Book of Zohar – NASSO 121a

וַיְדַבֵּ֥ר יְהוָֹ֖ה אֶל־משֶׁ֥ה לֵּאמֹֽר: נָשׂ֗א אֶת־רֹ֛אשׁ בְּנֵ֥י גֵֽרְשׁ֖וֹן גַּם־הֵ֑ם לְבֵ֥ית אֲבֹתָ֖ם לְמִשְׁפְּחֹתָֽם:
“Havaya spoke to Moses saying: Take a census of the sons of Gershon, of them too,
following their fathers’ houses, according to their families.”
(Bamidbar 4:22)

To understand this verse Rabbi Abba opened and first explained another verse.

. אַֽשְֽׁרֵ֥י אָדָ֗ם לֹֽא יַחְשֹׁ֬ב יְהֹוָ֣ה ל֣וֹ עָו‍ֹ֑ן וְאֵ֖ין בְּרוּח֣וֹ רְמִיָּֽה:
Praiseworthy is the man to whom the Lord ascribes no iniquity and in whose spirit there is no guile
(Tehillim 32:2)

He said that the beginning of the verse is not like the end and the end is not like the beginning. In the beginning it says, “Havaya will not ascribe sin”, meaning that there is sin but that Havaya doesn’t count it. But the end of the verse says, ”In whose spirit there is no deceit”, meaning that there is no sin at all.

Come and See, that at the time of the mincha afternoon prayer, when the evening shadows are cast, this is when the forces of Din/judgement are very strong. Yitzchak, that was rooted in Gevurah, instituted the mincha prayer, because now Din has awakened. The supernal Gevurah of Zeir Anpin is activated and enacts judgement in the world. This continues until the night begins when it is the Malchut that rules. She is the secret of the lower Gevurah that is called לילה/night that is awakened from her Din. And from the time of mincha when the Gevurah of Zeir Anpin is awakened, the energy of the left column flows to the Malchut awakening her Din at night.

And when the Din of the Malchut is awakened, all of the external gatekeepers that protect the heichalot/chambers that separate between kodesh and chol also awaken in the world and descend upon mankind. This is when all of humanity is asleep and tastes the taste of death for sleep is 1/60 of death.

And we already learned that exactly at midnight the left column which is Gevurah is awakened like before but is now the Gevurah of Ima. And now the sacred rose which is the Malchut begins to give her scent. She is called a rose because she is among thorns which alludes to the exile of the divine presence descending into the world of Briyah. This is the secret of the elevation of the feminine waters when she lifts up her voice and praises Zeir Anpin all night long. This is the secret of the verse, “Elohim do not be silent”. And because of the power of her lifting her voice in song and prayer which is the the power of the learning of the Torah of the Tzadikim after midnight. Then her head, meaning her Keter ascends in the morning above to the chest and is bound on the left arm of Zeir Anpin. This is the secret of the verse in Song of Songs, “His left arm is under my head.” This is the secret of the hand Tefillin.

And this is also the secret of what is written, “Count the heads of the children of Gershon.” The word נשא, means to count put also means to lift up. This means that at midnight the Keter of the Nukva descends to the world of Briya to give energy and sustenance to her ‘children’ which is like exile for her. Don’t’ read the verse to say “Count the heads” but rather, “Lift up the head.” Meaning the tzadikim should elevate the Keter and head of the Nukva. And they are called the “Children of Gershon” because they were ‘sent’ away from the world of Atzilut to Briya. And the learning of Torah by the tzadikim in the physical realm, elevate the Keter of the Shechina back up to the world of Atzilut in the morning and tie her to the left arm of Zeir Anpin which is the hand Tefillin.

And at midnight there is a proclamation in the world from the angel Gavriel who’s duty is to proclaim, “The time has arrived to awaken from your sleep and praise the blessed King!” And when the praises begin there is a sweetening of all the judgment and Din energy. Happy is one that awakens at midnight to make this supernal unification between Yaakov and Leah at this time.

And then when morning comes and the Chessed of Zeir Anpin is awakened and embraces the Nukva and the main unification is completed between Yaakov and Rachel at the end of the Amidah prayer in “Sim Shalom.”

Come and see, when mankind sleeps and tastes the taste of death, for sleep is 1/60 of death, the neshama ascends above. She stands where it is fitting for her to stand and she is attests to all of her actions that she did that entire day, where it is all written down and recorded. Rabbi Abba says, “The neshama itself is questioned at night and accounts for all of the person’s actions and every word that was spoken, for the confession of the accused is better than 100 witnesses.” And when what the person said was fitting and proper, meaning sacred words of Torah and Tefillah, then those words ascend and breaks through the heavens and stands where it is fitting for it to stand until the neshama ascends at night, where it then takes hold of those words and brings it before the King.

But when the words are not fitting, and are negative and bad like lashon hara, gossip and slander, then those words ascend to the place where it stands and then the sin is recorded on the neshama of the person. Then when the morning comes and the neshama descends back down an imprint of the sin is recorded on the body where it can be known to those that know how to ‘read the face’.

And it is written in

אַל־תַּֽאֲמִ֣ינוּ בְרֵ֔עַ אַֽל־תִּבְטְח֖וּ בְּאַלּ֑וּף מִשֹּׁכֶ֣בֶת חֵיקֶ֔ךָ שְׁמֹ֖ר פִּתְחֵי־פִֽיךָ:
” Believe not a friend; trust not a prince; from she who lies in your bosom guard the openings of your mouth.
(Micha 7:5)

This refers to the neshama that is attesting to her actions. “שְׁמֹ֖ר פִּתְחֵי־פִֽיךָ, “Guard the openings of your mouth.“ Think what is fitting to say and say only good things. This is also why it is written,

אַֽשְֽׁרֵ֥י אָדָ֗ם לֹֽא יַחְשֹׁ֬ב יְהֹוָ֣ה ל֣וֹ עָו‍ֹ֑ן וְאֵ֖ין בְּרוּח֣וֹ רְמִיָּֽה:
 “Praiseworthy is the man to whom the Lord ascribes no iniquity and in whose spirit there is no deceit.”
(Tehillim 32:2)

This means that when will “Havaya not ascribe sin”? At night when the neshama ascends at night to attest for the person’s sin and “In whose spirit there is no deceit.” Meaning, in the neshama that does not have any sin or blemish, or ‘deceit’ to attest to.

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