(înapoi la pagina ZOHAR CUPRINS / Beresheet Bet – click)
294) It is written about Israel, “And the children of Israel were stripped of their ornaments from Mount Horev.” The arms with which they were girdled on Mount Sinai so the wicked serpent would not govern them have been removed from them. Once their ornaments have been removed, it is written, “And Moses took the tent and pitched it outside the camp.” Why is this verse close to the removal of the ornament?
295) Since Moses knew what the upper arms are, that they were stripped of their ornaments, he says, “It is clearly that henceforth the wicked serpent will come to dwell among them.” Therefore, if the Temple is established here it will be defiled. Promptly, “And Moses took the tent and pitched it outside the camp,” far from it, since Moses saw that now the wicked serpent will govern them, which was not the case before.
296) “He called it ‘the tent of meeting [or “tent of occasion”].’” In the beginning it was simply called a “tent.” But now he called it the “tent of occasion.” “Occasion” means good because an occasion is a good day, the joy of the moon, the Shechina, since Kedusha has been added in the Shechina, and no flaw is governing her on that day. Here, too, he called the Shechina “occasion” to show that the tent, the Shechina, drew far from them at the time of the sin of the calf and was not blemished. This is why he called it, the “tent of occasion.”
297) After the giving of the Torah, the Shechina was just a tent, in constant illumination. But after the sin with the calf it became a tent of occasion, illumination from time to time and not constantly.
Initially, the tent was giving long life to the world so that death would not govern it, since after the giving of the Torah there was freedom from the angel of death. Since the sin with the calf onward, the Shechina became a tent of occasion, as it is written, “And a house of occasions for every living thing.” Now time was placed in it and life has been rationed to the world.
Initially, before the sin with the calf, the tent was not blemished. Now it was blemished with the sin with the calf. Initially, the connection and Zivug of the moon with the sun, ZON, was incessant. Now it is called “tent of occasion” because their Zivug is from time to time because the Zivug has stopped due to the closeness of the serpent to suckle.
This is why now it is written, “And he called it ‘the tent of meeting [or “tent of occasion”],’”for their Zivug is done from time to time. It was not the case before because then, after the giving of the Torah, ZON were already in a never ending Zivug, so it was called only a “tent.”
298) It is written, “And the children of Israel were stripped of their ornaments from Mount Horev.” Through the sin with the calf they caused death to themselves from that time onward, and that wicked serpent has been governing them, although they have already removed it before, as it is written, “Carved on the tablets,” meaning that they had had freedom from the angel of death.
Israel sinned, but Joshua—who did not sin—was that high ornament that he received with Israel by Mount Sinai removed from him?
299) If it were not removed from him, why did he die like any other person? And if it was removed from him, why was it removed? After all, he did not sin, since he was with Moses when Israel sinned. And if Joshua did not receive that crown on Mount Sinai as did Israel, we should ask why, how was Joshua different from all of Israel?
300) It is written, “For the Lord is righteous, He loves righteousness, the upright shall behold His face.” “For the Lord is righteous” means that He is righteous, ZA. And His name is Righteous, meaning the Nukva de ZA, who is called “His name” and is called “righteous.” For this reason, He loves righteousness—loving the unification of righteous and righteousness, to bestow in righteousness.
301) It is written, “His is righteous and upright.” Hence all the people of the world will see the light of His face and will mend their ways to go by the straight path as it should be. And because the end of all the people of the world is to come to that, when the Creator sentences the world, He sentences it according to the majority of the people.
The rule is that the Creator judges the world in order to punish or reward, to guarantee that all the people of the world are rewarded with the light of His face and follow the straight path. Accordingly, it is necessary to judge the world according to the majority of people and qualify them for their end. And even if there are a few among them who are worthy of a different governance, He does not change the sentence of the public for them.
302) When Adam sinned with the tree from which he ate, he caused that tree, the Nukva, to make death be in it for the entire world. He had caused the flaw of separating a woman from her husband, the Nukva from ZA, and that sin and flaw remained in the moon, Nukva, until Israel stood at the foot of Mount Sinai.
When Israel stood at the foot of Mount Sinai, that flaw of the moon was removed and she was poised to always shine. This was because once the flaw of the sin of the tree of knowledge was removed, she mated with ZA once again in a never ending Zivug. It follows that at that time she was constantly illuminating, without any diminution. This is the freedom from the angel of death with which they were rewarded then.
303) Once Israel sinned with the calf, the moon returned to the flaw as prior to the giving of the Torah, and the wicked serpent dominated her, gripped her, and pulled her toward him. And when Moses knew that Israel had sinned and those high and holy ornaments have been removed from them, he knew for certain that the serpent was gripping to the moon, Nukva, to draw her toward him, and that she was blemished. At that time he took her out, as it is written, “And Moses took the tent and pitched it outside the camp.” The tent was the Shechina.
304) Because she was about to be flawed—although Joshua was still standing in the crown of his ornaments, because there was a flaw in her and she returned to her flaw as she was flawed in the sin of Adam HaRishon—no person could exist forever. The exception was Moses, whose death was on another, higher side, in a death of kiss from ZA, as it is written, “And Moses died there … by the mouth of the Lord.”
It is so because he was giving to the Nukva and was not receiving like the rest of the people in the world. For this reason, the flaw of the Nukva does not touch him. This is why the Nukva had no permission to sustain Joshua forever, for eternity, and none other, too. This is why he called it, a “tent of occasion,” where there is a rationed time for the entire world, and everyone must die.
305) There is right above and right below. There is left above and left below. There is right above, in the upper Kedusha, ZON, and there is right below, in Sitra Achra, the Klipot.
