(înapoi la pagina ZOHAR CUPRINS / VAYEŢE – click)
30) The people of the world, the upper one’s loved ones, the government’s chosen. The Zohar invites those who have been rewarded with the illumination of the three lines, who are called “the people of the world” from the perspective of the illumination of the middle line, since ZA, the middle line, is called “world.” From the perspective of the illumination of the right line, they are called “the upper one’s loved ones.” And from the perspective of the illumination of the left line, they are called “the government’s chosen,” who have been chosen to rule over the world, since the ruling force is from the left line.
“Come near and listen. Who among you is wise, with eyes in sapience,” meaning with Hochma in Tevuna, since eyes are an appellation for Hochma, and not Hochma de Ohr Yashar. “…Let him come and know: when the white head,” Atik, “took three letters and carved in engravings, Aleph, Yod, Nun, and Ain [naught] was carved.”
Aleph is the Rosh that is higher than all, more hidden than anything that is hidden, Rosh de AA.
Yod is the ascent of the desire that was perfected from Rosh de AA upwards, and descended to ZON upon its perfection. It went out from Rosh de AA and elicited thirty-two paths when it returned and entered Rosh AA until they were carved among the blazing precious stones, the Masach de Hirik, since Masachim are called “stones.”
They were tied in the letter Nun, the mingling of male and female, two lovers. A strong knot was perfected in them and the Holy name Yod–Hey Vav–Hey was tied in them. From them, nourishments extend to all, and the worlds, which are ZON, were perfected.
All the Mochin extend in three sowings, Holam, Shuruk, Hirik, which are considered engravings. AA is considered the upper Rosh, above all the degrees of ABYA, since Atik is not regarded as Rosh, but only as AA, and not as the degrees below AA because it is from Tzimtzum Aleph. Only AA is the first to receive the Tzimtzum Bet within him, meaning the ascent of Malchut to his Bina. For this reason, he is more hidden than all that are hidden because all the worlds could not receive from him, himself, for he is ancient Hochma that was concealed, and the lower ones receive only from his Bina through her exit from Rosh AA and her return to him. This Bina is the letter Yod, which contains four Partzufim within it, AVI and YESHSUT.
Yod is the ascent of the desire. The ascent of the desire, which is the ascent of Malchut to Bina, was in Yod. It received its perfection from the Rosh above, the Rosh of AA, and descended along with this perfection that she had received, imparting it to ZON below.
But how did Bina receive above and impart below? Bina went outside the Rosh de AA and elicited thirty-two paths. Through the ascent of Malchut to Rosh de AA, Bina and TM went outside of the Rosh de AA into a Guf, VAK without a Rosh, and only Keter and Hochma remained in Rosh de AA. Also, Bina and TM of the ten Sefirot of Bina descended into ZON, and Bina remained with KH de Kelim and VAK of lights.
Afterwards, at the time of Gadlut, AA brought Bina back to his Rosh and Bina brought Bina and TM that fell into ZON back to her degree. And ZON, too, came with Bina and TM to the degree of Bina because they were attached to them. At that time, Bina is thirty-two paths: her own ten Sefirot and twenty-two letters, being the Kelim de ZON that rose to her. It follows that by her elicitation outside the Rosh of AA, she lowered Bina and TM from her ten Sefirot and they clung to ZON. For this reason, during the Gadlut, ZON rose with those Bina and TM to Bina, and became thirty-two paths. By her exit from Rosh de AA, she educed thirty-two discernments within her, thirty-two paths: ten of her own and twenty-two from ZON.
Keter and Hochma that remained in Bina during her departure are the letters Mem–Yod of Elokim, the point of Holam, the right line. Bina and TM of Bina, which she brought back with ZON at the time of Gadlut, are the letters Aleph–Lamed–Hey, the point of Shuruk, the left line, which returned and completed the name Elokim. Due to the absence of a garment of honor to Hochma, the name Elokim was concealed and Hochma cannot shine until it is clothed in a garment of honor that shines, meaning a garment of Hassadim, and then it shines.
Until they were carved among the blazing stones of honor means that stones are a Masach in the ZON that rose into Bina. Once Bina elicits the level of Hassadim on this Masach in ZON, her two lines—right and left—conjoin, the Hochma clothes in Hassadim, they come out from the Masach de ZON, and become a garment of honor for her, which shines. This is why the Masach is called “stones of honor.”
