Go Forth to Correct Yourself

(înapoi la pagina ZOHAR CUPRINS / Lech Lecha – click)

21) “And the Lord said unto Abram, ‘Go forth.’” “To you” [part of the verse in Hebrew] means “to yourself,” to correct yourself, meaning correct your degree. “Go forth,” since you should not be here among those wicked ones.

22) The meaning of the words, “Go forth” is that the Creator gave Abraham the spirit of wisdom and he knew and purified the spirits of the corrections of the world. He would observe them and weigh them in a scale, and he knew and attained the powers appointed over the spirits of correction.

Since it is written, “And they went forth with them from Ur of the Chaldees … and they came unto Haran, and sat there,” it means that they had already departed their land and kindred. Thus, why did the Creator tell him, “Go forth from your country and from your kindred”? Indeed, when we know the inner meaning of these words it will not be difficult for us at all. You should know what is the power of Nimrod over Abraham to throw him into the furnace, which is Ur [Aramaic: light, flame] of the Chaldees, and how he was saved from the furnace.

The thing is that all the Dinim and Klipot extend from the left line, the illumination of ShurukHochma without Hassadim, a burning fire. At the time, their leader was Nimrod, who began to gain strength in the land, as it is written that he was “A mighty hunter before the Lord.” Therefore, when Abraham extended these upper Mochin to him—which extend in three lines, one at a time, and came and received the illumination of the left line, which is the illumination of the point of Shuruk—he immediately fell under Nimrod’s rule. He, in turn, threw him into the furnace, which extends from the power of the illumination of Shuruk.

This is when the Creator helped him extend the illumination of the middle line over the Masach de Hirik, which decides and makes peace between the two lines—right and left. Then the Hochma on the left dresses and integrates with the Hassadim on the right, the Mochin shine in utter completeness, and the Dinim [judgments] are cancelled. Thus, Abraham was saved from the furnace, went out of Ur of the Chaldees, and was rewarded with the revelation of the Creator, as it is written, “And the Lord said unto Abram, ‘Go forth.’”

The Masach de Hirik on which the middle line comes out extends from Midat ha Din [quality of judgment] in Malchut, which was not mitigated by the Rachamim of Bina, which is called Man’ula. This is so because the right and left are in dispute, since they are two writings that deny one another. Since the left line extends from the illumination of the Shuruk, which extends from Bina that returned to Rosh AA, he has great strength and he wishes to revoke the illumination of the right, which extends from the point of Holam, from Bina when she was outside the Rosh of AA. And since the right line is the root of the left line, he wishes to revoke the strength of the left line and subdue it, as the root relates to its branch.

Therefore, the left line does not surrender to be included in the right line except by two issues that act in it: 1) The Masach de Hirik, which comes to diminish the left line from GAR to VAK de Hochma; 2) The middle line, the level of Hassadim, which comes out over this Masach. It comes to activate the Zivug de Hakaa with the upper light that was made on this Masach de Hirik, which elicits the level of Hassadim.

At that time, on one hand the level of the left line descended to VAK de Hochma so now its level is not higher than the right line. On the other hand, the Hassadim from the two sides of the left line increased—from the right line, called “Abraham,” and from the middle line, called “Jacob.” As a result, the left line, called “Isaac,” surrendered and was integrated in the Hassadim of the right and the middle. However, as long as the left line was not diminished from its GAR, no power can incorporate it in the right line.

For this reason, the middle line cannot subdue and unite the two lines before the Masach de Hirik can diminish the left line into VAK de Hochma. And when the two lines shine in the degree, Malchut de Nukva will necessarily be as the middle point of the correction, the Miftacha. This means that Malchut was completely mitigated in Bina and received Bina’s form, according to the rule that the mother lends her clothes to her daughter. Without it, the Malchut is unfit to receive any Ohr Yashar [Direct Light], which extends from above downwards.

Hence, when wishing to extend the Man’ula [lock] in her, which is the essence of Malchut that was not mitigated in Bina so she will diminish the left line to VAK de Hochma, four actions are required.

  1. To extend Tzimtzum Aleph [the first restriction], which was made on the Malchut so she would not receive light.
  2. To reveal the Dinim in Masach de Tzimtzum Aleph, which has now been completed with Malchut of Midat ha Din without the mitigation of Bina, who is called Man’ula.
  3. To elevate this Man’ula from Malchut’s place to Bina’s place, to diminish the left line from there into VAK de Hochma.
  4. Zivug that comes out on that Masach, by which the Mochin are completed entirely.

The Creator gave Abraham the spirit of Hochma [wisdom]. He received the spirit of Hochma in the two lines—right and left—because the illumination of the left that extends from the point of Shuruk will eventually disclose the spirit of Hochma. He knew and clarified the sides of correction of the world, the right side and the left side, which shine in Malchut in the place from the Chazeh down. This is called “the correction of the world” because this is where the Hochma appears, without which people are not made whole. But from the Chazeh and above of Malchut, it is not a place of correction because the lights of Hochma cannot shine to people there. Abraham observed the two lines and weighed them on a scale, meaning extended illumination of Hochma, whose extension is called “a scale,” and he knew the forces appointed over the sides of the correction, meaning he extended the illuminations on the right side and on the left side and he knew them.

