(înapoi la pagina ZOHAR CUPRINS / Vayera – click)
1) It is written, “The buds appear on the earth.” When the Creator created the world, He placed in the earth all the power it deserves, but it did not bear fruit until man was created. When man was created, everything appeared in the world and the land revealed the fruits and forces that were deposited in it. And then it was said, “The buds appear on the earth.”
2) Similarly, the heaven did not endow the earth with force until man came, as it is written, “No shrub of the field was yet in the earth… for the Lord God had not sent rain upon the earth.” Thus, all these offshoots were not revealed in it and the heavens halted and did not pour rain upon the earth since man was absent, for he has not yet been found and created. Thus, everything was delayed from appearing because of him. When man appeared, the buds immediately appeared in the land and the hidden forces appeared and were placed in it.
3) “The time for singing [in Hebrew it also means pruning] has arrived,” for the midnight correction has been corrected, of song and praises, to sing before the Creator. This did not exist prior to man’s creation. “And the voice of the turtledove was heard in our land.” This is the speaking of the Creator, who was not present in the world prior to man’s creation. When man was present, everything was present.
4) After he sinned, everything departed from the world and the land was cursed, as it is written, “Cursed is the ground because of you.” It is also written, “When you till the land,” and also, “Thorns and thistles it shall grow for you.”
5) Noah came to the world and established axes and files in the world, meaning built tools for tilling the land. This is why it is written about him, “This one shall comfort us in our work and in the toil of our hands,” because he will give us tools and will rid us of the toil of our hands, which was our share thus far. And afterwards, “And he drank of the wine, and was drunken; and he was uncovered in his tent.” And then the people of the world came, sinned before the Creator, and the forces of the earth withdrew as in the beginning. This means that all of Noah’s corrections were cancelled until the arrival of Abraham.
6) When Abraham came, the buds promptly appeared in the land, for all the forces of the earth were corrected and appeared. “The time of pruning has arrived,” when the Creator told him to circumcise himself. Pruning means cutting off, cutting off the foreskin. Since it was time for that covenant to be in Abraham, who was circumcised, the verse, “The buds appeared,” came true in him and the world existed. Then the Creator’s speech revealed before him, as it is written, “And the Lord appeared unto him,” after he was circumcised.
7) Before Abraham was circumcised the Creator did not speak to him, except from an inferior degree called from the Chazeh, the Nukva while she is still in illumination of the left. It is written, “The Lord spoke unto Abram in a vision” [“vision” contains the word Chazeh in Hebrew]. And the upper degrees of ZA did not join the degree of Nukva. Since he was circumcised, the buds, the lower degrees, immediately appeared in the land, meaning the bottom degree, called “from the Chazeh,” educed and corrected them so that all the upper degrees would bond in her.
Like the two lines—right and left—in YESHSUT, they do not mate and integrate in one another unless through the level of Hassadim that emerges on the MAN de [of] ZA, which determines between them and integrates them in one another. Once ZON rise to YESHSUT to receive Mochin from them, they become a right line there and the Nukva becomes the left line. Then they separate from one another as do the two lines—right and left—until MAN rises to them through the souls of the righteous and the level of Hassadim emerges on these MAN of the righteous and mates the ZA and Nukva. And when ZON separate from one another, the Nukva is called “vision” because the translation of seeing is vision and a translated word in the Bible indicates Mochin de Achoraim, and these Mochin of the left line in the Nukva prior to the Zivug with ZA are Mochin de Achoraim.
And before Abraham raised MAN to ZON in the Mitzva [commandment] of the circumcision, ZA was not in a Zivug with the Nukva and they were separated from each other because ZA is in the right line and Nukva is in the left line and they are disputed with each other. Since he raised MAN through the Mitzva of the circumcision, the buds immediately appeared in the land, meaning the Masach on which the Zivug de Hakaa was made, which elicits the level of Hassadim in the middle line, subduing and uniting the two lines—right and left—with one another. And these discernments of the Masach are called “buds” because they appeared in the land, in the Nukva, by the force of the MAN, the Mitzva of circumcision. These forces emerged and appeared in the Nukva and she corrected herself through them with a Masach that is ready for a Zivug, to educe the level of Hassadim that copulates her with the ZON.
8) “The time of pruning has arrived,” the time of cutting off the bad branches has come, the branches of the foreskin, since this Klipa [shell] governed before he was circumcised. It was as it is written, “A quarrelsome man spreads strife.” “And the voice of the turtledove was heard in our land” is the voice that come out of the one that is the most internal, the voice, ZA. The most internal of all is Ima, from whom ZA was emanated and emerged. And that voice, ZA, is heard in our land, which is the Nukva. Thus, ZA mated with the Nukva through the MAN from the Mitzva of circumcision, and this is the voice that cuts the word into speech, that has “a cutting of speech” [accent] and makes her perfection. ZA is called “voice” and Nukva is called “speech.” And he says that ZA corrects the Nukva and makes her utterly perfect.
