That Jew

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94) As they were walking, they saw a Jew approaching them. Rabbi Yosi said, “That man is Jewish, for he looks like a Jew.” When he reached them they asked him who he was. He told them, “I am a messenger of good deeds. We dwell in the village, Dramin, and it is time for the festival and we need the Lulav [palm branch] and the species that go with it, so I am going to cut them for the purpose of the Mitzva [commandment/good deed].” They went together.

95) That Jew told them, “There are four species in the Lulav, all of which come to appease the world. Why are they needed during the festival and not at other times?”

96) The place where we are sitting is small, but everyone engages in Torah. We have a teacher, the best of teachers. Each day he tells us new things in the Torah. He said that the festival is a time for governance—for Israel to govern over the ministers of the seventy nations. It is written, “Then the malicious water swept over our soul. Blessed be the Lord, for not giving us as prey to their teeth.” Does water have teeth? However, malicious water are the rest of the nations, and the teeth are the ministers appointed over the rest of the idol-worshipping nations, which are blessed by Israel.

97) To rule over the rest of the nations, we come with the holy name implied in those four species in the Lolav. Myrtle is HGT, from the letter Yod of the name HaVaYaH. Willows of the brook are NH, which extend from the letter Hey of HaVaYaH. Palm branches are Yesod, from the letter Vav of HaVaYaH. The citron is Malchut, the bottom Hey.

It is to appease the Creator and to govern them with the holy name, and to invoke on us holy water, abundance of upper water that subdue the malicious water, to pour them on the altar, Malchut.

98) On Rosh Hashanah [Hebrew New Year’s Eve], the first awakening returns and comes to the world, the Nukva. That is, the Nukva becomes as before, as she was on the fourth day of the work of creation. The first awakening are the courthouse of below, which awakens to sentence the world, and the Creator sits on the throne of Din and sentences the world.

The Nukva is called “house,” and on the fourth day of the work of creation, before she was built, she was from Chazeh de ZA and below, in his Achoraim. At that time she was full of Dinim, and she was called the “courthouse of below,” below the Chazeh. For this reason she sentences the world in Din, and ZA also sits on the throne of judgment and judges the world. That state is called “the first awakening.”

99) That courthouse governs to judge the world until Yom Kippur [Day of Atonement]. At that time her face illuminates, meaning she obtains GAR, called Panim [face]. And the slandering serpent is absent in the world; he is busy with that he-goat to Azazel that he is given, which is from the side of the spirit of Tuma’a, as befits the slanderer. And because he is busy with that he-goat, he does not approach the Temple, the Nukva, meaning he does not approach in order to slander Israel and separate the Zivug of ZON.

100) That goat is like the sin-offering of the beginning of the month, for he is busied with it. For this reason the Panim of the Temple shines, meaning the Nukva. By that, all of Israel find Rachamim before the Creator and He revokes their iniquity.

101) When the moon, Nukva, approaches the sun, ZA, the Creator awakens the north side, left line, which extends from the point of Shuruk, and grips her with love, pulling her to him. This is the reconciliation and receiving permission. The south, right line, awakens from another side, from the side of the point of Hirik, and the moon, Nukva, rises and connects in the east, ZA. At that time she sucks from both sides—from the south and from the north, taking the blessings, abundance of the Zivug, in a whisper, which is VAK, through the point of Hirik, as it is written, “And her voice could not be heard,” since voice and speech mean GAR.

At that time the moon is blessed and filled with abundance. Here the woman approaches her husband, meaning it is a complete Zivug, which imparts complete Mochin to the world. By that it tells us that the order of that Zivug is that first ZA extends to the Nukva illumination of the left line, as it is written, “His left is under my head,” then the right line, as it is written, “And his right shall embrace me.” Illumination of Hochma extends from the left, and Hassadim from the right. Then The Zohar explains how the serpent grips at the time of illumination of the left line.

102) As there are forms of organs of people, ZA and his corrections, there are forms of organs of the Nukva de ZA and her corrections. The only difference is in the color: the color of ZA is green, and the color of the Nukva is red. However, in the form of the organs they are the same. Also, below Atzilut is the correction of another, lower Adam, from the Sitra Achra, below the moon. In him there are the same forms of organs—right and left, and so forth. By that it tells us that the degrees are imprinted from one another, and the shapes in the upper one are passed on to the lower one, and the awakening of any Behina in any of them evokes the corresponding Behina in the others.

