Opposite the Frame

(înapoi la pagina ZOHAR CUPRINS / Beresheet Alef – click)

335) Rabbi Shimon explained the Hitkalelut of the two lines right and left that were disputed, as it is written, “The rings shall be opposite from the frame.” The frame is a closed place that opens only for one fine one who is known within in humbleness, and by whose power it is filled with light. He mentioned gates to light the candles. Because it is a hidden and concealed place, it is called a “frame.” This is the next world, since the next world is called a “frame.”

Upper AVI are called “in the future,” and YESHSUT is called the “next world.” In terms of the Mochin of the point of Shuruk, which is illumination of HochmaYESHSUT is called a “frame” because then the lights close and do not illuminate in her. It was said that it is a closed place, meaning during the illumination of the point of Shuruk, which cannot illuminate in light of Hochma for lack of Hassadim. It opens only in one thin trail, meaning that her lights open only by the arrival of the level of Hassadim by the Zivug on the Masach of the point of HirikMasach de Man’ula, called “very fine trail.”

That level of Hassadim is the determining line that unites the two lines with one another, and the Hochma dresses in Hassadim. But since the level of Hassadim emerges on that Masach in a very fine trail, it makes the illumination of Hochma in them known in humbleness, from below upward, which is VAK de GAR, and not from above downward, which is GAR de GAR. This is why YESHSUT are called “frame” even after the Hitkalelut of Hochma in Hassadim, since her lights do not illuminate as much as they can.

336) “The rings shall be.” These are the upper rings, HGT, above Chazeh de ZA, which grip to one another—water, fire, and wind—which are HGT de ZA. When they receive the Mochin, they are included in one another. The waters, Hesed, are included with Ruach [wind], Tifferet, and Ruach with fire, Gevura, and fire with water. All are included in one another and emerge from one another like the rings.

The Mochin of upper AVI are called a “pure ring.” Those HGT de ZA are mingled and emerge from one another like the rings, which are the Mochin of AVI that do not appear in the manner of their Hitkalelut with one another. But after they have mingled with one another, the domination of Hesed over them prevails and they are like the rings, which are the Mochin de AVI, which are covered Hassadim. This is why HGT de ZA are also called “rings,” and the words, “The rings shall be,” relate to HGT de ZA.

All the rings look to that frame, YESHSUT, where the upper river is obtained for them, to water them, meaning the river that comes out of Eden, YESHSUT, and they cling to it. When the rings, HGT de ZA, are by themselves, they look toward upper AVI and receive from them covered Hassadim. This is why they are called “rings.” But when the rings wish to impart illumination of Hochma to NHY below the Chazeh, they look toward the frame, YESHSUT, where there is the river that comes out of Eden, which imparts illumination of Hochma, in which the Yod comes out of the Avir, leaving Ohr, and that river waters them with illumination of Hochma, and they impart to NHY.

337) It is written, “The rings shall be opposite from the frame, as homes [sockets] for the poles to carry the table” since those upper rings above Chazeh de ZA now become holders and places for the poles, which are NHY below Chazeh de ZA. That is, NHY receive from them the Mochin of illumination of Hochma, called “home [socket],” as it is written, “In wisdom shall a house be built.” It is considered that the rings became homes for the poles, which are NHY below the Chazeh, but not for themselves because for themselves they are not sockets but rings, meaning they are only in Mochin of covered Hassadim, called “rings.”

It is written, “The rings shall be opposite from the frame, as homes [sockets] for the poles.” When the rings wish to be homes for the poles, to impart Hochma upon them, then the rings will be opposite the frame, receiving from YESHSUT, who is called a “frame,” where there is illumination of Hochma. At that time the rings shall become homes for the poles, NHY.

The poles are the Merkava below because they extend from the upper MerkavaHGT, called “water, fire, wind.” The left line of the poles, Hod, comes from the side of fire of the upper MerkavaGevura. The right line of the poles, Netzah, comes from the side of the water in the upper MerkavaHesed, and the middle line of the poles, Yesod, extends from the side of the Ruach of the upper MerkavaTifferet, and all that there is in the upper Merkava extends to the lower Merkava so the poles will be a Merkava for the Ark of the Covenant, where there is the instilling of Divinity.

For this reason, all who approach will approach those poles, NHY from Chazeh and below, and not what is before them, so they will not draw near, to extend Mochin from HGT above Chazeh de ZA. “‘Go forth,’ the hermit is told, ‘round about. You shall not approach the vineyard,’” except for those worthy of serving inside, whose soul is from Chazeh de ZA and above. They were given permission to enter, to serve, and to approach. This is why it is written, “The stranger who comes near shall be put to death.”

This explains the second kind of Hitkalelut of the lines in one another, where both lights remain, and only in the place of NHY, the poles, which receive from YESHSUT through the rings. By that Rabbi Shimon interpreted the dispute because once he sustains the illumination of both of them, it is considered that he settled the dispute and made peace between them. But Rabbi Elazar, who sustained only the illumination of the right, still did not settle the dispute properly.

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