23) When he came to the middle point of the correction, the point of Malchut of the Miftacha, he weighed with a scale but did not succeed. In other words, he raised MAN to extend the spirit of Hochma into there, but it was not extended for him. He observed so as to know the force appointed over it but his intention was not sufficient to attain it. Thus, after he extended the two lines, right and left, before he extended the middle line, the wicked Nimrod gripped him and threw him into the furnace, which is Ur of the Chaldees. This is why the Creator helped him extend the middle line, to save him from the furnace and to bring him out of Ur of the Chaldees.

He needed four actions to reveal the middle line. The first action was when Tzimtzum Aleph was revealed to him at the point of Malchut. He weighed with a scale and it did not succeed for him because after the power of Tzimtzum Aleph was over the Malchut, she could not receive any Ohr Yashar within her. And when he saw that she was not receiving light, he looked to see and to examine the power of the Miftacha that was controlling her, by which she became fit for reception of the lights. However, he could not obtain that force there anymore because the power of Tzimtzum Aleph was extended over her, which is the part of the point that is not mitigated in Bina. Yet, he still did not find the force of the Din there yet, since the force of the Din is not revealed in Tzimtzum Aleph itself, but only through the Masach that is erected there after the Tzimtzum, and this Masach is called Man’ula. This is what happened in the second action.

24) He weighed several times and saw that the whole world was planted and established from there. In other words, because he weighed many times and did not succeed in drawing light into there, by that, the force of the Din in her was disclosed, from the Masach that was made in Malchut after Tzimtzum Aleph. At that time he saw and recognized that the whole world was established from that Masach, meaning that Malchut, which is called “world,” was established in it.

He observed and clarified and weighed to know the issue, and he saw that the upper force over her is immeasurable, and that it is profound and abstruse. In other words, at the point of Malchut, he saw the upper force, called Man’ula, since it was now revealed to him that this force was governing her, and it is regarded as immeasurable and so profound and abstruse that it cannot be opened. This is so because there cannot be attainment and perception unless through clothing of the light. But wherever the force of Man’ula governs, it is impossible to extend the upper light to there, hence there is no attainment and perception there.

However, this is still not enough for a Masach de Hirik for the middle line, since this Masach controls only Malchut and not the upper nine. For this reason, it is still not strong enough to diminish the left line—which is from the upper nine—into VAK, which is all that is requested of this Masach. This is why he makes the precision that she is not like the Sefirot of correction, the upper nine, since the upper nine are still in the form of Miftacha and the point of Malchut is in the form of Man’ula. To affect the upper nine, too, of which the left line is a part, a third action is required.

25) He observed and weighed and knew that the middle point of correction, the Miftacha, rose to Bina and in consequence the whole world, from end to end, was planted from her. In consequence, she governs all the Sefirot of ZA and all the Sefirot of Nukva, called “the ends of the world,” since she is above them. He also knew that the force that is now over the point of Man’ula rose to Bina, too, and that for this reason, all the other forces—appointed over all the ends of the world—extend and emerge from her. In other words, since she rose to Bina, her ruling extended from there in all the Sefirot of ZA and all the Sefirot of Nukva, which are called “the ends of the world.” By that, the left line of Nukva was diminished, too, and became VAK de Hochma, which is not regarded as Ohr Yashar. Even so, the left line is from the upper nine, since by the ascent of the Man’ula above Bina, she governs and diminishes the upper nine of Ohr Yashar, the GAR.

Now all the Sefirot gripped to the point of Man’ula, and after the left line was diminished from GAR and declined into VAK, its merit is not higher than the right line, its ruling power expired, and Abraham was saved from the furnace and went out of Ur of the Chaldees. This is because now that he has fallen to VAK, he surrenders to the right line. However, he does not completely surrender to being included in the Hassadim on the right before the Zivug with the upper light is made on this Masach de Hirik and educes the level of Hassadim.

26) Also, he observed and weighed and clarified to clearly stand in that place. But he did not know and could not stand on her in order to cling to her. In other words, the Dinim were doubled on him because now they were only Dinim by the illumination of the left, for he could not cling to its light because it was a burning fire due to the absence of Hassadim. But now after the Man’ula rose to Bina and diminished the left line to VAK—before the Zivug for extension of Hassadim was made—not only were the previous Dinim from the illumination of the left governing him, but now the Dinim of the cancellation of the GAR were added to it, and he didn’t know. Thus, now the Dinim were doubled.