103) As the left arm is up in ZA, who is gripping the Nukva and awakens toward her with love, it is likewise below, form the Nukva, the serpent—the left arm of the spirit of Tuma’a, which is the Nukva de Tuma’a. The one who grips him is the one who rides him, meaning the male of Tuma’a who mates with the serpent. At that time he approaches the moon, Nukva, and draws her, sucks from her, from among the attached, the place of the Zivug, and she becomes defiled.

There are two points in Nukva: 1) Midat ha Din, where she is unfit to receive Mochin due to Tzimtzum Aleph [first restriction], and she is concealed in it. 2) Midat ha Rachamim, from Bina, in which she receives all the Mochin and illuminates to the world. This is revealed in the Nukva.

This is why she is called “the tree of knowledge of good and evil,” for if a person is rewarded, it is good; if he is not rewarded, it is bad: 1) If one receives the illumination of the left in the corrections of the Kedusha, from below upward, it is good, for he receives from her the entire Mochin in wholeness. 2) If he is not rewarded, meaning draws the Mochin from above downward, the serpent approaches the Nukva and discloses the point of Midat ha Din in her, that she is unfit to receive Mochin and abundance from ZA because of Tzimtzum Aleph, for which the second point, of Midat ha Rachamim, becomes corrupt, as well. For this reason, the Zivug stops. It is regarded as though she became defiled and is no longer worthy of mating and receiving abundance from ZA. This is why it was said, “And then he approaches the moon and draws her from among the attached ones, and she becomes defiled.” He discloses the point of Midat ha Din that is hidden among the attached ones, and then she can no longer mate and receive abundance for the world.

104) At that time Israel below offer a he-goat at the beginning of the month. Through it they extend the mitigation of Malchut in Bina, and the illumination of the left from below upward. And that serpent follows that he-goat because its whole passion is the illumination of the left. Then the moon is purified because now she is worthy of receiving abundance from ZA, her husband. She rises up and connects above, in ZA, in order to be blessed, and now her face shines toward where she was previously darkened while she was below, before she came into a Zivug with ZA.

The he-goat of the beginning of the month comes to purify the Nukva, to extend to her the Kelim of Midat ha Rachamim from Bina with the illumination of the left, by which she resumes her purity. And although the serpent could still evoke the point of Midat ha Din after it has already appeared to him, he does not do it because he does not wish to spoil the illumination of the left, as he is so passionate over this illumination. It follows that now the accuser has become an advocate.

105) Even on Yom Kippur, because that evil serpent is busy with that he-goat to Azazel, which is also an extension of illumination of the left, like the he-goat of the beginning of the month, the moon parts from the serpent because it is busy with the he-goat and no longer wishes to slander her, so now the Nukva is busy advocating Israel and covering them like a mother over the children, and the Creator blesses them from above and pardons their iniquities.

106) Then, when Israel reach the festival of Sukkot, the right side of above awakens, as it is written, “And his right shall embrace me,” so the moon, Nukva, will connect to him in the right and her face will shine as it should be. At that time she dispenses some of her blessings to all those appointees of below, to seventy ministers, so they will be busy with their portions and will not come to nurse and approach the side of the portion of Israel, since when the serpent is busy with the he-goat he does not slander the Nukva.

107) It is likewise below, in this world, when the nations are all blessed. They engage in the portion of their lot and do not come to mingle with Israel or covet the portion of their lot, like the serpent and the Nukva, and the seventy high appointees, and Israel. For this reason, on festivals, by offering seventy bulls, Israel extend blessings to all those appointees over seven nations so they will engage in their portion and will not mingle with them.

108) And when the moon is properly filled with blessings above, Israel come and nurse from her alone. This is why it is written, “On the eighth day you will have an assembly.” An assembly is a gathering, since all that was gathered from the upper blessings, other nations do not nurse from her but Israel. This is why it is written, “You will have an assembly,” you, and not the rest of the nations; you and not the rest of the appointees.

