Behold, My Servant Will Be Enlightened

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42) Happy are the righteous, since the Creator revealed to them the ways of the Torah by which to go. When the Creator created the world, meaning ZON, He made the moon, that is, He emanated the Nukva at an equal level to ZA’s. Afterwards, He waned her lights so that she has nothing of her own, except what she receives from ZA. And because she waned herself, she shines from the sun, which is ZA, by the force of the upper lights in him.

43) And when there was the Temple, Israel exerted with sacrifices and offerings and works. The priests, the Levis, and the Israelis were working to make unifications and to illuminate the lights in Nukva.

44) And after the Temple was ruined, the light has darkened and the moon, Nukva, does not shine from the sun, ZA, and the sun departed her and does not shine. And there is not a day that is not governed by curses, affliction, and pain.

45) When it is time for Nukva to shine of her own strength, at the end of correction, it is said, “Behold, My servant will be enlightened.” This is about the moon, faith, meaning the Nukva. “…will be enlightened” is because then he is awakened from above, like one who smells a scent and comes to awaken and to see.

The word, “Behold” indicates suddenness, since at that time, an awakening from above comes upon Nukva without prior awakening from below. And since she smelled it, she comes to awaken, to see, and to be enlightened, hence the verse, “Behold, My servant will be enlightened.”

46) “…he will be exalted” means that the Nukva will be filled with the upper light in all the lights, meaning Keter. “…will be exalted” refers to “He waits on high to have compassion on you,” referring to the light of Keter, and “lifted up” is from Abraham’s side, Hesed. “…will be very high” is from Isaac’s side, Gevura. “Very” comes from Jacob’s side, Tifferet, when the Nukva is filled by all these degrees.

47) At that time, the Creator will awaken an awakening from above to properly shine unto the moon, the Nukva, as it is said, “…the light of the moon will be as the light of the sun.” And for this reason, the upper light will be added within her; hence, all the dead that are buried in the dust will be revived at that time.

48) It says, “My servant,” even though it pertains to the Nukva. This is so because the keys of his Master are in his hand. This is why Nukva’s perfection appears through him, and he is her emissary, as it is written, “And Abraham said unto his servant,” the moon, meaning Nukva, who appears through Matatron, who is a servant, the emissary of his master.

49) “…the elder” is Matatron, called “elder,” as it is written, “I was a youth, now I am old,” referring to the minister of the world, Matatron. “…that rules over all that he has,” which are green, white, and red, the three colors of the rainbow. These are three angels—Michael, Gabriel, and Raphael—and Divinity is seen only with them. And Matatron includes them.

50) “Put your hand under my thigh” is righteous, Yesod, since he is the persistence and sustenance of the world. This is so because when he gripped the Yesod, this servant became appointed on reviving the dwellers in the dust. And he was completed with the upper spirit, to bring spirits and souls back to their places, to those bodies that withered and decayed under the dust.

51) And I will make you swear by the Lord, the God of heaven.” “And I will make you swear” comes from the word, “seven” [in Hebrew the words, “swear” and “seven” are spelled the same], to be clothed in the seven upper lights, HGT NHYM, which are the wholeness of the Upper One. “…that you will not take a wife” is the body under the dust, in the grave. Now it is being revived to rise out of the dust, and it is called “a wife.”

All those who have been rewarded with being buried in the land of Israel will be revived first, as it is written, first “…your dead shall live,” which are the dead in the land of Israel, and then it is written, “…my dead bodies shall arise,” which are the dead abroad. However, only the bodies of Israel, which were buried in the land of Israel, will arise, not the bodies of the other nations, by which the earth was defiled.

52) This is why, “you shall not take a wife for my son,” for all the souls that emerge from that river which stretches out of Eden, which is Yesod, are sons to the Creator. Hence, “you shall not take a wife for my son” is the body. “…for my son” is the soul, and “…from the daughters of the Canaanites” are the bodies of idol worshipping nations, which the Creator is destined to shake off of the holy land, as it is written, “…and the wicked be shaken out of it.”

53) “But you shall go unto my country and to my birthplace.” “…my country” is the holy land, which precedes all other lands. “…to my country” is the holy land, and “to my birthplace” is Israel.

54) “And the servant,” which is Matatron, “took ten camels,” which are ten degrees that that servant governs, which are like the degrees of Atzilut, “of the camels of his master,” the degrees of Nukva de Atzilut, which is his master, and which that servant governs and is corrected by them.