9) As long as Abraham was not circumcised, the degree of the Nukva was upon him. When he was circumcised, “The Lord appeared unto him.”
10) “And the Lord appeared unto him,” meaning he appeared to that degree that was speaking to him. In other words, ZA, which is HaVaYaH, appeared to him, to the Nukva. This did not happen before he was circumcised because then she was separated from ZA. And now the voice, ZA, appeared and joined with the speech, the Nukva, when he spoke unto Abraham. Now Abraham receives from the Zivug of ZON and has become a Merkava [assembly] for both of them. This is why it writes here, “And the Lord appeared unto him,” indicating the Zivug of ZON together.
11) “While he was sitting at the tent door.” He means Nukva. Sitting at the tent door means becoming an opening for all the degrees. The tent comes from the words, “Come and see.” “And the Lord appeared unto him” means that the voice, ZA, was heard and joined with speech, which is Malchut, and appeared in it.
12) “While he was sitting at the tent door.” He means the upper world, Ima, which is poised to shine over him, on the Nukva, called “The tent door,” meaning she has become an opening for the lights. “In the heat of the day” means that the right, Hesed—the degree to which Abraham joined—illuminated.
Another interpretation: “In the heat of the day” means that when one degree comes near another degree with desire, ZA to Nukva, it is said about them, “In the heat of the day.”
13) Until Abraham was circumcised, he was blocked. He could not receive the upper lights. When he was circumcised everything appeared, meaning all the lights appeared to him, since his blockade was opened and Divinity was upon him in whole.
“While he was sitting at the tent door.” He means the upper world, Bina, being in the lower world, the Nukva. “In the heat of the day,” when the desire of one righteous, Yesod de ZA, is to be in the lower world, Nukva. This means that when there is Zivug of ZON, the Mochin of Bina are in the Nukva.
14) Promptly, “He lifted up his eyes,” immediately following the Zivug of ZON, “He lifted up his eyes and looked, behold, three men were standing opposite him,” Abraham, Isaac and Jacob—Hesed, Gevura, and Tifferet de ZA, standing on the same degree, the Nukva, from whom she nourishes and feeds.
15) Then, “When he saw them, he ran from the tent door to meet them,” since the desire of the lower degree, Nukva, is to bond with the HGT, and her joy is to follow them. Hence, “He saw” and “He ran” refers to the Nukva, who wished to bond with them. “And bowed himself to the earth,” to be corrected and become a throne for them, for the Nukva to be a throne for HGT de ZA, so they will be over her like a man sitting on a chair.
16) The Creator made King David, the Nukva, into one of the legs of the upper throne, like the patriarchs. The upper throne is Bina; the patriarchs, HGT, are the three legs of the throne. ZA established the Nukva, called King David, to be as the fourth leg of the throne. Thus, the Nukva is at the same degree as the patriarchs, HGT, since she has been established as a leg of the throne, like them.
And although she is a throne to the patriarchs, how was she established at the same degree with the patriarchs, to complete the four legs of the throne? This was only while she joined them into being one leg, established in the upper throne. From there, King David received kingship over Israel in Hebron for seven years, to bond with HGT.
First, the Nukva is built in the two great lights, at the same level with ZA and behind him. At that time, both use the same crown, Bina—ZA receiving the right and Nukva, the left side of Bina. At this time, ZON are considered her four legs and she is called the “upper throne.” HGT de ZA are the three legs of the throne and the Nukva is the fourth leg. Thus, they are both equal.
However, these Mochin are considered only Mochin de Achoraim for the Nukva. To be built in Mochin de Panim [anterior Mochin], she wanes in the form of the small light and can then receive Mochin de Panim from ZA. In that respect, she becomes a throne to ZA, below it, in a way that there are two times for the Nukva: first at the same level with ZA, and then she wanes and becomes smaller than him.
During the time of Mochin de Panim, she is smaller than him and is regarded as a throne to HGT de ZA. But at the time of Mochin de Achoraim [posterior Mochin], when she joins with HGT de ZA at the same level, she is then one leg, equally established in the upper throne with HGT de ZA. This is so because then they are both equal in the upper throne, which is Bina.
Had Nukva not received the Mochin de Achoraim in the form of the two great lights to begin with, she would not have been able to receive the Mochin de Panim afterwards. Malchut of Hebron is Mochin de Achoraim and Malchut of the whole of Israel is Mochin de Panim. Had David not received the Malchut of Hebron first, which are the Mochin de Achoraim, he would not have been worthy of receiving the Malchut of the whole of Israel at all, which are the Mochin de Panim. This is because first, she needs to connect at an equal level with the HGT from the Achoraim. Without that, Malchut would not be able to receive completion, which is Mochin de Panim.
