Three Lights

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137) There are no impressions to grip in Ein Sof, nor any question or a notion for teaching the thought. A fine, unattainable light illuminated from the beginning of the descent of Ein Sof to be revealed, from the most hidden of all that is hidden. It is concealed in an impression as fine as an eye of a needle. That is, a very narrow opening has been opened, insufficient for gripping. It concerns a hidden thought, GAR de Partzuf Bina, called “actual thought.” It is so because in Ein Sof, who is AA, there is no impression to grip, and from the beginning of the decline of Ein Sof to come to be revealed, which is in GAR de Partzuf Bina, called AVI de Atzilut, it was imprinted there in a fine impression, though still insufficient for a grip.

It was not attainable until an illumination expanded from it to a place in which there are Reshimot [impressions/imprints] of letters, meaning Partzuf ZAT de Bina, called YESHSUT de Atzilut. It is so because ZON de Atzilut are letters, and ZAT de Bina are not the actual Bina but a Hitkalelut from ZON. This is why they are regarded as Reshimot of letters, ZON. And because they are near ZON, attainment and disclosure begin with them. They all came out from there, all the Mochin de Gadlut de ZON and BYA come out of ZAT de Partzuf BinaYESHSUT.

138) First, everything was inscribed in the letter Aleph, the beginning and the end of all the degrees. It is a Reshimo with which all the degrees are imprinted. It is only called “one,” meaning that the Aleph has the number “one,” indicating that although there are many forms in it, for it includes all the degrees, it is still only one. That is, all the degrees became one in it.

Of course the Aleph is a letter on which the upper ones and lower ones depend. It is because the shape of the Aleph [] indicates Tzimtzum Bet, the ascent of Malchut to Bina. The new Sium is the middle line of the Aleph, the upper Yod is KH that remained in the degree, and the bottom Yod is Bina and TM that departed from the degree and fell to the degree below it. It also indicates the Gadlut that rose and reunited into a single degree with the upper Yod through the middle line in the Aleph, and then all the Mochin of the Partzufim ABYA appeared from her.

There is no existence of Mochin de Ohr Yashar from Tzimtzum Aleph even to the upper ZON, much less to the NRN of the righteous. This is why The Zohar refers to Tzimtzum Aleph as “hidden in an imprint as fine as an eye of a needle.” The imprint is hidden like an opening made by the tip of a needle, where the shape of the opening is undetectable, and the opening is unfit for disclosure of Mochin. That Reshimo of Tzimtzum Aleph is Malchut of upper AVIGAR de Bina. The Reshimot of the shape of the Aleph, which is Tzimtzum Bet, begin to appear only in Partzuf ZAT de BinaYESHSUT.

It follows that the shape of the Aleph includes all the degrees of Atzilut because the shape of the upper Yod that precedes the line in the diagonal indicates upper AVI de Atzilut. The tip of the upper Yod is AA de Atzilut, in whom Tzimtzum Aleph still illuminates and are considered upper water before the diagonal of Aleph, which is the firmament, appears, the new Sium of Tzimtzum Bet. The diagonal itself is the firmament that ends AVI and AA. It is Partzuf ZAT de BinaYESHSUT. The bottom Yod is ZON that are attached to Bina and TM that fell from YESHSUT, both in Katnut and in Gadlut.

For this reason, the descent of Ein Sof begins to appear from the most hidden of all that is hidden, and it is hidden in an imprint as fine as a needle’s eye. In the beginning of the disclosure of the illumination of Ein Sof it illuminated in fineness like a needle’s eye, which is Tzimtzum Aleph, and ZON and BYA could not receive anything through that opening. It extended through Malchut of upper AVI at Chazeh de AA until illumination expanded from it to a place in which there are Reshimot of letters, through ZAT de Bina, called YESHSUT, which stand below Chazeh de AA, in whom there are Reshimot of letters, ZON.

The shape of the Reshimo of letters that emerged in the beginning of everything was the shape of the Aleph, meaning Tzimtzum Bet, in which there is the beginning and end of all the degrees. The Rosh is the upper Yod of the Aleph, implying AA and upper AVI, who are the head of all the degrees. The end is the bottom Yod of Aleph, which implies ZON, which are the end of all the degrees.

The letter Aleph is a Reshimo with which all the degrees were inscribed, meaning the diagonal, which is the dividing firmament, the Sium of Tzimtzum Bet itself, YESHSUT, in whose inscription of the dividing firmament all the degrees of ZON and BYA were inscribed. He is called only “one” because that firmament, YESHSUT, makes all the Partzufim of Atzilut into one, since in Gadlut, he expands through the Sium of Atzilut by which he ascends with ZON to Rosh de AA where all the Partzufim become one.

