And the House, While It Was Being Built

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323) “And the whole earth was of one language and of one speech.” It is written, “And the house, while it was being built, was built of a complete stone, a journey, and neither hammer nor axe nor any iron tool was heard in the house while it was being built.” “And the house, while it was being built” means that it was built by itself. But did Solomon and all the craftsmen who were there not build it?

324) So it is, as it is written, “Of one-piece work shall the candlestick be made.” If it is one piece, which means that the craftsmen were striking the anvil with a hammer, what does “shall … be made” mean? Does it mean that it would be done by itself? Indeed, everything was done by itself at the Temple, by tokens and by miracles. When the craftsman started to work, the work taught the craftsmen how to do it, which they did not know how to do before they started it.

325) It was because the blessing of the Creator was on their hands. This is why it is written, “While it was being built, that it was built by itself, since it taught the craftsmen the teaching, how to begin to do it, and the inscription of that work would not move from their very eyes and they would look at the inscription and work until the whole house was built.

326) “A complete stone, a journey.” It could be called “Solomon’s stone” and not a complete stone. The Nukva is called “a stone of the king that peace is his.” A journey means that the complete stone, the Nukva, journeyed from above and came and stayed on them, and the work was being done. A journey means that it moved the hands to do inadvertently. A journey means an outcome.

327) “And neither hammer nor axe nor any iron tool was heard in the house while it was being built.” It was so because a worm, called Shamir, fissured everything and nothing was heard, since they did not need to work with different tools. Everything was by a token and a miracle. They did not need a hammer or an axe to break the stones because they had a worm called “Shamir” that they placed on the stones, and they would break under them. He writes on them with an ink and shows them a Shamir from without, and they break by themselves.

The degrees are called stones, and the Dinim that break the degrees in their middle into KH and Bina and TM, are called Shamir. It is called so because it is kept from the grip of the outer ones, for it is Malchut that is completely mitigated in Bina, has become like the Bina, and has no grip in Bina. The iron tools are the Dinim of Atzmut of the restricted Malchut, the point of Midat ha Din. If her voice is heard, the Mochin promptly depart from the Nukva.

And because the breaking of the stones, the elicitation of Katnut of her degrees, is done by the Shamir, which is Katnut de Bina, their building—extension of Mochin de Gadlut—is done from Bina, too, and then the Nukva can ascend and clothe upper Bina. At that time the Nukva is called “the Temple” because she has received Mochin from AVI, called “holiness.” But if they did not have the Shamir and the sound of iron tools would be heard, meaning the point of Midat ha Din, the Nukva would not have received Mochin of holiness forever, and the Temple would not have been able to be built.

328) How lovely are the words of Torah. Happy is one who engages in them and knows how to walk in the path of truth. “And the house, while it was being built” means that when the Creator desired to honor His glory, it came up out of the desire to expand. Bina, which is a desire, emerged from Rosh de AA, a thought, and the Bina expanded from the place that is a blocked thought, from the place of HS de AA, which is unknown. It is so because Hochma de AA was blocked and is unknown in the degrees of Atzilut through the end of correction, and that Bina that emerged from Rosh AA is used to impart Hochma instead of HS de AA.

329) Finally, Bina expanded and was inside the Garon [throat] of AA, a place that is always emitting the spirit of life. Spirit [Ruach] means the level of VAK. Because Bina came out of Rosh de AA into the Garon, she became VAK without GAR. This is why it says that it is the spirit [Ruach] of life.

Subsequently, when that thought expanded, meaning Hochma de AA, and was in that place, in BinaBina returned and received GAR from Hochma de AA, and Bina became a thought once more, called “living God.” It is so because before Bina obtained GAR, she was only in the letters MI of Elokim, since the letters ELEH fell from her to ZON. When she returned to Rosh AA with the letters ELEH, the name Elokim was made in her again, except now it was blocked and no longer illuminated for lack of Hassadim. When she acquired the three lines, the name “living God” was made in her.

330) The emanator wanted to expand and appear from there, from Bina, even more. Fire, wind, and water emerged from Bina merged together, three lines, and Jacob, a wholehearted man, ZA, emerged, and he is one voice that came out and was heard. This means that the thought, which was blocked in secret, Bina, is heard so as to be revealed by Jacob, ZA.

331) That thought expanded even more, in order to be revealed, and that voice knocked and struck the lips. Then the speech came out, which complemented everything and disclosed everything. It means that everything is that concealed thought that was inside, and all is one.

It is known that there are five kinds of level, called NRNHY. They emerge through a Zivug de Hakaa in the five Behinot in the Masach, which are Shoresh [root] and the four Behinot HB TM. On the Behina of Shoresh emerges the level of Nefesh; on Behina Aleph emerges the level of Ruach; on Behina BetNeshama; on Behina GimelHaya; and on Behina DaletYechida. All the Partzufim of Atzilut receive from Peh de AA, each the level that belongs to it. It measures them according to the five Behinot Masach, called “five outlets of the mouth”: palate, throat, tongue, teeth, and lips.

