And Joseph Prepared His Merkava [Chariot/Assembly]

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123) “And Joseph prepared his Merkava [chariot/assembly].” It is as it is written, “And over the heads of the animal was a firmament like the color of the terrible ice.” But there is an animal above the animal. The animal is from the right line, the face of a lion, Hesed. It is higher and more important than the animal on the left line, the face of an ox. There are four animals in the Merkava: lion, ox, and eagle corresponding to the three lines—right, left, and middle—and the fourth animal is the face of a man, which contains all three.

And there is a holy animal, which stands over the heads of the animals. This is the animal from the left line, the face of an ox, Gevura. After its inclusion in the right, the Mochin of Rosh [head] extends from her to all the animals, since illumination of Hochma extends from the left line.

124) And there is a high animal, above all the other animals, the animal from the middle line, the face of an eagle, Tifferet. And because she subdues the two animals on the right and on the left and mingles them in one another, she is considered above them, more important than them. This animal controls all of them because when this animal gives its strength and shines for all of them—which is the force of the Masach de Hirik and illumination of Hassadim, which are two matters that operate in the middle line—they all travel on their journeys.

This means that they are included in one another, one gives of its strength to the other, and they govern one another. This means that each of them is given dominion over all the others, since the face of the lion controls the three on the right line, the face of an ox controls the three on the left, and the face of an eagle controls the three in the middle one.

125) And there is an animal that is above the lower ones, above the rest of the animals, which are below the world of Atzilut. This is the face of a man, the Nukva. They all feed from her, and the four directions of the world, HB TM, are written in her.

Certain faces shine to each direction. Those are the three faces, lion, ox, and eagle, which shine in each of the four directions. The two directions, Southern and Northern, are right and left, and the Eastern is the middle line. The Western is the Nukva, which receives all of them and includes all of them. And this one, the Nukva, rules over the four directions. They are three to this direction, three to that direction, and three to that direction, and also to the four directions of the world. This means that after all of them are mingled with one another, they are not four in each direction, which are sixteen, but rather three in each direction, which are twelve faces.

126) There is a firmament above the firmament, and this firmament controls them, meaning three firmaments where the right and left are one above the other. The middle firmament governs both of them, subdues them, and mingles them in one another, as was mentioned in relation to the animals. They all look at it and receive from it the decision and the mingling.

“Under the firmament their wings were straight,” since they all governed what they were appointed over, since the middle line establishes the illumination of both of them together, where the right shines from above downwards and the left from below upwards. This is why the right wing is equal to the left wing, as well as the expansion of the length of the rope in them, meaning the force of the Masach in the middle line, which ties the right and left together. Expansion and watering are a field which is watered with water and the water spreads in it.

127) There are three firmaments in each direction, and they are included in one another. In each of the three, there are three, hence they are nine, nine to all directions. There are nine in the Eastern direction, nine in the Western direction. Four times nine are thirty six firmaments. And when they join, they all become one imprint, one firmament in one name, which is the Nukva, who is called “a name,” in the complete unification as it should be.

128) When the firmaments and the animals are corrected into a throne, it is written, “And above the firmament that was over their heads was the likeness of a throne, as the appearance of a sapphire stone. And upon the likeness of the throne was a likeness as the appearance of a man upon it above.” That good stone, the Nukva, is corrected in the throne, which stands over four pillars. And on that throne was the image of a man, ZA, to bond with him together. The throne, the Nukva, bonds with the man upon it, ZA.

The firmament and the animals are sometimes corrected in the form of a throne, and sometimes in the form of a Merkava [structure/chariot]. They are both the correction of the Nukva for a Zivug with ZA, but when they correct under the domination of the right, they are called “a throne,” and when they correct under the domination of the left, they are called “a Merkava.”

129) When the firmaments and the animals, meaning the Nukva, are corrected so that everything is one Merkava for this man, ZA, it is written, “And Joseph prepared his Merkava [chariot/structure], and went up to meet Israel his father, to Goshen.” This is a Tzadik [righteous], Yesod de ZA, called “the righteous Joseph,” who tied and united his Merkava, the Nukva, with the firmaments and the animals.

