f3ba5af309617eb9c6224e69c16b7262c69acbb244cf3c31c574918505f22b84

.gitattributes

@@ -34,3 +34,7 @@ saved_model/**/* filter=lfs diff=lfs merge=lfs -text
 *.zst filter=lfs diff=lfs merge=lfs -text
 *tfevents* filter=lfs diff=lfs merge=lfs -text
 misc/topic_graph.csv filter=lfs diff=lfs merge=lfs -text
+json/Kabbalah/Zohar/Sulam[[:space:]]on[[:space:]]Zohar/Hebrew/merged.json filter=lfs diff=lfs merge=lfs -text
+json/Kabbalah/Zohar/Sulam[[:space:]]on[[:space:]]Zohar/Hebrew/Zohar[[:space:]]with[[:space:]]Sulam[[:space:]]commentary,[[:space:]]Jerusalem[[:space:]]1945.json filter=lfs diff=lfs merge=lfs -text
+json/Kabbalah/Zohar/Ohr[[:space:]]HaChamah[[:space:]]on[[:space:]]Zohar/Hebrew/merged.json filter=lfs diff=lfs merge=lfs -text
+json/Kabbalah/Zohar/Ohr[[:space:]]HaChamah[[:space:]]on[[:space:]]Zohar/Hebrew/Ohr[[:space:]]Hachama,[[:space:]]Peremyshl,[[:space:]]1896-1898.json filter=lfs diff=lfs merge=lfs -text

