(înapoi la pagina ZOHAR CUPRINS / Beresheet Bet – click)
137) The seventh palace is formless; everything is hidden in it. All the palaces stand inside the secret of secrets, in the curtain that was spread, so the two cherubim, which are ZON, will not be seen. That is, all the palaces of below rose and mingled in this curtain, to cover the ZON during the Zivug. Because of it, the palaces have the power to rise up to there. That curtain separates the six palaces, which are holy, from the seventh palace, which is the Holy of Holies.
Inside the curtain is the mercy seat, the form of the Holy of Holies, for there is the place of the Zivug. This is why the palace is called Holy of Holies. The Holy of Holies is a place that is corrected to receive a high soul, the inclusion of everything, the next world of the upper ones.
In that palace of Holy of Holies, which is the palace of Bina, the upper soul that includes everything is received. It is called Yechida because the first three palaces became NRNHY de Neshama, the next three were NRNHY de Haya, and that seventh palace is Yechida.
That palace is the next world of the upper ones, since all those seven palaces are seven palaces of AVI, who are called “upper ones.” This is why the seventh palace is not merely Bina, but Bina of AVI, Bina of the upper ones.
138) Thus, when all the spirits of the palaces connect with one another and complement one another properly, the upper spirit awakens, meaning the soul of everything, the high God that is more hidden than all that is hidden, AA. He will bestow upon everything to shine for them from above downward in the illumination of the right, and to complement them to light the candles with illumination of the left.
139) When all is perfect with the light that illuminates to all, and the upper light descends, the seventh palace, which is hidden in a concealment that conceals everything, receives the Holy of Holies, the descending upper light. It is filled from there like a female is impregnated and filled by the male.
It is filled only because that palace is corrected with a concealment that conceals everything, in order to receive that upper light. That is, if the correction of the concealment were not there, it would not be able to receive that upper light.
The seventh palace is the place of the connection of the Zivug, to connect seventh with seventh so that all will be one wholeness, as it should be. It is so because the sixth palace is the Zivug of the sixth of the palaces with the sixth of ZA, which is the Zivug of kisses. The seventh palace is a Zivug of the seventh of palaces with the seventh of ZA. During the ascent of the palaces to Atzilut, each Behina in ZA mates with its corresponding Behina in the palaces.
140) One who knows how to tie that unification is happy. He is loved above and loved below; the Creator sentences and he revokes.
Is it conceivable that the righteous would slander his Master’s will, that he would revoke the will of the Creator? Rather, when the righteous ties ties and knows how to unify unifications, all the faces illuminate, all the wholeness is found, and everything is blessed properly. Thus, all the Dinim are removed and cancelled, and there is no Din in the world at all. Happy is he in this world and in the next world.
The Creator sentencing and the righteous revoking means that through many lights that the righteous extends through the unifications he performs, those lights cancel the decrees and Dinim from the world. All that was said about the righteous is what he does below in this world. This is why it is written about him, “A righteous is the foundation of the world,” since the righteous is the existence of the world.
141) As is done by the prayer of the righteous, it is also done by the offering. The smoke of the offering rises and provides for every palace what it needs as it should have, just as in the prayer of the righteous and the unifications he performs. And the priests, with their desire to raise contentment above, and the Levites, by the melody of the song they are singing while making the offering, one is included in the other, the Levites in the priests, and the priests in the Levites. It is so because the priests extend right and the Levites extend left, for one without the other is incomplete.
A palace enters a palace, spirit in spirit, until all connect in their rightful places as they should, organ to organ, rising to Atzilut, to ZON, and each Behina of ZA bonds with its corresponding Behina in the palaces, and they complement one another through Zivug de Yesodot. They unite with one another until they become one through Zivug de Neshikin [a coupling of kissing] and illuminate in one another through the embrace.
142) At that time the highest soul of all comes from above and illuminates upon them, and all the candles, the Sefirot, shine in full as it should be, until that upper light awakens and all the palaces enter the Holy of Holies, the seventh palace, in a Zivug of seventh in seventh. The seventh palace is blessed and filled like a well of springing water that does not stop, and all the palaces are blessed above and below.
143) Here is the secret of secrets, a light that is not known and does not enter the count of the ten Sefirot, the desire that is never perceived, the light of Yechida. It is so because the ten Sefirot begin with Hochma, HBD HGT NHYM, and the light of Yechida is mitigated in them completely, through and through. That desire is neither known nor perceived even in the thought, so as to know it, and then all the degrees unite and become one desire through Ein Sof.
When the light of Yechida mitigates and clothes the degrees through and through, all the degrees unite in its illumination and become one desire, united up to Ein Sof. Then all is in completeness from above and from below, from the very inside, until all become one.
This is so because the degrees divide from one another in two ways: either by way of upper and lower, where the better is higher and the worse is lower, or by way of outer and inner, where the better is more internal. Through the clothing of the light of Yechida, they all become one—those who divided by way of upper and lower, and those who divide by way of inner and outer.
144) That desire, the light of Yechida, does not clothe inside the degrees although it remains hidden within them until they are all completed as in the beginning and shine in all the aspects, both in illumination of Hochma and in light of Hassadim.
Then that desire, which is imperceptible, is mitigated and clothes the very insides in a hidden manner. Happy is one who clings to one’s Master at that time; he is perfect above and perfect below. It is written about him, “Your father and your mother will be glad, and she who gave birth to you will rejoice.”
145) Because they are all completed by one another and connect to one another in one connection, and the upper soul, Bina, illuminates for them from above—and all the lights are one candle, in wholeness—a single desire of the thought perceives the light that is imperceptible and unknown. One desire of the thought is the light of Haya, the light that is imperceptible is light of Yechida, and they clothe one another.
Once all the palaces are completed and the upper soul, Bina, illuminates in them, the light of Haya dresses. It is called “one desire of the thought, inside the light of Neshama, and the light of Yechida inside the light of Haya.” The light of Haya perceives within it the light that is imperceptible, meaning the light of Yechida. And although the light of Yechida dresses in the light of Haya, it still shines in it in a clandestine manner.
And not only is the desire of the thought—the light of Haya that clothes the light of Yechida—perceiving without knowing what it perceives since it shines in it in a clandestine manner, but the desire of the thought illuminates through it and becomes mitigated by it by clothing it. Also, all are filled and completed and shine by its light, and become properly mitigated. It is written about it, “Happy is the people that such is its case. Happy is the people whose God is the Lord.”
146) One who is rewarded with clinging to one’s Master in this way inherits all the worlds. He is loved above and loved below; his prayer is not returned empty. One who is remorseful before his Master like a remorseful son before his father, He grants his wish in all that is needed, and his fear is cast on all the people. He sentences, and the Creator executes. It is written about him, “You will sentence a decree, and it will be established for you, and light will shine on your ways.”
(înapoi la pagina ZOHAR CUPRINS / Beresheet Bet – click)