139) The Rosh of Aleph, the upper Yod in it, is the concealment of the upper thought, implying the ascent of Malchut to the place of Bina de AVI, called “upper thought,” which lowered Bina and TM de AVI below to YESHSUT, with only the two Kelim KH remaining in AVI. Thus, the upper Yod of Aleph indicates AVI when there are only KH in them, during the concealment of the upper thought.

That expansion of the upper firmament, the expansion of the time of Gadlut—when the upper firmament expands to the place of Malchut, elevating Bina and TM once again—is still entirely hidden in that Rosh of the Aleph, in her upper Yod, so that when the shape of Aleph comes out of that firmament, Mochin de Gadlut, it will come out in the shape of the Rosh of the thought.

The upper Yod of Aleph implies AA and AVI. That Yod implies Katnut, which was done in AA and AVI due to the ascent of Malchut, when only KH remained in their degree, and Bina and TM de AA descended to AVI, and Bina and TM de AVI descended to YESHSUT. The reason why AA and AVI received into them the Tzimtzum Bet and the Katnut that extends from it is so that later there would be expansion of the firmament during the Gadlut in the shape of the Aleph, the lights would emerge in the shape of the Rosh of the thought, and the lights of AA, the Rosh of AVI, which are the thought, would appear.

Those Bina and TM de AA that fell because of Tzimtzum Bet and clung to AVI cause the disclosure of his Mochin, for during Gadlut, when the firmament expands downward and he elevates his Bina and TM back to his RoshAVI—that are attached to them—rise along with them to Rosh AA. Also, Bina and TM of AVI raise the YESHSUT with them to Rosh AA, and Bina and TM de YESHSUT raise the ZON with them to Rosh de AA. Thus, all come out in the shape of the Rosh of the thought, who is AA, and all illuminate in illumination of Hochma through him. But if AA and AVI did not receive the diminution of Tzimtzum Bet into them, and did not lower their Bina and TM to YESHSUT, it would be impossible for Mochin de AA to be revealed to the worlds.

Six degrees HGT NHY are included in the middle line in Aleph. These are the VAK of Partzuf BinaYESHSUT. That firmament inside the Aleph is the meaning of all the upper, hidden animals inside the thought, who is Bina.

After The Zohar explained the upper Yod of Aleph, which is upper AVI and the line in the middle of it, YESHSUT, it now explains the bottom Yod of Aleph. It says that it is the animals, ZON, that are hanging in the firmament like the bottom Yod that hangs in the diagonal of Aleph. However, it says that only the upper, hidden animals, who are HGT from Chazeh de ZON and above, are hanging in the thought, in the line, which is VAK of the thought, excluding the lower, revealed animals—NHYM, from Chazeh de ZON and below—who are not hanging in the thought, which is the firmament inside the Aleph.

It is so because the Achoraim of the upper one are clothed only in Kelim de Panim of the lower one through the Chazeh, and not at all in the Kelim de Achoraim of the lower one, from Chazeh and below. Therefore, the upper animals, Kelim de Panim de ZON, are attached and hang in Bina and TM of the firmament, VAK of the thought, but the revealed animals from Chazeh and below never became attached to them. This explains how the shape of the Aleph include all the degrees, that the upper Yod is AVI and AA, the firmament in the middle is YESHSUT, to which the bottom YodZON, is attached and hanging.

140) One light, which illuminated and was concealed, is the light of the letter Bet of Beresheet [in the beginning]. “In the heat of the day,” Abraham was sitting by the tent door, which is an opening from below upward, and the heat of the day was illuminating on that opening and illuminating there.

Once The Zohar explained the head, middle, and end of the shape of the letter Aleph, that the end of the letter Aleph, the bottom Yod that is hanging on it, is the upper hidden animals, HGT from Chazeh de ZON and above, it returns to explaining those three hidden animals. It calls them three lights: The first light is Hesed, right line, the quality of Abraham. The second light is Gevura, left line, the quality of Isaac. The third light is Tifferet, middle line, the quality of Jacob.

Those three lines of ZA extend to him from the three points—HolamShurukHirik—in the order of the elicitation of Mochin in YESHSUT, since Mochin come out in Bina only in the order of those three points. First, upon the elicitation of BinaYESHSUT, from Rosh de AA, by the ascent of Malchut to her place, the Bina was established at a point in her palace in Mochin de Hassadim without GAR. It is so because the point, Malchut, rose to the palace of AABina, and Bina and TM of the palace descended because of her to ZON below it, leaving only the lights NR in Kelim KH in the palace. This is why that light is called a “point in her palace.”

