Asher, His Bread Shall Be Rich

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751) “As for Asher, his bread shall be rich, and he shall yield royal dainties.” Asher is righteous, Yesod de ZA, which bestows dainties upon Nukva. Yet, he is considered Nukva, and not Yesod de ZAYesod de ZA extends to this righteous from the next world, Bina, to give pleasures and dainties to this land, which was bread of affliction and has become bread of delight, as it is written, “Asher, his bread shall be rich, and he shall yield royal dainties.” Asher is Bina, giving the dainties of the king to Yesod, and the Yesod, to Nukva.

752) “His bread shall be rich” is a place that all approve, the next world, Bina, which upper and lower approve of and yearn for. There is bread and there is bread, as there is a tree and there is a tree. There is the tree of life, ZA, and there is a tree in which death hangs, the Nukva. Similarly, there is bread of affliction, the Nukva, and there is bread of delight, the Vav de HaVaYaHZA. This is his bread, with the letters Lehem [bread] and Vav, the bread of ZA. This is why it is written, “I will rain bread from heaven for you,” from ZA.

753) “His bread,” with the letters Lehem [bread] and Vav, the bread of ZA, called Vav, since this tree, ZA, is nourished from Bina, who is called “Asher.” And Bina crowns it with GAR, as it is written, “With the crown with which his mother has crowned him.” And when he, ZA, receives, he will certainly give royal dainties. The king is the assembly of Israel, the Nukva, because she is nourished by him, ZA, and he gives to her through the righteous, the degree of holiness, the sign of the covenant, Yesod de ZA. And from the Nukva to the rest of the degrees below in BYA, and all the corrections in BYA are as the corrections in Atzilut.

754) “Asher, his bread shall be rich.” This is the bread of the Sabbath, containing double the delight, as it is written, “They gathered twice as much bread.” The “Twice as much bread” is the two breads—bread from the sky, from ZA, and bread from earth, from Nukva. This is called “Bread of delight.” But without connection with bread from the sky, the bread from the earth is bread of affliction. On the Sabbath, the lower bread of Nukva mingles with the upper bread of ZA, and the lower one is blessed because of the upper one. This is “Twice as much bread.”

The abundance of the Nukva when she is in a state of left without right, Hochma without Hassadim, is considered bread of affliction. This is because the Hochma does not shine without Hassadim. And the abundance of ZA, the bread of delight, is Hassadim that extend from upper Bina, which always shine. On the Sabbath, the two bestowals—of ZA and of Nukva—unite in each other and the Hochma of the Nukva dresses the Hassadim of the bread of ZA, and her bread, too, becomes bread of delight, like the bread of ZA. This is the “Twice as much bread.”

755) “Twice as much bread” of the Sabbath. The bread of Nukva receives from the upper Sabbath, Bina, which stretches and shines for all. It connects the bread of Nukva with the bread of Bina, and it is doubled. He is not saying that it is the bread of Nukva in the bread of ZA, but in the bread of Bina, since in all places, bread is Nukva, or Nukva de ZA, or Bina (which is Nukva, too). But the abundance of ZA is not considered bread, which is male. This is why it writes, “rich,” in female form [in Hebrew], and not rich in male form. And bread is considered Nukva.

756) “For the bread is gone from our vessels.” It writes “gone” in male form [in Hebrew], not “gone” in female form, since we refer to the rest of the food besides the bread as bread, too. But there is a difference between bread that is other foods and actual bread. The bread of above, of ZA, is male everywhere. This is the rest of the food. The bread of below, of Nukva, is female everywhere, and this is real bread. At one time it writes in male form and another time in female form, but it is all one thing, except one is in ZA and the other is in Nukva.

757) Asher is mentioned above in Bina and below in the correction of the bride, the Nukva. This is so because all twelve tribes are the twelve oxen that the sea, Nukva, stands on and by which it is corrected. This is the meaning of “And the sea was atop them from above.” Thus, Asher is in the corrections of the Nukva. He is corrected above in Bina, and below in the earth, the Nukva. He is corrected above in the corrections of the upper world, Bina, and below in the twelve tribes, the corrections of the Nukva.

“As above” means as Bina that is corrected through the twelve corrections of ZA. This is why there is Divinity above, meaning Bina, which is on the twelve corrections of ZA, meaning three lines, in each of which there are four faces. And there is Divinity below, the Nukva, for Israel, which is included and corrected in the twelve tribes, and Asher stands in her corrections like the rest of the tribes.

758) And had Moses not revealed that Asher is in Bina, it would have been unknown, as it is written, “And let him dip his foot in oil,” to indicate where his connection is in its place, for he gives the anointing oil from his place above, from Bina. This is why he wrote, “Blessed be Asher above sons.”

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