Therefore, when Bina emerged from Rosh de AA, diminished, and could receive only NR, which are VAK without a Rosh, then AA gives her from the Zivug de Hakaa on the Masachim of palate and throat, and allots her from there the level of Ruach, called “the spirit of life.” This is the Katnut de Bina. From the level of Ruach onward they are Mochin de GadlutGAR.

Hence, there are three Behinot [discernments] of GARNeshamaHayaYechida, called “thought,” “voice,” “speech.” They emerge on the Masachim of Behina BetBehina Gimel, and Behina Dalet. The level of Bina, thought, emerges on the Masach of Behina Bet in the mouth, called “tongue.” After she obtains the level of Neshama, thought, from Peh de AABina is called “living God.” That level is regarded as being unheard, but is rather in secret, as it is written, “But her voice could not be heard.” It is so because illumination of Hochma does not appear at that level.

Therefore, although the illumination of Hochma is sufficient to be GAR and Rosh for Bina herself, since Bina does not need illumination of Hochma, still, the ZON cannot receive from her more than VAK without a Rosh because ZA needs specifically illumination of Hochma. This is why “her voice could not be heard,” ZA, called “voice,” is not disclosed outside, since the voice remains in VAK without a Rosh. This is why this illumination of GAR is regarded as being in secret.

The level of Haya, voice, emerges on Masach of Behina Gimel in the Peh, called “teeth.” On that level there is illumination of Hochma, hence ZA, voice, also receives from her and it becomes as GAR to him. Then he is heard outside, meaning begets souls to the lower ones.
At that time the level of Neshama, which did not illuminate GAR to ZA, as it is written, “But her voice could not be heard,” now her voice is heard.

The level of Yechida, speech, emerges on Masach of Behina Dalet in the Peh, called “lips.” It is so because once the Zivug de Hakaa is done in the lips, the level of Yechida, speech, came out, complementing everything and revealing everything. In it, all five lights NRNHY are completed, and in it is the wholeness of the disclosure of illumination of Hochma.

We learn from this that everything is that concealed thought that was inside, and it is all one. These entire NRNHY are of the blocked thought, the level of Bina that was inside and could not illuminate to the lower ones, ZON, and now that Bina has expanded from there and illuminates to ZON the two levels, Haya Yechida. Now they have become “voice” and “speech” by her, since ZON cannot receive from Peh de AA, but rather Bina receives the levels from AA, and gives them to ZON, who become voice and speech, in a way that they are only the expansion of the thought.

332) Because this expansion came from Bina and a speech has been made, which was attracted to the Nukva by the power of that voice, which is ZA, who receives from Bina and gives to the Nukva, it is written, “And the house, while it was being built.” It was being built by itself through a token and a miracle, since the Mochin that were completed in Bina were imparted to the house through ZA without the lower ones—who necessarily need iron tools, the point of Midat ha Din—lending any hands.

It is not written, “When it was built,” but “While it was being built.” If the intention of the text had been to show that it was built by itself, it would have been enough to say, “And the house, when it was built.” Why does it say, “While it was being built”? At that time these Mochin were illuminating at every single time in a never ending Zivug because when ZON have these Mochin, they are called “voice” and “speech.” At that time they rise and clothe upper AVI, which are in a never ending Zivug forever. Hence, the ZON became like them, too, since the lower one that rises to the upper one becomes like it.

“A complete stone” means the stone of Solomon, as it is written, “With the crown with which his mother [Bina] has crowned him.” And when the Nukva receives these crowns, as well, she is called “Solomon’s stone.”

333) A journey means that the illumination of the Mochin came out from the interior, from Bina, that the work there has been fully completed and she has journeyed from there and was outside, in ZA, in a way that she has come out from above, from Bina, and journeyed and was below, in the Nukva. The hammer, the axe, and all the iron tools are the rest of the lower degrees, all of which depend on the Nukva. This is why they were not heard nor received inside while the Nukva rose to unite above, to clothe AVI and to suck from there.

The hammer and all the iron tools extend from the point of Midat ha Din, from Tzimtzum Aleph. All the Mochin that the Nukva obtains are because of the concealment of that point of Midat ha Din, and only the point of Midat ha Rachamim is revealed in her. This is why she could rise to the interior, to AVI. Where these degrees of Midat ha Din were being heard, meaning the iron tools that extend from her, should promptly lose the Mochin. But they were using the Shamir and did not need to evoke these Kelim, hence their presence was not heard. This is the meaning of what is written, “While it was being built,” that it was built by itself without the lower ones lending their hands.

334) Then, when the Nukva suckles from AVI, all the worlds are in gladness. They suckle from the Nukva and are filled with blessings, and then the worlds are all in one unification. And there is no separation in all the worlds because the iron tools, the point of Midat ha Din, is not heard, hence all the worlds are as one, in Bina—the point of Midat ha Rachamim. At that time there is no separation in all the worlds because any separation is only from the point of Midat ha Din, and after all the worlds took each its part from the Nukva, they all expand and return to their Behina [essence/self], to what they have been appointed.

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