(înapoi la pagina ZOHAR CUPRINS / Noah – click)
213) “The shrewd sees evil and hides.” That verse is written about Noah, who entered the ark and hid in it. He entered the ark when the water was pressing him. Before he entered the ark he saw the angel of death walking among them and surrounding them. When he saw him, he went into the ark and hid in it, as it is written, “The shrewd sees evil and hides.” “Sees evil” is the angel of death. He hides from him. It is written, “Because of the water of the flood,” meaning because of the angel of death that he saw in the floodwater.
214) “The shrewd sees evil and hides.” When death is in the world, a wise man will hide and will not stand outside. He will stay out of the saboteur’s sight, for because the saboteur was given permission, he will destroy all who are before him and who openly walk in front of him, as it is written, “The fools passed and were punished,” for they walk before him and are seen by him. “Passed” means that they have transgressed against the commandment of their Master and were punished [Avru means both “passed” and “transgressed”]. “The shrewd sees evil and hides” is Noah. And “Fools passed and were punished” are his contemporaries.
215) Since he hid in the ark and was detained there the whole of that time, it is written afterward, “And God remembered Noah.” When the Din was being done, no remembering is written about him. Once the Din was done and the wicked of the world were lost, then remembering is written about him. It is so because while the Din is in the world, the upper Zivug is absent and the destructor is in the world. Hence, there is no favorable remembrance at that time, since remembering means Zivug.
216) And once the Din has passed and the anger subsided, everything returns to its place, the upper Zivug returns to its place, and the Rachamim are poured upon the world. This is why it is written, “And God remembered Noah,” since in Noah is the name “remember,” which means Zivug. Noah was a righteous man; he is a throne to the upper Zivug. And when the Zivug returned to its place, it follows that God remembered Noah.
217) “You rule the swelling of the sea, when its waves rise, You still them.” When the sea jumps in its waves and the deeps rise and fall, the Creator sends a thread of Hesed from the right side and pulls back its wheels. Then its anger subsides and there is none to attain it.
When the Nukva receives Hochma, she is called “sea.” When the Nukva receives only from the left line, which is abundance of Hochma without Hassadim, the waves of the sea rise. This indicates disclosure, since it implies that the water of Hochma rise and appear, and can be attained. However, the sea cannot receive Hochma without Hassadim, hence the waves descend once more. They rise up to be revealed, and promptly descend and disappear from attainment for lack of Hassadim.
It is therefore considered that the sea is angry, that it strains to swell its water with great force, then descends once more with great force, and so on and so forth ceaselessly. This continues until the middle line comes and draws the right line, Hesed, clothing the Hochma on the left with the Hassadim on the right. Finally, the waves return to their place and the sea’s wrath calms down, for now Hochma and Hassadim illuminate together in all of their correction in the desirable wholeness.
When the Nukva, sea, receives only from the left line, the sea jumps with its waves and is angered, and the deeps rise and fall. They rise to receive Hochma, but promptly fall because they cannot receive, for lack of Hassadim. The Creator, the middle line, sends a thread of Hesed from the right, decides, and extends the Hassadim from the right line. Then the Hochma clothes in Hassadim, and then it re-extends the waves of the sea because it clothes them in Hassadim. Then its anger subsides because now the Mochin illuminate in it in wholeness. However, due to the clothing of Hochma in Hassadim, the GAR de Hochma disappear and only VAK de Hochma illuminate, but there is no one to attain the GAR because they have disappeared due to the clothing in Hassadim.
218) Jonah went down to the sea, and that fish came by him and swallowed him. How did he not die immediately? The Creator rules the swelling of the sea. The swelling of the sea is Dinim that come because of the domination of the left line. This is why Jonah was saved from them, since the Creator, the middle line, Rachamim, controls the swelling of the sea through a thread of Hesed that He sends from the right and subdues it. This is why he remained alive in the intestines of the fish and was saved from it.
219) The swelling of the sea is a thread of the left, which raises the waves of the sea, and in which it rises. But if a thread of Hesed from the right did not come, it would never rise because when a thread of left descends to the sea and the sea grips it, its waves awaken and roar to prey prey.
It is so because they cannot receive and be nourished by the abundance of Hochma due to the lack of Hassadim. Hence, they are hungry and roar for prey until the Creator turns the waves back and they return to their place, since He extends the thread of Hesed and clothes the Hochma with Hassadim. At that time He draws the waves of the sea once more, by which the Hochma is corrected and can illuminate in wholeness. Thus, the sea cannot rise in the Hochma from the left line before a thread of Hesed is drawn out, in which the Hochma clothes.
220) “When its waves rise, You still them.” That is, You still the waves of the sea. Stilling is like breaking, since He breaks them in order to return them to their place through the thread of Hesed. “Still” means that the rising of the waves is their merit because they rise to see in passion. Thus, anyone who contemplates looking and knowing, although he cannot, it is considered for him as praise and everyone praises him.
Hochma is called “eyes.” Illumination of Hochma is called “seeing.” The rising of the waves is by illumination of the left line in Hochma without Hassadim, for which they cannot see, receive Hochma. Although they cannot see, it is still regarded as praise for them because they run with a passion to see.
221) While Noah was in the ark, he feared that the Creator might never remember him. Once the Din was done and the wicked of the world have been removed, it is written, “And God remembered Noah.”
222) When the Din is in the world, it is undesirable for a man that his name will be mentioned above, for if his name is mentioned, his sins will be mentioned and they will come to look at him and sentence him.
223) We learn this from the Shunammite. On the good day of Rosh Hashanah [New Year’s Eve], when the Creator sentences the world, Elisha said to her, “Do you have what to say to the king,” the Creator, who was then called “king,” the Holy King, King of Judgment? And the Shunammite said, “I dwell within my people.” I do not want to be remembered or looked upon. Rather, “Within my people.” It is so because one who puts one’s head among the people is not noticed so as to judge him negatively. This is why she said, “Within my people.”
224) When that anger was present in the world, Noah was not mentioned. Once the Din had passed, it is written, “And God remembered Noah.” Now his name is mentioned.
(înapoi la pagina ZOHAR CUPRINS / Noah – click)