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70) “And he dreamed, and behold a ladder was set on the earth with its top reaching to heaven.” The dream is the sixth degree from the two degrees of prophecy, which are NH de ZA. This is so because there are six degrees from here to that degree of the dream, Hod de Nukva: Yesod de ZA, Hesed, Gevura, Tifferet, Netzah, and Hod de Nukva. Hence, the dream is one of sixty of prophecy because each Sefira of those six consists of ten Sefirot, and ten times six is sixty. And the dream, which is the lowest of them, is therefore one of sixty.
A ladder implies that he saw that his sons were destined to receive the Torah on Mount Sinai, since Sulam [Ladder] is Sinai because Mount Sinai is, as it is written, “Set on the earth with its top,” its merit, “Reaching to heaven.” All the Merkavot [structures/chariots] and the camps of high angels were descending there along with the Creator when He gave them the Torah, as it is written, “And behold the angels of God ascending and descending on it.”
71) And Jacob saw everything in his dream. He saw the angel Matat, the elder of the house of the Creator, who rules over everything, standing in dominion over the world in the name Shadai, rising up in the name HaVaYaH. This is the place where Jacob was completed. Afterwards, the Rosh of the name Shadai, which is Yod, reaches to heaven, and because this letter rises and reaches to that place, the heaven, the angel Matat is completed and is called by the name of his Master, HaVaYaH.
What is Matat? It is written, “And the animals ran to and fro.” “To” is Nuriel and “fro” is Matat. When the animals receive from the illumination of the Zivug of ZON de Atzilut, their over-all is “To and fro.” The right, which is VAK, Hassadim, runs to the left to receive Rosh and Hochma, and once it receives Hochma from it, it returns to its place, to the right, to Hassadim. Hence, it is considered that there are two discernments in the fro: 1) Inclusion in the left and GAR that he receives there; and 2) returning to its place to the right, and returning to Hassadim, at which time it is in complete perfection.
The “to” in the animals is the angel Nuriel, VAK, who runs to the left to receive a Rosh. And “fro” in the animals is Matat, in whom there are the two discernments of “and fro.” This is why he is called “the angel of the face,” since he is the carrier of the GAR. For this reason, he is the minister of the world because the perfection is in him, to complement the lower ones in the worlds BYA.
It was said that he saw the angel Matat, the elder of the Creator’s house, who rules over everything. This means that there are two discernments in Matat: The first is called “The elder of his house,” when he is included in the left and has acquired from Hochma, as it is written, “There is none who is old unless he has acquired wisdom.” The second is “and fro,” when he returns to his place, to Hassadim, at which time he has Hochma and Hassadim, and is then regarded as ruling all that He has. This is so because “everything” points to perfection from all sides, Hochma and Hassadim, and “enough” indicates that he has perfection only from Hochma, as Esau said to Jacob, “I have enough,” and Jacob told him, “I have everything.”
When it is said, who stands in governance over the world in the name Shadai, it is Matat’s power to rule over the world, to be the minister of the world in the ruling of the name Shadai, in the first discernment of “and fro.” This is so because dominion comes only by the light of Hochma, and then it is included in the left, in the name Shadai. And he rises up to the second discernment of “and fro,” which is his return to right, Hassadim, in an ascent to the name HaVaYaH, meaning ZA, Hassadim. This is the place where Jacob was complemented, the place where Jacob became a Merkava [chariot/structure] for ZA.
The Yod in Shadai is the Sium [end] of the Nukva, which is called “world,” the boundary of the sea. When the waves of the sea, the illumination of Hochma on the left, run and wish to destroy the world and revert it into chaos—to shine from above downwards—they look at Divinity, which is the boundary of the sea, and return to their place, to Hassadim.
The boundary of the sea, the Yod of the name Shadai, is as the name Shadai is interpreted—He said to His world “Dai [enough], spread no more.” This boundary is the Yod because Yod is Rosh without a Guf, indicating to the power of Sium [conclusion] in it, which does not spread from above downwards.
When the waves of the sea in the name Shadai reach the Yod, they stop shining and return to Hassadim. The power in this Yod brings the lights back to heaven, meaning ZA, Hassadim, and since the letter Yod brings the lights back to heaven, returning to the discernment of Hassadim, ZA, the angel Matat is completed and he rules over all that is His. Then he is called by the name of his Master, ZA, HaVaYaH, since he has become a Merkava to Him, like Jacob.
72) “And behold the angels of God ascending and descending on it.” Those are the holy angels who are close to Malchut, and they ascend through Matat. The others, who are not close to Malchut, who are from the Sitra Achra, descend and have no revival.
73) When Matat ascends or descends, the angels of God ascend or descend with him. They are twelve good gems: Michael, Kadmiel, and more. And they are thousands of OELF, which are initials for Ox, Eagle, Lion, and the F of OELF is man, who consists of male and female. They ascend when Matat ascends and descend when he descends.
74) All those who rule in domination in this world through Matat, rise to govern, and all those who descend through him descend from their dominion. They are all hanging on the ladder, which is Matat, and HaVaYaH governs all of them, as it is written, “And behold, the Lord stood above it.”
When Jacob awoke, he said, “This is none other than the house of God and this is the gate of heaven.” Matat is the house of God, the gate by which to come inside, as it is written, “Open to me the gates of righteousness; I will enter into them, I will give thanks unto the Lord.” This is the gate to HaVaYaH, the gate to heaven. The gate of righteousness, the gate of HaVaYaH, and the gate of heaven are one—Matat.
There are two discernments in Matat: 1) his inclusion in Hochma from the first discernment of “And fro.” This is called “The house of God.” 2) His inclusion in Hassadim from the second discernment of “And fro.” This is called “A gate.”
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