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248) “The blessing of the Lord makes rich, and He adds no sadness with it.” The blessing of the Creator is the Shechina, who was appointed over the blessings of the world, and from her emerge the blessings to all.
249) “And the Lord said to Noah, “Come you and all your household into the ark.” At the entrance to the ark it is written, “And the Lord said,” meaning ZA. At the exit, it is written, “And God spoke,” meaning Nukva de ZA. The landlord, ZA, has given Noah permission to enter. Subsequently, the woman, Nukva de ZA, tells him to go out first. He enters by permission of the husband, ZA, and finally comes out by permission of the wife, Nukva de ZA. We learn from this that the landlord should let the guest into his house, and the woman should let him out, as it is written, “And God spoke to Noah, saying, ‘Go out of the ark,’” since she had permission to lead the guest out, but not to let him in.
How is that similar to a guest and the owner of a hostel? When a person is in wholeness, he is regarded as dwelling in the house. The word “house” implies Nukva de ZA, who illuminates in Mochin de GAR, as it is written, “A house shall be built with wisdom.” Therefore, those who receive from her are regarded as dwelling in the house.
However, when a person needs corrections because he is incomplete, he needs keeping so the outer ones will not grip him and make him sin. Therefore, he must get out of the house because he is forbidden to receive these high Mochin for fear that the outer ones will suck from him. He must go out to the path of the Lord to receive the corrections he needs. At that time he is permitted to receive Mochin from the Zivug of ZA and Leah, for because they are Ohr Hassadim that is covered in Hochma, there is no suckling from them to the outer ones.
These Mochin are called “hostel” because they are intended for travelers. Therefore, although Noah was righteous and wholehearted, he was similar to a traveler because at the time of the flood, when the saboteur was given permission, he, too, needed keeping from him. For this reason he was forbidden to receive Mochin as a house, but only as a hostel, kept from the outer ones, travelers. These Mochin of a hostel are attributed to ZA, called HaVaYaH, since they are drawn from HGT, ZA.
But Mochin of a house are attributed only to the Nukva, called Elokim, since Mochin de Hochma are not revealed in any degree in Atzilut, but in the Nukva. It is clear why when he came to the ark, the name HaVaYaH was said, and upon his exit, the name Elokim. The ark is like a hostel, hence when he was told, “Come you and all your household into the ark,” meaning turn his house, which is Aleph–Bet in direct order, into an ark, which is the letters of Bayit [house] in reverse order. This is regarded as Mochin of a hostel, attributed to ZA, called HaVaYaH. This is why it is written, “And the Lord said.”
For this reason, the husband, ZA, lets the guest into the hostel, since the Mochin extend from him. But in order to bring him out of the ark and return him to the house, to Mochin de GAR, which are only in the domain of the Nukva, the Nukva—Elokim—must therefore bring him out, and give him the Mochin of a house. This is why the name Elokim is written at the time of the exit, as it is written, “And God spoke to Noah saying, ‘Go forth from the ark.’” It is likewise when the guest exits from the hostel and into the house.
We could ask, “But there are many intermediary degrees that could be received from ZA, too, since this concerns one who has already attained the Mochin of a house, like Noah, except that he departed from it to the hostel for some reason. Thus, at the moment when the reason is cancelled and he leaves the hostel, he promptly returns to the house, which depends only on permission from the Nukva.
250) When he went out of the ark, he gave her presents. He sacrificed a sacrifice because she is in the house and the house is in her hands. That is, the Mochin of the house are only in the hands of the Nukva, and the gifts that he gave her were so that her husband would be fond of her. We learn from this how a guest should conduct himself: give gifts to the landlady of the hostel when he leaves. Therefore, after he gave her gifts so that her husband would be fond of her, she blessed him, as it is written, “And God blessed Noah and his sons.” This is why it is written, “The blessing of the Lord makes rich.” The blessing of the Lord is the Shechina, who was appointed over the blessings of the world, and from whom emerge blessings to all.
251) “And He adds no sadness with it.” It is written, “In sadness shall you eat of it.” Sadness, gloom, and anger are without illumination of the face when the moon darkens and the blessings are gone. Sadness is the side of the other spirit of the Klipot, which prevents the blessings from the world because it makes people sin. It is written about it, “And He adds no sadness with it.” It is also written, “I will curse the ground no more,” for sadness means the grip of the Sitra Achra, who brings a curse to the world. It follows that when he does not add sadness with it, He will curse no more, for they are one and the same.
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