Let There Be Lights – 2

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390) “Let there be lights in the firmament of the heaven.” It is written “lights” [in Hebrew] without the Vav. Rabbi Hizkiya says, “‘Lights,’ for the power of Din is in it, and the absorption of the Din.” “Lights” is MalchutNukva de ZA. This is why it lacks the Vav, which is the word curse [Meorot is spelled in a way that can mean “lights” or “curses”], since there are two Dinim in Malchut: 1) The force of Din that lies in her by the force of Tzimtzum Aleph to not receive Ohr Yashar into her. These Dinim are from her own root. 2) The darkness in her, which she absorbed from Bina. This is why it is called “the absorption of the Din,” for it is not from herself, but from what she absorbed from others.

Rabbi Yosi says, “The reason why it is written ‘lights’ without a Vav, which is the word for ‘curse,’ is that the writing says, ‘Let there be a curse below,’ since the moon, Malchut, on which the death of babies from diphtheria in the lower world depends, and on which curse depends.”

Rabbi Hizkiya interpreted the word “curse” and the matter of the curse above in the world of Atzilut, in Malchut de Atzilut herself—that there is power of Din and absorption of Din in her, herself. Rabbi Yosi says that the meaning is that below, in the lower world, curses and swearing extend from Malchut. And after the swearing below, Malchut is called “lights” [or curses] without a Vav. Because it is the smallest of all the lights of Atzilut, the last of all the lights, sometimes she is darkened and does not receive light, hence diphtheria and cursing extend from her downward.

When the degrees diminish by the ascent of Malchut of each degree to the Bina in her, for which Bina and TM of each degree descend to the degree below it, Bina and TM of the degree of Malchut descend to the separated BYA where there are the Klipot because she is the last and smallest light from the whole of Atzilut. Past her there are no degrees of Kedusha at all to which Bina and TM in her may fall.

Because of that diminution, diphtheria extends from her to babies. And because it is the smallest of all the lights of Atzilut, the last of all the lights, sometimes she is darkened and does not receive light because when she is darkened during the diminution, her Bina and TM descend to the separated BYA and give power to the harm-doers and the Klipot.

391) “In the firmament of the heaven” is a firmament that contains everything because it takes all the lights that illuminate into that light that does not illuminate. The firmament of Bina includes all the Mochin of ZON because it is the one that raises the letters ELEH of Bina and returns them to Bina. At that time the ZON, who are attached to them, rise with them to Bina, too, and receive from her the Mochin. This is applied in all the degrees of ZON, which is why the firmament of Bina is regarded as the inclusive firmament, which illuminates to that light that does not illuminate, meaning illuminates to Malchut by raising her to Bina, as it is written, “Let there be lights in the firmament of the heaven.”

392) Rabbi Yitzhak said, “He elicited the firmament that does not illuminate, and he is called ‘the kingdom of heaven,’ ‘the land of Israel,’ and ‘the land of the living.’” All those are names of Malchut because the meaning of the words, “Let there be lights in the firmament” is that by those words the Emanator elicited the firmament that does not illuminate, Malchut, who is Nukva de ZA. This is why the Emanator said, “Let there be lights” without a Vav, since He said that there will be lights in a firmament that will not be able to illuminate.

The heaven is the one who illuminates to that firmament. ZA is called “heaven.” He illuminates to Malchut, the firmament that does not illuminate. This is why it is written, “Let there be lights” without a Vav, indicating that there is no illumination of the heaven in her, called Vav, and when he is without a Vav, death extends from her to the world. Afterwards it is written, “In the firmament of the heaven to illuminate upon the earth.” The heaven are VavZA, and he illuminates to the Nukva, who is called “earth.”

393) “Let there be lights” lacks Vav because everything depends on her. “Let there be lights” also includes the creation of Lilit in the world, hence it is written without a Vav, which is the word for “curse.” It is written, “The small and the great are there.” Malchut includes both Mochin de Katnut and Mochin de Gadlut. It is also written, “Because if there the great Lord will be with us,” meaning the Mochin de Gadlut included in her.