This is the point inside the Bet of Beresheet [], where the Bet is the Bina, called “palace,” and the point inside of it is the Malchut that rose to her. That point is the point of Holam above the letters.

Therefore, one light that illuminated and was concealed is the light of the letter Bet of Beresheet, the first light, the light that illuminated and was then concealed. Bina de AA was first in GAR de Rosh AA, then the point, Malchut, rose to her. By that, Bina came out of GAR de Rosh AA, the light of GAR from Bina was concealed, and she remained in VAK without GAR. Thus, in the beginning, the light of Bina illuminated in completeness, and then was concealed. This is the light implied in the letter Bet of Beresheet, a point in her palace.

That point, which rose to the palace, by which the palace diminished into VAK, is regarded as warmth and Dinim. The text implies in regard to her, “In the heat of the day.” “The heat of the day,” when Abraham was sitting by the tent door, that point is called “the heat of the day,” and is also called “the tent door.” It is written about it that Abraham was sitting by the tent door in the heat of the day.

It is an opening from below upward because the point, Malchut, who rose to the palace Bina, is an opening from below upward. Through her, the lower ones, which are ZON below, rise to Bina above when the point returns to her place, while Bina and TM that fell to the place of ZON return to Bina. At that time the ZON that are attached to them rise with them to Bina, too.

Thus, that point is an opening above, through which those below rise up. The heat of the day illuminates that opening and illuminates there. The heat of the day—the Dinim and Masach that was established in the point, to repel the upper light from her—illuminates in that opening, at the point, from below upward. From there she also illuminates downward in a Zivug de Hakaa with the upper light, which raises Ohr Hozer and extends Ohr Yashar. This is the point of Holam and is regarded as light of Hesed, right line, the quality of Abraham. From here comes the face of the lion in the upper hidden animals from Chazeh and above, as it is written, “And the face of a lion on the right.”

141) The second light is a light that gradually darkens before evening. It is the prayer of Isaac. To correct that degree, as it is written, “And Isaac went out to walk in the field at dusk,” there were looking of evening and all kinds of darkness in him regarding the afternoon prayer. At that dusk, Jacob looked at Esau’s appointee, of whom it is written, “And a man struggled with him.”

The second light, the left line of ZA above his Chazeh, extends from the point of Shuruk in Bina, for when the point descended from the palace, the place of Bina, she returned to her place, Malchut’s place, and the three Kelim Bina and TM that fell from the palace of Bina to ZON returned to her. Then Bina was completed with ten Sefirot and returned to her place to Rosh de AA. Then light of Hochma de AA reached Bina once more, as before she was diminished, and ZAT de Bina are discerned, having been darkened by the ascent to Rosh de AA because the ZAT cannot receive the light of Hochma without clothing of light de Hassadim. And since the Rosh de AA is entirely light of Hochma, only GAR de Bina could receive that light, but ZAT de Bina remained in the dark, without light of Hassadim and without light of Hochma. This is the meaning of the point of Shuruk.

The second light, the left line, is a light that grows darker at dusk because by Bina’s return to Rosh de AAZAT de Bina gradually darken, as it is written, “At dusk.” Isaac’s prayer is to correct that degree because in his prayer, implied in the verse, “And Isaac went out to walk in the field at dusk,” he corrected and extended that degree of the point of Shuruk, receiving from there the left line of ZA, which complements only GAR, and leaving ZAT in the dark.

This is why there were “Looking of evening and all kinds of darkness in him,” since through the afternoon prayer he extended the left line from the point of Shuruk, which includes every kind of darkness in the world, and corrected them properly. For this reason, that second light is regarded as the darkness of Isaac, the light of Gevura de ZA, and from here comes the face of an ox in the high and hidden animals, on which it is written, “And the face of an ox on the left.”

142) The third light is a light that contains those two lights, the right line and the left line, a light that illuminates for healing. That light is the middle line, which extends from the point of Hirik in Bina, meaning the new level of Hassadim that Bina received through her clothing in Masach de ZON that rose to her. That light adds to the Hassadim on the right line and becomes a clothing of Hassadim for the light of Hochma. At that time the two lines are included in one another where the right line is included with the light of Hochma and has Hochma and Hassadim, and the left line is included with Hassadim and has Hochma and Hassadim. This is why it says about it, “A light that contains those two lights,” for that light includes the two lines because it complements between them.

For this reason, it, itself, is rewarded with receiving both their illuminations, for to the extent that the lower one complements the upper one, the lower one is rewarded with them, as well, as it is the cause. This is a light that illuminates for healing because through its level of Hassadim, the left line is healed, receiving by the force of illumination of Hassadim on the right line.