109) For this reason, Israel appease the Creator with water that they pour over the altar to give to the appointees of the nations some of the blessings, so they will engage in it and avoid mingling with the joy of Israel as they suckle the upper blessings. It is written about that day, “My beloved is for me, and I am for him,” for none other mingles with us.

110) There is an allegory about a king who invited his loved one for a meal that he was having on a certain day, so the one who loves the king would know that the king favors him. The king said, “Now I want to rejoice alone with the one who loves me, yet I fear that when I am at the meal with the one who loves me, all those appointed officers will come and sit with us at the table to join the meal of joy together with the one who loves me.”

What did the lover do? First, he made stews of vegetables and ox meat, and gave it to those appointed officers to eat, and then the king sat alone with the one who loves him for that sublime meal with all the delicacies in the world. And while he was alone with the king, he asks him for all his needs, and he gives him. And the king rejoices alone with the one who loves him, and no foreigners will interfere between them. Such are Israel with the Creator. This is why it is written, “On the eighth day you will have an assembly.”

111) What has changed, that it is written, “And the Lord showered Sodom and Gomorrah,” and it is not written “And God showered”? And what has changed in the flood in which it is written God everywhere, and it is not written in it, “And the Lord,” as in the upheaval of Sodom and Gomorrah?

112) Wherever it is written, “And the Lord,” it is referring to Him and His courthouse, which is ZARachamim, together with the NukvaDin. If it is written only Elokim [God], it implies only the courthouse, only to the Nukva, without ZA. It is so because in Sodom, the Din was done so as to not destroy the world. This is why ZA mingled with the Din, and this is why it is written there, “And the Lord,” indicating Midat ha RachamimZA, called HaVaYaH [the Lord], together with His courthouse, Nukva.

It is so because the letter Vav, which is attached to HaVaYaH, multiplies the Nukva. But in the flood, He destroyed the whole world and all who are in the world. This is why the name Elokim is written in it, implying only Midat ha Din, without association with Midat ha Rachamim.

113) Why were Noah and all who were with him saved and not destroyed? It is because he was hidden from the eye of the saboteur; he was invisible to him. This is why it is considered that everything that was in the world was eradicated, everything that appeared to the eye of the saboteur. Hence, “And the Lord” indicates that he does not destroy everything that is revealed to the eye, as with the upheaval in Sodom. Elokim indicates that we must hide and watch out because he consumes everything that is open to the eye. Hence, Elokim points only to the Nukva, without ZA, who is Rachamim [mercy].

114) It is written, “The Lord sat enthroned at the flood.” He sat alone because He did not connect with the Din that was made at the flood, as it is written, “He shall dwell alone, outside the camp of His dwelling.” “He shall dwell” means alone, by Himself. “The Lord sat enthroned at the flood” means that during the Din of the flood He sat alone and did not connect to sentence that judgment. This is why He was all Din without Rachamim.

115) And because Noah was concealed from the eye, once the Din was done and the world was consumed, and His anger subsided, it is written, “And God remembered Noah,” for until now, while the world was being consumed, Noah was not mentioned, since he was concealed from the eye.

116) The Creator is concealed and revealed. The revealed is the courthouse of below, the Nukva, Rachel, standing from Chazeh de ZA and below. The concealed is the place from which all the blessings emerge, the Zivug of ZA and Leah, who is standing from Chazeh de ZA and above. All the blessings come from that Zivug; this is why there are blessings on everything that is concealed in man. And all that is revealed, the place of the courthouse is on it, the Nukva from Chazeh de ZA and below, since it is the place of disclosure, the revealed world.

In other words, the Hassadim appear in her in illumination of Hochma, and the one called “evil eyed” governs it. Thus, the place of disclosure of illumination of Hochma is where all the Dinim and the Klipot grip.

But no Klipa can grip to the Nukva from the Chazeh and above, where there are covered Hassadim. This is why she is called “the covered world. For this reason, anyone whose matters are covered, there is blessing on him from the covered world. And anyone whose matters are revealed, there are Dinim on him from the revealed world. It is all according to above, such as above.

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