(înapoi la pagina ZOHAR CUPRINS / Noah – click)
84) “Shrill your voice, daughter of Gallim, listen, Laishah, poor of Anatot.” This was said about the Assembly of Israel, Malchut. “Shrill your voice, daughter of Gallim” is the daughter of Abraham the patriarch. It is “Abba established a daughter.” It is Hesed that rose to being Hochma. When she has Mochin de Abba, she is called “daughter of Gallim,” as it is written, “a locked mound.” Malchut is called a “mound” when she has Mochin de Abba.
Mounds [Gallim] are the gathering lights, the three points—Holam, Shuruk, Hirik—that go and enter Malchut and fill her, as it is written, “Your shoots are an orchard of pomegranates.” “Your shoots” are the lights that gather and are drawn to Malchut, such as rivers and streams. “Shrill your voice, daughter of Gallim” was said about Malchut, that she should rejoice and sing with her voice when she is the daughter of Gallim, when she has the great Mochin, called Gallim, Mochin de Abba.
85) “Laishah” is as is written, “The lion perishes for lack of prey,” the opposite of the name, Gallim, when Malchut is lost for lack of abundance. Laish [lion] is the name of a male; Laishah is the name of a female, Malchut. Why is she named after Laish? Is it for the quality of Gevura in her or for the lack of abundance in her?
It is all in the Laish. The name Laish indicates the time of her being the point of Shuruk. At that time both are in her—the quality of Gevura, as well as the lack of abundance. At that time she is the bottom Gevura, Malchut, extending from the upper Gevura, from the Gevura in Bina. This is why it is written about her, “The lion, the mightiest among beasts,” and she is as is written, “The lion perishes for lack of prey.” When those streams, the upper lights, depart and do not enter her, she is called “Laishah,” lost for lack of prey, as it is written, “The lion perishes for lack of prey, and the young of the lion are scattered.”
86) Laishah and the poor of Anatot are one and the same. The Poor of Anatot are the poorest of the poor, as it is written, “From the priests who are in Anatot.” It is also written, “And to Eviatar the priest, the king said, ‘Go to Anatot, to your field,’” for these Anatot are poverty. What is Solomon telling us by calling him Anatot, for we did not find that Eviatar was called so thus far? As long as King David was alive, Eviatar grew in wealth and in everything. After David died he became poor. This is why Solomon called him Anatot.
87) Why did Solomon call him Anatot, a name of ignominy? He said to him, “In your days my father was poor. Now that I am rich, go to your fields,” for one who was serving in the days of poverty is unfit to serve in days of wealth, as it is written, “Because you were afflicted in everything with which my father was afflicted.”
88) The world was in poverty since the day when Adam broke the Mitzva [commandment] of the Creator until Noah came and offered a sacrifice. Then the world was settled.
The world did not settle and the earth did not come out of the filth of the serpent until Israel stood by Mount Sinai and gripped to the tree of life. Then the world was settled.
89) Had Israel not sinned again before the Creator, they would never have died, since the filth of the serpent was removed from them. Once they sinned, the first tablets broke—in which there was freedom from everything: from that serpent, the end of all flesh, the angel of death.
90) When the Levites were about to make a kill, when Moses told them, “Let each man put his sword on his thigh,” the wicked serpent reawakened and was walking before them. But he could not govern them because Israel were all armed with armed girdles, since during the giving of the Torah, the Creator girdled them with girdles from the letters of His holy name, which are the ornaments that they received from Mount Horev. Hence, the serpent could not govern them. And when He said to Moses, “Now take off your ornaments from you,” the serpent was given permission to rule over them.
91) It is written, “And the children of Israel were stripped of their ornaments from Mount Horev.” It should have written, “stripped.” But “were stripped” indicates that they were stripped by another force because the serpent was given permission to govern them. “Of their ornaments from Mount Horev” refers to the ornaments they had received from Mount Horev when the Torah was given to Israel.
92) Noah, who was righteous, why did he not revoke death from the world as it was in the giving of the Torah? It was because the serpent’s filth had not yet departed from the world. Moreover, the people of the world still had no faith in the Creator and were all gripped to the leaves of the tree below, being the outer forces, and clothed in the spirit of Tuma’a [impurity].
93) Moreover, when they came out of the ark they kept sinning and following the evil inclination as before, and the Creator still did not bring down the tree of life, the holy Torah, to the earth. Furthermore, He himself re-extended the death to the world.
(înapoi la pagina ZOHAR CUPRINS / Noah – click)