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232) “I am the lily of the Sharon, the rose of the valleys.” How endeared is the assembly of Israel to the Creator. The Creator praises her and she always praises the Creator, as it is written in the Song of Songs. She always provides the Creator with several poets and singers. How happy are Israel, who cling to the lot of the holy part, as it is written, “For the portion of the Lord is His people.”
233) “I am the lily of the Sharon” is the assembly of Israel, the Nukva, who stands in magnificent beauty in the Garden of Eden. She is called “Of the Sharon” because she Meshoreret [sings and writes poems] and praises the High King.
234) “I am the lily of the Sharon” means that she must be watered by the potion of the deep stream, the source of all streams, Bina, as it is written, “And the parched land shall become a lake.” This is why the Nukva is called “Sharon,” from the word Sharav [hot and dry weather], for she is thirsty to drink the waters of Bina.
She is called “The rose of the valleys” because she is in the greatest of depths. “Valleys,” as in, “Out of the depths have I called You, O Lord.” In “The lily of the Sharon,” the lily is from the place where the streams pour out and never cease. In “Rose of the valleys,” rose is from a place that is deep and hidden from all sides.
There are two states to the Nukva:
- A fourth to the patriarchs, when she rises above Chazeh de ZA and becomes the fourth leg of the high throne, Bina. At that time, they are the two great lights on the same degree because they both receive from Bina: HGT de ZA receives from the right line of Bina, and Nukva receives from the left line of Bina Hochma without Hassadim. At that time, she is thirsty and deeply craves to receive the Hassadim because Hochma does not shine without Hassadim. In that state, she is called “The lily of the Sharon.” Sharon comes from the word Yashuru about people, which means seeing, reception of Hochma. Havatzelet [Lily] implies to Havuy Mitzel [hidden from shade], meaning she has no shade that extends Hassadim.
- A seventh to the building, after she diminishes herself, descends from Chazeh de ZA downwards and receives NHY de ZA, meaning after she is established in two points comprised in the Masach de Hirik, called Man’ula [lock] and Miftacha [key]. This is so because at that time, she consists of Hochma and Hassadim together—Hochma, from the time when she was a fourth to the patriarchs, in HGT de ZA, and Hassadim, since she is now a seventh to the building, in NHY de ZA.
This is why it is written, “I am the lily of the Sharon,” which must be watered by the potion of the deep stream because she needs to receive Hochma and Hassadim together from Masach de Hirik, once it has been mingled with Bina. At that time, Bina is called “a deep stream.” The stream of Bina is the source of all bestowals and the Mochin. It is named, “deep,” after her integration with a Masach de Hirik from the middle line. At that time, it is said about the Nukva, “And the parched land shall become a lake,” since when she was a lily, she was dry without water, devoid of Hassadim. But once she received Hassadim from a deep stream, she became a lake.
When it writes, “And she is called ‘The rose of the valleys,’” it is because she is in the greatest of depths. This is the second state, where she is included in the Man’ula, regarded as the deepest of all that is deep and there is none who can attain her. But if she were only as the point of Man’ula, she would not be fit for reception of Mochin. Rather, she must be mitigated in Bina and receive the point of Miftacha, by which she is mitigated and becomes worthy of Mochin. At that time she is considered to have two points, regarded as two valleys. And then it is said about her, “Out of the depths have I called You, O Lord.”
It writes, “The lily of the Sharon.” A lily is from a place where the outpouring of the streams comes out and never ceases. The lily is hidden from a shade, the shade of Bina, from which Hassadim come out in a never-ending Zivug. Hence, she only has Hochma without Hassadim. It is written, “The rose of the valleys.” A rose is from a deep place, hidden from all sides. The name Amakim [valleys] extends to her from the Man’ula that is included in her in the second state, when she is more Amuka [deeper] and hidden from all sides.