55) “…having all the good things of his master in his hand” means all that abundance and sublime savors that emerge from these lights and upper candles. “…the good things of his master” means using the sun, ZA, extended in the moon, the Nukva, meaning that the Zivug of ZON is done by it.

56) “…and he rose and went to Aram-naharaim.” This is a place in the holy land, where Rachel wept when the Temple was ruined. “And he made the camels kneel outside the city by the well of water,” to properly strengthen her powers through her Gevurot, before he came to revive the bodies.

Camels are the degrees of the servant. This is why he arranged them outside the city, for there is the place of the judgments, in order to correct the left line of the Nukva.

57) “…at evening time” is the eve of the Sabbath, Yesod, which is the time of the sixth millennium. This is so because the six working days are the six thousand years, and the sixth day, which is the eve of the Sabbath, corresponds to the sixth millennium, the time of the revival of the dead. Evening time is when the judgments appear, in the evening, in Yesod, which the servant corrected.

58) “…when women go out to draw water” pertains to the women who draw the waters of the Torah. This is because at that time, they will be revived first from among all the other people, since they have been engaged in drawing the waters of Torah and have become strengthened by the tree of life. And they will be the first to come out to the revival of the dead, for the tree of life caused them to be revived.

The middle line is called “Torah.” It is also called, “the tree of life,” and the waters of the Torah are its bounty. And those who cling and receive the bounty from the middle line are called, “women who draw,” and they will live before all others, who draw from the two other lines.

59) “…and the daughters of the men of the city come out…” The land is destined to eject all the corpses from within it. It is written, “come out,” referring to those corpses that the earth will eject from within it at the time of revival. “…to draw water” means to take a soul and to receive it properly, so it is properly corrected in its place.

60) “May it be that the girl to whom I say…” Each of the souls in the world, which existed in this world and tried to know their Maker with the sublime wisdom, rises and exists in a higher degree than all those souls that did not attain and did not know. And they will be revived first. And this is the question that that servant was about to ask and to know, “What was that soul engaged in, in this world?” to see if she is worthy of being revived first.

61) “And she will say to me, ‘You drink.’” You should drink and be watered first. And after you, “…and I will draw for your camels also,” since the rest of these chariots, although they are watered by that degree, they are all watered primarily from the work of the righteous, who know the proper work of their Master. This is so because the righteous know how to properly provide for each and every degree. Hence, if she says, “and I will draw for your camels also,” she must be the woman that the Creator had intended to my master’s son; this must be the body that is intended to that sublime soul.

Man’s life is seventy years, which correspond to the seven qualities, HGT NHYM, which he corrects from above downwards, from Hesed to Malchut. And when he reaches Malchut, he cannot correct it due to the sin of the tree of knowledge, and then he dies.

This is so because there are two points in Malchut: one from itself, which is hidden, and one from Bina, which is revealed. For herself, she is unfit for light. Hence, her own point must be concealed. And if her point is revealed, the lights promptly depart her. This is, “rewarded—he is good; not rewarded—he is bad.” Hence, when man reaches seventy years, the point of Malchut herself appears; and therefore, the lights of life depart a person and he dies.

For this reason, in the future—during the great Zivug from Rosh de Atik, when Malchut receives her final correction in a way that she is worthy of receiving the upper light in herself, as well—all the bodies will be revived, for they died only because of the flaw in Malchut. And now that she is corrected to receive the light of life, they will be revived.

Yet, there is a difference between the dead in the land of Israel and the dead abroad. Those righteous that cling to the middle line are called, “Israel,” and their land is the land of Israel. They will be revived instantly and will receive their proper soul. But those who are not attached to the middle line—the dead abroad—although Malchut has already been corrected, will need many more corrections until they are revived and receive their souls. These corrections are called, “the incarnation of pardons,” and through these corrections, they come to the land of Israel and receive their souls.

This is the meaning of the words, “And Abraham,” who is Hochma, “said unto his servant,” which is Matatron. The illumination of Hochma that extends from Zivug ZON de Atzilut to BYA is included in the angel Matatron, which is why Matatron is called, “The angel of the face,” since Panim [face] is Hochma, as it is written, “A man’s wisdom will illuminate his face.” And this is why he is called, “the elder of his house,” for who is elder? One who has acquired wisdom. “…that ruled over all that he had” means Hochma and Hassadim together, corrected in three lines: right, left, and middle.

