(înapoi la pagina ZOHAR CUPRINS / Chayei Sarah – click)
9) “And the life of Sarah were.” We, authors of the Mishnah, were close to the internality of the degree. We heard a voice inverting to bestow from above downwards and spread in the world.
Since ZA, which is the voice, rose, determined, and complemented the two lines, right and left of Bina, by its illumination there from below upwards, he is inverted. He spreads from there to the world and shines from above downwards. The voice uproots mountains and breaks firm rocks. This means that its illumination uproots and breaks all the Klipot. Great winds rise and the ears are open. He explains the source of the power of the voice, ZA, to bestow. He says that great winds, the Sefirot of ZA, called Ruach, rise to the Awznaim [ears], Bina, in the form of MAN, where it becomes a voice. And there it determines between the two lines of Bina and clothes the Hochma on the left with Hassadim on the right, and then the Awznaim open to shine. To the extent that the voice opens the Awznaim to shine, he, too, expands and shines.
10) In its travels—meaning in its bestowals, called “traveling.” Because it walks in three places—the voice would say, “Cut off a part.” And there are the still ones that sleep is in the holes of their eyes, who return and stand up. The middle line cannot determine between the two lines and include them in one another before it diminishes the left line from GAR to VAK de GAR. During the illumination of the left without mingling with the Hassadim on the right, all the lights are blocked, the night grows dark, and people sleep, meaning the Mochin depart them.
This is the meaning of the voice, middle line, saying, “Cut off a part”: It commands by its strength to wane the part of GAR de GAR from the illumination of the left line. Then the still ones, with slumber in the holes of their eyes, sleep because of the illumination of the left without integration with the right, which blocks their lights. It follows that now they return and stand up, since now, after the GAR of the left have diminished, the left and right are included in one another and the lights open. Hence, the sleeping have awakened and obtained their Mochin, which is their sustenance.
The king, the Nukva, who receives from ZA, called “voice,” speaks: “Keep the gates.” The ruler over many armies stands guard. Once the king, Nukva, received the Mochin from the voice, the middle line, she said, “Keep the gates,” because he diminished the GAR, which impart from above downwards. Hence, the Nukva, too, said, “Keep the gates,” so they do not draw from above downwards. And then the ruler of many armies, which is Matatron, stands guard, meaning received the Mochin from Nukva.
11) They all do not feel and do not know that the book is open and that the name writes, “And Dumah rises and calculates.” Those three—book, name, and calculation—are in the Nukva, since the Nukva herself is called “book” and all the souls are in her and stem from her. And each soul has a degree in that book, which is the Nukva, and it is called “a name.” And that degree emerges in a Zivug on a Masach [screen], and that Masach is called “calculation” because the level of the Zivug is calculated and measured in the Aviut [thickness/coarseness] of the Masach.
It is written that the book is open, meaning that the Nukva is open to receive souls from ZA. And it was written about the name, that each soul has a specific level there in the book, and that it emerges over a calculation, which is the Masach. And Dumah is the angel appointed over the dead, to sentence them in their graves and to qualify them for the revival of the dead, and over the souls of the wicked, to sentence them in hell. When he is appointed, he rises and receives the strength to sentence those bodies in calculation, which is the Masach of the middle line.
There are two kinds of Dinim and punishments: 1) Which extends from the domination of the left line before the arrival of the middle line, and 2) extending from the middle line itself after it has incorporated the two lines—right and left—in one another. This is so because the middle line diminishes the GAR of the left line, which imparts from above downwards. By this force, all those Kelim that once swallowed this illumination from above downwards must be annulled and renewed.
It is known that the meaning of the eating from the tree of knowledge is the extension of abundance from above downwards. This is the reason why the bodies were sentenced to death. And by the force of the illumination of the middle line, the bodies must be completely revoked and rot in the ground until nothing is left of them but a ladle of decay, since the filth they had absorbed will not come out of them in less than that.
Subsequently, during revival, they will be renewed and the appointee over this Din, the angel Dumah, will rise for his nomination to sentence the bodies in their graves. This means that by the calculation, he will receive from the Masach de Hirik in the middle line, called “calculation,” meaning the second kind of Dinim and punishments, which extend from the middle line, from his Masach.
Hence, only the bodies of those who have been rewarded in their lives to receive the Mochin from the middle line will be sentenced by Dumah—the force of the middle line—after their death. But those who have not been rewarded with receiving the Mochin of the middle line during their lives, but clung to the left line, the Dinim and punishments that come upon them are of the first kind and not from the middle line. Hence, after their death, Dumah will not receive their bodies, since his judgments are only from the middle line, and those who were not rewarded with it during their lives, how will they be rewarded with it after death?
The difference between whether the bodies are sentenced by Dumah or not is very significant. The matter of revival of the dead extends from the great, comprehensive Zivug that will be at the end of correction, which is about all the Zivugim [plural of Zivug] and the levels that emerged from them one at a time throughout the 6,000 years. They will all simultaneously gather in the comprehensive Zivug. And the reason for bringing them all simultaneously is that it brings a great light, which brings the end of correction.
Hence, through the calculation in each Zivug, all those bodies that were sentenced under Dumah, with respect to the Zivugim in the middle line, will thus become ready to receive the gathering of all the simultaneous Zivugim at the end of correction and will stand for the revival of the dead. And this angel, Dumah, takes the dead into account, into the measure of the Zivug. And afterwards, at the time of the revival of the dead, he brings out their calculation, for then all the calculations will gather into one calculation and the dead will live.
But those who are sentenced by the first kind of punishments, from the left line, whose bodies were not included in the calculation from the middle line, for which Dumah does not take them into account, they will not rise at the revival of the dead, since they have no share in this great light that was gathered from all the Zivugim in the middle line.
And the wicked dwellers of the dust are not included in the Zivug of voice and speech, but return outside. This means that although they had already arrived at the interior, to receive from the middle line, they will go back out and will not wish to receive from it. This is because the middle line, called “good,” is calculated in them, meaning to bestow upon him in calculation. But they have no wish for incarnation and inversion because the Mochin that extend by calculation from the middle line extend by incarnation: they incarnate and come one at a time by an order of three points, Holam, Shuruk, Hirik.
Also, the inversion of degrees in the illumination of the left is corrected so that what was in it before—GAR above, then VAK, then its sentence—has been inverted and the sentencing has become superior, then VAK, and finally GAR. This is the meaning of the wicked ones that cling to the left line having no wish for the Mochin from the middle line, since the Mochin of the middle line coming by incarnation over three points and by inversion of the degrees in the left line. And they have no desire for incarnation and inversion because they want only the GAR of the left that extend to them from above downwards.
12) Because they have no desire for the Mochin that come by incarnation and inversion, they fall and are not revived. Hence, the wicked are wiped out of Dumah’s book because he takes into the calculation only from the middle line, where the wicked are not included. Therefore, who will desire them at the revival of the dead? During the revival of the dead, the angel Matat will receive the account in the graveyards from Dumah. But who will desire those wicked ones that are not counted by Dumah for the revival of the dead? Who is in their account? This implies to the hard Klipa [shell] called Sichon, which makes the account. He is the opposite of Dumah, since Dumah means Demamah [stillness] and Sichon is Sicha [conversation] and Dibur [speech]. Woe unto them, woe unto their lives, and woe unto their pains. It is said of them, “Let them be blotted out of the book of the living,” for they are not intended for the revival of the dead.
(înapoi la pagina ZOHAR CUPRINS / Chayei Sarah – click)