It is written about it, “But there shall Lilit be calm and find repose,” meaning also in Malchut. Thus, everything is included in her, both Katnut and Gadlut, and even the Klipa Lilit, as it is written, “And His kingdom rules over all.” This is why it is written “lights” without a Vav.

394) Rabbi Elazar said, “‘Let there be lights’ without a Vav is Malchut, who is called ‘a mirror that does not illuminate by herself but through the lights above it, which illuminate for it like the glass walls of the lantern, which pick up light from the candle that stands in the midst of them and illuminates outwards. Likewise, the Nukva picks up light from the degrees above her and illuminates to the lower ones, but in her, herself, there is no light at all, like the glass walls of the lantern.

It is written, “Behold the ark of the covenant, the master of the whole earth.” “Behold the ark” is a mirror that does not illuminate, MalchutNukva de ZA. The covenant is the illuminating mirror. “Behold the ark” is lights without VavNukva before ZA, called “written Torah,” connects to her. The ark is a box in which to place the written Torah, which is ZA. The covenant is the sun, ZA, who illuminates to the Nukva. Like him, she is called “covenant,” when she is connected to him. This is why she is called in the verse, “The ark of the covenant.”

“The ark of the covenant, the master of the whole earth.” It is so precisely because only then is the ark of the covenant—only during the connection with ZA, who is called “covenant”—is called “master of the whole earth” like her husband ZA. The covenant, ZA, is called “master of the whole earth.”

395) That ark is a master because the sun, which illuminates to her and to the entire world, is called so, and from it the Nukva takes the name “master.” That ark is called by the name “master,” by the name ADNI, as it is said Tzadik about a male and Tzedek about a female. Likewise, “master” is the name of the male and ADNI is the name of the female.

It is so because as the name Tzedek of the Nukva derives from the name of the male, Tzadik, the name ADNI of the Nukva derives from the name of the male, Adon [master]. Hence, when the female is named completely after her husband, the name “ark of the covenant,” she is called by the name of the male, Adon [master].

396) Stars and signs stand in a covenant, which is the sun, ZA. This is the firmament of the heaven in the verse, “Let there be lights in the firmament of the heaven.” “Let there be lights” is the Nukva, and “The firmament of the heaven” is ZA, who illuminates to her, to the stars, to the signs, and to the whole world. The stars and the signs are inscribed and engraved in the firmament, and hang in it to illuminate on the earth.

It follows that Rabbi Yitzhak interpreted the name “firmament” to mean the Nukva, Rabbi Yosi interpreted the name “firmament” to mean Yesod of Bina, and Rabbi Elazar interprets “Let there be lights” to mean the Nukva, “In the firmament of the heaven,” meaning ZA.

Old Rabbi Yisa says, “The Emanator said, ‘Let there be lights,’ for it to be hanging in the firmament of the heaven, so all the qualities of her illumination will be hanging in the firmament of the heaven. Here, by saying ‘Let there be lights in the firmament of the heaven,’ the Emanator corrected that all the levels will be hanging in the firmament of the heaven, which is the Parsa, by whose ascent from below Hochma He measures the level of Ruach to the degree, and by whose descent below Bina He measures the level of Neshama, by his descent below Tifferet He measures the level of Haya, and by his descent to Malchut He measures the level of Yechida.”

“Lights” is the moon that is hanging in all its levels in the firmament, since it is written, “And let them be for lights in the firmament of the heaven.” Thus, the sun was also hung in the firmament. And when it is written, “And let them be for signs and for seasons,” then all the levels that come out in occasions, festivals, and beginnings of months and Sabbaths are hanging and are made in the firmament, which measures the levels of each degree.