235) In the beginning, she is as green as a lily, whose leaves are green. In the first state, when she is called “a lily,” she is on a par with ZA, whose color is green, hence she is green, as well. Afterwards, in the second state, she is a red rose in white colors because in the second state, she has two points—Man’ula and Miftacha, Din and Rachamim, good and bad, for if he is rewarded, it is good; if he is not rewarded, it is bad. A rose has six leaves, for she is in the seventh, receiving from HGT NHY. A Shoshanna [rose] comes from the word Shinui [change], since she changes from color to color, changing her shades. She changes from Din to Rachamim, from red to white, and from Rachamim to Din. This is the reason why she is called Shoshanna, from the word Shinui.
236) She is called Shoshanna [rose] because at first, she is a lily. When she wishes to mate with the King, she is called “a lily,” since in the first state, she does not have a Zivug with ZA, but a preparation for a Zivug. After she mates with the King with those kisses in the second state, she is called Shoshanna because it is written, “His lips are roses.” She is called “The rose of the valleys” because she changes her colors, once to good, once to bad, once to Rachamim, and once to Din, since if he is rewarded, it is good, and if he is not rewarded, it is bad.
237) People do not look, do not know, and do not observe that when the Creator created man and cherished him with the upper Mochin, He asked of him to adhere to Him so he would be unique and would have one heart, and would adhere to a single place of Dvekut [adhesion], which does not change—in ZA. It was said about it, “I the Lord do not change,” and which never inverts, and to which everything ties in a knot of unification, as it is written, “And the tree of life,” ZA, “In the midst of the garden.”
238) Afterwards, they moved from the path of faith and left the unique tree, ZA, which is superior to all the trees and clung to a place that changes and inverts from color to color, from good to bad and from bad to good, meaning to the Nukva when she is not in Zivug with ZA and nurses only from the left. They descended from above downwards in many changes, as it is written, “God made men upright, but they have sought out many devices.”
239) At that time, their hearts certainly turn to that very side because they have undergone many changes, once for better and once for worse, once for Rachamim and once for Din. When they clung to the left, indeed they asked for many calculations, many changes, and clung to them.
240) The Creator told Adam, “You have abandoned life and have clung to death. “Life” is as it is written, “And the tree of life in the midst of the garden [ZA].” It is called “life” because one who clings to it never tastes death, whereas in clinging to another tree—the Nukva, when she is not in Zivug with ZA—death is certainly before you. It is written about it, “And her legs go down to death.” In other words, if he is not rewarded, it is bad. And it is written, “I find the woman to be more bitter than death,” meaning the Nukva, when she is not in Zivug with ZA. Indeed, when he clung to the place of death and departed the place of life, he and the whole world were therefore sentenced to death.
241) If he sinned, what is the sin of the whole world? And why was the whole world sentenced to death? Did the whole world eat from this tree and therefore all were sentenced to death? When Adam was created and rose to his feet, all the people saw him and feared him. They followed him as slaves after the king. And he told them, “Me and you, let us bow and kneel down.” When they saw Adam bowing to the left side and clinging to it, they all followed him. This is why he caused death to the whole world.
242) Then Adam changed once to Din, once to Rachamim, once to death, once to life. And he did not stand in either of them permanently because that place caused him. This is why that place is called “The blazing of the sword that turns every way.” It turns from this side to that, from good to bad, from Rachamim to Din, from peace to war. It usually turns from good to bad, as it is written, “And the tree of knowledge of good and evil.”
243) The High King, for His love for His works, He reproached him and told him, “But you shall not eat of the tree of knowledge of good and evil.” And he did not receive from Him but followed his wife and was expelled from the Garden of Eden forever, since the woman rises no further than the place of inversion of life and death. This is why the woman inflicted death on all.
244) For the next world, it is written, “For as the days of a tree shall be the days of My people.” “As the days of the tree” means the tree of life.” At the same time, it is written, “Death shall be swallowed up forever,” for there are no changes and no death in the tree of life.
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