json/Kabbalah/Zohar/Idra Zuta/Hebrew/Zohar Sulam Aramaic Text.json

@@ -0,0 +1,205 @@
+{
+    "language": "he",
+    "title": "Idra Zuta",
+    "versionSource": "http://sefaria.org",
+    "versionTitle": "Zohar Sulam Aramaic Text",
+    "status": "locked",
+    "versionNotes": "",
+    "actualLanguage": "he",
+    "languageFamilyName": "hebrew",
+    "isBaseText": true,
+    "isSource": true,
+    "isPrimary": true,
+    "direction": "rtl",
+    "heTitle": "אדרא זוטא",
+    "categories": [
+        "Kabbalah",
+        "Zohar"
+    ],
+    "text": [
+        "<small>[כג]</small> תאנא בההוא יומא דר\"ש בעא לאסתלקא מן עלמא, והוה מסדר מלוי, אתכנשו חברייא לבי ר\"ש, והוו קמיה ר' אלעזר בריה, ור' אבא, ושאר חברייא, והוה מליא ביתא. זקיף עינוי ר\"ש, וחמא דאתמלי ביתא. בכה ר\"ש ואמר, בזמנא אחרא כד הוינא בבי מרעי, הוה רבי פנחס בן יאיר קמאי, ועד דברירנא דוכתאי אוריכו לי עד השתא. וכד תבנא, אסחר אשא מקמאי, ומעלמין לא אתפסק, ולא הוה עאל בר נש, אלא ברשותא. והשתא חמינא דאתפסק, והא אתמלי ביתא.",
+        "<small>[כד]</small> עד דהוו יתבי, פתח עינוי ר\"ש, וחמא מה דחמא, ואסחר אשא בביתא, נפקו כולהו, ואשתארו רבי אלעזר בריה ורבי אבא, ושאר חברייא יתבו אבראי. אר\"ש לרבי אלעזר בריה, פוק חזי, אי הכא רבי יצחק, דאנא מערבנא ליה. אימא ליה דיסדר מלוי, ויתיב לגבאי. זכאה חולקיה.",
+        "<small>[כה]</small> קם ר\"ש, ויתיב, וחייך, וחדי. אמר, אן אינון חברייא. קם רבי אלעזר, ואעיל לון. יתבו קמיה. זקיף ידוי ר\"ש, ומצלי צלותא, והוי חדי, ואמר, אינון חברייא דאשתכחו בבי אדרא, יזדמנון הכא. נפקו כלהו, ואשתארו רבי אלעזר בריה, ורבי אבא, ורבי יהודה, ורבי יוסי, ורבי חייא. אדהכי, עאל רבי יצחק, א\"ל ר\"ש, כמה יאות חולקך, כמה חידו בעי לאתוספא לך בהאי יומא, יתיב רבי אבא בתר כתפוי, ורבי אלעזר קמיה.",
+        "<small>[כו]</small> אר\"ש, הא השתא שעתא דרעותא הוא, ואנא בעינא למיעל בלא כסופא לעלמא דאתי. והא מלין קדישין דלא גליאן עד השתא, בעינא לגלאה קמי שכינתא, דלא יימרון דהא בגריעותא אסתלקנא מעלמא. ועד כען טמירן הוו בלבאי, למיעל בהו לעלמא דאתי.",
+        "<small>[כז]</small> וכך אסדרנא לכו, רבי אבא יכתוב, ורבי אלעזר ברי ילעי, ושאר חברייא ירחשון בלבייהו. קם רבי אבא מבתר כתפוי. ויתיב רבי אלעזר בריה קמיה, א\"ל קום ברי, דהא אחרא יתיב בההוא אתר, קם רבי אלעזר.",
+        "<small>[כח]</small> אתעטף ר\"ש, ויתיב. פתח ואמר, לא המתים יהללו יה ולא כל יורדי דומה. לא המתים יהללו יה, הכי הוא ודאי, אינון דאקרון מתים, דהא קב\"ה חי אקרי, והוא שארי בין אינון דאקרון חיים, ולא עם אינון דאקרון מתים. וסופיה דקרא כתיב, ולא כל יורדי דומה, וכל אינון דנחתין לדומה, בגיהנם ישתארון. שאני אינון דאקרון חיים, דהא קב\"ה בעי ביקריהון.",
+        "<small>[כט]</small> אר\"ש, כמה שניא שעתא (דף רפ\"ח ע\"א) דא מאדרא. דבאדרא אזדמן קב\"ה ורתיכוי. והשתא, הא קב\"ה הכא, ואתי עם אינון צדיקייא דבגנתא דעדן, מה דלא אערעו באדרא. וקב\"ה בעי ביקריהון דצדיקייא יתיר מיקרא דיליה, כמה דכתיב בירבעם, דהוה מקטר ומפלח לע\"ז, וקב\"ה אוריך ליה. וכיון דאושיט ידיה לקבלי דעדו נביאה, אתייבש ידיה, דכתיב ותיבש ידו וגו'. ועל דפלח לע\"ז לא כתיב, אלא על דאושיט ידיה לעדו נביאה. והשתא קב\"ה בעי ביקרא דילן, וכלהו אתאן עמיה.",
+        "<small>[ל]</small> אמר, הא רב המנונא סבא הכא, וסחרניה ע' צדיקי גליפן בעיטרין, מנהרין כל חד וחד מזיהרא דזיוא דעתיקא קדישא, סתימא דכל סתימין. והוא אתי למשמע בחדוותא, אלין מלין דאנא אימא. עד דהוה יתיב, אמר, הא רבי פנחס בן יאיר הכא, אתקינו דוכתיה, אזדעזעו חברייא דהוו תמן, וקמו ויתבו בשיפולי ביתא. ורבי אלעזר ורבי אבא, אשתארו קמיה דר\"ש. אר\"ש, באדרא אשתכחנא דכל חברייא הוו אמרי, ואנא עמהון. השתא אימא אנא בלחודאי, וכלהו צייתין למלולי עלאין ותתאין. זכאה חולקי יומא דין.",
+        "<small>[לא]</small> פתח ר\"ש ואמר, אני לדודי ועלי תשוקתו. כל יומין דאתקטרנא בהאי עלמא, בחד קטירא אתקטרנא ביה בקב\"ה, ובג\"כ השתא ועלי תשוקתו. דהוא וכל סיעתא קדישא דיליה, אתו למשמע בחדוה, מלין סתימין, ושבחא דעתיקא קדישא, סתימא דכל סתימין, פריש ואתפרש מכלא, ולא פריש, דהא כלא ביה מתדבק, והוא מתדבק בכלא, הוא כלא.",
+        "<small>[לב]</small> עתיקא דכל עתיקין, סתימא דכל סתימין, אתתקן ולא אתתקן. אתתקן, בגין לקיימא כלא. ולא אתתקן, בגין דלא שכיח.",
+        "<small>[לג]</small> כד אתתקן, אפיק ט' נהורין, דלהטין מניה, מתקונוי. ואינון נהורין מניה, מתנהרין ומתלהטין, ואזלין ומתפשטין לכל עיבר. כבוצינא דאתפשטין מניה נהורין לכל עיבר. ואינון נהורין דמתפשטין, כד יקרבון למנדע לון, לא שכיח אלא בוצינא בלחודוי. כך הוא עתיקא קדישא, הוא בוצינא עלאה, סתימא דכל סתימין. ולא שכיח בר אינון נהורין דמתפשטן, דמתגליין, וטמירן. ואינון אקרון שמא קדישא. ובג\"כ כלא חד.",
+        "<small>[לד]</small> ומה דאמרי חברנא בספרי קדמאי, דאינון דרגין דאתבריאו, ועתיקא קדישא אתגלי בהו, בכל חד וחד. משום דאינון תקונין דעתיקא קדישא. לאו השתא עידנא להני מלין דהא אמינא לון באדרא קדישא. וחמינא מה דלא ידענא הכי, ועד השתא אסתים בלבאי מלה. והשתא אנא בלחודאי אסהידנא קמי מלכא קדישא, וכל הני זכאי קשוט דאתו למשמע מלין אלין.",
+        "<small>[לה]</small> גולגלתא דרישא חוורא, לאו ביה שירותא וסיומא. קולטרא דקטפוי, אתפשט ואתנהיר, ומניה ירתון צדיקייא ד' מאה עלמין דכסופין לעלמא דאתי. מהאי קולטרא דקטפא, דהיא גולגלתא חוורא, נטיף טלא כל יומא, לההוא זעיר אנפין, לאתר דאתקרי שמים, וביה זמינין מיתייא לאחייא לזמנא דאתי. דכתיב ויתן לך האלהים מטל השמים. ואתמלייא רישיה ומההוא זעיר אפין, נטיף לחקל תפוחין. וכל חקל תפוחין, נהירין מההוא טלא.",
+        "<small>[לו]</small> האי עתיקא קדישא טמיר וגניז. וחכמתא עלאה סתימאה, בההוא גולגלתא משתכח, ודאי בהאי עתיקא, לא אתגלייא אלא רישא בלחודוי, בגין דאיהו רישא לכל רישא. חכמתא עלאה, דאיהי רישא, ביה סתים, ואקרי מוחא עלאה. מוחא סתימא. מוחא דשכיך ושקיט. ולית דידע ליה, בר איהו.",
+        "<small>[לז]</small> תלת רישין אתגלפן, דא, לגו מן דא. ודא, לעילא מן דא. רישא חדא, חכמתא סתימאה, דאתכסייא, ולאו מתפתחא. וחכמתא דא סתימאה, רישא לכל רישיה, דשאר חכמות. רישא עלאה, עתיקא קדישא, סתימא דכל סתימין. רישא דכל רישא, (דף רפ\"ח ע\"ב) רישא דלאו רישא. ולא ידע, ולא אתידע, מה דהוי ברישא דא, דלא אתדבק בחכמתא, ולא בסוכלתנו. ועל האי אקרי, ברח לך אל מקומך. והחיות רצוא ושוב.",
+        "<small>[לח]</small> ובגין כך עתיקא קדישא אקרי, אין. דביה תלייא אין. וכל אינון שערי, וכל אינון נימין, ממוחא סתימאה נפקין. וכלהו שעיעין, בשקולא. ולא אתחזי קדלא.",
+        "<small>[לט]</small> כלא הוא, בגין דהאי עתיקא קדישא בחד הוי. כלא בחידו, ולא שניא מרחמי לעלמין. בתלת עשר מכילן דרחמין אשתכח. בגין דהאי חכמתא סתימאה דביה, מתפרש תלת זמנין לארבע ארבע. והוא עתיקא, כליל לון, ושליט על כלא.",
+        "<small>[מ]</small> חד ארחא דנהיר בפלגותא דשערי דנפקי ממוחא, הוא ארחא דנהירין ביה צדיקייא לעלמא דאתי, דכתיב וארח צדיקים כאור נוגה וגו'. וע\"ד כתיב, אז תתענג על יי'. ומהאי ארחא מתנהרין כל שאר ארחין, דתליין בזעיר אנפין.",
+        "<small>[מא]</small> האי עתיקא סבא דסבין, כתרא עלאה, לעילא. דמתעטרין ביה כל עטרין, וכתרין, מתנהרין. וכל שאר בוצינין מניה מתלהטן ומתנהרן. והוא, הוא בוצינא עלאה, טמירא דלא אתידע.",
+        "<small>[מב]</small> האי עתיקא אשתכח בתלת רישין, וכלילן בחד רישא. וההוא רישא עלאה, לעילא לעילא. ובגין דעתיקא קדישא אתרשים בתלת, אוף הכי כל שאר בוצינין דנהרין מניה, כלילן בתלת. עוד, עתיקא אתרשים בתרין. כללא דעתיקא בתרין. הוא כתרא עלאה דכל עלאין, רישא דכל רישי. וההוא דהוי לעילא מן דא, דלא אתידע. כך כל שאר בוצינין, סתימין בתרין. עוד עתיקא קדישא אתרשים ואסתים בחד, והוא חד, וכלא הוא חד. כך כל שאר בוצינין, מתקדשין, מתקשרין, ומתהדרין בחד, ואינון חד.",
+        "<small>[מג]</small> מצחא דאתגלי בעתיקא קדישא, רצון אקרי, דהא רישא עלאה דא סתים לעילא, דלא אתידע, פשיט חד טורנא בסימא, יאה, דאתכליל במצחא. ובגין דההוא רעוא דכל רעוין, אתתקן במצחא, ואתגלייא בבוסיטא, האי מצחא אקרי רצון.",
+        "<small>[מד]</small> וכד רצון דא אתגלייא, רעוא דרעוין אשתכח בכלהו עלמין, וכל צלותין דלתתא מתקבלין, ומתנהרין אנפוי דזעיר אנפין, וכלא ברחמי אשתכח, וכל דינין אתטמרן ואתכפיין.",
+        "<small>[מה]</small> בשבתא בשעתא דצלותא דמנחה, דהוא עידן דכל דינין מתערין, אתגלייא האי מצחא, ואתכפיין כל דינין, ואשתכחו רחמין בכלהו עלמין. ובג\"כ אשתכח שבת בלא דינא, לא לעילא ולא לתתא. ואפילו אשא דגיהנם אשתקע באתריה, ונייחין חייביא. ועל דא אתוסף נשמתא דחדו בשבתא.",
+        "<small>[מו]</small> ובעי בר נש למחדי בתלת סעודתי דשבתא, דהא כל מהימנותא, וכל כללא דמהימנותא, ביה אשתכח, ובעי בר נש לסדרא פתורא, ולמיכל תלת סעודתי דמהימנותא, ולמחדי בהו.",
+        "<small>[מז]</small> אמר רבי שמעון, אסהדנא עלי לכל אלין דהכא, דהא מן יומאי לא בטילנא אלין ג' סעודתי, ובגיניהון לא אצטריכנא לתעניתא בשבתא. ואפילו ביומי אחריני לא אצטריכנא, כ\"ש בשבתא. דמאן דזכי בהו, זכי למהימנותא שלימתא. חד, סעודתא דמטרוניתא. וחד, סעודתא דמלכא קדישא. וחד, סעודתא דעתיקא קדישא, סתימא דכל סתימין. ובההוא עלמא יזכי בהו לאלין. האי רצון כד אתגלייא, כל דינין אתכפיין משולשליהון.",
+        "<small>[מח]</small> תקונא דעתיקא קדישא אתתקן בתקונא חד, כללא דכל תקונין. והיא חכמה עלאה, סתימאה. כללא דכל שאר, והאי אקרי עדן עלאה סתימא. והוא מוחא דעתיקא קדישא. והאי מוחא אתפשט לכל עיבר, מניה אתפשט עדן אחרא. ומהאי עדן אתגלף.",
+        "<small>[מט]</small> וההוא (דף רפ\"ט ע\"א) רישא סתימא דברישא דעתיקא דלא אתידע, כד פשיט חד טורנא, דהוה מתתקן לאתנהרא, בטש בהאי מוחא, ואתגלף, ואתנהיר בכמה נהירין, ואפיק, וארשים כבוסיטא דא, בהאי מצחא. ואתרשים ביה חד נהורא, דאקרי רצון. והאי רצון אתפשט לתתא בדיקנא, עד ההוא אתר דמתישבא בדיקנא, ואקרי חסד עלאה. ודא איהו נוצר חסד. ובהאי רצון כד אתגלייא, מסתכלין מארי דדינא ומתכפיין.",
+        "<small>[נ]</small> עינוי דרישא דעתיקא קדישא, תרין בחד שקילן. דאשגחין תדירא, ולא נאים. דכתיב לא ינום ולא יישן שומר ישראל, ישראל קדישא, בגין כך לא אית ליה גבינין על עינא, ולא כסותא.",
+        "<small>[נא]</small> ההוא מוחא אתגליף ונהר בתלת חוורין דעינא, בחוורא חדא מסתחיין עינין דזעיר אנפין, דכתיב רוחצות בחלב. דהוא חוורא קדמאה. ושאר חוורין אסתחיין ונהרין לשאר בוצינין.",
+        "<small>[נב]</small> מוחא אקרי נביעא דברכתא, נביעא דכל ברכאן מניה אשתכחו. ובגין דהאי מוחא להיט בג' חוורין דעינא, בעינא ��לא ביה ברכתא, דכתיב טוב עין הוא יבורך, דהא במוחא תליין חוורו דעינא. האי עינא כד אשגח בזעיר אנפין, אנהרן כלהו בחדו. עינא דא, הוא כלא ימינא, לית ביה שמאלא. עיינין דתתא, ימינא ושמאלא, תרי, בתרי גוונין.",
+        "<small>[נג]</small> בצניעותא דספרא אוליפנא, דהא י' עלאה, י' תתאה. ה' עלאה, ה' תתאה. ו' עלאה, ו' תתאה. כל אלין עלאין, בעתיקא תליין. תתאין, בזעיר אנפין אינון. לאו תליין, אלא אינון ממש. ובעתיקא קדישא תליין. דהא שמא דעתיקא אתכסייא מכלא, ולא אשתכח. אבל אלין אתוון דתליין בעתיקא. בגין דיתקיימון אינון דלתתא. דאי לאו הכי לא יתקיימון.",
+        "<small>[נד]</small> ובגין כך, שמא קדישא סתים וגלייא. ההוא דסתים לקבליה דעתיקא קדישא, סתימא דכלא. וההוא דאתגלייא בזעיר אפין. ובגין כך, כל ברכאן בעיין סתים וגלייא. אלין אתוון סתימן דתליין בעתיקא קדישא.",
+        "<small>[נה]</small> חוטמא, בהאי חוטמא, בנוקבא דפרדשקא דביה, נשיב רוחא דחיי לזעיר אפין. ובהאי חוטמא, בנוקבא דפרדשקא, תלייא ה', לקיימא ה' אחרא דלתתא. ודא רוחא נפיק ממוחא סתימאה, ואקרי רוחא דחיי. ובהאי רוחא, זמינין למנדע חכמתא, בזמנא דמלכא משיחא. דכתיב, ונחה עליו רוח יי' רוח חכמה ובינה וגו'. האי חוטמא, חיין מכל סטרין, חדו שלימא. נחת רוח. אסוותא. בחוטמא דזעיר אנפין כתיב, עלה עשן באפו וגו'. והכא כתיב ותהלתי אחטם לך.",
+        "<small>[נו]</small> ובספרא דאגדתא, דבי רב ייבא סבא, אוקים, ה' בפומא, והכא לא מתקיימא הכי, ולא אצטרפא, אע\"ג דבחד סלקא, אלא בה' דינא תליא, ודינא בחוטמא תליא, דכתיב עלה עשן באפו. ואי תימא, הא כתיב ואש מפיו תאכל. עקרא דרוגזא בחוטמא תליא.",
+        "<small>[נז]</small> כל תקונין דעתיקא קדישא, במוחא שקיט וסתים מתתקנן. וכל תקונין דזעיר אנפין, בחכמה תתאה מתתקנן. דכתיב, כלם בחכמה עשית וה' כללא דכלא ודאי. מה בין ה' לה'. ה' דהכא, דינא אתער מנה. ודהכא רחמי גו רחמי.",
+        "<small>[נח]</small> בדיקנא דעתיקא קדישא, תליא כל יקירו דכלא. מזלא דכלא אקרי. מהאי דיקנא, מזלא, יקירותא דכל יקירין, מזלי עלאי ותתאי. כלהו משגיחין לההוא מזלא. בהאי מזלא תלייא חיי דכלא, מזוני דכלא. בהאי מזלא תליין שמיא וארעא. גשמין דרעוא. בהאי מזלא, אשגחותא דכלא. בהאי מזלא תליין כל חיילין עלאין ותתאין.",
+        "<small>[נט]</small> (דף רפ\"ט ע\"ב) תלת עשר נביעין, דמשחא דרבותא טבא, תליין בדיקנא דמזלא יקירא דא. וכלהו נפקין לזעיר אנפין. לא תימא כלהו, אלא תשעה מנייהו, משתכחן בז\"א, לאכפייא דינין.",
+        "<small>[ס]</small> האי מזלא, תלייא בשקולא עד טבורא. כל קדושי קדושין דקדושא ביה תליין. בהאי מזלא, פשיט פשיטותא דקוטרא עלאה. ההוא רישא דכל רישין, דלא אתידע, ולא אשתמודע, ולא ידעין עלאין ותתאין. בגין כך כלא בהאי מזלא תלייא.",
+        "<small>[סא]</small> בדיקנא דא, ג' רישין דאמינא, מתפשטן. וכלהו מתחברן בהאי מזלא, ומשתכחין ביה. ובגין כך, כל יקירו דיקירותא, בהאי מזלא תלייא. כל אלין אתוון דתליין בהאי עתיקא, כולהו תליין בהאי דיקנא, ומתחברן בהאי מזלא, ותליין ביה, לקיימא אתוון אחרנין. דאלמלי לא סליק אלין אתוון בעתיקא, לא קיימין אלין אחרנין. ובגין כך אמר משה כד אצטריך, יי' יי', תרי זימנא, ופסיק טעמא בגווייהו. דהא במזלא תלייא כלא. מהאי מזלא, מתכספי עלאי ותתאי, ומתכפיין קמיה. זכאה חולקיה מאן דזכי להאי.",
+        "<small>[סב]</small> האי עתיקא קדישא, סתימא דכל סתימין, לא אדכר, ולא אשתכח. ובגין דאיהו רישא עלאה לכל עלאין, לא אדכר, בר רישא חדא, בלא גופא, לקיימא כלא.",
+        "<small>[סג]</small> והאי טמיר וסתים וגניז מכלא, תקונוי אתתקנן, בההוא מוחא סתימאה דכלא, דאתפשט ואתתקן כלא ונפיק חסד עלאה, וחסד עלאה אתפשט ואתקן ואתכליל כלא במוחא סתימאה דא. כד אתתקן חוורא דא בנהירו דא, בטש מאן דבטש, בהאי מוחא ואתנהיר, ותלייא ממזלא יקירא מוחא אחרא, דאתפשט ונהיר לתלתין ותרין שבילין. כד אתנהיר נהיר ממזלא יקירא. אתנהירו ג' רישין עלאין, תרין רישין, וחד דכליל לון. ובמזלא תליין, ואתכלילן ביה.",
+        "<small>[סד]</small> מכאן שארי לאתגלייא יקירו דדיקנא, דאיהו מזלא סתימאה. ואינון מתתקנן, כמה דעתיקא קדישא תלת רישין מתעטרין ביה, הכי כלא בתלת רישין. וכד אתנהרן, תליין כלהו דא בדא בתלת רישין, תרין מתרין סטרין, וחד דכליל לון.",
+        "<small>[סה]</small> ואי תימא, מאן עתיקא קדישא. ת\"ח, לעילא לעילא, אית דלא אתידע, ולא אשתמודע, ולא אתרשים, והוא כליל כלא, ותרין רישין ביה כלילן. וכדין כלא הכי אתתקן. וההוא לאו במניינא, ולא בכללא ולא בחושבן אלא ברעותא דלבא, על דא אתמר, אמרתי אשמרה דרכי מחטא בלשוני.",
+        "<small>[סו]</small> אתר דשירותא אשתכח, מעתיקא קדישא, דאתנהיר ממזלא, הוא נהירו דחכמתא, דאתפשט לתלתין ותרין עיבר. ונפקא מההוא מוחא סתימאה, מנהירו דביה. ומה דעתיקא קדישא נהיר בקדמיתא, דא היא. ושירותא ממה דאתגלייא, ואתעביד לתלת רישין, ורישא חדא כליל לון. ואלין תלת מתפשטן לזעיר אנפין, ומאלין נהרין כלא.",
+        "<small>[סז]</small> אתגליף האי חכמתא, ואפיק חד נהרא, דנגיד, ונפיק לאשקאה גנתא ועייל ברישא דזעיר אנפין, ואתעביד חד מוחא ומתמן אתמשיך ונגיד בכל גופא, ואשקי כל אינון נטיעאן. הה\"ד, ונהר יוצא מעדן להשקות את הגן וגו'.",
+        "<small>[סח]</small> תו אתגליף האי חכמתא, ואתמשך ועייל ברישא דזעיר אנפין, ואתעביד מוחא אחרא. ההוא נהירו דאתמשכא מניה אלין תרין משיכן אתגליפו, מתחברן בחד רישא דעמיקא דבירא, דכתיב בדעתו תהומות נבקעו. ועייל ברישא דזעיר אנפין, ואתעביד מוחא אחרא, ומתמן אתמשיך ועייל לגו גופא, ומלייא כל אינון אדרין ואכסדרין דגופא. הה\"ד, ובדעת חדרים ימלאו.",
+        "<small>[סט]</small> ואלין נהרין, מנהירו דההוא מוחא עלאה סתימאה, דנהיר במזלא. וכלא דא בדא תליין. ואתקשר דא בדא, ודא בדא, עד דישתמודע דכלא חד, וכלא הוא עתיקא, (דף ר\"צ ע\"א) ולא אתפרש מניה כלום. אלין תלת נהורין, נהרין לתלת אחרנין, דאקרון אבהן. ואלין נהרין לבנין. וכלא נהיר מאתר חד. כד אתגלייא האי עתיקא, רעווא דרעוון, כלא נהיר וכלא אשתכח בחדו שלימתא.",
+        "<small>[ע]</small> האי חכמתא אקרי עדן, והאי עדן אתמשך מעדן עלאה, סתימאה דכל סתימין. ומהאי עדן, אקרי שירותא. דבעתיקא לא אקרי, ולא הוי שירותא וסיומא. ובגין דלא הוי ביה שירותא וסיומא, לא אקרי אתה. בגין דאתכסייא ולא אתגלייא. ואקרי הוא. ומאתר דשירותא אשתכח אקרי אתה, ואקרי אב. דכתיב, כי אתה אבינו.",
+        "<small>[עא]</small> באגדתא דבי רב ייבא סבא, כללא דכלא, זעיר אנפין אקרי אתה. עתיקא קדישא דאתכסייא, אקרי הוא. ושפיר. והשתא קרינן באתר דא דשירותא אשתכח, אתה. אע\"ג דאתכסייא, מניה הוי שירותא, ואקרי אב. והוא אב, לאבהן. והאי אב נפיק מעתיקא קדישא, דכתיב והחכמה מאין תמצא. ובג\"כ לא אשתמודע.",
+        "<small>[עב]</small> ת\"ח, כתיב אלהים הבין דרכה, דרכה ממש. אבל והוא ידע את מקומה, מקומה ממש. וכ\"ש דרכה. וכ\"ש ההוא חכמה דסתימא ביה בעתיקא קדישא.",
+        "<small>[עג]</small> האי חכמה שירותא דכלא, מניה מתפשטן תלתין ותרין שבילין. ואורייתא בהו אתכלילת בעשרין ותרין אתוון, ועשר אמירן. האי חכמה אב, לאבהן. ובהאי חכמה, שירותא וסיומא אשתכח. ובג\"ד, חכמה עלאה חכמה תתאה. כד אתפשט חכמה, אקרי אב לאבהן. כלא לא אתכליל אלא בהאי. דכתיב כלם בחכמה עשית.",
+        "<small>[עד]</small> זקף ר\"ש ידוי, וחדי, אמר, ודאי עידן הוא לגלאה, וכלא אצטריך בשעתא דא. תאנא, בשעתא דעתיקא קדישא, סתימאה דכל סתימין, בעא לאתקנא כלא, אתקין כעין דכר ונוקבא. באתר דאתכלילו דכר ונוקבא לא אתקיימו, אלא בקיומא אחרא דדכר ונוקבא. והאי חכמה כללא דכלא, כד נפקא ואתנהיר מעתיקא קדישא, לא אתנהיר אלא בדכר ונוקבא. דהאי חכמה אתפשט, ואפיק מיניה בינה, ואשתכח דכר ונוקבא. הוא, חכמה אב. בינה אם. חכמה ובינה, בחד מתקלא אתקלו, דכר ונוקבא. ובגינייהו כלא אתקיים בדכר ונוקבא, דאלמלא האי, לא מתקיימין.",
+        "<small>[עה]</small> שירותא דא אב לכלא, אב לכלהו אבהן, אתחברו דא בדא, ונהירו דא בדא. כד אתחברו, אולידו, ואתפשטת מהימנותא. באגדתא דבי רב ייבא סבא, הכי תאני, מהו בינה. אלא כד אתחבר דא בדא, יו\"ד בה\"א, אתעברת, ואפיקת בן, ואולידת, ובג\"כ, בינה אקרי, בן י\"ה, שלימותא דכלא. אשתכחו תרווייהו דמתחברן, ובן בגווייהו. כללא דכלא. בתקונייהו אשתכח שלימותא דכלא, אב ואם. בן ובת.",
+        "<small>[עו]</small> מלין אלין, לא אתייהבו לגלאה, בר לקדישי עליונין, דעאלו ונפקו, וידעין ארחוי דקב\"ה, דלא סטאן בהו לימינא ולשמאלא. דכתיב, כי ישרים דרכי יי' וצדיקים ילכו בם וגו'. זכאה חולקיה, דמאן דזכי למנדע אורחוי, ולא סטי, ולא יטעי בהו. דמלין אלין סתימין אינון וקדישי עליונין נהירין בהו, כמאן דנהיר מנהירו דבוצינא. לא אתמסרו מלין אלין, אלא למאן דעאל ונפיק. דמאן דלא עאל ונפק, טב ליה דלא אברי. דהא גליא קמי עתיקא קדישא, סתימא דכל סתימין, דמלין אלין נהרין בלבאי, באשלמותא דרחימותא ודחילו דקב\"ה. ואלין בני דהכא, ידענא בהו דהא עאלו ונפקו, ואתנהירן באלין מלין, ולא בכלהו. והשתא אתנהירו בשלימותא כמה דאצטריך. זכאה חולקי עמהון, בההוא עלמא.",
+        "<small>[עז]</small> אמר ר' שמעון, כל מה דאמינא דעתיקא קדישא. וכל מה דאמינא דזעיר אנפין. כלא חד, כלא הוא חד מלה. לא (דף ר\"צ ע\"ב) תלייא ביה פירודא. בריך הוא בריך שמיה לעלם ולעלמי עלמין.",
+        "<small>[עח]</small> ת\"ח, שירותא דא דאקרי אב, אתכליל ביו\"ד, דתלייא ממזלא קדישא. ובג\"כ, יו\"ד כליל אתוון אחרנין. י' סתימא דכל אתוון אחרן. י' רישא וסיפא דכלא.",
+        "<small>[עט]</small> וההוא נהר דנגיד ונפיק, אקרי עלמא דאתי, דאתי תדיר ולא פסיק. והאי הוא עדונא דצדיקיא, לזכאה להאי עלמא דאתי, דאשקי תדיר לגנתא, ולא פסיק. עליה כתיב וכמוצא מים אשר לא יכזבו מימיו. וההוא עלמא דאתי, אברי ביו\"ד, הה\"ד, ונהר יוצא מעדן להשקות את הגן. י' כליל תרין אתוון ו\"ד.",
+        "<small>[פ]</small> באגדתא דבי רב ייבא סבא תנינן, אמאי ו\"ד כלילן ביו\"ד. אלא נטיעה דגנתא דא, אקרי ו'. אית גנתא אחרא, דאיהי ד'. ומהאי ו', אשתקייא ד'. והיינו רזא דכתיב, ונהר יוצא מעדן וגו'. מאי עדן. דא חכמה עלאה, ודא י'. להשקות את הגן, דא הוא ו'. ומשם יפרד והיה לארבעה ראשים, דא הוא ד', וכלא כליל ביו\"ד.",
+        "<small>[פא]</small> ובגין כך, אקרי אב לכלא. אב, לאבהן. שירותא דכלא, ביתא דכלא, דכתיב בחכמה יבנה בית. וכתיב, כלם בחכמה עשית. באתריה, לא אתגלייא, ולא אתידע. מדאתחבר באימא אתרמיז באימא ובג\"כ אימא כללא דכלא, בה אתידע, ובה אתרמיז, שירותא וסיומא דכלא. דבה סתים כלא.",
+        "<small>[פב]</small> כללא דכלא, שמא קדישא. עד השתא רמיזנא, ולא אמינא כל אלין יומין. והאידנא מתגלפין סטרין, י', כליל בהאי חכמה. ה' דא אימא, וקרינן בינה. ו\"ה, אלין תרין בנין, דמתעטרן מאימא. והא תנינן, דבינה אתכליל מכלא. יו\"ד דמתחברא באימא, ומפקין ב\"ן. והיינו בינה, א\"ב וא\"ם דאינון י\"ה, בן בגווייהו.",
+        "<small>[פג]</small> השתא אית לאסתכלא, בינה, ואקרי תבונה, אמאי אקרי תבונה, ולא בינה. אלא תבונה אקרי, בשעתא דינקא לתרין בנין, ב\"ן וב\"ת, דאינון ו\"ה, וההיא שעתא אקרי תבונה. דכלא כליל באלין אתוון, ב\"ן וב\"ת, אינון ו\"ה. וכלא חד כללא, והיינו תבונה.",
+        "<small>[פד]</small> בספרא דרב המנונא סבא אמר, דשלמה מלכא, תקונא קדמאה דגלי ואמר, הנך יפה רעיתי מהאי הוא. ותקונא תניינא, אקרי כלה, דאיהי נוקבא דלתתא. ואינון דאמרי, דתרווייהו להאי נוקבא דלתתא אינון, לאו הכי. דה\"א קדמאה לא אקרי כלה. וה\"א בתראה, אקרי כלה, לזמנין ידיעין. דהא זמנין סגיאין אינון, דדכורא לא אתחבר עמה, ואסתלק מינה, בההוא זמנא כתיב, ואל אשה בנדת טומאתה לא תקרב. בשעתא דאתדכאת נוקבא, ודכורא בעי לאתחברא עמה, כדין אקרי כל\"ה. ככל\"ה ממש אתייא.",
+        "<small>[פה]</small> אבל האי אימא, לא אפסיק רעותא דתרווייהו לעלמין, בחד נפקין, בחד שריין. לא אפסיק דא מן דא, ולא אסתלק דא מן דא. ובג\"כ כתיב ונהר יצא מעדן, יוצא תדיר, ולא אפסיק. הה\"ד, וכמוצא מים אשר לא יכזבו מימיו. ובג\"כ כתיב רעיתי, ברעותא דאחוה שריין, באחדותא שלימותא. אבל הכא אקרי כלה, דכד אתא דכורא לאתחברא עמה, היא כלה, ככלה איהי אתייא ממש.",
+        "<small>[פו]</small> ובג\"כ, תרי תקונין דנוקבי פריש שלמה. תקונא דקדמיתא, סתימא, בגין דאיהי סתימא. ותקונא תניינא, פריש יתיר, ולא סתים כולי האי. ולבתר תליא כל שבחא בההיא דלעילא. דכתיב, אחת היא לאמה ברה היא ליולדתה, ובגין דאיהי אימא מתעטרא בעטרא דכלה, ורעותא דיו\"ד לא אפסיק מנה לעלמין, אתיהיב ברשותה כל חירו דעבדין. כל חירו דכלא. כל חירו דחייביא, לדכאה לכלא. דכתיב כי ביום הזה יכפר עליכם. וכתיב וקדשתם את שנת החמשים שנה יובל היא. מאי יובל. כמד\"א ועל יובל ישלח שרשיו. משום ההוא נהר דאתי ונגיד ונפיק, ואתי תדיר, ולא פסיק.",
+        "<small>[פז]</small> כתיב (דף רצ\"א ע\"א) כי אם לבינה תקרא לתבונה תתן קולך. כיון דאמר כי אם לבינה תקרא, אמאי לתבונה. אלא כלא כמה דאמינא. הי מנייהו עלאה. בינה עלאה מתבונה. בינה אב ואם ובן. י\"ה: אב ואם, ובן בגווייהו. תבונה: כלא כללא דבנין, בן ובת, ו\"ה. ולא אשתכח אב ואם, אלא בבינה. ובתבונה ודאי אימא רביעא עלייהו, ולא אתגלייא. אשתכח, דכללא דתרין בנין, אקרי תבונה. וכללא דאב אם ובן, אקרי בינה. וכד בעי לאכללא כלא, בהאי אתכליל.",
+        "<small>[פח]</small> והאי אב ואם ובן, אקרון חכמה בינה ודעת. בגין דהאי בן, נטיל סימנין דאבוי ואמיה, אקרי דעת, דהוא סהדותא דתרווייהו. והאי בן, אקרי בוכרא. דכתיב, בני בכורי ישראל. ובגין דאקרי בוכרא, נטיל תרין חולקין. וכד אתרבי בעטרוי, נטיל תלת חולקין. ובין כך ובין כך, תרין חולקין, ותלת חולקין כלא חד מלה. והאי והאי חד הוי, ירותא דאבוי ואמיה ירית.",
+        "<small>[פט]</small> מאי ירותא דא. אחסנתא דאבוי ואימיה, ותרין עטרין דהוו גניזין בגווייהו, ואחסינו לבן דא. מסטרא דאבוי, הוה גניז בגוויה חד עטרא, דאקרי חסד. ומסטרא דאימא, חד עטרא, דאקרי גבורה. וכלהו מתעטרין ברישיה, ואחיד לון. וכד נהרין אלין אב ואם עליה, כלהו אקרון תפילין דרישא. וכלא נטיל בן דא, וירית כלא, ואתפשט בכל גופא. והאי בן, יהיב לברתא. וברתא מניה אתזן. ועכ\"פ מכאן, ברא ירית, ולא ברתא. ברא ירית לאבוי ולאמיה, ולא ברתא. ומניה אתזן ברתא. כמה דכתיב ומזון לכלא ביה.",
+        "<small>[צ]</small> הני אב ואם, כלילן ומתחברן דא בדא. ואב טמיר יתיר. וכלא אחיד מעתיקא קדישא, ותליא ממזלא קדישא, יקירו דכל יקירין. ואלין אב ואם, מתקנין ביתא, כמה דאמינא דכתיב, בחכמה יבנה בית ובתבונה יתכונן ובדעת חדרים ימלאו כל הון יקר ונעים. וכתיב כי נעים כי תשמרם בבטנך.",
+        "<small>[צא]</small> אר\"ש, באדרא לא גלינא כלא. וכל הני מלין, טמירין בלבאי הוו עד השתא, ובעינא לאטמרא לון לעלמא דאתי, משום דתמן שאלתא שאיל לנא, כמה דכתיב והיה אמונת עתך חוסן ישועות חכמת ודעת וגו', וחכמה בעיין מיני, והשתא רעותא דקב\"ה בהאי, הא בלא כסופא איעול קמי פלטרוי.",
+        "<small>[צב]</small> כתיב כי אל דעות יי'. דעות ודאי. הוא הדעת, בדעת כל פלטרי אתמליין, דכתיב, ובדעת חדרים ימלאו. דעת אחרא, לא אתגליא, דהא טמירא אזיל בגוויה, ואתכליל ביה. דעת נהיר במוחין, ואתפשט במוחא כלא.",
+        "<small>[צג]</small> בספרא דאגדתא תנינן, כי אל דעות יי', אל תקרי דעות, אלא עדות. דהוא סהדותא דכלא, סהדותא דתרין חולקין, כד\"א ויקם עדות ביעקב. ואע\"ג דהאי מלה, אוקמוה בספרא דצניעותא בגוונא אחרא. התם באתריה שלים, הכא כלא שפיר, וכלא הוי, כד אסתים מלה.",
+        "<small>[צד]</small> האי אב ואם, כלהו בהו כלילן, כלא בהו סתימן, ואינון סתימן במזלא קדישא, עתיקא דכל עתיקין. ביה סתימן. ביה כלילן. כלא הוא, כלא הוי. בריך הוא, בריך שמיה, לעלם ולעלמי עלמין.",
+        "<small>[צה]</small> כל מלין דאדרא יאות, וכלהו מלין קדישין, מלין דלא סטאן לימינא ולשמאלא, כלהו מלין דסתימין, ואתגליין לאינון דעאלו ונפקו, וכלא הכי הוא. ועד השתא הוו מתכסיין אלין מלין, דדחילנא לגלאה, והשתא אתגליין. וגלי קמי עתיקא קדישא, דהא לא ליקרא דילי, ודבית אבא עבידנא, אלא בגין דלא איעול בכסופא קמי פלטרוי עבידנא. ועוד, הא חמינא, דקב\"ה, וכל הני זכאי קשוט דהכא משתכחן, כלהו מסתכמין על ידי. דהא חמינא דכלהו חדאן בהאי הלולא דילי, וכלהו זמינין (דף רצ\"א ע\"ב) בההוא עלמא בהילולא דילי, זכאה חולקי.",
+        "<small>[צו]</small> א\"ר אבא, כד סיים מלה דא בוצינא קדישא, בוצינא עלאה, ארים ידוי, ובכה וחייך. בעא לגלאה מלה חדא. אמר, במלה דא אצטערנא כל יומאי, והשתא לא יהבין לי רשותא. אתתקף, ויתיב, ורחיש בשפוותיה, וסגיד תלת זמנין, ולא הוה יכיל ב\"נ לאסתכלא באתריה, כ\"ש ביה. אמר, פומא פומא, דזכית לכל האי, לא אנגיבו מבועך. מבועך נפיק ולא פסק. עלך קרינן ונהר יוצא מעדן. וכתיב וכמוצא מים אשר לא יכזבו מימיו.",
+        "<small>[צז]</small> האידנא אסהדנא עלי. דכל יומין דקאימנא, תאיבנא למחמי יומא דא, ולא סליק בידי, בר האידנא, דהא בעטרא דא מתעטר האי יומא. והשתא בעינא לגלאה מלין, קמיה דקב\"ה, דהא כלהו מתעטרין ברישי. והאי יומא לא יתרחק למיעל לדוכתיה, כיומא אחרא. דהא כל יומא דא ברשותי קיימא. והשתא שרינא לגלאה מלין, בגין דלא איעול בכסופא לעלמא דאתי. והא שרינא אימא.",
+        "<small>[צח]</small> כתיב, צדק ומשפט מכון כסאך חסד ואמת יקדמו פניך. מאן חכימא, יסתכל בהאי, למחמי אורחוי דקדישא עלאה, דינין דקשוט, דינין דמתעטרין בכתרי עלאין. דהא חמינא דכלהו בוצינין נהרין מבוצינא עלאה, טמירא דכל טמירין, כלהו דרגין לאתנהרא. ובההוא נהורא דבכל דרגא ודרגא, אתגלייא מה דאתגלייא, וכלהו נהורין אחידן, נהורא דא בנהורא דא, ונהורא דא, בנהורא דא, ונהרין דא בדא, ולא מתפרשן דא מן דא.",
+        "<small>[צט]</small> נ��ורא דכל בוצינא ובוצינא, דאקרון תקוני מלכא, כתרי מלכא, כל חד וחד, נהיר ואחיד בההוא נהורא דלגו לגו, ולא מתפרש לבר. ובג\"כ כלא בחד דרגא אסתלק, וכלא בחד מלה אתעטר, ולא מתפרש דא מן דא, איהו ושמיה חד הוא. נהורא דאתגלייא, אקרי לבושא דמלכא. נהורא דלגו לגו, נהורא סתים, וביה שריא ההוא דלא אתפרש ולא אתגלייא.",
+        "<small>[ק]</small> וכלהו בוציני, וכלהו נהורין, נהרין מעתיקא קדישא סתימא דכל סתימין, בוצינא עלאה. וכד מסתכלן, כלהו נהורין דאתפשטן. לא אשתכח בר בוצינא עלאה, דאטמר ולא אתגלייא.",
+        "<small>[קא]</small> באינון לבושין דיקר, לבושי קשוט, תקוני קשוט, בוציני קשוט, אשתכחו תרין בוצינין, תקונא דכורסייא דמלכא, ואקרון צדק ומשפט. ואינון שירותא, ושלימותא, בכל מהימנותא. ובהני מתעטרין כל דינין דלעילא ותתא, וכלא סתים במשפט. וצדק מהאי משפט אתזן. ולזמנין קרינן לה, ומלכי צדק מלך שלם.",
+        "<small>[קב]</small> כד מתערין דינין ממשפט, כלהו רחמי, כלהו בשלימו. דהאי מבסם להאי צדק, ודינין מתתקנין, וכלהו נחתין לעלמא בשלימו, ברחמי. וכדין שעתא דמתחברן דכר ונוקבא, וכל עלמין כלהו ברחמי, ובחדוותא.",
+        "<small>[קג]</small> וכד אסגיאו חובי עלמא, ואסתאבת מקדשא, ודכורא אתרחק מן נוקבא, וחויא תקיפא שריא לאתערא, ווי לעלמא דמתזן בההוא זמנא מהאי צדק. כמה חבילי טריקין מתערין בעלמא, כמה זכאין מסתלקין מעלמא. וכל כך למה. בגין דאתרחק דכורא מן נוקבא, ומשפט לא קרב בצדק דא. ועל האי כתיב, ויש נספה בלא משפט, דמשפט אתרחק מהאי צדק, ולא אתבסמא, וצדק ינקא מאתר אחרא.",
+        "<small>[קד]</small> וע\"ד אמר שלמה מלכא, את הכל ראיתי בימי הבלי יש צדיק אובד בצדקו וגו', הבל דא, הבל חדא, מהבלים דלעילא, דאקרון אפי מלכא, ודא איהו מלכותא קדישא, דכד היא מתערא בדינוי, כתיב יש צדיק אובד בצדקו. מ\"ט. משום דמשפט אתרחק מצדק. ובג\"כ אקרי, ויש נספה בלא משפט.",
+        "<small>[קה]</small> ת\"ח, כד אשתכח זכאה עלאה בעלמא, רחימא דקב\"ה, אפילו כד אתער צדק בלחודוי, יכיל עלמא לאשתזבא בגיניה. וקודשא בריך הוא בעי ביקריה, ולא מסתפי (דף רצ\"ב ע\"א) מן דינא. וכד ההוא זכאה לא קיימא בקיומיה, מסתפי אפילו ממשפט, ולא יכיל למיקם ביה. כ\"ש בצדק.",
+        "<small>[קו]</small> דוד מלכא, בקדמיתא אמר, בחנני יי' ונסני. דהא אנא לא מסתפינא מכל דינין, אפילו מהאי צדק, וכ\"ש דאחידנא ביה, מה כתיב. אני בצדק אחזה פניך, בצדק ודאי. לא מסתפינא למיקם בדינוי. בתר דחב, אפילו ממשפט מסתפי, דכתיב ואל תבא במשפט את עבדך. ת\"ח, כד מתבסמא האי צדק ממשפט, כדין אקרי צדקה. ועלמא מתבסמא בחסד, ואתמליא מניה. דכתיב, אוהב צדקה ומשפט חסד יי' מלאה הארץ.",
+        "<small>[קז]</small> אסהדנא עלי, דכל יומאי הוינא מצטער על עלמא, דלא יערע בדינוי דצדק, ולא יוקיד עלמא בשלהובוי. כמה דכתיב, אכלה ומחתה פיה. מכאן ולהלאה, כפום כל חד, כפום בירא עמקא, והא בדרא דא אית ביה זכאין, וזעירין אינון דיקומון לאגנא על עלמא, ועל עאנא, מארבעה זיוין.",
+        "<small>[קח]</small> ע\"כ אחידן מלי דא בדא, ומתפרשן מלין דסתימין בעתיקא קדישא, סתימא דכל סתימין, והיך אחידן אלין באלין. מכאן להלאה, מלין דזעיר אנפין, אינון דלא אתגליין באדרא. אינון דהוו סתימין בלבאי, ותמן לא אתקנו. השתא אתתקנו ואתגליין, וכלהו מלין סתימין, וברירין כלהו. זכאה חולקי, ואינון דירתו ירותא דא, דכתיב אשרי העם שככה לו וגו'.",
+        "<small>[קט]</small> האי דאוקימנא, אב ואם בעתיקא אחידן, בתיקוני, הכי הוא. דהא ממוחא סתימאה דכל סתימין תליין, ומתאחדן ביה. וכד יסתכלון מלי. כלא הוא עתיקא בלחודוי, הוא הוי, והוא יהא. וכל הני תקונין ביה. א\"ב וא\"ם מהאי מוחא נפקו, אתכלילו במזלא, וביה תליין, וביה אחידן. זעיר אנפין, בעתיקא קדישא תלייא ואחיד. והא אוקימנא מלי באדרא. זכאה חולקיה דמאן דעאל ונפיק, וינדע אורחין דלא יסטי לימינא ולשמאלא. ומאן דלא עאל ונפק, טב ליה דלא אברי. וכתיב כי ישרים דרכי יי'.",
+        "<small>[קי]</small> אמר רבי שמעון, מסתכל הוינא כל יומא בהאי קרא, דכתיב, ביי' תתהלל נפשי ישמעו ענוים וישמחו. והאידנא אתקיים קרא כלא. ביי' תתהלל נפשי ודאי, דהא נשמתי ביה אחידא, ביה להטא, ביה אתדבקת ואשתדלת ובאשתדלותא דא תסתלק לאתרהא. ישמעו ענוים וישמחו, כל הני צדיקייא, וכל בני מתיבתא קדישא, וזכאין דאתיין השתא עם קודשא בריך הוא, כלהו שמעין מלי, וחדאן. בגין כך, גדלו ליי' אתי ונרוממה שמו יחדיו.",
+        "<small>[קיא]</small> פתח ואמר, כתיב, ואלה המלכים אשר מלכו בארץ אדום. הה\"ד, כי הנה המלכים נועדו עברו יחדיו. נועדו, באן אתר. בארץ אדום. באתר דדינין מתאחדין תמן. עברו יחדיו, דכתיב וימת וימלוך תחתיו. המה ראו כן תמהו נבהלו נחפזו, דלא אתקיימו באתרייהו, בגין דתקונין דמלכא לא אתקנו, וקרתא קדישא ושורוי, לא אזדמנו.",
+        "<small>[קיב]</small> הה\"ד, כאשר שמענו כן ראינו וגו', דהא כלהו לא אתקיימו, והיא אתקיימת השתא, בסטרא דדכורא, דשריא עמה. הה\"ד, וימלוך תחתיו הדר ושם עירו פעו ושם אשתו מהיטבאל בת מטרד בת מי זהב. מי זהב ודאי כמה דאוקימנא באדרא.",
+        "<small>[קיג]</small> בספרא דאגדתא דרב המנונא סבא אתמר, וימלוך תחתיו הדר. הדר ודאי, כד\"א, פרי עץ הדר. ושם אשתו מהיטבאל, כד\"א כפות תמרים. וכתיב, צדיק כתמר יפרח, דאיהי דכר ונוקבא. האי אתקריאת בת מטרד, בת מההוא אתר דטרדין כלא לאתדבקא, ואקרי אב. וכתיב לא ידע אנוש ערכה ולא תמצא בארץ החיים. ד\"א, בת מאימא, דמסטרהא מתאחדין דינין, דטרדין (דף רצ\"ב ע\"ב) לכלא. בת מי זהב, דינקא בתרין אנפין, דנהירו בתרין גוונין. בחסד ובדינא.",
+        "<small>[קיד]</small> עד לא אברי עלמא, לא הוו משגיחין אנפין באנפין, ובגין כך, עלמין קדמאי אתחרבו, ועלמין קדמאי בלא תקונא אתעבידו. וההוא דלא הוה בתקונא, אקרי זיקין נצוצין, כהאי אומנא, מרזפתא, כד אכתש במנא דפרזלא, אפיק זיקין לכל עיבר, ואינון זיקין דנפקין, נפקין להיטין ונהירין, ודעכין לאלתר. ואלין אקרון עלמין קדמאי. ובגין כך אתחרבו, ולא אתקיימו. עד דאתתקן עתיקא קדישא, ונפיק אומנא לאומנותיה.",
+        "<small>[קטו]</small> ועל האי תנינא במתניתא דילן, דבוצינא אפיק זיקין ניצוצין לתלת מאה ועשרין עיבר. ואינון זיקין, עלמין קדמאי אקרון, ומיתו לאלתר. לבתר נפיק אומנא לאומנותיה, ואתתקן בדכר ונוקבא, והני זיקין דאתדעכו ומיתו, השתא אתקיים כלא. מבוצינא דקרדינותא, נפק ניצוצא, פטישא תקיפא, דבטש, ואפיק זיקין עלמין קדמאי, ומתערבי באוירא דכיא, ואתבסמו דא בדא.",
+        "<small>[קטז]</small> כד אתחבר אב\"א ואימ\"א, וההוא אב הוא, מרוחא דגניז בעתיק יומין, ביה אתגניז האי אוירא, ואכליל לניצוצא, דנפק מבוצינא דקרדינותא, דגניז במעוי דאימא. וכד אתחברו תרווייהו, ואתכלילו דא בדא. נפיק גולגלתא חד תקיפא, ואתפשט בסטרוי, דא בסטרא דא, ודא בסטרא דא. כמה דעתיקא קדישא תלת רישין אשתכחו בחד, כך כלא אזדמן בתלת רישין, כמה דאמינא.",
+        "<small>[קיז]</small> בהאי גולגלתא דז\"א, נטיף טלא מרישא חוורא, וההוא טלא אתחזי בתרי גווני. ומניה מתזן חקלא דתפוחין קדישין. ומהאי טלא דגולגלתא דא, טחנין מנא לצדיקייא לעלמא דאתי, וביה זמינין מתייא לאחייא. ולא אזדמן מנא דנפל מהאי טלא, בר ההוא זמנא בזמנא דאזלו ישראל במדברא, וזן להו עתיקא דכלא, מהאי אתר. מה דלא אשתכח לבתר. הה\"ד הנני ממטיר לכם לחם מן השמים. כד\"א ויתן לך האלהים מטל השמים וגו'. האי בההוא זמנא. לזמנא אחרא תנינן, קשים מזונותיו של אדם קמי קב\"ה. והא במזלא תלייא במזלא ודאי. וע\"כ בני חיי ומזוני, לאו בזכותא תלייא מלתא, אלא במזלא תלייא מלתא, וכלא תליין בהאי מזלא, כמה דאוקימנא.",
+        "<small>[קיח]</small> תשעה אלפין רבוא עלמין, נטלין וסמכין על האי גולגלתא. והאי אוירא דכיא אתכליל בכלא, כיון דהוא כליל מכלא וכלא אתכליל ביה, אתפשטו אנפוי לתרין סטרין, בתרי נהורין כלילן מכלא. וכד אסתכלו אנפוי, באנפין דעתיקא קדישא, כלא ארך אפים אקרי. מאי ארך אפים. אלא הכי תנינן, בגין דאריך אפיה לחייביא. אבל ארך אפים, אסוותא דאנפין. דהא לא אשתכח אסוותא בעלמא, אלא בזמנא דאשגחין אנפין באנפין.",
+        "<small>[קיט]</small> בחללא דגולגלתא, נהירין תלת נהורין. ואי תימא תלת, ארבע אינון, כמה דאמינא, אחסנתיה דאבוי ואמיה, ותרין גניזין דלהון, דמתעטרן כלהו ברישיה, ואינון תפלין דרישא. לבתר מתחברן בסטרוי, ונהרין ועאלין בתלת חללי דגולגלתא. נפקין כל חד בסטרוי, ומתפשטין בכל גופא.",
+        "<small>[קכ]</small> ואלין מתחברן בתרי מוחי. ומוחא תליתאה כליל לון, ואחיד בהאי סטרא ובהאי סטרא, ומתפשט בכל גופא, ואתעביד מניה תרי גווני כלילן כחדא. ומהאי נהיר אנפוי, ואסהיד באבא ואימא גווני דאנפוי. והוא אקרי דעת, בדעת כתיב, כי אל דעות ה' וגו', בגין דאיהו בתרי גווני לו נתכנו עלילות. אבל לעתיקא קדישא סתימאה, לא נתכנו. מ\"ט נתכנו להאי. בגין דירית תרין חולקי, וכתיב עם חסיד תתחסד וגו'.",
+        "<small>[קכא]</small> והא בקשוט אוקימו חברייא, דכתיב, ויגד יעקב (דף רצ\"ג ע\"א) לרחל כי אחי אביה הוא. ויגד, הא אוקמוה, דכלא רזא דחכמתא. וכי בן רבקה הוא. בן רבקה, ולא כתיב בן יצחק. רמז, וכלא רמיזא בחכמתא.",
+        "<small>[קכב]</small> ועל האי אקרי שלים בכלא. וביה אתחזי מהימנותא. ובג\"כ כתיב, ויגד יעקב, ולא כתיב ויאמר.",
+        "<small>[קכג]</small> הני גווני, כמה דנהרין בעטרא דרישא, ועאלין בחללי דגולגלתא. הכי מתפשטין בכל גופא, וגופא אתאחיד בהו. לעתיקא קדישא סתימא, לא נתכנו, ולא ייאן ליה, דהא כלא בחד אשתכח, חידו לכלא, חיים לכלא. לא תלייא ביה דינא. אבל בהאי, לו נתכנו עלילות ודאי.",
+        "<small>[קכד]</small> בגולגלתא דרישא, תליין כל אינון רבוון ואלפין מקוצי דשערין, דאינון אוכמין. ומסתבכין דא בדא, אחידן דא בדא, דאחידן בנהירו עלאה דמעטר ברישיה מאבא, וממוחא דאתנהיר מאבא. לבתר נפקין נימין על נימין, מנהירו דמתעטר ברישיה מאימא, ומשאר מוחי. וכלהו אחידן, ומסתבכי באינון שערי דאחידן מאבא, בגין דאינון מתערבין דא בדא, ומסתבכין דא בדא,",
+        "<small>[קכה]</small> וכלהו מוחי אחידן בגולגולתא, במוחא עלאה. וכלהו משיכן אתמשכן מתלת חללי דמוחא, אחידן במוחי מתערבן דא בדא, בדכיא במסאבא. בכל אינון טעמין, ורזין, סתימין ומתגליין. ובג\"כ כלהו מוחי רמיזי באנכי יי' אלהיך וכו', כמה דנהורין בעטרא דרישא, ועאלין בחללי דגולגלתא.",
+        "<small>[קכו]</small> כל אינון קוצין אוכמין, חפיין ותליין לסטרא דאודנין. והא אוקימנא, דבג\"כ כתיב, הטה יי' אזנך ושמע. מכאן אוקימנא, מאן דבעי דירכין מלכא אודניה לקבליה, יסלסל ברישיה דמלכא, ויפנה שערי מעל אודנוי, וישמע ליה מלכא בכל מה דבעי.",
+        "<small>[קכז]</small> בפלגותא דשערי, מתאחדא חד אורחא, בארחא דעתיק יומין, ומתפרשן מניה כל אורחוי דפקודי אורייתא, כל מאריהון דיבבא ויללא תליין בכל קוצא וקוצא, ואינון מפרשין רשתא לחייביא, דלא ידעין אינון ארחין. הה\"ד, דרך רשעים כאפלה. וכל אלין תליין בקוצין תקיפין, ובג\"כ כלהו תקיפין. ואוקימנא באינון שעיען אתאחדן מאריהון דמתקלא, דכתיב, כל ארחות יי' חסד ואמת. וכל כך, בגין דמשכין ממוחין סתימין דרהיטי דמוחא.",
+        "<small>[קכח]</small> ובג\"כ משתכחי כל חד כפום אורחוי, מחד מוחא באינון קוצין שעיען, אתמשכן מאריהון דמתקלא, דכתיב כל ארחות יי' חסד ואמת.",
+        "<small>[קכט]</small> ממוחא תניינא, באינון קוצין תקיפין, אתמשכן ותליין מאריהון דיבבא ויללא דכתיב בהו דרך רשעים כאפלה לא ידעו במה יכשלו. מאי קא מיירי. אלא לא ידעו, כלומר לא ידעין, ולא בעאן למנדע, במה יכשלו. אל תקרי במה, אלא באימא יכשלו. באינון דמתאחדין בסטר דאימא. מאי סטרא דאימא. גבורה תקיפא מינה מתאחדן מאריהון דיבבא ויללא.",
+        "<small>[קל]</small> ממוחא תליתאה, באינון קוצין דאינון באמצעיתא, אתמשכן ותליין מאריהון דמידין. ואקרון אפין נהירין ולא נהירין. ובהני כתיב פלס מעגל רגליך. וכלא אשתכח באינון קוצין דשערי דרישא.",
+        "<small>[קלא]</small> מצחא דגולגלתא, מצחא לאתפקדא חייביא על עובדיהון. וכד האי מצחא אתגלייא, מתערין מאריהון דדינין, לאינון דלא מתכספין בעובדיהון. האי מצחא סומקא כוורדא. ובשעתא דאתגלייא מצחא דעתיקא בהאי מצחא, אתהדרת חוורא כתלגא. וההיא שעתא, עת רצון אקרי לכלא.",
+        "<small>[קלב]</small> בספרא דאגדתא דבי רב ייבא סבא אמר, מצח. זכי מצח, מצחא דעתיקא. ואי לאו, אשדי ח' בין תרין אתוון, כד\"א ומחץ פאתי מואב.",
+        "<small>[קלג]</small> ואוקימנא, דאקרי נצח באתוון רצופין. וכמה נצחים הוו. ואע\"ג דנצח באתרא אחרא אסתלק, ואית נצחים אחרנין דמתפשטין בכל גופא. ובגין דשבתא בשעתא דצלותא דמנחה, בגין דלא יתער דינין, גליא עתיקא קדישא מצחא דיליה, וכל דינין אתכפיין ואשתככו ולא אתעבידו.",
+        "<small>[קלד]</small> בהאי מצחא תליין כ\"ד בתי דינין, לכל אינון דחציפין בעובדיהון. כמה דכתיב, ואמרו איכה ידע אל ויש דעה בעליון. והא עשרים אינון, ד' (דף רצ\"ג ע\"ב) למה. לקבליהון דד' מיתות בית דינא לתתא, דתליין מלעילא. ואשתארו עשרין. ובג\"כ לא מענישין בי דינא עלאה, עד דישלים וסלקא לכ' שנין, לקבליהון דכ' בתי דינא. במתניתא סתימאה דילן תנינן, לקבליהון דכ\"ד ספרים דאתכלילן באורייתא.",
+        "<small>[קלה]</small> עיינין דרישא, אינון עיינין דלא מסתמרין מנייהו חייביא. עיינין דניימין ולא ניימין. ובג\"כ אקרו עיניו כיונים. מאי יונים. כד\"א, ולא תונו איש את עמיתו. וע\"ד כתיב, ויאמרו לא יראה י\"ה וגו'. וכתיב הנוטע אזן הלא ישמע וגו'.",
+        "<small>[קלו]</small> תקונא דעל עינא, שערי דמתשערן בשעורא שלים. מאינון שערין תליין, אלף וז' מאה מארי דאשגחותא, לאגחא קרבא. וכדין קיימי כלהו משולשליהון ומתפקחין עיינין.",
+        "<small>[קלז]</small> כסותא דעל עיינין, גבינין מתאחדן בהו. ואלף וד' מאה רבוון מארי תריסין אתאחדן בהו, ואינון אקרון כסותא דעיינין. וכל אינון דאקרון עיני יי', לא פקחין, ולא אתערון, בר בזמנא, דאלין כסותי דגבינין, מתפרשן אינון תתאי מעלאי. ובשעתא דאתפרשן גביני תתאי מעלאי, ויהבין אתר לאשגחא, מתפקחין עיינין, ואתחזי כמאן דאתער משינתיה. אסתחרו עיינין וחמא לעינא פקיחא, ואסתחן בחוורא דיליה. וכד אסתחיין, אתכפיין מאריהון דדינין לישראל. ובג\"כ כתיב, עורה למה תישן יי' הקיצה וגו'.",
+        "<small>[קלח]</small> ארבע גוונין אתחזיין באינון עיינין. מאינון נהירין ד' בתי דתפילין, דנהרין ברהיטי מוחא. ז' דאקרון עיני ה'. ואשגחותא נפקי, מגוון אוכמא דעינא. כמה דאוקימנא באדרא, דכתיב על אבן אחת שבעה עינים. ואינון גוונין מתלהטין בסטרייהו.",
+        "<small>[קלט]</small> מסומקא, נפקין אוחרנין, מארי דאשגחותא לדינא. ואינון אקרון, עיני יי' משוטטות בכל הארץ. משוטטות, ולא משוטטים. בגין דכלהו דינא. מירוקא, נפקין אוחרנין, דקיימין לגלאה עובדין, בין טב ובין ביש. דכתיב כי עיניו על דרכי איש. ואלין אקרון, עיני יי' משוטטים. משוטטים, ולא משוטטות. בגין דאינון לתרין סטרין, לטב ולביש. מחוורא, נפקין כל אינון רחמי, כל אינון טבאן, דמשתכחי בעלמא, לאוטבא להו לישראל. וכדין אסתחיין כל אינון תלת גווני, לרחמא עלייהו.",
+        "<small>[קמ]</small> אלין גוונין מתערבין דא בדא, ואתדבקן דא בדא. כל חד אוזיף לחבריה מגווני דיליה, בר מחוורא, דכלהו כלילן ביה כד אצטריך, והוא חפי על כלא. כל גוונין דלתתא, לא יכלין כל בני עלמא, לאסחרא לון חוורא, לאוכמא לסומקא ולירוקא. והכא באשגחותא חד, כלהו אתאחדן ואסתחיין בחוורא.",
+        "<small>[קמא]</small> גבינוי לא משתככין, בר כד בעיין גוונין דחוורא לאשגחא, בגין דגבינין יהבין אתר לאשגחא, לכלהו גווני. ואי אינון לא יהבין אתר, לא יכלין לאשגחא ולאסתכלא. גבינין לא קיימין, ולא משתככין שעתא חדא שלימותא, אלא פקחין וסתמין, סתמין ופקחין, משום עינא פקיחא דקאי עלייהו. וע\"ד כתיב, והחיות רצוא ושוב. והא אוקימנא.",
+        "<small>[קמב]</small> כתיב עיניך תראינה ירושלם נוה שאנן, וכתיב תמיד עיני יי' אלהיך בה מרשית השנה וגו'. דהא ירושלם בעיא כן, דכתיב, צדק ילין בה. ובג\"כ ירושלם, ולא ציון. דכתיב, ציון במשפט תפדה וגו', דכלא רחמי.",
+        "<small>[קמג]</small> עיניך, עינך כתיב, עינא דעתיקא קדישא, סתימא דכלא. השתא, עיני יי' אלהיך בה, לטב ולביש, כמה דאתחזי. בג\"כ לא אתקיימו בקיומא תדיר. והתם עינך תראינה ירושלם, כלא לטב, כלא ברחמי. דכתיב, וברחמים גדולים אקבצך.",
+        "<small>[קמד]</small> תמיד עיני יי' אלהיך בה מרשית השנה. מרשית חסר א' כתיב, ולא ראשית באלף. מאן היא. ה\"א דלתתא. ולעילא כתיב, השליך משמים ארץ תפארת ישראל. מאי טעמא השליך משמים ארץ. משום דכתיב אלביש (דף רצ\"ד ע\"א) שמים קדרות, ועיינין בקדרותא, בגוונא אוכמא אתחפו.",
+        "<small>[קמה]</small> מרשית השנה, מאן אתר מסתכלין בירושלם אלין עיני יי', חזר ופירש, מרשית השנה, דהוא דינא בלא אלף, ודינא אתאחד מסטרהא, אע\"ג דלאו הוא דינא ממש. ועד אחרית שנה, אחרית שנה ודאי דינא אשתכח. דהא כתיב, צדק ילין בה, דהיא אחרית השנה.",
+        "<small>[קמו]</small> ת\"ח, א' בלחודוי אקרי ראשון, דכר. באלף סתים וגניז מה דלא אתידע. כד אתחבר האי אלף באתר אחרא, אקרי ראשית. ואי תימא דאתחברא. לא. אלא אתגליא ביה, ונהיר ליה, וכדין אקרי ראשית. ואפילו בהאי ראשית, לא אשגח בירושלם, דאלמלא הות בהאי, אתקיימת תדירא. אבל מרשית כתיב. ולעלמא דאתי כתיב, ראשון לציון הנה הנם וגו'.",
+        "<small>[קמז]</small> חוטמא דזעיר אנפין, תקונא דפרצופא. כל פרצופא ביה אשתמודע. חוטמא דא, לא כחוטמא דעתיקא קדישא סתימאה דכל סתימין. דחוטמא דעתיקא, חיים דחיים. דהא מתרין נוקבין, נפקין רוחין דחיין, לכלא. בהאי זעיר אנפין כתיב, עלה עשן באפו וגו'.",
+        "<small>[קמח/א]</small> בהאי תננא כל גווני אחידן ביה, בכל גוונא וגוונא, אחידן כמה מאריהון דדינא קשיא. דאחידן בההוא תננא. ולא מתבסמין כלהו, אלא בתננא דמדבחא דלתתא. וע\"ד כתיב, וירח יי' את ריח הניחח. מהו הניחח. אתבסמותא דמארי דינא, נחת רוח.",
+        "<small>[קמח/ב]</small> וירח יי' את ריח הניחח, את ריח הקרבן לא כתיב, אלא את ריח הניחח. דכלהו גבוראן דאחידן בחוטמא, וכל דאתאחדן בהו, כלהו מתבסמן. וכמה גבוראן מתאחדן כחדא, דכתיב מי ימלל גבורות יי' ישמיע כל תהלתו. והאי חוטמא, מחד נוקבא נפק אשא דאכלא כל שאר אשין. בחד נוקבא תננא. והאי והאי אשתכח באשא ותננא דמדבחא. ואתגלייא האי עתיקא קדישא, ואשתכך כלא. היינו דאתמר ותהלתי אחטם לך.",
+        "<small>[קמט]</small> חוטמא דעתיקא קדישא אריך, ומתפשט. ואקרי ארך אפים. והאי חוטמא, זעיר. וכד תננא שרי נפיק בבהילו, ואתעביד דינא. ומאן מעכב להאי. חוטמא דעתיקא. וכלא כמה דאמינא באדרא, ואתערו חברייא.",
+        "<small>[קנ]</small> ובספרא דרב המנונא סבא, אוקים הני תרי נוקבי. מחד תננא ואשא. ומחד נייחא ורוחא טבא. דאית ביה ימינא ושמאלא, וכתיב וריח לו כלבנון. ובנוקבא כתיב, וריח אפך כתפוחים. ומה בנוקבא הכי, כל שכן ביה. ושפיר קאמר.",
+        "<small>[קנא]</small> ומה דאמר וירח יי' את ריח הניחח. הניחח בתרי סטרי, חד נייחא, דאתגלייא עתיקא קדישא סתימא דכל סתימין, דהאי הוא נייחא ואתבסמותא לכלא. וחד אתבסמותא דלתתא, בההוא תננא ואשא דמדבחא. ובגין דאיהו מתרין סטרין, כתיב ניחח. וכלא בזעיר אנפין אתמר.",
+        "<small>[קנב]</small> תרי אודנין, למשמע טב וביש. ותרווייהו סלקין לחד. דכתיב, הטה יי' אזנך ושמע. אודנא לגו בגו דיליה, תלייא ברשימין עקימין, בגין דיתעכב קלא לאעלא במוחא, ויבחין ביה מוחא, ולא בבהילו, דכל מלה דהוי בבהילו, לא הוה בחכמתא שלימתא.",
+        "<small>[קנג]</small> מאודנין אלין תליין כל מאריהון דגדפין, דנטלין קלא מעלמא, וכלהו הכי אקרון אזני יי', דכתיב בהו, כי עוף השמים יוליך את הקול וגו'. כי עוף השמים יוליך את הקול, האי קרא קשיא, השתא מאי קול איכא הכא, דהא רישא דקרא כתיב גם במדעך מלך אל תקלל, במדעך כתיב, ובחדרי משכבך וגו'. מאי טעמא כי עוף השמים יוליך את הקול, והא ליכא הכא קלא.",
+        "<small>[קנד]</small> אלא ודאי כל מה דחשיב ב\"נ, וכל מה דיסתכל בלבוי, לא עביד מלה, עד דאפיק ליה בשפוותיה, והוא לא אתכוון ביה. וההיא מלה דאפיק, מתבקעא באוירא, (דף רצ\"ד ע\"ב) ואזלא וסלקא וטסא בעלמא, ואתעביד מניה קלא. וההוא קלא נטלין ליה מארי דגדפין, וסלקין ליה למלכא, ועייל באודנוי. הה\"ד, וישמע יי' את קול דבריכם. וישמע יי' ויחר אפו.",
+        "<small>[קנה]</small> ובג\"כ, כל צלותא ובעותא דבעי ב\"נ מקמי קב\"ה, בעי לאפקא מלין בשפוותיה, דאי לא אפיק לון, לאו צלותיה צלותא, ולאו בעותיה בעותא. וכיון דמלין נפקין, מתבקעין באוירא, סלקין וטסין ואתעבידו קלא, ונטיל לון מאן דנטיל, ואחיד לון לאתרא קדישא, ברישא דמלכא.",
+        "<small>[קנו]</small> מתלת חללי דמוחי, נטיף נטיפא לאודנין, וההוא אקרי נחל כרית. כד\"א, נחל כרית, כלומר, כרותא דאודנין. וקלא עייל בההוא עקימא, ואשתאב בההוא נהרא, דההוא נטיפא. וכדין אתעכב תמן, ואתבחין בין טב לביש. הה\"ד, כי אזן מלין תבחן. ומ\"ט אזן מלין תבחן. משום דאתעכב קלא בההוא נהרא דנטיפא, בעקימותא דאודנין, ולא עייל בבהילו. ובג\"כ אתבחין בין טב לביש, וחיך יטעם לאכול. מ\"ט חיך יטעם לאכול. בגין דיתעכב תמן, ולא עייל בבהילו בגופא, וע\"ד יטעם ויתבחן, בין מתיקא למרירו.",
+        "<small>[קנז]</small> בהאי נוקבא דאודנין, תלי��ן נוקבין אוחרנין, נוקבא דעיינין. נוקבא דפומא. נוקבא דחוטמא. מההוא קלא דעייל בנוקבא דאודנין, אי אצטריך עייל לנוקבי דעיינין, ונבעין דמעין. מההוא קלא אי אצטריך, עייל לנוקבא דחוטמא דפרדשקא, ומפקי תננא ואשא מההוא קלא. הה\"ד וישמע יי' ויחר אפו ותבער בם אש יי'. ואי אצטריך, עייל ההוא קלא לנוקבא דפומא, ומליל וגזר מלין מההוא קלא. כלא מההוא קלא דאודנין. עייל בכל גופא ואתרגיש מניה כלא. כמה תלייא בהאי אודנא. זכאה מאן דנטיר מלוי. ע\"ד כתיב, נצור לשונך מרע ושפתיך מדבר מרמה.",
+        "<small>[קנח]</small> האי אודנא קרי ביה שמיעה. ובשמיעה אתכלילן אינון מוחי. חכמה אתכליל ביה, דכתיב, ונתת לעבדך לב שומע. בינה, כמה דאת אמר דבר כי שומע עבדך. כי שומעים אנחנו. דעת, כד\"א, שמע בני וקח אמרי. ומצותי תצפון אתך. הא כלא תליין באודנין. בהאי אודנא תליין, צלותין ובעותין, ופקיחא דעיינין. הדא הוא דכתיב, הטה יי' אזנך ושמע פקח עיניך וראה. הא כלא ביה תלייא.",
+        "<small>[קנט]</small> בהאי אודנא, תליין רזין עלאין, דלא נפקין לבר, בג\"כ היא עקימא לגו. ורזא דרזין סתימין ביה, ווי לההוא מגלה רזין. ובגין דהאי אודנא כניש רזין, ועקימותא דלגו נטיל לון, לא גלי רזין לאינון דעקימין בארחייהו, אלא לאינון דלא עקימין. הה\"ד סוד יי' ליראיו ובריתו להודיעם, דנטלי ארחוי ונטילי מלין.",
+        "<small>[קס]</small> ואינון דעקימין בארחייהו, נטלי מלין ועיילין לון בבהילו, ולית בהו אתר לאתעכבא. וכל נוקבין אחרנין, מתפתחין ביה, עד דנפקין מלין בנוקבא דפומא. ואלין אקרו חייבי דרא, שנואי דקב\"ה, במתניתא דילן תנן, כאילו קטיל גוברין, וכאלו פלח לע\"ז. וכלא בחד קרא, דכתיב, לא תלך רכיל בעמך לא תעמוד על דם רעך אני יי'. מאן דעבר על האי רישא דקרא, כאילו עבר על כלא.",
+        "<small>[קסא]</small> זכאה חולקיהון דצדיקייא, דעלייהו כתיב, ונאמן רוח מכסה דבר. נאמן רוח ודאי, דהא רוחא דלהון מאתר עלאה קדישא אשתליף, ובג\"כ נאמן רוח אקרון. וסימן דא אוקימנא, ההוא דמגלה רזין, בידוע דנשמתיה, לאו איהו מגופא דמלכא קדישא. ובג\"כ לית ביה רזא, ולא מאתר דרזא הוא. וכד תיפוק נשמתיה, לא אתדבקא בגופא דמלכא, דהא לא אתריה הוא. ווי לההוא בר נש, ווי ליה, ווי לנשמתיה. זכאה חולקיהון דצדיקייא, דמכסין רזין, כל שכן רזין עלאין דקודשא בריך הוא. עלייהו כתיב, ועמך כולם צדיקים לעולם יירשו ארץ.",
+        "<small>[קסב]</small> (דף רצ\"ה ע\"א) אנפוי, כתרין תקרובין דבוסמא. סהדותא על מה דאמינא, דהא סהדותא בהו תליא. ובכלא תליא סהדותא. אבל הני תקרובי דבוסמא, חוורא וסומקא, סהדותא לאבא ואימא. סהדותא לאחסנא דירית ואחיד לון. והא במתניתא דילן אוקימנא, כמה פרסי בין חוורא לסומקא, ואתכלילן ביה כחדא בסטרא דחוורא.",
+        "<small>[קסג]</small> כד אתנהיר מנהירו דחוורא דעתיקא, חפייא ההוא חוורא על סומקא. וכלהו בנהירו אשתכח. וכדין כתיב, יאר יי' פניו אליך. וכד חייבין סגיאין, תליין דינין בעלמא, אשתכחת סגירותא בכלא. וסומקא אתפשט באנפין, וחפא על חוורא. וכדין כלא אשתכח בדינא. וכדין כתיב פני יי' בעושי רע. וכלא בהאי תלייא, ובגין דא סהדותא הוא בכלא.",
+        "<small>[קסד]</small> כמה וכמה מארי תריסין מחכאן להני גווני, מצפאן להני גווני. כד נהירין גווני, כל עלמין כלהו בחדו. בזמנא דנהיר חוורא, כלא אתחזו בההוא גוונא. וכד אתחזי בסומקא כלא הכי אתחזו בההוא גוונא.",
+        "<small>[קסה]</small> באלין תקרובין דבוסמא, שארי דיקנא לאתחזאה, מרישא דאודנין, ונחית וסליק בתקרובא דבוסמא, שערין אוכמין דדיקנא, בתקונא יאה שפיר. כגיבר תקיף, שפיר. משחא דרבות דדיקנא עלאה דעתיקא, בהאי דיקנא דזעיר אנפין אתחזי, ונהיר.",
+        "<small>[קסו]</small> שפירו דהאי דיקנא, בט' תקונין אשתכח. וכד משחא דרבות, דתלת עשר נביעין דדיקנא דעתיקא קדישא נהיר בהאי דיקנא, אשתכחו כ\"ב תקונין. וכדין מתברכין כלהו. וישראל סבא מתברכא בהאי, וסימן, בך יברך ישראל. כל תקונין דדיקנא דא, אוקימנא באדרא קדישא, דכלהו מתיקונין דעתיקא קדישא אתקנו. והכא בעינא לגלאה, מה דלא אתגלי תמן, בגין למיעל בלא כסופא.",
+        "<small>[קסז]</small> שיתא אינון, ט' אקרון. תקונא קדמאה, נפק ההוא ניצוצא בוצינא דקרדינותא, ובטש בתחות שערא דרישא, מתחות קוצין דעל אודנין, ונחית מקמי פתחא דאודנין, עד רישא דפומא, הא תקונא דא מעתיקא קדישא לא אשתכח, אלא כד נגיד מזלא דעתיקא קדישא, ותלייא מניה ההוא מבועא דחכמתא, כד אימא אתמשכא ואתכלילת באוירא דכיא, ההוא חוורא נקיט אימא, וניצוצא עאלת ונפקת, ואתאחד דא בדא, ואתעבידת חד תקונא.",
+        "<small>[קסח]</small> וכד אצטריך סלקא דא על דא, ואתכסיא חד מקמי חדא. ובג\"כ כלא אצטריך, חד למעבד נוקמין. וחד לרחמא. ועל האי תאיב להאי דיקנא דוד מלכא, כמה דאוקימנא.",
+        "<small>[קסט]</small> בהאי דיקנא ט' תקונין אשתכחו, שיתא רבוון דתליין בהו, ומתפשטין בכל גופא. ואלין שיתא דתליין, תליין בשערי דתחות תקרובא דבוסמין. תלת מהאי סטרא, ותלת מהאי סטרא. וביקירותא דדיקנא, תליין תלת אחרנין. חד לעילא בשפוון, ותרין באינון שערין דתליין עד טבורא. וכל הני שיתא, ג' מכאן וג' מכאן, אתמשכן ותליין כלהון, באינון שערי דתליין ומתפשטין בכל גופא.",
+        "<small>[קע]</small> ובגין דהני תלתא אינון ביקירו דדיקנא יתיר מכלהו, כתיב בהו שמא קדישא. דכתיב, מן המצר קראתי יה, יי' לי לא אירא. והא דאוקימנא באדרא, מן המצר קראתי יה, מאתר דשרי דיקנא לאתפשטא, דהוא אתר דחיק מקמי אודנין, שפיר הוא.",
+        "<small>[קעא]</small> ובספרא דאגדתא דבי רב ייבא סבא, הכי אמר ואוקים, דשירותא דדיקנא מחסד עלאה, דכתיב, לך יי' הגדולה והגבורה והתפארת וגו'. וכלא הוא, והכי שארי, ותשעה אתמשכן ותליין בדיקנא, ומקמי אודנין, הכי שארי, וקיומא לא מתקיימין אלא באתר אחרא, כמה דאוקימנא.",
+        "<small>[קעב]</small> וכד אצטריך עלמא לרחמי, אתגלייא מזלא קדישא. וכל הני תקונין דבדיקנא יקירא דזעיר אנפין, כלהו רחמי משתכחי. וכד אצטריך לדינא, מתחזייא דינא, וכדין עבדין נוקמין לשנאיהון דישראל, לאינון דעקין להו. (דף רצ\"ה ע\"ב) כל יקירו דדיקנא, באינון שערי דתליין אינהו, משום דכלא בהאי תליין.",
+        "<small>[קעג]</small> כל הני שערי דדיקנא דזעיר אנפין, כלהו קשישין תקיפין, משום דכלהו אכפיין לדינין, בשעתא דמזלא קדישא אתגלי. וכד בעא לאגחא קרבא, בהאי דיקנא אתחזי כגבר תקיף, מארי נצחן קרביא. וכדין מריט מאן דמריט, ואגליש מאן דאגליש.",
+        "<small>[קעד]</small> הני תשעה תקונין, אמרן משה זמנא תניינא, בשעתא דאצטריך לאהדרא לון כלהו רחמי. דאע\"ג דתליסר תקונין לא אמרן השתא, בכוונא תלייא מלתא, דהא לא ייעול בהני תקונין לאדכרא, אלא במזלא אתכוון, ואדכר ליה. הה\"ד, עתה יגדל נא כח יי'. מאן כח יי'. ההוא דאקרי מזלא קדישא, סתימא דכל סתימין. דחילא דא, ונהירו דא, ממזלא תלי. וכיון דאמר משה דא, ואדכר דא, ואתכוון ביה, אמר הני תשעה תקונין, דתליין בזעיר אנפין. בגין דינהירו כלהו, ולא ישתכח דינא. וע\"ד כלא במזלא תלי.",
+        "<small>[קעה]</small> האי דיקנא כד שראן שערי לאתער��, אתחזי כגיבר תקיף כגיבר מארי נצח קרבין. בהאי דיקנא, נגיד משח דרבות מעתיקא סתימאה. כד\"א, כשמן הטוב על הראש יורד על הזקן זקן אהרן.",
+        "<small>[קעו]</small> אלין שערי לא חפיין על שפוון, ושפוון כלהו סומקין כוורדא. דכתיב, שפתותיו שושנים. שפוון מרחשן גבורה, מרחשן חכמתא. באינון שפוון תליין טב וביש, חיי ומותא. מאלין שפוון תליין מאריהון דאתערותא, דכד מרחשין אלין שפוון, מתערין כלא למגזר דינא, בכל בתי דינין, דאקרון עירין. דכתיב, בגזרת עירין פתגמא ובמאמר וגו'.",
+        "<small>[קעז]</small> מאי עיר. בספרא דאגדתא, כד\"א, ויהי ערך. דמתערין דינין לאינון דלא אתרחימו לעילא, בג\"כ מתערין אלין דאינון מארי דבבו, ועכ\"ד בתרי גווני ברחמי ודינא, וע\"ד אקרון עיר וקדיש דינא ורחמי.",
+        "<small>[קעח]</small> ובאלין שפוון, אתחזי פומא כד אתפתח. רוחא דנפיק מן פומא, ביה מתלבשין כמה אלף ורבבן. וכד אתפשט, מתלבשין ביה נביאן מהימני. וכלהו פה יי' אקרון. כד מלין נפקין מן פומא, ומתרחשין בשפוון, מתנהרין לכלהו תמני סרי אלפין עלמין, עד דמתקטרין כלהו כחדא, בתמניסר אורחין ושבילין, דאשתמודען.",
+        "<small>[קעט]</small> וכלא מחכאן לפומא דא, בלישן ממלל רברבן בקיטרא דטיהרא בעוטרא. וע\"ד כתיב, חכו ממתקים, ממתקים ודאי. מאי חכו. כד\"א, וחיך יטעם לאכול. וכלו מחמדים, אש ומים. אשא ומייא מתתקנן, ויאן בצייורוי, דהא גווני מתחברן כחדא.",
+        "<small>[קפ]</small> חכו, באתוון רשימן, דמתגלפן בעטרוי גליפין אחה\"ע בגרון. א', דטריד מלכין, ומהעדא מלכין, ומהקם מלכין. ח', דטריד ונחית, וסליק ועטיר, כביש באשא גליף ברוחא. ה' יניקה דאימא, סטיר לנוקבא, אתפשט לנוקבא רבא, בתיאובתא דקרתא קדישא, מתקטרי אתרין דא בדא. כד\"א, הר המור גבעת הלבונה. ע' טיהרא דטיפסא, גליפא בטיפסא, רהיטין דענפין מתאחדן, לסטרוי לרוחין גליפין.",
+        "<small>[קפא]</small> והא ברזי דאתוון דשלמה מלכא, אתעטרו אלין אתוון ד', בד' גיכ\"ק בחיך כד\"א וחיך יטעם לאכול, היאכל תפל מבלי מלח וגו'. וכתיב והיה מעשה הצדקה שלום. הנחמדים מזהב ומפז רב ומתוקים וגו'. מתוקים ודאי.",
+        "<small>[קפב]</small> דוד מלכא אמר, גם עבדך נזהר בהם וגו'. אסהדנא עלי דכל יומאי אזדהרנא בהו, דלא לאטעאה בהו, בר יומא חד דעטירנא עטרי מלכא, במערתא דמרוניא, וחמינא בוצינא דאשא מתלהטא אפותיא דמערתא, ואזדעזענא. מההוא יומא אזדהרנא בדעתאי בהו, ולא שביקנא לון כל יומאי. זכאה חולקיה מאן דאזדהר במתיקא דמלכא, וטעים בהו כדחזי. על דא כתיב, טעמו וראו כי טוב יי' וגו'. וכתיב לכו לחמו בלחמי וגו'.",
+        "<small>[קפג]</small> אתפשט דכורא בדעת, ואתמליין אכסדרין ואדרין, מרישא דגולגלתא שרי, ואתפשט בכל גופא, מחדוי ודרועוי ובכלא. מאחורוי, אתדבק ניצוצא דבוצינא דקרדינותא, ולהטא ואפיק (דף רצ\"ו ע\"א) גלגלתא חדא, סתימא מכל סטרוי, ונהירו דתרי מוחי גליפן בה, ואתדבקת בסטרוי דדכורא. בגין כך אתקרי יונתי תמתי, אל תקרי תמתי אלא תאומתי ודאי.",
+        "<small>[קפד]</small> שערוי דנוקבא כלילן ביה גווני, כדכתיב, ודלת ראשך כארגמן. אתקטר גבורה בחמש גבוראן, ואתפשטת נוקבא בסטרהא, ואתדבקת בסטרוי דדכורא.",
+        "<small>[קפה]</small> עד דאתפרשא מסטרוי. ואתיאת לאתחברא עמיה אפין באפין. וכד מתחברן מתחזיין חד גופא ממש. מהכא אוליפנא, דכר בלחודוי, אתחזי פלג גופא, וכלהו רחמי. וכך נוקבא. וכד מתחברן כחדא, אתחזי כלא חד גופא ממש, והכי הוא. אוף הכא, כד דכר אתחבר בנוקבא, כלא הוא חד גופא, ועלמין כלהו בחדו, דהא כלהו מגופא שלים מתברכן.",
+        "<small>[קפו]</small> והיינו רזא, על כן ברך יי' את יום השבת ויקדשהו. דהא אשתכח כלא בחד גופא שלים, דהא מטרוניתא אתדבקת במלכא, ואשתכח גופא חד. ועל כן ברכאן משתכחין בהאי יומא. ומהכא, מאן דלא אשתכח דכר ונוקבא, אקרי פלג גופא, ולית ברכתא שריא במלה פגימא וחסירא, אלא באתר שלים, במלה שלים, ולא בפלגות מלה, ופלגות מלה לא אתקיים לעלמין, ולא אתברכן לעלמין.",
+        "<small>[קפז]</small> נוי דנוקבא, כלא מנוי דדכורא הוא. והא אוקימנא מלי, ואשתמודען ביני חברייא. מהאי נוקבא מתאחדן כל אינון דלתתא. מנה ינקין, ובה תבין, והיא אתקריאת אם לכלהו. כמה דאחרא אם לגופא, וכל גופא מנה ינקא. כך האי אם לכלהו אחרנין דלתתא.",
+        "<small>[קפח]</small> כתיב, אמור לחכמה אחותי את. אית חכמה ואית חכמה, והאי נוקבא, אתקרי חכמה זעירא לגבי אחרא וע\"ד כתיב, אחות לנו קטנה ושדים אין לה וגו'. דהא דא בגלותא אתמשך. אחות לנו קטנה, ודאי קטנה אתחזי אבל רברבא היא, וסגיאה היא, דהא היא שלימו דנטיל מכלא. כמה דכתיב, אני חומה ושדי כמגדלות. ושדי, דהא מליין אינון לינקא לכלא. כמגדלות, דאינון נהרין רברבין דנפקו מאימא עלאה.",
+        "<small>[קפט]</small> תו אתפשט דכורא בימינא ושמאלא, בירותא דאחסנא. וכד גווני אתחברו, אקרי תפארת. ואתתקן כל גופא, ואתעביד אילנא רברבא, ותקיף, שפיר ויאה, תחותוהי תטלל חיות ברא, ובענפוהי ידורון עופי שמיא, ומזון לכלא ביה. דרועוי ימינא ושמאלא. בימינא חיים וחסד, בשמאלא מיתה וגבורה. מעוי, אתתקן בדעת, ואתמליין כל אכסדרין ואדרין, כמה דאמינא, דכתיב, ובדעת חדרים ימלאו.",
+        "<small>[קצ]</small> תו אתפשט גופא, בתרין שוקין. ומתאחדן בינייהו תרין כוליין, ותרין ביעי דדכורא. דכל משחא ורבות וחילא דכל גופא, בהו אתכנש, דכל חיילין דנפיק, מנהון נפקין. ושריין כלא בפום אמה. ובג\"כ אקרון צבאות, ואינון נצח והוד. תפארת, ידו\"ד. נצח והוד, צבאות. ובג\"כ ידו\"ד צבאות.",
+        "<small>[קצא]</small> אמה דדכורא, סיומא דכל גופא, ואקרי יסוד. ודא הוא דרגא דמבסם לנוקבא. וכל תיאובתא דדכורא לגבי נוקבא, בהאי יסוד עייל לנוקבא, לאתר דאקרי ציון. דהתם הוא אתר כסותא דנוקבא, כבית רחם לאתתא. ובג\"כ, יי' צבאות אקרי יסוד.",
+        "<small>[קצב]</small> כתיב כי בחר יי' בציון אוה למושב לו. כד אתפרשת מטרוניתא, ואתחברת במלכא אנפין באנפין, במעלי שבתא. אתעביד כלא חד גופא, וכדין יתיב קודשא בריך הוא בכורסייה. ואקרי כלא שמא שלים, שמא קדישא, בריך שמיה לעלם לעלמי עלמין. כל אלין מלין סליקנא עד יומא דא, דאתעטר בהו לעלמא דאתי, והשתא אתגליין הכא, זכאה חולקי.",
+        "<small>[קצג]</small> האי מטרוניתא, כד אתחברת עם מלכא, כל עלמין מתברכן, ואשתכחו בחדוותא דכלא. (דף רצ\"ו ע\"ב) כמה דדכורא כליל בתלתא, ושירותא בתלתא. כך כלא הכי, וסיומא דכל גופא הכי, ומטרוניתא לא מתברכא, אלא בכללא דתלתא אלין, דאינון נצח הוד יסוד, ומתבסמא ומתברכא באתר דאקרי קדש הקדשים דלתתא. דכתיב, כי שם צוה יי' את הברכה. דהא תרין דרגין אינון לעילא ותתא.",
+        "<small>[קצד]</small> ובג\"כ לית רשותא למיעל תמן, בר כהנא רבא, דאתי מן סטרא דחסד. בגין דלא עייל לההוא אתר דלעילא, אלא ההוא דאקרי חסד, ועייל בקדש הקדשים, ומתבסמת נוקבא. ומתברכא האי קדש הקדשים בגו לגו, אתר דאקרי ציון. ציון וירושלם, תרין דרגין אינון, חד רחמי, וחד דינא. ציון, דכתיב ציון במשפט תפדה. ירושלים, דכתיב צדק ילין בה כמה דאוקימנא.",
+        "<small>[קצה]</small> וכל תיאובתא דדכורא לגבי נוקבא, הכא הוא, וקרינן להו ברכה, דמתמן נפקי ברכן לכלהו עלמין, וכלהו מתברכן. האי אתר אקרי קדש. וכל קדשים דדכורא עיילין תמן, בההוא דרגא דאמינא, וכלהו אתיין מרישא עלאה דגולגלתא דדכורא, מסטרא דמוחי עלאי, דשריין ביה, ונגיד ההיא ברכה בכל שייפי גופא, עד אינון דאקרון צבאות. וכל ההוא נגידו דאתנגיד מכל גופא, מתכנשי תמן, וע\"ד אקרון צבאות, דכל צבאות דעלאין ותתאין תמן נפקין. וההוא נגידו בתר דאתכניש, תמן, שריין ליה בההוא יסוד קדישא, כלא חוורא, בג\"כ אקרי חסד. וההוא חסד עייל לקדש הקדשים, דכתיב כי שם צוה יי' את הברכה חיים עד העולם.",
+        "<small>[קצו]</small> א\"ר אבא, לא סיים בוצינא קדישא למימר חיים, עד דאשתככו מלוי, ואנא כתבנא, סברנא למכתב טפי, ולא שמענא. ולא זקיפנא רישא, דנהורא הוה סגי, ולא הוה יכילנא לאסתכלא. אדהכי אזדעזענא, שמענא קלא דקארי ואמר ארך ימים ושנות חיים וגו'. שמענא קלא אחרא, חיים שאל ממך וגו'.",
+        "<small>[קצז]</small> כל ההוא יומא, לא אפסיק אשא מן ביתא, ולא הוה מאן דמטי לגביה, דלא יכילו, דנהורא ואשא הוה בסוחרניה. כל ההוא יומא נפילנא על ארעא, וגעינא. בתר דאזיל אשא, חמינא לבוצינא קדישא קדש הקדשים, דאסתלק מן עלמא, אתעטף שכיב על ימיניה, ואנפוי חייכין.",
+        "<small>[קצח]</small> קם רבי אלעזר בריה, ונטיל ידוי ונשיק לון, ואנא לחיכנא עפרא דתחות רגלוי. בעו חברייא למבכי, ולא יכילו למללא. שארו חברייא בבכיה, ורבי אלעזר בריה נפיל תלת זמנין, ולא יכיל למפתח פומיה. לבתר פתח ואמר, אבא אבא. תלת הוו, חד אתחזרו. השתא תנוד חיותא, צפראן טאסין, משתקען בנוקבאן דימא רבא, וחברייא כלהו שתיין דמא.",
+        "<small>[קצט]</small> קם רבי חייא על רגלוי ואמר, עד השתא בוצינא קדישא מסתכל עלן. השתא לאו הוא עדן, אלא לאשתדלא ביקריה. קם רבי אלעזר ור' אבא, נטלו ליה בטיקרא דסיקלא, מאן חמא ערבוביא דחברייא, וכל ביתא הוה סליק ריחין סליקו ביה בפורייה, ולא אשתמש ביה, אלא ר' אלעזר ור' אבא.",
+        "<small>[ר]</small> אתו טריקין, ומארי תריסין דכפר צפרי וטרדא בהו בני מרוניא, צווחין בקטירין, דחשיבו דלא יתקבר תמן. בתר דנפק פורייא, הוה סליק באוירא. ואשא הוה להיט קמיה, שמעו קלא, עולו ואתו, ואתכנשו להילולא דרבי שמעון, יבא שלום ינוחו על משכבותם.",
+        "<small>[רא]</small> כד עאל למערתא שמעו קלא במערתא, זה האיש מרעיש הארץ מרגיז ממלכות, כמה פטרין ברקיעא משתככין ביומא דין בגינך, דנא רשב\"י, דמאריה משתבח ביה בכל יומא. זכאה חולקיה לעילא ותתא. כמה גניזין עלאין מסתמרן ליה, עליה אתמר ואתה לך לקץ ותנוח ותעמוד לגורלך לקץ הימין.",
+        "עד כאן האדרא קדישא זוטא"
+    ],
+    "sectionNames": [
+        "Paragraph"
+    ]
+}

