The Hidden Light

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

348) “And God said, ‘Let there be light.’” This is the light that the Creator created in the beginning, the light of the eyes, the light that the Creator showed to Adam HaRishon, by which he saw from the end of the world to its end, the light that the Creator showed to David, who was praising and saying about it, “How abundant is Your goodness, which You have hidden for those who fear You.” It is the light that the Creator showed to Moses, and by which he saw from Gilad to Dan, meaning the whole of the land of Israel.

349) When the Creator saw that three generations of wicked would arise—the generation of Enoch, the generation of the flood, and the generation of Babylon, He hid the light so those wicked would not use it. The Creator gave the light to Moses, who was using it during the three months that remained for him from the days of his Ibur [conception/pregnancy], since he was born after six months and one day, and had three months remaining of the nine months of Ibur when he was not in Ibur. This is why it is written, “And she hid him three months.”

We learn that the Egyptians thought that she would give birth to him after nine months as usual, so they were not looking for Moses prior to the nine months, and she could hide him, for any person for whom a candle is lit over his head during his Ibur, he watches and sees from the end of the world to its end. The special thing about Moses is that even after he was born the Creator still gave him that light, meaning only that time while he was still meant to be in Ibur, which are three months from six months and one day through the complete nine months. But after nine months, the Creator took the light from him.

350) After three months, when he had nothing left of his days of Ibur, he came before Pharaoh. Pharaoh’s daughter found him on the bank of the Nile and brought him to Pharaoh, and then the Creator took all the light from him until he stood on Mount Sinai for the reception of the Torah. Then the Creator gave him back the light. He was working with the light all of his days, and the children of Israel could not approach him until he placed a cover over his face, as it is written, “And they were afraid to come near him.” He cloaked in the light as with a Talit, as it is written, “Covered with light as with a garment.”

351) “‘Let there be light,’ and there was light.” Anything that “Let there be” is said about it applies to this world and to the next world. They are two worlds, Bina and MalchutBina is called “the next world,” and Malchut is this world. All who is higher in merit is also regarded as earlier in time. This is why the next world is considered earlier, past, as it is Bina, who precedes Malchut. This world is considered later, in the future, since Malchut is later than Bina.

The words “And there was” contain two meanings, since “Let there be” means future, and the Vav at the beginning of the word makes it past tense. Hence, there are both past and future in it, which are the next world and this world. This is why he says that anything that “And there was” is said about applies to this world and to the next world, since both are implied in the words, “And there was.”

The light that the Creator created in the work of creation illuminated from the end of the world to the end of the world and was concealed.

352) Why was the light concealed? It was so the wicked of the world would not enjoy it. So the worlds do not enjoy the light because of the wicked, and it is concealed for the righteous, as it is written, “A light is sown for the righteous.” At that time, the worlds will be mitigated by the appearance of that light and they will all be one. And until the day when Bina, called “the next world,” is disclosed, that light will be hidden and concealed.

353) That light, which is revealed from the next world, comes out from the darkness that was engraved in the carvings of the most hidden, meaning in the carvings in Bina, who is the next world, in the point of Shuruk in her. It is so because when Bina rises and unites in Rosh AA, in which there is Hochma without Hassadim, the darkness comes out in ZAT de Bina, since ZAT de Bina is Hitkalelut of the ZON in Bina. Because they are primarily from Hassadim, they cannot receive the light of Hochma without clothing of Hassadim, and darkness is made in them. Finally, a hidden trail was made of the hidden light to the darkness below, which is the Masach de Hirik, and then the light is in it, meaning the light that is hidden in the worlds is revealed.

It is so because in Bina, the level of Hassadim emerges on Masach de Behina Aleph in ZON that rose to Bina, then the Hochma dresses in Hassadim and can illuminate. That Masach in ZON is the Nukva because it carries the Masach of ZA. It follows that through the Masach of the Nukva, the Mochin illuminated in Bina, for were it not for the level of Hassadim that emerged on her MasachBina would have stayed in the dark because of the point of Shuruk.

Thus, it is considered that the Masach of the Nukva was engraved and made into a trail that comes out of the light that is hidden in Bina to the darkness in the Nukva herself. By this trail, the hidden light extends from Bina to the Nukva because the lower who complements the upper one is itself rewarded with the full measure that it complemented for the upper one.

That light, which appears from the next world, was engraved in the carvings of the most hidden, until it was carved and extended by one hidden trail from that hidden light that illuminates in Bina. The light extends and comes by a trail that was erected by a Masach of the point of Hirik of the Nukva to the darkness below, the darkness of the Nukva herself, and from the Nukva the light appears in all the worlds. The darkness below is the darkness, called “night,” the Nukva of ZA.

354) This is why they interpreted what is written, “He uncovers deep things out of darkness.” If the meaning of the verse is that the deep things appear out of a hidden darkness—the darkness of Bina—then we see that all those upper Ketarim [pl. of Keter] in Bina are hidden. This is why the text calls them “Deep things.” Thus, what is “Uncovers deep things,” if they do not appear at all? Rather, all those upper hidden things appear only out of that darkness, the night, Nukva. All those deep and hidden things that come out of the thought, Bina, and the voice, ZA, takes them, they do not appear until the word reveals them. A word is speech, Malchut, since ZA in Mochin de Gadlut is called “voice,” and Malchut in Mochin de Gadlut is called “speech.”

