I Said, “I Will Not See the Lord”

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138) How obtuse are people, for they do not know and do not notice the words of Torah, but look at worldly matters and the spirit of wisdom is forgotten from them.

139) When a person departs from this world and reports to his Master, all that he has done in this world while he was in spirit and body together, he sees what he sees until he comes to the world of truth. There he meets Adam HaRishon sitting at the gate to the Garden of Eden to see all those who keep the commandments of their Maker, and he delights in them.

140) It is written, “I will look on man no more among the dwellers of the world.” Several righteous around Adam HaRishon prevented themselves from the path of Hell and turned toward to the path of the Garden of Eden. These are called “Dwellers of the world [Heb: Haddel].” Why is it not written, “Dwellers of the world [Heb: Heled]”? It is because they are not as a rat, which drags and hides, and does not know why it leaves. Rather, they are dwellers of Haddel, as it is written, “Hidlu [stop], you, from man.” “Stop” means “prevent.” Here, too, they are called “dwellers of Haddel” because they avoided the path of Hell and prevailed by themselves to enter the Garden of Eden.

141) “Dwellers of HHHH Haddel” means those who repented, who prevented themselves from the iniquities of the wicked. And because Adam HaRishon repented before his Maker, he sits with those who repented and avoided their iniquities, who are called “Children of the world,” as it is written, “Make me know how transient [Haddel] I am.” This is why Adam HaRishon sits at the gate of the Garden of Eden. He rejoices in them, in the righteous who come on the path to the Garden of Eden.

142) It is written, “I said, ‘I shall not see Koh [the Lord], Koh in the land of the living.’” Who is it who could see Koh [the Lord]? When the souls ascend to the place of the bundle of life, they enjoy there the brightness of the illuminating mirror, which shines from the high place on all the places. Had the soul not clothed in the brightness of another clothing, she would have been unable to approach and see that light.

When ZON rise and clothe upper AVI, whose light is called “light of Haya,” ZA is called “the tree of life.” It is also called the “illuminating mirror,” and the Nukva, “the land of the living.” Yesod of ZA is called “the bundle of life,” as it is the place of the gathering of the Mochin that appear in three places—HolamShurukHirik—as it is written, “Let the water under the heaven be gathered together unto one place.” They gather from three places and come to Yesod de ZA, which is called “one place.” This is why he is called “the bundle of life.”

When the souls rise to ZON, they rise with the letters ELEH of ZON, which fell to their place and clung to them. These are NHY de ZA, who are primarily the middle line, Yesod de ZA. Thus, the place of ascent of the souls to ZA is in his Yesod, called “the bundle of life.” There they enjoy in the brightness of ZA, called the “illuminating mirror.”

143) As the soul is given clothing, which is the body, to exist in this world, the soul is also given a clothing of the upper brightness, to exist in it in the next world and to look into the illuminating mirror, ZA, from within the land of the living, Nukva de ZA. The meaning of the words, “I said, ‘I shall not see the Lord,’” Is that the righteous are rewarded with looking in the illuminating mirror, which is Koh [the Lord] in the land of the living through two corrections: 1) the clothing of the upper brightness; 2) through the Nukva de ZA, the land of the living.

144) Moses could not approach to look at what he looked. Rather, when he clothed in another clothing—as it is written, “And Moses came in the midst of the cloud,” in which he clothed as one wears clothes—this is why he could look at what he looked.

145) Likewise, the souls of the righteous in the world of truth clothe in a clothing that is similar to that world, behaving according to that clothing, and then they are ready to look in the light that illuminates in that land of the living, in the light of Nukva, from within which they look into the illuminating mirror. This is the meaning of “Koh [the Lord], Koh in the land of the living,” which Hezekiah said. He thought that he would no longer be rewarded with that light and that looking, since the river that extends from the Garden of Eden stopped him and he did not beget, and one who does not engage in multiplication blemishes the river that comes out of Eden, Yesod de ZA.

It is written, “I will look on man no more.” This is Adam HaRishon, as it was said that Adam HaRishon was sitting at the gate to the Garden of Eden, receiving the souls of the righteous who come to the Garden of Eden. Hezekiah thought that he would not be rewarded with looking at Adam at the gate to the Garden of Eden.

146) Why did Hezekiah think all that? It is because the prophet told him, “For you are dead in this world and you will not live for the world of truth,” since anyone who does not bear sons in this world, when he dies and leaves it, he is expelled from the Garden of Eden and does not stay there to see that illuminating light. Hezekiah, who was clean, righteous, and pious, was such, and all the more so one who did not have ancestral merit, who sinned before his Maker.

147) That clothing is the robe of the sages who dress in the world of truth. Happy are the righteous, for whom the Creator has concealed much good and delights for the world of truth. It is written about them, “The eye has not seen a God but you; will do for the one who awaits Him.”

(înapoi la pagina ZOHAR CUPRINS / Noah – click)

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