When he saw the power of the Dinim of that place of the cancellation of the GAR and could not stand on it and struggle with it because the Dinim of the illumination of the left remained under their control, as well, and they are a burning fire, promptly, “And they came unto Haran, and sat there.” In other words, the name Haran indicates Haron Af [anger/wrath] for the doubling of the Dinim over him. Also, the text tells us that besides not coming to the land of Canaan, a fruit-bearing land, implying to the place from the Chazeh down of Nukva, he also came to the place, Haran, to Haron Af, since the Dinim on him were doubled, and they sat there.

27) Why was Abraham detained in Haran and did not go straight from there to the land of Canaan, since the writing says “And sat there”? Abraham knew and clarified all those rulers, the leaders of the world in all directions of the world. They come by the force of the Man’ula, the middle point of the world as a whole, and he would weigh and scrutinize those who govern the spirits of the world, the leaders of the stars and fortunes that come through the Miftacha, which extends from Bina, like a mother who lends her clothes to her daughter. Also, the illumination of GAR de Bina is called “stars,” and the illumination of ZAT de Bina is called “fortunes,” hence the rulers that come from the Miftacha lead them.

How strong are these over those? He would weigh those rulers that extend from the Man’ula compared to the power of the rulers that come from the Miftacha to know which was stronger so one could revoke the other. He did not go out of Ur of the Chaldees until after the Man’ula rose to Bina, at which time the rulers of the Man’ula overcame the rulers of the Miftacha, who govern the ends of the world, and diminished them into VAK. Because of them, the left line, too, was diminished into VAK and its power expired. And then he went out of Ur of the Chaldees and came to Haran.

And now that he came to Haran he repeated his inquiry and weighed the two kinds of rulers once more—which of them was stronger—and was able to revoke the other. This was because he still did not gain anything by his exit from Ur of the Chaldees. Moreover, Dinim from the cancellation of GAR were added to him. For this reason, he tried perhaps he could restore the GAR of the illumination of the left. This is why he weighed them against each other once again and hoped to see that the rulers of the Miftacha would be stronger than the rulers of the Man’ula and would not be diminished from GAR because of them.

He weighed all the corrections of the world, the upper nine, and succeeded. He succeeded in making it sufficiently clear that the rulers of the Miftacha are stronger than the rulers of the Man’ula and their GAR is not revoked because of them. But when he arrived at that place, the point of Malchut, he saw the power of the deep ones, the force of the Dinim de Man’ula, which grew stronger over the Miftacha and revoked the GAR. And he could not resist it; he could not cling to it because of the Dinim of the illumination of the left that have not been removed yet, and this brought back the doubling of the Dinim on him. And since he still did not decide concerning the establishment of the Masach de Hirik, which is the Masach de Man’ula, but was still trying to weigh the forces of the two rulers over one another, he was detained in Haran, in Haron Af [anger/wrath], as it is written, “And sat there.”

28) Since the Creator saw his awakening and his desire, He immediately revealed Himself to him and told him, “Go forth,” to know yourself and to correct yourself. Meaning, he should stop weighing the upper forces but raise MAN and extend a high Zivug on the Masach that appeared to him, by which he will be rewarded with extending Daat for himself and correct himself.

Here, the fourth action took place, when the level of Hassadim on the Masach de Hirik was extended, meaning the elicitation of the middle line that decides over the two lines—right and left—which includes them together. By that, the Mochin were completed and revealed to him, and all the blessings mentioned in this text.

29) “Go forth from your country,” from that side of the correction to which you clung, the right side, without integration with the left. “And from your kindred,” from that Hochma with which you would observe and weigh your consequence, and the moment and time when you were born, and that star and that fortune. All of that is illumination of the left without mingling of the right, and this illumination comes by the power of the Miftacha, from which come the leaders of the stars and fortunes.

And the reason why the illumination of the left is called “Your kindred,” and why it is written that he weighed the moment and time when he was born, is that the Mochin for begetting of souls extend only from the illumination of the left. Hence the negotiations in it, when Abraham weighed these forces one opposite the other. It is like a researcher who seeks to know the moment he was born, to see and to examine the level at which he was born, whether from GAR or from VAK, etc.

30) “And from your father’s house” means go forth and look no further at the house of your father, who is Haran. In other words, do not search if you have a root from your father’s house to succeed in the world. Do not weigh the two kinds of rulers one compared to the other anymore, and hope to restore the domination of the Miftacha that has vanished, whose action is the Klipa of Haran. Hence, “Go forth” from this wisdom and from this looking.

31) Why was he told, “Go forth from your country and from your kindred”? After all, he had already departed from Ur of the Chaldees, which was his country and kindred. However, “From your country” means from the illumination of the right without the left, and “From your kindred” means the illumination of the left without the right.

“To the land that I will show you.” “I will show you” what you could not perceive because of the Dinim of the illumination of the left. You could not know the power of that land, Malchut, which is profound and abstruse because of the Dinim of the cancellation of the GAR, and henceforth, I promise you that those two Dinim will be lifted from you, and the Mochin will shine for you in the whole of the GAR and the mitigation of the Dvekut.

(înapoi la pagina ZOHAR CUPRINS / Lech Lecha – click)

error: Content is protected !!