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237) “And Melchizedek king of Salem brought forth bread and wine; and he was priest of God the Most High.” When the Creator, Bina, wished to create the world, which is ZA, He elicited one flame of the harsh spark and blew wind into wind, and the flame was darkened, as well as burned. He elicited a single drop from the sides of the deep and put them together—the drop and the flame—and created the world with them, ZA.
It is known that when Bina gives VAK to ZON, she, too, must diminish into VAK. At that time, she lowers the three letters ELEH de Elokim to ZON, while she herself remains in the two letters MI of Elokim, which are VAK without a Rosh. And then she gives VAK to ZON.
When she wishes to impart GAR to ZON, she raises ELEH from ZON and returns them to her degree, and the ZON rise with them. At that time, the left line comes out in Bina and the five letters Elokim [in Hebrew] become concealed in name due to lack of Hassadim. Thus, division occurs between the two lines—right and left—of Bina, and ZA with the Masach de Hirik becomes MAN to her. On the one hand he reduces the power of the left line, and on the other hand he increases the Hassadim, and then he decides between them and unites them with one another.
And after ZA complements the three lines in Bina, he is rewarded with those three lines, as well, since the lower one is rewarded with the full measure that he induces in the upper one. Here The Zohar explains the imparting of Mochin de GAR to the ZON, which is her own GAR, when she has already returned ELEH to herself and the illumination of Shuruk illuminated in her, meaning the left line in her. At that time, the lights in her are concealed and she needs the ascent of ZA with his Masach, to mate on it and to educe the middle line through it, which decides and complements her two lines.
This is why it is written that when the Creator, Bina, wished to create the world, to give Mochin de GAR to the world, which is ZON, He elicited a single flame of the harsh spark, which disclosed the power of Din of the left line like a fire that burns for lack of Hassadim. “And he blew wind into wind,” meaning the lower wind [Ruach], which is ZA, blew into the upper Ruach, ZAT de Bina, and then ZA rose for MAN with his Masach to ZAT de Bina and became Ruach to her.
This is regarded as “the blowing of wind into wind” [Ruach into Ruach]. “And the flame was darkened, as well as burned,” since the Dinim in ZAT de Bina were doubled. This is so because before the Zivug was made on the Masach de ZA, not only was the fire of the left line not corrected, but the left line was diminished and darkened into VAK, which is Haran, as well. It follows that it was darkened because the Masach de ZA rose and burned, as well, since the Zivug on the Masach did not yet come out to extend the level of Hassadim.
Afterwards, the Zivug of the upper light on the Masach de ZA was made and the level of Hassadim appeared on it, as it was written, “He elicited a single drop from the sides of the deep.” The Masach de Tzimtzum Bet [second restriction] is called, “deep,” and the level of Hassadim, the middle line, is called “a single drop,” since the three lines are called “three drops.” With a Zivug on the Masach, called “the sides of the deep,” He elicited a single drop, the level of Hassadim. “And put them together as one” means that He connected the two lines—right and left of Bina—at the level of Hassadim, to be as one line, meaning He made peace between them. Thus, they clothed one another—the Hochma on the left with the Hassadim on the right—and the Hassadim on the right in the Hochma on the left. With these Mochin, He created the world, ZA, since because ZA caused the illumination of these Mochin in Bina, he was rewarded with them, as well.
238) After he explained the elicitation of the Mochin in Bina, and their extension to ZA, he elaborates on it. He says, “That flame rose and was crowned with the left line of Bina, and that drop, which is the middle line, rose and was crowned with the right line of Bina. Then they rose in one another and the two lines were mingled in each other.
The right and the left exchanged places: 1) The Hassadim on the right extended and came to the left side, and the illumination of Hochma on the left, which is like a burning flame, clothed in Hassadim and returned to the mitigated illumination of Hochma. 2) The illumination of Hochma on the left extended and came to the right side, and now the Hassadim on the right, in VAK, received GAR from the illumination of the left.
It follows that the illumination of the left, which illuminated from above downwards, rose to shine only from below upwards, and the illumination of the right, which illuminated from below upwards, shines from above downwards after it was included with the illumination of the left.
