(înapoi la pagina ZOHAR CUPRINS / Beresheet Bet – click)
176) The Creator created the man in the world and corrected him so he would be whole in his work and correct his ways so he would be rewarded with the upper light that the Creator has concealed for the righteous. It is written about it, “Neither has the eye seen a God besides You, will do for the one who awaits Him.” “Neither has the eye seen a God besides You” is the hidden light. “Will do for the one who awaits Him” are the righteous.
177) By what will one be rewarded with that hidden light? He will be rewarded with it through engagement in Torah, since anyone who engages in Torah each day will be rewarded with a part in the next world. It will be considered for him as though he built worlds, since the world was built and perfected with the Torah, as it is written, “The Lord established the earth with wisdom, set up the heaven with intelligence,” the wisdom and intelligence of the Torah. It is also written, “And I was with Him as a master craftsman,” meaning that the Torah was His craft for creating the world.
The Creator made the world with spirit, and the world persists with spirit, by the spirit of those who study the Torah. It is even more so concerning the breath of the mouths of young students—the world stands and persists on them.
178) “How abundant is Your goodness, which You have concealed for those who fear You; You have wrought for those who take refuge in You, against the sons of men.” “How abundant is Your goodness” indicates the good that was hidden, the hidden light. “For those who fear You” means it was hidden for those who fear sin, who engage in Torah. “You have wrought” indicates the works of the work of creation, which was made and exists for those who study Torah, who draw the hidden light by their Torah.
“You have wrought” relates to the Garden of Eden, since in craftsmanship has the Creator made the lower Garden of Eden in the earth equal to the merit of the upper Garden of Eden, so the righteous can be strengthened there. “You have wrought for those who take refuge in You, against the sons of men,” since the lower Garden of Eden is against people, and the upper Garden of Eden is for the upper holy ones and not for people.
The words, “You have wrought,” relate to the upper Garden of Eden. Still, it is considered against people because there the righteous gather, meaning those who do their Master’s will. In other words, although the upper Garden of Eden is not for people, the righteous in the lower Garden of Eden still rise in the air to the upper Garden of Eden.
They fly in the air from there and rise up to the seminary of the firmament, in that Garden of Eden of above. There they fly and bathe in the dew of the rivers of pure persimmon, and come down and stay below in the lower Garden of Eden. And because the righteous rise up and gather there, although they must return and descend to their place, because of it, it is still considered against people.
179) “And the heaven and the earth were completed, and all their hosts.” “Completed” means that the works of above and the works of below were completed and finished. The heaven and earth indicate above and below: the heaven is above, in the upper worlds, and the earth is below, in the lower world.
“The heaven” indicates that the actions and craftsmanship in the written Torah, in the construction of ZA, were over. “The earth” indicates that the actions and craftsmanship in the oral Torah, in the building of the Nukva, were concluded. Actions mean VAK, and craftsmanship means GAR. “All their hosts” means the details in the Torah, the seventy faces of the Torah, which are the specifics of the construction of ZA, who is called “Torah.”
“And the heaven and the earth were completed” indicates that both ZA and Nukva, called “heaven and earth,” existed and were completed by one another. Heaven and earth are specific and general, ZON. ZA is the specific, since the Mochin emerge in it specifically, one at a time, and he gives them to the Nukva in whole, all at once. They need each other and are completed from one another in the specific that needs the whole, and the whole that needs the specific.
And all those hosts is the secrets of Torah, the purifications in the Torah, and the impurities in the Torah, meaning rules of purity and impurity that are written in the Torah. The army of letters has the words Tze, Bo [Tzava, (army)], where Tze [leave] implies the impurities, and Bo [come] implies the purities.
(înapoi la pagina ZOHAR CUPRINS / Beresheet Bet – click)