17) “And the Lord appeared unto him by the Oaks of Mamre,” and not in some other place because Mamre gave him an advice about the circumcision. When the Creator told Abraham to circumcise himself, Abraham went to consult his friends. Aner told him, “You are over ninety years old; you will torment yourself.”
18) Marme told him, “Remember the day when the Chaldees threw you in the furnace, and that famine that the world endured, as it is written, ‘And there was a famine in the land; and Abram went down into Egypt,’ and those kings that your men chased and which you struck. The Creator saved you from all of them and none could harm you. Rise up and do as your Master commands.” The Creator said to Mamre, “You advised him in favor of the circumcision, thus, I will appear only in your abode, in Oaks of Mamre.”
19) When a man sleeps at night, his soul rises from the earth to the firmament and stands in that high radiance that we said, and the Creator visits her.
20) Each soul of a righteous, since she stands in the place of His glory, is worthy of receiving illumination of Hochma, standing, and she is worthy of sitting with her, meaning receiving the clothing of Hassadim, which is sitting. The Creator, ZA, called upon the patriarchs, HGT, His three lines, and told them, “Go visit so and so, the righteous who arrived, and greet him on My behalf, meaning that the three lines will bestow upon her the illumination of the Zivug called “greeting.” “On My behalf” is the Nukva, and they say, “God almighty, he is not worthy of the father going to see his son. The son should see and behold and come to meet his father.”
In the beginning, ZA illuminated for the soul the illumination of the right line, called “Abraham,” Holam. Afterwards he illuminated for her the illumination of the left line, called “Isaac,” Shuruk, and a division between the two lines occurred. Then the soul was blocked and the illumination of the two lines departed from the soul and they returned to ZA, since she was blocked and cannot receive from him. The soul should raise MAN from the Masach de Hirik and then the middle line, Jacob, will awaken. At that time the soul will be able to receive our illumination.
21) And the Creator calls Jacob and tells him, “You, who suffered raising sons, go and greet so and so, the righteous who came here, and I will go with you.” This is the meaning of “That seek your face, even Jacob. Selah,” referring to the souls of the righteous that Jacob the patriarch would greet, and they sought his face.
Jacob is the middle line. Sons is the birth of Mochin. The affliction of the son is the Masach de Hirik that diminishes the level from GAR to VAK and thus causes sorrow. But it is impossible to bear sons that are Mochin, except with that Masach.
After the soul raised MAN to Jacob, meaning he attracted the Masach de Hirik on which the middle line—which is Jacob—emerges, she told him, “Your way is to extend Mochin on the Masach de Hirik; make this Zivug for the soul.”
Panim is Hochma. Greeting [The Hebrew writes, “reception of face”] is clothing of Hochma in Hassadim. And eliciting the level of Hassadim and clothing Hochma in Hassadim is called “greeting.”
22) Jacob the patriarch is the throne of glory. The Creator made a covenant only with Jacob, more than the making of covenants with all his fathers. He made that throne for His dwelling only from the first ones because the first ones, who are Abraham and Isaac, cannot shine without him. This is why he includes their illumination in himself and becomes a throne in and of itself.
23) “[He will make them] inherit the throne of glory.” This is Jacob the patriarch, who made that throne in itself, to receive the Torah for the souls of the righteous. And the meaning of the words is “The throne of glory,” meaning the law of Jacob, who became the throne, will inherit them to the souls of the righteous.
24) The Creator walks with Jacob every beginning of the month. When the soul sees the glory of the mirror, which is the Divinity of her Maker, the soul blesses and bows before the Creator, as it is written, “Bless [the Lord] my soul.”
25) The Creator stands over the soul and the soul opens and says, “O Lord my God, You are very great” She praises the Creator for the body that remains in this world, too, and says, “Bless the Lord, my soul; and all that is within me,” indicating to the body. Thus, first the soul praises the Creator for her own attainment and then she says, “Bless the Lord, my soul, O Lord my God, You are very great.” Afterwards she praises Him for the body, too, for the splendor of the soul extends downwards and shines to the body. Then she says, “Bless the Lord, my soul; and all that is within me.”