397) All the levels that the firmament measures are made in the work of the first, uppermost firmament, in which the holy name is unified, and which is everything. The firmament in the Peh of AA, which elicited Bina and TM de AA outside the Rosh, is the first, uppermost firmament in the worlds, and in it the holy name Elokim is unified. It is so because by its descent from Peh to Chazeh de AA, it raises the letters ELEH to Rosh AA, which connect with the letters MI, completing the name Elokim. It is everything because it includes within it all the lower lights. That firmament is called “seven firmaments.”

Seven stars correspond to seven firmaments, and all are leaders of the world, and the upper world above them. A firmament means the new Sium [end], made by Tzimtzum Bet by Malchut’s ascent to Bina. There is an operator and an operation in that, which are called “star” and “firmament.” The operator of the Sium is called a “star.” The operation of Sium itself is called a “firmament.” The upper firmament in the Peh of AA is called “seven firmaments,” opposite HGT NHY, who is superior to them and includes them within it. Therefore, there are seven stars in them because the operating force of each of the seven firmaments is called a “star.”

However, this applies only to the operator and the operation of Tzimtzum Bet. But the operating force of Tzimtzum Aleph is not called a “star,” hence the stars needed to control only Bina, who was restricted only in Tzimtzum Bet. But in Malchut, who was restricted back in Tzimtzum Aleph, the stars do not need to govern there and rule over her. But because of the association of Malchut in BinaMalchut was established in all the corrections of Bina, hence the stars operate in Malchut as in Bina.

All seven stars lead the lower world, Malchut, and the upper world is over them. The upper world, which is Bina, is founded on them, on the stars, and not the lower world, Malchut, in whom there is the force of the Tzimtzum, and who is not even considered a star. For this reason, the lower world is led by the stars, too.

There are two worlds: the upper world, Bina, and the lower world, Malchut. The lower one, Malchut, was established similar to the upper one, Bina, hence all the corrections of the upper world apply to the lower world, and the lower world is also led by the stars, like the upper one, as it is written, “From the world and to the world,” indicating that all that there is in the upper world passed and was established in the lower world. The upper world is the upper king, Bina; the lower world is the lower king, Malchut.

398) It is written, “The Lord is king, the Lord was king, the Lord will be king forever and ever.” “The Lord is king” above; “The Lord was king” in the middle; “The Lord will be king” below. Interpreting, “The Lord was king” in past tense is the upper world, the next world, Bina. “The Lord is king” in present tense is Tifferet Israel [the glory of Israel], ZA. “The Lord will be king” in future tense is the ark of the covenant, the lower world, Malchut.

Bina preceded the creation of the world. Therefore she is implied in past tense, “The Lord was king,” with a Mem with Kamatz. In the present, the world is led by ZA, where HGT NHY are in the 6,000 years. This is why it is implied in the present tense, “The Lord is king,” with a Mem with Segol. However, the NukvaMalchut, has not yet been revealed in the world in wholeness, but is gradually corrected until the end of correction. For this reason, her kingship is implied in the future tense, “The Lord will be king.” Here he brings it as support to what he said, “The upper king is Bina and the lower king is Malchut.”

399) David came at another time and returned them from below upward. He said, “The Lord is king forever and ever.” “The Lord is King” means below, in the lower world, Malchut. A world means in the middle, in ZA. “And ever” means above, in Bina, where there is the convening, the unification and the Mochin and completion of all the degrees.

“Was king” is above. Hence, the upper world, Bina, is called “Was king,” with a Mem with Kamatz, indicating that her establishing has been fully completed. But “Will be king” is below. “Will be king” indicates that he is destined to receive the completeness of the kingship below, meaning the lower world, Malchut, who has not been completed.

We could ask, “How did David say, ‘The Lord is king’ below, being called ‘king’ with a Mem with Segol?” It is so because Malchut is called “king” in the present, according to what she receives from her husband, ZA, who is called Melech [king] with a Mem with Segol. Therefore, she is named so only after her husband, while in and of herself, her kingship has not been revealed. Rather, it will be revealed at the end of correction. In that respect, she is called “Will be king.”