Explanation: Those GAR de Bina that become hidden with the ascent of Malchut to her are called “Deep things.” Likewise, the upper Ketarim are hidden. It is written about them, “He uncovers deep things out of darkness.” Those GAR reappear from the darkness in the point of Shuruk from which the Hochma extends. The text does not refer merely to the hidden darkness of Bina at the point of Shuruk in her, since disclosure is through illumination of Hochma, and although Bina who receives Hochma does not receive for herself but for Malchut, while she herself remains forever in covered Hassadim, “For He desires mercy,” then how is it written about her, “uncovers the deep things out of darkness”? Thus, does the darkness not appear there at all?

Rather, it refers to the darkness of the night, the darkness of the Nukva, called “night,” who receives darkness from the point of Shuruk of Bina. It is written of her, “He uncovers deep things out of darkness,” since once she receives Hassadim from ZA, the Hochma, who was in her darkness on the left, at the point of Shuruk—for lack of clothing of Hassadim—now appears and comes out of the darkness, clothing in the Hassadim that she obtained.

This is the unification of thought, voice, and speech: 1) a thought is Bina’s Mochin de Gadlut; 2) a voice is ZA in Gadlut; 3) speech is the Nukva in Gadlut. That is, when ZON receive the thought, Mochin de Gadlut, a Zivug between them is made in voice and in speech. And as with a corporeal person, whose thought is not recognized before it has clothed in voice and speech, and also not in a voice but only in speech, so here the illumination of Hochma appears neither in thought, Bina, nor in voice, ZA, but only in speech, the Nukva de ZA. Thus, the emanation of Mochin for all their details comes out primarily in thought, Bina, and the thought, with all that is in it, dresses in a voice, ZA, and from the voice they are all imparted to the speech, and all that was in the thought appears through the speech.

355) The speech, which is the unification of thought, voice, and speech, is called Shabbat [Sabbath], since Shabbat is the Nukva in Mochin de Gadlut, the letters Shin BetTavShin implies GARBetTav are the Nukva. Because the Shabbat is called “speech,” it is forbidden to discuss secular matters on Shabbat, for they blemish the great Zivug of voice and speech because that speech of Shabbat must rule in the world, and not the speech of weekdays, which are the Katnut of the Nukva.

The speech, Nukva in Mochin de Gadlut, who comes from the side of darkness, from the point of Shuruk, reveals deep things within her. That is, it is written about her, “Uncovers deep things from the darkness,” since the GAR de Hochma appear within her. This is implied from the words “From the darkness,” which means coming from the side of the darkness. The essence of the darkness is in Bina, and the darkness in Nukva is received from the darkness of Bina. And since it is written, “Uncovers deep things from the darkness,” and it is not written, “Reveals deep things in the darkness,” it means that it is about the Nukva, who comes from the darkness of Bina. This is why it is written, “From the darkness,” and not in the darkness itself, which is in Bina.

356) Thus, if the merit of the darkness is so great, why is it written, “And God divided between the light and the darkness,” meaning that He divided between the importance of the light and the lowliness of the night? Rather, first, the light elicited the quality of day, and the darkness the quality of night. Then it is written, “And God divided between the light and the darkness,” dividing between the great importance of the day and lowliness of the night. Afterwards, He connected the day and the night, which are ZON, together and they became one, as it is written, “And there was evening and there was morning, one day.”

Then it is written, “Uncovers deep things from the darkness,” and the merit of darkness grew extensively. And the word “divided” is written of the time of the exile, when they are separated from each other. Then it is written “Divided,” “As light excels over darkness,” and likewise prior to the Zivug.

357) Until the Zivug, the male was light and the Nukva darkness. Then ZON united as one, to be one—the male Partzuf was built from the right line, Hassadim, and the female Partzuf was built from the left line, Hochma without Hassadim, darkness, since the Hochma does not illuminate without clothing of Hassadim. In what are they separated, for which it is written about them, “Divided between the light and the darkness”? To recognize between the light and the darkness, the degrees initially part from one another, then the merits and demerits of the light in itself are recognized, as well as the merits and demerits of the darkness in itself.

Although there is a big advantage to the light over the darkness, it is still devoid of illumination of Hochma. Likewise, although there is merit to the darkness, for there is illumination of Hochma in it, the Hochma doesn’t shine in it for lack of clothing of Hassadim. Therefore, it is dark from both light of Hassadim and from light of Hochma.

And once the merits and demerits of each one separately were thoroughly recognized, they mated and both became as one because they mated, since they need one another. Thus, the light of ZA is complete only after it is included in the darkness of the Nukva, for then the light is complemented with illumination of Hochma, as well, and the darkness of Nukva is complete only after it is included in the light, since then it obtains the Hassadim from it, Hochma clothes in Hassadim and is able to illuminate. Although they mated and became one, they are still essentially different from one another because one is Hassadim and the other is Hochma. But despite the difference between them being so great, they became one and are mingled as one, for it is written, “And there was evening and there was morning, one day,” which means that they became one.

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

error: Content is protected !!