json/Kabbalah/Zohar/Ketem Paz on Zohar/English/Sefaria Community Translation.json

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+{
+    "language": "en",
+    "title": "Ketem Paz on Zohar",
+    "versionSource": "https://www.sefaria.org",
+    "versionTitle": "Sefaria Community Translation",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "כתם פז על ספר הזהר",
+    "categories": [
+        "Kabbalah",
+        "Zohar"
+    ],
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+        "Approbation": [],
+        "Publisher's Introduction": [],
+        "Author's Introduction": [],
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+            [
+                "",
+                "",
+                "",
+                "",
+                "",
+                "[...] And after it introduced this, it returns to explain Scripture which says: “And HaShem descended” (Genesis 11:5), and it is asked on which side [is] the designation “descent” of Him Blessed be He and the designation “seeing”, and it says: “He descended from holiness to profane, ‘and a cape-tool’ (ורדיד פריסא), to inspect what they had built, and they had established a place to wake up in the world to a deity for them” [Zohar I.75b]. He [the Zohar] says, that from the perspective of His being clothed in the garments of profanity in the secret of the six days of work, as has been explained above, [that is] that this belongs to his providence for those below, it is said with respect to Him “descent” and “seeing”.  And this is רדיד פריסא, as if He has clothed Himself with a veil צעיף – veil [is in] Targum Jerusalem [on Genesis 38:19] רדידא, and similar וכן ואת הרדידים “and the capes” [Isaiah 3:23]. And פריסא is a curtain, and thus in the language of our Sages of blessed memory, a פריסא is a tool (תשמיש), of the tool the explanation [is] a curtain that one spreads in front of the [Torah] Ark, is a tool for the Ark, and the Ark is a tool for the Torah Scroll [Babylonian Talmud, Megillah 26b]. As if to say He has stretched and flattened a curtain on Himself in the shape of a robe, [in order] to observe through it what the Generation of the Dispersion had built, and they all agreed as one to inspire awe in the world and to make a god for them. And the explanation of וירד from the word רדיד is, that intention in it is to make known that He sees and is not seen, similar to one who stands behind the curtain and sees another person but he [himself] is not seen. And you already know that all that is stated on this, is from our side, not from the side of He that is blessed, God forbid! And the Rabbi of blessed memory [Maimonides] already elaborated in the Guide of the Perplexed on the removal of all forms that in the Torah are attributed to Him that is blessed.  "
+            ],
+            [
+                "“And HaShem said: “They are one people and [ther is] one language/tongue for them all, and this they have started to do, and now should it not be impossible for them…” [Genesis 11:6]. “Because all as one in unity” etc.  [Zohar I.75b]. It explains that when there is association and brotherhood among the sons of man, even if they are rebelling and sinning, when there is consent between them, certainly there will be consent from above to [further] arouse their brotherhood. As what is said on this: “In Ephraim’s being associated with with idols, let him do so” [Hosea 4:17; note that the author here reads בחבור instead of חבור]. And it [the Zohar] says “that all [are] as one in unity, they all will work and they will succeed in their works, the degrees will be scattered, each to its side” etc. [Zohar I.75b]. And through the degrees above becoming separated they will be separated below, as one thing depends on the other. That is why they say: “HaShem will take care of …” etc. [probably referring to Isaiah 24:21]. “And if you say: Their language, why…” [Zohar I.75b], why was it necessary to confuse their language, since [already] without this they will be disperged because the nullification of their consent from above. ",
+                "“but because all of them spoke in the Holy Language” [Zohar I.75b]. It [the Zohar] says that the meaning of שפה אחת “one tongue” is that they were speaking in the Holy Language [Hebrew], which therefore is called שפה אחת “one tongue”, the unique one of all the languages, and thus you will find that [the numerical value of the characters of] שפה אחת  adds up as the [numerical] value of [the characters of] לשון הקדש [שפה אחת has the numerical value 794 and לשון הקדש the value 795, which is of 794 plus 1 for the whole]. And it [the Zohar] says that the Holy Language is suited to draw down the will from above, since there [above] [is] its root and essence, yet [for] the  other languages, their root [is in] the lower outer degrees. ",
+                "“and this language produces them aid” [Zohar I.75b], since it [language] is one of the binding conditions for drawing energy from above, and these [conditions] are: thought, speech and act. And already earlier, because in this way the world was created and came into actuality, since in the beginning was the upper thought in essence, and after this “and God spoke”[Genesis 1:3], and this is speech, and after this was the act, as it is said “on the day of HaShem Elohim’s making of earth and heavens” [Genesis 2:4]. And it’s [the Zohar’s]  saying is “since in the work and in the speech of the mouth depend these words, to fix the intention of the heart.” [Zohar I.75b], and it starts with the act in its saying “since in the work and in the speech…”etc., since Elohim has done the other way around. And therefore it is necessary below to begin with the act and after that the speech and to attach the thought to the heart. And this preservation is the essence, and Performance of the Sacrifices [in Maimonides’ Mishneh Torah] will show [it]. ",
+                "...“When their language was confused, they did not succeed with [their] work, because the powers above only know and understand the Holy Language.” [Zohar I.75b], as what is said in tractate Sotah [Babylonian Talmud, tractate Sotah 33a] [where] these explanations are given: “Rav Yehudah said in the name of Rav: A person should never ask his needs in the Aramaic language, as Rabbi Yochanan said: ‘Everyone who asks his needs in the Aramaic language, the ministering angels do not take notice of him, because the ministering angels do no not recognize the Aramaic language.'\". And in the Gemara they discussed: \"Do not the ministering angels recognize the Aramaic language? But has it not been taught [that] Yochanan the High Priest heard a voice from the room of the Holy of Holies which said: ‘The young men that went out to wage war in Antioch, have been victorious.’ And a further incident concerning  Simeon the Just, who heard a voice from the room of the Holy of Holies which said: ‘Eliminated is the business (עבי\"דתא, explained as: army [see Rashi’s commentary on the Talmud passage here]) that the enemy said to inflict on the Temple. And Nisqalgas was killed and his decrees were annulled.’ And they wrote down its moment and determined it exactly, and in the Aramaic language they spoke them.\" And they replied: \"If you want, say that a heavenly voice is different because [it] is made to inform, and the explanation of Rashi: A heavenly voice is the appointed principle [I think חדה (“one”) is a misreading; my version of Ketem Paz has  מידהwhich I translate here][and] therefore knowing 70 languages, because it is made to proclaim, and it is commissioned to all the languages, sometimes to this, sometimes to that [language]. And if we want, say: It was Gabriel, as a Master said: ‘Gabriel came and taught Joseph 70 languages’ [Babylonian Talmud, Tractate Sotah 36b].\" And I already wrote what I have in Chapter Bereshit on the verse: “Tell them this: The gods that dit not make heavens and earth will perish from the earth and from under these heavens.” [Jeremiah 10:11; this is a single verse in Aramaic in a further Hebrew text]; it will be considered there. And what we gain from this here is that the host from above, they only know and recognize the Holy Language, except a Heavenly Voice and Gabriel, and with the confusion of their language their power became weak and this is what it [the Zohar] says: “because the powers above only know and understand the Holy Language, and when the language was confused their powers became weak and their force was broken.” [Zohar I.75b] "
+            ]
+        ]
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+        "heTitle": "כתם פז על ספר הזהר",
+        "enTitle": "Ketem Paz on Zohar",
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+                "heTitle": "הסכמה",
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+                "heTitle": "הקדמת המגיה",
+                "enTitle": "Publisher's Introduction"
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+            {
+                "heTitle": "הקדמת המחבר",
+                "enTitle": "Author's Introduction"
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+}

json/Kabbalah/Zohar/Ketem Paz on Zohar/English/merged.json

@@ -0,0 +1,209 @@
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+    "title": "Ketem Paz on Zohar",
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+        "Publisher's Introduction": [],
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+                "",
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+                "[...] And after it introduced this, it returns to explain Scripture which says: “And HaShem descended” (Genesis 11:5), and it is asked on which side [is] the designation “descent” of Him Blessed be He and the designation “seeing”, and it says: “He descended from holiness to profane, ‘and a cape-tool’ (ורדיד פריסא), to inspect what they had built, and they had established a place to wake up in the world to a deity for them” [Zohar I.75b]. He [the Zohar] says, that from the perspective of His being clothed in the garments of profanity in the secret of the six days of work, as has been explained above, [that is] that this belongs to his providence for those below, it is said with respect to Him “descent” and “seeing”.  And this is רדיד פריסא, as if He has clothed Himself with a veil צעיף – veil [is in] Targum Jerusalem [on Genesis 38:19] רדידא, and similar וכן ואת הרדידים “and the capes” [Isaiah 3:23]. And פריסא is a curtain, and thus in the language of our Sages of blessed memory, a פריסא is a tool (תשמיש), of the tool the explanation [is] a curtain that one spreads in front of the [Torah] Ark, is a tool for the Ark, and the Ark is a tool for the Torah Scroll [Babylonian Talmud, Megillah 26b]. As if to say He has stretched and flattened a curtain on Himself in the shape of a robe, [in order] to observe through it what the Generation of the Dispersion had built, and they all agreed as one to inspire awe in the world and to make a god for them. And the explanation of וירד from the word רדיד is, that intention in it is to make known that He sees and is not seen, similar to one who stands behind the curtain and sees another person but he [himself] is not seen. And you already know that all that is stated on this, is from our side, not from the side of He that is blessed, God forbid! And the Rabbi of blessed memory [Maimonides] already elaborated in the Guide of the Perplexed on the removal of all forms that in the Torah are attributed to Him that is blessed.  "
+            ],
+            [
+                "“And HaShem said: “They are one people and [ther is] one language/tongue for them all, and this they have started to do, and now should it not be impossible for them…” [Genesis 11:6]. “Because all as one in unity” etc.  [Zohar I.75b]. It explains that when there is association and brotherhood among the sons of man, even if they are rebelling and sinning, when there is consent between them, certainly there will be consent from above to [further] arouse their brotherhood. As what is said on this: “In Ephraim’s being associated with with idols, let him do so” [Hosea 4:17; note that the author here reads בחבור instead of חבור]. And it [the Zohar] says “that all [are] as one in unity, they all will work and they will succeed in their works, the degrees will be scattered, each to its side” etc. [Zohar I.75b]. And through the degrees above becoming separated they will be separated below, as one thing depends on the other. That is why they say: “HaShem will take care of …” etc. [probably referring to Isaiah 24:21]. “And if you say: Their language, why…” [Zohar I.75b], why was it necessary to confuse their language, since [already] without this they will be disperged because the nullification of their consent from above. ",
+                "“but because all of them spoke in the Holy Language” [Zohar I.75b]. It [the Zohar] says that the meaning of שפה אחת “one tongue” is that they were speaking in the Holy Language [Hebrew], which therefore is called שפה אחת “one tongue”, the unique one of all the languages, and thus you will find that [the numerical value of the characters of] שפה אחת  adds up as the [numerical] value of [the characters of] לשון הקדש [שפה אחת has the numerical value 794 and לשון הקדש the value 795, which is of 794 plus 1 for the whole]. And it [the Zohar] says that the Holy Language is suited to draw down the will from above, since there [above] [is] its root and essence, yet [for] the  other languages, their root [is in] the lower outer degrees. ",
+                "“and this language produces them aid” [Zohar I.75b], since it [language] is one of the binding conditions for drawing energy from above, and these [conditions] are: thought, speech and act. And already earlier, because in this way the world was created and came into actuality, since in the beginning was the upper thought in essence, and after this “and God spoke”[Genesis 1:3], and this is speech, and after this was the act, as it is said “on the day of HaShem Elohim’s making of earth and heavens” [Genesis 2:4]. And it’s [the Zohar’s]  saying is “since in the work and in the speech of the mouth depend these words, to fix the intention of the heart.” [Zohar I.75b], and it starts with the act in its saying “since in the work and in the speech…”etc., since Elohim has done the other way around. And therefore it is necessary below to begin with the act and after that the speech and to attach the thought to the heart. And this preservation is the essence, and Performance of the Sacrifices [in Maimonides’ Mishneh Torah] will show [it]. ",
+                "...“When their language was confused, they did not succeed with [their] work, because the powers above only know and understand the Holy Language.” [Zohar I.75b], as what is said in tractate Sotah [Babylonian Talmud, tractate Sotah 33a] [where] these explanations are given: “Rav Yehudah said in the name of Rav: A person should never ask his needs in the Aramaic language, as Rabbi Yochanan said: ‘Everyone who asks his needs in the Aramaic language, the ministering angels do not take notice of him, because the ministering angels do no not recognize the Aramaic language.'\". And in the Gemara they discussed: \"Do not the ministering angels recognize the Aramaic language? But has it not been taught [that] Yochanan the High Priest heard a voice from the room of the Holy of Holies which said: ‘The young men that went out to wage war in Antioch, have been victorious.’ And a further incident concerning  Simeon the Just, who heard a voice from the room of the Holy of Holies which said: ‘Eliminated is the business (עבי\"דתא, explained as: army [see Rashi’s commentary on the Talmud passage here]) that the enemy said to inflict on the Temple. And Nisqalgas was killed and his decrees were annulled.’ And they wrote down its moment and determined it exactly, and in the Aramaic language they spoke them.\" And they replied: \"If you want, say that a heavenly voice is different because [it] is made to inform, and the explanation of Rashi: A heavenly voice is the appointed principle [I think חדה (“one”) is a misreading; my version of Ketem Paz has  מידהwhich I translate here][and] therefore knowing 70 languages, because it is made to proclaim, and it is commissioned to all the languages, sometimes to this, sometimes to that [language]. And if we want, say: It was Gabriel, as a Master said: ‘Gabriel came and taught Joseph 70 languages’ [Babylonian Talmud, Tractate Sotah 36b].\" And I already wrote what I have in Chapter Bereshit on the verse: “Tell them this: The gods that dit not make heavens and earth will perish from the earth and from under these heavens.” [Jeremiah 10:11; this is a single verse in Aramaic in a further Hebrew text]; it will be considered there. And what we gain from this here is that the host from above, they only know and recognize the Holy Language, except a Heavenly Voice and Gabriel, and with the confusion of their language their power became weak and this is what it [the Zohar] says: “because the powers above only know and understand the Holy Language, and when the language was confused their powers became weak and their force was broken.” [Zohar I.75b] "
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+                "<b>It is written (Exodus 34:17), \"You must not make molten gods for yourselves\":</b> And it is written after it (Exodus 34:18), \"You shall observe the Feast of Matzot.\" [The Zohar] asks, \"Why is this next to this?\" And it answers, \"Rather, this is why He positioned it [so] - one who eats chametz is like one who worships idolatry."
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+            [
+                "<b>They hang below Your crown, etc.</b> Below the crown, golden bells hang all around, a golden bell on this side, and a golden bell on that side, and one pomegranate in the middle. That pomegranate has a thousand bells, and each of those bells blazes in red and in white. That pomegranate is divided into four sections and stays open, so that the bells in it are visible. There are 325 bells on this side, and likewise with all of the sides, such that they light up the four sides of the world from the vision of each and every sections. And they are called the pomegranate split open, as it is written (Song of Songs 4:3), \"your brow behind your veil [gleams] like a pomegranate split open.\"",
+                "The explanation: Now the aspect of the end of the crown of Kingship (<i>Malkhut</i>) is understood, meaning the aspect of the vessels of its back. And you already know that when Wisdom (<i>Chokhmah</i>) is face to face with the Small Face (<i>Zeir Anpin</i>) it is only revealed by the vessels of its back (as mentioned earlier in the Introduction to the Book of the Zohar, p. 6, s.v. VeIlmaleh). And the aggregate of the vessels of the back is called pomegranate, by way of the secret of what they said about the verse, \"your brow (<i>rakatekh</i>) is like a pomegranate split open\": That even the empty ones (<i>rekanim</i>) among you - meaning the vessels of the back that are judged to be empty in comparison with the vessels of the front - are filled with commandments like a pomegranate, which is full of lights. And this is at the time that they connect with the vessels of the front and hang from them. For they then also receive the enlightenment of the three columns from the vessels of the front; and then the enlightenment divides into right and left and to the secret of the twelve, called bells. And the aggregate of the bells is called pomegranate, since its enlightenment ascends from the bottom to the top.  "
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+                "heTitle": "הקדמה",
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+                "heTitle": "בראשית א",
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+            {
+                "heTitle": "בראשית ב",
+                "enTitle": "Bereshit II"
+            },
+            {
+                "heTitle": "נח",
+                "enTitle": "Noach"
+            },
+            {
+                "heTitle": "לך לך",
+                "enTitle": "Lech Lecha"
+            },
+            {
+                "heTitle": "וירא",
+                "enTitle": "Vayera"
+            },
+            {
+                "heTitle": "חיי שרה",
+                "enTitle": "Chayei Sara"
+            },
+            {
+                "heTitle": "תולדות",
+                "enTitle": "Toldot"
+            },
+            {
+                "heTitle": "ויצא",
+                "enTitle": "Vayetzei"
+            },
+            {
+                "heTitle": "וישלח",
+                "enTitle": "Vayishlach"
+            },
+            {
+                "heTitle": "וישב",
+                "enTitle": "Vayeshev"
+            },
+            {
+                "heTitle": "מקץ",
+                "enTitle": "Miketz"
+            },
+            {
+                "heTitle": "ויגש",
+                "enTitle": "Vayigash"
+            },
+            {
+                "heTitle": "ויחי",
+                "enTitle": "Vayechi"
+            },
+            {
+                "heTitle": "שמות",
+                "enTitle": "Shemot"
+            },
+            {
+                "heTitle": "וארא",
+                "enTitle": "Vaera"
+            },
+            {
+                "heTitle": "בא",
+                "enTitle": "Bo"
+            },
+            {
+                "heTitle": "בשלח",
+                "enTitle": "Beshalach"
+            },
+            {
+                "heTitle": "יתרו",
+                "enTitle": "Yitro"
+            },
+            {
+                "heTitle": "משפטים",
+                "enTitle": "Mishpatim"
+            },
+            {
+                "heTitle": "תרומה",
+                "enTitle": "Terumah"
+            },
+            {
+                "heTitle": "ספרא דצניעותא",
+                "enTitle": "Sifra DiTzniuta"
+            },
+            {
+                "heTitle": "תצוה",
+                "enTitle": "Tetzaveh"
+            },
+            {
+                "heTitle": "כי תשא",
+                "enTitle": "Ki Tisa"
+            },
+            {
+                "heTitle": "ויקהל",
+                "enTitle": "Vayakhel"
+            },
+            {
+                "heTitle": "פקודי",
+                "enTitle": "Pekudei"
+            },
+            {
+                "heTitle": "ויקרא",
+                "enTitle": "Vayikra"
+            },
+            {
+                "heTitle": "צו",
+                "enTitle": "Tzav"
+            },
+            {
+                "heTitle": "שמיני",
+                "enTitle": "Shmini"
+            },
+            {
+                "heTitle": "תזריע",
+                "enTitle": "Tazria"
+            },
+            {
+                "heTitle": "מצורע",
+                "enTitle": "Metzora"
+            },
+            {
+                "heTitle": "אחרי מות",
+                "enTitle": "Achrei Mot"
+            },
+            {
+                "heTitle": "קדושים",
+                "enTitle": "Kedoshim"
+            },
+            {
+                "heTitle": "אמור",
+                "enTitle": "Emor"
+            },
+            {
+                "heTitle": "בהר",
+                "enTitle": "Behar"
+            },
+            {
+                "heTitle": "בחקותי",
+                "enTitle": "Bechukotai"
+            },
+            {
+                "heTitle": "במדבר",
+                "enTitle": "Bamidbar"
+            },
+            {
+                "heTitle": "נשא",
+                "enTitle": "Nasso"
+            },
+            {
+                "heTitle": "האדרא רבא",
+                "enTitle": "Idra Rabba"
+            },
+            {
+                "heTitle": "בהעלותך",
+                "enTitle": "Beha'alotcha"
+            },
+            {
+                "heTitle": "שלח לך",
+                "enTitle": "Sh'lach"
+            },
+            {
+                "heTitle": "קרח",
+                "enTitle": "Korach"
+            },
+            {
+                "heTitle": "חקת",
+                "enTitle": "Chukat"
+            },
+            {
+                "heTitle": "בלק",
+                "enTitle": "Balak"
+            },
+            {
+                "heTitle": "פנחס",
+                "enTitle": "Pinchas"
+            },
+            {
+                "heTitle": "מטות",
+                "enTitle": "Matot"
+            },
+            {
+                "heTitle": "ואתחנן",
+                "enTitle": "Vaetchanan"
+            },
+            {
+                "heTitle": "עקב",
+                "enTitle": "Eikev"
+            },
+            {
+                "heTitle": "שופטים",
+                "enTitle": "Shoftim"
+            },
+            {
+                "heTitle": "כי תצא",
+                "enTitle": "Ki Teitzei"
+            },
+            {
+                "heTitle": "וילך",
+                "enTitle": "Vayeilech"
+            },
+            {
+                "heTitle": "האזינו",
+                "enTitle": "Ha'Azinu"
+            },
+            {
+                "heTitle": "האדרא זוטא",
+                "enTitle": "Idra Zuta"
+            }
+        ]
+    }
+}

json/Kabbalah/Zohar/Sulam on Zohar/English/merged.json

@@ -0,0 +1,782 @@
+{
+    "title": "Sulam on Zohar",
+    "language": "en",
+    "versionTitle": "merged",
+    "versionSource": "https://www.sefaria.org/Sulam_on_Zohar",
+    "text": {
+        "Introduction": [],
+        "Bereshit I": [],
+        "Bereshit II": [],
+        "Noach": [],
+        "Lech Lecha": [],
+        "Vayera": [],
+        "Chayei Sara": [],
+        "Toldot": [],
+        "Vayetzei": [],
+        "Vayishlach": [],
+        "Vayeshev": [],
+        "Miketz": [],
+        "Vayigash": [],
+        "Vayechi": [],
+        "Shemot": [],
+        "Vaera": [],
+        "Bo": [],
+        "Beshalach": [],
+        "Yitro": [],
+        "Mishpatim": [],
+        "Terumah": [],
+        "Sifra DiTzniuta": [],
+        "Tetzaveh": [
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
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+            [],
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+            [
+                "<b>It is written (Exodus 34:17), \"You must not make molten gods for yourselves\":</b> And it is written after it (Exodus 34:18), \"You shall observe the Feast of Matzot.\" [The Zohar] asks, \"Why is this next to this?\" And it answers, \"Rather, this is why He positioned it [so] - one who eats chametz is like one who worships idolatry."
+            ]
+        ],
+        "Ki Tisa": [],
+        "Vayakhel": [],
+        "Pekudei": [],
+        "Vayikra": [],
+        "Tzav": [],
+        "Shmini": [],
+        "Tazria": [],
+        "Metzora": [],
+        "Achrei Mot": [],
+        "Kedoshim": [],
+        "Emor": [],
+        "Behar": [],
+        "Bechukotai": [],
+        "Bamidbar": [],
+        "Nasso": [],
+        "Idra Rabba": [],
+        "Beha'alotcha": [],
+        "Sh'lach": [],
+        "Korach": [],
+        "Chukat": [],
+        "Balak": [
+            [],
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+            [],
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+            [],
+            [],
+            [],
+            [
+                "<b>They hang below Your crown, etc.</b> Below the crown, golden bells hang all around, a golden bell on this side, and a golden bell on that side, and one pomegranate in the middle. That pomegranate has a thousand bells, and each of those bells blazes in red and in white. That pomegranate is divided into four sections and stays open, so that the bells in it are visible. There are 325 bells on this side, and likewise with all of the sides, such that they light up the four sides of the world from the vision of each and every sections. And they are called the pomegranate split open, as it is written (Song of Songs 4:3), \"your brow behind your veil [gleams] like a pomegranate split open.\"",
+                "The explanation: Now the aspect of the end of the crown of Kingship (<i>Malkhut</i>) is understood, meaning the aspect of the vessels of its back. And you already know that when Wisdom (<i>Chokhmah</i>) is face to face with the Small Face (<i>Zeir Anpin</i>) it is only revealed by the vessels of its back (as mentioned earlier in the Introduction to the Book of the Zohar, p. 6, s.v. VeIlmaleh). And the aggregate of the vessels of the back is called pomegranate, by way of the secret of what they said about the verse, \"your brow (<i>rakatekh</i>) is like a pomegranate split open\": That even the empty ones (<i>rekanim</i>) among you - meaning the vessels of the back that are judged to be empty in comparison with the vessels of the front - are filled with commandments like a pomegranate, which is full of lights. And this is at the time that they connect with the vessels of the front and hang from them. For they then also receive the enlightenment of the three columns from the vessels of the front; and then the enlightenment divides into right and left and to the secret of the twelve, called bells. And the aggregate of the bells is called pomegranate, since its enlightenment ascends from the bottom to the top.  "
+            ]
+        ],
+        "Pinchas": [],
+        "Matot": [],
+        "Vaetchanan": [],
+        "Eikev": [],
+        "Shoftim": [],
+        "Ki Teitzei": [],
+        "Vayeilech": [],
+        "Ha'Azinu": [],
+        "Idra Zuta": []
+    },
+    "versions": [
+        [
+            "Sefaria Community Translation",
+            "https://www.sefaria.org"
+        ]
+    ],
+    "heTitle": "הסולם על ספר הזהר",
+    "categories": [
+        "Kabbalah",
+        "Zohar"
+    ],
+    "schema": {
+        "heTitle": "הסולם על ספר הזהר",
+        "enTitle": "Sulam on Zohar",
+        "key": "Sulam on Zohar",
+        "nodes": [
+            {
+                "heTitle": "הקדמה",
+                "enTitle": "Introduction"
+            },
+            {
+                "heTitle": "בראשית א",
+                "enTitle": "Bereshit I"
+            },
+            {
+                "heTitle": "בראשית ב",
+                "enTitle": "Bereshit II"
+            },
+            {
+                "heTitle": "נח",
+                "enTitle": "Noach"
+            },
+            {
+                "heTitle": "לך לך",
+                "enTitle": "Lech Lecha"
+            },
+            {
+                "heTitle": "וירא",
+                "enTitle": "Vayera"
+            },
+            {
+                "heTitle": "חיי שרה",
+                "enTitle": "Chayei Sara"
+            },
+            {
+                "heTitle": "תולדות",
+                "enTitle": "Toldot"
+            },
+            {
+                "heTitle": "ויצא",
+                "enTitle": "Vayetzei"
+            },
+            {
+                "heTitle": "וישלח",
+                "enTitle": "Vayishlach"
+            },
+            {
+                "heTitle": "וישב",
+                "enTitle": "Vayeshev"
+            },
+            {
+                "heTitle": "מקץ",
+                "enTitle": "Miketz"
+            },
+            {
+                "heTitle": "ויגש",
+                "enTitle": "Vayigash"
+            },
+            {
+                "heTitle": "ויחי",
+                "enTitle": "Vayechi"
+            },
+            {
+                "heTitle": "שמות",
+                "enTitle": "Shemot"
+            },
+            {
+                "heTitle": "וארא",
+                "enTitle": "Vaera"
+            },
+            {
+                "heTitle": "בא",
+                "enTitle": "Bo"
+            },
+            {
+                "heTitle": "בשלח",
+                "enTitle": "Beshalach"
+            },
+            {
+                "heTitle": "יתרו",
+                "enTitle": "Yitro"
+            },
+            {
+                "heTitle": "משפטים",
+                "enTitle": "Mishpatim"
+            },
+            {
+                "heTitle": "תרומה",
+                "enTitle": "Terumah"
+            },
+            {
+                "heTitle": "ספרא דצניעותא",
+                "enTitle": "Sifra DiTzniuta"
+            },
+            {
+                "heTitle": "תצוה",
+                "enTitle": "Tetzaveh"
+            },
+            {
+                "heTitle": "כי תשא",
+                "enTitle": "Ki Tisa"
+            },
+            {
+                "heTitle": "ויקהל",
+                "enTitle": "Vayakhel"
+            },
+            {
+                "heTitle": "פקודי",
+                "enTitle": "Pekudei"
+            },
+            {
+                "heTitle": "ויקרא",
+                "enTitle": "Vayikra"
+            },
+            {
+                "heTitle": "צו",
+                "enTitle": "Tzav"
+            },
+            {
+                "heTitle": "שמיני",
+                "enTitle": "Shmini"
+            },
+            {
+                "heTitle": "תזריע",
+                "enTitle": "Tazria"
+            },
+            {
+                "heTitle": "מצורע",
+                "enTitle": "Metzora"
+            },
+            {
+                "heTitle": "אחרי מות",
+                "enTitle": "Achrei Mot"
+            },
+            {
+                "heTitle": "קדושים",
+                "enTitle": "Kedoshim"
+            },
+            {
+                "heTitle": "אמור",
+                "enTitle": "Emor"
+            },
+            {
+                "heTitle": "בהר",
+                "enTitle": "Behar"
+            },
+            {
+                "heTitle": "בחקותי",
+                "enTitle": "Bechukotai"
+            },
+            {
+                "heTitle": "במדבר",
+                "enTitle": "Bamidbar"
+            },
+            {
+                "heTitle": "נשא",
+                "enTitle": "Nasso"
+            },
+            {
+                "heTitle": "האדרא רבא",
+                "enTitle": "Idra Rabba"
+            },
+            {
+                "heTitle": "בהעלותך",
+                "enTitle": "Beha'alotcha"
+            },
+            {
+                "heTitle": "שלח לך",
+                "enTitle": "Sh'lach"
+            },
+            {
+                "heTitle": "קרח",
+                "enTitle": "Korach"
+            },
+            {
+                "heTitle": "חקת",
+                "enTitle": "Chukat"
+            },
+            {
+                "heTitle": "בלק",
+                "enTitle": "Balak"
+            },
+            {
+                "heTitle": "פנחס",
+                "enTitle": "Pinchas"
+            },
+            {
+                "heTitle": "מטות",
+                "enTitle": "Matot"
+            },
+            {
+                "heTitle": "ואתחנן",
+                "enTitle": "Vaetchanan"
+            },
+            {
+                "heTitle": "עקב",
+                "enTitle": "Eikev"
+            },
+            {
+                "heTitle": "שופטים",
+                "enTitle": "Shoftim"
+            },
+            {
+                "heTitle": "כי תצא",
+                "enTitle": "Ki Teitzei"
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+            {
+                "heTitle": "וילך",
+                "enTitle": "Vayeilech"
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+                "heTitle": "האזינו",
+                "enTitle": "Ha'Azinu"
+            },
+            {
+                "heTitle": "האדרא זוטא",
+                "enTitle": "Idra Zuta"
+            }
+        ]
+    }
+}

