "השער השישי - הספירה החמישית",
+                "enTitle": "Sixth Gate, Fifth Sefirah"
+            },
+            {
+                "heTitle": "השער השביעי - הספירה הרביעית",
+                "enTitle": "Seventh Gate, Fourth Sefirah"
+            },
+            {
+                "heTitle": "השער השמיני - הספירה השלישית",
+                "enTitle": "Eight Gate, Third Sefirah"
+            },
+            {
+                "heTitle": "השער התשיעי - הספירה השנייה",
+                "enTitle": "Ninth Gate, Second Sefirah"
+            },
+            {
+                "heTitle": "השער העשירי - הספירה הראשונה",
+                "enTitle": "Tenth Gate, First Sefirah"
+            }
+        ]
+    }
+}

json/Kabbalah/Other Kabbalah Works/The Beginning of Wisdom/English/El Principio de la Sabiduría 2 [es].json

@@ -0,0 +1,64 @@
+{
+    "language": "en",
+    "title": "The Beginning of Wisdom",
+    "versionSource": "http://truekabbalah.com/wp-content/uploads/2019/02/TheBeginningOfWisdom-web-version.pdf",
+    "versionTitle": "El Principio de la Sabiduría 2 [es]",
+    "actualLanguage": "es",
+    "languageFamilyName": "spanish",
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "כללי התחלת החכמה",
+    "categories": [
+        "Kabbalah",
+        "Other Kabbalah Works"
+    ],
+    "text": {
+        "Introduction": [],
+        "": [
+            [],
+            [
+                "(El asunto de los seiscientos trece (613) miembros y órganos del hombre y sus contrapartes espirituales, así como el tema de los Partzufim). Arriba, los miembros del hombre y sus contrapartes espirituales se categorizaron de manera general. Más específicamente, las conductas se subdividen aún más. Cada Sefirá general de Keter contiene diez Sefirot: Keter de Keter, Chochmah de Keter, Binah de Keter, etc., hasta Malchut de Keter. Del mismo modo, la Sefirá general de Chochmah contiene diez Sefirot: Keter de Chochmah, Chochmah de Chochmah, etc. Este principio se aplica a todas las Sefirot.",
+                "Cada Sefirá en particular contiene diez subdivisiones adicionales: Keter de Keter contiene Keter de Keter de Keter, Chochmah de Keter de Keter, Binah de Keter de Keter, etc., hasta Malchut de Keter de Keter. Todas las Sefirot particulares se subdividen de esta manera.",
+                "Los miembros y órganos del hombre también se subdividen correspondiendo a las subdivisiones de sus contrapartes espirituales.",
+                "El cráneo y su membrana, que corresponden a Keter, tienen diez componentes que se corresponden con las diez Sefirot de Keter. Etz Chaim los categoriza de la siguiente manera: - El cráneo: corresponde a Keter de Keter. - La oreja derecha: corresponde a Chochmah de Keter. - La oreja izquierda: corresponde a Binah de Keter. - (La frente: corresponde a Daat de Keter). - El ojo derecho: corresponde a Chesed de Keter. - El ojo izquierdo: corresponde a Gevurah de Keter. - La nariz: corresponde a Tiferet de Keter. - El labio superior: corresponde a Netzach de Keter. - El labio inferior: corresponde a Hod de Keter. - La lengua: corresponde a Yesod de Keter. - La boca: corresponde a Malchut de Keter. Sefer Yetzirah afirma que hay siete componentes en la cabeza. Estos se llaman las Siete Puertas u Orificios. Según el GR\"A, se corresponden con estas siete sefirot: - El ojo derecho: corresponde a Chesed. - El ojo izquierdo: corresponde a Netzach. - La oreja derecha: corresponde a Gevurah. - La oreja izquierda: corresponde a Hod. - La fosa nasal derecha: corresponde a Tiferet. - La fosa nasal izquierda: corresponde a Yesod. - La boca: corresponde a Malchut.",
+                "La Cábala a veces se refiere a las subdivisiones de Keter por los nombres de sus partes correspondientes en la cabeza. Por ejemplo: Peh - Boca, se refiere a Malchut de Keter. Esto explica por qué a veces Malchut se llama Peh - Boca y a veces Atara - Glans. El término Peh - Boca se refiere a la Sefirah particular de Malchut de Keter, mientras que Atara - Glans se refiere a la Sefirah general de Malchut. Este principio se aplica a todas las Sefirot generales y particulares.",
+                "Cada Sefirah contiene los tres modos generales de conducta: Pureza de Bondad, Pureza de Juicio y la conducta mediana de Misericordia. Por ejemplo, la Sefirah de Chesed contiene la Bondad de Chesed, el Juicio de Chesed y la Misericordia de Chesed. La Sefirah de Gevurah contiene la Bondad de Gevurah, el Juicio de Gevurah y la Misericordia de Gevurah. Este principio se aplica a todas las Sefirot.",
+                "Cada uno de los miembros del hombre contiene tres componentes que corresponden a estos tres modos generales de conducta: Los Brazos, que corresponden a Chesed y Gevurah, cada uno contiene una mano, un antebrazo y un brazo superior. El Tórax, que corresponde a Tiferet, contiene el pecho, el área del corazón y el área del ombligo. Las Piernas, que corresponden a Netzach y Hod, cada una contiene un muslo, una pantorrilla y un pie, etc.",
+                "Los modos generales de conducta tal como existen en las Sefirot a veces se llaman por los nombres de sus miembros correspondientes en el hombre: - La Mano Derecha, para la Bondad de Chesed. - El Antebrazo Derecho, para el Juicio de Chesed. - El Brazo Superior Derecho, para la Misericordia de Chesed. - La Mano Izquierda, para la Bondad de Gevurah. - El Antebrazo Izquierdo, para el Juicio de Gevurah. - El Brazo Superior Izquierdo, para la Misericordia de Gevurah. - El Pecho, para la Bondad de Tiferet. - El Área del Ombligo, para el Juicio de Tiferet. - El Corazón, para la Misericordia de Tiferet. - El Muslo Derecho, para la Bondad de Netzach. - La Pantorrilla Derecha, para el Juicio de Netzach. - El Pie Derecho, para la Misericordia de Netzach. - El Muslo Izquierdo, para la Bondad de Hod. - La Pantorrilla Izquierda, para el Juicio de Hod. - El Pie Izquierdo, para la Misericordia de Hod, etc.",
+                "Por lo tanto, cuando se utiliza el término \"Chazeh\" (Pecho) en la literatura kabbalística, se refiere a la Bondad de Tiferet. \"Taboor\" (Ombligo) se refiere al Juicio de Tiferet, \"Mano Derecha\" se refiere a la Bondad de Chesed, \"Muslo Izquierdo\" se refiere a la Bondad de Hod, etc.",
+                "Aunque Keter es una misericordia absoluta, es la raíz de todas las conductas subsecuentes, que son preparatorias para ella, como se afirma, \"La última acción fue la primera en el pensamiento\", y por lo tanto, posee las cualidades potenciales de Bondad, Juicio y Misericordia. En Keter, estas se llaman las Tres \"Cabezas\" o \"Comienzos\".",
+                "Estas tres cabezas constituyen lo más alto de las diez Sefirot de Keter. Se llaman Gulgalta - Cráneo, Moach - Cerebro, y Avira - Membrana Gaseosa; es decir, Keter de Keter, Chochmah de Keter y la conducta mediana entre ellos.",
+                "También se les llama Ohr Kadmon - La Luz Primordial, Ohr Tzach - La Luz Brillante y Ohr Metzuchtzach - La Luz Radiante. El Zohar a veces se refiere a Keter de Keter como Atika Kadisha - El Santo Trascendente y a Chochmah de Keter como Chochmah Stima'ah - La Chochmah Oculta, Mocha Stima'ah - El Cerebro Oculto o Botzinah D'Kardenuta - La Llama Negra. Debido a que la Bondad y el Juicio son las conductas más esenciales (siendo la Misericordia una condición de las dos), a veces solo se enumeran ellas. Además, a veces solo se enumera una cabeza, ya que el Juicio también es en última instancia para el bien.",
+                "Los tres elementos Aire, Agua y Fuego corresponden a la Misericordia, la Bondad y el Juicio, que se representan con las letras Alef-א, Mem-מ y Shin-ש. Alef-א corresponde a Keter (o Daat), Misericordia y Aire, Mem-מ a Chochmah, Bondad y Agua, y, Shin-ש a Binah, Juicio y Fuego. Dado que Alef-א, Mem-מ y Shin-ש son la fuente de todas las conductas posteriores, se les llama \"Las Tres Madres\".",
+                "Existen un total de seiscientas trece (613) conductas, correspondientes a las seiscientas trece partes en el ser humano: Doscientos cuarenta y ocho (248) órganos y trescientos sesenta y cinco (365) nervios.",
+                "Toda la Creación, que consiste en los mundos espirituales superiores y los mundos inferiores, está compuesta por estos seiscientos trece (613) componentes, cada uno de los cuales tiene su contraparte en el ser humano. Por lo tanto, el ser humano es un microcosmos de toda la Creación, cuya suma total puede concebirse como una gran estatura.",
+                "Dado que cada parte de la creación tiene su calidad especial, cada una recibe una influencia única de HaShem-יהו\"ה que resulta en seiscientas trece (613) influencias diferentes. Estas diferencias no surgen en el Dador, bendito sea Él, que es inmutable, sino en los receptores, debido a sus limitaciones.",
+                "Por lo tanto, una conducta que influye en toda la Creación se considera que consiste en seiscientas trece (613) componentes. Sin embargo, una que solo afecta a una parte de la Creación consiste en el número de partes correspondientes en esa porción.",
+                "Los seiscientos trece (613) componentes en su totalidad se llaman alegóricamente \"Hombre (Adam-אדם)\" y se considera que forman una estatura completa, un Partzuf. Solo una conducta que influye en todos los componentes de la Creación recibe este término.",
+                "Existen cinco Partzufim generales, cada uno de los cuales influye en toda la Creación: 1. Keter: Arich Anpin. 2. Chochmah: Abba. 3. Binah: Imma. 4. Zeir Anpin: El Sistema de Justicia. 5. Malchut: Nukvah.",
+                "La función de Malchut es revelar el reino y la presencia de HaShem-יהו\"ה en el mundo. Cuando esto se cumple en toda la Creación, Malchut se considera una estatura completa, o sea, un Partzuf completo. Sin embargo, cuando las transgresiones del hombre causan la ocultación del reino de HaShem-יהו\"ה en este mundo, como se afirma: \"Ciertamente ocultaré mi rostro en aquel día\", Malchut no puede considerarse completa, sino que es un aspecto menor. Esto es comparable a las fases de la luna, que crece y mengua.",
+                "La aparente multiplicidad de la influencia de HaShem-יהו\"ה en el mundo es el resultado de las limitaciones y características del mundo, y de ninguna manera refleja limitaciones en Él. La influencia divina que se les da a estos mundos está de acuerdo con el número de sus partes, aunque una sola influencia hubiera sido suficiente, como se afirma en Pirkei Avot que el mundo podría haber sido creado con una sola palabra. El hombre también fue creado con el número de sus órganos y nervios correspondientes a la multiplicidad de los mundos, siendo cada órgano correspondiente a un mundo. De manera similar, el alma del hombre tiene facultades que corresponden a los órganos del cuerpo, en los cuales reside. Debido a esta correlación entre el hombre, su alma y los mundos, los Sefirot se llaman alegóricamente \"Hombre (Adam-אד��)\".",
+                "Por lo tanto, debido a esta correlación, los mundos y conductas a veces se llaman por los nombres de sus órganos correspondientes en el hombre.",
+                "El alma humana también posee seiscientas trece (613) partes, que corresponden a los seiscientos trece (613) órganos.",
+                "Del mismo modo, los mandamientos (Mitzvot) de la Torá suman seiscientos trece (613), lo que corresponde a los órganos, partes del alma, mundos y conductas. Cuando una persona cumple una Mitzvah, aumenta la santidad en aquellos órganos de su cuerpo que corresponden a esa Mitzvah, lo que a su vez provoca un grado de perfección en las partes correspondientes de su alma y de la Creación. Cuando se realiza por un individuo, solo afecta a esa porción específica de la Creación en la que está enraizada su alma. Sin embargo, cuando se realiza de manera comunitaria, la Mitzvah afecta a toda la parte correspondiente de la Creación. En consecuencia, cuando el hombre toma la iniciativa de cumplir una Mitzvah, HaShem-יהו\"ה responde de igual manera, otorgando bendiciones a través de la conducta que corresponde a esa Mitzvah. Por otro lado, la transgresión de una Mitzvah causa una mancha en todas sus partes correspondientes.",
+                "Además, todos los órganos del hombre, sus características naturales y etapas de vida, como la Embrionaria (Ibur), la Infancia (Yenika), la Niñez (Katnut) y la Adultez (Gadlut), entre otras, hacen referencia a asuntos importantes en la conducta de HaShem-יהו\"ה. Estas conductas se llaman por los nombres de las etapas que les corresponden. En general, todo lo que se encuentra en el hombre insinúa la conducta oculta de HaShem-יהו\"ה hacia la Creación. Además, este principio se aplica al transcurso del tiempo en general.",
+                "Un método alternativo para enumerar los doscientos cuarenta y ocho (248) comportamientos, que corresponden a los doscientos cuarenta y ocho (248) órganos, se presenta en el Etz Chaim: Cada uno de los tres modos de comportamiento, Kindness (Bondad), Judgment (Juicio) y Mercy (Misericordia), se subdivide a la cuarta potencia de la siguiente manera: Tres veces Tres = Nueve Tres veces Nueve = Veintisiete Tres veces Veintisiete = Ochenta y uno Tres veces Ochenta y uno = Doscientos cuarenta y tres, el valor numérico del nombre Avram (אברם). Con la adición de los cinco aspectos internos (las cinco Bondades), el total es igual a doscientos cuarenta y ocho; el valor numérico del nombre Avraham (אברהם)."
+            ]
+        ]
+    },
+    "schema": {
+        "heTitle": "כללי התחלת החכמה",
+        "enTitle": "The Beginning of Wisdom",
+        "key": "The Beginning of Wisdom",
+        "nodes": [
+            {
+                "heTitle": "הקדמה",
+                "enTitle": "Introduction"
+            },
+            {
+                "heTitle": "",
+                "enTitle": ""
+            }
+        ]
+    }
+}

json/Kabbalah/Other Kabbalah Works/The Beginning of Wisdom/English/El Principio de la Sabiduría 3 [es].json