400) All those illuminations connect in the firmament of the heaven, as it is written, “And God placed them in the firmament of the heaven to illuminate on the earth.” Who is the firmament that illuminates on the earth? It is the river that stretches out of Eden, as it is written, “And a river came out of Eden to water the garden.” Bina came out of Eden, Hochma, to give Mochin to Malchut, who is called “garden.” Thus, the firmament is Bina, which illuminates on the earth, the garden, and all the illuminations, which are the Mochin de ZON, connect in her, meaning they come out and extend from her.

401) Because the moon rules and illuminates by the force of the river that stretches out of Eden, Bina, all those heaven below Atzilut—the separated BYA and their hosts—light is added in all of them. And the stars that are appointed over the world to guide it all rule, and plants and trees grow. Also, everything that is in the world multiplies and grows, and even the water and the fish in the sea are in great greatness.

Several emissaries of the Din fly in the world because everyone is in joy and great strength, and they, too, increase their power through the domination of Malchut, hence they are more likely to harm than ever. When there is joy in the king’s house, even the guards of the gate and the guards of the roads are all happy and wander in the world. Therefore, the infants in the world should beware of the harm-doers.

402) “And God placed them in the firmament of the heaven,” when they are all standing in it when the sun and moon are both in the firmament of the heaven, in Bina. Then they rejoice with one another. At that time the moon diminished herself before the sun, and since then everything that the sun, ZA, takes is only to illuminate to the Nukva, and not for himself. This is the meaning of what is written, “To illuminate on the earth.”

ZA is the sun. The Nukva, earth, is the moon. When it is written, “And God placed them in the firmament of the heaven,” the Nukva is at the same degree as ZA, and both receive from the firmament of the heaven. Afterwards it is written, “To illuminate on the earth.” Nukva is called “earth,” hence the Nukva is below ZA and receives only from the sun, ZA. Therefore, initially both ZA and Nukva stood in the firmament of the heaven, and both were at the same level, receiving together from the firmament of the heaven, from Bina. Afterwards the Nukva was diminished and was made below ZA, receiving from him. This is why afterwards it is written, “To illuminate on the earth.”

403) It is written, “And the light of the moon shall be as the light of the sun, and the light of the sun shall be sevenfold, as the light of the seven days.” The seven days are the seven days of creation, HGT NHYM de ZA. Accordingly it is written of the future [end of correction], “And the light of the sun shall be as the light of the moon,” in the future. At that time the light of the sun will be sevenfold, as the measure of the seven Sefirot that were established in the days of creation. It follows that in the future the sun and the moon will be equal.

However, the light of the seven days means during the days of the fillings, the time of the Sefirot HGT NHYM de Nukva, once they are filled with all their filling in the future. At that time her Sefirot are called “days of filling.” Accordingly, it is necessarily written of the future, “And the light of the moon shall be as the light of the sun” of now. “And the light of the sun,” in the future, “Will be sevenfold” in its size, as the light of the seven Sefirot HGT NHYM de Nukva in the future. It follows that even after the end of correction the levels of ZA and Nukva will not be equal, but ZA will then be sevenfold higher than the level of the Nukva.

404) At that time the Sefirot of the Nukva are regarded as days of filling because at that time the world will be mitigated and will return to its perfection, and the Nukva will no longer be diminished by the flaw of the evil serpent, of whom it is written, “And a whisperer separates the champion,” separating the unification of ZON. For this reason, at that time her Sefirot are called “days of filling.” This will be when the Nukva is filled and there is no diminution in her at all. It will be at a time of which it is written, “Shall swallow up death forever,” when the Sitra Achra and death are cancelled forever. At that time it is written, “On that day the Lord will be one and His name, One.” However, at the end of correction there will be two times for the Nukva, too. First, the Nukva will be corrected with ZA on an equal level, and then in one below the other.

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