239) The two lines, right and left of Bina were mingled in one another and a complete Ruach, ZA, emerged out of them. Since the ascent of ZA to Bina caused the elicitation of three lines in Bina, ZA, too, was rewarded with those three lines.
This means that ZA emanated from them in three lines. The right and left of Bina were mingled in one another and became one in ZA, and the Ruach was placed between them as a middle line. This is why three lines emerged in it, and all three lines of ZA were crowned in one another like the three lines of Bina, where the left was crowned in Hassadim of the right, and the Hochma in it was completed. Thus, the right was crowned with the Hochma on the left, was completed in GAR, and the middle line was crowned with the Hassadim on the right and obtained GAR from the right. Then there is wholeness above, in Bina, and wholeness below, in ZA, and the degree of Mochin de ZA is completed.
240) It turns out that the first Hey de HaVaYaH, Bina, was crowned with Vav de HaVaYaH, ZA. This is so because by the ascent of ZA to Bina, the Mochin in her appeared as three that come out of one. Vav de HaVaYaH, ZA, was crowned in Mochin through the first Hey de HaVaYaH, and Bina is the one that is rewarded with all three.
Then the bottom Hey de HaVaYaH, Nukva de ZA, rose to Vav de HaVaYaH, ZA, and was tied in him in a complete connection. In other words, she received the Mochin de Bina from him, and at that time, it was said about the bottom Hey, which is called “Melchizedek,” as it is written, “Melchizedek King of Salem” [King of Salem also means “whole king” in Hebrew]. This is so because now he is a whole king, a king who reigns in full. When is Nukva de ZA regarded as a whole king? On Yom Kippur [Day of Atonement], when Malchut rises and clothes in Bina, and every Panim [face/anterior] shines, and the Panim of Nukva shines as the Panim of Bina.
241) Melchizedek is the last world, the Nukva de ZA. King of Salem is the upper world, Bina. When they are crowned in one another, the lower world is crowned with the upper world without separation and the two worlds are as one. Then even the lower world is completely one with the upper world, since at that time the Nukva de ZA rises and dresses the Bina, and each lower one that rises to the upper one becomes exactly like him. Thus, then the two worlds—the Nukva with the Bina—become as one thing.
It is written, “Brought forth bread and wine,” meaning that those two are in him. Bread means the light of Hassadim on the right, and wine means the illumination of Hochma on the left. This is why it is written, “Brought forth bread and wine,” telling us that these two lights are now in Melchizedek, the Nukva when she clothes Bina.
It is also written, “And he was priest of God the Most High,” meaning that the lower world is using Hassadim opposite the upper world. This is so because “And he was priest” is right, the light of Hassadim in Nukva. “Of God the Most High” is the upper world, Bina. And the meaning of the words, “He was priest” is that the Nukva is using the light of Hassadim, called “priest,” for “God the Most High,” for Bina. The decision of the middle line in Bina, which came out through the Zivug on the Masach de Hirik, makes Nukva de ZA the carrier of this Masach. Thus, the Nukva serves as a priest to illuminate the Hassadim to God the Most High, to Bina. This is why the Nukva is blessed with Hassadim, as well.
242) The lower world, the Nukva, receives blessings when she bonds with the high priest, the right line in Bina. At that time, after the Nukva received the blessings from the high priest, she blessed Abraham, as it is written, “And he blessed him, and said, ‘Blessed be Abram of God Most High.’” Similarly, the priest below, in this world, should make ties and unite unifications and bless this place, Nukva de ZA, so she will connect with the Hassadim on the right of Bina. By that, the two worlds, Nukva and Bina, connect and become as one.
243) “Blessed be Abram of God Most High, Maker of heaven and earth.” This is a blessing, in which there is the correction of the intention that we must intend in all the blessings that we bless, since “Blessed be Abram” is similar to what we say in every blessing, “Blessed are You.” “Of God Most High” is similar to what we say in every blessing, “The Lord our God.” “Maker of heaven and earth” is similar to what we say in every blessing,” “King of the world.” This verse is the blessing.
“And he blessed him, and said, ‘Blessed be Abram of God Most High’” is the order of intention from below upwards. “And blessed be God Most High, who has delivered your enemies into your hand” is the order of the intention from above downwards.