@@ -0,0 +1,79 @@
+{
+    "language": "en",
+    "title": "The Beginning of Wisdom",
+    "versionSource": "http://truekabbalah.com/wp-content/uploads/2019/02/TheBeginningOfWisdom-web-version.pdf",
+    "versionTitle": "El Principio de la Sabiduría 3 [es]",
+    "actualLanguage": "es",
+    "languageFamilyName": "spanish",
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "כללי התחלת החכמה",
+    "categories": [
+        "Kabbalah",
+        "Other Kabbalah Works"
+    ],
+    "text": {
+        "Introduction": [],
+        "": [
+            [],
+            [],
+            [
+                "(El asunto de los nombres divinos y los principios relacionados con ellos) Cuando nuestro maestro Moisés estaba a punto de bajar a Egipto para redimir a los hijos de Israel, le preguntó a Dios: \"Cuando vaya a los hijos de Israel y les diga: 'El Dios de vuestros padres me envió a vosotros', y ellos me pregunten: '¿Cuál es Su nombre?', ¿qué debo decirles?\" Estaba pidiendo conocer el Nombre Esencial HaShem-יהו\"ה, que se llama Shem HaEtzem, el Nombre de Su Esencia. Dado que este Nombre no puede ser comprendido por ningún ser que no sea HaShem-יהו\"ה mismo, HaShem-יהו\"ה no respondió a su solicitud, sino que en su lugar dijo: \"Yo seré quien seré - אהי\"ה אשר אהי\"ה\". En el Midrash Rabba, nuestros sabios, de bendita memoria, explicaron: \"HaShem-יהו\"ה le dijo a Moisés: '¿Deseas conocer Mi nombre? [En Mi relación con Mi mundo] Me llaman según Mis acciones. Puedo ser llamado El Shaddai-א\"ל שד\"י, Tzvaoth-צבאות, Eloh”im-אלהי\"ם o HaShem-יהו\"ה. Cuando juzgo a las criaturas, me llaman Eloh”im-אלהי\"ם; cuando combato a los malvados, me llaman Tzvaoth-צבאות; cuando suspendo los pecados del hombre, me llaman El Shaddai-א\"ל שד\"י, y cuando tengo misericordia de Mi mundo, me llaman HaShem-יהו\"ה'\". En su relación con Su mundo, el nombre HaShem-יהו\"ה siempre denota la cualidad de la misericordia, como se dice: \"HaShem-יהו\"ה, HaShem-יהו\"ה es un Dios misericordioso y clemente\". Esto es lo que significa \"Yo seré quien seré\", es decir, \"Me llamarán según Mis acciones\". (Los sabios dijeron que también los nombres de los ángeles corresponden a su misión y difieren en consecuencia).",
+                "De manera similar, los nombres de las Sefirot reflejan su conducta específica y difieren en consecuencia.",
+                "Los Antiguos, por lo tanto, mencionan diez nombres indelebles, correspondientes a los recipientes de las diez Sefirot generales a través de las cuales HaShem-יהו\"ה se relaciona con su mundo, de la siguiente manera: Keter corresponde a Eheyeh-אהי\"ה Chochmah a Yah-י\"ה Binah a HaShem-יהו\"ה con las vocalizaciones de Eloh”im-אלהי\"ם (Daat a אהו\"ה) Chesed a El-א\"ל Gevurah a Eloh”im-אלהי\"ם Tiferet a HaShem-יהו\"ה Netzach a HaShem Tzvaoth-יהו\"ה צבאות Hod a Eloh”im Tzvaoth-אלהי\"ם צבאות Yesod a Shaddai-שד\"י o El Chai-א\"ל ח\"י y Malchut a Adonai-אדנ\"י",
+                "Además, el nombre HaShem-יהו\"ה también alude a las diez Sefirot de la siguiente manera: La punta de la Yod-י corresponde a Keter, El cuerpo de la Yod-י a Chochmah La primera Hey-ה a Binah El Vav-ו a las seis Sefirot de Zeir Anpin y la última Hey-ה a Malchut.",
+                "El nombre HaShem-יהו\"ה indica que Él fue, es y será, y es la fuente de todo ser. También alude a la forma en que el mundo está siendo conducido en el presente. Keter (o Eheyeh), aunque es el factor subyacente y motivador en el mundo, está sumamente oculto y solo se revelará en el mundo por venir. Por esta razón, solo se insinúa en el Nombre HaShem-יהו\"ה, mediante la punta de la Yod-י.",
+                "Eheyeh-אהי\"ה representa a Keter y a Arich Anpin, que es una misericordia grande e incondicional, mientras que HaShem-יהו\"ה representa a Tiferet y a Zeir Anpin, que es el sistema de justicia y misericordia condicionada. Sin embargo, el Etz Chayim afirma que Eheyeh-אהי\"ה es más severo que el nombre HaShem-יהו\"ה. Es decir, dado que Eheyeh-אהי\"ה está actualmente oculto y solo se revelará en el mundo por venir, el mundo tal como está hoy recibe una mayor misericordia del nombre HaShem-יהו\"ה que de Eheyeh-אהי\"ה, que está casi completamente oculto. Su propia ocultación es lo que lo hace más severo.",
+                "Existen diez vocales, correspondientes a las luces internas de las diez Sefirot. Cada Sefirah posee el nombre HaShem-יהו\"ה con diferentes puntos vocálicos, de la siguiente manera: Komatz (ָ) para Keter, Patach (ַ) para Chochmah, Tzeirei (ֵ) para Binah, Segol (ֶ) para Chesed, Shvah (ְ) para Gevurah, Cholem (ֹ) para Tiferet, Chirik (ִ) para Netzach, Koobootz (ֻ) para Hod, Shoorook (ּ) para Yesod, y Malchut sin vocales.",
+                "El recipiente de Daat es (אהו\"ה), que combina las dos primeras letras (א\"ה) de Eheyeh-אהי\"ה y las dos últimas letras (ו\"ה) de HaShem-יהו\"ה. Las vocales del יהו\"ה de Daat, que representan su luz interior, se pronuncian de acuerdo con la pronunciación de cada letra en particular, de la siguiente manera: Cholem para la Yod (יֹ) Tzeirei para la Hey (הֵ) Kamatz para el Vav (וָ) y Tzeirei para la Hey final (הֵ) El nombre HaShem-יהו\"ה con estas puntos vocálicos se llama \"El Nombre Explícito\" (שם המפורש).",
+                "Los nombres divinos se pueden expandir deletreando sus letras individuales de la siguiente manera: - Alef (אל\"ף) - Beit (בי\"ת) - Gimmel (גימ\"ל), etc. Las letras Hey (ה) y Vav (ו) tienen tres posibles formas de deletreo cada una: - HY-ה\"י - VYV-וי\"ו - HA-ה\"א - VAV-וא\"ו - HH-ה\"ה - VV-ו\"ו El nombre HaShem-יהו\"ה, por lo tanto, se puede expandir en varias formas posibles dependiendo de las variantes de deletreo de las letras Hey (ה) y Vav (ו).",
+                "Existen cuatro expansiones generales del nombre HaShem-יהו\"ה: 1. La primera es יו\"ד ה\"י וי\"ו ה\"י y se expande con Yods-י. Este es el nombre de A\"V-ע\"ב-72, que es su valor numérico. 2. La segunda es יו\"ד ה\"י וא\"ו ה\"י y se expande con Yods-י y un Aleph-א. Este es el nombre de SA”G-ס״ג-63, que es su valor numérico. 3. La tercera es יו\"ד ה\"א וא\"ו ה\"א y se expande con Alephs-א. Este es el nombre de MA”H-מ״ה-45, que es su valor numérico. 4. La última es יו\"ד ה\"ה ו\"ו ה\"ה. Este es el nombre de BA”N-ב״ן-52, que es su valor numérico. A pesar de que la forma gramatical correcta sería NA”V-נ\"ב, con el valor mayor precediendo al menor, se le llama BA”N-ב\"ן para evitar la confusión con A”V-ע\"ב.",
+                "Las expansiones de HaShem-יהו\"ה (Av-ע״ב-72, Sag-ס״ג-63, Mah-מ״ה-45 y Ban-ב״ן-52) corresponden a las cinco Estaturas (Partzufim) que están representadas por el nombre HaShem-יהו\"ה: Av-ע״ב-72 corresponde a Keter y Chochmah, representados por la punta y el cuerpo de la Yod-י. Sag-ס״ג-63 corresponde a Binah, representada por la primera Hey-ה. Mah-מ״ה-45 corresponde a las seis Sefirot de Zeir Anpin, representadas por la Vav-ו. Ban-ב״ן-52 corresponde a Malchut, representada por la Hey final (ה).",
+                "Las letras Yod-י, Aleph-א y Hey-ה representan los tres modos de conducta: Bondad, Misericordia y Juicio. Av-ע״ב-72 (יו״ד ה״י וי״ו ה״י) representa Keter y Chochmah, porque está lleno completamente de Yods (י) y es pura Bondad. Sag-ס״ג-63 (יו״ד ה״י וא״ו ה״י) está lleno de Yods (י) excepto por la Aleph-א en la Vav-וא״ו. Esto indica que es principalmente Bondad con una porción de Misericordia. Por lo tanto, representa Binah. La Aleph-א aparece en la Vav-וא״ו de Sag-ס״ג-63 porque la Vav (ו) también representa la cualidad de la Misericordia.",
+                "Mah-מ״ה-45 (יו״ד ה״א וא״ו ה״א) es misericordioso y tiende hacia la bondad (como la Sefirah de Tiferet) porque está lleno completamente de Alephs-א. Por lo tanto, corresponde a Zeir Anpin, el sistema cualificado de justicia. Ban-ב״ן-52 (יו״ד ה״ה ו״ו ה״ה) es Juicio. Esto se debe a que está lleno de Heys-ה y su Vav-ו״ו está vacío. Por lo tanto, representa a Malchut, que es un \"Juicio Justo\" y puede ser severo.",
+                "Así, Av-ע״ב-72 es completamente bondad, Sag-ס״ג-63 es bondad con un grado de misericordia, Mah-מ״ה-45 es misericordioso y se inclina hacia la bondad, y Ban-ב״ן-52 es completamente juicio.",
+                "Cada una de estas expansiones, Av-ע״ב, Sag-ס״ג, Mah-מ״ה y Ban-ב״ן, se pueden subdividir de la siguiente manera; Av-ע״ב de Av-ע״ב, Sag-ס״ג de Av-ע״ב, Mah-מ״ה de Av-ע״ב y Ban-ב״ן de Av-ע״ב, etc. Este principio se aplica a los cuatro nombres.",
+                "Estas subdivisiones también se pueden subdividir aún más de la siguiente manera: Av-ע״ב de Av-ע״ב de Av-ע״ב, Sag-ס״ג de Av-ע״ב de Av-ע״ב, Mah-מ״ה de Av-ע״ב de Av-ע״ב, Ban-ב״ן de Av-ע״ב de Av-ע״ב. Esto se aplica a todas las subdivisiones.",
+                "La escritura de la Torá se compone de cuatro elementos: Cantilaciones (Ta'amim), vocales (Nekudot), corchetes (Tagin) y letras (Otiyot), que corresponden a Av, Sag, Mah y Ban de la siguiente manera; Av-ע״ב corresponde a Cantilaciones (Ta'amim) Sag-ס״ג a Vocales (Nekudot) Mah-מ״ה a Coronas (Tagin) y Ban-ב״ן a Letras (Otiyot) A veces, los nombres Av-ע״ב, Sag-ס״ג, Mah-מ״ה y Ban-ב״ן se llaman por estos homólogos correspondientes.",
+                "Como Av-ע״ב, Sag-ס״ג, Mah-מ״ה y Ban-ב״ן se subdividen, lo mismo ocurre con estos, de la siguiente manera; Cantilaciones de Cantilaciones, Vocales de Cantilaciones, Coronas de Cantilaciones, y Letras de Cantilaciones, etc. Este principio se aplica a los cuatro elementos.",
+                "A veces, las letras y las coronas se consideran como una, ya que están unidas tal como están escritas en el pergamino de la Torá, de modo que solo se enumeran tres elementos.",
+                "El nombre Eheyeh-אהי\"ה también tiene tres extensiones que representan la bondad, la misericordia y el juicio. La primera está llena de Yods-י de la siguiente manera: אל\"ף ה\"י יו\"ד ה\"י y representa la bondad de Eheyeh-אהי״ה. Se llama el nombre de 161-קס\"א, que es su valor numérico. La segunda está llena de Alephs-א de la siguiente manera: אל\"ף ה\"א יו\"ד ה\"א y representa la misericordia de Eheyeh-אהי״ה. Se llama el nombre de 143-קמ\"ג. La tercera está llena de Heys-ה de la siguiente manera:",
+                "אל\"ף ה\"ה יו\"ד ה\"ה y representa el juicio de Eheyeh-אהי״ה. Se llama el nombre de 151 (קנ\"א).",
+                "El nombre Eloh”im-אלהי\"ם también tiene tres extensiones que representan la bondad, la misericordia y el juicio: La primera está llena de Yods-י de la siguiente manera: אל\"ף למ\"ד ה\"י יו\"ד מ\"ם y representa una inclinación hacia la bondad en Eloh”im-אלהי״ם. La segunda está llena de Alephs-א de la siguiente manera: אל\"ף למ\"ד ה\"א יו\"ד מ\"ם y representa una inclinación hacia la misericordia en Eloh”im-אלהי״ם. La tercera está llena de Heys-ה de la siguiente manera: אל\"ף למ\"ד ה\"ה יו\"ד מ\"ם y representa el juicio total de Eloh”im-אלהי״ם.",
+                "Los nombres extendidos pueden ser aún más extendidos deletreando cada letra de la extensión de la siguiente manera; HaShem - יהו\"ה Nombre de 72-Av - יו\"ד ה\"י וי\"ו ה\"י Extensión de la Extensión - יו\"ד וי\"ו דל\"ת, ה\"י יו\"ד, וי\"ו יו\"ד וי\"ו, ה\"י יו\"ד Este principio se aplica a todos los nombres divinos.",
+                "Hay otro aspecto de los nombres divinos llamado Ribuah, que implica que después de cada letra consecutiva, el nombre vuelve a comenzar. Por ejemplo, el cuadrado de יהו\"ה sería: י י\"ה י\"ה\"ו י\"ה\"ו\"ה El cuadrado de Shaddai-שד\"י sería: ש שד שד\"י Este principio se aplica a todos los nombres divinos y representa el juicio. Un nombre cuadrado refleja el aspecto de la \"parte posterior\" (Achorayim-אחוריים).",
+                "El principio de Ribuah-squaring también se aplica a todos los nombres extendidos. Por ejemplo, el nombre cuadrado de Av-ע״ב-72 sería: יו\"ד יו\"ד-ה\"י יו\"ד-ה\"י-וי\"ו יו\"ד-ה\"י-וי\"ו-ה\"י",
+                "Las letras de los nombres divinos también pueden organizarse en todas sus posibles combinaciones. Esto se llama Tziruf-Combinations (צירוף). Para ilustrar esto, el nombre יה״ו tiene seis combinaciones posibles que corresponden a las seis Sefirot, de la siguiente manera: - Chesed corresponde a יו״ה - Gevurah a הו״י - Tiferet a וי״ה - Netzach a יה״ו - Hod a הי״ו - Yesod a וה״י Este orden sigue el principio de que la cualidad más esencial tiene prioridad en el orden de las letras. Chesed y Netzach, que están en la columna derecha, comienzan con la letra Yod-י, que representa la bondad. Gevurah y Hod, que están en la columna izquierda, comienzan con la letra Hey-ה, que representa el juicio. Tiferet y Yesod, que están en la columna central, comienzan con la letra Vav-ו, que representa la misericordia. Dado que Chesed es un nivel superior de bondad que Netzach, el Vav-ו que representa la misericordia precede al Hey-ה, que representa el juicio. Netzach, al ser un nivel inferior, es lo contrario. Dado que Gevurah es más severo en el juicio que Hod, el Vav-ו que representa la misericordia precede al Yod-י que representa la bondad. Hod, al ser menos severo, es lo contrario. Dado que Tiferet tiende hacia la bondad, el Yod-י precede al Hey-ה. Lo contrario es cierto para Yesod.",
+                "Un nombre que consta de cuatro letras normalmente tendría veinticuatro combinaciones posibles (צירופים). Sin embargo, dado que HaShem-יהו\"ה tiene dos letras iguales, solo son posibles doce combinaciones. Eloh\"im-אלהי\"ם, que tiene cinco letras, tiene ciento veinte combinaciones posibles. Estas se llaman \"Las ciento veinte combinaciones de Eloh\"im\" (ק\"כ צירופים דאלהי״ם).",
+                "El principio general de las combinaciones (Tziruf-צירוף) es que cuanto mayor sea la semejanza de las letras con la verdadera configuración del nombre, más indicarán misericordia. Cuanto más invertidas estén las letras, más indicarán juicio.",
+                "Los nombres divinos también pueden ser entrelazados. Esto se llama Shiluv-weaving (שילוב), en el cual las letras de un nombre se combinan con las de otro, en orden alternado. Por ejemplo, los nombres HaShem-יהו\"ה y Adonai-אדנ\"י pueden ser entrelazados de la siguiente manera: A.) יהו\"ה אדנ\"י = י'א'ה'ד'ו'נ'ה'י o B.) אדנ\"י יהו\"ה = א'י'ד'ה'נ'ו'י'ה El entrelazado de dos nombres indica que dos modos de conducta divina están actuando como uno solo. La primera letra del entrelazado-Shiluv indica cu��l conducta es la más esencial. Para ilustrar, en el ejemplo (A), HaShem-יהו\"ה, que representa la misericordia, es el más esencial, mientras que en el ejemplo (B), Adonai-אדנ\"י, que representa Maljut y el juicio, es el más esencial.",
+                "Al igual que las letras tienen valores numéricos, también lo tienen las vocales. Las vocales están compuestas por líneas y puntos. Un punto, que se asemeja a la letra Yod-י, tiene un valor numérico de diez. Una línea, que se asemeja a la letra Vav-ו, tiene un valor numérico de seis. Por lo tanto, los valores numéricos de las vocales son los siguientes: - Komatz ( ָ ) = 16 – Keter - Patach ( ַ ) = 6 – Chochmah - Tzeirei ( ֵ ) = 20 – Binah - Segol ( ֶ ) = 30 – Chesed - Shvah ( ְ ) = 20 – Gevurah - Cholem ( ֹ ) = 10 – Tiferet - Cheerik ( ִ ) = 10 – Netzach - Koobootz ( ֻ ) = 30 – Hod - Shoorook ( ּ ) = 10 – Yesod - Sin vocal – Malchut",
+                "Hay un nombre divino de setenta y dos que se compone de setenta y dos unidades de tres letras. Estas se derivan del entrelazamiento de las letras en tres versículos bíblicos (Éxodo 14:19-21), cada uno de los cuales contiene setenta y dos letras. Las primeras letras en cada una de las setenta y dos unidades son las letras del primer versículo en su orden natural. Las letras del medio de cada una de las unidades son las letras del segundo versículo, pero al revés, y las últimas letras son las letras del tercer versículo, nuevamente en orden natural. Este nombre generalmente indica el aspecto de la bondad. Sin embargo, en las enseñanzas de la Cábala del Santo Ari, cuando se menciona \"el nombre de setenta y dos\", generalmente se refiere a la extensión de HaShem-יהו\"ה que tiene el valor numérico de 72-Av-ע\"ב en lugar de este nombre.",
+                "Los nombres divinos reflejan las acciones de HaShem-יהו\"ה hacia el mundo. Cuando en las Escrituras se utiliza un nombre y luego se introduce en su lugar o se agrega otro nombre, esto indica un cambio en la influencia divina hacia el mundo. Esto puede ocurrir ya sea por iniciativa de HaShem-יהו\"ה o como respuesta a las acciones del hombre. Por ejemplo, cuando se utiliza el nombre Eloh\"im-אלהי״ם y luego se cambia por HaShem-יהו\"ה, esto indica que la influencia divina ha cambiado de Juicio a Misericordia.",
+                "HaShem-יהו\"ה influye en el mundo de acuerdo a sus necesidades y como respuesta a las acciones del ser humano. Cuando el ser humano actúa meritoriamente, HaShem-יהו\"ה responde con bondad y revelación, y si, Dios no lo quiera, el ser humano actúa de otra manera, HaShem-יהו\"ה responde de manera acorde. Estas influencias diferentes resultan de las necesidades de los receptores y de ninguna manera indican un cambio en el Dador, bendito sea Él, que es inmutable.",
+                "HaShem-יהו\"ה influye en el mundo de una multitud de maneras, y cada una de ellas tiene su propio nombre específico. Cada palabra en la Torá es un nombre divino, y toda la Torá es un gran nombre de HaShem-יהו\"ה.",
+                "Porque cada nombre representa una acción o aspecto divino específico, es importante tener las intenciones y la concentración adecuadas al pronunciarlos durante la oración. De esta manera, las oraciones de una persona se vuelven más apropiadas y aceptables ante HaShem-יהו\"ה, como se afirma en las Escrituras: \"Yo lo elevaré, porque conoce mi nombre\". Todo esto, por supuesto, está de acuerdo con la rectitud de la persona y su grado de comprensión de estos asuntos.",
+                "Si una conducta divina está destinada a ser revelada solo en el mundo venidero, las letras de su nombre se consideran ocultas. Sin embargo, si una conducta está actualmente revelada en cierto grado, las letras de su nombre se consideran parcialmente reveladas.",
+                "Cada Sefirah tiene muchos títulos por los cuales se la llama, correspondientes a las diversas facetas de su conducta.",
+                "El Sefer Yetzirah categoriza las letras del alfabeto hebreo en tres categorías. La primera categoría está compuesta por las letras Aleph-א, Mem-מ y Shin-ש. Estas se llaman \"Las tres Madres\" y corresponden a las primeras tres Sefirot de la siguiente manera: - Aleph-א corresponde al aire y a Keter (o Daat). - Mem-מ corresponde al agua y a Chochmah. - Shin-ש corresponde al fuego y a Binah. También representan los \"conductos\" horizontales que conectan las Sefirot.",
+                "La segunda categoría está compuesta por las siete letras dobles, que representan los \"conductos\" verticales: - Beit-ב - Gimmel-ג - Dalet-ד - Kaf-כ - Peh-פ - Reish-ר - Tav-ת Estas letras se llaman \"letras dobles\" porque pueden pronunciarse de manera dura o suave, según la presencia o ausencia de un Dagesh. Aunque Reish-ר generalmente no se escribe con un Dagesh, se pronuncia de manera dura o suave. Y aunque Gimmel-ג y Dalet-ד pueden tener un Dagesh, su pronunciación adecuada sin el Dagesh se ha perdido para la mayoría de las personas. Estas siete letras dobles representan las siete Sefirot inferiores: Chesed, Gevurah, Tiferet, Netzach, Hod, Yesod y Maljut, y por lo tanto, se pronuncian de manera dura o suave correspondiendo a Chesed (Bondad) y Rachamim (Misericordia). La tercera categoría de letras consta de las doce letras restantes, que representan los \"conductos\" diagonales: - Hey (ה) - Vav (ו) - Zayin (ז) - Chet (ח) - Tet (ט) - Yod (י) - Lamed (ל) - Nun (נ) - Samech (ס) - Ayin (ע) - Tzaddik (צ) - Kof (ק) Las veintidós letras representan veintidós fuerzas creativas primarias que son expresiones de las diez Sefirot.",
+                "Todas las conductas y fuerzas posteriores surgen a través de combinaciones de estas letras. Existen doscientas treinta y una posibles combinaciones de dos letras. Estas se llaman \"Las doscientas treinta y una Puertas\". Doscientas treinta y una unidades están en orden ascendente, indicando bondad, y doscientas treinta y una unidades están en orden descendente, indicando juicio.\n"
+            ]
+        ]
+    },
+    "schema": {
+        "heTitle": "כללי התחלת החכמה",
+        "enTitle": "The Beginning of Wisdom",
+        "key": "The Beginning of Wisdom",
+        "nodes": [
+            {
+                "heTitle": "הקדמה",
+                "enTitle": "Introduction"
+            },
+            {
+                "heTitle": "",
+                "enTitle": ""
+            }
+        ]
+    }
+}