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+{
+    "language": "en",
+    "title": "Tikkunei Zohar",
+    "versionSource": "https://www.chabad.org/kabbalah/article_cdo/aid/380333/jewish/Patach-Eliyahu.htm",
+    "versionTitle": "Pataḥ Eliyahu, translated by Avraham Sutton",
+    "actualLanguage": "en",
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+    "heTitle": "תקוני הזהר",
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+            "The prophet Elijah, of blessed memory, opened, and said: Eternal Hidden Master of the worlds! You are He whose Unity is infinite and absolute, and therefore indivisible. You are He<sup class=\"footnote-marker\">1</sup><i class=\"footnote\"> the First Cause</i>, transcendent beyond all that is above, and concealed behind all that is concealed. No thought whatsoever can grasp You. But You are He who brought forth ten rectifications - we call them the ten sefirot Atzilut - with which to regulate<sup class=\"footnote-marker\">2</sup><i class=\"footnote\"> the powerful illumination of Your Light that flows down through</i> hidden worlds that are not revealed<sup class=\"footnote-marker\">3</sup><i class=\"footnote\">t he worlds of Adam Kadmon and Atzilut</i>, as well as worlds that are revealed<sup class=\"footnote-marker\">4</sup><i class=\"footnote\"> Beriya, Yetzira and Asiya</i>. Indeed, it is through these<sup class=\"footnote-marker\">5</sup><i class=\"footnote\"> the ten sefirot of each universe</i> that You are hidden from human beings<sup class=\"footnote-marker\">6</sup><i class=\"footnote\"> so they can exist and not be overwhelmed by Your Light</i>. You are He who binds them<sup class=\"footnote-marker\">7</sup><i class=\"footnote\"> sefirot together</i> and unifies them<sup class=\"footnote-marker\">8</sup><i class=\"footnote\"> to Yourself</i>. And inasmuch as You are within them, anyone who separates one from the other is regarded as having caused a separation in You<sup class=\"footnote-marker\">9</sup><i class=\"footnote\"> and Your Absolute Unity</i>.",
+            "You also arranged<sup class=\"footnote-marker\">15</sup><i class=\"footnote\"> a system of three lower worlds, Beriya, Yetzira, and Asiya, that serve as</i> \"garments\"<sup class=\"footnote-marker\">16</sup><i class=\"footnote\"> to further cover over the sefirot of Atzilut and protect us from the intensity of Your Light </i>. It is from these \"garments\" that the souls<sup class=\"footnote-marker\">17</sup><i class=\"footnote\"> Neshama, Ruach and Nefesh</i> of human beings originate.<sup class=\"footnote-marker\">18</sup><i class=\"footnote\"> The sefirot of Atzilut are clothed within these \"garments\", and for this reason </i>. They are called<sup class=\"footnote-marker\">19</sup><i class=\"footnote\"> \"limbs\" of</i> a \"body\" relative to the \"clothes\" that cover over them. These<sup class=\"footnote-marker\">20</sup><i class=\"footnote\"> limbs</i> are arranged as follows: chesed (or loving-kindness) is the right arm, gevura (restraint) is the left arm, and tiferet (harmony) is the torso. Netzach (dominance) and hod (empathy) are the two legs, and yesod (foundation or channel) is the body's extremity, the sign of the Holy Covenant. Malchut (kingship) is the mouth<sup class=\"footnote-marker\">20</sup><i class=\"footnote\"> of the holy covenant</i>. It is therefore called the \"Oral Torah\".",
+            "<sup class=\"footnote-marker\">21</sup><i class=\"footnote\"> Above these \"limbs\" is the \"head\" in which </i> chochma (wisdom) is the<sup class=\"footnote-marker\">22</sup><i class=\"footnote\"> right</i>  brain, the seat of thought, and bina (understanding) is<sup class=\"footnote-marker\">22</sup><i class=\"footnote\"> the left brain and</i> the heart, the heart's ability to discern. Concerning these, it is written, \"The hidden things belong to G‑d <sup class=\"footnote-marker\">23</sup><i class=\"footnote\"> corresponding to chochma</i> our G‑d<sup class=\"footnote-marker\">24</sup><i class=\"footnote\"> corresponding to bina</i>\". (Deut. 29:28). Keter Elyon (Supernal Crown) is the keter of malchut, concerning which it is said, \"I<sup class=\"footnote-marker\">25</sup><i class=\"footnote\"> G-d</i> declare the end from the beginning\". (Isaiah 46:10).<sup class=\"footnote-marker\">26</sup><i class=\"footnote\"> Keter surrounds and contains the two hemispheres of the brain, chochma and bina, like</i> the leather box of the Tefillin<sup class=\"footnote-marker\">27</sup><i class=\"footnote\"> that surrounds and contains the parchments </i>. Within<sup class=\"footnote-marker\">27</sup><i class=\"footnote\"> this unified system of \"limbs\" and \"head\" which constitute one \"body\" or \"tree,\" is the Divine Name \"spelled-out\" with alefs, i.e. Mah, thus</i>: <b>Yud-vav-dalet = 20, hei-alef = 6, vav-alef-vav= 13, hei-alef= 6.</b><sup class=\"footnote-marker\">28</sup><i class=\"footnote\"> With this name You determine </i> the way<sup class=\"footnote-marker\">29</sup><i class=\"footnote\"> in which Your Light is transmitted through the sefirot </i> of Atzilut. This name therefore fills and saturates<sup class=\"footnote-marker\">30</sup><i class=\"footnote\"> the \"roots\" and the \"trunk\" of the \"tree\" of the sefirot, together with</i> its \"limbs\" and \"branches\", as water irrigates and saturates a tree. It<sup class=\"footnote-marker\">31</sup><i class=\"footnote\"> the \"tree\"</i> then grows in proportion to how much \"water\" flows through it.",
+            "Eternal Hidden Master of the worlds, You are the Supreme Cause of all causes and the Origin of all effects! You water the tree with that flow. And that flow is the very life-force of the \"tree\" - like a soul to a body. But no \"human\" likeness or \"bodily\" image exists in Your Infinite Essence with which we might liken You to anything within or without. You alone created the starry galaxies and the earth. From the galaxies above, You brought forth sun and moon, planets and starry constellations. On the earth below, You brought forth trees and plants, the Garden of Eden and<sup class=\"footnote-marker\">31</sup><i class=\"footnote\"> fields of</i> grass, living creatures, birds and fish, animals and humanity. Through them<sup class=\"footnote-marker\">32</sup><i class=\"footnote\"> through all that exists Below</i> , You make known that which is Above, <sup class=\"footnote-marker\">33</sup><i class=\"footnote\">You also make known </i>how all that is above<sup class=\"footnote-marker\">34</sup><i class=\"footnote\"> in Atzilut</i> and below<sup class=\"footnote-marker\">35</sup><i class=\"footnote\"> in Beriya, Yetzira and Asiya </i> is regulated, and how the higher worlds may be known from the lower. But knowledge of Your Essence is completely impossible."
+        ],
+        [
+            "\n“…For my head is drenched with dew….” (Song of Songs 5:2). What is “drenched with dew”? And the Holy One, Bless be He said, you may think that, from the day that the Holy Temple was destroyed, I entered my house and dwelling place, but it is not so. I will not enter as long as you are in exile. Here is your sign, “My head is drenched in dew”. הא is the Shechinah in exile, her completion and her life is “dew” טל, which is יוד-הא-ואו and the letter values sums up to 39 טל, dew. It fills up the Shechinah from the source of all the supernal emanations. The Faithful Shepherd immediately rose with the holy patriarchs along with him. Up to this point is the secret of the unification. From here on the first portion of the concealed Torah."
+        ]
+    ],
+    "sectionNames": [
+        "Daf",
+        "Paragraph"
+    ]
+}

json/Kabbalah/Zohar/Tikkunei Zohar/English/Rabbi Dr. David Mevorach Seidenberg, from Kabbalah and Ecology.json

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+{
+    "language": "en",
+    "title": "Tikkunei Zohar",
+    "versionSource": "http://www.amazon.com/Kabbalah-Ecology-Image-More-Than-Human-World/dp/1107081335 ",
+    "versionTitle": "Rabbi Dr. David Mevorach Seidenberg, from \"Kabbalah and Ecology\"",
+    "status": "locked",
+    "versionTitleInHebrew": "רבי וד״ר דוד מבורך סיידנברג, מתוך ״קבלה ואקולוגיה״",
+    "shortVersionTitle": "Rabbi Dr. David Mevorach Seidenberg, 2015",
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+    "languageFamilyName": "english",
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+        [],
+        [
+            "",
+            "",
+            "",
+            "",
+            "... For the bird of the skies will lead/bring the voice, and the masters of wings will tell a word” [Ec 10:20]. Here this [word] is YHVH, the central pillar ...",
+            "... Y’ י is the head of the bird. V’ ו is his body. H”H ה ה are the two wings, through which he flies upward and comes to rest below. And these two wings are two breaths, H”H, and concerning them it is said, “And the animals/chayot [bearing the divine chariot] ran and returned” [Ez 1:14], for these are Y”V: a breath leaves through Y’ י – a breath returns through V’"
+        ],
+        [],
+        [
+            "",
+            "“Let us make a human”—this is the command to circumcise the convert to become “in our image” through the cutting of the foreskin, “as our likeness” through tearing back [the foreskin], and if they freed the sign of the covenant through these two [actions] then he is “in our image as our likeness”, and if not, not."
+        ],
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+            "",
+            "[The Holy One wanted to create the human] like the form of His image/d’yoqna, without nakedness and without rupture or division, as it said: “Let us make a human in our image as our likeness”, to have all the Sefirot included in him . . . and to unite Son and Daughter (Tif ’eret and Malkhut), who are siblings."
+        ],
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+        [
+            "",
+            "... “[T]here would have been [good reason] to say, ‘And H’ (YHVH) created the human’. What is Elohim? Rather, the Shekhinah is called Elohim. And about this soul/n’shamah that is in the human, it says . . . ‘b’tsalmo’ – in the image of the Shekhinah”"
+        ],
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+        [
+            "",
+            "",
+            "",
+            "",
+            "... ���One who guards/protects [circumcision], he is compared as partner to Me, in My image. About him it is said: ‘And Elohim created the human in His image’, because a person who guards the b’rit merits [receiving] Malkhut"
+        ],
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+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "‘Let us make Adam/ a human’—to whom did the Cause of causes say this to? The Cause of causes said [it] to none other than YudHe’ Va’v He’, which is [drawn] from out of ten Sefirot.”",
+            "... The ten s’firot . . . are clothed in ten things that were created on the first day, and these are: heavens and earth, light and darkness, abyss and chaos, wind and water, the measure of day and the measure of night."
+        ],
+        [],
+        [
+            "",
+            "",
+            "",
+            "“This/Zeh is the book of the generations of Adam”. “ZH” (7 + 5) literally/vad’ay, comprising the twelve constellations of Adam that is above / Adam dil`eyla, about which it says concerning them, “tribes of Yah, testimonies of Israel” [Ps 122:4]. “Zeh” literally are the four faces of the lion, four faces of the ox, four faces of the eagle, that in them are recognized the faces/par’tsufin of human beings. And all of these faces are impressed in the four letters of YHV”H ... This is the Shekhinah that is called “the human likeness / d’mut Adam” [Ez 1:5], for every likeness/dimyon and face/par’tsuf of human beings are recognized in her, and every form above and below; and because of her it is said, “and through the hand of (by) the prophets I will be imaged /adameh” [Ho 12:11]."
+        ],
+        [],
+        [],
+        [],
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+        [],
+        [],
+        [],
+        [
+            "",
+            "",
+            "",
+            "... Four letters are clothed in these four colors: Y in the color white, H in the color red, V in the color green, H in the color black ... And it is the form of the lines in the forehead as the form of YHVH, and these are impressions/tracings of lines, which are “depth of height and depth of below and depth of east and depth of west”. Short lines from the eye, from the side of the letter Y’; lines along the length of the mouth in height, from the side of the three letters that are HVH; all of them are made known in the shi`ur qomah of the human/ bar nash."
+        ],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [
+            "",
+            "",
+            "",
+            "",
+            "R’ Eliezer said to him: Father, is it so above that they learned that there is no body/guf and no substance/g’viyah? He said to him: My son, about the coming world was it said, for that is an upper (i.e., purely immaterial) mother, but below there is the body of this world, which is the Shekhinah below."
+        ],
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+        [],
+        [],
+        [],
+        [
+            "",
+            "And the hands of the matronita, are all of Her holy. All of them are tracings in (of) the name YHVH, like this: in the palm Y י, in the five fingers H ה, in Her arm V ו and in Her shoulder H ה. In Her palm are formed so many lines, like branches of the Tree of Life . . . That is what’s written: “A tree of life she is for the ones holding her (i.e. the arms) and her supporters are happy” [Pr 3:18].",
+            "V is the written Torah, which is given in two arms . . . and with them the two tablets are given, which are “two breasts” [So 4:5]. And these are YY יי, (i.e., two dots, perhaps the areolae or nipples), and in (i.e., between) them is the form of a Zayin, and in (between) them it is narrow/tsar. That is why it’s written: “And [God] formed/Vayyitsar/ VYYTsR [the human]” [Gn 2:7], and they are the virginity-signs/b’tulim of the maiden [which signify] the Torah by mouth (oral Torah).",
+            "The praise of the body / sh’vacha d’gufa: “This qomah of yours is likened to a date palm / zo’t qomateikh damtah l’tamar” [So 7:8]. And one that knows the measure of Her stature/body / shi`ur qomah dilah (symbolized by the upright palm) will inherit the world that is coming. . . about which it says: “Israel’s purifying pool / miqveh Yisra’el is YHVH” [Je 17:13]—miqveh/MQVH מקוה , which is Her body/qomah/QVMH קומה , Her shi`ur. Sh`iur qomah – this is the Righteous One /Tsadiq, about whom it says: “Tsadiq like a date palm will bloom” [Ps 92:13]",
+            "For it says about her/Her: “And they came Elim-ward, and there [were] twelve springs of water and seventy date palms” [Ex 15:27]. “Twelve springs”—these are twelve joints/sections, which are: six in the arms (right and left shoulder, elbow, and wrist, or upper arm, lower arm, and hand) and six in two legs/shoqin (right and left hip, knee, and ankle, etc.). That is what’s written: “His hands [are] rolls of gold filled in Tarshish (or: with beryl)” [So 5:14]. What is “in Tarshish ( תרשיש )”? “In two, six / t’rey shesh ( תרי שש )”—in two arms [are] six joints; and so [are there] six/shesh others in two legs, [as it says:] “His [two] thighs are pillars of marble/shesh ( שש )” [So 5:15]. These are twelve springs."
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json/Kabbalah/Zohar/Tikkunei Zohar/English/Sefaria Community Translation.json

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+{
+    "language": "en",
+    "title": "Tikkunei Zohar",
+    "versionSource": "https://www.sefaria.org",
+    "versionTitle": "Sefaria Community Translation",
+    "actualLanguage": "en",
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+    "heTitle": "תקוני הזהר",
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+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
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+            "",
+            "The tenth level in the fear of God. There is fear and there is fear. Not all presences are the same. There is fear that a person trembles so that the Holy One of Blessing will not hit that person with a leather strap. Of this fear it is said"
+        ],
+        [
+            "\"and the earth was uninformed and void\" (Gen. 1:2) - [this fear comes] from the side of the tree of good and evil, and this is the empty land, the bad maidservant, similar to the four basic examples of damages, one of which is the pit, similar to the pit [bor] of Yosef, which is the Pit. \"And the pit was empty, there is no water in it\" (Gen. 37:24). The bad maidservant is the pit, and \"the pit\" is the male, and we tech regarding this \"a boor [bor] cannot fear sin\" (Avot 2:5), this is because this boor has no [true] fear of God.",
+            "A person who trembles because of Torah, which is Balance, then Torah comes out from that person, one such has a Higher Balance, and because of this not all fears are the same. There is fear of God which comes due to God's Kingship, which includes all the mitzvot of the Torah, because there is fear that comes because of Torah, which is the middle pillar, and this is [the name] Havay\"ah. In that way the masters of the Mishnah said: \"Torah is great because it leads to action\" (cf. Kiddushin 40b), because if a person does not know Torah, and the reward for the mitzvot, and the punishments for the transgressions, and who created Torah and who gave it to Israel, how will that person actually fear and observe the mitzvot? And in that vein David said to Shlomo his son \"know the God of your father and serve God.\" (I Chron. 28:9)",
+            "Because if a person does not recognize who is the One who gave Torah to that person, and what the person is supposed to observe, how would the person fear and observe the mitzvot? And regarding this the rabbis said: an ignorant cannot be pious, and a boor cannot fear sin (Avot 2:5)."
+        ],
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+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [
+            "And besides You there is no unity between the Upper and Lower, and You are known as the Master of Everything, and all the Sefirot, every one, has a specific name, and through them You are called King, and You do not have a specific name, because You fill all their names, and You are complete over all, and should You separate from them, the names would remain like a body without a soul....",
+            "You are wise and not with the known wisdom, You are understanding and not with the known understanding, "
+        ],
+        [],
+        [],
+        [],
+        [
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "..The lower waters cried and said, “We want to be close to the King!”"
+        ],
+        [],
+        [],
+        [],
+        [],
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+        [],
+        [],
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+        [],
+        [],
+        [],
+        [
+            "",
+            "",
+            "",
+            "",
+            "",
+            "Vav [of the Name Havayah] - this is the Torah that dwells in the mouth, and in the breath of the mouth it fledges on the eagle, since the eagle is the nose, the two wings are the two lips, and about it it is written: \"a bird of the air carries the utterance, and a winged creature reports the word\" (Prov. 10:20). And this is the middle pillar, in that Wisdom and Understanding are hidden in the brain and in the heart in love and awe, and Torah that has no awe and love cannot fledge towards above. / Sulam breaks new paragraph/ On the Crown children, lifespan and income are dependent, which are all a question of mazal [star alignment/luck], and Keter itself is not due to mazal, and due to that we hold that children, lifespan and income are not dependent on merit, rather on mazal, since Compassion is [actually] merit.",
+            "",
+            "",
+            "And it is composed of the four sections of the recitation of the Shema, which are 248 words, including [the added words], \"God is a merciful king\" (<i>El melekh ne'eman</i>). But in order that they should not make an interruption, [the Sages] decreed that [instead of those words,] the prayer leader repeat, \"the Lord is a true God\" (the last two words of the Shema and the first word of the blessing after it). And when the Jewish people says the Shema, the <i>Chayot</i> [certainly] spread their wings. In which place? In the corners of the commandment, about which it states (Deuteronomy 22:12), \"on the four corners of the garment with which you cover yourself.\" For they are similar to the tunic of the apron [of the high priest]. As the bells and pomegranates correspond to the coils and knots; the bottom of the tunic corresponds to the corners of the commandment. ",
+            "And there are five knots corresponding to [the five words of the] Shema. For they correspond to the five strings in David's harp, which would play of themselves. The thirteen coils are like the calculation (numerical equivalent of the word,) <i>echad</i> (one). For the sound of the tune ascends with, \"one.\" And between the coils and the knots, it is eighteen; which adds up to 72 for all the [four] sides. And that is [the significance of], \"And a throne shall be established in kindness (<i>chesed</i>)\" (Isaiah 16:5). [The numerical value of] <i>chesed</i> is 72: Anyone who wraps himself with the wrapping of the commandment is as if he establishes the throne of the Holy One, blessed be He. And [the four <i>Chayot</i>] are the [intertwined name of God of eight letters, while] each one [of the <i>Chayot</i>] has four faces and four wings. That (eight times eight) adds up to 64, and with the eight letters [of God's intertwined name], it adds up to 72. And the corners of the commandment..."
+        ],
+        [
+            "[And the corners of the commandment] teach us this secret, which is that the eight strings on each side correspond to the four faces and four wings of each <i>Chayah</i>. And according to the small count of Chanokh, <i>Az</i> (the introductory word to the Song at the Sea) is (the numerical equivalent of) the Omnipresent. <i>Az</i> (So) it will sing in every place. And the masters of the  Mishnah taught, \"Anyone who reduces [the coils] should not reduce [them to] less than seven; and anyone who increases [them] should not increase [them to] more than thirteen.\" Those seven correspond to the days of creation, which hint to the seven names [in the forty-two letter name found in the initials of (the prayer,) Ana BeKoach], <i>alef, bet, gimmel, yod, tav, tsaddi, etc.</i> It is said about them (Isaiah 6:2), \"Seraphs stood above him; each one had six wings\" - through which prayer flies upwards. And they are 42 there, corresponding to the 42 mentions (of God's name) in the hand tefillin and in the head tefillin. And it is about them that it is stated (Deuteronomy 28:10),  \"And all the peoples of the earth shall see that the name of the Lord, etc.\""
+        ],
+        [],
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+        [],
+        [],
+        [],
+        [
+            "\"A prayer of the destitute one, who prays as he gathers his cloak.\" (Psalm 102:1). \"The destitute one\" - this is the shekhinah, who is destitute? the tzaddik, "
+        ],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
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+        [],
+        [],
+        [],
+        [
+            "",
+            "[The men wanted to return to the land (Jonah 1:13) in teshuvah and \"were not able because the sea\" which is the decree of judgment \"was growing more and more stormy around them\"] At that moment, \"Ad-nai appointed a great fish to swallow Jonah/Yonah/the dove\" (Jonah 2:1) - This is the first exile, about which it is written \"and Jonah went down to the bowels of the ship\" (Jonah 1:5). And this is \"I will go with you to Egypt\" (Gen. 46:4), as we maintain \"in every place that Israel was exiled the Shechinah was with them\" (see Zohar 2:7a and Megillah 29a). In that time (of the first exile) it was said about them (Israel) \"And a new king arose in Egypt\" (Ex. 1:8) and this is Pharaoh, about whom it is written \"Ad-nai appointed a great fish to swallow Jonah\", since he wanted to erase Israel from the world, as it is written \"every son that is born you will throw into the Nile\" (Ex. 1:22), similarly \"Ad-nai appointed a great fish to swallow Jonah\" to kill him. It is not written \"to swallow Jonah\" but \"to swallow ET Jonah\" and the particle ET is there to include the Faithful Shepherd [Moshe] who would bring Torah in his hands, which is from ALEF to TAV, and all reincarnations were in his hands, and this is the great fish, about which it is written \"the great serpent\" (Ezekiel 29:3), which is the fish of Egypt and its partner is Dagah (Jonah 2:2) and \"the bowels of the Dagah\" are Egypt."
+        ],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [
+            "jkjkj",
+            "",
+            "",
+            "It is called “Purim” because of Yom HaKippurim [which can be read as “the day that is like Purim”], for, in the future, people will rejoice on Yom Kippur, and will transform its required afflictions to delight. Although the Divine Presence forbade the wearing of shoes on Yom Kippur, at that time people will quote the verse, “How beautiful are your footsteps in sandals, O prince’s daughter” (Shir HaShirim/Song of Songs 7:2), and pleasure, joy, and much good will happen on that day – this will be the case in the time of the coming Redemption."
+        ],
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+            "",
+            "One older person stood up from behind a wall, and said: Rebbe my teacher, The Holy Light, come and light candles, for that is a Mitzva (commandment), on that it is said: An everlasting fire shall be kept burning on the altar, it should not be extinguished. And, on that it is also said: To light the eternal flame. This is surely the light of the divine, the light that shines within the soul of every person. Come, light it with her. "
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+        [],
+        [],
+        [],
+        [
+            "",
+            "",
+            "",
+            "",
+            "\"<i>Bereshit</i>, in the beginning\" (Genesis 1:1). This includes two fires (\"<i>trei esh</i>\"), which are the two flames [referred to in the blessing] \"Blessed is the Creator of the lights of fire\". And in this regard it is written (Song of Songs 2:5) \"Sustain me with cakes (<i>ashishot</i>)\", that is, with two fires (<i>eishot</i>). Why is 'sustain me' said in this context? This refers to the eves of the Shabbat, when an additional soul descends in order to support the lower <i>Shechina</i> in exile, of whom it is said (Amos 5:2) \"Fallen, not to rise again [is the maiden of Israel.]\" When Shabbat reaches its end, this additional soul leaves, of which it is written (Exodus 31:17) \"[God was] refreshed (<i>vayinafash</i>)\". [This is the meaning of ] <i>vayinafash</i>? As soon as it leaves, woe to the soul! (<i>vay nefesh!</i>), for nobody is left to support her. In such moments, she cries out to Israel \"Support me with <i>ashishot</i>\", that is, with lights of fires. What are these fires? Two Torahs, carved of fire, which are ELOHIM, the aspect of might. These are known as (Isaiah 54:13) \"Teachings of the Lord,\" two lips of burning flames, or two apples out of which the spirit of the Messiah comes, of which is said (Isaiah 11:2) \"The spirit of the Lord shall alight on him.\"",
+            "[This can be compared] to a princess confined in sickness because of her love for her husband. When her husband left she fell to her bed, crying out and saying \"Support me with cakes,<i>ashishot</i>)\". So too, she [the <i>Shechina</i>] is confined in sickness, and says (Song of Songs 2:5) \"Refresh me...\" With what? \"...with apples,\" which flourish in the trees of the forest - and these are the fragrant plants.",
+            "The third elder rose and said: Rabbi! Rabbi! Behold, we do the <i>Havdalah</i> ceremony with [all sorts of] fragrant plants, even though she specifically spoke about apples. Rather, we use fragrant plants, of which it is said (Song of Songs 7:9) \"Your breath is like the fragrance of apples.\" Moreover, all sorts of fragrant plants are fit for [these Havdalah] blessings. [In fact,] we use myrtle branches, because they have [sets of] three leaves, known as the 'three <i>hadassim</i>', which hint at the three forefathers. The two nostrils [smelling the fragrance], however, represent the two apples, the two true prophets, from whom the holy spirit - the faithful shepherd - is destined to issue. Thus it is written (Song of Songs 2:5) \"Refresh me with apples, for I am faint with love.\""
+        ],
+        [
+            "On the eve of Shabbat, it is said (Song of Songs 5:5) \"I rose to let in my beloved\" - on Shabbat! And when Shabbat departs, it is said (Song of Songs 5:6) \"My beloved turned and was gone...\" At that time, \"... I sought, but found him not; I called, but he did not answer.\" Until I swear that the next time He comes, I will clutch his hand and not let it go, as it says (Song of Songs 3:4) \"I held him fast, I would not let him go, until I brought him to my mother's house, to the chamber of she who conceived me\" - that is, the third temple."
+        ],
+        [
+            "",
+            "",
+            "Rabbi Shimon rose and said: Enter, holy hosts of above and of below, to witness the adornments of the bride. For the wedding canopy is decorated for Her, and the groom is waiting there for Her. He said: Elijah! Elijah! Descend to us, you and the hosts of souls of the righteous from the schools of  above and of below, in order to adorn the bride. Immediately, Elijah descended, along with many angelic hosts and many souls. ",
+            "",
+            "",
+            "",
+            "When the groom, that is, the sun, comes to light up the moon, she decorates her hair with thirteen decorations - twelve constellations and the moon. And He (Psalms 19:6) \"is like a groom coming forth from his chamber; like a hero, eager (<i>yasis</i>) to run,\" - to run his courses in the heavens. He surely peeks (<i>yatsits</i>) at her, as it says (Song of Songs 2:9) \"Peeking through the lattice.\" - looking at her in the heavens. "
+        ],
+        [
+            "that is [the meaning of] <i>yasis</i>. But what is the meaning of 'hero'? What heroism is in this? Rather, there are twelve windows in the heavens, [filled with] warriors adverse to Him guarding the gates. [Then,] the sun wraps himself in the letters of the tefillin, and dresses himself in might, as it is written (Isaiah 42:13): \"The Lord goes forth as a hero.\" Thus he goes out \"eager like a hero running his course\", opening up all the windows of the heavens and creating twelve paths - just as Moses did in the [Red] Sea. Surely, He \"runs his course\", and since at first He took on [His aspect of] might, the [colour of the rising] sun is red. ",
+            "After this, He dresses in the aspect of loving-kindness, in white, and thus the anger of the sun is tempered. Green extends out of the central pillar, and when He dresses in loving-kindness, in white light, He [is able to] light up the moon.  And (Psalms 19:7) \"His rising-place is at one end of heaven...\" - that is the central pillar. One of its ends is [known as] 'the Righteous', and \"...his circuit reaches the others...\" - the two pillars of truth. In these, \"nothing escapes his heat.\" - this refers to the upper <i>Shechinah</i>, who is the Heat. From there, He is coloured in shades of green, that is, mercy. At this time, the sun and the moon look at each other, \"nothing escapes his heat\", since she [the upper <i>Shechinah</i>] is the canopy of her [the lower <i>Shechinah</i>].",
+            "At that time, She is robed in three colours, flaunting Herself before Him with the three colours of Her eyes: white, red and green. At that time, He will say of Her (Song of Songs 6:5): \"Turn your eyes away from me, for they overwhelm me!\" - they burn me with their flames of your love! [Then Elijah exclaimed:] Sacred Lamp! (Rabbi Shimon), these two eyes are the two precious tablets of Torah, of which it is said (Exodus 31:18): \"stone tablets inscribed with the finger of God.\" They are written on both sides, coloured with twelve shades on this side and twelve shades on the other. These are the twenty-four sides, and it is written (Exodus 32:15) \"they were inscribed on one side (<i>zeh</i>) and the other side (<i>zeh</i>).\"  <i>Zeh</i> is written twice, [and its numerical value (12) doubled is like] the twenty-four books of the Tanach.",
+            "These are the twelve faces and twelve wings of the heavenly beasts, as it is written (Ezekiel 1:8) \"Each of the four had the face of a lion on the right\" - this is the white of the eye. \"Each of the four had the face of an ox on the left\" - this is the red of the eye. \"Each of them had the face of an eagle\" - this is the green of the eye. And it is written, \"Each had four faces... and four wings.\" - this all comes to twenty-four. And these wings are the eyelids, which are referred to as (Exodus 32:15) \"they were inscribed on one side (<i>zeh</i>) and the other side (<i>zeh</i>).\" [So too,] about the heavenly beasts it is said (Isaiah 6:3) \"One (<i>zeh</i>) would call to the other (<i>zeh</i>), Holy! Holy! Holy! The Lord of Hosts! His presence fills the earth.\" Certainly, they are called \"<i>zeh</i> and <i>zeh</i>\", just like the two sides of the tablets of Torah, inscribed on one side and the other. These are inscribed tablets of stone, and that stone is the Foundation Stone from which the earth is formed. And this is the pupil of the eye, of which it is written (Zechariah 3:9) \"A single stone with seven eyes.\" These are the seven skins of the eye, of which it is said (Psalms 119:164) \"I praise you seven times a day.\" And this is the Holy Regency, as it is written, (Psalms 118:22) \"The stone that the builders rejected will be the chief cornerstone.\" Who are these 'builders'? They are they masters of the Mishnah who built structures in the world, and the deciders of law (<i>Halachah</i>) who rejected Her in exile. [Therefore,] it is written of Her, \"will be the chief cornerstone. For she is Moses' <i>Halachah</i> from Sinai, received by Moses. Although Her pupil was black, through it and from it will the Holy One light up the world, for He will illuminate Her.  ",
+            "These eyes illuminated by Torah, of which it is written (Psalms 145:15) \"The eyes of all look to you expectantly, and you give them food when it is due.\" Man must, therefore, to delve into them regularly: morning, evening and afternoon, always, the Holy One looking into Her eyes - as it is written (Deuteronomy 11:12) \"The eyes of the Lord your God are always looking at her (the land of Israel), from the beginning of the year until its end.\" And we connect the words [in the two verses], the daily sacrifice (<i>tamid</i>) and \"the eyes of the Lord God always (<i>tamid</i>) looking at her\". And the (<i>Tamid</i>) sacrifice was [offered] in the morning and the evening, like the recitation of the Shema prayer. From this we learn that one who recites the Shema in the evening and the morning, it is as if one has fulfilled the commandment of continually studying Torah, day and night, as it is written (Joshua 1:8) \"Let not this Book of Torah cease from your lips, but recite it day and night.\""
+        ],
+        [
+            "",
+            "The face of the Queen, these are the forty-nine facets of purity (through which the Torah can be interpreted), shining like a rose, white and red, drawing in from the right and from the left. White, from the clarity of humility; Red, from the shame of fear - <i>yar'e boshet</i> (an anagram of <i>Bereshit</i>, \"In the beginning\"). When [Her face] becomes golden-green, this is the Groom who has risen up to the sun, who is the Supernal Mother. From these three colours of the face emanate the seventy-two facets (of the divine name), whose numerical value equals that of <i>Hesed</i> (Loving-kindness), and which is comprised of two hundred and sixteen letters, the numerical value of which equals that of <i>Gevurah</i> (Might). This is the mystery [hinted at in the words] (Exodus 34:6) <i>Vaya'avor Ado-nai</i>, \"And God passed before\", which itself is the mystery of  <i>'Ibbur</i> (Impregnation or intercalation. Both <i>Vaya'avor</i> and <i>'Ibbur</i> are comprised of the letters representing 72 and 216). He illuminates the Bride with four faces, as it is written, (Ezekiel 1:6) \"Four faces [belonging] to [each] one.\" The middle column is the <i>Vav</i> [which models the additional month added to] the leap year, comprised of has thirteen months, and alluded to by the initials of <i>Vaho Ani Vaho.</i> Within this <i>Vav</i> is a pregnant woman, the mystery of the impregnation of <i>Yesod</i> (Foundation), containing a drop (of semen) by which impregnation takes place. This is <i>Vav</i>, for without such a drop no impregnation could occur. This is the mind containing wisdom. ",
+            "<i>Vav</i> is also the nose adorning the face, of which it is written (Genesis 2:7) \"The Lord God created (<i>Vayiitzer</i>)\", shining white and red. This nose going on the straight path is the nose of truth, for were it not on the true path it would be not be a seal of the King. Therefore, the image of the Queen has the nose straight on her face, where the two nostrils are the two true prophets. The mouth is the daughter of the Queen, and in it is the tongue of erudition (cf. Isaiah 50:4), which is Righteousness, of which is written (Song of Songs 4:3) \"Your lips are a thread of scarlet, Your mouth is lovely -\" in Torah. The mouth is the totality of all: it contains sound and speech, which are [the divine letter] <i>Vav</i> and <i>Hei</i>, and it contains breath, which is <i>Hei</i>, and the still, small mouth is <i>Yud</i>. [Therefore, the mouth is] adorned with the divine name, and this is the meaning of \"Your lips are a thread of scarlet, Your mouth is lovely.\"",
+            "\"Your neck is an ivory tower\" (Song of Songs 7:3) - this is Jerusalem, as it is written (4:4) \"Like a tower of David is your neck...\" - her adornments are the priests, Levites and Israelites; \"... built as an armory (<i>talpiot</i>)\" - this is the Righteous One who is a hill (<i>tel</i>) towards which everyone faces (<i>ponim</i>), and whose points are the true prophets. For the <i>Shechina</i> is surely Jerusalem, adorned by the three forefathers, bejewelled with the foundations of truth. ",
+            "Another reading: \"Your neck\" - this is the Torah, adorned by her 248 commandments; her jewels and amulets are the 365 prohibitions guarding her. When she rises up, wearing these jewels, towards Her groom, how many good scents rise up in Her! Of this it is written (Song of Songs 3:6) \"Who is she rising from the desert\" - this is Mount Sinai, the neck of the world; \"in clouds of myrrh\" - this is the Holy One, of whom it is said (4:6) \"I will go to the mount of myrrh\"; \"and frankincense\" - this is the holy moon, of whom it said \"and to the hills of frankincense\"; \"from all the powders of merchants\" - this is the Righteous, who is everything united in All.",
+            "Another reading: \"Your neck\" - this is the Oral Torah, <i>Halacha</i> from Moses at Sinai; \"In clouds of myrrh\" - this is [the phrase] \"The master said (<i>amar mar</i>)\"; \"And frankincense (<i>levonah</i>)\" - this is the elucidation <i>libbun</i> of Halacha; \"From all the powders of merchants,\" - this is the Righteous, who holds all kinds, who illuminates the Oral Torah, and when  "
+        ],
+        [
+            "she is adorned in all kinds of jewellery, [she is] as Jerusalem, the neck of the world - the Holy One surrounds her, as it says (Zachariah 2:9) \"And I will be - declares the Lord - a wall of fire around it.\" He embraces her with two arms, as it is written, (Song of Songs 2:6) \"His left hand under my head, and his right arm embraced me.\""
+        ]
+    ],
+    "sectionNames": [
+        "Daf",
+        "Paragraph"
+    ]
+}