The intention of the blessing is that first, abundance is brought down from Bina to ZON, to elevate the Bina and educe all the Mochin in her. This is considered from below upwards, raising ZON from their place up to Bina to complement her. This order is in the first half of the blessing, through “King of the world.” Finally, the abundance is extended from above downwards, from Bina to ZON and to the lower ones. This comes at the conclusion of the blessing, after “King of the world.”
The explanation is that the merit of ZON to receive the Mochin from Bina is only because they rose and complemented the Mochin de Bina with the middle line that comes out on their Masach in three that comes out of one. At that time, ZON, too, are rewarded with the same amount that illuminated in Bina thanks to them, in one that is rewarded with all three. Therefore, if we wish to extend a degree from Bina to ZON, we must first elevate the ZON to Bina, to cause additional Mochin in her. Afterwards, they will receive that same addition that they caused in Bina, too.
Also, the ascents of ZON to Bina are through the letters ELEH of Elokim. During Bina’s diminution, they come down to ZON, and during her Gadlut, she brings the letters ELEH back to her and they raise the ZON to her along with them.
This is why the first half of the blessing is arranged from below upwards, to elevate ZON so as to complement the Bina. Also, the word “Blessed” implies extending ELEH from the Katnut of Bina, the upper blessing, and to bring them down to HGT de ZA, which are the three circumcisions, “You are the Lord our God.” “You” is Hesed, “The Lord” is Tifferet, “Our God” is Gevura.
After ELEH extended in HGT de ZA, we intend for the Bina to bring her ELEH back to her degree, at which time the ZON rise along with them and complement the Mochin in her in the middle line. At that time, Bina is called “King of the world” because the Mochin have been completed in her. Afterwards, in the second half of the blessing, we extend the Mochin from above downwards, from Bina to ZON and to the lower ones because they are rewarded with the same amount that ZON have caused in Bina.
It is written, “Blessed be Abram of God Most High, Maker of heaven and earth.” This is the arrangement of the phrasing of all the blessings. The first three words, “Abram of God Most High” imply to HGT de ZA, who receive ELEH from the upper blessing. It is like the three words [in Hebrew], “You are the Lord our God.” “Maker of heaven and earth” is like “King of the world.” When Bina brought ELEH back to her, when ZON rose along with them and complemented the Mochin with her, at which time Bina is called “Maker of heaven and earth,” as in the rest of the blessings, when she is called “King of the world.”
Thus far, “And he blessed him, and said, ‘Blessed be Abram of God Most High,’” is the order of intention from below upwards, when raising ZON from their own place up, to complement the Bina. “And blessed be God Most High” is the order of intention from above downwards, when extending the Mochin from above, from Bina, down to the ZON, like the second half of the blessing, like the rest of the blessings.
It is written, “And He gave him a tenth of all,” meaning he gave a tithing to Nukva, to adhere to the place, since the connection is tied below, in the Malchut that ends the illumination of the Nukva, so as to prevent a gripping to the outer ones, and the tithing ends her illumination.
244) It is written, “To David, Unto You, O Lord, do I lift up my soul.” Why does it not say, “A psalm of David” or “A psalm for David”?
245) David spoke for his own degree, and the praise he said was for himself. “Unto You, O Lord, do I lift up my soul” means to You, Lord, above. “My soul” is David, who is the first degree, Malchut, the first one from below upwards. “I lift up” as in “I will lift up my eyes unto the mountains,” since throughout his life, David tried to raise his degree to Bina, to crown it above in Bina and to tie it there in a complete connection as it should be.
246) Similarly, it is written, “To David. Bless the Lord, O my soul, and all my insides, bless His holy name.” He also said, “Bless the Lord, O my soul” for his own degree. Et [“of,” absent in the English translation] is to connect to Bina. “And all my insides” are the rest of the animals of the field, meaning the Sefirot of the Nukva, as it is written, “And my insides were moved for him.”
He said, “Bless … my soul” for his own degree. “The Lord” is the wholeness of everything, the whole of everything. Et [the] is Malchut, “The Lord” is ZA, and “The Lord” is the complete unification of ZA and Nukva.