json/Kabbalah/Other Kabbalah Works/The Beginning of Wisdom/English/El Principio de la Sabiduría 4 [es].json

@@ -0,0 +1,47 @@
+{
+    "language": "en",
+    "title": "The Beginning of Wisdom",
+    "versionSource": "http://truekabbalah.com/wp-content/uploads/2019/02/TheBeginningOfWisdom-web-version.pdf",
+    "versionTitle": "El Principio de la Sabiduría 4 [es]",
+    "actualLanguage": "es",
+    "languageFamilyName": "spanish",
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "כללי התחלת החכמה",
+    "categories": [
+        "Kabbalah",
+        "Other Kabbalah Works"
+    ],
+    "text": {
+        "Introduction": [],
+        "": [
+            [],
+            [],
+            [],
+            [
+                "(Los asuntos correspondientes a las Sefirot y las interrelaciones entre ellas.) Hay cinco niveles generales del alma; Nefesh, Ruach, Neshamah, Chaya y Yechidah. Cada uno de estos se subdivide en cinco niveles subsecuentes, como sigue; Nefesh de Nefesh, Ruach de Nefesh, Neshama de Nefesh, Chaya de Nefesh y Yechidah de Nefesh. Este principio se aplica a los cinco niveles generales. Estos cinco niveles corresponden a las Sefirot de la siguiente manera; Nefesh corresponde a Malchut, Ruach a las seis Sefirot de Zeir Anpin, Neshama a Binah, Chaya a Chochmah y Yechidah a Keter.",
+                "A veces, las Sefirot son llamadas por los nombres de estos niveles correspondientes del alma.",
+                "Existen muchas unidades de siete que corresponden a las siete Sefirot inferiores a través de las cuales se conduce el mundo (siendo las tres Sefirot superiores actualmente ocultas). Estas correspondencias son las siguientes: - Chesed corresponde a la Sabiduría. - Gevurah a la Riqueza. - Tiferet a la Descendencia. - Netzach a la Vida. - Hod a la Dominación. - Yesod a la Paz. - Malchut a la Gracia.",
+                "Hay siete direcciones; El sur corresponde a Chesed, El norte a Gevurah, El este a Tiferet, Arriba a Netzach, Abajo a Hod, El oeste a Yesod, y el centro a Malchut. Hay siete cuerpos celestes; La luna corresponde a Chesed, Marte a Gevurah, El Sol a Tiferet, Venus a Netzach, Mercurio a Hod, Saturno a Yesod, y Júpiter a Malchut. Hay siete orificios en la cabeza; El ojo derecho corresponde a Chesed, El oído derecho a Gevurah, La fosa nasal derecha a Tiferet, El ojo izquierdo a Netzach, El oído izquierdo a Hod, La fosa nasal izquierda a Yesod, y la boca a Malchut. Hay siete cielos; Aravot (ערבות) corresponde a las tres Sefirot superiores, Keter, Chochmah y Binah. Ma'on (מעון) a Chesed, Mechon (מכון) a Gevurah, Zevul (זבול) a Tiferet, Shechakim (שחקים) a Netzach y Hod, Rakiah (רקיע) a Yesod, y Veelon (וילון) a Malchut. Hay siete días en la semana; El domingo corresponde a Chesed, El lunes a Gevurah, El martes a Tiferet, El miércoles a Netzach, El jueves a Hod, El viernes a Yesod, y el Shabbat a Malchut. Hay siete desiertos en los que los hijos de Israel residieron; El desierto de Eitam (מדבר איתם) a Chesed, El desierto de Shor (מדבר שור) a Gevurah, El desierto de Sin (מדבר סין) a Tiferet, El desierto de Paran (מדבר פארן) a Netzach, El desierto de Tzin (מדבר צין) a Hod, El desierto de Kadmut (מדבר קדמות) a Yesod, El desierto de Sinai (מדבר סיני) a Malchut. Hay siete semanas de la cuenta del Omer, siete años del Shemitah y siete Shemitot del Yovel.",
+                "Existen siete metales primarios; La plata corresponde a Chesed, El oro a Gevurah, El bronce a Tiferet, El estaño a Netzach, El plomo a Hod, El mercurio a Yesod, y el hierro a Malchut. Todo lo que existe tiene una correlación con una o más de las Sefirot. Esto incluye seres vivos, vegetales, minerales y la secuencia del tiempo. Cada milenio en la historia corresponde a una Sefirah específica. Dado que los mitzvot también se corresponden con las conductas divinas, cada uno afecta a su respectiva Sefirah.",
+                "A través de la contemplación de tres cuestiones; el orden de los mundos, el asunto del tiempo y la naturaleza del hombre, uno puede llegar a comprender las conductas divinas. En el Sefer Yetzirah, estos se llaman \"Mundo\", \"Año\" y \"Alma\" (עש\"ן o עולם שנה נפש).",
+                "(104, 105 y 106 son redundantes ya que son gráficos de lo anterior. Por lo tanto, han sido omitidos)."
+            ]
+        ]
+    },
+    "schema": {
+        "heTitle": "כללי התחלת החכמה",
+        "enTitle": "The Beginning of Wisdom",
+        "key": "The Beginning of Wisdom",
+        "nodes": [
+            {
+                "heTitle": "הקדמה",
+                "enTitle": "Introduction"
+            },
+            {
+                "heTitle": "",
+                "enTitle": ""
+            }
+        ]
+    }
+}

json/Kabbalah/Other Kabbalah Works/The Beginning of Wisdom/English/El Principio de la Sabiduría 5 [es].json