json/Kabbalah/Zohar/Tikkunei Zohar/English/merged.json

@@ -0,0 +1,465 @@
+{
+    "title": "Tikkunei Zohar",
+    "language": "en",
+    "versionTitle": "merged",
+    "versionSource": "https://www.sefaria.org/Tikkunei_Zohar",
+    "text": [
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "The tenth level in the fear of God. There is fear and there is fear. Not all presences are the same. There is fear that a person trembles so that the Holy One of Blessing will not hit that person with a leather strap. Of this fear it is said"
+        ],
+        [
+            "\"and the earth was uninformed and void\" (Gen. 1:2) - [this fear comes] from the side of the tree of good and evil, and this is the empty land, the bad maidservant, similar to the four basic examples of damages, one of which is the pit, similar to the pit [bor] of Yosef, which is the Pit. \"And the pit was empty, there is no water in it\" (Gen. 37:24). The bad maidservant is the pit, and \"the pit\" is the male, and we tech regarding this \"a boor [bor] cannot fear sin\" (Avot 2:5), this is because this boor has no [true] fear of God.",
+            "A person who trembles because of Torah, which is Balance, then Torah comes out from that person, one such has a Higher Balance, and because of this not all fears are the same. There is fear of God which comes due to God's Kingship, which includes all the mitzvot of the Torah, because there is fear that comes because of Torah, which is the middle pillar, and this is [the name] Havay\"ah. In that way the masters of the Mishnah said: \"Torah is great because it leads to action\" (cf. Kiddushin 40b), because if a person does not know Torah, and the reward for the mitzvot, and the punishments for the transgressions, and who created Torah and who gave it to Israel, how will that person actually fear and observe the mitzvot? And in that vein David said to Shlomo his son \"know the God of your father and serve God.\" (I Chron. 28:9)",
+            "Because if a person does not recognize who is the One who gave Torah to that person, and what the person is supposed to observe, how would the person fear and observe the mitzvot? And regarding this the rabbis said: an ignorant cannot be pious, and a boor cannot fear sin (Avot 2:5)."
+        ],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [
+            "",
+            "The prophet Elijah, of blessed memory, opened, and said: Eternal Hidden Master of the worlds! You are He whose Unity is infinite and absolute, and therefore indivisible. You are He<sup class=\"footnote-marker\">1</sup><i class=\"footnote\"> the First Cause</i>, transcendent beyond all that is above, and concealed behind all that is concealed. No thought whatsoever can grasp You. But You are He who brought forth ten rectifications - we call them the ten sefirot Atzilut - with which to regulate<sup class=\"footnote-marker\">2</sup><i class=\"footnote\"> the powerful illumination of Your Light that flows down through</i> hidden worlds that are not revealed<sup class=\"footnote-marker\">3</sup><i class=\"footnote\">t he worlds of Adam Kadmon and Atzilut</i>, as well as worlds that are revealed<sup class=\"footnote-marker\">4</sup><i class=\"footnote\"> Beriya, Yetzira and Asiya</i>. Indeed, it is through these<sup class=\"footnote-marker\">5</sup><i class=\"footnote\"> the ten sefirot of each universe</i> that You are hidden from human beings<sup class=\"footnote-marker\">6</sup><i class=\"footnote\"> so they can exist and not be overwhelmed by Your Light</i>. You are He who binds them<sup class=\"footnote-marker\">7</sup><i class=\"footnote\"> sefirot together</i> and unifies them<sup class=\"footnote-marker\">8</sup><i class=\"footnote\"> to Yourself</i>. And inasmuch as You are within them, anyone who separates one from the other is regarded as having caused a separation in You<sup class=\"footnote-marker\">9</sup><i class=\"footnote\"> and Your Absolute Unity</i>.",
+            "You also arranged<sup class=\"footnote-marker\">15</sup><i class=\"footnote\"> a system of three lower worlds, Beriya, Yetzira, and Asiya, that serve as</i> \"garments\"<sup class=\"footnote-marker\">16</sup><i class=\"footnote\"> to further cover over the sefirot of Atzilut and protect us from the intensity of Your Light </i>. It is from these \"garments\" that the souls<sup class=\"footnote-marker\">17</sup><i class=\"footnote\"> Neshama, Ruach and Nefesh</i> of human beings originate.<sup class=\"footnote-marker\">18</sup><i class=\"footnote\"> The sefirot of Atzilut are clothed within these \"garments\", and for this reason </i>. They are called<sup class=\"footnote-marker\">19</sup><i class=\"footnote\"> \"limbs\" of</i> a \"body\" relative to the \"clothes\" that cover over them. These<sup class=\"footnote-marker\">20</sup><i class=\"footnote\"> limbs</i> are arranged as follows: chesed (or loving-kindness) is the right arm, gevura (restraint) is the left arm, and tiferet (harmony) is the torso. Netzach (dominance) and hod (empathy) are the two legs, and yesod (foundation or channel) is the body's extremity, the sign of the Holy Covenant. Malchut (kingship) is the mouth<sup class=\"footnote-marker\">20</sup><i class=\"footnote\"> of the holy covenant</i>. It is therefore called the \"Oral Torah\".",
+            "<sup class=\"footnote-marker\">21</sup><i class=\"footnote\"> Above these \"limbs\" is the \"head\" in which </i> chochma (wisdom) is the<sup class=\"footnote-marker\">22</sup><i class=\"footnote\"> right</i>  brain, the seat of thought, and bina (understanding) is<sup class=\"footnote-marker\">22</sup><i class=\"footnote\"> the left brain and</i> the heart, the heart's ability to discern. Concerning these, it is written, \"The hidden things belong to G‑d <sup class=\"footnote-marker\">23</sup><i class=\"footnote\"> corresponding to chochma</i> our G‑d<sup class=\"footnote-marker\">24</sup><i class=\"footnote\"> corresponding to bina</i>\". (Deut. 29:28). Keter Elyon (Supernal Crown) is the keter of malchut, concerning which it is said, \"I<sup class=\"footnote-marker\">25</sup><i class=\"footnote\"> G-d</i> declare the end from the beginning\". (Isaiah 46:10).<sup class=\"footnote-marker\">26</sup><i class=\"footnote\"> Keter surrounds and contains the two hemispheres of the brain, chochma and bina, like</i> the leather box of the Tefillin<sup class=\"footnote-marker\">27</sup><i class=\"footnote\"> that surrounds and contains the parchments </i>. Within<sup class=\"footnote-marker\">27</sup><i class=\"footnote\"> this unified system of \"limbs\" and \"head\" which constitute one \"body\" or \"tree,\" is the Divine Name \"spelled-out\" with alefs, i.e. Mah, thus</i>: <b>Yud-vav-dalet = 20, hei-alef = 6, vav-alef-vav= 13, hei-alef= 6.</b><sup class=\"footnote-marker\">28</sup><i class=\"footnote\"> With this name You determine </i> the way<sup class=\"footnote-marker\">29</sup><i class=\"footnote\"> in which Your Light is transmitted through the sefirot </i> of Atzilut. This name therefore fills and saturates<sup class=\"footnote-marker\">30</sup><i class=\"footnote\"> the \"roots\" and the \"trunk\" of the \"tree\" of the sefirot, together with</i> its \"limbs\" and \"branches\", as water irrigates and saturates a tree. It<sup class=\"footnote-marker\">31</sup><i class=\"footnote\"> the \"tree\"</i> then grows in proportion to how much \"water\" flows through it.",
+            "Eternal Hidden Master of the worlds, You are the Supreme Cause of all causes and the Origin of all effects! You water the tree with that flow. And that flow is the very life-force of the \"tree\" - like a soul to a body. But no \"human\" likeness or \"bodily\" image exists in Your Infinite Essence with which we might liken You to anything within or without. You alone created the starry galaxies and the earth. From the galaxies above, You brought forth sun and moon, planets and starry constellations. On the earth below, You brought forth trees and plants, the Garden of Eden and<sup class=\"footnote-marker\">31</sup><i class=\"footnote\"> fields of</i> grass, living creatures, birds and fish, animals and humanity. Through them<sup class=\"footnote-marker\">32</sup><i class=\"footnote\"> through all that exists Below</i> , You make known that which is Above, <sup class=\"footnote-marker\">33</sup><i class=\"footnote\">You also make known </i>how all that is above<sup class=\"footnote-marker\">34</sup><i class=\"footnote\"> in Atzilut</i> and below<sup class=\"footnote-marker\">35</sup><i class=\"footnote\"> in Beriya, Yetzira and Asiya </i> is regulated, and how the higher worlds may be known from the lower. But knowledge of Your Essence is completely impossible."
+        ],
+        [
+            "And besides You there is no unity between the Upper and Lower, and You are known as the Master of Everything, and all the Sefirot, every one, has a specific name, and through them You are called King, and You do not have a specific name, because You fill all their names, and You are complete over all, and should You separate from them, the names would remain like a body without a soul....",
+            "You are wise and not with the known wisdom, You are understanding and not with the known understanding, "
+        ],
+        [],
+        [],
+        [],
+        [
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "..The lower waters cried and said, “We want to be close to the King!”"
+        ],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [
+            "",
+            "",
+            "",
+            "",
+            "",
+            "Vav [of the Name Havayah] - this is the Torah that dwells in the mouth, and in the breath of the mouth it fledges on the eagle, since the eagle is the nose, the two wings are the two lips, and about it it is written: \"a bird of the air carries the utterance, and a winged creature reports the word\" (Prov. 10:20). And this is the middle pillar, in that Wisdom and Understanding are hidden in the brain and in the heart in love and awe, and Torah that has no awe and love cannot fledge towards above. / Sulam breaks new paragraph/ On the Crown children, lifespan and income are dependent, which are all a question of mazal [star alignment/luck], and Keter itself is not due to mazal, and due to that we hold that children, lifespan and income are not dependent on merit, rather on mazal, since Compassion is [actually] merit.",
+            "",
+            "",
+            "And it is composed of the four sections of the recitation of the Shema, which are 248 words, including [the added words], \"God is a merciful king\" (<i>El melekh ne'eman</i>). But in order that they should not make an interruption, [the Sages] decreed that [instead of those words,] the prayer leader repeat, \"the Lord is a true God\" (the last two words of the Shema and the first word of the blessing after it). And when the Jewish people says the Shema, the <i>Chayot</i> [certainly] spread their wings. In which place? In the corners of the commandment, about which it states (Deuteronomy 22:12), \"on the four corners of the garment with which you cover yourself.\" For they are similar to the tunic of the apron [of the high priest]. As the bells and pomegranates correspond to the coils and knots; the bottom of the tunic corresponds to the corners of the commandment. ",
+            "And there are five knots corresponding to [the five words of the] Shema. For they correspond to the five strings in David's harp, which would play of themselves. The thirteen coils are like the calculation (numerical equivalent of the word,) <i>echad</i> (one). For the sound of the tune ascends with, \"one.\" And between the coils and the knots, it is eighteen; which adds up to 72 for all the [four] sides. And that is [the significance of], \"And a throne shall be established in kindness (<i>chesed</i>)\" (Isaiah 16:5). [The numerical value of] <i>chesed</i> is 72: Anyone who wraps himself with the wrapping of the commandment is as if he establishes the throne of the Holy One, blessed be He. And [the four <i>Chayot</i>] are the [intertwined name of God of eight letters, while] each one [of the <i>Chayot</i>] has four faces and four wings. That (eight times eight) adds up to 64, and with the eight letters [of God's intertwined name], it adds up to 72. And the corners of the commandment..."
+        ],
+        [
+            "[And the corners of the commandment] teach us this secret, which is that the eight strings on each side correspond to the four faces and four wings of each <i>Chayah</i>. And according to the small count of Chanokh, <i>Az</i> (the introductory word to the Song at the Sea) is (the numerical equivalent of) the Omnipresent. <i>Az</i> (So) it will sing in every place. And the masters of the  Mishnah taught, \"Anyone who reduces [the coils] should not reduce [them to] less than seven; and anyone who increases [them] should not increase [them to] more than thirteen.\" Those seven correspond to the days of creation, which hint to the seven names [in the forty-two letter name found in the initials of (the prayer,) Ana BeKoach], <i>alef, bet, gimmel, yod, tav, tsaddi, etc.</i> It is said about them (Isaiah 6:2), \"Seraphs stood above him; each one had six wings\" - through which prayer flies upwards. And they are 42 there, corresponding to the 42 mentions (of God's name) in the hand tefillin and in the head tefillin. And it is about them that it is stated (Deuteronomy 28:10),  \"And all the peoples of the earth shall see that the name of the Lord, etc.\""
+        ],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [
+            "\"A prayer of the destitute one, who prays as he gathers his cloak.\" (Psalm 102:1). \"The destitute one\" - this is the shekhinah, who is destitute? the tzaddik, "
+        ],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [
+            "",
+            "[The men wanted to return to the land (Jonah 1:13) in teshuvah and \"were not able because the sea\" which is the decree of judgment \"was growing more and more stormy around them\"] At that moment, \"Ad-nai appointed a great fish to swallow Jonah/Yonah/the dove\" (Jonah 2:1) - This is the first exile, about which it is written \"and Jonah went down to the bowels of the ship\" (Jonah 1:5). And this is \"I will go with you to Egypt\" (Gen. 46:4), as we maintain \"in every place that Israel was exiled the Shechinah was with them\" (see Zohar 2:7a and Megillah 29a). In that time (of the first exile) it was said about them (Israel) \"And a new king arose in Egypt\" (Ex. 1:8) and this is Pharaoh, about whom it is written \"Ad-nai appointed a great fish to swallow Jonah\", since he wanted to erase Israel from the world, as it is written \"every son that is born you will throw into the Nile\" (Ex. 1:22), similarly \"Ad-nai appointed a great fish to swallow Jonah\" to kill him. It is not written \"to swallow Jonah\" but \"to swallow ET Jonah\" and the particle ET is there to include the Faithful Shepherd [Moshe] who would bring Torah in his hands, which is from ALEF to TAV, and all reincarnations were in his hands, and this is the great fish, about which it is written \"the great serpent\" (Ezekiel 29:3), which is the fish of Egypt and its partner is Dagah (Jonah 2:2) and \"the bowels of the Dagah\" are Egypt."
+        ],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [
+            "jkjkj",
+            "",
+            "",
+            "It is called “Purim” because of Yom HaKippurim [which can be read as “the day that is like Purim”], for, in the future, people will rejoice on Yom Kippur, and will transform its required afflictions to delight. Although the Divine Presence forbade the wearing of shoes on Yom Kippur, at that time people will quote the verse, “How beautiful are your footsteps in sandals, O prince’s daughter” (Shir HaShirim/Song of Songs 7:2), and pleasure, joy, and much good will happen on that day – this will be the case in the time of the coming Redemption."
+        ],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [
+            "",
+            "One older person stood up from behind a wall, and said: Rebbe my teacher, The Holy Light, come and light candles, for that is a Mitzva (commandment), on that it is said: An everlasting fire shall be kept burning on the altar, it should not be extinguished. And, on that it is also said: To light the eternal flame. This is surely the light of the divine, the light that shines within the soul of every person. Come, light it with her. "
+        ],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [
+            "",
+            "",
+            "",
+            "",
+            "... For the bird of the skies will lead/bring the voice, and the masters of wings will tell a word” [Ec 10:20]. Here this [word] is YHVH, the central pillar ...",
+            "... Y’ י is the head of the bird. V’ ו is his body. H”H ה ה are the two wings, through which he flies upward and comes to rest below. And these two wings are two breaths, H”H, and concerning them it is said, “And the animals/chayot [bearing the divine chariot] ran and returned” [Ez 1:14], for these are Y”V: a breath leaves through Y’ י – a breath returns through V’"
+        ],
+        [],
+        [
+            "",
+            "“Let us make a human”—this is the command to circumcise the convert to become “in our image” through the cutting of the foreskin, “as our likeness” through tearing back [the foreskin], and if they freed the sign of the covenant through these two [actions] then he is “in our image as our likeness”, and if not, not."
+        ],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [
+            "",
+            "[The Holy One wanted to create the human] like the form of His image/d’yoqna, without nakedness and without rupture or division, as it said: “Let us make a human in our image as our likeness”, to have all the Sefirot included in him . . . and to unite Son and Daughter (Tif ’eret and Malkhut), who are siblings."
+        ],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [
+            "",
+            "... “[T]here would have been [good reason] to say, ‘And H’ (YHVH) created the human’. What is Elohim? Rather, the Shekhinah is called Elohim. And about this soul/n’shamah that is in the human, it says . . . ‘b’tsalmo’ – in the image of the Shekhinah”"
+        ],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [
+            "",
+            "",
+            "",
+            "",
+            "... “One who guards/protects [circumcision], he is compared as partner to Me, in My image. About him it is said: ‘And Elohim created the human in His image’, because a person who guards the b’rit merits [receiving] Malkhut"
+        ],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "‘Let us make Adam/ a human’—to whom did the Cause of causes say this to? The Cause of causes said [it] to none other than YudHe’ Va’v He’, which is [drawn] from out of ten Sefirot.”",
+            "... The ten s’firot . . . are clothed in ten things that were created on the first day, and these are: heavens and earth, light and darkness, abyss and chaos, wind and water, the measure of day and the measure of night."
+        ],
+        [],
+        [
+            "",
+            "",
+            "",
+            "“This/Zeh is the book of the generations of Adam”. “ZH” (7 + 5) literally/vad’ay, comprising the twelve constellations of Adam that is above / Adam dil`eyla, about which it says concerning them, “tribes of Yah, testimonies of Israel” [Ps 122:4]. “Zeh” literally are the four faces of the lion, four faces of the ox, four faces of the eagle, that in them are recognized the faces/par’tsufin of human beings. And all of these faces are impressed in the four letters of YHV”H ... This is the Shekhinah that is called “the human likeness / d’mut Adam” [Ez 1:5], for every likeness/dimyon and face/par’tsuf of human beings are recognized in her, and every form above and below; and because of her it is said, “and through the hand of (by) the prophets I will be imaged /adameh” [Ho 12:11]."
+        ],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [
+            "",
+            "",
+            "",
+            "... Four letters are clothed in these four colors: Y in the color white, H in the color red, V in the color green, H in the color black ... And it is the form of the lines in the forehead as the form of YHVH, and these are impressions/tracings of lines, which are “depth of height and depth of below and depth of east and depth of west”. Short lines from the eye, from the side of the letter Y’; lines along the length of the mouth in height, from the side of the three letters that are HVH; all of them are made known in the shi`ur qomah of the human/ bar nash."
+        ],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [
+            "",
+            "",
+            "",
+            "",
+            "R’ Eliezer said to him: Father, is it so above that they learned that there is no body/guf and no substance/g’viyah? He said to him: My son, about the coming world was it said, for that is an upper (i.e., purely immaterial) mother, but below there is the body of this world, which is the Shekhinah below."
+        ],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [
+            "",
+            "",
+            "",
+            "",
+            "\"<i>Bereshit</i>, in the beginning\" (Genesis 1:1). This includes two fires (\"<i>trei esh</i>\"), which are the two flames [referred to in the blessing] \"Blessed is the Creator of the lights of fire\". And in this regard it is written (Song of Songs 2:5) \"Sustain me with cakes (<i>ashishot</i>)\", that is, with two fires (<i>eishot</i>). Why is 'sustain me' said in this context? This refers to the eves of the Shabbat, when an additional soul descends in order to support the lower <i>Shechina</i> in exile, of whom it is said (Amos 5:2) \"Fallen, not to rise again [is the maiden of Israel.]\" When Shabbat reaches its end, this additional soul leaves, of which it is written (Exodus 31:17) \"[God was] refreshed (<i>vayinafash</i>)\". [This is the meaning of ] <i>vayinafash</i>? As soon as it leaves, woe to the soul! (<i>vay nefesh!</i>), for nobody is left to support her. In such moments, she cries out to Israel \"Support me with <i>ashishot</i>\", that is, with lights of fires. What are these fires? Two Torahs, carved of fire, which are ELOHIM, the aspect of might. These are known as (Isaiah 54:13) \"Teachings of the Lord,\" two lips of burning flames, or two apples out of which the spirit of the Messiah comes, of which is said (Isaiah 11:2) \"The spirit of the Lord shall alight on him.\"",
+            "[This can be compared] to a princess confined in sickness because of her love for her husband. When her husband left she fell to her bed, crying out and saying \"Support me with cakes,<i>ashishot</i>)\". So too, she [the <i>Shechina</i>] is confined in sickness, and says (Song of Songs 2:5) \"Refresh me...\" With what? \"...with apples,\" which flourish in the trees of the forest - and these are the fragrant plants.",
+            "The third elder rose and said: Rabbi! Rabbi! Behold, we do the <i>Havdalah</i> ceremony with [all sorts of] fragrant plants, even though she specifically spoke about apples. Rather, we use fragrant plants, of which it is said (Song of Songs 7:9) \"Your breath is like the fragrance of apples.\" Moreover, all sorts of fragrant plants are fit for [these Havdalah] blessings. [In fact,] we use myrtle branches, because they have [sets of] three leaves, known as the 'three <i>hadassim</i>', which hint at the three forefathers. The two nostrils [smelling the fragrance], however, represent the two apples, the two true prophets, from whom the holy spirit - the faithful shepherd - is destined to issue. Thus it is written (Song of Songs 2:5) \"Refresh me with apples, for I am faint with love.\""
+        ],
+        [
+            "On the eve of Shabbat, it is said (Song of Songs 5:5) \"I rose to let in my beloved\" - on Shabbat! And when Shabbat departs, it is said (Song of Songs 5:6) \"My beloved turned and was gone...\" At that time, \"... I sought, but found him not; I called, but he did not answer.\" Until I swear that the next time He comes, I will clutch his hand and not let it go, as it says (Song of Songs 3:4) \"I held him fast, I would not let him go, until I brought him to my mother's house, to the chamber of she who conceived me\" - that is, the third temple."
+        ],
+        [
+            "",
+            "",
+            "Rabbi Shimon rose and said: Enter, holy hosts of above and of below, to witness the adornments of the bride. For the wedding canopy is decorated for Her, and the groom is waiting there for Her. He said: Elijah! Elijah! Descend to us, you and the hosts of souls of the righteous from the schools of  above and of below, in order to adorn the bride. Immediately, Elijah descended, along with many angelic hosts and many souls. ",
+            "",
+            "",
+            "",
+            "When the groom, that is, the sun, comes to light up the moon, she decorates her hair with thirteen decorations - twelve constellations and the moon. And He (Psalms 19:6) \"is like a groom coming forth from his chamber; like a hero, eager (<i>yasis</i>) to run,\" - to run his courses in the heavens. He surely peeks (<i>yatsits</i>) at her, as it says (Song of Songs 2:9) \"Peeking through the lattice.\" - looking at her in the heavens. "
+        ],
+        [
+            "that is [the meaning of] <i>yasis</i>. But what is the meaning of 'hero'? What heroism is in this? Rather, there are twelve windows in the heavens, [filled with] warriors adverse to Him guarding the gates. [Then,] the sun wraps himself in the letters of the tefillin, and dresses himself in might, as it is written (Isaiah 42:13): \"The Lord goes forth as a hero.\" Thus he goes out \"eager like a hero running his course\", opening up all the windows of the heavens and creating twelve paths - just as Moses did in the [Red] Sea. Surely, He \"runs his course\", and since at first He took on [His aspect of] might, the [colour of the rising] sun is red. ",
+            "After this, He dresses in the aspect of loving-kindness, in white, and thus the anger of the sun is tempered. Green extends out of the central pillar, and when He dresses in loving-kindness, in white light, He [is able to] light up the moon.  And (Psalms 19:7) \"His rising-place is at one end of heaven...\" - that is the central pillar. One of its ends is [known as] 'the Righteous', and \"...his circuit reaches the others...\" - the two pillars of truth. In these, \"nothing escapes his heat.\" - this refers to the upper <i>Shechinah</i>, who is the Heat. From there, He is coloured in shades of green, that is, mercy. At this time, the sun and the moon look at each other, \"nothing escapes his heat\", since she [the upper <i>Shechinah</i>] is the canopy of her [the lower <i>Shechinah</i>].",
+            "At that time, She is robed in three colours, flaunting Herself before Him with the three colours of Her eyes: white, red and green. At that time, He will say of Her (Song of Songs 6:5): \"Turn your eyes away from me, for they overwhelm me!\" - they burn me with their flames of your love! [Then Elijah exclaimed:] Sacred Lamp! (Rabbi Shimon), these two eyes are the two precious tablets of Torah, of which it is said (Exodus 31:18): \"stone tablets inscribed with the finger of God.\" They are written on both sides, coloured with twelve shades on this side and twelve shades on the other. These are the twenty-four sides, and it is written (Exodus 32:15) \"they were inscribed on one side (<i>zeh</i>) and the other side (<i>zeh</i>).\"  <i>Zeh</i> is written twice, [and its numerical value (12) doubled is like] the twenty-four books of the Tanach.",
+            "These are the twelve faces and twelve wings of the heavenly beasts, as it is written (Ezekiel 1:8) \"Each of the four had the face of a lion on the right\" - this is the white of the eye. \"Each of the four had the face of an ox on the left\" - this is the red of the eye. \"Each of them had the face of an eagle\" - this is the green of the eye. And it is written, \"Each had four faces... and four wings.\" - this all comes to twenty-four. And these wings are the eyelids, which are referred to as (Exodus 32:15) \"they were inscribed on one side (<i>zeh</i>) and the other side (<i>zeh</i>).\" [So too,] about the heavenly beasts it is said (Isaiah 6:3) \"One (<i>zeh</i>) would call to the other (<i>zeh</i>), Holy! Holy! Holy! The Lord of Hosts! His presence fills the earth.\" Certainly, they are called \"<i>zeh</i> and <i>zeh</i>\", just like the two sides of the tablets of Torah, inscribed on one side and the other. These are inscribed tablets of stone, and that stone is the Foundation Stone from which the earth is formed. And this is the pupil of the eye, of which it is written (Zechariah 3:9) \"A single stone with seven eyes.\" These are the seven skins of the eye, of which it is said (Psalms 119:164) \"I praise you seven times a day.\" And this is the Holy Regency, as it is written, (Psalms 118:22) \"The stone that the builders rejected will be the chief cornerstone.\" Who are these 'builders'? They are they masters of the Mishnah who built structures in the world, and the deciders of law (<i>Halachah</i>) who rejected Her in exile. [Therefore,] it is written of Her, \"will be the chief cornerstone. For she is Moses' <i>Halachah</i> from Sinai, received by Moses. Although Her pupil was black, through it and from it will the Holy One light up the world, for He will illuminate Her.  ",
+            "These eyes illuminated by Torah, of which it is written (Psalms 145:15) \"The eyes of all look to you expectantly, and you give them food when it is due.\" Man must, therefore, to delve into them regularly: morning, evening and afternoon, always, the Holy One looking into Her eyes - as it is written (Deuteronomy 11:12) \"The eyes of the Lord your God are always looking at her (the land of Israel), from the beginning of the year until its end.\" And we connect the words [in the two verses], the daily sacrifice (<i>tamid</i>) and \"the eyes of the Lord God always (<i>tamid</i>) looking at her\". And the (<i>Tamid</i>) sacrifice was [offered] in the morning and the evening, like the recitation of the Shema prayer. From this we learn that one who recites the Shema in the evening and the morning, it is as if one has fulfilled the commandment of continually studying Torah, day and night, as it is written (Joshua 1:8) \"Let not this Book of Torah cease from your lips, but recite it day and night.\""
+        ],
+        [
+            "",
+            "The face of the Queen, these are the forty-nine facets of purity (through which the Torah can be interpreted), shining like a rose, white and red, drawing in from the right and from the left. White, from the clarity of humility; Red, from the shame of fear - <i>yar'e boshet</i> (an anagram of <i>Bereshit</i>, \"In the beginning\"). When [Her face] becomes golden-green, this is the Groom who has risen up to the sun, who is the Supernal Mother. From these three colours of the face emanate the seventy-two facets (of the divine name), whose numerical value equals that of <i>Hesed</i> (Loving-kindness), and which is comprised of two hundred and sixteen letters, the numerical value of which equals that of <i>Gevurah</i> (Might). This is the mystery [hinted at in the words] (Exodus 34:6) <i>Vaya'avor Ado-nai</i>, \"And God passed before\", which itself is the mystery of  <i>'Ibbur</i> (Impregnation or intercalation. Both <i>Vaya'avor</i> and <i>'Ibbur</i> are comprised of the letters representing 72 and 216). He illuminates the Bride with four faces, as it is written, (Ezekiel 1:6) \"Four faces [belonging] to [each] one.\" The middle column is the <i>Vav</i> [which models the additional month added to] the leap year, comprised of has thirteen months, and alluded to by the initials of <i>Vaho Ani Vaho.</i> Within this <i>Vav</i> is a pregnant woman, the mystery of the impregnation of <i>Yesod</i> (Foundation), containing a drop (of semen) by which impregnation takes place. This is <i>Vav</i>, for without such a drop no impregnation could occur. This is the mind containing wisdom. ",
+            "<i>Vav</i> is also the nose adorning the face, of which it is written (Genesis 2:7) \"The Lord God created (<i>Vayiitzer</i>)\", shining white and red. This nose going on the straight path is the nose of truth, for were it not on the true path it would be not be a seal of the King. Therefore, the image of the Queen has the nose straight on her face, where the two nostrils are the two true prophets. The mouth is the daughter of the Queen, and in it is the tongue of erudition (cf. Isaiah 50:4), which is Righteousness, of which is written (Song of Songs 4:3) \"Your lips are a thread of scarlet, Your mouth is lovely -\" in Torah. The mouth is the totality of all: it contains sound and speech, which are [the divine letter] <i>Vav</i> and <i>Hei</i>, and it contains breath, which is <i>Hei</i>, and the still, small mouth is <i>Yud</i>. [Therefore, the mouth is] adorned with the divine name, and this is the meaning of \"Your lips are a thread of scarlet, Your mouth is lovely.\"",
+            "\"Your neck is an ivory tower\" (Song of Songs 7:3) - this is Jerusalem, as it is written (4:4) \"Like a tower of David is your neck...\" - her adornments are the priests, Levites and Israelites; \"... built as an armory (<i>talpiot</i>)\" - this is the Righteous One who is a hill (<i>tel</i>) towards which everyone faces (<i>ponim</i>), and whose points are the true prophets. For the <i>Shechina</i> is surely Jerusalem, adorned by the three forefathers, bejewelled with the foundations of truth. ",
+            "Another reading: \"Your neck\" - this is the Torah, adorned by her 248 commandments; her jewels and amulets are the 365 prohibitions guarding her. When she rises up, wearing these jewels, towards Her groom, how many good scents rise up in Her! Of this it is written (Song of Songs 3:6) \"Who is she rising from the desert\" - this is Mount Sinai, the neck of the world; \"in clouds of myrrh\" - this is the Holy One, of whom it is said (4:6) \"I will go to the mount of myrrh\"; \"and frankincense\" - this is the holy moon, of whom it said \"and to the hills of frankincense\"; \"from all the powders of merchants\" - this is the Righteous, who is everything united in All.",
+            "Another reading: \"Your neck\" - this is the Oral Torah, <i>Halacha</i> from Moses at Sinai; \"In clouds of myrrh\" - this is [the phrase] \"The master said (<i>amar mar</i>)\"; \"And frankincense (<i>levonah</i>)\" - this is the elucidation <i>libbun</i> of Halacha; \"From all the powders of merchants,\" - this is the Righteous, who holds all kinds, who illuminates the Oral Torah, and when  "
+        ],
+        [
+            "she is adorned in all kinds of jewellery, [she is] as Jerusalem, the neck of the world - the Holy One surrounds her, as it says (Zachariah 2:9) \"And I will be - declares the Lord - a wall of fire around it.\" He embraces her with two arms, as it is written, (Song of Songs 2:6) \"His left hand under my head, and his right arm embraced me.\"",
+            "And the hands of the matronita, are all of Her holy. All of them are tracings in (of) the name YHVH, like this: in the palm Y י, in the five fingers H ה, in Her arm V ו and in Her shoulder H ה. In Her palm are formed so many lines, like branches of the Tree of Life . . . That is what’s written: “A tree of life she is for the ones holding her (i.e. the arms) and her supporters are happy” [Pr 3:18].",
+            "V is the written Torah, which is given in two arms . . . and with them the two tablets are given, which are “two breasts” [So 4:5]. And these are YY יי, (i.e., two dots, perhaps the areolae or nipples), and in (i.e., between) them is the form of a Zayin, and in (between) them it is narrow/tsar. That is why it’s written: “And [God] formed/Vayyitsar/ VYYTsR [the human]” [Gn 2:7], and they are the virginity-signs/b’tulim of the maiden [which signify] the Torah by mouth (oral Torah).",
+            "The praise of the body / sh’vacha d’gufa: “This qomah of yours is likened to a date palm / zo’t qomateikh damtah l’tamar” [So 7:8]. And one that knows the measure of Her stature/body / shi`ur qomah dilah (symbolized by the upright palm) will inherit the world that is coming. . . about which it says: “Israel’s purifying pool / miqveh Yisra’el is YHVH” [Je 17:13]—miqveh/MQVH מקוה , which is Her body/qomah/QVMH קומה , Her shi`ur. Sh`iur qomah – this is the Righteous One /Tsadiq, about whom it says: “Tsadiq like a date palm will bloom” [Ps 92:13]",
+            "For it says about her/Her: “And they came Elim-ward, and there [were] twelve springs of water and seventy date palms” [Ex 15:27]. “Twelve springs”—these are twelve joints/sections, which are: six in the arms (right and left shoulder, elbow, and wrist, or upper arm, lower arm, and hand) and six in two legs/shoqin (right and left hip, knee, and ankle, etc.). That is what’s written: “His hands [are] rolls of gold filled in Tarshish (or: with beryl)” [So 5:14]. What is “in Tarshish ( תרשיש )”? “In two, six / t’rey shesh ( תרי שש )”—in two arms [are] six joints; and so [are there] six/shesh others in two legs, [as it says:] “His [two] thighs are pillars of marble/shesh ( שש )” [So 5:15]. These are twelve springs."
+        ]
+    ],
+    "versions": [
+        [
+            "Pataḥ Eliyahu, translated by Avraham Sutton",
+            "https://www.chabad.org/kabbalah/article_cdo/aid/380333/jewish/Patach-Eliyahu.htm"
+        ],
+        [
+            "Sefaria Community Translation",
+            "https://www.sefaria.org"
+        ],
+        [
+            "Rabbi Dr. David Mevorach Seidenberg, from \"Kabbalah and Ecology\"",
+            "http://www.amazon.com/Kabbalah-Ecology-Image-More-Than-Human-World/dp/1107081335 "
+        ]
+    ],
+    "heTitle": "תקוני הזהר",
+    "categories": [
+        "Kabbalah",
+        "Zohar"
+    ],
+    "sectionNames": [
+        "Daf",
+        "Paragraph"
+    ]
+}

json/Kabbalah/Zohar/Tikkunei Zohar/Hebrew/Hebrew Wikipedia.json

@@ -0,0 +1,69 @@
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+    "language": "he",
+    "title": "Tikkunei Zohar",
+    "versionSource": "https://he.wikipedia.org/wiki/%D7%A4%D7%AA%D7%99%D7%97%D7%AA_%D7%90%D7%9C%D7%99%D7%94%D7%95_%D7%94%D7%A0%D7%91%D7%99%D7%90#:~:text=%D7%95%D6%B7%D7%90%D6%B2%D7%91%D6%B8%D7%94%D6%B8%D7%9F%20%D7%A7%D6%B7%D7%93%D6%B4%D6%BC%D7%99%D7%A9%D6%B4%D7%81%D7%99%D7%9F%20%D7%A2%D6%B4%D7%9E%D6%B5%D6%BC%D7%99%D7%94%D6%BC.-,%D7%AA%D7%A8%D7%92%D7%95%D7%9D%20%D7%9C%D7%A2%D7%91%D7%A8%D7%99%D7%AA,%D7%90%D7%99%D7%9F%20%D7%9E%D7%97%D7%A9%D7%91%D7%94%20%D7%AA%D7%95%D7%A4%D7%A1%D7%AA%20%D7%91%D7%9A%20%D7%9B%D7%9C%D7%9C.",
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+    "heTitle": "תקוני הזהר",
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+        "Zohar"
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+        [],
+        [
+            "",
+            "פתח אליהו ואמר: ריבון העולמים, שאתה הוא אחד ולא בחשבון. אתה הוא עליון על כל העליונים, סתום על כל סתומים, אין מחשבה תופסת בך כלל. אתה הוא שהוצאת עשרה תיקונים הנקראים עשר ספירות, להנהיג בהם עולמות סתומים שאינם מתגלים ועולמות נגלים, ובהם התכסית מבני אדם. ואתה הוא הקושר אותם ומייחד אותם. ובגלל שאתה פנימיותם, כל המפריש אחד מאלה עשרה החברים, יחשב לו כאילו הפריש בך. כל מי שמפריש ספירה מחברתה, נחשב לו כאילו מפריש אותך.",
+            "ואלו עשר הספירות, משתלשלות כסדרן: אחת ארוכה, ואחת קצרה, ואחת בינונית. ואתה הוא שמנהיג אותם, ואין מי שינהיג אותך, לא למעלה, לא למטה ולא משום צד. לבושים הכנת להם, מהם פורחות נשמות לבני אדם, וכמה גופים הכנת להם שנקראים גוף לגבי הלבושים המכסים עליהם, ונקראים בתיקונם כך: חסד - זרוע ימין, גבורה - זרוע שמאל, תפארת - הגוף. נצח והוד - שתי שוקיים. יסוד - סיום הגוף, אות ברית קודש. מלכות - פה, תורה שבעל פה היא נקראת.",
+            "חכמה - המוח, והוא פנימיות המחשבה. בינה - היא הלב, ובה הלב מבין. ועל שני אלו כתוב \"הַנִּסְתָּרתֹ לַה' אלהֵינוּ\". כתר עליון הוא, והוא כתר מלכות, ועליו נאמר - \"מגִּיד מֵרֵאשִּית אַחֲרִּית\", והיינו תפילין של ראש. בפנימיות הוא יו\"ד ה\"א וא\"ו ה\"א, והוא בדרך אצילות, המשקה את האילן בזרועותיו וענפיו, כמים המשקים לאילן ומתגדלים אותו בהשקיה זו.",
+            "ריבון העולמים, אתה הוא עילת העילות וסיבת הסיבות, המשקה לאילן בנביעה, והנביעה הזו היא כנשמה לגוף, שהיא החיים לגוף. ואין לך דמיון ולא דמות, לא פנימיות ולא בחיצוניות. ובראת שמים וארץ, והוצאת מהם שמש ולבנה וכוכבים ומזלות. ובארץ אילנות, ודשאים, וגן עדן, ועשבים, וחיות, עופות, ודגים, ובהמות, ובני אדם, שידעו את העליונים, ואיך יתנהגו בהם העליונים ותחתונים, ואיך ידעו מהעליונים ומהתחתונים, ואין מי שיודע בך כלל."
+        ],
+        [
+            "וחוץ ממך אין יחיד בעליונים ובתחתונים, ואתה הוא עילת הכל ואדון על הכל, ולכל ספירה יש שם ידוע, ובה נקראים המלאכים, ולך אין שם ידוע, שאתה הוא ממלא כל השמות, ואתה הוא השלמות של כולם. וכאשר אתה מסתלק מהם, יישארו כל השמות כגוף ללא נשמה.",
+            "אתה הוא חכם, ולא בחכמה ידועה, אתה הוא מבין, ולא בבינה ידועה, אין לך מקום ידוע, אלא להודיע תוקפך וחוזקך לבני האדם, ולהראות להם איך מתנהג העולם בדין וברחמים שהם צדק ומשפט, כפי מעשיהם של בני האדם. דין - הוא גבורה משפט - עמוד האמצעי צדק - מלכות הקדושה. מאזני צדק - ��ני עמודי האמת. הן צדק - אות ברית קודש. כולם להראות איך מתנהג העולם, אבל אין לך צדק ידוע - שהוא דין, ולא משפט ידוע - שהוא רחמים, ולא מכל המידות כלל.",
+            "קום רבי שמעון, ויתחדשו דיבורים על ידך, שהרשות ניתנה לך לגלות סודות עליונים על ידך, מה שלא ניתן רשות לגלות לשום אדם עד כה. קם רבי שמעון, פתח ואמר: \"לְךָ ה' הַגְדֻלָּה וְהַגְבוּרָּה\" וכו'. עליונים שִּמְעו! אתם הטמונים בחברון והרועה הנאמן, התעוררו משנתכם! \"הָּקִּיצוּ וְרַנְנוּ שכְנֵי עָּפָּר\", אלו הצדיקים הללו מצד שנאמר בהם \"אֲנִּי יְשֵנָּה וְלִּבִּי עֵר\", ואין הם מתים, ומפני זה נאמר בהם \"הָּקִּיצוּ וְרַנְנוּ\" וכו'. הרועה הנאמן, אתה והאבות הקיצו ורננו להתעוררות השכינה, שהיא ישנה בגלות, שעד עתה הצדיקים כולם טמונים וישנים בקבריהם.",
+            "מיד מביאה השכינה שלושה קולות לרועה הנאמן ואמרה לו: קום הרועה הנאמן, שעליך נאמר \"קוֹל דוֹדִּי דוֹפֵק\" אצלי בארבע האותיות שלו, ואומר בהם \"פִּתְחִּי לִּי אֲחתִּי רַעְיָּתִּי יוֹנָּתִּי תַמָּתִּי\", שהרי תם עוונך בת ציון, לא יוסף להגלותך.",
+            "\"שֶׁרּאשִּי נִּמְלָּא טָּל\", מהו נמלא טל? אלא אמר הקב\"ה: את חשבת שמיום שנחרב בית המקדש, שעליתי לבֵיתִּי שלי ונכנסתי לישובי? לא כך הוא, שלא אעלה כל זמן שאת בגלות, והרי לך סימן \"שֶׁרּאשִּי נִּמְלָּא טָּ\"ל\": ה\"א - (אחרונה) היא השכינה בגלות. השלמות והחיים שלה הוא ט\"ל, היינו: יו\"ד ה\"א וא\"ו. וה\"א (אחרונה) היא השכינה שלא מחשבון ט\"ל. אלא יו\"ד ה\"א וא\"ו, שעולות האותיות בחשבון ל ט\"ל שהוא ממלא את השכינה - מנביעת כל המקורות העליונים. מיד קם הרועה הנאמן והאבות הקדושים עמו..."
+        ]
+    ],
+    "sectionNames": [
+        "Daf",
+        "Paragraph"
+    ]
+}

json/Kabbalah/Zohar/Tikkunei Zohar/Hebrew/תורת אמת - ONLINE.json

@@ -0,0 +1,33 @@
+{
+    "language": "he",
+    "title": "Tikkunei Zohar",
+    "versionSource": "http://www.toratemetfreeware.com/online/f_01781_part_1.html?dyn",
+    "versionTitle": "תורת אמת - ONLINE",
+    "actualLanguage": "he",
+    "languageFamilyName": "hebrew",
+    "isBaseText": true,
+    "isSource": true,
+    "isPrimary": true,
+    "direction": "rtl",
+    "heTitle": "תקוני הזהר",
+    "categories": [
+        "Kabbalah",
+        "Zohar"
+    ],
+    "text": [
+        [
+            "רַבִּי שִׁמְעוֹן הָלַךְ לוֹ וּבָרַח לְמִדְבַּר לוֹד וְנִגְנַז בִּמְעָרָה אַחַת הוּא וְרַבִּי אֶלְעָזָר בְּנוֹ. הִתְרַחֵשׁ נֵס וְיָצָא לָהֶם חָרוּב אֶחָד וּמַעְיָן מַיִם אֶחָד. אָכְלוּ מֵאוֹתוֹ חָרוּב וְשָׁתוּ מֵאוֹתָם מַיִם, וְהָיָה אֵלִיָּהוּ, זָכוּר לַטּוֹב, בָּא אֲלֵיהֶם בְּכָל יוֹם פַּעֲמַיִם וּמְלַמֵּד אוֹתָם, וְלֹא יָדַע אִישׁ עֲלֵיהֶם וְכוּ', בְּזֹּהַר חָדָשׁ פָּרָשַׁת תָּבא כָּתוּב שָׁם.",
+            "וְזְהִ נִקְרָא תִקּוּנֵי הַזֹּהַר, שֶׁהֵם שִׁבְעִים פָּנִים לַתּוֹרָה, שֶׁפֵּרַשׁ רַבִּי שִׁמְעוֹן בַּר יוֹחַאי בְּמִלַּת ''בְּרֵאשִׁית'' מִסִּתְרֵי תוֹרָה.",
+            "קוּם רַבִּי שִׁמְעוֹן וּפְתַח דְּבָרִים לִפְנֵי הַשְּׁכִינָה. פָּתַח וְאָמַר: וְהַמַּשְׂכִּלִים יַזְהִרוּ כְּזֹהַר הָרָקִיעַ וְגוֹ'. וְהַמַּשְׂכִּלִים - אֵלּוּ רַבִּי שִׁמְעוֹן וְהַחֲבֵרִים, יַזְהִרוּ - כְּשֶׁהִתְכַּנְּסוּ לַעֲשׂוֹת אֶת הַחִבּוּר הַזֶּה, רְשׁוּת נִתְּנָה לָהֶם, וּלְאֵלִיָּהוּ עִמָּם, וּלְכָל הַנְּשָׁמוֹת שֶׁל הַיְשִׁיבוֹת לָרֶדֶת בֵּינֵיהֶם וּלְכָל הַמַּלְאָכִים בְּנִסְתָּר וּבְדֶרֶךְ שֵׂכֶל.",
+            "וְעִלַּת עַל הַכֹּל נָתַן רְשׁוּת לְכָל הַשֵּׁמוֹת הַקְּדוֹשִׁים וּלְכָל הַהֲוָיוֹת וּלְכָל הַכִּנּוּיִים לְגַלּוֹת לָהֶם סוֹדוֹת טְמִירִים, כָּל שֵׁם בְּדַרְגָּתוֹ, וּרְשׁוּת נִתְּנָה לַעֲשֶׂרֶת הַסְּפִירוֹת לְגַלּוֹת לָהֶם סוֹדוֹת טְמִירִים שֶׁלֹּא נִתְּנָה רְשׁוּת לְגַלּוֹת לָהֶם עַד שֶׁיָּבֹא דוֹרוֹ שֶׁל מֶלֶךְ הַמָּשִׁיחַ.",
+            "כְּזֹהַר הָרָקִיעַ שֶׁהוּא כּוֹלֵל כָּל צֶבַע, זֹּהַר טָמִיר וְגָנוּז, זֹּהַר בָּהִיר בַּשְּׁחָקִים, זוֹרֵק נִיצוֹצוֹת וּמַבְהִיק כְּמוֹ בָּרָק לָעֵינַיִם, זֹּהַר זוֹהֵר לָבָן כַּלְּבָנָה, זֹהַר זוֹהֵר אָדֹּם כְּמוֹ מַאְדִּים, זֹּהַר מַבְהִיק, כּוֹלֵל יָרֹק כַּחַמָּה, זֹּהַר יָרֹק כְּכוֹכָב, זֹּהַר כּוֹלֵל לָבָן וְאָדֹּם, זֹהַר זוֹהֵר לְכָל עֵבֶר כְּמִי שֶׁמַּכֶּה בְפַטִּישׁ וְזוֹרֵק שְׁבִיבִים לְכָל צַד, כָּךְ מֵהַזֹּהַר הַזֶּה זוֹהֲרוֹת כַּמָּה נְשָׁמוֹת, שֶׁהֵם זוֹהֲרוֹת כֻּלָּן בָּרָקִיעַ.",
+            "נֻסְחָא אַחֶרֶת שָׁנִינוּ, וְהַמַּשְׂכִּלִים יַזְהִרוּ כְּזֹּהַר הָרָקִיעַ, שֶׁהוּא זֹּהַר טָמִיר וְגָנוּז, זֶה כֶּתֶ''ר. זֹהַר בָּהִיר בַּשְּׁחָקִים, זֶה חָכְמָה. זֹהַר זוֹרֵק נִיצוֹצוֹת וּמַבְהִיק כַּבָּרָק לָעֵינַיִם, זֶה בִּינָ''ה. זֹּהַר לָבָן כַּלְּבָנָה, זוֹ גְּדֻלָּ''ה. זֹּהַר זוֹהֵר אָדם כְּמַאְדִּים, זוֹ גְּבוּרָ''ה. זֹּהַר מַבְהִיק כּוֹלֵל יָרֹק כַּחַמָּה, זוֹ תִּפְאֶרֶ''ת. זֹהַר יָרֹק כַּכּוֹכָב, זֶה נֵצַ''ח. זֹהַר כּוֹלֵל שָׁחֹר וְאָדם, זֶה הוֹ''ד. זֹּהַר זוֹהֵר לְכָל עֵבֶר כְּמִי שֶׁמַּכֶּה בְפַטִּישׁ וְזוֹרֵק שְׁבִיבִים לְכָל צַד, זֶה יְסוֹ''ד.",
+            "וְאֵלּוּ הֵם נְשָׁמוֹת מֵאֵלּוּ הַמַּשְׂכִּילִים שֶׁיֵּשׁ בָּהֶם שֵׂ��ֶל לָדַעַת בְּסוֹדוֹת רִבּוֹנָם, כֻּלָּם רְשׁוּמִים וּמְצֻיָּרִים בְּמַלְכוּת הָרָקִיעַ כַּכּוֹכָבִים שֶׁמְּאִירִים בָּרָקִיעַ. וְהַיְנוּ יַזְהִירוּ כְּזֹהַר הָרָקִיעַ, מָה הָרָקִיעַ שֶׁמְּאִירִים בּוֹ - אַף אֵלֶּה הַנְּשָׁמוֹת שֶׁל הַמַּשְׂכִּילִים כַּכּוֹכָבִים בָּרָקִיעַ, כָּךְ מְאִירִים בַּכִּסֵּא.",
+            "וְכֻלָּם פּוֹרְחוֹת מִן הָרָקִיעַ, וְזֶה צַדִּיק חַי הָעוֹלָמִים, שֶׁמִּמֶּנּוּ פּוֹרְחוֹת נִשְׁמוֹת הַצַּדִּיקִים וּמְאִירוֹת בַּלְּבָנָה, וַעֲלֵיהֶם כָּתוּב וַיִּתֵּן אֹתָם אֱלֹהִי''ם בִּרְקִיעַ הַשָּׁמָיִם לְהָאִיר עַל הָאָרֶץ."
+        ]
+    ],
+    "sectionNames": [
+        "Daf",
+        "Paragraph"
+    ]
+}

