And Israel Bowed Down Upon the Bed’s Head

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333) “And Israel bowed down upon the bed’s head.” “The bed’s head” is Divinity because Divinity is over the head of the sick. However, we should not say that he was bowing down to Divinity, since he was a Merkava [assembly/chariot] to the Sefira Tifferet, which is above Divinity. Rather, he was bowing before his own quality, Tifferet.

The bed is Divinity, as it is written, “Behold, it is Solomon’s bed.” The bed’s head is the foundation of the world, the head of Divinity. Over the head is Israel, Tifferet, who stands over the bed’s head, Yesod, since Tifferet is above Yesod. This is the reason why Israel was bowing before himself, before Tifferet.

334) We should not say that he was bowing before Divinity, which is over the head of the sick, since at the time, he was still not sick, as afterwards it is written, “And it came to pass after these things, that he told Joseph, ‘Behold, your father is sick.’” At the time he was bowing, he was not sick, necessarily so, and this is why he bowed, since he knew that at that time he rose to a high and holy degree in the complete throne, Tifferet. This is why he was bowing before the Merkava, the upper throne, since HGT is an upper throne to Bina, and Tifferet includes all of them. It is the completeness of the great and powerful tree, called after his name, Tifferet, which is called by his name, “Israel.” Hence, “And Israel bowed down upon the bed’s head,” since he rose to his degree and was crowned with crowns, the Mochin of the holy King, Tifferet.

335) King Solomon said, “I have tried all that with wisdom [Hochma].” He inherited the moon, Nukva, from all of her Behinot [discernments/aspects], and in his days, the moon was full because she was blessed from all the degrees. When he wished to understand the laws of Torah he said, “I said, ‘I will be wise,’ but she was far from me.”

336) Jacob said, “And when I lied down with my fathers you shall carry me out of Egypt, and bury me in their burial-place.” One whose soul departed into another authority, abroad, and whose body was buried in the holy land, it is written about him, “And you came and defiled My land.” And Jacob said, “And bury me in their burial-place,” and his soul went out into another authority, in Egypt.

337) Jacob is different from other people because Divinity gripped him and clung to him, as it is written, “I will go down with you to Egypt,” to dwell with you in exile. “And I will also surely bring you up,” meaning your soul will mate in Me and your body will be buried in the graves of your fathers. Even though his soul departed in another authority, yet, “I will also surely bring you up,” meaning that he would be buried in the grave of his fathers.

338) “And Joseph shall put his hand upon your eyes,” for he is the elder, and the elder places his hand on his father’s eyes. With respect to the thought in the heart, he was from the first drop. And because the Creator knew this secret, that his mind was on Rachel, he was told this in Joseph—that he would put his hand on his eyes, meaning that all his love depended on him.

339) What is, “And Joseph shall put his hand upon your eyes”? This is Jacob’s honor—that his son, who is a king, will put his hands on his eyes, to tell him that Joseph is alive and will be present at his death.

340) A man who is rewarded with a son in this world, the son must put dust on his eyes when he is buried. This is his honor, to indicate that the world has been sealed off from his father and that the son is succeeding the world.

341) Because the view of the world is seen in a man’s eyes, and all the colors are in them, too, and the white color in them is like the great ocean that surrounds the world from all sides, the other color in them is like the land that the waters brought out, and the land stands between the waters. Similarly, this color stands between the waters, in this white color, which implies to the ocean water.

342) The other, third color, is in the middle of the eye. This is Jerusalem, the middle of the world. The fourth color in the eye—the black in the eye—is where all the power to see in the whole of the eye is found. It is called “pupil,” and in that pupil, the face is seen. And the most precious vision of all is Zion, the point in the middle of everything. The vision of the whole world is seen there, and Divinity—the beauty of everything and the view of everything—is present there. This eye is the inheritance of the world. For this reason, the one who dies leaves it and his son takes it and inherits it.

343) This is a hidden thing, and the people of the world do not know and do not look, since when a person leaves the world, his soul is hidden with him and before she leaves the body, a man’s eyes see what they see, as it is written, “For man shall not see Me and live.” In their lives, they do not see; but in their death, they see.

344) His eyes are open from that vision that he saw. Those who stand over him should place a hand over his eyes and close his eyes. When his eyes remain open from that precious view, if he is rewarded with a son, the son should put his hand on his eyes first, and close them, as it is written, “And Joseph shall put his hand upon your eyes.” This is so because another view, which is not Kedusha [holiness], appears before him, and the eye that now sees a high and holy view shall not look at the other view.

345) The soul is close before him, at home. If the eye remains open and the other view, of the Sitra Achra, is over his eyes, everything that he will look at will be cursed. And since his soul is before him, he will look at the soul and she will be cursed. This is not an honor to the eye, much less to the relatives of the dead, and even more so to the dead himself. It is not honorable for him to look at what he should not look at, and to place the Sitra Achra over his eyes. This is why he is covered in dust. The friends have already commented on the Din that the dead is sentenced in the grave, and it is honorable that the eye will be closed to everything by the son that he left in the world.

346) All seven days past his death, the soul goes from the house to the grave and from the grave to the house and mourns for him. Three times a day they are sentenced as one, the soul with the body, and there is none who knows this in the world. And he should regard it, to awaken the heart.

347) Afterwards, the body is closed in the grave and the soul goes and bathes in Hell, and comes out and wanders in the world, visiting the body in the grave, until she dresses in what she dresses.

348) After twelve months, they all rest. The body is calmed in the dust and the soul is bundled and enlightened in the spirit and in the clothing that the spirit wears. Then the spirit delights in the Garden of Eden and the soul rises to the bundle of life, the Nukva, the greatest of all pleasures. They are all tied to one another, the Nefesh [soul] in the Ruach [spirit], and the Ruach in the Neshama [soul, but this time it means Neshama], on Sabbaths, on good days, and in beginnings of months.

349) Woe unto people who do not look and do not know and do not recognize what they are standing on, and the practice of the Mitzvot of Torah is forgotten from them. There are Mitzvot of the Torah that make a garment of honor above, in the upper Garden of Eden, there are Mitzvot of the Torah that make a garment of honor below, in the lower Garden of Eden, and there are Mitzvot of the Torah that make a garment of honor in this world. And man needs all of them, and all are corrected by his days.

350) One day, old Rabbi Yehuda was excited. He wished to know what will become of him in the world of truth. In a dream, he was shown one form of his: a strong light that shines to the four directions. They told him, “This is your clothing for your sitting here.” And from that day on, he was happy.

351) Each day, the spirits of the righteous sit in their clothes, row after row in the Garden of Eden, and praise the Creator in the high honor.

In the beginning, it writes, “And Israel bowed down upon the bed’s head.” “The bed” is the assembly of Israel, the Nukva. “The bed’s head” is a righteous. “Upon the bed’s head” is the holy King, Tifferet, that all the peace is his, as it is written, “Behold, it is Solomon’s bed,” since he would bow before himself, for he is a Merkava [chariot/assembly] for Tifferet, for the one who stands at the bed’s head, whose name is Israel. Tifferet is called “Israel,” hence “And Israel bowed down upon the bed’s head.”

352) Afterwards, Jacob knew that he was completed in a high degree and that his degree was Tifferet, above with the fathers, who are HG, and he alone was the complete correction because Tifferet is the middle line that contains HG within it, and he is equal to the whole of HGT. Hence, he held his heart, rejoiced, and was strengthened in the upper desire of the Creator, who desires him. It is written about him, “And Israel was strengthened and sat upon the bed,” on the actual bed, on Malchut, since he was completed in a higher degree, in the quality of Tifferet, above Malchut. Happy is he.

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