@@ -0,0 +1,56 @@
+{
+    "language": "en",
+    "title": "The Beginning of Wisdom",
+    "versionSource": "http://truekabbalah.com/wp-content/uploads/2019/02/TheBeginningOfWisdom-web-version.pdf",
+    "versionTitle": "El Principio de la Sabiduría 5 [es]",
+    "actualLanguage": "es",
+    "languageFamilyName": "spanish",
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "כללי התחלת החכמה",
+    "categories": [
+        "Kabbalah",
+        "Other Kabbalah Works"
+    ],
+    "text": {
+        "Introduction": [],
+        "": [
+            [],
+            [],
+            [],
+            [],
+            [
+                "(El asunto de las luces y los recipientes, el desarrollo de los mundos, el asunto del revestimiento, la luz interna, la luz que todo abarca y la luz que rebota.). Aunque las conductas divinas están más allá de la comprensión y la definición, se les llama \"luces\" (אורות) porque no hay nada más elevado o etéreo en la experiencia empírica.",
+                "Cuando se hace referencia a un \"resplandor\" (הארה) de una luz particular (Ohr-אור), esto se refiere a una revelación limitada de esa Sefirá.",
+                "Las Sefirot descienden una de la otra en un orden descendente. Esto se llama \"Descenso en cadena\" (Hishtalshelut-השתלשלות). Keter da origen a Chochmah, que da origen a Binah, etc., hasta llegar a Malchut; una conducta requiere la siguiente. A través de la contemplación de este proceso, se puede alcanzar una comprensión más profunda de la conducta de HaShem-יהו\"ה hacia el mundo. Por ejemplo, aunque Gevurah es la conducta de juicio y castigo, sabemos que surge de Chesed. Por lo tanto, en última instancia, es un acto de bondad en lugar de un deseo de venganza por parte de HaShem-יהו\"ה, bendito sea Él. Su verdadero propósito es disuadir a la humanidad del pecado, como dice la Escritura: \"Dios lo hace para que la gente le tema\" y \"Para que quienes queden lo oigan y teman\". Además, la persona que experimenta la aflicción también se beneficia, como se dice: \"Feliz es el hombre afligido por Dios\". También, \"Porque HaShem-יהו\"ה reprende a quienes ama\" y \"Como un hombre castiga a su hijo\", etc. Pero dado que el mundo no puede soportar un juicio absoluto, surge la conducta intermedia de la misericordia (Tiferet). Este principio se aplica a todas las Sefirot, que descienden una de la otra de manera similar.",
+                "Sin embargo, cuando una conducta precede a otra en el proceso de desarrollo y la segunda conducta es la esencial, la conducta anterior se considera preparatoria y, como tal, proviene de la conducta esencial posterior, \"La última acción siendo la primera en pensamiento\". Dado que este mundo y el cumplimiento de los mitzvot en él son preparatorios para el propósito último de HaShem-יהו\"ה, se considera secundario y, por lo tanto, proviene del mundo venidero.",
+                "Dado que Keter, Chochmah y Binah son las conductas esenciales del mundo venidero, las seis Sefirot del Sistema de la Justicia-Zeir Anpin, que son preparatorias para su cumplimiento final, se consideran que han surgido de ellos. Chochmah y Binah son las conductas primarias reveladas (siendo Keter totalmente oculto) y se les llama Padre-Abba y Madre-Imma, ya que dan origen a la conducta del Sistema de la Justicia, a través del cual funciona este mundo, como dice la Escritura: \"Porque todos Sus caminos son justos\".",
+                "En escritos tempranos, a veces se hace referencia a una conducta primaria utilizando el término \"Causa\" (Eelah-עילה) y a una conducta secundaria utilizando el término \"Efecto\" (Alul-עלול).",
+                "Otro aspecto de las Sefirot es el de \"Revestimiento\" (Heetlabshoot-התלבשות), mediante el cual una conducta se oculta en y actúa a través de una segunda conducta, que es la expresión externa de la interna y motivadora. La conducta revelada se considera la vestimenta de la conducta oculta en su interior. La Escritura dice así: \"Bueno es un reproche revelado que proviene de un amor oculto\". Por ejemplo, un padre que castiga o disciplina a su hijo lo hace por un gran amor al niño y por su mejora final, corrigiendo las características negativas que ve en él. Si no le importara el niño, no se sentiría motivado a disciplinarlo. Sin embargo, para un observador casual, esto puede parecer cruel. En tales casos, el amor y la bondad del padre están, por así decirlo, revestidos en la expresión externa del castigo y la disciplina.",
+                "En ocasiones, en la relación de HaShem-יהו\"ה con Israel, la conducta de la bondad se reviste de la de juicio, para su bien último, como dice la Escritura: \"Como un hombre castiga a su hijo, así te castiga el HaShem-יהו\"ה tu Dios\". Del mismo modo, en lo que respecta al sufrimiento de los justos, los sabios afirmaron: \"Es bueno para los justos que [HaShem] no contemple [sus transgresiones] en este mundo\". La Escritura describe el castigo como el ocultamiento del rostro de HaShem-יהו\"ה, como está escrito: \"Ciertamente ocultaré mi rostro en aquel día\".",
+                "El asunto del revestimiento puede expandirse aún más, de manera que una parte específica de una conducta pueda revestirse en una parte específica de otra, todo lo cual indica asuntos sublimes en la conducta de HaShem-יהו\"ה en Su mundo.",
+                "Por ejemplo, la Chesed de Arich Anpin (Keter), que es una gran misericordia, está revestida en Abba (Chochmah), la Gevurah de Arich Anpin está revestida en Imma (Binah), y Tiferet, Netzach, Hod y Yesod de Arich Anpin están revestidos en Zeir Anpin, etc., de la siguiente manera: - Arich Anpin reviste al Partzuf Chesed en Chochmah (Abba). - Arich Anpin reviste a Gevurah en Binah (Imma). - Tiferet, Netzach, Hod y Yesod de Arich Anpin revisten a Zeir Anpin. - Zeir Anpin reviste a Malchut. - Malchut reviste a Nukvah. Las tres Sefirot superiores de Arich Anpin están absolutamente ocultas y más allá de la comprensión y, como tal, no pueden revestirse en las Sefirot inferiores. Sin embargo, el principio general es que el nivel más bajo del aspecto superior se reviste en el nivel más alto del aspecto inferior, por ejemplo, la Malchut de Chesed se reviste en el Keter de Gevurah, etc. Este principio se aplica tanto a las Sefirot como a los Partzufim y los Mundos.",
+                "El concepto de revestimiento está relacionado con el de luces (Orot) y vasijas (Keilim) en el sentido de que una vasija limita y oculta la luz y la revelación que contiene en proporción a su densidad y/o falta de transparencia. La luz representa la revelación (que es Chesed), mientras que las vasijas representan el ocultamiento (que es juicio y restricción), como dice la Escritura: \"Puso las tinieblas como Su escondite\".",
+                "La Cábala habla de tres tipos de luz: 1. **Luz Envolvente Directa (Ohr Makif HaYashar - אור מקיף הישר):** Esta es la primera luz que es revelación y está más allá de la comprensión. No puede ser contenida dentro de la vasija. Por lo tanto, se describe como rodeando la vasija desde lejos. 2. **Luz Interna (Ohr Pnimi - אור פנימי):** Esta es la luz que se comprende y se contiene dentro de la vasija. Es la luz que se integra completamente en la vasija. 3. **Luz Envolvente que Rebota (Ohr Makif HaChozer - אור מקיף החוזר):** Esta es la luz final que entra en la vasija pero no puede ser contenida completamente debido a las limitaciones de la vasija. Como resultado, esta luz rebota y rodea la vasija de cerca. Estos conceptos de luz se utilizan en la Cábala para explicar cómo se manifiesta la revelación divina y cómo interactúa con las vasijas o recipientes espirituales que la contienen. Cada tipo de luz tiene un propósito y una función específica en la comprensión de la relación entre lo divino y lo creado en la cosmología cabalística.",
+                "El GR\"A (Gaon de Vilna) aplica este principio a la relación entre las tres Sefirot superiores y las siete Sefirot inferiores de Zeir Anpin y Nukvah. Debido a que los discernimientos comienzan a surgir en Binah, su luz puede revestirse dentro de las siete Sefirot inferiores como una luz interna (Ohr Pnimi - אור פנימי). No obstante, debido a las limitaciones de las vasijas receptoras (en lugar de alguna limitación en Binah en sí misma), solo una fracción de su luz se reviste en ellas. Dado que Chochmah no es tan absolutamente bondadosa y misericordiosa como Keter, su luz puede penetrar las vasijas momentáneamente, pero rebota instantáneamente debido a su incapacidad para comprenderla. Por lo tanto, representa la Luz Envolvente que Rebota (Ohr Makif Hachozer - אור מקיף החוזר). Keter es una bondad y misericordia absoluta e incondicional, y por lo tanto representa la luz envolvente directa (Ohr Makif Hayashar - אור מקיף הישר). No puede ser comprendida en absoluto dentro de las siete Sefirot inferiores y, como tal, está más allá de la comprensión y es sumamente oculta.",
+                "Cada Partzuf posee cinco cualidades distintas: tres tipos de luz; la luz envolvente directa (Ohr Makif HaYashar - אור מקיף הישר), la luz envolvente que rebota (Ohr Makif Hachozer - אור מקיף החוזר) y la luz interna (Ohr Pnimi - אור פנימי), y dos aspectos de vasijas; lo interno (פנימי) y lo externo (חיצוני).",
+                "Por lo tanto, se explica en el \"Etz Chayim\", en la sección \"Sha'ar HaShemot\" (La Puerta de los Nombres), capítulo 3, acerca de cada uno de los cinco aspectos mencionados: tres tipos de luz y dos aspectos de vasijas, cada uno con su nombre y significado particular.\n"
+            ]
+        ]
+    },
+    "schema": {
+        "heTitle": "כללי התחלת החכמה",
+        "enTitle": "The Beginning of Wisdom",
+        "key": "The Beginning of Wisdom",
+        "nodes": [
+            {
+                "heTitle": "הקדמה",
+                "enTitle": "Introduction"
+            },
+            {
+                "heTitle": "",
+                "enTitle": ""
+            }
+        ]
+    }
+}

json/Kabbalah/Other Kabbalah Works/The Beginning of Wisdom/English/El Principio de la Sabiduría 6 [es].json