json/Kabbalah/Zohar/Zohar Chadash/English/Sefaria Community Translation.json

@@ -0,0 +1,1108 @@
+{
+    "language": "en",
+    "title": "Zohar Chadash",
+    "versionSource": "https://www.sefaria.org",
+    "versionTitle": "Sefaria Community Translation",
+    "versionTitleInHebrew": "תרגום קהילת ספריא",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "זוהר חדש",
+    "categories": [
+        "Kabbalah",
+        "Zohar"
+    ],
+    "text": {
+        "Bereshit": [
+            "\"And God said, Let there be light.\" and, behold, Rabbi Yitzchak said, \"There was\"",
+            "Rabbi Judah said that this implies 'light' was already in existence, as indicated by \"there was\". It is not written, \"there <i>became</i> light\", but \"there <i>was</i>\".",
+            "When the Holy One, Blessed be He, looked over the generations of wicked men, he stored the light for the righteous ones. Thus it is written, \"And from the wicked their light is withholden,\" (Job 38:15) and, \"light is sown for the righteous and gladness for those upright in hearts\" (Ps. 97:11) And so, God said \"Let there be light\" just as it is written, \"Who raised up the righteous man from the east,\" (Is. 41:1)",
+            "\"And God saw the light, it was good;\" What was it that He saw, that was good? Rabbi Hiyya said that this implies that He foresaw the actions of the wicked, and still stored the light, for reasons we've said before. But, Rabbi Aba says, \"And God saw the light, it was good;\" because it was good to <i>hide</i>. He saw its radiance beaming from one end of the world to the other, and He saw that it was better to conceal it, so that sinners might not benefit from it. Rabbi Shimon said that no anger or judgement may be found in \"And God saw the light, it was good;\" After all, it is written, \"Balaam saw that it pleased the Lord to bless Israel\" (Num. 24:1) and this is proven by the verse's closing, \"And God divided the light from the darkness\" (Gen. 1:4), to snuff wrath, even though the Holy One, Blessed be He, later (re-)combined the two. ",
+            "Come and behold, the supernal radiance [Binah], continues to radiate. Through this radiance, it should bring gladness to all. This is the right, which was crowned with the right to make the engravings. It is written, \"How great is Your goodness, which You have laid upon those who fear You and which You have wrought for they who trust in You\" (Ps. 31:20). \"How great is Your goodness\" alludes to the primordial light that the Holy One, blessed be He, stored away. \"They who fear You\" alludes to the righteous who fear sin, who are aforementioned. \"And there was evening and there was morning, the first day\" (Gen. 1:5) \"And there was evening\" from the side of darkness [Nukva] \"and there was morning\" from the side of light [Zeir Anpin]. And since they join together as one, it is written they are the \"first day.\"",
+            "Rabbi Judah says, \"If this was so, why is 'there was evening and there was morning' repeated each day?\" It is to acknowledge that there cannot be day without night, nor night without day, and that they are inseparable.",
+            "Rabbi Yossi said, \"The day on which the primal light emerged extended into all the other days, as the word 'day' is repeated in them all.\" Rabbi Elazar said, \"We learn this: they are all called mornings, because morning only relates to the primal light.\" Rabbi Shimon said, \"The first day accompanies all of them, and that all are contained within it.\" This shows that there is no true distinction between them, and that all are one.",
+            "\"And God said, Let there be Light.\" alluding to light spreading downwards. These are the angels created on the first day, who exist on the right side.",
+            "\"And God saw the light, it was good;\" (Gen. 1:4) in which the participle <i>אֶת</i> joins the opaque reflection [Malchut] with the shining reflection [Zeir Anpin] – this union is what was \"good\". Thus says Rabbi Elazar, \"'<i>אֶת</i>' includes the angels who come from the side of light, and shine as brightly as the primal light.\""
+        ],
+        "Noach": [
+            "And Rabbi Hezekiah said, Israel is deserving of their share, for the Holy One, blessed be He, delights in them and gives them the holy Torah, takes care of them, and provides them with food to sustain themselves above and below, so that the Holy One, blessed be He, does not dominate over them alone. And they are able to repel from themselves all accusers and all hardships, because they are the share of His glory and His wealth, as you say (Deuteronomy 32:9) \"For a portion of the Lord is His people Jacob, the lot of His inheritance.”.",
+            "Come and see, on the day of Rosh Hashanah, the Holy One, Blessed be He, sits in judgment over the world, and all the inhabitants of the world come for reckoning, and there is not one that doesn't come for reckoning. And the books of the living and the dead are opened on that day.",
+            "And the Holy One, Blessed be He, due to his delight in them, gives them a time to refrain from all the accusers above, who frighten them every time the judgement is allowed on the world. On this day, the people of Israel appear to stir up compassion upon them. And how? With the shofar.",
+            "This sound that comes forth, ascends above and wakes up the heavenly shofar. Then, mercy is aroused from His place. And the Holy One, Blessed be He, stands from the throne of judgment and sits on the throne of mercy, He has mercy on Israel, and He does not give permission for the accusers to accuse them.",
+            "And Israel stands justified before the Holy One, Blessed be He, and they blow the shofar, and mercy is aroused. For that sound that comes forth, it arouses His mercy. And then, the accuser can't stand before the throne of mercy, for he does not come from that side, and the prosecutor is not found.",
+            "On the Day of Atonement, which is the seal of the judgment, the people of Israel stand in their purity. On that day, so that the accuser might not approach the Sanctuary, they offer him a goat, which comes from the side of impure winds, and he is occupied with it, and does not approach the Sanctuary to do harm. And then, faces are illuminated, and Israel is refined from it.",
+            "At another time, when the sins of people have increased, this accuser, at the time of judgment, is aroused over the sins of the world. Then he comes and is found as an accuser before the Holy One, blessed be He, and troubles the Sanctuary, and all faces become sad, and judgment is found. And because of this, the end of all flesh comes before me. Certainly before me, to bring a claim over the sins of the sons of the world, which they have caused.",
+            "Come and see, every person who does and observes the precepts of the Torah, his soul is preserved in his body, for he is good and will not be punished, and the angel of death will not have dominion over him. And every person who does not observe and does not fulfill the precepts of the Torah and transgresses them, then the angel of death will have dominion over him.",
+            "Come and see, the Ark represents the body. Noah and his wife represent Yud Heh (Yah). Shem and his wife represent Vav Heh (part of the tetragrammaton YHWH). And thus forms the full name of God, Yud Heh Vav Heh. Japheth and his wife represent Yud Heh, and Ham and his wife, and they are a replica.",
+            "And it says (Genesis 6:13) \"And God said to Noah\", God, this is the Shekhina (Divine presence), \"The end of all flesh\" etc. (Genesis 6:16) \"Make a window for the Ark\", this is a mystery of the body. \"You, your sons\" etc., men alone, and women alone. (Genesis 6:22) \"And Noah made\", this is a holy covenant. \"According to all that God commanded him\", this is the Shekhina. (Genesis 7:1) \"And the Lord said to Noah\", here is the attribute of mercy.",
+            "(Genesis 7:2) \"And of the beasts that are not clean, two, male and female\", for this comes from the side of impurity, and on this, He said, \"and I will destroy\". And take a look, in it there are only two, and not seven, seven, as it is written for the birds of heaven, four pairs of male and female, to keep seed alive on the face of all the earth. (Genesis 7:9) \"Two by two they came\", look and notice, from what it said earlier \"And of the beasts that are not clean\" and after \"two by two”.",
+            "Rabbi Judah said, Come and see, there is not a single night when the soul does not depart from the body of a person, which is called a dove. As it is written, (Genesis 8:8) \"And he sent out the dove\". \"The waters had subsided\", these are the intentional waters, as you said (Psalms 124:5) \"The defiant waters.\" They are from the side of impurity. \"From the surface of the earth\", they are above the earth, they are the destructive angels.",
+            "What is written? \"But the dove found no rest\" (Genesis 8:9), because she was prevented from the upper world, and from the righteous ones above, and from all their blessings. This is what is written: \"And she returned to him to the ark, because the water was over the surface of all the earth”.",
+            "\"He sent the dove out again\" (Genesis 8:10), and because of the pressure and pain, \"The dove came back to him in the evening\" (Genesis 8:11), when it was not a time of respite for them, as it was before, and her day became dark, and her sun was mixed.",
+            "\"And what did you say to Noah and his sons? (Song of Songs 5:7) 'Found by the guards who circle the city.' Those are the guardians of the three watches of Jerusalem. Despite all of that, (Genesis 8:11) 'Behold, an olive leaf torn off, [was] in her mouth,' and because of this Noah knew that the waters had eased and the angels of sanctity prevailed over the angels of destruction. 'And he waited yet another seven days' etc., 'and she did not return again' etc., 'the waters had dried up from the earth.’\"",
+            "",
+            "",
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+            "",
+            "",
+            "Rebbe Yitzchak said, \"Come and see when the holy one blessed be he bought down water he first brought it down in mercy to show the world that if they repent he will accept them. This is implied when it first says 'There was rain' and later it says 'there was the flood' that if they repent it will be rain of blessing and if they do not repent it will be a flood.\""
+        ],
+        "Lech Lecha": [],
+        "Vayera": [],
+        "Toldot": [],
+        "Vayetzei": [],
+        "Vayeshev": [],
+        "Beshalach": [],
+        "Yitro": [
+            "",
+            "He said to him, “That which the Holy One, blessed be He, mentions in every place to the Jewish people, ‘I am the Lord, your God, who took you out of the land of Egypt’ (Exodus 20:2); ‘I am the Lord, your God, who took you out of the land of Egypt’ (Leviticus 19:36) - what novelty is taught here? It is [just] the payback of the stipulation! This is what He said to Abraham - ‘that your descendants will be foreigners in a land that is not theirs, etc. afterwards they will leave with great wealth’ (Genesis 15:13-14). If so, why mention it to them in every place?”",
+            "He said to him, “Come and see, my son! The Holy One, blessed be He, only stipulated with Abraham that He would take the Jewish people out of the exile of Egypt, but not from under the subjugation to another [god]. As when the Jewish people were in Egypt, they certainly defiled themselves with all types of impurity, to the point that they dwelt under the forty-nine powers of impurity. Yet the Holy One, blessed be He, took them out from under the service to all the other powers.",
+            "Moreover, He raised them to the forty-nine gates of understanding corresponding to [the powers of impurity], which he did not stipulate with Abraham - rather only to take them out of Egypt. But He acted with His goodness and His kindness towards them.",
+            "And because of that, you will find the exodus from Egypt [mentioned] fifty times in the Torah; to show to all the people of the world, the kindness that the Holy One, blessed be He, did with the Jewish people: That he took them out from those forces of impurity and raised us up into the forces of purity, meaning the fifty gates of understanding. ",
+            "And that is [the reason] that we count [the days of the Omer] from the holiday of Passover, and we count the days and the weeks. And behold, the colleagues were aroused [to know that] it is a commandment to count the days and it is a commandment to count the weeks. For He took us out of a power of impurity each day and brought us up into a power of purity.“ "
+        ],
+        "Terumah": [
+            "Rabbi Shimon bar Yochai said: At the time that a person rises in the morning, places tefillin on his head and tefillin with the holy imprint on his forearm, wraps with the commanded wrapping (talit) and goes out from the gate of his house, four holy angels attach themselves to him. And they go out with him from the gate of his house and accompany him to the synagogue. And they proclaim before him, \"Give honor to the image of the Holy King, give honor to the son of the King, to the precious face of the King.\" A holy spirit rests upon him. It proclaims and says (Isaiah 49:3), \"Israel in whom I glory.\""
+        ],
+        "Ki Tisa": [],
+        "Tzav": [],
+        "Achrei Mot": [],
+        "Behar": [],
+        "Nasso": [],
+        "Chukat": [
+            "And they set out from Hor Hahar through the way of the Sea of Reeds. That is that the group stopped studying the Talmud, which is called Hor HaHar. Why is it called Hor HaHar? Because from there comes teaching [hora'ah] to the world, as \"I have written to instruct them [lehorotam]\" (Exodus 24:12) - and this is the Oral Torah [Mishnah, Talmud and Midrash].",
+            "But come and see: there is a vision of wisdom in here. The place called Hor HaHar its way was near the Sea of Reeds, the end of the steps/levels, that she [the Shechinah] was speaking in front of them in the desert, and taught them the ways of life, to go above the present world.",
+            "And they [Israel] went left her and on her way, and went after the way of the snake Akalton, which reigns in the land of Edom, so it says \"the soul of the people became smaller in the way\" this is because they left the way of life, and so they \"spoke against God and Moshe\" [Moshe represents the Shechinah]. They rejected all: the Oral Torah and the Written Torah. \"There is no bread\" - this is the Oral Torah. \"There is no water\" - this is the written Torah. And this is \"kelokel bread\" - the words of the Oral Torah were light [kal] in their eyes.",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "Come and see how great is the strength of teshuvah (return) over all that there is, because when a person returns to her Source then the well of living waters is replenished to the brim, and from all its sides [water] from the core comes out, and the twelve gates of a person are drenched from smallness of living with largeness of living. ",
+            "When Israel returned in teshuvah then they sang a song. And those are the seven levels that they returned with their song, and the higher well was raised high, and the snake disappeared from the world. This is what is written \"Then Israel sang\" (Numbers 21:17) \"raise well, answer to it\", and the lower mother [malchut, our reality] is infused with the higher mother [binah, understanding]"
+        ],
+        "Balak": [],
+        "Matot": [],
+        "Vaetchanan": [],
+        "Ki Teitzei": [],
+        "Ki Tavo": [
+            "",
+            "One day the sages were in the study hall asking and said, \"The curses in the Book of Leviticus are apropos the First Temple. The curses in the Book of Deuteronomy are apropos the Second Temple and the final exile. The curses in the Book of Leviticus have within them accurance, and the love of the Holy Blessed One for Israel, as written (Lev. 26:44) 'And I will remember My covenant with Jacob' etc., and it is written, 'And even with all this when they are in the land of their enemies...' The curses in the Book of Deuteronomy do not have within them accurance , nor within them any comfort at all, as written in the former curses.\" And they did not know.",
+            "Rabbi Yehuda son of Ilai rose and said, \"A shame about the lowliness of Bar Yoḥai, for none know it, and if they know, none can reveal it.\"",
+            "R. Yosei son of Rabbi Yehuda, one day in the morning, saw all the birds that were flying, and a turtledove came before him. He rose on his legs and said, \"Turtledove, faithful turtledove, from the day of the flood the image of the holy people, yours is goodness and sweetness. Go and do for me a single message to Bar Yoḥai at the place where he is.\"",
+            "That turtledove turned around and went up to him. He wrote a single letter, and said what he said. And the turtledove rose and took it in its beak, and flew back to Rabbi Shimon, and placed it in its wing. He looked at that letter, and cried, he and Rabbi Elazar his son. And he said, \"I am crying about my separatedness from the fellowship, and I am crying about these matters which are not revealed to them — what the final generations wll do, they will not look upon it.",
+            "And then, Elijah (may he be remembered for good!) came. He saw him weeping. He said, \"Another message I was sending, now, and the Holy Blessed One sent me to appease your tears. Don't, rabbi, don't, rabbi, there is no need to reveal these matters to the righteous now.\"",
+            "But thus the Holy Blessed One said: in the former curses there are 32 verses, and each corresponds to the paths of the Torah. In the latter curses there are 53 verses, corresponding to the portions and ways of the Torah.",
+            "In the former exile of the First Temple, Israel transgressed the paths hidden in secret — their sin was revealed, and the end of it was revealed, and their comfort and assurance. In the latter exile of the Second Temple, Israel transgressed the 53 portions, revealed ways — their sin was hidden, and the end of it was hidden, and their comfort and assurance was not written in it.",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "...בֵּינְתַיִם עָבְרָה רוּחַ אַחַת וְהִפְרִידָה אוֹתָם, וְעָלָה אֵלִיָּהוּ בְּתוֹךְ גַּלְגַּל שֶׁל אֵשׁ, וְנִשְׁאָר רַבִּי שִׁמְעוֹן, וּבָכָה וְנִרְדַּם עַל פֶּתַח הַמְּעָרָה. בֵּינְתַיִם בָּא אֵלִיָּהוּ, זָכוּר לַטּוֹב, וְאָמַר: קוּם רַבִּי שִׁמְעוֹן וְהִתְעוֹרֵר מִשְּׁנָתְךְ. אַשְׁרֵי חֶלְקְךְ, שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא רוֹצֶה בִּכְבוֹדְךְ. כָּל הַהַבְטָחוֹת וְהַנֶּחָמוֹת שֶׁל יִשְׂרָאֵל כְּתוּבוֹת בַּקְּלָלוֹת הַלָּלוּ."
+        ],
+        "Shir HaShirim": [
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+            "(200) And in that way (the Zohar mentions before that that on holidays, Chol Hamoed is equivalent to the Tefillin of the Hand), Chol Hamoed is like Yom Tov (Chag) when it comes to work (meaning, the work of the mystic), and we need to be happy in them just like we need to be on Yom Tov. And because of that, in these days (Yom Tov and Chol Hamoed) that they are the Tefillin of the Ruler of the World, it is forbidden to wear any other tefillin, because they are these (holiday) days, which they are the higher Tefillin (as in the holidays are an even higher tefillin) that rest on the heads of the Holy People of Israel.",
+            "",
+            "",
+            "",
+            "(The Zohar offers a parable equating those who wear tefillin, always, to servants of a king who wear his seal. On Yom Tov and Chol Hamoed however, the king's seal is the holiday itself, and wearing tefillin is the seal that we made.)",
+            "(205) [if the King offers the servant a specific seal, but instead of wearing the king's seal] If that servant, puts aside the higher seal the king made himself (aka, the holiday), in favor of a seal that the servant made himself, of course that servant deserves to be put to dead, because he desecrated the King’s Seal, and he didn’t care for the King’s honor. And because of that, it is forbidden for the Holy Nation (aka, the Jewish people) to disregard the higher Seal of the King [Yom Tov and Chol Hamoed] that he placed on them, in favor of this image (seal) that we created ourselves (Tefillin)."
+        ],
+        "Midrash Rut": [
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+            "",
+            "",
+            "",
+            "",
+            "",
+            "And it is written: 'And Eliyahu went up to heaven in a whirlwind.' (II Kings 2:11). Rabbi Nechemiah and Rabbi Yehudah say: 'when the Holy Blessed One brought Eliyahu to heaven the Angel of Death stood to oppose Him. ",
+            "The Holy Blessed One said to him [the angel]: This is why I created the heaven, so Eliyahu could go there!' The Angel of Death said to the Master of the World: 'Now You have given other creatures an opening [to avoid death].\" The Holy Blessed One replied: 'Eliyahu is not like other creatures. He could remove you [Death] from the world and you do not know his strength.' The Angel of Death said, 'Master of the World, grant me permission and I will descend upon him.' He said 'Go down.' And he immediately descended. But Eliyahu saw him, forced him under his leg, and [Eliyahu] asked to be able to remove him from the world, but God did not grant him permission. Immediately, Eliyahu flipped him and ascended [alive] to heaven.",
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+            "Like this is Kaddish: May His great Name be exalted and sanctified – that great name is above everything. It is the source of life from which all blessings and all holiness comes. And that is the world to come. And afterwards, it is drawn from it into the world that He created according to His will, the lower world. All blessings are like this, except for the blessings of prayer in which a person bows, as they begin from below to above."
+        ],
+        "Midrash HaNe'elam Al Eichah": [
+            "1. The Jewish community of Babylon sent a message to the Jewish community of the Holy Land, \"It is appropriate for us to cry, it is appropriate for us to eulogize the destruction of the house of God, so much so that the we have been scattered amongst the nations, we should begin to euglogize, to explain the verses in order (from the book of Lamentations), that the master of the world sent in order to eulogize the destruction of His house. "
+        ],
+        "Tikkunim Mizohar Chadash": [
+            "Three people are especially beloved by G-d: One who does not lose control of his temper, one who does not become drunk, and one who does not demand his full rights.  (Pesachim 113a)",
+            "One who carefully guards himself against giving in to anger and avoids any arguments, merits that his home is compared to the holy Temple. (Zohar)"
+        ],
+        "Sifra Tanina": [],
+        "Tikuna Kadma'ah": [],
+        "More about Parshat Noach": [],
+        "More about Parshat Shelach": [],
+        "More about Parshat Vayera": []
+    },
+    "schema": {
+        "heTitle": "זוהר חדש",
+        "enTitle": "Zohar Chadash",
+        "key": "Zohar Chadash",
+        "nodes": [
+            {
+                "heTitle": "פרשת בראשית",
+                "enTitle": "Bereshit"
+            },
+            {
+                "heTitle": "פרשת נח",
+                "enTitle": "Noach"
+            },
+            {
+                "heTitle": "פרשת לך לך",
+                "enTitle": "Lech Lecha"
+            },
+            {
+                "heTitle": "פרשת וירא",
+                "enTitle": "Vayera"
+            },
+            {
+                "heTitle": "פרשת תולדות",
+                "enTitle": "Toldot"
+            },
+            {
+                "heTitle": "פרשת ויצא",
+                "enTitle": "Vayetzei"
+            },
+            {
+                "heTitle": "פרשת וישב",
+                "enTitle": "Vayeshev"
+            },
+            {
+                "heTitle": "פרשת בשלח",
+                "enTitle": "Beshalach"
+            },
+            {
+                "heTitle": "פרשת יתרו",
+                "enTitle": "Yitro"
+            },
+            {
+                "heTitle": "פרשת תרומה",
+                "enTitle": "Terumah"
+            },
+            {
+                "heTitle": "פרשת כי תשא",
+                "enTitle": "Ki Tisa"
+            },
+            {
+                "heTitle": "פרשת צו",
+                "enTitle": "Tzav"
+            },
+            {
+                "heTitle": "פרשת אחרי",
+                "enTitle": "Achrei Mot"
+            },
+            {
+                "heTitle": "פרשת בהר",
+                "enTitle": "Behar"
+            },
+            {
+                "heTitle": "פרשת נשא",
+                "enTitle": "Nasso"
+            },
+            {
+                "heTitle": "פרשת חקת",
+                "enTitle": "Chukat"
+            },
+            {
+                "heTitle": "פרשת בלק",
+                "enTitle": "Balak"
+            },
+            {
+                "heTitle": "פרשת מטות",
+                "enTitle": "Matot"
+            },
+            {
+                "heTitle": "פרשת ואתחנן",
+                "enTitle": "Vaetchanan"
+            },
+            {
+                "heTitle": "פרשת כי תצא",
+                "enTitle": "Ki Teitzei"
+            },
+            {
+                "heTitle": "פרשת כי תבא",
+                "enTitle": "Ki Tavo"
+            },
+            {
+                "heTitle": "שיר השירים",
+                "enTitle": "Shir HaShirim"
+            },
+            {
+                "heTitle": "מדרש רות",
+                "enTitle": "Midrash Rut"
+            },
+            {
+                "heTitle": "מדרש הנעלם על איכה",
+                "enTitle": "Midrash HaNe'elam Al Eichah"
+            },
+            {
+                "heTitle": "תקונים מזהר חדש",
+                "enTitle": "Tikkunim Mizohar Chadash"
+            },
+            {
+                "heTitle": "ספרא תנינא",
+                "enTitle": "Sifra Tanina"
+            },
+            {
+                "heTitle": "תקונא קדמאה",
+                "enTitle": "Tikuna Kadma'ah"
+            },
+            {
+                "heTitle": "זה שייך לפרשת נח",
+                "enTitle": "More about Parshat Noach"
+            },
+            {
+                "heTitle": "זה שייך לפרשת שלח לך",
+                "enTitle": "More about Parshat Shelach"
+            },
+            {
+                "heTitle": "עוד לפרשת וירא אליו",
+                "enTitle": "More about Parshat Vayera"
+            }
+        ]
+    }
+}

json/Kabbalah/Zohar/Zohar Chadash/English/merged.json

@@ -0,0 +1,1108 @@
+{
+    "title": "Zohar Chadash",
+    "language": "en",
+    "versionTitle": "merged",
+    "versionSource": "https://www.sefaria.org/Zohar_Chadash",
+    "text": {
+        "Bereshit": [
+            "\"And God said, Let there be light.\" and, behold, Rabbi Yitzchak said, \"There was\"",
+            "Rabbi Judah said that this implies 'light' was already in existence, as indicated by \"there was\". It is not written, \"there <i>became</i> light\", but \"there <i>was</i>\".",
+            "When the Holy One, Blessed be He, looked over the generations of wicked men, he stored the light for the righteous ones. Thus it is written, \"And from the wicked their light is withholden,\" (Job 38:15) and, \"light is sown for the righteous and gladness for those upright in hearts\" (Ps. 97:11) And so, God said \"Let there be light\" just as it is written, \"Who raised up the righteous man from the east,\" (Is. 41:1)",
+            "\"And God saw the light, it was good;\" What was it that He saw, that was good? Rabbi Hiyya said that this implies that He foresaw the actions of the wicked, and still stored the light, for reasons we've said before. But, Rabbi Aba says, \"And God saw the light, it was good;\" because it was good to <i>hide</i>. He saw its radiance beaming from one end of the world to the other, and He saw that it was better to conceal it, so that sinners might not benefit from it. Rabbi Shimon said that no anger or judgement may be found in \"And God saw the light, it was good;\" After all, it is written, \"Balaam saw that it pleased the Lord to bless Israel\" (Num. 24:1) and this is proven by the verse's closing, \"And God divided the light from the darkness\" (Gen. 1:4), to snuff wrath, even though the Holy One, Blessed be He, later (re-)combined the two. ",
+            "Come and behold, the supernal radiance [Binah], continues to radiate. Through this radiance, it should bring gladness to all. This is the right, which was crowned with the right to make the engravings. It is written, \"How great is Your goodness, which You have laid upon those who fear You and which You have wrought for they who trust in You\" (Ps. 31:20). \"How great is Your goodness\" alludes to the primordial light that the Holy One, blessed be He, stored away. \"They who fear You\" alludes to the righteous who fear sin, who are aforementioned. \"And there was evening and there was morning, the first day\" (Gen. 1:5) \"And there was evening\" from the side of darkness [Nukva] \"and there was morning\" from the side of light [Zeir Anpin]. And since they join together as one, it is written they are the \"first day.\"",
+            "Rabbi Judah says, \"If this was so, why is 'there was evening and there was morning' repeated each day?\" It is to acknowledge that there cannot be day without night, nor night without day, and that they are inseparable.",
+            "Rabbi Yossi said, \"The day on which the primal light emerged extended into all the other days, as the word 'day' is repeated in them all.\" Rabbi Elazar said, \"We learn this: they are all called mornings, because morning only relates to the primal light.\" Rabbi Shimon said, \"The first day accompanies all of them, and that all are contained within it.\" This shows that there is no true distinction between them, and that all are one.",
+            "\"And God said, Let there be Light.\" alluding to light spreading downwards. These are the angels created on the first day, who exist on the right side.",
+            "\"And God saw the light, it was good;\" (Gen. 1:4) in which the participle <i>אֶת</i> joins the opaque reflection [Malchut] with the shining reflection [Zeir Anpin] – this union is what was \"good\". Thus says Rabbi Elazar, \"'<i>אֶת</i>' includes the angels who come from the side of light, and shine as brightly as the primal light.\""
+        ],
+        "Noach": [
+            "And Rabbi Hezekiah said, Israel is deserving of their share, for the Holy One, blessed be He, delights in them and gives them the holy Torah, takes care of them, and provides them with food to sustain themselves above and below, so that the Holy One, blessed be He, does not dominate over them alone. And they are able to repel from themselves all accusers and all hardships, because they are the share of His glory and His wealth, as you say (Deuteronomy 32:9) \"For a portion of the Lord is His people Jacob, the lot of His inheritance.”.",
+            "Come and see, on the day of Rosh Hashanah, the Holy One, Blessed be He, sits in judgment over the world, and all the inhabitants of the world come for reckoning, and there is not one that doesn't come for reckoning. And the books of the living and the dead are opened on that day.",
+            "And the Holy One, Blessed be He, due to his delight in them, gives them a time to refrain from all the accusers above, who frighten them every time the judgement is allowed on the world. On this day, the people of Israel appear to stir up compassion upon them. And how? With the shofar.",
+            "This sound that comes forth, ascends above and wakes up the heavenly shofar. Then, mercy is aroused from His place. And the Holy One, Blessed be He, stands from the throne of judgment and sits on the throne of mercy, He has mercy on Israel, and He does not give permission for the accusers to accuse them.",
+            "And Israel stands justified before the Holy One, Blessed be He, and they blow the shofar, and mercy is aroused. For that sound that comes forth, it arouses His mercy. And then, the accuser can't stand before the throne of mercy, for he does not come from that side, and the prosecutor is not found.",
+            "On the Day of Atonement, which is the seal of the judgment, the people of Israel stand in their purity. On that day, so that the accuser might not approach the Sanctuary, they offer him a goat, which comes from the side of impure winds, and he is occupied with it, and does not approach the Sanctuary to do harm. And then, faces are illuminated, and Israel is refined from it.",
+            "At another time, when the sins of people have increased, this accuser, at the time of judgment, is aroused over the sins of the world. Then he comes and is found as an accuser before the Holy One, blessed be He, and troubles the Sanctuary, and all faces become sad, and judgment is found. And because of this, the end of all flesh comes before me. Certainly before me, to bring a claim over the sins of the sons of the world, which they have caused.",
+            "Come and see, every person who does and observes the precepts of the Torah, his soul is preserved in his body, for he is good and will not be punished, and the angel of death will not have dominion over him. And every person who does not observe and does not fulfill the precepts of the Torah and transgresses them, then the angel of death will have dominion over him.",
+            "Come and see, the Ark represents the body. Noah and his wife represent Yud Heh (Yah). Shem and his wife represent Vav Heh (part of the tetragrammaton YHWH). And thus forms the full name of God, Yud Heh Vav Heh. Japheth and his wife represent Yud Heh, and Ham and his wife, and they are a replica.",
+            "And it says (Genesis 6:13) \"And God said to Noah\", God, this is the Shekhina (Divine presence), \"The end of all flesh\" etc. (Genesis 6:16) \"Make a window for the Ark\", this is a mystery of the body. \"You, your sons\" etc., men alone, and women alone. (Genesis 6:22) \"And Noah made\", this is a holy covenant. \"According to all that God commanded him\", this is the Shekhina. (Genesis 7:1) \"And the Lord said to Noah\", here is the attribute of mercy.",
+            "(Genesis 7:2) \"And of the beasts that are not clean, two, male and female\", for this comes from the side of impurity, and on this, He said, \"and I will destroy\". And take a look, in it there are only two, and not seven, seven, as it is written for the birds of heaven, four pairs of male and female, to keep seed alive on the face of all the earth. (Genesis 7:9) \"Two by two they came\", look and notice, from what it said earlier \"And of the beasts that are not clean\" and after \"two by two”.",
+            "Rabbi Judah said, Come and see, there is not a single night when the soul does not depart from the body of a person, which is called a dove. As it is written, (Genesis 8:8) \"And he sent out the dove\". \"The waters had subsided\", these are the intentional waters, as you said (Psalms 124:5) \"The defiant waters.\" They are from the side of impurity. \"From the surface of the earth\", they are above the earth, they are the destructive angels.",
+            "What is written? \"But the dove found no rest\" (Genesis 8:9), because she was prevented from the upper world, and from the righteous ones above, and from all their blessings. This is what is written: \"And she returned to him to the ark, because the water was over the surface of all the earth”.",
+            "\"He sent the dove out again\" (Genesis 8:10), and because of the pressure and pain, \"The dove came back to him in the evening\" (Genesis 8:11), when it was not a time of respite for them, as it was before, and her day became dark, and her sun was mixed.",
+            "\"And what did you say to Noah and his sons? (Song of Songs 5:7) 'Found by the guards who circle the city.' Those are the guardians of the three watches of Jerusalem. Despite all of that, (Genesis 8:11) 'Behold, an olive leaf torn off, [was] in her mouth,' and because of this Noah knew that the waters had eased and the angels of sanctity prevailed over the angels of destruction. 'And he waited yet another seven days' etc., 'and she did not return again' etc., 'the waters had dried up from the earth.’\"",
+            "",
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+            "",
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+            "",
+            "",
+            "",
+            "",
+            "",
+            "Rebbe Yitzchak said, \"Come and see when the holy one blessed be he bought down water he first brought it down in mercy to show the world that if they repent he will accept them. This is implied when it first says 'There was rain' and later it says 'there was the flood' that if they repent it will be rain of blessing and if they do not repent it will be a flood.\""
+        ],
+        "Lech Lecha": [],
+        "Vayera": [],
+        "Toldot": [],
+        "Vayetzei": [],
+        "Vayeshev": [],
+        "Beshalach": [],
+        "Yitro": [
+            "",
+            "He said to him, “That which the Holy One, blessed be He, mentions in every place to the Jewish people, ‘I am the Lord, your God, who took you out of the land of Egypt’ (Exodus 20:2); ‘I am the Lord, your God, who took you out of the land of Egypt’ (Leviticus 19:36) - what novelty is taught here? It is [just] the payback of the stipulation! This is what He said to Abraham - ‘that your descendants will be foreigners in a land that is not theirs, etc. afterwards they will leave with great wealth’ (Genesis 15:13-14). If so, why mention it to them in every place?”",
+            "He said to him, “Come and see, my son! The Holy One, blessed be He, only stipulated with Abraham that He would take the Jewish people out of the exile of Egypt, but not from under the subjugation to another [god]. As when the Jewish people were in Egypt, they certainly defiled themselves with all types of impurity, to the point that they dwelt under the forty-nine powers of impurity. Yet the Holy One, blessed be He, took them out from under the service to all the other powers.",
+            "Moreover, He raised them to the forty-nine gates of understanding corresponding to [the powers of impurity], which he did not stipulate with Abraham - rather only to take them out of Egypt. But He acted with His goodness and His kindness towards them.",
+            "And because of that, you will find the exodus from Egypt [mentioned] fifty times in the Torah; to show to all the people of the world, the kindness that the Holy One, blessed be He, did with the Jewish people: That he took them out from those forces of impurity and raised us up into the forces of purity, meaning the fifty gates of understanding. ",
+            "And that is [the reason] that we count [the days of the Omer] from the holiday of Passover, and we count the days and the weeks. And behold, the colleagues were aroused [to know that] it is a commandment to count the days and it is a commandment to count the weeks. For He took us out of a power of impurity each day and brought us up into a power of purity.“ "
+        ],
+        "Terumah": [
+            "Rabbi Shimon bar Yochai said: At the time that a person rises in the morning, places tefillin on his head and tefillin with the holy imprint on his forearm, wraps with the commanded wrapping (talit) and goes out from the gate of his house, four holy angels attach themselves to him. And they go out with him from the gate of his house and accompany him to the synagogue. And they proclaim before him, \"Give honor to the image of the Holy King, give honor to the son of the King, to the precious face of the King.\" A holy spirit rests upon him. It proclaims and says (Isaiah 49:3), \"Israel in whom I glory.\""
+        ],
+        "Ki Tisa": [],
+        "Tzav": [],
+        "Achrei Mot": [],
+        "Behar": [],
+        "Nasso": [],
+        "Chukat": [
+            "And they set out from Hor Hahar through the way of the Sea of Reeds. That is that the group stopped studying the Talmud, which is called Hor HaHar. Why is it called Hor HaHar? Because from there comes teaching [hora'ah] to the world, as \"I have written to instruct them [lehorotam]\" (Exodus 24:12) - and this is the Oral Torah [Mishnah, Talmud and Midrash].",
+            "But come and see: there is a vision of wisdom in here. The place called Hor HaHar its way was near the Sea of Reeds, the end of the steps/levels, that she [the Shechinah] was speaking in front of them in the desert, and taught them the ways of life, to go above the present world.",
+            "And they [Israel] went left her and on her way, and went after the way of the snake Akalton, which reigns in the land of Edom, so it says \"the soul of the people became smaller in the way\" this is because they left the way of life, and so they \"spoke against God and Moshe\" [Moshe represents the Shechinah]. They rejected all: the Oral Torah and the Written Torah. \"There is no bread\" - this is the Oral Torah. \"There is no water\" - this is the written Torah. And this is \"kelokel bread\" - the words of the Oral Torah were light [kal] in their eyes.",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "Come and see how great is the strength of teshuvah (return) over all that there is, because when a person returns to her Source then the well of living waters is replenished to the brim, and from all its sides [water] from the core comes out, and the twelve gates of a person are drenched from smallness of living with largeness of living. ",
+            "When Israel returned in teshuvah then they sang a song. And those are the seven levels that they returned with their song, and the higher well was raised high, and the snake disappeared from the world. This is what is written \"Then Israel sang\" (Numbers 21:17) \"raise well, answer to it\", and the lower mother [malchut, our reality] is infused with the higher mother [binah, understanding]"
+        ],
+        "Balak": [],
+        "Matot": [],
+        "Vaetchanan": [],
+        "Ki Teitzei": [],
+        "Ki Tavo": [
+            "",
+            "One day the sages were in the study hall asking and said, \"The curses in the Book of Leviticus are apropos the First Temple. The curses in the Book of Deuteronomy are apropos the Second Temple and the final exile. The curses in the Book of Leviticus have within them accurance, and the love of the Holy Blessed One for Israel, as written (Lev. 26:44) 'And I will remember My covenant with Jacob' etc., and it is written, 'And even with all this when they are in the land of their enemies...' The curses in the Book of Deuteronomy do not have within them accurance , nor within them any comfort at all, as written in the former curses.\" And they did not know.",
+            "Rabbi Yehuda son of Ilai rose and said, \"A shame about the lowliness of Bar Yoḥai, for none know it, and if they know, none can reveal it.\"",
+            "R. Yosei son of Rabbi Yehuda, one day in the morning, saw all the birds that were flying, and a turtledove came before him. He rose on his legs and said, \"Turtledove, faithful turtledove, from the day of the flood the image of the holy people, yours is goodness and sweetness. Go and do for me a single message to Bar Yoḥai at the place where he is.\"",
+            "That turtledove turned around and went up to him. He wrote a single letter, and said what he said. And the turtledove rose and took it in its beak, and flew back to Rabbi Shimon, and placed it in its wing. He looked at that letter, and cried, he and Rabbi Elazar his son. And he said, \"I am crying about my separatedness from the fellowship, and I am crying about these matters which are not revealed to them — what the final generations wll do, they will not look upon it.",
+            "And then, Elijah (may he be remembered for good!) came. He saw him weeping. He said, \"Another message I was sending, now, and the Holy Blessed One sent me to appease your tears. Don't, rabbi, don't, rabbi, there is no need to reveal these matters to the righteous now.\"",
+            "But thus the Holy Blessed One said: in the former curses there are 32 verses, and each corresponds to the paths of the Torah. In the latter curses there are 53 verses, corresponding to the portions and ways of the Torah.",
+            "In the former exile of the First Temple, Israel transgressed the paths hidden in secret — their sin was revealed, and the end of it was revealed, and their comfort and assurance. In the latter exile of the Second Temple, Israel transgressed the 53 portions, revealed ways — their sin was hidden, and the end of it was hidden, and their comfort and assurance was not written in it.",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "...בֵּינְתַיִם עָבְרָה רוּחַ אַחַת וְהִפְרִידָה אוֹתָם, וְעָלָה אֵלִיָּהוּ בְּתוֹךְ גַּלְגַּל שֶׁל אֵשׁ, וְנִשְׁאָר רַבִּי שִׁמְעוֹן, וּבָכָה וְנִרְדַּם עַל פֶּתַח הַמְּעָרָה. בֵּינְתַיִם בָּא אֵלִיָּהוּ, זָכוּר לַטּוֹב, וְאָמַר: קוּם רַבִּי שִׁמְעוֹן וְהִתְעוֹרֵר מִשְּׁנָתְךְ. אַשְׁרֵי חֶלְקְךְ, שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא רוֹצֶה בִּכְבוֹדְךְ. כָּל הַהַבְטָחוֹת וְהַנֶּחָמוֹת שֶׁל יִשְׂרָאֵל כְּתוּבוֹת בַּקְּלָלוֹת הַלָּלוּ."
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+            "(200) And in that way (the Zohar mentions before that that on holidays, Chol Hamoed is equivalent to the Tefillin of the Hand), Chol Hamoed is like Yom Tov (Chag) when it comes to work (meaning, the work of the mystic), and we need to be happy in them just like we need to be on Yom Tov. And because of that, in these days (Yom Tov and Chol Hamoed) that they are the Tefillin of the Ruler of the World, it is forbidden to wear any other tefillin, because they are these (holiday) days, which they are the higher Tefillin (as in the holidays are an even higher tefillin) that rest on the heads of the Holy People of Israel.",
+            "",
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+            "",
+            "(The Zohar offers a parable equating those who wear tefillin, always, to servants of a king who wear his seal. On Yom Tov and Chol Hamoed however, the king's seal is the holiday itself, and wearing tefillin is the seal that we made.)",
+            "(205) [if the King offers the servant a specific seal, but instead of wearing the king's seal] If that servant, puts aside the higher seal the king made himself (aka, the holiday), in favor of a seal that the servant made himself, of course that servant deserves to be put to dead, because he desecrated the King’s Seal, and he didn’t care for the King’s honor. And because of that, it is forbidden for the Holy Nation (aka, the Jewish people) to disregard the higher Seal of the King [Yom Tov and Chol Hamoed] that he placed on them, in favor of this image (seal) that we created ourselves (Tefillin)."
+        ],
+        "Midrash Rut": [
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+            "And it is written: 'And Eliyahu went up to heaven in a whirlwind.' (II Kings 2:11). Rabbi Nechemiah and Rabbi Yehudah say: 'when the Holy Blessed One brought Eliyahu to heaven the Angel of Death stood to oppose Him. ",
+            "The Holy Blessed One said to him [the angel]: This is why I created the heaven, so Eliyahu could go there!' The Angel of Death said to the Master of the World: 'Now You have given other creatures an opening [to avoid death].\" The Holy Blessed One replied: 'Eliyahu is not like other creatures. He could remove you [Death] from the world and you do not know his strength.' The Angel of Death said, 'Master of the World, grant me permission and I will descend upon him.' He said 'Go down.' And he immediately descended. But Eliyahu saw him, forced him under his leg, and [Eliyahu] asked to be able to remove him from the world, but God did not grant him permission. Immediately, Eliyahu flipped him and ascended [alive] to heaven.",
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+            "Like this is Kaddish: May His great Name be exalted and sanctified – that great name is above everything. It is the source of life from which all blessings and all holiness comes. And that is the world to come. And afterwards, it is drawn from it into the world that He created according to His will, the lower world. All blessings are like this, except for the blessings of prayer in which a person bows, as they begin from below to above."
+        ],
+        "Midrash HaNe'elam Al Eichah": [
+            "1. The Jewish community of Babylon sent a message to the Jewish community of the Holy Land, \"It is appropriate for us to cry, it is appropriate for us to eulogize the destruction of the house of God, so much so that the we have been scattered amongst the nations, we should begin to euglogize, to explain the verses in order (from the book of Lamentations), that the master of the world sent in order to eulogize the destruction of His house. "
+        ],
+        "Tikkunim Mizohar Chadash": [
+            "Three people are especially beloved by G-d: One who does not lose control of his temper, one who does not become drunk, and one who does not demand his full rights.  (Pesachim 113a)",
+            "One who carefully guards himself against giving in to anger and avoids any arguments, merits that his home is compared to the holy Temple. (Zohar)"
+        ],
+        "Sifra Tanina": [],
+        "Tikuna Kadma'ah": [],
+        "More about Parshat Noach": [],
+        "More about Parshat Shelach": [],
+        "More about Parshat Vayera": []
+    },
+    "versions": [
+        [
+            "Sefaria Community Translation",
+            "https://www.sefaria.org"
+        ]
+    ],
+    "heTitle": "זוהר חדש",
+    "categories": [
+        "Kabbalah",
+        "Zohar"
+    ],
+    "schema": {
+        "heTitle": "זוהר חדש",
+        "enTitle": "Zohar Chadash",
+        "key": "Zohar Chadash",
+        "nodes": [
+            {
+                "heTitle": "פרשת בראשית",
+                "enTitle": "Bereshit"
+            },
+            {
+                "heTitle": "פרשת נח",
+                "enTitle": "Noach"
+            },
+            {
+                "heTitle": "פרשת לך לך",
+                "enTitle": "Lech Lecha"
+            },
+            {
+                "heTitle": "פרשת וירא",
+                "enTitle": "Vayera"
+            },
+            {
+                "heTitle": "פרשת תולדות",
+                "enTitle": "Toldot"
+            },
+            {
+                "heTitle": "פרשת ויצא",
+                "enTitle": "Vayetzei"
+            },
+            {
+                "heTitle": "פרשת וישב",
+                "enTitle": "Vayeshev"
+            },
+            {
+                "heTitle": "פרשת בשלח",
+                "enTitle": "Beshalach"
+            },
+            {
+                "heTitle": "פרשת יתרו",
+                "enTitle": "Yitro"
+            },
+            {
+                "heTitle": "פרשת תרומה",
+                "enTitle": "Terumah"
+            },
+            {
+                "heTitle": "פרשת כי תשא",
+                "enTitle": "Ki Tisa"
+            },
+            {
+                "heTitle": "פרשת צו",
+                "enTitle": "Tzav"
+            },
+            {
+                "heTitle": "פרשת אחרי",
+                "enTitle": "Achrei Mot"
+            },
+            {
+                "heTitle": "פרשת בהר",
+                "enTitle": "Behar"
+            },
+            {
+                "heTitle": "פרשת נשא",
+                "enTitle": "Nasso"
+            },
+            {
+                "heTitle": "פרשת חקת",
+                "enTitle": "Chukat"
+            },
+            {
+                "heTitle": "פרשת בלק",
+                "enTitle": "Balak"
+            },
+            {
+                "heTitle": "פרשת מטות",
+                "enTitle": "Matot"
+            },
+            {
+                "heTitle": "פרשת ואתחנן",
+                "enTitle": "Vaetchanan"
+            },
+            {
+                "heTitle": "פרשת כי תצא",
+                "enTitle": "Ki Teitzei"
+            },
+            {
+                "heTitle": "פרשת כי תבא",
+                "enTitle": "Ki Tavo"
+            },
+            {
+                "heTitle": "שיר השירים",
+                "enTitle": "Shir HaShirim"
+            },
+            {
+                "heTitle": "מדרש רות",
+                "enTitle": "Midrash Rut"
+            },
+            {
+                "heTitle": "מדרש הנעלם על איכה",
+                "enTitle": "Midrash HaNe'elam Al Eichah"
+            },
+            {
+                "heTitle": "תקונים מזהר חדש",
+                "enTitle": "Tikkunim Mizohar Chadash"
+            },
+            {
+                "heTitle": "ספרא תנינא",
+                "enTitle": "Sifra Tanina"
+            },
+            {
+                "heTitle": "תקונא קדמאה",
+                "enTitle": "Tikuna Kadma'ah"
+            },
+            {
+                "heTitle": "זה שייך לפרשת נח",
+                "enTitle": "More about Parshat Noach"
+            },
+            {
+                "heTitle": "זה שייך לפרשת שלח לך",
+                "enTitle": "More about Parshat Shelach"
+            },
+            {
+                "heTitle": "עוד לפרשת וירא אליו",
+                "enTitle": "More about Parshat Vayera"
+            }
+        ]
+    }
+}