It is written of Jacob in regard to that third light, “And the sun rose for him,” meaning that once Jacob was included at dusk, in the darkness of the left line, and needed healing, it is written, “And the sun rose for him,” to heal him from the darkness of the left. That third light is considered the middle line, which decides over the two lines, right and left. It is the light of Tifferet, and it is the quality of Jacob. From here extends the face of an eagle in the high and hidden animals from Chazeh and above.

Henceforth, once Jacob extended the light of the middle line with the Masach de Hirik, it is written about him, “And he limped upon his thigh.” His thigh means the Sefira Netzah of ZA, called “Israel,” since the two Sefirot NH are called “his two thighs.” He interprets the verse, “And the sun rose upon him as he passed over Peniel, and he limped upon his thigh,” as meaning that the rising of the sun, the third light, is the direct reason for limping on his thigh, since the Masach de Hirik extends the level of Behina Aleph, which is VAK without GAR.

Although he already obtained the GAR through the point of Shuruk and extended that level of Hassadim only for the purpose of healing, the GAR still diminished for him to an extent through that Zivug on Masach de Hirik. You already know of the inverse relation between Kelim and lights, that the absence of NHY de Kelim is absence of GAR of lights, and vice versa—the diminution of GAR of lights that comes to him due to the Masach de Hirik is regarded in the Kelim as limping on the thighs, which are NH. Thus, the rising of the sun, which is the level of Hassadim that he extended in the light that illuminates for healing is a direct reason for his limping on his thigh, for the diminution of the GAR.

143) “On his thigh” is written in singular form, and not his thighs, in plural form. This indicates that it is the fourth degree, Netzah, from which no man prophesied until the arrival of Samuel, of whom it is written, “And also the Netzah [eternity] of Israel will not lie.” Then Netzah was established, having been weak since the time he was put at risk by the angel, Esau’s appointee.

“Limping upon his thigh” extends from the diminution of GAR. Hence, it concerns both thighs and should have said, “Limping on his thighs,” which are NH, called “two thighs.” But it says one thigh, Netzah, the fourth degree. However, it includes both thighs, NH, since until that time it was still not corrected in a correction of lines but only from Chazeh de ZA and above, HGT. From Chazeh and below, NHY, it was not corrected at all, since it lacked the face of a man there.

For this reason, it is considered that there is nothing of the right in them, and NH were considered left, one degree. This is why it does not write, “And he was limping upon his thighs,” since both are still one thigh and one Sefira, the Sefira Netzah, and not Hod, for in the Kelim it is considered that the upper ones grow first. Hence, as long as the two thighs are regarded as one, they are regarded as Netzah, as it is the upper one of the Sefira Hod, for which it grows and becomes apparent before Hod.

This is why it is a fourth degree, since the fifth degree, Hod, had not appeared there. Hence, it is necessarily the Sefira Netzah. The correction from Chazeh and below is to rise and be included in the face of a man in the upper Zivug. That correction was done by Samuel. It was said that no man had prophesied from there until the arrival of Samuel, and it is written about him, “And also the Netzah of Israel will not lie,” for then Netzah was scrutinized as right, and as the fourth degree, and Hod as left and as a different degree from Netzah, the fifth degree of KelimHod.

144) “And he touched the hollow of his thigh” means that when Esau’s minister came to Jacob, Jacob took strengthening from that dusk, from the point of Shuruk and left line in the correction of Isaac, by the force of the Din. Jacob was included in it in the left line, and this is why he could not defeat him. “And he saw that he could not prevail over him, and he touched the hollow of his thigh,” and Jacob took strengthening from there. That is, when the angel touched the hollow of his thigh, when struggling with Jacob to make him fall, Jacob took strengthening from that thigh to repel the angel from there by the force of that Din that there is in the left line above the Chazeh. This is why, “The hollow of Jacob’s thigh was sprained,” meaning the angel prevailed over him.

Because the thigh is outside the body, since Jacob is the Sefira Tifferet, called Guf [body], and that Guf is included in the two degrees male and female, called Adam, since Adam consists of male and female from the Chazeh and above, the face of a man is whole, hence the angel could not prevail over him. And when Jacob took strengthening from Chazeh and below, outside his Guf, promptly, “The hollow of Jacob’s thigh was sprained.”

Once the angel touched the Chazeh and below, he could not be corrected in the upper Zivug because the face of a man was missing in him, and then his whole correction was as it is written, “And all their hind parts were inward.” But after Jacob wished to extend from there strength toward the angel, the lack of the face of a man there promptly appeared, and due to the disclosing of that deficiency, the angel gripped him and “The hollow of Jacob’s thigh was sprained.”