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+{
+    "language": "en",
+    "title": "The Beginning of Wisdom",
+    "versionSource": "http://truekabbalah.com/wp-content/uploads/2019/02/TheBeginningOfWisdom-web-version.pdf",
+    "versionTitle": "El Principio de la Sabiduría 6 [es]",
+    "actualLanguage": "es",
+    "languageFamilyName": "spanish",
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "כללי התחלת החכמה",
+    "categories": [
+        "Kabbalah",
+        "Other Kabbalah Works"
+    ],
+    "text": {
+        "Introduction": [],
+        "": [
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "(El mundo de Tohu-Caos, el mundo de Tikkun-Reparación, la conexión de las tres Sefirot superiores con las siete inferiores, Yisroel Saba, Tevunah, las siete Reparaciones y las trece Reparaciones de la Barba.) Los Sabios notaron: \"Al principio, el mundo fue creado a través del atributo del Juicio. Él vio que el mundo no podría resistir esto, así que unió el atributo de la Misericordia a él\". Por esta razón, la Torá comienza con el nombre Eloh\"im-אלהי״ם, que significa Juicio, y solo después, para suavizar su naturaleza, se utiliza el nombre HaShem-יהו\"ה, que significa Misericordia, como está escrito: \"En el día que HaShem-יהו\"ה Dios-אלהי״ם hizo el Cielo y la Tierra\". La naturaleza primaria y fija del mundo es la del Juicio, ya que originalmente fue creado a través de este atributo. La Misericordia, sin embargo, se agrega al mundo para suavizar su dureza natural de acuerdo al grado de rectitud del hombre. Por otro lado, a medida que aumentan sus transgresiones, la Misericordia se retira, lo que resulta en una regresión a su naturaleza primaria.",
+                "Como se explicó previamente, el nombre Ban-ב״ן-52 (יו״ד ה״ה ו״ו ה״ה) indica un juicio absoluto, y el nombre Mah-45 (יו״ד ה״א וא״ו ה״א) indica misericordia. Por lo tanto, las Sefirot fueron inicialmente ordenadas a través de este aspecto de Ban-ב״ן-52. Debido a que la conducta del juicio, por sí sola, no podía llevar a cabo el propósito último de HaShem-יהו\"ה en la creación, se produjeron imperfecciones. Estas imperfecciones se describen como la fragmentación y la caída de las vasijas. Esta etapa de la creación se conoce como el Mundo de Nekudim-Puntos o Tohu-Caos, durante la cual la luz y la revelación previstas para el bien último se retiraron. Esto se alude en el versículo: \"Y estos son los reyes que reinaron en la tierra de Edom antes de que reinara algún rey de los Hijos de Israel\". Edom (\"rojo\") indica Juicio, aludiendo al nombre de Ban-ב״ן-52, el Mundo de Tohu-Caos. Cada uno de los reyes de Edom indica una de las Sefirot de Tohu de la siguiente manera: - Bela ben Beor – Daat - Yovav & Chusham – Chesed & Gevurah - Hadad ben Badad – Tiferet - Samlah – Netzach - Shaul – Hod - Baal Chanan ben Achbor – Yesod - Hadar – Malchut En cuanto a cada uno de estos reyes (excepto Hadar), la Escritura habla de su desaparición, aludiendo así a la fragmentación de sus vasijas. Esto no fue el caso con Hadar, que representa a Malchut, porque en esa etapa se introdujeron los atributos de la Misericordia, aludidos por el nombre Mah-מ״ה-45, para llevar a cabo la eventual Tikkun - Reparación. Lo que se entiende aquí por muerte no es una cesación total, sino un descenso a un estado de menor existencia, como se explica en el Zohar, Idra Rabba: \"Fueron anulados y se retiraron de ese estado de ser, no que fueran totalmente anulados, sino que, siempre que hay un descenso de un nivel superior a un nivel inferior, se considera como una muerte\". Este concepto también se explica en el Zohar en el versículo \"Y murió el rey de Egipto\". Esto también es aplicable cuando una persona cae de su nivel de conciencia espiritual. Este concepto de muerte se aplica cuando un aspecto interno se retira de un aspecto externo, el aspecto interno simbolizando el alma y el aspecto externo simbolizando el cuerpo. Por lo tanto, cuando una conducta desciende a un nivel inferior, dentro del cual el aspecto superior ya no está revestido, se considera similar a la muerte.",
+                "Después de la fragmentación de estas vasijas, se introdujo y superpuso el aspecto de la Misericordia-Rachamim, que es la conducta de Mah-מ״ה-45, sobre la de Ban-ב״ן-52, con el fin de suavizar su severidad y llevar a la eventual rectificación y bondad completa, que es el propósito último de HaShem-יהו\"ה en la Creación. Este proceso se llama el mundo de Tikkun - Reparación (עולם התיקון).",
+                "Esta reparación se produce a través de la unión de Mah-מ״ה-45 y Ban-ב״ן-52 y es un proceso gradual que se efectúa mediante tres factores: las acciones del hombre, la intervención Supernal de HaShem-יהו\"ה y las diversas etapas del tiempo en Su plan último.",
+                "El principio de rectificación también se aplica a las seis Sefirot de Zeir Anpin. A través del mérito de la humanidad, las tres Sefirot superiores e intelectuales (Keter, Chochmah y Binah) - Grandes Misericordias, se invierten dentro de Zeir Anpin, afectando así su madurez y resultando en bondad y bendición para el mundo. Esto se alude en el versículo: \"No entres en juicio con tu siervo\" (Mishpat-Justicia se refiere a Zeir Anpin). Este concepto también se llama Shituf-Unión. Keter, Chochmah y Binah se unen con Zeir Anpin.",
+                "Sin embargo, cuando Binah se une a Zeir Anpin, solo Maljut de Binah, su décima parte, lo hace. Por lo tanto, recibe una designación distinta como un Partzuf separado que contiene diez sefirot, y se llama Tevunah (תבונה).",
+                "Las tres Sefirot inferiores de Tevunah, Netzach, Hod y Yesod, que representan la Bondad, el Juicio y la Misericordia, se invierten como un Ohr Pnimi-luz interna dentro de las seis Sefirot de Zeir Anpin. Cada una de estas Sefirot consta de diez subdivisiones, lo que suma 90, el valor numérico de la letra Tzaddi-צ.",
+                "Chesed, Gevurah y Tiferet de Tevunah se convierten en un Ohr Chozer - luz envolvente que rebota, en relación con Zeir Anpin. También constan de diez subdivisiones que suman 30, el valor numérico de la letra Lamed-ל. Las cuatro Sefirot superiores de Tevunah; Keter, Chochmah, Binah y Daat, son Ohr Yashar - una luz envolvente directa desde la distancia, en relación con Zeir Anpin, que consta de un total de 40 subdivisiones, el valor numérico de la letra Mem-ם. Todos estos aspectos juntos conforman la palabra \"Imagen-Tzelem-צלם\".",
+                "Dado que la naturaleza y las características del hombre fueron creadas de una manera que sugiere las conductas supremas, su alma consta de tres componentes que corresponden a Tzelem-צלם: la Neshama, que está revestida dentro de él, la Chayah, que lo envuelve muy de cerca, y la Yechidah, que lo envuelve desde una distancia. Este es el significado del versículo \"Dios creó al hombre a su imagen - Tzelem-צלם\". A veces, la Cábala se refiere a las conductas supremas correspondientes con estos nombres.",
+                "Cuando la humanidad es meritoria, se produce un Shituf-Unión de Tevunah en sí misma con Zeir Anpin. Sin embargo, cuando no es el caso, solo Malchut de Tevunah, que es su décima parte, se une a Zeir Anpin. Esto se considera un Partzuf-Estatura distinto y se llama la Segunda Tevunah (תבונה שניה).",
+                "El asunto de Tevunah solo se aplica a la unión de Binah con Zeir Anpin. De lo contrario, Binah se llama simplemente Imma.",
+                "Si la humanidad logra un mayor mérito, entonces se produce una Unión-Shituf entre el nivel de Maljut de Jojmá y Zeir Anpin. Esto también se convierte en un Partzuf distinto llamado Yisrael Saba (ישראל סבא), y al igual que Tevunah, se une en un aspecto de Tzelem-צלם, es decir, una luz interna y dos luz envolventes. Pero cuando la humanidad no es tan meritoria, solo la Maljut de Yisroel Saba influye en Zeir Anpin. Esto se llama el Segundo Yisroel Saba (ישראל סבא שני), y también influye en Zeir Anpin a través de los tres aspectos de Tzelem-צלם. Ciertamente, la influencia de Jojmá es más elevada que la de Binah y requiere un mayor mérito.",
+                "Daat también puede afectar a Zeir Anpin, y con un mérito aún mayor, se puede lograr una influencia desde Keter.",
+                "Esencialmente, Zeir Anpin consta de seis Sefirot: Chesed, Gevurah, Tiferet, Netzach, Hod y Yesod. Pero a través del mérito de la humanidad (MiLemata LeMaala - de abajo hacia arriba) o la rectificación (MiLeMaala Lemata - de arriba hacia abajo), este mundo temporal también puede recibir influencia de Chochmah, Binah y Daat (o Keter) al unirse con Zeir Anpin, aumentando así su estatura a una conducta de diez Sefirot. Zeir Anpin entonces se considera que posee un Keter, Chochmah y Binah, además de sus Sefirot esenciales. Esto se aplica después de la Tikkun-reparación.",
+                "Por esta razón, Zeir Anpin generalmente se considera que consta de seis Sefirot, ya que, al ser anteriores a la Tikkun, son esenciales y constantes, mientras que lo que surge después de la Tikkun puede cambiar.",
+                "Chochmah, Binah y Daat se llaman Intelecto. Por lo tanto, su adición a la conducta de Zeir Anpin se considera una influencia de \"Intelecto\". Del mismo modo, así como el cuerpo del hombre es de este mundo y su alma, que trasciende el mundo, reside en su cerebro, así también la unión de la conducta superior con la inferior se llama una \"Influencia del Intelecto\".",
+                "Está escrito: \"Que el poder del Señor-Adonai-אדנ\"י sea magnificado\". Cuando HaShem-יהו\"ה, bendito sea Él, influye en la bondad, los milagros y la bondad hacia el mundo, esto se considera una magnificación de Su poder y Soberanía-Adonai-אדנ\"י, ya que solo hablamos de Sus acciones, como se mencionó anteriormente. Por otro lado, cuando Él conduce el mundo con severidad y retiene Su influencia y revelación, Su nombre no se magnifica, sino que se disminuye. Esto se llama Katnut-Pequeñez o Inmadurez. (Esto se simboliza mediante las etapas de la infancia en el desarrollo humano). Cuando Binah se une e influye en el mundo, se llama Gadlut Rishon-La Primera o Maduración Inicial y cuando hay una unión y una influencia adicional de Chochmah, se llama Gadlut Sheini-La Segunda o Mayor Maduración.",
+                "Todas las etapas de la vida; el estadio embrionario (Ibur), la infancia (Yenikah), la niñez (Katnut), la edad adulta (Gadlut), etc., sugieren las conductas divinas. La etapa embrionaria (Ibur), en la que el embrión está oculto y depende totalmente de su madre para su sustento, se asemeja a un período de severidad, en el que el mundo carece de mérito y revelación divina, como se afirma: \"Ciertamente esconderé Mi rostro en ese día\". Luego, se sustenta únicamente a través de la gracia de HaShem-יהו\"ה y el mérito de los patriarcas (Avraham, Yitzchak y Yaakov). Esta conexión entre la etapa embrionaria y la conducta de HaShem-יהו\"ה en relación con Su mundo se insinúa en el versículo bíblico: \"Así como no sabes cuál es el camino del viento ni cómo crecen los huesos en el vientre\". La esclavitud en Egipto, así como nuestro estado actual de exilio, constituye tal período. El estado del pueblo judío durante el éxodo se asemejaba a la infancia (Yenikah), marcando el nacimiento de la nación. Sin embargo, dado que aún no habían recibido la Torá y los Mitzvot, carecían de acciones meritorias. De manera similar, hay una relación entre todas las etapas de la vida del hombre y las acciones de HaShem-יהו\"ה en relación con Su mundo.",
+                "La revelación comienza con Chochmah y, por lo tanto, todas las conductas posteriores están potencialmente incluidas en ella. Estas son las treinta y dos rutas generales (o caminos) aludidas en el versículo: \"Por favor, hazme conocer Tus caminos\". Por lo tanto, el Sefer Yetzirah afirma que \"grabó treinta y dos caminos maravillosos de Chochmah\", que corresponden a las 10 sefirot y las 22 letras del alfabeto hebreo, cada una de las cuales indica una conducta separada.",
+                "Keter también influye en Zeir Anpin a través de sus dos cabezas, Keter de Keter, que es la Gulgalta-Cráneo, y Chochmah de Keter, que es el Mocha-Cerebro.",
+                "Existen siete influencias o Tikkunim de Keter de Keter, la primera cabeza, que se refieren mediante los siguientes términos: 1. Cráneo-Gulgalta 2. El Rocío de Cristal-Talla D'Bdulcha 3. La Membrana Gaseosa-Krooma D'Avirah 4. El Pelo Blanco de la Cabeza-Amar Nakki 5. El Deseo o Voluntad Primordial-Ra'ava D'Ra'avin (que se revela en la oración) y también se llama \"La Frente de la Voluntad\"-Metzach Ratzon 6. Supervisión Consciente-Ashgacha P'Kicha, también llamada El Ojo-Aiyna 7. Los Dos Orificios Nasales-Trayn Nukvin D'Pardashka, también llamados La Nariz-Chutmah. Todos estos términos indican tipos de influencias de Keter de Keter y, como tal, son sumamente ocultos. Se les llama colectivamente Los Siete del Cráneo-Shiva D'Gulgalta.",
+                "Chochmah de Keter, que es la segunda cabeza y se llama Cerebro Oculto-Mocha Stima'ah; posee trece influencias o Tikkunim que influyen hacia abajo. Estas son las trece atributos de la Misericordia que fueron entregadas a Moshe. Son las siguientes: E-L - Dios benevolente Rachum - Compasivo V'Chanun - y Gracioso Erech - Lento Apayim - Lento para enojarse V'Rav Chessed - y Abundante en Bondad V'Emet - y Verdad Notzer Chesed - Él Preserva la Bondad L'Alaphim - por dos mil generaciones Noseh Avon - Perdonando la Iniquidad VaPeshah - y Transgresión V'Chata'a - y Pecado V'Nakeh - y Él Limpia.",
+                "Hay trece frases correspondientes en el libro de Miqueas (7:18-20). Son las siguientes: 1. Mi E-l Kamocha - ¿Quién es un Dios como Tú? 2. Nos'eh Avon - Que perdona la iniquidad 3. V'Over Al Peshah - y perdona la transgresión 4. L'She'erit Nachalato - por el remanente de Su Herencia 5. Lo Hechezik La'ad Apo - Él no mantiene Su ira para siempre 6. Ki Chafetz Chesed Hu - porque Él desea hacer bondad 7. Yashuv Yerachamenu - Él nos mostrará misericordia nuevamente 8. Yichbosh Avonoteinu - Él suprimirá nuestras iniquidades 9. Vetashlich BiMtzulot Yam Kol Chatotam - y arrojarás todos sus pecados a las profundidades del mar 10. Titen Emet L'Yaakov - Da verdad a Jacob 11. Chesed L'Avraham - Bondad a Abraham 12. Asher Nishbata LaAvoteinu - lo cual juraste a nuestros padres 13. M'Yimei Kedem - desde los días antiguos.",
+                "\"Notzer Chesed es llamado el 'Mazal Superior' y V'Nakeh es llamado el 'Mazal Inferior', y como tal, a veces influyen conjuntamente. Estos dos son los más esenciales de los trece atributos. Se les llama Mazal en el sentido de que son influencias positivas que fluyen desde HaShem, bendito sea Él, y no reaccionan ante las acciones humanas, como está escrito: 'Seré propicio a quien yo quiera ser propicio'. La palabra Mazal tiene la misma raíz que Nozel, que significa fluir hacia abajo. En relación con esto, los sabios afirmaron: 'La procreación, la salud y el sustento no son determinados por el mérito, sino más bien por el Mazal'.\"",
+                "Como se mencionó anteriormente, las características del ser humano sugieren las conductas supernalas. De la misma manera, la barba humana sugiere estas cualidades. Por lo tanto, se les llama \"las trece influencias de la barba - Yud Gimel Tikunei Dikna\". Debido a que el cabello es tubular, la influencia desde el cerebro desciende a través de ellos. Además, dado que son muy estrechos, esta influencia está sumamente restringida y oculta. Esto se debe a que la influencia proviene de la Chochmá de Keter, que es algo menos misericordiosa en comparación con la Keter de Keter. Como resultado, es posible percibir cuestiones relacionadas con los pensamientos de una persona observando su cabello. Sin embargo, estas cuestiones están extremadamente ocultas y solo son perceptibles para aquellos que están muy versados en la fisiognomía (Chochmat HaPartzuf), como se explica en el Zohar."
+            ]
+        ]
+    },
+    "schema": {
+        "heTitle": "כללי התחלת החכמה",
+        "enTitle": "The Beginning of Wisdom",
+        "key": "The Beginning of Wisdom",
+        "nodes": [
+            {
+                "heTitle": "הקדמה",
+                "enTitle": "Introduction"
+            },
+            {
+                "heTitle": "",
+                "enTitle": ""
+            }
+        ]
+    }
+}

json/Kabbalah/Other Kabbalah Works/The Beginning of Wisdom/English/El Principio de la Sabiduría 7 [es].json