json/Kabbalah/Zohar/Zohar/English/Ami Silver, 2020.json

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+{
+    "language": "en",
+    "title": "Zohar",
+    "versionSource": "sefaria.org",
+    "versionTitle": "Ami Silver, 2020",
+    "versionNotes": "",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "ספר הזהר",
+    "categories": [
+        "Kabbalah",
+        "Zohar"
+    ],
+    "text": {
+        "Introduction": [],
+        "Bereshit": [
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "",
+                "",
+                "Come and see, one who desires to know the wisdom of holy unity should gaze upon a flame that rises from a coal, or from a lit candle. For the flame only rises when it is attached to a coarse (alt. other) object.",
+                "Come and see, in the rising flame there are two lights. One white, shining light; and one light to which black or blue (techelet) is attached. The white light is on top and it rises in a straight path. And the blue or black light is beneath it, and it is a seat to the white.",
+                "The white light rests upon it and they are attached to one another, forming a single unity. The light that is either black or a shade of blue that is below, is a throne of glory to the white [light]. ",
+                "And herein lies the secret of techelet. And this blue (or) black throne is attached to another object below it that kindles it and arouses it to attach itself to the white light (alt. above).",
+                "At times, this blue-black changes to red, but the white light above it never changes, for it is constantly white. However, the blue changes to these [other] colors; at times it is blue or black, and at times it is red. ",
+                "And it is attached on both sides. It is attached above to that (alt. supernal) white light, [and] it is attached to that object below that has been set to give it light (to serve as kindling) and to attach itself to it.",
+                "",
+                "",
+                "",
+                "",
+                "And resting above the white light is a concealed light that surrounds it. And herein lies a supernal mystery, and all of it can be found in the rising flame, in which the wisdom of the higher realms are present."
+            ]
+        ],
+        "Noach": [],
+        "Lech Lecha": [],
+        "Vayera": [],
+        "Chayei Sara": [],
+        "Toldot": [],
+        "Vayetzei": [],
+        "Vayishlach": [],
+        "Vayeshev": [],
+        "Miketz": [],
+        "Vayigash": [],
+        "Vayechi": [],
+        "Shemot": [],
+        "Vaera": [],
+        "Bo": [],
+        "Beshalach": [],
+        "Yitro": [],
+        "Mishpatim": [],
+        "Terumah": [],
+        "Sifra DiTzniuta": [],
+        "Tetzaveh": [],
+        "Ki Tisa": [],
+        "Vayakhel": [],
+        "Pekudei": [],
+        "Vayikra": [],
+        "Tzav": [],
+        "Shmini": [],
+        "Tazria": [],
+        "Metzora": [],
+        "Achrei Mot": [],
+        "Kedoshim": [],
+        "Emor": [],
+        "Behar": [],
+        "Bechukotai": [],
+        "Bamidbar": [],
+        "Nasso": [],
+        "Idra Rabba": [],
+        "Beha'alotcha": [],
+        "Sh'lach": [],
+        "Korach": [],
+        "Chukat": [],
+        "Balak": [],
+        "Pinchas": [],
+        "Matot": [],
+        "Vaetchanan": [],
+        "Eikev": [],
+        "Shoftim": [],
+        "Ki Teitzei": [],
+        "Vayeilech": [],
+        "Ha'Azinu": [],
+        "Idra Zuta": [],
+        "Addenda": {
+            "Volume I": [],
+            "Volume II": [],
+            "Volume III": []
+        }
+    },
+    "schema": {
+        "heTitle": "ספר הזהר",
+        "enTitle": "Zohar",
+        "key": "Zohar",
+        "nodes": [
+            {
+                "heTitle": "הקדמה",
+                "enTitle": "Introduction"
+            },
+            {
+                "heTitle": "בראשית",
+                "enTitle": "Bereshit"
+            },
+            {
+                "heTitle": "נח",
+                "enTitle": "Noach"
+            },
+            {
+                "heTitle": "לך לך",
+                "enTitle": "Lech Lecha"
+            },
+            {
+                "heTitle": "וירא",
+                "enTitle": "Vayera"
+            },
+            {
+                "heTitle": "חיי שרה",
+                "enTitle": "Chayei Sara"
+            },
+            {
+                "heTitle": "תולדות",
+                "enTitle": "Toldot"
+            },
+            {
+                "heTitle": "ויצא",
+                "enTitle": "Vayetzei"
+            },
+            {
+                "heTitle": "וישלח",
+                "enTitle": "Vayishlach"
+            },
+            {
+                "heTitle": "וישב",
+                "enTitle": "Vayeshev"
+            },
+            {
+                "heTitle": "מקץ",
+                "enTitle": "Miketz"
+            },
+            {
+                "heTitle": "ויגש",
+                "enTitle": "Vayigash"
+            },
+            {
+                "heTitle": "ויחי",
+                "enTitle": "Vayechi"
+            },
+            {
+                "heTitle": "שמות",
+                "enTitle": "Shemot"
+            },
+            {
+                "heTitle": "וארא",
+                "enTitle": "Vaera"
+            },
+            {
+                "heTitle": "בא",
+                "enTitle": "Bo"
+            },
+            {
+                "heTitle": "בשלח",
+                "enTitle": "Beshalach"
+            },
+            {
+                "heTitle": "יתרו",
+                "enTitle": "Yitro"
+            },
+            {
+                "heTitle": "משפטים",
+                "enTitle": "Mishpatim"
+            },
+            {
+                "heTitle": "תרומה",
+                "enTitle": "Terumah"
+            },
+            {
+                "heTitle": "ספרא דצניעותא",
+                "enTitle": "Sifra DiTzniuta"
+            },
+            {
+                "heTitle": "תצוה",
+                "enTitle": "Tetzaveh"
+            },
+            {
+                "heTitle": "כי תשא",
+                "enTitle": "Ki Tisa"
+            },
+            {
+                "heTitle": "ויקהל",
+                "enTitle": "Vayakhel"
+            },
+            {
+                "heTitle": "פקודי",
+                "enTitle": "Pekudei"
+            },
+            {
+                "heTitle": "ויקרא",
+                "enTitle": "Vayikra"
+            },
+            {
+                "heTitle": "צו",
+                "enTitle": "Tzav"
+            },
+            {
+                "heTitle": "שמיני",
+                "enTitle": "Shmini"
+            },
+            {
+                "heTitle": "תזריע",
+                "enTitle": "Tazria"
+            },
+            {
+                "heTitle": "מצורע",
+                "enTitle": "Metzora"
+            },
+            {
+                "heTitle": "אחרי מות",
+                "enTitle": "Achrei Mot"
+            },
+            {
+                "heTitle": "קדושים",
+                "enTitle": "Kedoshim"
+            },
+            {
+                "heTitle": "אמור",
+                "enTitle": "Emor"
+            },
+            {
+                "heTitle": "בהר",
+                "enTitle": "Behar"
+            },
+            {
+                "heTitle": "בחקותי",
+                "enTitle": "Bechukotai"
+            },
+            {
+                "heTitle": "במדבר",
+                "enTitle": "Bamidbar"
+            },
+            {
+                "heTitle": "נשא",
+                "enTitle": "Nasso"
+            },
+            {
+                "heTitle": "האדרא רבא",
+                "enTitle": "Idra Rabba"
+            },
+            {
+                "heTitle": "בהעלותך",
+                "enTitle": "Beha'alotcha"
+            },
+            {
+                "heTitle": "שלח לך",
+                "enTitle": "Sh'lach"
+            },
+            {
+                "heTitle": "קרח",
+                "enTitle": "Korach"
+            },
+            {
+                "heTitle": "חקת",
+                "enTitle": "Chukat"
+            },
+            {
+                "heTitle": "בלק",
+                "enTitle": "Balak"
+            },
+            {
+                "heTitle": "פנחס",
+                "enTitle": "Pinchas"
+            },
+            {
+                "heTitle": "מטות",
+                "enTitle": "Matot"
+            },
+            {
+                "heTitle": "ואתחנן",
+                "enTitle": "Vaetchanan"
+            },
+            {
+                "heTitle": "עקב",
+                "enTitle": "Eikev"
+            },
+            {
+                "heTitle": "שופטים",
+                "enTitle": "Shoftim"
+            },
+            {
+                "heTitle": "כי תצא",
+                "enTitle": "Ki Teitzei"
+            },
+            {
+                "heTitle": "וילך",
+                "enTitle": "Vayeilech"
+            },
+            {
+                "heTitle": "האזינו",
+                "enTitle": "Ha'Azinu"
+            },
+            {
+                "heTitle": "האדרא זוטא",
+                "enTitle": "Idra Zuta"
+            },
+            {
+                "heTitle": "תוספות",
+                "enTitle": "Addenda",
+                "nodes": [
+                    {
+                        "heTitle": "כרך א",
+                        "enTitle": "Volume I"
+                    },
+                    {
+                        "heTitle": "כרך ב",
+                        "enTitle": "Volume II"
+                    },
+                    {
+                        "heTitle": "כרך ג",
+                        "enTitle": "Volume III"
+                    }
+                ]
+            }
+        ]
+    }
+}

json/Kabbalah/Zohar/Zohar/English/Danny Strassman's translation.json

@@ -0,0 +1,343 @@
+{
+    "language": "en",
+    "title": "Zohar",
+    "versionSource": "sefaria.org",
+    "versionTitle": "Danny Strassman's translation",
+    "versionNotes": "",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "ספר הזהר",
+    "categories": [
+        "Kabbalah",
+        "Zohar"
+    ],
+    "text": {
+        "Introduction": [],
+        "Bereshit": [],
+        "Noach": [],
+        "Lech Lecha": [],
+        "Vayera": [],
+        "Chayei Sara": [],
+        "Toldot": [],
+        "Vayetzei": [],
+        "Vayishlach": [],
+        "Vayeshev": [],
+        "Miketz": [],
+        "Vayigash": [],
+        "Vayechi": [],
+        "Shemot": [],
+        "Vaera": [],
+        "Bo": [],
+        "Beshalach": [],
+        "Yitro": [
+            [
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "Rabbi Abba said, in many places we taught, that everything Hashem does above and below is truth, and what He does is truth, and there is nothing in the world that a person should reject and treat with disrespect, because everything is the truth, and everything is needed in the world.",
+                "For one time, Rabbi Elazar was walking on a path, and Rabbi Chizkiya was walking with him.  They saw a snake and Rabbi Chizkiya got up to kill it.  Rabbi Elazar said to him, \"Leave it, don't kill it.\" [Rabbi Chizkiya] responded, \"But it's a bad thing, for it kills people.\"  [Rabbi Elazar] said to Rabbi Chizkiya, \"But it says in the verse (Koheles 10:11) 'If a snake will kill without a whisper'.  A snake does not bite a person until he is whispered to from Above to kill the person...",
+                "And everything is in the hands of Hashem, and everything is the work of His hands, and the world needs it, and if the world didn't need it, Hashem wouldn't have made it.  And this is why a person should not disrespect anything in the world.  And in the matters and actions of Hashem, how much more so. "
+            ]
+        ],
+        "Mishpatim": [],
+        "Terumah": [],
+        "Sifra DiTzniuta": [],
+        "Tetzaveh": [],
+        "Ki Tisa": [],
+        "Vayakhel": [],
+        "Pekudei": [],
+        "Vayikra": [],
+        "Tzav": [],
+        "Shmini": [],
+        "Tazria": [],
+        "Metzora": [],
+        "Achrei Mot": [],
+        "Kedoshim": [],
+        "Emor": [],
+        "Behar": [],
+        "Bechukotai": [],
+        "Bamidbar": [],
+        "Nasso": [],
+        "Idra Rabba": [],
+        "Beha'alotcha": [],
+        "Sh'lach": [],
+        "Korach": [],
+        "Chukat": [],
+        "Balak": [],
+        "Pinchas": [],
+        "Matot": [],
+        "Vaetchanan": [],
+        "Eikev": [],
+        "Shoftim": [],
+        "Ki Teitzei": [],
+        "Vayeilech": [],
+        "Ha'Azinu": [],
+        "Idra Zuta": [],
+        "Addenda": {
+            "Volume I": [],
+            "Volume II": [],
+            "Volume III": []
+        }
+    },
+    "schema": {
+        "heTitle": "ספר הזהר",
+        "enTitle": "Zohar",
+        "key": "Zohar",
+        "nodes": [
+            {
+                "heTitle": "הקדמה",
+                "enTitle": "Introduction"
+            },
+            {
+                "heTitle": "בראשית",
+                "enTitle": "Bereshit"
+            },
+            {
+                "heTitle": "נח",
+                "enTitle": "Noach"
+            },
+            {
+                "heTitle": "לך לך",
+                "enTitle": "Lech Lecha"
+            },
+            {
+                "heTitle": "וירא",
+                "enTitle": "Vayera"
+            },
+            {
+                "heTitle": "חיי שרה",
+                "enTitle": "Chayei Sara"
+            },
+            {
+                "heTitle": "תולדות",
+                "enTitle": "Toldot"
+            },
+            {
+                "heTitle": "ויצא",
+                "enTitle": "Vayetzei"
+            },
+            {
+                "heTitle": "וישלח",
+                "enTitle": "Vayishlach"
+            },
+            {
+                "heTitle": "וישב",
+                "enTitle": "Vayeshev"
+            },
+            {
+                "heTitle": "מקץ",
+                "enTitle": "Miketz"
+            },
+            {
+                "heTitle": "ויגש",
+                "enTitle": "Vayigash"
+            },
+            {
+                "heTitle": "ויחי",
+                "enTitle": "Vayechi"
+            },
+            {
+                "heTitle": "שמות",
+                "enTitle": "Shemot"
+            },
+            {
+                "heTitle": "וארא",
+                "enTitle": "Vaera"
+            },
+            {
+                "heTitle": "בא",
+                "enTitle": "Bo"
+            },
+            {
+                "heTitle": "בשלח",
+                "enTitle": "Beshalach"
+            },
+            {
+                "heTitle": "יתרו",
+                "enTitle": "Yitro"
+            },
+            {
+                "heTitle": "משפטים",
+                "enTitle": "Mishpatim"
+            },
+            {
+                "heTitle": "תרומה",
+                "enTitle": "Terumah"
+            },
+            {
+                "heTitle": "ספרא דצניעותא",
+                "enTitle": "Sifra DiTzniuta"
+            },
+            {
+                "heTitle": "תצוה",
+                "enTitle": "Tetzaveh"
+            },
+            {
+                "heTitle": "כי תשא",
+                "enTitle": "Ki Tisa"
+            },
+            {
+                "heTitle": "ויקהל",
+                "enTitle": "Vayakhel"
+            },
+            {
+                "heTitle": "פקודי",
+                "enTitle": "Pekudei"
+            },
+            {
+                "heTitle": "ויקרא",
+                "enTitle": "Vayikra"
+            },
+            {
+                "heTitle": "צו",
+                "enTitle": "Tzav"
+            },
+            {
+                "heTitle": "שמיני",
+                "enTitle": "Shmini"
+            },
+            {
+                "heTitle": "תזריע",
+                "enTitle": "Tazria"
+            },
+            {
+                "heTitle": "מצורע",
+                "enTitle": "Metzora"
+            },
+            {
+                "heTitle": "אחרי מות",
+                "enTitle": "Achrei Mot"
+            },
+            {
+                "heTitle": "קדושים",
+                "enTitle": "Kedoshim"
+            },
+            {
+                "heTitle": "אמור",
+                "enTitle": "Emor"
+            },
+            {
+                "heTitle": "בהר",
+                "enTitle": "Behar"
+            },
+            {
+                "heTitle": "בחקותי",
+                "enTitle": "Bechukotai"
+            },
+            {
+                "heTitle": "במדבר",
+                "enTitle": "Bamidbar"
+            },
+            {
+                "heTitle": "נשא",
+                "enTitle": "Nasso"
+            },
+            {
+                "heTitle": "האדרא רבא",
+                "enTitle": "Idra Rabba"
+            },
+            {
+                "heTitle": "בהעלותך",
+                "enTitle": "Beha'alotcha"
+            },
+            {
+                "heTitle": "שלח לך",
+                "enTitle": "Sh'lach"
+            },
+            {
+                "heTitle": "קרח",
+                "enTitle": "Korach"
+            },
+            {
+                "heTitle": "חקת",
+                "enTitle": "Chukat"
+            },
+            {
+                "heTitle": "בלק",
+                "enTitle": "Balak"
+            },
+            {
+                "heTitle": "פנחס",
+                "enTitle": "Pinchas"
+            },
+            {
+                "heTitle": "מטות",
+                "enTitle": "Matot"
+            },
+            {
+                "heTitle": "ואתחנן",
+                "enTitle": "Vaetchanan"
+            },
+            {
+                "heTitle": "עקב",
+                "enTitle": "Eikev"
+            },
+            {
+                "heTitle": "שופטים",
+                "enTitle": "Shoftim"
+            },
+            {
+                "heTitle": "כי תצא",
+                "enTitle": "Ki Teitzei"
+            },
+            {
+                "heTitle": "וילך",
+                "enTitle": "Vayeilech"
+            },
+            {
+                "heTitle": "האזינו",
+                "enTitle": "Ha'Azinu"
+            },
+            {
+                "heTitle": "האדרא זוטא",
+                "enTitle": "Idra Zuta"
+            },
+            {
+                "heTitle": "תוספות",
+                "enTitle": "Addenda",
+                "nodes": [
+                    {
+                        "heTitle": "כרך א",
+                        "enTitle": "Volume I"
+                    },
+                    {
+                        "heTitle": "כרך ב",
+                        "enTitle": "Volume II"
+                    },
+                    {
+                        "heTitle": "כרך ג",
+                        "enTitle": "Volume III"
+                    }
+                ]
+            }
+        ]
+    }
+}

json/Kabbalah/Zohar/Zohar/English/Ira Robinson.json

@@ -0,0 +1,332 @@
+{
+    "language": "en",
+    "title": "Zohar",
+    "versionSource": "sefaria.org",
+    "versionTitle": "Ira Robinson",
+    "versionNotes": "",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "ספר הזהר",
+    "categories": [
+        "Kabbalah",
+        "Zohar"
+    ],
+    "text": {
+        "Introduction": [],
+        "Bereshit": [],
+        "Noach": [],
+        "Lech Lecha": [],
+        "Vayera": [],
+        "Chayei Sara": [],
+        "Toldot": [],
+        "Vayetzei": [],
+        "Vayishlach": [],
+        "Vayeshev": [],
+        "Miketz": [],
+        "Vayigash": [],
+        "Vayechi": [],
+        "Shemot": [],
+        "Vaera": [],
+        "Bo": [],
+        "Beshalach": [],
+        "Yitro": [],
+        "Mishpatim": [],
+        "Terumah": [],
+        "Sifra DiTzniuta": [],
+        "Tetzaveh": [],
+        "Ki Tisa": [],
+        "Vayakhel": [],
+        "Pekudei": [],
+        "Vayikra": [],
+        "Tzav": [],
+        "Shmini": [],
+        "Tazria": [],
+        "Metzora": [],
+        "Achrei Mot": [],
+        "Kedoshim": [],
+        "Emor": [],
+        "Behar": [],
+        "Bechukotai": [],
+        "Bamidbar": [],
+        "Nasso": [],
+        "Idra Rabba": [],
+        "Beha'alotcha": [
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "",
+                "",
+                "Rabbi Simeon said; Woe to the person who says that this Torah has come to present an ordinary story and ordinary words. For if this were so, even in this time we would be able to make a Torah of ordinary words; [one] better than any of them. If [the Torah] comes merely to present ordinary words, then there are even greater words among the nobles of the world. If so, let us seek [those words] and make a Torah of them. However, all the words of the Torah are sublime and supernal secrets. ",
+                "Come and see: The upper world and the lower world are evenly balanced: Israel below and the high angels above. Of the lofty angels it is written, He makes His angels as winds (Ps. 104:4). This [refers to their state] in the high place. When they come down to earth [the angels] clothe themselves in the garments of this world. Had they not clothed themselves in garments after the fashion of this world, they would not have been able to exist in this world, and the world would not suffer them [to exist]. If this is so with regard to the angels, then [how much more so] with regard to the Torah, which created them and all the worlds, and everything exists for its sake.  When [the Torah] did come down into the world, were it not clothed in the garments of this world, the world would not have been able to suffer it. ",
+                "Therefore the story of the Torah constitutes its garment. He who thinks that the garment is actually the Torah and and not something else, let his spirit deflate and let him have no portion in the world-to-come. It was in this connection that David said, Open my eye that I may behold wondrous things out of your Torah (Ps. 119:18), [meaning] that which is under the garment is really Torah.",
+                "Come and see: A garment is visible to all. Those fools, when they see a man in a garment that appears good to them, seek no farther. They think that the garment is the actual thing. [However,] the essence of the body is the soul. ",
+                "Just so, the Torah has a body. The commandments of the Torah are called the \"body\" of the Torah. This body is clothed in a garment made up of the stories of this world. The fools of the world look on nothing save the garment, which is the story of the Torah and nothing more. They do not look at that which is under the garment. The wise, who worship the Most High King, those who stood at Mount Sinai, look only at the soul, It is the true Torah. In the world-to-come, they will look at the soul of the soul of the Torah. ",
+                "Come and see. Thus it is above: There is garment and body and soul and soul of souls. The heavens and their host are the garment. The congregation of Israel is the body which receives the soul, which is the glory [Tiferet] of Israel... which is the very Torah. The soul of the soul is the ancient Holy One All are connected one to the other. ",
+                "Woe to those sinners of the world who say that this Torah is nothing but an ordinary story. They look at the garment and no farther. Happy are the righteous who regard the Torah properly. Wine cannot stay except in a jar. So Torah cannot abide except in this garment. Because of this one must seek to look at [the Torah] only only through what exists under the garment. Thus all those words and stories are garments."
+            ]
+        ],
+        "Sh'lach": [],
+        "Korach": [],
+        "Chukat": [],
+        "Balak": [],
+        "Pinchas": [],
+        "Matot": [],
+        "Vaetchanan": [],
+        "Eikev": [],
+        "Shoftim": [],
+        "Ki Teitzei": [],
+        "Vayeilech": [],
+        "Ha'Azinu": [],
+        "Idra Zuta": [],
+        "Addenda": {
+            "Volume I": [],
+            "Volume II": [],
+            "Volume III": []
+        }
+    },
+    "schema": {
+        "heTitle": "ספר הזהר",
+        "enTitle": "Zohar",
+        "key": "Zohar",
+        "nodes": [
+            {
+                "heTitle": "הקדמה",
+                "enTitle": "Introduction"
+            },
+            {
+                "heTitle": "בראשית",
+                "enTitle": "Bereshit"
+            },
+            {
+                "heTitle": "נח",
+                "enTitle": "Noach"
+            },
+            {
+                "heTitle": "לך לך",
+                "enTitle": "Lech Lecha"
+            },
+            {
+                "heTitle": "וירא",
+                "enTitle": "Vayera"
+            },
+            {
+                "heTitle": "חיי שרה",
+                "enTitle": "Chayei Sara"
+            },
+            {
+                "heTitle": "תולדות",
+                "enTitle": "Toldot"
+            },
+            {
+                "heTitle": "ויצא",
+                "enTitle": "Vayetzei"
+            },
+            {
+                "heTitle": "וישלח",
+                "enTitle": "Vayishlach"
+            },
+            {
+                "heTitle": "וישב",
+                "enTitle": "Vayeshev"
+            },
+            {
+                "heTitle": "מקץ",
+                "enTitle": "Miketz"
+            },
+            {
+                "heTitle": "ויגש",
+                "enTitle": "Vayigash"
+            },
+            {
+                "heTitle": "ויחי",
+                "enTitle": "Vayechi"
+            },
+            {
+                "heTitle": "שמות",
+                "enTitle": "Shemot"
+            },
+            {
+                "heTitle": "וארא",
+                "enTitle": "Vaera"
+            },
+            {
+                "heTitle": "בא",
+                "enTitle": "Bo"
+            },
+            {
+                "heTitle": "בשלח",
+                "enTitle": "Beshalach"
+            },
+            {
+                "heTitle": "יתרו",
+                "enTitle": "Yitro"
+            },
+            {
+                "heTitle": "משפטים",
+                "enTitle": "Mishpatim"
+            },
+            {
+                "heTitle": "תרומה",
+                "enTitle": "Terumah"
+            },
+            {
+                "heTitle": "ספרא דצניעותא",
+                "enTitle": "Sifra DiTzniuta"
+            },
+            {
+                "heTitle": "תצוה",
+                "enTitle": "Tetzaveh"
+            },
+            {
+                "heTitle": "כי תשא",
+                "enTitle": "Ki Tisa"
+            },
+            {
+                "heTitle": "ויקהל",
+                "enTitle": "Vayakhel"
+            },
+            {
+                "heTitle": "פקודי",
+                "enTitle": "Pekudei"
+            },
+            {
+                "heTitle": "ויקרא",
+                "enTitle": "Vayikra"
+            },
+            {
+                "heTitle": "צו",
+                "enTitle": "Tzav"
+            },
+            {
+                "heTitle": "שמיני",
+                "enTitle": "Shmini"
+            },
+            {
+                "heTitle": "תזריע",
+                "enTitle": "Tazria"
+            },
+            {
+                "heTitle": "מצורע",
+                "enTitle": "Metzora"
+            },
+            {
+                "heTitle": "אחרי מות",
+                "enTitle": "Achrei Mot"
+            },
+            {
+                "heTitle": "קדושים",
+                "enTitle": "Kedoshim"
+            },
+            {
+                "heTitle": "אמור",
+                "enTitle": "Emor"
+            },
+            {
+                "heTitle": "בהר",
+                "enTitle": "Behar"
+            },
+            {
+                "heTitle": "בחקותי",
+                "enTitle": "Bechukotai"
+            },
+            {
+                "heTitle": "במדבר",
+                "enTitle": "Bamidbar"
+            },
+            {
+                "heTitle": "נשא",
+                "enTitle": "Nasso"
+            },
+            {
+                "heTitle": "האדרא רבא",
+                "enTitle": "Idra Rabba"
+            },
+            {
+                "heTitle": "בהעלותך",
+                "enTitle": "Beha'alotcha"
+            },
+            {
+                "heTitle": "שלח לך",
+                "enTitle": "Sh'lach"
+            },
+            {
+                "heTitle": "קרח",
+                "enTitle": "Korach"
+            },
+            {
+                "heTitle": "חקת",
+                "enTitle": "Chukat"
+            },
+            {
+                "heTitle": "בלק",
+                "enTitle": "Balak"
+            },
+            {
+                "heTitle": "פנחס",
+                "enTitle": "Pinchas"
+            },
+            {
+                "heTitle": "מטות",
+                "enTitle": "Matot"
+            },
+            {
+                "heTitle": "ואתחנן",
+                "enTitle": "Vaetchanan"
+            },
+            {
+                "heTitle": "עקב",
+                "enTitle": "Eikev"
+            },
+            {
+                "heTitle": "שופטים",
+                "enTitle": "Shoftim"
+            },
+            {
+                "heTitle": "כי תצא",
+                "enTitle": "Ki Teitzei"
+            },
+            {
+                "heTitle": "וילך",
+                "enTitle": "Vayeilech"
+            },
+            {
+                "heTitle": "האזינו",
+                "enTitle": "Ha'Azinu"
+            },
+            {
+                "heTitle": "האדרא זוטא",
+                "enTitle": "Idra Zuta"
+            },
+            {
+                "heTitle": "תוספות",
+                "enTitle": "Addenda",
+                "nodes": [
+                    {
+                        "heTitle": "כרך א",
+                        "enTitle": "Volume I"
+                    },
+                    {
+                        "heTitle": "כרך ב",
+                        "enTitle": "Volume II"
+                    },
+                    {
+                        "heTitle": "כרך ג",
+                        "enTitle": "Volume III"
+                    }
+                ]
+            }
+        ]
+    }
+}

json/Kabbalah/Zohar/Zohar/English/Rabbi Dr. David Mevorach Seidenberg, from Kabbalah and Ecology.json

