(înapoi la pagina ZOHAR CUPRINS / Beresheet Bet – click)
192) When He sanctifies the day, on Sabbath night, the Sukkah of peace is in the world and spreads in the world. The Sukkah of peace is Sabbath, since all the spirits, stormy winds, demons, and the whole side of Tuma’a [impurity], all hide and enter the middle of the millstone of the Nukva of the great abyss. It is so because once the Kedusha has awakened to be in the world, the spirit of Tuma’a will not awaken with it because one flees from the other. The Kedusha runs from the Tuma’a, and the Tuma’a runs from the Kedusha.
193) Then, on Sabbath, the world is guarded from above and there is no need to pray for keeping, such as to say, “Who keeps His people Israel forever, Amen,” since that blessing was established only for the weekdays, when the world needs keeping. But on Sabbath, the Sukkah of peace is spread in the world and it is kept from all sides.
And even the wicked in Hell are kept, and all is in peace, the upper and the lower. Hence, in the Kedusha of the day, instead of the blessing, “Who keeps His people, Israel,” we bless, “Who spreads the Sukkah of peace on us and on all of His people, Israel, and on Jerusalem.”
194) Why do we say, “And on Jerusalem”? Jerusalem is the section of that Sukkah, where the Sukkah of peace stands. The Sukkah of peace is Bina. It is called so because it Sochechet [covers/protects] its children, ZON, protecting them from the outer ones.
The Sabbath means that Malchut became one with the Sukkah of peace. It is considered that the section of the Sukkah of peace is inside Jerusalem, Malchut. This is why we say, “And [keeper of] Jerusalem.”
We should pray and summon that Sukkah of peace so it spreads over us, stays with us, and be over us like a mother covering the children. This is why on Sabbath we do not fear any side in the world, and this is why at that time we say, “Who spreads a Sukkah of peace,” and we do not need to say, “Who keeps His people Israel forever.”
195) When Israel bless and summon that Sukkah of peace, the holy guest, for he comes only on Sabbath, like an intermittent guest, and say, “Who spreads a Sukkah of peace,” the upper Kedusha comes down and spreads its wings over Israel, covering them like a mother over the children. Then, every kind of evil disappears from the world, and Israel sit under their Master’s Kedusha.
At that time that Sukkah of peace gives new souls to Israel because there are souls in her, since she is Bina, while the souls are in Bina and emerge from it. And because the Sukkah of peace is present and spreads her wings on her children, she gives new souls to each one.
196) Sabbath is like the next world. Hence, Shmita [remission after seven years] and Yovel [50th year anniversary] are equal, and so are Sabbath and the next world. Sabbath is Malchut, like the Shmita, and the next world is Bina, like the Yovel. And since Sabbath and the next world are equal, it follows that then Shmita and Yovel are equal to each other.
The meaning of the Sabbath is when Malchut rises to Bina and becomes as one with her. And the difference between Sabbath and the next world, and Shmita and Yovel, is that Bina is called “Yovel under the governance of the left.” When Malchut is included in it in that respect, Malchut is called Shmita. However, when Malchut comprises all three lines of Bina, Malchut is called “Sabbath” or “Sukkah of peace,” and Bina is the next world.
The additional soul that the Sukkah of peace gives to her children comes from “remember,” ZA, to the Sukkah of peace that extends from the next world. And the added soul that the Sukkah of peace receives from ZA gives to the holy people, who delight in that additional soul, and they forget any mundane words, any words of sorrow, and any evil, as it is written, “In the day when the Lord gives you rest from your sorrow and vexation, and from the hard work.” This is done while obtaining additional soul from that Sukkah of peace.
197) On Sabbath night one must taste from all the foods one has, thus showing that the Sukkah of peace consists of all three lines of Bina. And there must not be skipping of any meal that is required on Sabbath, and by tasting all the foods on Sabbath night, nothing will be missing from the meal of the Sabbath day, since the glory of the day is preferable to the glory of the night.
Some say, “As long as one does not miss the other two meals of the Sabbath day.” One should be careful with it, and not say that if he has more than two meals on Sabbath day he can taste from every food, and at least it is enough if he has two foods that have been cooked for the Sabbath day.
198) A Sabbath candle can be lit for the women of the holy nation, for Eve put out the candle of the world: she brought death to the world through the tree of knowledge that she fed to Adam HaRishon, and darkened the world. This is why the Mitzva [commandment] of lighting candles was given to women, to correct what Eve, the first woman, did.
The Sukkah of peace that illuminates on Sabbath is the mother of the world. And the souls, which are the upper candles, are in it.
For this reason, Ima [mother], a woman, should light the candles, since she stands in the place of the upper mother of the children, which is the Sukkah of peace, and does the deed. Through that act she causes the mother of the children above to bestow holy souls to her children, being the upper spiritual candles.
199) For the abovementioned reason the woman should gladly and intently light a Sabbath candle, since for her is the glory of the upper one. It is a great privilege for her to be rewarded by the lighting of the white and holy candles, to make the candle of the world in Torah and fear, and to increase peace in the world. Thus, she gives her husband long life. For this reason she must be careful with lighting candles, to make it very intently.
200) The night and day of the Sabbath are “remember” and “keep” as one. This is why it is written of the first tablets, “Remember the Sabbath day to sanctify it,” and in the last tablets, “Keep the Sabbath day.” “Remember” and “keep” are as one, since “remember” is for the male, ZA. “Keep” is for Nukva de ZA. It is all one. Happy are Israel, who are a part of the Creator, His lot and inheritance. It is written about them, “Happy is the people that such is its case; happy is the people that the Lord is its God.”
(înapoi la pagina ZOHAR CUPRINS / Beresheet Bet – click)