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+{
+    "language": "en",
+    "title": "The Beginning of Wisdom",
+    "versionSource": "http://truekabbalah.com/wp-content/uploads/2019/02/TheBeginningOfWisdom-web-version.pdf",
+    "versionTitle": "El Principio de la Sabiduría 7 [es]",
+    "actualLanguage": "es",
+    "languageFamilyName": "spanish",
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "כללי התחלת החכמה",
+    "categories": [
+        "Kabbalah",
+        "Other Kabbalah Works"
+    ],
+    "text": {
+        "Introduction": [],
+        "": [
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "(La unión y unión de la Misericordia - (Rachamim) con el Juicio - (Din), las seis Sefirot de Zeir Anpin con Maljut, HaShem-יהו\"ה, bendito sea Él, con los mundos, y las aguas femeninas con las aguas masculinas.) La conducta de Zeir Anpin también se llama Yisroel (ישראל), y la conducta de Maljut también se llama Raquel (רחל). Zeir Anpin tiene una cualidad adicional llamada Yaakov (יעקב) y Maljut también tiene una cualidad adicional llamada Lea (לאה).",
+                "El GR\"A explica que la razón de estas dos facetas de Raquel y Lea en Maljut se debe a que existen dos aspectos en el reino de HaShem-יהו\"ה. Un aspecto es nuestra aceptación voluntaria y fiel del yugo de Su reino sin la fuerza de los milagros, como se dice: \"Di las Maljuyot (los versículos del Reinado de HaShem-יהו\"ה) delante de Mí, para que Me corones como tu Rey\". Este es el objetivo último de nuestro servicio a HaShem-יהו\"ה y se llama Raquel. El segundo aspecto es la revelación de Su reino por medio de la fuerza de los milagros, como en la salida de Egipto y como ocurrirá en el futuro. Este aspecto muestra el esplendor de HaShem-יהו\"ה. Sin embargo, Él sigue siendo llamado \"Humilde\", ya que \"Dondequiera que esté Su grandeza, también está Su humildad\". Este aspecto se llama Lea. También hay dos aspectos en Zeir Anpin. Nuestra adhesión y reconocimiento de la existencia de HaShem-יהו\"ה basada en la fe se llama Yaakov, es decir, aunque no sea evidente de inmediato, reconocemos y creemos que HaShem-יהו\"ה es la fuente de toda recompensa y castigo. El segundo aspecto representa la revelación de HaShem-יהו\"ה como la fuente de todo, y se llama Yisrael. La cualidad esencial en Zeir Anpin es la de Yisrael, la revelación, mientras que el aspecto esencial en Maljut es el de Raquel, la aceptación.",
+                "Como se sabe, nuestro padre Avraham personifica el atributo de Chesed - Bondad, nuestro padre Yitzchak el de Gevurah - Juicio, y nuestro padre Yaakov personifica el atributo intermedio de Tiferet - Misericordia. Chesed a veces se llama Avraham, Gevurah se llama Yitzchak, y Tiferet se llama Yisrael o Yaakov. Dado que la generación del éxodo vivió de manera milagrosa, única en la historia, a veces se llama a la faceta de Lea Dor HaMidbar - La generación del Éxodo.",
+                "El mundo generalmente se guía a través del atributo de Maljut, que es más severo que Zeir Anpin. Como tal, se le llama Nukvah - Femenino, y representa un juicio exacto. Zeir Anpin, que es la conducta de la Justicia, representa un juicio más indulgente y misericordioso. Si el mundo es meritorio, Zeir Anpin se une con Maljut, produciendo el Bien. Si no es así, Zeir Anpin se separa y el mundo se guía únicamente a través de la severidad de Maljut. Todo esto depende de las acciones del ser humano. Esto está de acuerdo con la declaración: \"El mundo fue creado originalmente con juicio. Él vio que no podía soportar esto, así que agregó la cualidad de Misericordia\".",
+                "Esto es el asunto del Zivug - Unión, mencionado en la literatura cabalística, como el Zivug de Zeir Anpin con Maljut, es decir, la superadición de las misericordias de Zeir Anpin al juicio de Maljut. Esto se logra a través de la unión previa de las conductas de Chochmah y Binah con las de Zeir Anpin. Como resultado, Zeir Anpin adquiere un mayor grado de misericordia y, a su vez, se une con Maljut, produciendo bondad y benevolencia hacia el mundo.",
+                "Como parte integral de la función de Maljut se encuentra manifestar el reino de HaShem-יהו\"ה en el mundo y santificar Su Gran Nombre. Dado que al hombre se le otorgó libre albedrío, es su responsabilidad, a través de sus acciones, aceptar amorosamente el yugo del reino de HaShem-יהו\"ה sobre sí mismo y servirle adecuadamente, santificando y glorificando así Su Nombre. Esto provoca la rectificación en todos los mundos y atrae Su Presencia Interior (Shejiná) y Santidad (Kedushá) en ellos, logrando así la revelación óptima de Su reino. Lo contrario es cierto si el hombre actúa en rebeldía. En este sentido, todos los mundos pueden considerarse ramas de Maljut, ya que revela el reino de HaShem-יהו\"ה, que es Su objetivo supremo en la creación. Esto se logra a través de la unión entre las misericordias de Zeir Anpin y el juicio de Maljut (Nukvah) y está determinado por las acciones del hombre.",
+                "El principio del Zivug - Acoplamiento, implica la unión de una conducta de Misericordia con una de Juicio y representa la unión de los nombres de Mah-מ״ה-45 y Ban-ב״ן-52. Como tal, el Zivug no se limita a Zeir Anpin y Nukvah, sino que también se aplica a otras conductas. La unión de dos conductas da como resultado una tercera conducta intermedia, que, aunque es una síntesis de las dos, es única y diferente de ambas. [Por ejemplo, Oxígeno + Hidrógeno = agua.] Este concepto se explica en Nefesh HaChaim: \"Con respecto al concepto de Zivug; ciertamente, debe entenderse como una analogía y alude a la unión en términos espirituales, y es similar a una persona que combina dos ideas en su mente, llegando así a una tercera y novedosa\". Aunque es una síntesis de las dos, sigue siendo novedosa y diferente.",
+                "La base del Zivug es la revelación y conexión del Creador con Sus mundos, o la falta de ella, todo lo cual depende de las acciones del hombre.",
+                "Existen cuatro Mundos espirituales: - Emánación - Atzilut - אצילות - Creación - Briah - בריאה - Formación - Yetzirah - יצירה - Acción - Asiyah - עשיה. El primero y más alto de los mundos creados es Briah, ya que Atzilut, al ser una emanación de la Divinidad, es una extensión de Él, en cierto sentido, como la luz de una luminaria en relación con su fuente en la luminaria. El mundo de Briah es femenino en relación con Atzilut. Antes del pecado de Adán, los dos estaban en un estado de Zivug, que es la unión de los aspectos masculino y femenino, en la que uno da y el otro recibe. El pecado de Adán resultó en su separación. Esto es lo que significa la declaración en el Zohar de que la Matronita se separó de su esposo. Briah se llama Matronita - Madre, ya que es el más alto y primero de los mundos creados que emanan de ella. De manera similar, la Torá a menudo compara la relación entre HaShem-יהו\"ה y el pueblo judío con la de un hombre y su esposa.",
+                "La unión y el acoplamiento de la misericordia con el juicio, o la conexión de HaShem-יהו\"ה con los mundos, dependen de los méritos de la humanidad y son iniciados por ellos. Esta unión, a su vez, provoca una precipitación de influencia desde Arriba, como dice la Escritura: \"La verdad brotará de la tierra (es decir, desde abajo) y HaShem-יהו\"ה dará el bien (es decir, Él responderá desde arriba)\". El mérito y el despertar desde abajo se llaman Mayim Nukvim - Aguas Femeninas, mientras que la influencia desde arriba que sigue se llama Mayim D'Churin - Aguas Masculinas.",
+                "El mundo de Briah, que es la Matronita, a veces se llama Malchut.",
+                "Cuando, como resultado de las acciones del hombre, Malchut se encuentra en un estado disminuido y la Presencia Interior de HaShem-יהו\"ה (Shejiná) está oculta para la humanidad, es similar a un punto solitario. Por otro lado, cuando la Presencia Interior de HaShem-יהו\"ה (Shejiná) se revela en los 613 componentes de la Creación, Malchut se considera un Partzuf completo, compuesto por 613 partes. Hay varios aspectos en el hombre que se correlacionan con los diferentes estados de Malchut. El glande alude a Malchut en su estado disminuido. El estado en el que Adán y Eva estaban originalmente unidos uno al otro de espaldas, alude a Maljut en un estado más completo que afecta a toda la creación como un Partzuf - Estatura. Su separación y relación cara a cara, así como su estado previo de unión, hacen eco de la unión y separación del mundo de Briah - Matronita, que es el mundo de la separación - Olam HaPirud, con el de Atzilut. Además, hay muchos conceptos profundos que se insinúan en estos asuntos.\n"
+            ]
+        ]
+    },
+    "schema": {
+        "heTitle": "כללי התחלת החכמה",
+        "enTitle": "The Beginning of Wisdom",
+        "key": "The Beginning of Wisdom",
+        "nodes": [
+            {
+                "heTitle": "הקדמה",
+                "enTitle": "Introduction"
+            },
+            {
+                "heTitle": "",
+                "enTitle": ""
+            }
+        ]
+    }
+}

json/Kabbalah/Other Kabbalah Works/The Beginning of Wisdom/English/El Principio de la Sabiduría 8 [es].json