@@ -0,0 +1,605 @@
+{
+    "language": "en",
+    "title": "Zohar",
+    "versionSource": "sefaria.org",
+    "versionTitle": "Rabbi Dr. David Mevorach Seidenberg, from \"Kabbalah and Ecology\"",
+    "versionNotes": "",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "ספר הזהר",
+    "categories": [
+        "Kabbalah",
+        "Zohar"
+    ],
+    "text": {
+        "Introduction": [],
+        "Bereshit": [
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "[The] human gazes at them all (ox, eagle, and lion), while all of them ascend and gaze at him. Then they all are traced in their engravings . . . in the mystery of one name called awesome/nora’. So it is written of them: “The likeness/d’mut of their faces was a human face” [Ez 1:10]. All of them include this image/d’yoqna, and this image includes them"
+            ],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "",
+                "",
+                "",
+                "",
+                "",
+                "... Let us make Adam in our image as our likeness”—in order for him to be like this pattern in the four directions, and upper and lower, and east [would] cleave to west and go out to him. And concerning this they taught, “Adam was taken from the place of the Temple/ beyt hamiqdash.\""
+            ],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "... Male and female He created them”—From here [we learn that] any image/d’yoqna where male and female are not found is not a high image...",
+                "",
+                "",
+                "Come see: In any place where male and female are not found as one, The Holy One does not rest His dwelling/madureyh in that place. And blessings are not found except in a place where male and female are found, as it’s written: “He blessed them and called their name Adam in the day of their being created” [Gn 5:2]. It’s not written: “And He blessed him and called his name Adam”—for [a human being] is not even called Adam except [when] male and female are as one."
+            ]
+        ],
+        "Noach": [],
+        "Lech Lecha": [],
+        "Vayera": [],
+        "Chayei Sara": [],
+        "Toldot": [
+            [
+                "",
+                "",
+                "Come see: Anyone who strives in/with the Torah sustains the world and sustains each and every thing according to its redeemed-order / `al tiquneyh as it properly should be. And you have no part/organ/shayyfa that exists in a person that does not have a creature/b’riyah in the world to parallel/receive it. For behold, just as a person is divided into parts . . . and all of them are one body, so also is the world: all these creatures are all of them many many parts / shayyfin shayyfin [of the world], and they are sustained, these upon these, and when all of them are righted/redeemed/mit’taqnin, behold all of them are really/mamash one body. And all is like the pattern /k’gavna of the Torah, for the whole Torah is parts and joints (also meaning “chapters”) / shayyfin uf’raqim, and they are sustained, these upon these, and when all of them are repaired/redeemed they are made into one body. When David gazed upon this thing he opened and said, “How diverse are Your works YHVH, all of them with wisdom You made, what fills the earth are Your possessions” [Ps 104:24]. "
+            ]
+        ],
+        "Vayetzei": [],
+        "Vayishlach": [],
+        "Vayeshev": [],
+        "Miketz": [],
+        "Vayigash": [],
+        "Vayechi": [],
+        "Shemot": [
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "",
+                "",
+                "",
+                "",
+                "",
+                "R’ Aba opened and said: “Go, see YHVH’s workings, that placed desolations/shamot in the earth/land /ba’arets” [Ps 46:9] – don’t read shamot but rather names/sheimot. And this goes like what R’ Chiyya said: According [to] the pattern of the firmament / k’gavna d’raqi`a the Holy One made the earth. In the firmament are holy names; in the earth are holy names."
+            ],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "R’ Yehudah said: Why is it written: “Also this corresponding to this did Ha’elohim make” [Ec 7:14]? Like the pattern of the firmament / k’gavna d’raqi`a, the Holy One made [everything] in the earth, and all of it is a hint about what is above . . .",
+                "Like what R’ Yosi said: These trees through which wisdom is shown, like the carob, the palm, the pistachio, and what is like them, in one (from the same) combination/r’khiva all of them were combined. And all those that make fruit, except apples, they are one mystery, except the paths that separate. ",
+                "And all those that do not bear fruit and are great, except the river willows that have a mystery alone (of their own) like the pattern above / k’gavna dil`eyla, from one [breast] they suck. And every one from those that are small, except the hyssop, from one mother they are born. ",
+                "All the plants in the earth, which have placed over them great forces in the heavens, each and every one is a mystery alone/ of its own like the pattern above, and because of this it’s written: “Your field you will not sow [with] mixtures/kilayim” [Lv 19:19], for each and every one goes up alone and emerges alone."
+            ]
+        ],
+        "Vaera": [],
+        "Bo": [],
+        "Beshalach": [
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "... upper rock / tsur dil`eyla"
+            ]
+        ],
+        "Yitro": [],
+        "Mishpatim": [],
+        "Terumah": [
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "... And with the mishkan you will make ten curtains”—here, this is the mystery of unification, which is fixing/arrangement of the mishkan from so many levels, as it’s written, “and the mishkan was one” [Ex 26:6; 36:13] . . . In a person there are so many parts, upper and lower ones, those that are innermost within, and those that are revealed outside, and all of them are called one body. So also . . .",
+                "",
+                "... the mystery/raza of the mishkan, which is [made of] limbs and parts / eivarin v’shayyfin – they all go/add up to the mystery of Adam, like the pattern/k’gavna of the commandments in the Torah, for the commandments in the Torah are all of them in the mystery of Adam, male and female, for when they are joined together as one they are one, the mystery of Adam."
+            ]
+        ],
+        "Sifra DiTzniuta": [],
+        "Tetzaveh": [],
+        "Ki Tisa": [],
+        "Vayakhel": [],
+        "Pekudei": [],
+        "Vayikra": [],
+        "Tzav": [],
+        "Shmini": [],
+        "Tazria": [],
+        "Metzora": [],
+        "Achrei Mot": [],
+        "Kedoshim": [
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "",
+                "",
+                "",
+                "... Adam Qadmon, even though his body is made from dirt/ `afar, it’s not from the dirt here . . . Adam Qadmon has nothing from this world at all."
+            ]
+        ],
+        "Emor": [],
+        "Behar": [],
+        "Bechukotai": [],
+        "Bamidbar": [],
+        "Nasso": [],
+        "Idra Rabba": [],
+        "Beha'alotcha": [],
+        "Sh'lach": [],
+        "Korach": [],
+        "Chukat": [],
+        "Balak": [],
+        "Pinchas": [],
+        "Matot": [],
+        "Vaetchanan": [],
+        "Eikev": [],
+        "Shoftim": [],
+        "Ki Teitzei": [],
+        "Vayeilech": [],
+        "Ha'Azinu": [],
+        "Idra Zuta": [],
+        "Addenda": {
+            "Volume I": [],
+            "Volume II": [],
+            "Volume III": []
+        }
+    },
+    "schema": {
+        "heTitle": "ספר הזהר",
+        "enTitle": "Zohar",
+        "key": "Zohar",
+        "nodes": [
+            {
+                "heTitle": "הקדמה",
+                "enTitle": "Introduction"
+            },
+            {
+                "heTitle": "בראשית",
+                "enTitle": "Bereshit"
+            },
+            {
+                "heTitle": "נח",
+                "enTitle": "Noach"
+            },
+            {
+                "heTitle": "לך לך",
+                "enTitle": "Lech Lecha"
+            },
+            {
+                "heTitle": "וירא",
+                "enTitle": "Vayera"
+            },
+            {
+                "heTitle": "חיי שרה",
+                "enTitle": "Chayei Sara"
+            },
+            {
+                "heTitle": "תולדות",
+                "enTitle": "Toldot"
+            },
+            {
+                "heTitle": "ויצא",
+                "enTitle": "Vayetzei"
+            },
+            {
+                "heTitle": "וישלח",
+                "enTitle": "Vayishlach"
+            },
+            {
+                "heTitle": "וישב",
+                "enTitle": "Vayeshev"
+            },
+            {
+                "heTitle": "מקץ",
+                "enTitle": "Miketz"
+            },
+            {
+                "heTitle": "ויגש",
+                "enTitle": "Vayigash"
+            },
+            {
+                "heTitle": "ויחי",
+                "enTitle": "Vayechi"
+            },
+            {
+                "heTitle": "שמות",
+                "enTitle": "Shemot"
+            },
+            {
+                "heTitle": "וארא",
+                "enTitle": "Vaera"
+            },
+            {
+                "heTitle": "בא",
+                "enTitle": "Bo"
+            },
+            {
+                "heTitle": "בשלח",
+                "enTitle": "Beshalach"
+            },
+            {
+                "heTitle": "יתרו",
+                "enTitle": "Yitro"
+            },
+            {
+                "heTitle": "משפטים",
+                "enTitle": "Mishpatim"
+            },
+            {
+                "heTitle": "תרומה",
+                "enTitle": "Terumah"
+            },
+            {
+                "heTitle": "ספרא דצניעותא",
+                "enTitle": "Sifra DiTzniuta"
+            },
+            {
+                "heTitle": "תצוה",
+                "enTitle": "Tetzaveh"
+            },
+            {
+                "heTitle": "כי תשא",
+                "enTitle": "Ki Tisa"
+            },
+            {
+                "heTitle": "ויקהל",
+                "enTitle": "Vayakhel"
+            },
+            {
+                "heTitle": "פקודי",
+                "enTitle": "Pekudei"
+            },
+            {
+                "heTitle": "ויקרא",
+                "enTitle": "Vayikra"
+            },
+            {
+                "heTitle": "צו",
+                "enTitle": "Tzav"
+            },
+            {
+                "heTitle": "שמיני",
+                "enTitle": "Shmini"
+            },
+            {
+                "heTitle": "תזריע",
+                "enTitle": "Tazria"
+            },
+            {
+                "heTitle": "מצורע",
+                "enTitle": "Metzora"
+            },
+            {
+                "heTitle": "אחרי מות",
+                "enTitle": "Achrei Mot"
+            },
+            {
+                "heTitle": "קדושים",
+                "enTitle": "Kedoshim"
+            },
+            {
+                "heTitle": "אמור",
+                "enTitle": "Emor"
+            },
+            {
+                "heTitle": "בהר",
+                "enTitle": "Behar"
+            },
+            {
+                "heTitle": "בחקותי",
+                "enTitle": "Bechukotai"
+            },
+            {
+                "heTitle": "במדבר",
+                "enTitle": "Bamidbar"
+            },
+            {
+                "heTitle": "נשא",
+                "enTitle": "Nasso"
+            },
+            {
+                "heTitle": "האדרא רבא",
+                "enTitle": "Idra Rabba"
+            },
+            {
+                "heTitle": "בהעלותך",
+                "enTitle": "Beha'alotcha"
+            },
+            {
+                "heTitle": "שלח לך",
+                "enTitle": "Sh'lach"
+            },
+            {
+                "heTitle": "קרח",
+                "enTitle": "Korach"
+            },
+            {
+                "heTitle": "חקת",
+                "enTitle": "Chukat"
+            },
+            {
+                "heTitle": "בלק",
+                "enTitle": "Balak"
+            },
+            {
+                "heTitle": "פנחס",
+                "enTitle": "Pinchas"
+            },
+            {
+                "heTitle": "מטות",
+                "enTitle": "Matot"
+            },
+            {
+                "heTitle": "ואתחנן",
+                "enTitle": "Vaetchanan"
+            },
+            {
+                "heTitle": "עקב",
+                "enTitle": "Eikev"
+            },
+            {
+                "heTitle": "שופטים",
+                "enTitle": "Shoftim"
+            },
+            {
+                "heTitle": "כי תצא",
+                "enTitle": "Ki Teitzei"
+            },
+            {
+                "heTitle": "וילך",
+                "enTitle": "Vayeilech"
+            },
+            {
+                "heTitle": "האזינו",
+                "enTitle": "Ha'Azinu"
+            },
+            {
+                "heTitle": "האדרא זוטא",
+                "enTitle": "Idra Zuta"
+            },
+            {
+                "heTitle": "תוספות",
+                "enTitle": "Addenda",
+                "nodes": [
+                    {
+                        "heTitle": "כרך א",
+                        "enTitle": "Volume I"
+                    },
+                    {
+                        "heTitle": "כרך ב",
+                        "enTitle": "Volume II"
+                    },
+                    {
+                        "heTitle": "כרך ג",
+                        "enTitle": "Volume III"
+                    }
+                ]
+            }
+        ]
+    }
+}

json/Kabbalah/Zohar/Zohar/English/Scholem, Gershom.json

@@ -0,0 +1,489 @@
+{
+    "language": "en",
+    "title": "Zohar",
+    "versionSource": "sefaria.org",
+    "versionTitle": "Scholem, Gershom",
+    "versionNotes": "",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "ספר הזהר",
+    "categories": [
+        "Kabbalah",
+        "Zohar"
+    ],
+    "text": {
+        "Introduction": [],
+        "Bereshit": [
+            [],
+            [],
+            [],
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+            [],
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+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "“And God said, Let there be light, and there was light” {Gen. 1:3}.This is the primal light which God made. It is the light of the eye. This light God showed to Adam, and by means of it he was enabled to see from end to end of the world. This light God showed to David, and he, beholding it, sang forth his praise, saying, “Oh how abundant is Thy goodness, which Thou hast laid up for them that fear Thee” {Ps. 31: 20}. This is the light through which God revealed to Moses the land of Israel from Gilead to Dan.”...",
+                "“Foreseeing the rise of three sinful generations, the generation of Enoch, the generation of the Flood, and the generation of the Tower of Babel, God put away the light from their enjoyment. Then he gave it to Moses in the time that his mother was hiding him, for the first three months after his birth.",
+                "When Moses was taken before Pharaoh, God took it from him, and did not give it again until he stood upon the mount of Sinai to receive the Torah. Thenceforth Moses had it for his until the end of his life, and therefore he could not be approached by the Israelites until he had put a veil upon his face {Exod. 34:33}. ",
+                "“Let there be light, and there was light” {Gen. 1:3}. To whatsoever the word vayehi {and there was} is applied, that thing is in this world and in the world to come.” “Rabbi Isaac said: At the Creation, God irradiated the world from end to end with the light, but then it was withdrawn,",
+                "so as to deprive the sinners of the world of its enjoyment, and it is stored away for the righteous,"
+            ],
+            [],
+            [],
+            [],
+            [],
+            [
+                "",
+                "",
+                "",
+                "",
+                "Rabbi Simeon then rose and spoke: In meditating, I have perceived that when God was about to create man, then above and below all creatures commenced to tremble. The course of the sixth day was unfolding when at last the divine decision was made. Then there blazed forth the source of all lights ",
+                "and opened up the gate of the East, from where light flows. The light which had been bestowed on it at the beginning, the South gave forth in full glory, and the South took hold upon the East. The East took hold on the North, and the North awakened and, opening forth, called loud to the West that he should come to him. Then the West traveled up into the North and came together with it, and after that the South took hold on the West, and the North and the South surrounded the Garden, being its fences. Then the East drew near to the West, and the West was gladdened and it said, “Let us make man in our image, after our likeness” {Gen. 1:26}, to embrace like us the four quarters and the higher and the lower. Thereupon were East and West united, and produced man. Therefore have our sages said that man arose out from the site of the Temple.",
+                "Moreover, we may regard the words “Let us make man” as conveying this: to the lower beings who derived from the side of the upper world God disclosed the secret of how to form the divine name Adam, in which is encompassed the upper and the lower, in the force of its three letters alef, dalet, and mem final. ...",
+                "When the three letters had come down below, there was perceived in their form, complete, the name Adam, to comprehend male and female. The female was fastened to the side of the male, and God cast the male into a deep slumber, and he lay on the site of the Temple.",
+                "God then cut the female from him and decked her as a bride and led her to him, as it is written, “And he took one of his sides, and closed up the place with flesh” {Gen. 2:21}. In the ancient books, I have seen it said that here the word “one” means “one woman,” that is, the original Lilith, who lay with him and from him conceived. ",
+                "But up to that time, she was no help to him, as it is said, “but for Adam there was not found an help meet for him” {Gen. 2:20}. Adam, then, was the very last, for it was right that he should find the world complete when he made his appearance."
+            ],
+            [
+                "“No shrub of the field was yet in the earth” {Gen. 2:5}. Rabbi Simeon went on to say: The allusion is to the magnificent trees which grew later, but as yet were minute.",
+                "Adam and Eve, as we have said, were created side by side. Why not face to face? For the reason that heaven and earth were not yet in complete harmony, “the Lord God had not caused it to rain upon the earth” {Gen. 2:5}. When the lower union was rendered perfect, and Adam and Eve turned face to face, then was the upper union perfected.",
+                "This we may know from the matter of the Tabernacle: for we have learned that together with it there was put up another tabernacle, nor was the upper one raised until the lower one was erected; and so it was in this case. Moreover, inasmuch as all above was not yet perfectly ordered, Adam and Eve were not created face to face. This is borne out by the order of the verses in the Scripture; first it is written, “For the Lord God had not caused it to rain upon the earth,” and following, “there was not a man to till the ground” {ibid.},",
+                "and it signifies that man was yet imperfect, for only when Eve was made perfect, was he then made perfect too. Further proof is that in the word <i>vayisgor</i> {and he closed}, there occurs for the first time in this passage the letter samekh, which signifies “support,” as much as to say that male and female they now supported the one the other. In like wise, do the lower world and the upper sustain each other.",
+                "Not until the lower world was made perfect, was the other world also made perfect. When the lower world was made to support the upper, by being turned face to face with it, the world was then finished, for previously “the Lord God had not caused it to rain upon the earth.”",
+                "Then, “There went up a mist from the earth” {Gen. 2:6}, to make up for the lack, by “watering the whole face of the ground” {ibid.}; and the mist rising is the yearning of the female for the male. Yet another interpretation says that we take the word “not” from the first verse to use in the second with “mist,” and this means that God failed to send rain because a mist had not gone up, for from below must come the impulse to move the power above.",
+                "Thus, to form the cloud, vapor ascends first from the earth. And likewise, the smoke of the sacrifice ascends, creating harmony above, and the uniting of all, and so the celestial sphere has completion in it. It is from below that the movement starts, and thereafter is all perfected. If the Community of Israel failed to initiate the impulse, the One above would also not move to go to her, and it is thus the yearning from below which brings about the completion above."
+            ],
+            [],
+            [],
+            [],
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+            [],
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+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "Rabbi Simeon set out one time for Tiberias, and with him were Rabbi Yose, Rabbi Judah, and Rabbi Hiyya. On the road coming toward them they met Rabbi Phineas. All dismounted and sat down on the mountainside, under a tree. Rabbi Phineas spoke: While we sit, I should like to hear some of those wondrous ideas which figure in your discourse daily.",
+                "Then Rabbi Simeon spoke, commencing with the text, “And he went on his journeys from the South even to Bethel, unto the place where his tent had been at the beginning, between Beth-el and Ai” {Gen. 13:3}. He said: We might here have expected the word journey; but instead we read “journeys,” which is intended to mean that on the journey with him was the Divine Presence. It behooves a man to be “male and female,” always, so that his faith may remain stable, and in order that the Presence may never leave him.",
+                " You will ask: How with the man who makes a journey, and, away from his wife, ceases to be “male and female”? Such a one, before starting, and while he still is “male and female,” must pray to God, to draw unto himself the Presence of his Master. After he has prayed and offered thanksgiving, and when the Presence is resting on him, then he may go, for by virtue of his union with the Presence he is now male and female in the country, just as he was male and female in the town, for it is written: “Righteousness {zedek, feminine of zaddik} shall go before him and shall make his footsteps a way” {Ps. 85:14}.",
+                "time of his traveling a man should heed well his actions, lest the holy union break off, and he be left imperfect, deprived of the union with the female. If it was needful when he and his wife were together, how much greater the need when the heavenly mate is with him? And the more so, indeed, since this heavenly union acts as his constant guard on his journey, until his return home.",
+                "Moreover, it is his duty, once back home, to give his wife pleasure, inasmuch as she it was who obtained for him the heavenly union. There is twofold reason for this duty of cohabitation. First, this pleasure is a religious one, giving joy also to the Divine Presence,",
+                "and it is an instrument for peace in the world, as it stands written, “and thou shalt know that thy tent is in peace; and thou shalt visit thy habitation and not sin” {Job 5:24}. (It may be questioned, is it a sin if he fails to go in to his wife? It is a sin, for in his failure, he detracts from the honor of the heavenly mate who was given him by reason of his wife.) ",
+                "Secondly, if his wife should conceive, the heavenly partner bestows upon the child a holy soul; for this covenant is called the covenant of the Holy One, be blessed. Hence, a man should be as zealous to enjoy this joy as to enjoy the joy of the Sabbath, at which time is consummated the union of the sages with their wives. Thus, “thou shalt know that thy tent is in peace,” for the Presence accompanies you and sojourns in your house, and for this reason “thou shalt visit thy habitation and not sin,” in gladly carrying out the religious duty to have conjugal intercourse before the Presence.",
+                "So it is that the students of Torah, away from their wives the six days of the week they engage in study, are in this period attached to a heavenly mate, so that they do not cease to be “male and female.” And with the incoming of the Sabbath, it behooves them to rejoice their wives, to the honor of the heavenly union, and in seeking to do the will of their Master, as has been stated.",
+                "In like wise, when a man’s wife is in her days of separation, in those days while he waits for her the man has with him the heavenly mate, so that he continues to be “male and female.” When the wife is purified, the man is in duty bound to rejoice her, in the joyful fulfillment of a religious obligation. The same reasons we have given apply also in this case. According to secret doctrine, the mystics are bound to give their whole mind and purpose to the one {the Shekhinah}.",
+                " It may be objected that in the light of the previous argument, a man is in a state of more honor on a journey than at home, by virtue of the heavenly mate who is then with him. This is not so. At home, the wife is the foundation of a man’s house, inasmuch as it is by virtue of her that the Presence does not leave the house. So the verse, “and Isaac brought her into his mother Sarah’s tent” {Gen. 24:67}, our masters have interpreted to mean that the Divine Presence came to Isaac’s house along with Rebecca. ",
+                "According to secret doctrine, the supernal Mother is together with the male only when the house is in readiness and at that time the male and female are conjoined. At such time blessings are showered forth by the supernal Mother upon them. Likewise, the lower Mother is found together with the male only when the house is in readiness, and the male goes in to the female and they conjoin together; then the blessings of the lower Mother are showered forth for them.",
+                "Therefore, two females, his Mother and his wife, are to compass a man about in his house, like the Male above. There is reference to this in the verse “Unto {<i>ad</i>} the desire of the everlasting hills” {Gen. 49:26}. This ad is the desired object of the “everlasting hills,” by which is meant the supreme female, who is to make ready for him, and make him blissful and bless him, and also the lower female, who is to be joined in union with him and take support from him.",
+                "Likewise below, the desire of the “everlasting hills” is for the man when he is married, and two females, one of the upper, one of the lower world, are to give him bliss—the upper one in showering upon him all blessings and the lower one in receiving support from him and being joined together with him. So it is with the man in his house.",
+                "But when he is on a journey, while the supernal Mother is still with him, the lower wife remains behind; and therefore on his returning, it behooves him to do that which will compass him about with two females, as we have explained..."
+            ],
+            [],
+            [],
+            [
+                "",
+                "Rabbi Simeon said: In one place it is written, “For the Lord thy God is a consuming fire” {Deut. 4:24}, and elsewhere, “But ye that cleave unto the Lord your God are alive every one of you this day” {Deut. 4:4}. The Companions have already discussed the seeming inconsistency between these texts, but I offer yet another interpretation. It has been affirmed by the Companions that there exists a sort of fire which is stronger than other fire, and the one consumes and annihilates the other.",
+                "If we continue this thought, it can be said that he who cares to pierce into the mystery of the holy unity of God should consider the flame as it rises from a burning coal or candle.",
+                "In the flame itself may be seen two lights: the one white and glowing, the other black, or blue. Of the two, the white light is the higher and rises unwavering. Underneath it is the blue or black light upon which the other rests as on a support.",
+                "The two are conjoined, the white reposing upon the throne of the black. ",
+                "The blue or black base is, likewise, connected to something beneath it, which feeds it and makes it to cling to the white light above. ",
+                "At times this blue or black light turns red, but the light above remains constantly white. This lower light, at times black, at times blue, at times red, ",
+                "serves to link the white light above it with the material substance below to which it is bound and through which it keeps kindled.",
+                "This lower light is in its nature an instrument for destruction and death, devouring whatever comes near it.",
+                "But the white light above neither consumes nor demolishes, nor does it ever change. Therefore Moses said, “For the Lord thy God is a consuming fire” {Deut. 4:24}, consuming, actually, all that is beneath him; for this reason he said “thy God” and not “our God,” inasmuch as Moses stood in the supernal light which does not consume and does not demolish.",
+                "Remark further. It is Israel alone which impels the blue light to kindle and to link itself with the white light, Israel, who cleave to the blue light from below.",
+                "And though it be in the nature of the blue or black light to destroy whatever it touches beneath, yet Israel, cleaving to it from beneath, are not destroyed; so it is said, “But ye that cleave unto the Lord your God are alive every one of you this day.” Your God and not our God; that is to say, it is the blue or black flame, consuming and annihilating whatever cleaves to it from below, and still you cleave and are alive.",
+                "Only just perceptible above the white light and encompassing it, is yet another light, this one symbolizing the supreme essence. So does the aspiring flame symbolize the supernal mysteries of wisdom. Rabbi Phineas went to him and kissed him, and said, Blessed be God who guided me here. And they went out with Rabbi Phineas, accompanying him for three miles. ",
+                "When they had returned, Rabbi Simeon spoke: The description I have given may be taken as a symbol of the holy unity of God. In the holy name YHVH,<sup class=\"footnote-marker\">1</sup><i class=\"footnote\">The four letters of the name of God represent four stages of ever increasing divine manifestation.</i> the second letter <i>hé</i> is the blue or black light attached to the remaining letters <i>yod</i>, <i>hé</i>, <i>vav</i>, which constitute the luminous white light.",
+                " But there come times when this blue light is not <i>hé</i> but <i>dalet</i>, which is to say, poverty; this means, when Israel fail to cleave to it from beneath and it in turn fails therefore to burn and cleave to the white light, the blue light is <i>dalet</i>, but when Israel make it to cleave to the white light, then it is <i>hé</i>. ",
+                "If male and female are not together, than <i>hé</i> is erased and there remains only <i>dalet</i> {poverty}.",
+                "But when the chain is perfect, the <i>hé</i> cleaves to the white light, and Israel cleave to the <i>hé</i> and give substance for its light, and are yet not destroyed. In this we see the mystery of the sacrifice. The rising smoke kindles the blue light, which then joins itself to the ",
+                "white light, whereupon the entire candle is wholly kindled, alight with a single unified flame.",
+                " As it is the nature of the blue light to demolish whatever comes into touch with it from beneath, therefore if the sacrifice be acceptable and the candle wholly kindled, then, as with Elijah, “the fire of the Lord descends and consumes the burnt-offering” {I Kings 18:38}, and this reveals that the chain is perfected, for then the blue light cleaves to the white light above, while at the same time consuming the fat and flesh of the burnt-offering beneath, nor can it consume what is below, except it rise and join itself to the white light. At such time, peace reigns in all worlds, and all together form a unity.",
+                "The blue light having devoured every thing beneath, the priests, the Levites, and the laity gather at its base with singing and meditation and with prayer, while above them the lamp glows, the lights are merged into a unity, worlds are illumined, and above and below, all are blessed.",
+                "Therefore it is written, “ye, even while cleaving to the Lord your God, are alive every one of you this day.” The word <i>atem</i> {you} is here preceded by the letter <i>vav</i> {and}, which indicates that while the fat and flesh cleaving to the flame are devoured by it, you who cleave to it are yet alive."
+            ]
+        ],
+        "Noach": [],
+        "Lech Lecha": [],
+        "Vayera": [],
+        "Chayei Sara": [],
+        "Toldot": [],
+        "Vayetzei": [],
+        "Vayishlach": [],
+        "Vayeshev": [],
+        "Miketz": [],
+        "Vayigash": [],
+        "Vayechi": [],
+        "Shemot": [],
+        "Vaera": [],
+        "Bo": [
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "",
+                "If one should ask: Is it not written, “For ye saw no manner of similitude” [Deut. 4:15], the answer would be: Truly, it was granted us to behold him in a given similitude for concerning Moses it is written, “and the similitude of the Lord doth he behold” [Num. 12:8]. Yet the Lord was revealed only in that similitude which Moses saw, and in none other, of any creation formed by His signs. Therefore it stands written: “To whom then will ye liken God? Or what likeness will ye compare unto Him?” [Isa. 40:18].",
+                "Also, even that similitude was a semblance of the Holy One, be blessed, not as he is in his very place which we know to be impenetrable, but as the King manifesting his might of dominion over his entire creation, and thus appearing to each one of his creatures as each can grasp him, as it is written: “And by the ministry of the prophets have I used similitudes” [Hos. 12:11].",
+                "Hence says He: Albeit in your own likeness do I represent myself, to whom will you com- pare me and make me comparable? Because in the beginning, shape and form having not yet been created, He had neither form nor similitude. Hence is it forbidden to one apprehending him as he is before Creation to imagine him under any kind of form or shape, not even by his letters He and Vav, not either by his complete holy Name, nor by letter or sign of any kind. Thus, “For ye saw no manner of similitude” means, You beheld nothing which could be imagined in form or shape, nothing which you could embody into a finite conception. ",
+                "But when He had created the shape of supernal man, it was to him for a chariot, and on it he descended, to be known by the appellation YHVH, so as to be apprehended by his attributes and in each particular one, to be perceived. Hence it was he caused himself to be named El, Elohim, Shaddai, Zevaot and YHVH, of which each was a symbol among men of his several divine attributes, making manifest that the world is upheld by mercy and justice, in acordance with man’s deeds. If the radiance of the glory of the Holy One, be blessed, had not been shed over his entire crea- tion, how could even the wise have apprehended him? He would have continued to be unknowable, and the words could not be verily said, “The whole earth is full of His glory” [Isa. 6:3]. ",
+                "However, woe to the man who should make bold to identify the Lord with any single attribute, even if it be His own, and the less so any human form existent, “whose foundation is in the dust” [Job 4:19], and whose creatures are frail, soon gone, soon lost to mind. Man dare project one sole conception of the Holy One, be blessed, that of his sovereignty over some one attribute or over the creation in its entirety. But if he be not seen under these manifestations, then there is neither attribute, nor likeness, nor form in him;",
+                "as the very sea, whose waters lack form and solidity in themselves, having these only when they are spread over the vessel of the earth. From this we may reckon it so: One, is the source of the sea. A current comes forth from it making a revolution which is Yod. The source is one, and the current makes two.",
+                "Then is formed the vast basin known as the sea, which is like a channel dug into the earth, and it is filled by the waters issuing from the source; and this sea is the third thing. This vast basin is divided up into seven channels, resembling that number of long tubes, and the waters go from the sea into the seven channels. Together, the source, the current, the sea, and the seven channels make the number ten. If the Creator who made these tubes should choose to break them, then would the waters return to their source, and only broken vessels would remain, dry, without water.",
+                "In this same wise has the Cause of causes derived the ten aspects of his Being which are known as sefirot, and named the crown the Source, which is a never-to-be-exhausted fountain of light, wherefrom he designates himself Eyn Sof, the Infinite. Neither shape nor form has he, and no vessel exists to contain him, nor any means to apprehend him. This is referred to in the words: “Refrain from searching after the things that are too hard for thee, and refrain from seeking for the thing which is hidden from thee” [Ben Sira 3:21].",
+                "Then He shaped a vessel diminutive as the letter Yod<sup class=\"footnote-marker\">1</sup><i class=\"footnote\"> The first letter in the name of God.</i> and filled it from him, and called it Wisdom-gushing Fountain, and called himself wise on its account. And after, he fashioned a large vessel named sea, and designated it Understanding [binah] and himself understanding, on its account.",
+                "Both wise and understanding is he, in his own essence; whereas Wisdom in itself cannot claim that title, but only through him who is wise and has made it full from his fountain; and so Understanding in itself cannot claim that title, but only through him who filled it from his own essence, and it would be rendered into an aridity if he were to go from it. In this regard, it is written, “As the waters fail from the sea, and the river is drained dry” [Job 14:11].",
+                "Finally, “He smites [the sea] into seven streams” [Isa. 11.15]. that is, he directs it into seven precious vessels, the which he calls Greatness, Strength, Glory, Victory, Majesty, Foundation, Sovereignty<sup class=\"footnote-marker\">2</sup><i class=\"footnote\"> These designate the seven lower sefirot.</i>; in each he designates himself thus: great in Greatness, strong in Strength, glorious in Glory, victorious in Victory, “the beauty of our Maker” in Majesty, righteous in Foundation [cf. Prov. 10:25]. All things, all vessels, and all worlds does he uphold in Foundation.  In the last, in Sovereignty, he calls himself King, and his is “the greatness, and the strength, and the glory, and the victory, and the majesty; for all that is in heaven and in the earth is Thine; Thine is the kingdom, O Lord, and Thou art exalted as head above all” [1 Chron. 29:11]. ",
+                "In his power lie all things, be it that he chooses to reduce the number of vessels, or to increase the light issuing therefrom, or be it the contrary. But over him, there exists no deity with power to increase or reduce. ",
+                "Also, he made beings to serve these vessels: each a throne supported by four columns, with six steps to the throne; in all, ten. Altogether, the throne is like the cup of benediction about which ten statements are made [in the Talmud], harmonious with the Torah which was given in Ten Words [the Decalogue], and with the Ten Words by which the world was created."
+            ]
+        ],
+        "Beshalach": [],
+        "Yitro": [],
+        "Mishpatim": [],
+        "Terumah": [],
+        "Sifra DiTzniuta": [],
+        "Tetzaveh": [],
+        "Ki Tisa": [],
+        "Vayakhel": [],
+        "Pekudei": [],
+        "Vayikra": [],
+        "Tzav": [],
+        "Shmini": [],
+        "Tazria": [],
+        "Metzora": [],
+        "Achrei Mot": [],
+        "Kedoshim": [],
+        "Emor": [],
+        "Behar": [],
+        "Bechukotai": [],
+        "Bamidbar": [],
+        "Nasso": [],
+        "Idra Rabba": [],
+        "Beha'alotcha": [],
+        "Sh'lach": [],
+        "Korach": [],
+        "Chukat": [],
+        "Balak": [],
+        "Pinchas": [],
+        "Matot": [],
+        "Vaetchanan": [],
+        "Eikev": [],
+        "Shoftim": [],
+        "Ki Teitzei": [],
+        "Vayeilech": [],
+        "Ha'Azinu": [],
+        "Idra Zuta": [],
+        "Addenda": {
+            "Volume I": [],
+            "Volume II": [],
+            "Volume III": []
+        }
+    },
+    "schema": {
+        "heTitle": "ספר הזהר",
+        "enTitle": "Zohar",
+        "key": "Zohar",
+        "nodes": [
+            {
+                "heTitle": "הקדמה",
+                "enTitle": "Introduction"
+            },
+            {
+                "heTitle": "בראשית",
+                "enTitle": "Bereshit"
+            },
+            {
+                "heTitle": "נח",
+                "enTitle": "Noach"
+            },
+            {
+                "heTitle": "לך לך",
+                "enTitle": "Lech Lecha"
+            },
+            {
+                "heTitle": "וירא",
+                "enTitle": "Vayera"
+            },
+            {
+                "heTitle": "חיי שרה",
+                "enTitle": "Chayei Sara"
+            },
+            {
+                "heTitle": "תולדות",
+                "enTitle": "Toldot"
+            },
+            {
+                "heTitle": "ויצא",
+                "enTitle": "Vayetzei"
+            },
+            {
+                "heTitle": "וישלח",
+                "enTitle": "Vayishlach"
+            },
+            {
+                "heTitle": "וישב",
+                "enTitle": "Vayeshev"
+            },
+            {
+                "heTitle": "מקץ",
+                "enTitle": "Miketz"
+            },
+            {
+                "heTitle": "ויגש",
+                "enTitle": "Vayigash"
+            },
+            {
+                "heTitle": "ויחי",
+                "enTitle": "Vayechi"
+            },
+            {
+                "heTitle": "שמות",
+                "enTitle": "Shemot"
+            },
+            {
+                "heTitle": "וארא",
+                "enTitle": "Vaera"
+            },
+            {
+                "heTitle": "בא",
+                "enTitle": "Bo"
+            },
+            {
+                "heTitle": "בשלח",
+                "enTitle": "Beshalach"
+            },
+            {
+                "heTitle": "יתרו",
+                "enTitle": "Yitro"
+            },
+            {
+                "heTitle": "משפטים",
+                "enTitle": "Mishpatim"
+            },
+            {
+                "heTitle": "תרומה",
+                "enTitle": "Terumah"
+            },
+            {
+                "heTitle": "ספרא דצניעותא",
+                "enTitle": "Sifra DiTzniuta"
+            },
+            {
+                "heTitle": "תצוה",
+                "enTitle": "Tetzaveh"
+            },
+            {
+                "heTitle": "כי תשא",
+                "enTitle": "Ki Tisa"
+            },
+            {
+                "heTitle": "ויקהל",
+                "enTitle": "Vayakhel"
+            },
+            {
+                "heTitle": "פקודי",
+                "enTitle": "Pekudei"
+            },
+            {
+                "heTitle": "ויקרא",
+                "enTitle": "Vayikra"
+            },
+            {
+                "heTitle": "צו",
+                "enTitle": "Tzav"
+            },
+            {
+                "heTitle": "שמיני",
+                "enTitle": "Shmini"
+            },
+            {
+                "heTitle": "תזריע",
+                "enTitle": "Tazria"
+            },
+            {
+                "heTitle": "מצורע",
+                "enTitle": "Metzora"
+            },
+            {
+                "heTitle": "אחרי מות",
+                "enTitle": "Achrei Mot"
+            },
+            {
+                "heTitle": "קדושים",
+                "enTitle": "Kedoshim"
+            },
+            {
+                "heTitle": "אמור",
+                "enTitle": "Emor"
+            },
+            {
+                "heTitle": "בהר",
+                "enTitle": "Behar"
+            },
+            {
+                "heTitle": "בחקותי",
+                "enTitle": "Bechukotai"
+            },
+            {
+                "heTitle": "במדבר",
+                "enTitle": "Bamidbar"
+            },
+            {
+                "heTitle": "נשא",
+                "enTitle": "Nasso"
+            },
+            {
+                "heTitle": "האדרא רבא",
+                "enTitle": "Idra Rabba"
+            },
+            {
+                "heTitle": "בהעלותך",
+                "enTitle": "Beha'alotcha"
+            },
+            {
+                "heTitle": "שלח לך",
+                "enTitle": "Sh'lach"
+            },
+            {
+                "heTitle": "קרח",
+                "enTitle": "Korach"
+            },
+            {
+                "heTitle": "חקת",
+                "enTitle": "Chukat"
+            },
+            {
+                "heTitle": "בלק",
+                "enTitle": "Balak"
+            },
+            {
+                "heTitle": "פנחס",
+                "enTitle": "Pinchas"
+            },
+            {
+                "heTitle": "מטות",
+                "enTitle": "Matot"
+            },
+            {
+                "heTitle": "ואתחנן",
+                "enTitle": "Vaetchanan"
+            },
+            {
+                "heTitle": "עקב",
+                "enTitle": "Eikev"
+            },
+            {
+                "heTitle": "שופטים",
+                "enTitle": "Shoftim"
+            },
+            {
+                "heTitle": "כי תצא",
+                "enTitle": "Ki Teitzei"
+            },
+            {
+                "heTitle": "וילך",
+                "enTitle": "Vayeilech"
+            },
+            {
+                "heTitle": "האזינו",
+                "enTitle": "Ha'Azinu"
+            },
+            {
+                "heTitle": "האדרא זוטא",
+                "enTitle": "Idra Zuta"
+            },
+            {
+                "heTitle": "תוספות",
+                "enTitle": "Addenda",
+                "nodes": [
+                    {
+                        "heTitle": "כרך א",
+                        "enTitle": "Volume I"
+                    },
+                    {
+                        "heTitle": "כרך ב",
+                        "enTitle": "Volume II"
+                    },
+                    {
+                        "heTitle": "כרך ג",
+                        "enTitle": "Volume III"
+                    }
+                ]
+            }
+        ]
+    }
+}

json/Kabbalah/Zohar/Zohar/English/Zohar Volume 1 Daf 33b.json

@@ -0,0 +1,370 @@
+{
+    "language": "en",
+    "title": "Zohar",
+    "versionSource": "sefaria.org",
+    "versionTitle": "Zohar : Volume 1 : Daf 33b",
+    "versionNotes": "",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "ספר הזהר",
+    "categories": [
+        "Kabbalah",
+        "Zohar"
+    ],
+    "text": {
+        "Introduction": [],
+        "Bereshit": [
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "R. Hiya said: It is written, \"God maketh the earth by his strength\" (Jer. X, 12). He who \"maketh the earth\" is the Holy One, blessed be He, above; \"by his strength\" means by the Zaddik; \"he establishes the universe, this is the earth beneath; \"by his wisdom, refers to Zedek (justice). Also it is written, \"makes the earth, and not \"made, because God constantly regulates the earth and its activities through the agency of His \"strength, as just explained... ",
+                "",
+                "",
+                "R. Isaac said: It is written, \"By the word of the Lord the heavens were made and by the breath of his mouth all their hosts.\" The \"heavens\" mentioned here are the lower heavens, which were made by the word of the upper heavens, through the spirit which sent forth a voice until it reached that stream which issues and flows perennially. By \"all their hosts\" is meant the lower world, which exists through that \"breath, which is male. ",
+                "A similar lesson is derived from the verse, \"Who watereth the mountains from his upper chambers, the earth is full of the fruit of thy works\" (Ps. CIV, 13). The \"upper chambers\" we have already explained, and the term can be further illustrated by the verse, \"Who lays the beams of his upper chambers in the waters.\" The expression \"the fruit of thy works\" alludes to that stream which ever flows and issues forth; hence it is written, \"Yielding fruit whose seed is in it,\" as explained."
+            ]
+        ],
+        "Noach": [],
+        "Lech Lecha": [],
+        "Vayera": [],
+        "Chayei Sara": [],
+        "Toldot": [],
+        "Vayetzei": [],
+        "Vayishlach": [],
+        "Vayeshev": [],
+        "Miketz": [],
+        "Vayigash": [],
+        "Vayechi": [],
+        "Shemot": [],
+        "Vaera": [],
+        "Bo": [],
+        "Beshalach": [],
+        "Yitro": [],
+        "Mishpatim": [],
+        "Terumah": [],
+        "Sifra DiTzniuta": [],
+        "Tetzaveh": [],
+        "Ki Tisa": [],
+        "Vayakhel": [],
+        "Pekudei": [],
+        "Vayikra": [],
+        "Tzav": [],
+        "Shmini": [],
+        "Tazria": [],
+        "Metzora": [],
+        "Achrei Mot": [],
+        "Kedoshim": [],
+        "Emor": [],
+        "Behar": [],
+        "Bechukotai": [],
+        "Bamidbar": [],
+        "Nasso": [],
+        "Idra Rabba": [],
+        "Beha'alotcha": [],
+        "Sh'lach": [],
+        "Korach": [],
+        "Chukat": [],
+        "Balak": [],
+        "Pinchas": [],
+        "Matot": [],
+        "Vaetchanan": [],
+        "Eikev": [],
+        "Shoftim": [],
+        "Ki Teitzei": [],
+        "Vayeilech": [],
+        "Ha'Azinu": [],
+        "Idra Zuta": [],
+        "Addenda": {
+            "Volume I": [],
+            "Volume II": [],
+            "Volume III": []
+        }
+    },
+    "schema": {
+        "heTitle": "ספר הזהר",
+        "enTitle": "Zohar",
+        "key": "Zohar",
+        "nodes": [
+            {
+                "heTitle": "הקדמה",
+                "enTitle": "Introduction"
+            },
+            {
+                "heTitle": "בראשית",
+                "enTitle": "Bereshit"
+            },
+            {
+                "heTitle": "נח",
+                "enTitle": "Noach"
+            },
+            {
+                "heTitle": "לך לך",
+                "enTitle": "Lech Lecha"
+            },
+            {
+                "heTitle": "וירא",
+                "enTitle": "Vayera"
+            },
+            {
+                "heTitle": "חיי שרה",
+                "enTitle": "Chayei Sara"
+            },
+            {
+                "heTitle": "תולדות",
+                "enTitle": "Toldot"
+            },
+            {
+                "heTitle": "ויצא",
+                "enTitle": "Vayetzei"
+            },
+            {
+                "heTitle": "וישלח",
+                "enTitle": "Vayishlach"
+            },
+            {
+                "heTitle": "וישב",
+                "enTitle": "Vayeshev"
+            },
+            {
+                "heTitle": "מקץ",
+                "enTitle": "Miketz"
+            },
+            {
+                "heTitle": "ויגש",
+                "enTitle": "Vayigash"
+            },
+            {
+                "heTitle": "ויחי",
+                "enTitle": "Vayechi"
+            },
+            {
+                "heTitle": "שמות",
+                "enTitle": "Shemot"
+            },
+            {
+                "heTitle": "וארא",
+                "enTitle": "Vaera"
+            },
+            {
+                "heTitle": "בא",
+                "enTitle": "Bo"
+            },
+            {
+                "heTitle": "בשלח",
+                "enTitle": "Beshalach"
+            },
+            {
+                "heTitle": "יתרו",
+                "enTitle": "Yitro"
+            },
+            {
+                "heTitle": "משפטים",
+                "enTitle": "Mishpatim"
+            },
+            {
+                "heTitle": "תרומה",
+                "enTitle": "Terumah"
+            },
+            {
+                "heTitle": "ספרא דצניעותא",
+                "enTitle": "Sifra DiTzniuta"
+            },
+            {
+                "heTitle": "תצוה",
+                "enTitle": "Tetzaveh"
+            },
+            {
+                "heTitle": "כי תשא",
+                "enTitle": "Ki Tisa"
+            },
+            {
+                "heTitle": "ויקהל",
+                "enTitle": "Vayakhel"
+            },
+            {
+                "heTitle": "פקודי",
+                "enTitle": "Pekudei"
+            },
+            {
+                "heTitle": "ויקרא",
+                "enTitle": "Vayikra"
+            },
+            {
+                "heTitle": "צו",
+                "enTitle": "Tzav"
+            },
+            {
+                "heTitle": "שמיני",
+                "enTitle": "Shmini"
+            },
+            {
+                "heTitle": "תזריע",
+                "enTitle": "Tazria"
+            },
+            {
+                "heTitle": "מצורע",
+                "enTitle": "Metzora"
+            },
+            {
+                "heTitle": "אחרי מות",
+                "enTitle": "Achrei Mot"
+            },
+            {
+                "heTitle": "קדושים",
+                "enTitle": "Kedoshim"
+            },
+            {
+                "heTitle": "אמור",
+                "enTitle": "Emor"
+            },
+            {
+                "heTitle": "בהר",
+                "enTitle": "Behar"
+            },
+            {
+                "heTitle": "בחקותי",
+                "enTitle": "Bechukotai"
+            },
+            {
+                "heTitle": "במדבר",
+                "enTitle": "Bamidbar"
+            },
+            {
+                "heTitle": "נשא",
+                "enTitle": "Nasso"
+            },
+            {
+                "heTitle": "האדרא רבא",
+                "enTitle": "Idra Rabba"
+            },
+            {
+                "heTitle": "בהעלותך",
+                "enTitle": "Beha'alotcha"
+            },
+            {
+                "heTitle": "שלח לך",
+                "enTitle": "Sh'lach"
+            },
+            {
+                "heTitle": "קרח",
+                "enTitle": "Korach"
+            },
+            {
+                "heTitle": "חקת",
+                "enTitle": "Chukat"
+            },
+            {
+                "heTitle": "בלק",
+                "enTitle": "Balak"
+            },
+            {
+                "heTitle": "פנחס",
+                "enTitle": "Pinchas"
+            },
+            {
+                "heTitle": "מטות",
+                "enTitle": "Matot"
+            },
+            {
+                "heTitle": "ואתחנן",
+                "enTitle": "Vaetchanan"
+            },
+            {
+                "heTitle": "עקב",
+                "enTitle": "Eikev"
+            },
+            {
+                "heTitle": "שופטים",
+                "enTitle": "Shoftim"
+            },
+            {
+                "heTitle": "כי תצא",
+                "enTitle": "Ki Teitzei"
+            },
+            {
+                "heTitle": "וילך",
+                "enTitle": "Vayeilech"
+            },
+            {
+                "heTitle": "האזינו",
+                "enTitle": "Ha'Azinu"
+            },
+            {
+                "heTitle": "האדרא זוטא",
+                "enTitle": "Idra Zuta"
+            },
+            {
+                "heTitle": "תוספות",
+                "enTitle": "Addenda",
+                "nodes": [
+                    {
+                        "heTitle": "כרך א",
+                        "enTitle": "Volume I"
+                    },
+                    {
+                        "heTitle": "כרך ב",
+                        "enTitle": "Volume II"
+                    },
+                    {
+                        "heTitle": "כרך ג",
+                        "enTitle": "Volume III"
+                    }
+                ]
+            }
+        ]
+    }
+}