145) No man prophesied from there until Samuel came and corrected the Netzah. This is why it is written about him, “The Netzah [eternity] of Israel will not lie,” for he is not a man. Although Netzah is outside the Guf, below the Chazeh, where there is no face of a man, for which no one has corrected it thus far, still Samuel corrected it by elevating and including it in the face of a man above the Chazeh. For this reason, “The Netzah [eternity] of Israel will not lie.” And the words, “For he is not a man” mean that although he is not as the face of a man, he still corrected it.

But Hod remained in its weakness because Samuel, too, could not correct it. It will be corrected in the future, at the end of correction. It is said below that as for Hod, the left thigh, it was said, “And he was limping upon his thigh.” That is, even after Samuel corrected the Netzah and returned it to the right, the weakness in the left thigh, Hod, remained.

Joshua prophesied from the Sefira Hod of Moses, as it is written, “And you shall put of your Hod [splendor] on him.” That is, Joshua existed before Samuel the prophet came, which is why he could not prophesy from Netzah, because of the weakness from the touch of the angel. This is why it is written abut him, “And you shall put of your Hod on him,” teaching us that he prophesied from Moses’ Hod. This is the fifth degree, Hod.

Moses is the internality of ZA and entirely from Chazeh de ZA and above. However, from Chazeh and above there is another complete Partzuf in him, HGT NHY. Those NH from Chazeh and above are separated from one another, hence there are five degrees HGT NH there, corresponding to KHB TM.

Joshua prophesied from the fifth degree, but from Chazeh de ZA and below the face of a man is missing, Malchut and Hod, and there are only four degrees there, through Netzah without Hod. And once the Netzah was weakened by the angel’s touch, no one prophesied from there.

Netzah is Jacob’s left thigh. This is why David came and included it in the right, for it does not say, “The pleasantness of your right are Netzah,” but “Pleasantness are on your right, Netzah,” indicating that before David, the Netzah was not on the right, but David returned to the right. From Jacob through Samuel and David, Netzah was regarded as left.

146) What is the reason that Jacob’s thigh weakened? It is because the side of Tuma’a [impurity] approached him and took strengthening from him, and then the absence of the face of a man was revealed, and wherever there is a lack in Kedusha, the Sitra Achra grips there. The correction was detained until Samuel, which is why Samuel came to remind that this is the thigh of Israel, as it is written, “And also the Netzah of Israel.”

There are two names to ZA—Jacob in Katnut, Israel in Gadlut. “And the hollow of Jacob’s thigh was sprained” is when he is called Jacob. At that time the two Sefirot NH are as one thigh, since they are discerned as left. However, when ZA is called “Israel,” in GadlutNH are discerned as two degrees, right and left. For this reason, when Samuel corrected Netzah again, he mentioned the name Israel in regard to him, indicating Gadlut, at which time Netzah is to the right and Hod is to the left. Then it was said, “And also the Netzah of Israel will not lie.”

For this reason, all of Samuel’s words were in Din, in the beginning and in the end, since he was essentially about purifying the Netzah from the weakness that Esau’s minister caused him. This is why his prophecy was in Gevura and Din, for this is what is needed for corrections of purification. And right at the start of his prophecy he prophesied Dinim on the house of Eli, and in his end, he prophesied Dinim on Saul.

147) The Creator also included him in the Sefira Hod when he ordained the kings, Saul and David. Therefore Samuel is equal to Moses and Aaron. As Moses and Aaron were separated to the two sides, right and left above the Chazeh, Samuel from Chazeh de ZA and below was like them on two sides, right and left, NH. And although they were only the left side here, they were still parted into two sides by Samuel, like Moses and Aaron of above. Thus, although Samuel is from Chazeh and below, he is equal to Moses and Aaron from the Chazeh and above, since Samuel elevated the NHY from Chazeh de ZON and below to be included in the Zivug of the face of a man in HGT de ZON above the Chazeh, and then NH from Chazeh and below parted and became two sides, like the HG from Chazeh and above.

All the degrees were included in one another through Samuel, for by that he became equal to Moses and Aaron as implied in the verse, “Moses and Aaron in His priests, and Samuel in them who call upon His name,” since VAKHGTNHY were included in one another. Through Samuel’s correction of elevating NHY from Chazeh de ZON and below and including them in HGT from Chazeh and above, extending from the point of Holam to Netzah, from the point of Shuruk to Hod, and from the point of Hirik to Yesod, all the VAK are included in one another—Netzah connects to HesedHod to Gevura, and Yesod to Tifferet, and all are in the face of a man, who is Malchut.

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