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+{
+    "language": "en",
+    "title": "The Beginning of Wisdom",
+    "versionSource": "http://truekabbalah.com/wp-content/uploads/2019/02/TheBeginningOfWisdom-web-version.pdf",
+    "versionTitle": "El Principio de la Sabiduría 8 [es]",
+    "actualLanguage": "es",
+    "languageFamilyName": "spanish",
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "כללי התחלת החכמה",
+    "categories": [
+        "Kabbalah",
+        "Other Kabbalah Works"
+    ],
+    "text": {
+        "Introduction": [],
+        "": [
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "(Las etapas de la conducta hasta la eternidad, Adam Kadmon y sus Ramas, y las emanaciones de sus oídos, nariz y boca, el Mundo de los Haces, Tzimtzum y el Rayo.) Hay dos etapas generales en el tiempo: este mundo, Olam HaZeh, y el mundo venidero, Olam HaBah. Este mundo durará seis milenios correspondientes a las conductas divinas, Chesed, Gevurah, Tiferet, Netzach, Hod y Yesod, en ese orden. La era del Mesías, que inaugura el período de Malchut, es una etapa de transición. Comenzará durante la última parte del sexto milenio (y concluirá con la resurrección de los muertos). El séptimo milenio marca el comienzo del mundo venidero y corresponde a Malchut. Será de un orden superior a los seis anteriores. Durante esta etapa, el mundo dejará de existir en su forma actual y estará en un estado de desolación durante 1000 años, como dice la Escritura: \"Un canto para el día del Sábado\". Es decir, un sábado de descanso eterno. Durante este período, los justos se moverán sobre el mundo como los ángeles servidores.",
+                "El octavo milenio, correspondiente a Binah, será aún más elevado y representa la renovación del mundo y la resurrección final y eterna, como se afirma: \"El Santo, bendito sea Él, renovará Su mundo después del séptimo milenio\". El noveno y décimo milenio corresponden a Chochmah y Keter y representan niveles superiores. La conclusión del décimo milenio marca el comienzo de la conducta eterna, que trasciende el tiempo y representa la bondad suprema. Sin embargo, dado que la muerte cesa a partir del séptimo milenio en adelante, estas etapas también se consideran aspectos de la conducta eterna.",
+                "La conducta eterna, después de la conclusión del décimo milenio, está totalmente más allá de nuestra comprensión. Es la culminación y el propósito último de toda la creación y se llama Adam Kadmon, el Hombre Primordial. Adam, Hombre, porque encarna y cumple con los 613 componentes de la Creación y, por lo tanto, es de plena estatura. Kadmon, Primordial, porque es la intención original y esencial de HaShem (יהו\"ה) en la creación del mundo, siendo todas las demás conductas meramente etapas preparatorias para su cumplimiento final, como se afirma: \"La última acción fue primero en el pensamiento\".",
+                "Cualquier conducta prevista que esté precedida por una o más conductas preparatorias se considera su causa. Por lo tanto, todas las conductas desde el inicio de la creación hasta la conclusión del décimo milenio se consideran causadas por Adam Kadmon y ramas de él.",
+                "Dentro del marco del tiempo, existen seis etapas básicas o ramas. La primera etapa fue la creación del mundo a través del nombre de Ban-ב״ן-52, que representa un juicio estricto. Esto también fue el mundo de Tohu, el Caos, o Nekudim, los Puntos. La segunda etapa fue la introducción del nombre de Mah-מ״ה-45, que representa la misericordia. Este es el mundo de Tikkun, la Reparación. Las últimas cuatro etapas son los milenios séptimo al décimo del mundo venidero. Todas estas etapas son ramas de Adam Kadmon.",
+                "Las cuatro expansiones del nombre HaShem-יהו\"ה corresponden a los elementos de la escritura de la Torá y a los milenios de la siguiente manera: 1. AV-ע״ב-72 Taamim: Corresponden al décimo milenio. 2. SAG-ס״ג-63 Nekudim: Corresponden a los milenios noveno, octavo y séptimo. 3. MAH-מ״ה-45 Tagin: Corresponden a Tikkun, la Reparación. 4. BAN-ב״ן-52 Otiyot: Corresponden a Tohu, el Caos.",
+                "Como se mencionó anteriormente, cada una de las cuatro expansiones del nombre HaShem-יהו\"ה tiene subdivisiones más bajas que corresponden a los cuatro elementos de escritura de la Torá. AV-ע\"ב se divide en las cantillaciones, las vocales, las coroas y las letras, todas las cuales se refieren al décimo milenio. En SAG-ס\"ג, las cantillaciones, que es la primera de sus cuatro subdivisiones, corresponden al noveno, octavo y séptimo milenios de la siguiente manera: las cantillaciones superiores (las que aparecen arriba de una letra) corresponden al noveno milenio, las cantillaciones medias (las que aparecen junto a una letra como un \"Sof Pasuk\") corresponden al octavo milenio y las cantillaciones inferiores (las que aparecen debajo de una letra) corresponden al séptimo milenio. Las tres subdivisiones restantes, que son las vocales, las coroas y las letras de SAG-ס\"ג, se unen e influyen en este mundo, es decir, los nombres de MAH-מ\"ה y BAN-ב\"ן. Las cuatro subdivisiones de MAH-מ\"ה corresponden a Tikkun, y las cuatro subdivisiones de BAN-ב\"ן corresponden a Tohu.",
+                "Dado que los milenios noveno, octavo y séptimo corresponden a las cantillaciones superiores, medias e inferiores, a veces se aluden a ellos utilizando estos términos.",
+                "Las seis conductas mencionadas anteriormente son ramas de Adam Kadmon. Se les llama así por las áreas de la cabeza de las cuales emana la influencia. Debido a que la conducta de AV-ע\"ב (el décimo milenio) está más allá de la comprensión, se compara con el cráneo (que está sellado) y su cabello. Las conductas restantes corresponden a cinco áreas del cráneo desde las cuales emana la influencia. Estas son: 1. Los ojos: vista. 2. Los oídos: oído. 3. La nariz: olfato. 4. La boca: habla. En condiciones especiales, la influencia puede emanar de la frente, que constituye la quinta área, como los rayos de luz que emanaron de la frente de nuestro maestro Moshe, o como se afirma en el Midrash con respecto a Pinjás, que durante un estado de inspiración divina su rostro brillaba como llamas de fuego.",
+                "Estas cinco ramas o conductas que emanan de Adam Kadmon pueden ordenarse de la siguiente manera: 1. El noveno milenio corresponde a los oídos y la audición. 2. El octavo milenio corresponde a la nariz y el olfato. 3. El séptimo milenio corresponde a la boca y el habla. 4. El nombre de Ban-ב\"ן-52, que es el Mundo de Tohu y la conducta de Juicio, corresponde a los ojos y la vista. 5. El nombre de Mah-מ\"ה-45, que es el mundo de Tikkun y la conducta de Misericordia, corresponde al resplandor de la frente.",
+                "A partir de esto, podemos categorizar las conductas temporales, que son ramas de la eterna de Adam Kadmon, de la siguiente manera: a) Décimo Milenio - Nombre general de 72 - Cantillaciones generales - Más allá de la comprensión. b) Noveno Milenio - Nombre de 72 de 63 primer aspecto - Cantillaciones superiores de vocales - Audición - Oídos. c) Octavo Milenio - Nombre de 72 de 63 segundo aspecto - Cantillaciones medias de vocales - Olfato - Nariz. d) Séptimo Milenio - Nombre de 72 de 63 tercer aspecto - Cantillaciones inferiores de vocales - Habla - Boca. e) Juicio de este mundo - Nombre general de 52 - Letras generales - Vista - Ojos. f) Superadicción de Tikkun a este mundo - Nombre general de 45 - Coronas generales - Resplandor de la frente.",
+                "El Talmud en Sanhedrín afirma que en el séptimo milenio, \"El Santo, bendito sea Él, hará alas para los Justos\". Aunque este será un período de gran espiritualidad, el mundo aún no se renovará por completo.",
+                "Esta etapa se llama el Mundo de Akudim, el Mundo de los Haces, en el cual las luces de las diez Sefirot están reunidas en un solo recipiente, comparable a una boca. El asunto de la expansión y retirada de las luces, que se llama \"Ir y no Ir\" (Mati V’Lo Mati - מטי ולא מטי), también se aplica a este nivel.",
+                "Sin embargo, en lo que respecta a los milenios restantes (octavo, noveno y décimo) en los que HaShem-יהו\"ה renueva Su mundo, solo existen luces y no hay ningún concepto de \"vasijas\" (Keilim) en absoluto.",
+                "El mundo de Tikkun se llama \"El mundo de las Rayas\" (Olam HaBrudim). Dado que el objetivo previsto de la creación es lograr Olam Habba, el mundo de Akudim, conceptualmente, el orden de estas etapas es Olam Akudim, Nekudim y Brudim. Sin embargo, para lograrlo, el orden en el tiempo se invierte, de modo que el mundo de Tohu (Nekudim) precede al de Tikkun (Brudim), que a su vez precede y da lugar a la intención final de HaShem-יהו\"ה en la creación, Olam Habba (Akudim). Esto concuerda con la declaración: \"Lo primero en el pensamiento es lo último en la acción\".",
+                "Adam Kadmon, que es la conducta eterna, también posee diez Sefirot. Maljut de Adam Kadmon se considera un Partzuf distinto y se llama Atik, que significa \"Antiguo\" o Reisha D'Lo ItYada, que se traduce como \"La Cabeza Incognoscible\".",
+                "El cumplimiento de cada Mitzvah (mandamiento) deja una impresión eterna y se establece para siempre. La culminación de todas las Mitzvoth causará una reparación completa y una perfección absoluta: la Conducta Eterna. Atik es el vínculo entre lo temporal y lo eterno. Eleva las acciones de este mundo y las establece para la eternidad.",
+                "Maljut de Adam Kadmon, es decir, Atik, está cubierta por la conducta de Keter (Arich Anpin). A través de esto, el Chesed absoluto de Adam Kadmon se convierte en la fuerza interna y guía de Arich Anpin. Las siete Sefirot inferiores de Atik se cubren dentro de Arich.",
+                "Como se mencionó anteriormente, existen siete reparaciones de Keter de Keter, llamadas Tikunei D'Gulgalta, las siete reparaciones del cráneo. Estas surgen de la conducta de Atik a través de la cubierta de sus siete Sefirot inferiores dentro de Arich. Como resultado, Atik se encuentra cubierto por todo Atzilut.",
+                "Cuando consideramos el mundo de Atzilut en general, Atik y Arich no se diferencian entre sí, sino que actúan juntos como aspectos de Keter de Atzilut. Como tal, se les llama Atika Kadisha, ya que \"se le llama según sus obras\", como se mencionó anteriormente. La literatura cabalística temprana se refiere a Adam Kadmon como Tzachtzechut, que significa \"El Mundo Sumamente Brillante\".",
+                "En la medida en que todas las conductas de todos los mundos son relativas a este mundo, tienen límites y limitaciones. Aunque HaShem-יהו\"ה, en Su omnipotencia, podría haber creado mundos ilimitados, no deseó hacerlo, sino que optó por reservar Su poder infinito dentro de la Creación y crear mundos finitos.",
+                "Como se mencionó anteriormente, en relación con los mundos, HaShem-יהו\"ה se llama según Sus acciones, por lo tanto, cuando Su conducta cambia, Su nombre cambia en consecuencia. Esto se describe como un nombre que se retira y es reemplazado por otro. Así, cuando Él actúa de manera ilimitada, se le llama Ein Sof, lo Ilimitado. Cuando surgió en Su voluntad crear mundos limitados, se considera que retiró Su conducta ilimitada, Ein Sof, de ese \"Lugar\" donde estaban destinados a existir esos mundos, dándoles así la posibilidad de existencia. Esto se llama Tzimtzum Ha'Ein Sof, \"La restricción de lo ilimitado\". Esta retirada de la conducta ilimitada, que es la bondad suprema, resultó en una condición de severidad, Din, proporcional al grado de su retirada. Sin embargo, la retirada no fue absoluta, sino que quedó un residuo, Reshimu, de Su conducta anterior. Luego atrajo hacia este residuo, Reshimu, una revelación limitada de Su bondad de acuerdo con la capacidad de los mundos para recibir. Esta revelación es el atributo de la Misericordia y se llama Kav, un \"Rayo\" o \"Hilo\". Todas las conductas surgieron a través de este Rayo.",
+                "Todos los conductos divinos se desplegaron a partir de este Rayo en el siguiente orden: 1. Adam Kadmon: La Conducta Eterna. 2. Sus Ramas, es decir: A. AV-ע\"ב: Cráneo y cabello. B. SAG-ס\"ג: Oídos (audición), nariz (olfato), boca (habla) - Mundo de Akudim, Mundo de los Haces (Bundles). C. BAN-ב\"ן: Ojos (vista), Mundo de Tohu, Mundo de los Puntos (juicio - Din). D. MAH-מ\"ה: Resplandor de la frente, Mundo de Tikkun (La unión de la conducta de la misericordia - MAH-מ״ה con el juicio - BAN-ב״ן). 3. El mundo de Atzilut - Partzufim: A. Atik - Maljut de Adam Kadmon. B. Keter - Arich Anpin: 1. Las Siete Reparaciones del Cráneo. 2. Las Trece Reparaciones de la Barba. C. Chochmah - Abba (Yisroel Saba - Maljut de Abba). D. Binah - Imma (Tevunah - Maljut de Imma). E. Zeir Anpin - Chessed, Gevurah, Tiferet, Netzach, Hod, Yesod: 1. Yisrael. 2. Yaakov. F. Nukvah - Maljut: 1. Rachel. 2. Leah. Todos estos niveles se explican en detalle en el libro \"Etz Chaim\".",
+                "Los niveles mencionados anteriormente se refieren al mundo de Atzilut y niveles superiores. Aunque se enumeran aquí de manera general, se explican en detalle en \"Etz Chaim\". Sin embargo, es importante comprender claramente que todos los escritos del Ari\"zal son completamente alegóricos.",
+                "En relación con esto, el rabino Chaim Vital escribió: \"Está claro que en el ámbito celestial no hay ni cuerpo ni atributo de corporeidad, Dios no lo quiera. Todas estas imágenes y formas no son reales, sino que están ahí solo para permitirnos comprender, para que el hombre tenga algún entendimiento de estos asuntos conceptuales supremos que están más allá de su capacidad intelectual. Por lo tanto, se dio permiso para hablar en tales términos, aunque ciertamente no es así, como la Escritura lo afirma enfáticamente: 'Ni siquiera viste una imagen'. Este principio también se aplica a la forma de las letras hebreas, que también simbolizan las conductas supremas. Ciertamente, no existen letras ni vocales en el ámbito celestial. Son simplemente simbólicas\".",
+                "Como dice el rabino Moshe Chaim Luzzatto (el Ramjal): \"Está claro que todos estos asuntos de forma y corporeidad que mencionamos en relación con las Sefirot no son posibles de ninguna manera, ya que eso sería una negación total de la unidad de HaShem-יהו\"ה, Dios no lo quiera, como la Escritura afirma explícitamente 'No viste ninguna imagen'. En consecuencia, Rambam explica que los profetas recibieron comunicación divina a través de visiones alegóricas, como la rama de almendro que vio Jeremías, es decir, cuando HaShem-יהו\"ה, bendito sea Él, deseaba comunicar conceptos divinos a los profetas, lo hacía a través de la visión profética, utilizando ejemplos que permitieran a la mente del profeta comprender estos asuntos. De ninguna manera el objeto de la visión se materializaba realmente. Era simplemente un vehículo para transmitir la idea. (Sin embargo, no todas las alegorías mencionadas en la Cábala tienen origen profético).\"",
+                "Sin embargo, estas alegorías no son arbitrarias, sino que reflejan paralelismos reales entre las Conductas Divinas de Atzilut y los reinos creados que resultan de ellas. Para ilustrar, el ejemplo de los círculos concéntricos (Igulim) se asemeja a la naturaleza esférica de los cielos, lo que significa providencia general, mientras que el ejemplo de las Sefirot verticales (Yosher) se asemeja a la naturaleza del hombre, lo que significa providencia individual.",
+                "Por lo tanto, estas alegorías surgen del hecho de que los asuntos dentro del hombre, el universo o la Torá resultan de y, por lo tanto, insinúan las conductas divinas. Los Mitzvot también se correlacionan con las conductas divinas y, como tales, pueden entenderse a través de estas alegorías. Así, es evidente que las alegorías fueron inspiradas divinamente junto con sus significados subyacentes. Sin embargo, se debe tener precaución al estudiar Etz Chaim, ya que, como en todos los escritos del Ari\"zal, solo se transmite la alegoría sin ninguna explicación de su significado subyacente, como se afirma en Nefesh HaChaim: \"Como se sabe, todas las palabras del Ari\"zal sobre la sabiduría esotérica son alegóricas\".",
+                "El rabino Moshe Chaim Luzzatto, en su obra \"Choker U'Mekubal\", sugiere que al estudiar la Cábala, primero se debe aprender la alegoría por sí sola y solo más tarde intentar comprender su significado. En \"Klach Pitchei Chochmah\", se refiere a la alegoría como \"La visión profética\" y al significado como \"La interpretación\", ya que ambos fueron recibidos por inspiración divina. La \"interpretación\" se encuentra, en resumen, en su libro \"Choker Umekubal\" y en algunas partes de \"Klach Pitchei Chochmah\". Sin embargo, es responsabilidad del lector discernir entre las partes que son la \"visión\" y las que son la \"interpretación\". Si alguien desea aprender la alegoría directamente de \"Etz Chaim\", se sugiere que primero aprenda solo aquellas secciones tituladas \"Mahadura Tinyana\" (Segunda Edición) y saltee el resto del libro. Después, puede regresar y repasar el libro en su totalidad. Sin embargo, los escritos cabalísticos relacionados con los tres mundos inferiores, Briyah, Yetzirah y Asiyah, pueden no ser completamente alegóricos, ya que al ser mundos creados, se pueden atribuir condiciones reales a ellos."
+            ]
+        ]
+    },
+    "schema": {
+        "heTitle": "כללי התחלת החכמה",
+        "enTitle": "The Beginning of Wisdom",
+        "key": "The Beginning of Wisdom",
+        "nodes": [
+            {
+                "heTitle": "הקדמה",
+                "enTitle": "Introduction"
+            },
+            {
+                "heTitle": "",
+                "enTitle": ""
+            }
+        ]
+    }
+}

json/Kabbalah/Other Kabbalah Works/The Beginning of Wisdom/English/El Principio de la Sabiduría [es].json