And he says “blazing” because in relation to Bina, this Masach contains Dinim, as it is Masach de Behina Aleph. They connect to the letter Nun, which is mingling of male and female, two lovers, which are ZON, since because the two lines of Bina were concealed before she mated on Masach de ZON, and through the Masach de ZON they opened to shine, by that they connected in ZON.
A strong tie was perfected in ZON that are included in the letter Nun, since the Hochma in Bina cannot shine without them, without the garment of honor that she receives from the Zivug on their Masach. Also, the Holy Name Yod–Hey Vav–Hey connects through them because Yod–Hey is Bina, where Yod is GAR de Bina that are clothed within upper AVI, and Hey is ZAT de Bina that are clothed inside YESHSUT. They are tied in the letters Vav–Hey, which are ZON, since Yod–Hey cannot shine if not through them.
Nourishments are extended to all through them because through the connecting of Yod–Hey in Vav–Hey, abundant provisions are available for all, whether Hochma or Hassadim. By that, ZON, who are called “worlds,” were perfected because the lower one who causes additional light to the upper one is rewarded with all that measure that he induced upon the upper one, as well. Thus, ZON were perfected, Nun, in Mochin de Bina.
31) This is why a stretched Nun [] was carved, the inclusion of male and female, ZON. This is so because a bent Nun [] is only the Nukva, without the male, which is Yod, meaning the desire, Bina, which emitted thirty-two paths. It struck between the letters, meaning in the twenty-two letters, which are ZON, until the blazing stones of honor were carved, and he made the firmament, Jacob, the middle line, between the two directions—south and north, right line and left line. And he cast a connection between the pieces, the MI and ELEH that were cut in the middle and became right and left that deny one another. But now they reunited through a Zivug de Hakaa on the Masach de Hirik that elicited the middle line.
By that, three lines came out in the middle line itself, until Jacob came down to the bent Nun [], the Nukva, and his two lines conjoined as one. By that the Nukva was built and was made fit for a Zivug. Afterwards, Jacob and the Nukva conjoined as one and became the letter stretched Nun [], which includes Jacob and Nukva.
The bent Nun, the Nukva, which is included in the stretched Nun, is called Beer-Sheba. It is filled with Jacob so as to water all the herds of the flock, meaning to bestow upon the lower ones. It is written, “And Jacob went out from Beer-Sheba and went toward Haran.” Jacob was attached to the bent Nun together in the stretched Nun. In this bonding, the bent Nun is called Beer-Sheba. It is written that he went out of this bonding with Beer-Sheba and went to Haran, which is left and wrath.
From Beer-Sheba means upwards, to Bina, since he comes out from her and receives his abundance. Afterwards, he goes to water Haran, the well below, the Nukva where the Dinim are called “the wrath of the Creator,” and “the Creator’s sword”—in which there is the Din of the courthouse, called Elokim. This is why it is written after the name Elokim, “God [Elokim], the nations have invaded Your inheritance,” since the Dinim extend from there. “And Jacob went out” means that he went out from Beer-Sheba, Bina, with abundance. “And went toward Haran,” to bestow the abundance upon the Nukva, who is called Haran, when she is lacking satiation.
32) The strength of the sun, ZA, is from the south side, which is right, Hassadim. And the world, the Nukva, exists only on the Ruach [wind], which is the middle line. This is because the Ruach is the sustenance and the perfection from all sides, since the middle line, Ruach comprises all the sides—south and north, right and left, and Hochma and Hassadim. Had it not been in wholeness, the world, Nukva, would have been unable to exist.
33) Were it not for Jacob, the world would not be. When his sons united the upper unification and said, “Hear O Israel, The Lord our God, the Lord is one,” which is the upper perfection from AVI to unite in one unification, Jacob their father—the middle line, Tifferet—bonded and took his home, the Nukva, meaning the lower unification. He sat in it in one bonding with the patriarchs, which are the two lines—right and left—to unite the male and female as one, since there is no Zivug of male and female before the middle line—Jacob—subdues and connects to the two lines—right and left, Abraham and Isaac.
(înapoi la pagina ZOHAR CUPRINS / VAYEŢE – click)