249) It is written, “I, even I, am the one who wipes out your transgressions for My own sake.” One “I” is at Sinai and one “I” is when the world was created. “I” is the name of Malchut, and this is in Sinai. But in the creation of the world it is the name of Bina, since with the ascent of Malchut to Bina, Bina is called “I,” as well, like Malchut. “I am the Lord your God” is in Sinai, and one when He created the world, as it is written, “I have made the earth.” Here, it includes Malchut and Bina together, showing that there was no separation between above—Bina—and below—Malchut.
250) It does not say “Removes your transgressions,” but “Wipes out your transgressions,” so they will never be seen again. When it writes, “For My own sake,” it is to reveal the Rachamim that are dependent upon Me, as it is written, “For the Lord your God is a merciful God.”
251) “Who wipes out your transgressions for My own sake.” With their sins, the wicked of the world make a flaw above. This is because when the sins go up, the Rachamim, the upper light, and the suction of the blessings do not come down. Hence, this degree, the Nukva, which is called, “I,” does not receive blessings from above to nurse the lower ones. This is why it is considered a flaw for her. This is why she says, “For My own sake,” so the blessings will not prevent Me from nursing everyone.
252) Similarly, it is written, “See now that I, even I, am He.” There, too, the first “I” indicates Bina and the second “I” indicates Malchut to show that there is no separation between the Bina above and the Malchut below.
253) Similarly, when there are righteous in the world, the blessings extend to all the worlds. When Abraham came, blessings extended to all the worlds, and thanks to him there are blessings above—in the upper worlds—and below—in the lower worlds. It is written about that, “In you shall … be blessed,” which is the lower ones, and it is written, “And I will bless them that bless you”, which is the upper worlds. When imparting blessings below, they are blessed first, which is as it is written, “And I will bless them that bless you.”
254) Isaac came and announced to all that there is a Din [judgment] and a Dayan [judge] above to avenge the wicked. He evoked the Din in the world so that all the people in the world will see the Creator. Jacob came and evoked Rachamim [mercy] in the world, and complemented the faith in the world as it should be. Abraham extended the Hesed, the right line of faith, the Nukva; Isaac extended the Din and the Gevura for her, her left line; and Jacob complemented her by extending Rachamim, the middle line.
255) During the days of Abraham, it is written, “And Melchizedek king of Salem.” This means that the throne, Nukva, was crowned in her place, in Bina, and then the Nukva is a whole king [Shalem (like Salem) means “whole” in Hebrew], completely flawless, and the Nukva elicited proper nourishments to all the worlds. It is written about it, “Brought forth bread and wine,” meaning that all the worlds were not devoid of the blessings. “Brought forth” is as it is written, “And the earth brought forth,” meaning the Nukva, which brought forth nourishments and blessings from the upper degrees to all the worlds.
256) “And he was priest of God the Most High,” meaning that everything is in the uppermost wholeness, as it should be, in the wholeness of Bina, who is called “God above.” This indicates that as the wicked blemish the world and prevent the blessings from the world, the blessings come to the world thanks to the righteous and all the people in the world are blessed because of them.
257) “And he gave him a tenth of all,” meaning Melchizedek gave him of those blessings that come out of the “all,” which is Yesod. This means that Melchizedek, who is the Nukva, received the tenth, the blessings, from Yesod, and imparted upon Abraham. It is from the Yesod because this is the place from which all the blessings that come down to the world come out.
Another interpretation: “And he gave him a tenth of all” means that the Creator gave a tenth to Abraham, one out of ten, ten out of a hundred, the Malchut. In her Katnut, there is only one Sefira in her—Keter. At that time it is one out of ten Sefirot in ZA. In her Gadlut, she has ten complete Sefirot, and then she is ten out of one hundred Sefirot in ZA. The Creator gave Abraham this degree, and henceforth Abraham was admitted into proper existence above, meaning he was rewarded with complete attainment for all eternity.
259) Rabbi Shimon said that anyone who does not wash his hands properly [Netilat Yadaim—spiritual cleansing of hands], besides being punished for it above, he is punished below, in this world, too, for he inflicts poverty on himself. And according to his punishment, so is his reward above and below. And one who washes his hands properly brings upon himself blessings above—the blessings are properly on his hands—and is blessed below with wealth.
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