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+{
+    "language": "en",
+    "title": "The Beginning of Wisdom",
+    "versionSource": "http://truekabbalah.com/wp-content/uploads/2019/02/TheBeginningOfWisdom-web-version.pdf",
+    "versionTitle": "El Principio de la Sabiduría [es]",
+    "actualLanguage": "es",
+    "languageFamilyName": "spanish",
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "כללי התחלת החכמה",
+    "categories": [
+        "Kabbalah",
+        "Other Kabbalah Works"
+    ],
+    "text": {
+        "Introduction": [],
+        "": [
+            [
+                "(El asunto de las Sefirot, las conductas y sus nombres) Nuestros sabios, bendita sea su memoria, declararon: \"Antes de la creación del mundo, solo existía Él y Su Nombre\". Este Nombre HaShem-יהו\"ה es el nombre de Su Ser Esencial (Atzmut) y se llama Shem HaEtzem, el Nombre del Ser Esencial. Por lo tanto, al igual que Él es incomprensible para cualquier ser que no sea Él mismo, así también su Nombre Esencial es incomprensible.] Por lo tanto, dado que HaShem-יהו\"ה, bendito sea Él, está más allá de las limitaciones del espacio, el tiempo y cualquier otra limitación, la Cábala se refiere a Él como Ein Sof, el Infinito, bendito sea Él. Así como Él es Ilimitado e Inmenso, también lo es el poder de Su voluntad.",
+                "Dado que HaShem-יהו\"ה es Ilimitado, es imposible para un ser humano limitado conocerlo a través de su propia inteligencia limitada, por lo tanto, todas sus reflexiones no serán más que falsas imaginaciones. Por lo tanto, está prohibido contemplar el Ser Esencial de HaShem-יהו\"ה. Este asunto es ampliamente conocido. Por lo tanto, todo lo que se relacionará aquí sobre HaShem-יהו\"ה se refiere únicamente a Su voluntad y providencia, tal como se manifiesta en Sus acciones. Esta regla general se aplica a toda la Cábala, como lo afirmó el Rabino Moshe Chaim Luzzatto en su libro \"Adir Bamarom\": \"Es evidente por sí mismo que cualquier expresión con respecto al Emisor, bendito sea Él, se refiere únicamente a Sus acciones, en lugar de a Su Ser Esencial\".",
+                "Ahora bien, existen diez Sefirot mediante las cuales HaShem-יהו\"ה, bendito sea Él, crea y dirige los mundos. Estas son: Keter: la Corona, Chochmah: la Sabiduría, Binah: la Comprensión, Chessed: la Bondad, Gevurah: el Poder, Tiferet: la Belleza, Netzach: la Victoria, Hod: la Majestuosidad, Yesod: el Fundamento, Malchut: el Reino.",
+                "Las Sefirot son esas facultades divinas mediante las cuales HaShem-יהו\"ה, bendito sea Él, crea y conduce los mundos.",
+                "HaShem-יהו\"ה gobierna el mundo a través de tres modos generales de conducta: la Bondad Pura (Chessed), el Juicio Puro (Din) y la conducta intermedia de la Misericordia (Rachamim).",
+                "Keter ejerce una gran y desbordante bondad y misericordia sin discernir el mérito del receptor. Esto se debe a que Keter representa la intención última de HaShem-יהו\"ה en la creación, es decir, beneficiar a todos, como afirma el Talmud en relación al versículo: \"Seré compasivo con quien quiera ser compasivo\", incluso con los indignos.",
+                "Chochmah, también está libre de Juicio, influyendo en el mundo con gran bondad, incluyendo a los indignos, pero no en la misma medida que Keter. La cualidad de Binah también es bondad, pero en menor grado. Esto se debe a que los juicios comienzan a surgir en Binah, como se menciona en la bendición: \"¿Quién da al gallo la comprensión (Binah) para discernir (Juicio) entre el día y la noche?\" - Pues a veces, para evitar la anarquía, HaShem-יהו\"ה ejerce juicio sobre el mundo, de modo que el mal, aunque sea un componente necesario en la creación con fines de elección, no quede sin control. Este juicio, en verdad, es una bondad para el mundo. Además, la bondad puede ser el factor motivador de la severidad, como dice la Escritura: \"Porque a quien HaShem-יהו\"ה ama, lo corrige\" y \"Así como un hombre corrige a su hijo, así HaShem-יהו\"ה tu Dios te corrige\".",
+                "Keter, Chochmah y Binah son llamadas las tres Sefirot primeras o superiores. Cuando cualquiera de ellas se revela, es un momento de gran misericordia y buena voluntad hacia el mundo. Reflejan la intención última de HaShem-יהו\"ה en el mundo, sin obstáculos causados por las acciones humanas",
+                "Chesed es bondad pura, aunque solo para los merecedores, como es la recompensa de los justos en el Gan Eden. Gevurah es juicio y retribución pura para los culpables, como es el castigo de los malvados en el Gehenom. Tiferet es la conducta intermedia de misericordia, entre Chesed y Gevurah, pero tiende más hacia la bondad que hacia el juicio.",
+                "Netzach es bondad atemperada con juicio; por ejemplo, a veces los justos sufren en este mundo por sus pocos errores, para finalmente ser recompensados en el mundo venidero, donde lo aparentemente negativo se convierte en algo positivo en última instancia.",
+                "Hod es juicio atemperado con bondad; por ejemplo, a veces los malvados prosperan en este mundo por sus pocas virtudes, para finalmente ser destruidos en el mundo venidero, como dice la Escritura: \"Paga a su enemigo por adelantado para destruirlo\", donde lo aparentemente positivo se convierte en algo negativo en última instancia. Yesod es la conducta intermedia entre Netzach y Hod, equilibrada por ambos, pero inclinándose más hacia el juicio que hacia la bondad. El mundo generalmente se rige a través de esta facultad.",
+                "Las seis Sefirot (Chesed, Gevurah, Tiferet, Netzach, Hod y Yesod) son colectivamente llamadas el \"Sistema de Justicia\" en el sentido de que responden a las acciones humanas, ya que incluso Chesed, que es bondad pura, se aplica solo a los merecedores.",
+                "Keter se llama Arich Anpin, que significa \"Paciente\", porque representa una misericordia incondicional que solo se realizará completamente en el mundo venidero. (Esto brinda a los justos la oportunidad de adquirir un mayor mérito y a los malvados la posibilidad de arrepentirse.) Las seis Sefirot mencionadas anteriormente se llaman Zeir Anpin, que significa \"Poco Paciente\", porque representan el sistema de justicia calificado mediante el cual se lleva a cabo el mundo en la actualidad.",
+                "Malchut es el medio para la Providencia Divina a través del cual el reino de HaShem-יהו\"ה y Su Presencia Habitable, la Shejiná, se realizarán y serán aceptados por todos. Esta Sefirá tiene una función dual; es un conducto que recibe las buenas acciones y oraciones del ser humano, y responde transmitiendo la influencia Divina sobre ellas.",
+                "El término Sefirot-ספירות significa números - Mispar -מספר. Por lo tanto, el concepto de Sefirot puede aplicarse a muchas cuestiones. Todo lo que existe puede dividirse en diez Sefirot.",
+                "Las Escrituras dicen: \"Todas las huestes del cielo están a su derecha y a su izquierda\". Los sabios preguntaron: \"¿Y hay derecha e izquierda en lo alto? Más bien, la derecha es para la virtud y la izquierda es para la culpa\". Por lo tanto, una Sefirá que influye en la bondad hacia los merecedores se considera \"derecha\", y una que ejerce juicio sobre los culpables se considera \"izquierda\".",
+                "Un diagrama esquemático de las Sefirot que transmita este asunto se vería de la siguiente manera: Keter en la posición superior central, ya que es la raíz de todo. Debajo de él, Chochmah a la derecha y Binah a la izquierda, ya que en Binah comienzan a surgir discernimientos. Debajo de ellos, Chesed a la derecha y Gevurah a la izquierda, con la conducta intermedia de Tiferet centrada debajo. Debajo de ellos, Netzach a la derecha y Hod a la izquierda, con la conducta intermedia de Yesod centrada debajo. Bajo Yesod, en el centro, se encuentra Malchut, que recibe de todos ellos.",
+                "Este esquema se llama las Diez Sefirot Verticales, en hebreo \"Esser Sefirot D'Yosher\".",
+                "También existe un diagrama esquemático de círculos concéntricos, en el cual Keter engloba a Chochmah, que a su vez engloba a Binah, etc., con Malchut en su centro. Este diagrama se llama las Diez Sefirot de Círculos, en hebreo \"Esser Sefirot D'Iggulim\". Transmite principios en el desarrollo de los mundos, uno a partir del otro, e indica que cuanto más esencial es la conducta, más abarcadora es. Sin embargo, cuando el tema es el sistema divino de conducta, la calidad de sus diferentes modos y sus interrelaciones, se utiliza el esquema de las diez Sefirot verticales. (El GR\"A afirma que las Sefirot circulares indican la providencia general, mientras que las Sefirot verticales indican la providencia individual).",
+                "Malchut es más severa que las seis Sefirot de Zeir Anpin, que representan el sistema de justicia, porque, dado que Malchut se llama \"Juicio Justo\", es más exigente. Solo en ocasiones, a través del mérito de la humanidad, Malchut se une a Chesed (Bondad), dando como resultado Rachamim (Misericordia).",
+                "Una conducta general que es una expresión de juicio, como Malchut, se considera femenina. Esta es una de las razones por las que Malchut a menudo se llama Nukvah (Femenina).",
+                "Binah es algo severa en comparación con Chochmah, ya que en ella comienzan a surgir discernimientos. Por lo tanto, también se considera femenina. En consecuencia, en la terminología cabalística, cuando se menciona el aspecto de juicio de una Sefirá en particular, se utiliza el género femenino. Por ejemplo, \"Arich Anpin y su Femenina\" se refiere a Keter, que es la cualidad de la misericordia absoluta, y el juicio potencial latente en ella. Gevurah y Hod, aunque son expresiones de juicio, generalmente no se consideran femeninos. Esto se debe a que son componentes integrales en la recompensa y el castigo del Sistema de Justicia - Zeir Anpin, que es masculino, y no funcionan de manera independiente de él.",
+                "Las Sefirot tienen aspectos tanto revelados como ocultos. Lo revelado se considera externo y lo oculto se considera interno. Un ejemplo de un aspecto oculto es una bondad hecha en secreto, en la cual la bondad o la benevolencia no se reconocen, como se afirma en Proverbios: \"El bien es una reprensión revelada proveniente de un amor oculto\", y como se menciona en el Talmud: \"El receptor de un milagro no lo reconoce como tal\".",
+                "A veces, en lugar de Keter, se enumera a Daat entre las Sefirot. El GR\"A explicó que la inclusión de Keter refleja el aspecto interno, mientras que la inclusión de Daat refleja el aspecto externo. Esto se debe a que la cualidad de Keter, \"Gran Misericordia\", no está actualmente revelada. Solo se realizará completamente en el mundo venidero. Esto se indica mediante el nombre divino \"Yo seré - Ehe\"yeh-אהי\"ה\", en tiempo futuro, lo que significa \"Estoy destinado a ser\" - después del sexto milenio de la Creación. Dado que la conducta hacia el mundo es preparatoria para la intención última de HaShem-יהו\"ה de beneficiar a todos, Keter, aunque está oculto, es su fuerza subyacente y motivadora, como se afirma en el Talmud: \"Todo lo que hace el Misericordioso es para el bien\".",
+                "Por esta razón, Keter solo se cuenta en lo que respecta al aspecto interno oculto, pero en lo que respecta al aspecto externo, se cuenta en su lugar a Daat, ya que representa la revelación minúscula de Keter en este mundo, a un nivel menor. Por lo tanto, se encuentra centrado bajo Chochmah (que está libre de Juicio) y Binah (donde comienzan a surgir discernimientos), siendo una conducta intermedia entre ellos.",
+                "Todo lo que se revela y se nos conoce de Keter es que este mundo es preparatorio para su revelación en el mundo venidero. En consecuencia, Keter es la raíz de todas las conductas presentes, ya que fue la intención original de HaShem-יהו\"ה revelar Keter a través de ellas, como se dice, \"La última acción es la primera en pensamiento\".",
+                "Esto explica la afirmación anterior de que Keter se cuenta en relación con el aspecto interno, pero en cuanto al aspecto externo, se cuenta en su lugar a Daat, y Keter solo se considera la raíz. Por lo tanto, a Keter se le llama Ein - Nada y Raysha D'Ein - La Nada Primordial, porque comprendemos casi nada de él. En consecuencia, el GR\"A afirma que \"la revelación comienza con Chochmah\". El orden de las Sefirot sería entonces: Chochmah, Binah, Daat, Chesed, etc.",
+                "Así, dado que el aspecto revelado comienza con Chochmah y Binah, se les llama Padre y Madre, Abba V'Imma, ya que en Binah comienzan a surgir discernimientos y se considera femenina.",
+                "Las Sefirot, por lo tanto, pueden categorizarse en cinco modos generales de conducta (Partzufim): - Arich Anpin: Paciente, para Keter. - Abba: Padre, para Chochmah. - Imma: Madre, para Binah. - Zeir Anpin: Poco Paciente, para las seis Sefirot Chesed, Gevurah, Tiferet, Netzach, Hod y Yesod (que juntas constituyen el Sistema de Justicia) y, - Nukvah: La Femenina, para Malchut.",
+                "En ocasiones, las diez Sefirot se categorizan como las cinco bondades y las cinco severidades. Las cinco bondades son: - Keter, - Chochmah, - Chesed, - Tiferet (ya que tiende hacia la bondad), - y Netzach. Las cinco severidades son: - Binah, - Gevurah, - Hod, - Yesod (ya que tiende hacia el juicio), - y Malchut.",
+                "Las seis Sefirot de Zeir Anpin se llaman Vav Kitzvot (Las Seis Extremidades), correspondientes a las seis direcciones en el mundo: - Chesed - corresponde al sur, - Gevurah - al norte, - Tiferet - al este, - Netzach - hacia arriba, - Hod - hacia abajo, - y Yesod - hacia el oeste.",
+                "HaShem-יהו\"ה formó todos los miembros y órganos del hombre correspondiendo a las conductas superiores. Cada uno de los miembros del hombre sugiere una conducta divina. Dado que hay diez Sefirot generales, también en el hombre hay diez partes generales correspondientes: - La cabeza - corresponde a las tres primeras Sefirot: - El cráneo y la membrana - a Keter, - El hemisferio derecho del cerebro - a Chochmah, - El hemisferio izquierdo del cerebro - a Binah, - (El cerebelo - a Daat) - El brazo y la mano derecha - a Chesed, - El brazo y la mano izquierda - a Gevurah, - El torso - a Tiferet, - La pierna y el pie derecho - a Netzach, - La pierna y el pie izquierdo - a Hod, - El órgano masculino (que lleva el signo del Pacto Santo - Brit Kodesh) - a Yesod - y el glande (Ateret Habrit) - a Malchut.",
+                "En la Cábala, a veces se hace referencia a las Sefirot por los nombres de sus miembros correspondientes en el hombre. Por ejemplo, Keter se llama Gulgalta - Cráneo; Chochmah y Binah se llaman Mochin - Los Cerebros; Chesed se llama El Brazo Derecho, etc. Obviamente, estos nombres son alegóricos. No debe, Dios no lo quiera, entrar en la mente que exista alguna imagen o forma, ya que esto sería ciertamente un error absoluto y constituiría una negación completa de la verdad de la Torá.\n"
+            ]
+        ]
+    },
+    "schema": {
+        "heTitle": "כללי התחלת החכמה",
+        "enTitle": "The Beginning of Wisdom",
+        "key": "The Beginning of Wisdom",
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+                "heTitle": "הקדמה",
+                "enTitle": "Introduction"
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+                "enTitle": ""
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+        ]
+    }
+}

json/Kabbalah/Other Kabbalah Works/The Beginning of Wisdom/English/Sefaria Community Translation.json

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+{
+    "language": "en",
+    "title": "The Beginning of Wisdom",
+    "versionSource": "https://www.sefaria.org",
+    "versionTitle": "Sefaria Community Translation",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "כללי התחלת החכמה",
+    "categories": [
+        "Kabbalah",
+        "Other Kabbalah Works"
+    ],
+    "text": {
+        "Introduction": [],
+        "": [
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "",
+                "",
+                "",
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+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "Thanks and praise to the Creator Blessed be His Name, Amen."
+            ]
+        ]
+    },
+    "schema": {
+        "heTitle": "כללי התחלת החכמה",
+        "enTitle": "The Beginning of Wisdom",
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+            {
+                "heTitle": "הקדמה",
+                "enTitle": "Introduction"
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