“To meet Israel” means man, the man above the throne, which is ZA. “To Goshen” is one approach to draw close together in one approaching and one unification. “To Goshen” comes from the words Geshu Elai [come to me], which is bringing closer and the Zivug of ZA and Nukva, implied here in the Merkava of Joseph and his father, Israel. The writing implies the Zivug in the word “approaching” because it is considered domination of the left, which applies in the beginning of every Zivug, as it is written, “Let his left arm be under my head.” But this is only one approaching, but he soon retires to the right once more because of the Dinim that awaken along with this domination and because then all the lights are blocked.

130) And then, “And … appeared before him,” appeared before him and departed. When the sun appears before the moon, the moon shines to all those who are below in the world. Similarly, as long as the upper holiness, the light of ZA, is over the Temple below, the Nukva, the Temple shines and remains in its wholeness.

However, here it is said “And … appeared unto him, when the light appeared to her and departed. And after the upper light of ZA departed from her, everyone wept for the ruin of the Temple, for the ceasing of the light from the Nukva, due to this Zivug that is dominated by the left, which is the reason why it immediately returns to the right. And the writing says that in this last exile, the majority of the Dinim extend to Israel in the last exile because of the dominion of the left. And this is the reason why it immediately parted from it and returned to the right.

131) When Jacob saw and observed that the correction below in ZON is like the one above in AVI, that he mated under the domination of the right and that the lights returned and reopened as above, he said, “Now let me die, since I have seen your face, that you are still alive,” you exist in the holy covenant, called “the one who lives forever.” This is why, “That you are still alive.” This, also, is why Jacob said first, “It is enough; Joseph my son is still alive,” for he should be alive.

This is so because the departure of the lights that took place after the Zivug under the domination of the left is regarded as death, which is departure of the lights of life. And it is written, “Now let me die, since I have seen your face,” for this is why the lights departed after the beginning of the Zivug, implied in the words, “And … appeared unto him,” which is death. This is so because “For you are still alive” means you are still the holy covenant, the one who lives forever, right. And then the light of Hochma, called “living,” dresses in Hassadim and persists. This is why I was compelled to bring back the Zivug under the domination of the right.

132) It is written, “And Jacob blessed Pharaoh,” even though he was told that Pharaoh was not an evil Klipa, but was regarded as Ima de Atzilut. However, by the literal explanation, he is an evil Klipa.

133) It is written, “My mare among the chariots of Pharaoh.” There are Merkavot [chariots/assemblies] to the left, to the Sitra Achra, and there are Merkavot to the right, above in holiness. They are one opposite the other. Those of holiness are of Rachamim and those of the Sitra Achra are of Din.

134) When the Creator executed judgment [Din] in Egypt, each Din that He executed was in the very same way as those Merkavot of the Sitra Achra, and in the same way as that very side. As that side would kill and take out souls, the Creator acted in the very same way, as it is written, “The Lord slew all the firstborn,” although His way is of Rachamim [mercy]. Also, everything that He did in Egypt, He did in that very same way.

This is why it is written, “I have compared you, my love,” since she is like the riders of Pharaoh, to kill and to take out people’s souls as do the Merkavot of Pharaoh, who is the Sitra Achra. To kill means as it is written, “For I am the Lord, I and not another.” And of the future, it is written, “Who is this who comes from Edom with crimsoned garments from Bozrah?” Then, too, the Creator will kill them, and not a messenger.

135) It is written, “And Israel dwelt in the land of Egypt, in the land of Goshen, and got them possessions in it,” which is an everlasting possession. “And got them possessions in it,” since it was fitting for them to get possessions in it, and not for the Egyptians. “And were fruitful and multiplied exceedingly,” since they had no affliction and were as spoiled as kings as long as the tribes were alive. This is why they “Were fruitful and multiplied exceedingly.”

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