306) There is left above, in the upper Kedusha, to evoke love for the moon to connect to a holy place above, to shine from there. By ZA giving to the Nukva the illumination of the left line, she reconciles with him to mate and receive light from him.
There is also left below, in the Sitra Achra, separating the love of above, and separating the moon, Nukva, from illuminating in the sun, ZA, and from approaching it for a Zivug. This is considered the wicked serpent.
307) When the left below, the serpent, awakens, it draws the moon toward it, meaning the Nukva de ZA. It separates her from above, from ZA, her illumination darkens, and she clings to the wicked serpent. At that time she draws death below to the entire world because she has clung to the serpent and has drifted away from the tree of life, ZA, for her Zivug with the tree of life is not permanent, but an intermittent Zivug. Hence, the life that she receives from him is terminated, too.
Explanation: Only from the Chazeh of Malchut and above is there a man’s face and she is worthy of mating with ZA. But from her Chazeh and below she lacks the face of man and it is not a place of Zivug there, except by ascending and Hitkalelut in her from-the-Chazeh-and-above.
The sin of the tree of knowledge was that he connected below Chazeh de Malchut and separated the face of a man above the Chazeh. Meaning, the serpent seduced to extend the Zivug to from-the-Chazeh-and-below, from which the abundance comes to the serpent and to all the Klipot. This is why the upper Zivug of above the Chazeh was promptly separated and the Nukva was darkened.
If he is rewarded, it is good. If he extends the Zivug from the Chazeh and above of ZON, and is careful not to extend the Zivug from the Chazeh and below, the Nukva is regarded as the tree of knowledge of good and evil. It is so because then the point of Midat ha Din from Tzimtzum Aleph is concealed, and the point of Midat ha Rachamim is revealed, and from that point she is fit to receive the upper Mochin.
If he is not rewarded, it is bad. If he extends from the Zivug from the Chazeh de ZON and below, the point of Midat ha Din from Tzimtzum Aleph promptly appears. In that Behina, Malchut is unfit to receive any Ohr Yashar from above, hence her Zivug with ZA promptly stops and she becomes darkened of any light. Thus, the disclosure of the point of Midat ha Din is like a woman who saw impure blood, who is defiled and is forbidden to her husband.
The right and left that extend from the Zivug from the Chazeh and above are in upper Kedusha. But the right and left that extend from the Zivug from the Chazeh and below are in the Sitra Achra. There is left below, in the Sitra Achra, which separates the love of above, and separates the moon, Nukva, from shining in the sun.
It is so because when he extends the left from the Zivug from Chazeh and below, which is drawn to the Klipot, the upper Zivug of above the Chazeh promptly stops, and the Nukva parts from ZA and grows dark. When the left below, the serpent, awakens, it draws to it the moon, Nukva de ZA, and separates her from above, from ZA, the upper Zivug above the Chazeh, and her illumination darkens.
At that time she draws death down to the whole world because then the point of Midat ha Din from Tzimtzum Aleph appears in the Nukva, and from her perspective the Nukva is unfit to receive any light from the tree of life, and death extends to the world. This is the wicked serpent, who connected below Chazeh de Malchut, and separated the face of man above the Chazeh.
308) Hence, he caused death to the entire world because then the Temple, Nukva, was defiled until the set time, until the moon, Nukva, is corrected and shines once more. It is so because by extending the left from the Zivug from the Chazeh and below, the point of Tzimtzum Aleph appears in the Nukva, and with its disclosure all the lights depart from it, and she is like a woman who has been defiled and separated from her husband for a set time, until after she is purified.
Likewise, here she parts from ZA until the lower ones repent and thus correct the Nukva. This is the tent of occasion, since occasion implies a set time, for her Zivug was stopped by the proximity of the serpent. Hence, Joshua did not die except by the counsel of the serpent, who drew near and blemished the tabernacle, the Nukva, as before, as prior to the giving of the Torah.
Through the sin with the calf, the governance returned to the serpent to seduce the lower ones to extend to it from the Zivug from the Chazeh and below. At that time the serpent drew near to suckle from the lights of Nukva. Due to his closeness to suckle, the upper Zivug promptly stopped and she parts from ZA. She also blemished by the disclosure of the point of Tzimtzum Aleph.
Joshua, who did not sin, why did he not remain free from the angel of death? It is because the Nukva parted from ZA because of the sin with the calf, and was established afterward only in a Zivug that was stopped due to the governance of the serpent, to bring closer and to stop the Zivug. For this reason, Joshua, too, could not receive eternal life from Nukva anymore, as prior to the calf. This is why he died like the others.
309) “Joshua, the son of Nun, a youth, would not depart from the tent.” Although he was a youth below, to receive light from the Nukva, meaning that his merit grew into being as the angel Matat, who was called “a youth” below Atzilut, he would still not move from inside the tent. That is, he was not better than the tent itself, the Nukva.
As the tent was blemished, so was Joshua blemished. Although he had the holy ornament, because the moon was blemished, he was certainly not saved from that flaw. That is, that very flaw that the moon obtained due to the sin of Israel, Joshua obtained it, too.
310) When Adam sinned with the tree of knowledge, the Creator took these ornaments from him, which are holy, illuminating letters with which the Creator had crowned him, meaning the letters of the holy name. Then they feared and knew that they had been stripped from their ornaments, as it is written, “And they knew that they were naked.”
Initially they would dress in those armed Ketarim [crowns] of glory, which are freedom from everything. When they sinned, the Ketarim of glory were stripped from them, and then they knew that death was calling them, and that they had been stripped of that freedom from everything, and caused death to themselves and to the whole world.
(înapoi la pagina ZOHAR CUPRINS / Beresheet Bet – click)