Second Section, Hod

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

42) The second section is a place that illuminates more and is darker. But it is not as dark as the first section. That section was established as an abode for the angels of above and there are no Klipot here, who are appointed over the works of people, to assist them if they do good, or conversely, to deflect them on the path of evil that they march. That is, they give strength also to those who follow the bad path.

And although they are angels of above and not Klipot, because as we learn, your right hand is stretched out to welcome the returning, that place seems more than the previous place in the first section, since the first section was Tohu, and that section is Bohu, which is more apparent.

These angels have proximity to people because there are angels that are seen to people in the similitude of people, then there are other angels who are seen as actual spirits, according to people’s concepts of the mind. This is why it was said here that the angels in this section have proximity to people, meaning that they appear to people as their image. Because they are from the Chazeh and below of the sections, and people, too, are from the Chazeh and below, they have proximity and equivalence with them.

However, the angels from Chazeh and above of the sections, in the fourth section, appear to people only in a vision or by extended observation, since they have no proximity to people, as they are from the Chazeh and above.

These angels are nourished by the scent and from the perfumes that people raise from below, to rise in the benefit that they receive and to illuminate more. That is, through the MAN that people raise by good deeds, in the scent and in the perfumes in them, these angels derive benefit and illuminate more.

43) There is an appointee over these angels, Kdumiel, from the letters Kdumei El. It is so because that appointee needs to guard the angels in his section from the forces of Din in the third palace lest they control them. And since the third palace is above it, and each upper one controls the one below it, the appointee receives the power to protect from it through the name El [God].

Since that name is the name of Hesed, which precedes Gevura and left line, which controls the third palace, its power can revoke the forces of Din in its upper one, in Netzah. And by the force of that Kadmut [precedence] in the name El, it is delivered from it. This is why he is called, Kdumiel, implying that all of his strength is because the name El precedes the Gevura, by which it revokes and repels the Dinim in the section above it lest they control it.

And the angels over which Tahariel is appointed begin with singing and gradually grow silent. This is because singing extends from the left, hence the singing intensifies the power of the left, which causes the forces of Din from the third palace to awaken on them at that time. Therefore, Angel Tahariel silences them in the midst of their singing and does not let them conclude their singing.

Once they have stopped their singing and went away, they are completely gone until Israel below begin to sing in this world. At that time the angels return to their places and to their singing as before, and seem more illuminating.

Three times a day they say Kedusha because Israel cling to the Guf of the king, middle line, which is a Guf that subdues and unites the two arms with each other—the left and right lines. Also, Israel’s singing extends from the left only once it has been corrected and subdued to the right through the Rachamim in the middle line.

And after the left line was corrected and included in the right, the upper angels, too, can resume their singing because there is no longer fear of awakening of the forces of the left in the third palace, and Angel Tahariel no longer stops them. Then Kedusha is said three times a day, extending the Kedusha from the three lines—right, left, and middle—which is three times.

When Israel engage in Torah, all the angels in that section fly and testify a testimony above, and the Creator has mercy over them, where by the MAN that Israel raise through engaging in Torah, they give strength to the angels in that section so they can fly up to the upper unification.

And the benefit that they have obtained by their Torah is considered that they testify a testimony to the great Kedusha in the engagement in Torah. From that unification, which is done by the MAN, the Creator has mercy over Israel, and gives them Mochin from the middle line, the Rachamim.

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

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