26) And the Creator walks with Jacob, as it is written, “And the Lord appeared unto him by the Oaks of Mamre,” and Jacob is called “Mamre.” The name “Mamre” is because Jacob inherited 200 worlds from Eden, and he is a throne, for he became a throne in and of itself. Mamre is 281 in Gematria, hence the 200 of Eden that Jacob was awarded, as it is written, “And two hundred are for those who keep its fruit.” Eighty-one, in Gematria, is a chair, thus 281 in Gematria are Mamre. 200 worlds from Eden is the Hochma, called “Eden,” and the chair is for the Hassadim that clothe the Hochma. This is why it is said, “And the Lord appeared unto him by the Oaks of Mamre,” and this is the reason why Jacob is called “Mamre,” for he contains Eden and throne, which are the name Mamre. Hence, “And the Lord appeared unto him.”
27) “By the Oaks of Mamre.” Oaks means mighty and strong, and Mamre is Jacob, as it is written, “the Mighty One of Jacob.” “While he was sitting at the tent door, as it is written, “Lord, who will dwell in Your tent?” In other words, the tent door is illumination of the right line, covered Hassadim, illumination of the point of Holam, MI of Elokim, implied in “Who will dwell in Your tent?” in the word MI [who].
“In the heat of the day,” as it is written, “But unto you that fear My name shall the sun of righteousness arise with healing in its wings.” This refers to the illumination of the left line, the illumination of the point of Shuruk, ELEH of Elokim, illumination of Hochma without Hassadim, called “The coming out of the sun from its sheath, since the light of Hochma shines only in a sheath of Hassadim. And when it shines without Hassadim, it burns, as it is written, “In the heat of the day.”
At that time the wicked are sentenced in it, but the righteous are healed by it, since they disclose MAN and extend Hassadim to clothe the Hochma. This is what The Zohar implies in its interpretation of “In the heat of the day,” in the verse, “But unto you that fear My name shall the sun of righteousness arise with healing in its wings.” This teaches us that this light of the sun heals only in its wings, in the clothing of Hassadim that cover the force of the sun like wings. And before the arrival of the wings from the middle line, it is “In the heat of the day,” and at that time it burns.
28) At the time when the soul is “In the heat of the day,” the Creator, ZA, goes to bestow upon the soul. This means that He walks from place to place, in three places. He also walks from the tent door—the hidden Hassadim, in the form of MI, right line—to “In the heat of the day,” ELEH, meaning left line, and afterwards to Jacob’s place, the middle line.
Since the patriarchs, Abraham and Isaac, heard that the Creator, ZA, is going to the soul, they sensed that the soul was in a state of “In the heat of the day,” that she needed a place for clothing the Hassadim. Hence, they asked Jacob to go with them and greet the soul, meaning to extend over his Masach de Hirik, the level of Hassadim that determines between Abraham and Isaac, at which time the Hochma clothes in Hassadim, which is peace [also greeting in Hebrew]. It is called “peace” because prior to the determining of the level of Hassadim, the two lines are disputed. But through the level of Hassadim, the middle line, peace is made between them.
29) And Abraham and Isaac were standing over the soul after Jacob imparted the Hassadim as a greeting, and shone upon her the two lines—Abraham and Isaac—as well, as it is written, “And he lifted up his eyes,” meaning the soul, “And looked, behold, three men were standing opposite him.” The three men are the patriarchs—Abraham, Isaac, and Jacob—standing opposite him and seeing the good deeds that the soul has done, meaning they see the MAN of the soul and impart her with Mayin Duchrin [Aramaic: male water].
“And when he saw them, he ran from the tent door to meet them and bowed himself to the earth,” since she saw the presence of His glory with them, as it is written, “Your oils are good for fragrance, Your name is like purified oil; therefore the maidens love you.” Fragrance is the MAN that the soul raises, to extend Jacob’s illumination of peace, the level of Hassadim, when the level of Hassadim is clothed. Hence, “Your oils are good,” since the Mochin are received as good oil.
“Purified oil” means “In the heat of the day,” when the two lines depart the soul and cannot shine. At that time, it is considered that the oil, the Mochin, is emptied from the soul, the illumination of the point of Shuruk. However, afterwards, at the coming of Hassadim from Jacob, the illumination of Hochma is obtained from that point of Shuruk. Thus, “Like purified oil” means that during the illumination of the point of Shuruk, Your name is attained, the revelation of Divinity, the name of the Creator.
And yet, the soul’s only craving is to draw the Hassadim of the right line, MI. This is why the verse ends, “Therefore the maidens love you,” meaning the concealed Hassadim from MI, GAR de Bina, from which the souls particularly like to draw. This is what is explained in the words, “When he saw,” meaning the revelation of Divinity through the illumination of Shuruk after it clothes in Hassadim. At that time, he ran to meet them, to receive from the tent door, MI, as it is written, “Therefore the maidens love you,” meaning the Hassadim that are covered from Hochma, which are called “maidens” that the souls love.
30) “And the Lord appeared unto him by the Oaks of Mamre” speaks of the time of a person’s demise.