“Please place your hand under my thigh,” meaning include yourself in Yesod and receive the illumination of the great Zivug for Malchut’s final correction. Then he will be qualified to revive the dead. “…and I will make you swear by the Lord,” meaning he will receive the seven complete lights that correct the Nukva, called “seven,” as it is written, “and the light of the moon will be as the light of the sun.”

“That you will not take a wife,” meaning a body, “to my son,” meaning a soul, “from the daughters of the Canaanites,” who cling to the left line and are impure and unfit to clothe a holy soul. “But …to my country,” the land of Israel, “and to my birthplace,” Israel, meaning those who clung to the middle line in their lives are called, “Israel,” and their land is the land of Israel. And they will stand first for the revival of the dead. “Ten camels” is illumination of Hassadim, and “all the good things of his master in his hand” is illumination of Hochma.

And this is the servant’s guess: he said, “If the girl to whom I say… answers, ‘Drink, and I will water your camels, too,’ she is the one whom You have appointed for Your servant, to Isaac.” This is so because he has tested if the body had clung to the middle line while it lived in this world, for then he is considered “land of Israel” and is worthy of being revived.

“Drink” is illumination of Hochma, which is discerned as the servant himself, and “I will water your camels, too” is considered Hassadim. And if he extended these two lights during his life, it is a sign that he was attached to the middle line, which contains these two lights. Hence, “You have appointed for Your servant, to Isaac,” that he is worthy of being revived and to receive his soul, which is Isaac.

And he said, “If the girl to whom I say…” means that he extended illumination of Hochma through Daat, at which time he has both lights—Hochma and Hassadim—since Daat is Hassadim because they are considered the dead of the land of Israel, who will be revived first. Hence his question, because he had to know if that body was fit to be the first in the revival of the dead.

It is written, “…and I will water your camels, too.” First, you need to draw illumination of Hochma, and then illumination of Hassadim. This is so because before one draws illumination of Hochma, the Hassadim are considered VAK without a Rosh [head]. Hence, first illumination of Hochma must be drawn, and subsequently Hassadim. And then they are considered complete GAR, pure air, since they know how to cling to the middle line and to draw Hochma first, and Hassadim next, meaning they know how to impart upon each degree and how to correct it. And then Hassadim will become GAR, as well.

62) The craving of the male for the female, by which the illumination of Hochma is extended from the Nukva, creates a soul. And the craving of the female to the male, by which Hassadim are drawn out of the male, rises and mingles with the soul above. The Hochma of the Nukva mingles with the male’s Hassadim and creates the soul, meaning completes it. This is why the servant guessed that if she said, “drink”—extension of Hochma, “and I will water your camels, too”—extension of Hassadim, then she is the woman, since this must be the body which is ready for the desire of the soul that extends from the male, ZA, which comprises Hochma and Hassadim together.

63) These bodies are destined to be revived first, and after these are revived, all the others, which are abroad, will be revived. They will persist with wholesome persistence and will be resumed with the resumption of the moon. At that time, the light of the moon will be as the light of the sun and the world will be resumed as in the beginning. It is written about that time, “the Lord will be glad in His works.”

64) The servant, Matatron, will wisely bring the souls back, each to its own place, to its fitting body, as we said, exalted, and lifted, and very high, in relation to all those high degrees.

65) “Just as many were astonished at you…” We learned that when the Temple was ruined and Divinity was exiled among strange lands, it is written, “Behold, their brave men weep in the streets; the ambassadors of peace weep bitterly.” Everyone was weeping over it and connected weeping with lamenting. And all this was because Divinity had been exiled from her place.

And as she was changed in exile from the way she was, her husband, ZA, does not shine his light, as well, for then he has no one upon whom to shine. Thus, he has changed from how he was, as it is written, “The sun will be dark when it rises.”

“So His appearance was marred more than any man,” than that servant, Matatron, who changed his shape and colors during the exile, and unlike what they were, they are green, white, and red.

66) Since the day the Temple was ruined, the sky, ZA, did not stand in its light. Blessings are present only where there are male and female, as it is written, “…male and female He created them. And God blessed them…” But in the exile, when there is no Zivug of ZON, it is therefore written, “His appearance was marred more than any man.”

This means that the deficiency is due to the absence of the Zivug at the time of exile. And the deficiency is in ZA, too, since the blessing is present only in the Zivug of ZON. Moreover, the light of ZA has darkened because the Nukva was darkened in exile and does not receive from him. It turns out that the deficiency is not in him, but since he has no one upon whom to bestow, he does not receive lights.

67) “The righteous is lost,” meaning lost the blessings, since blessings are present only where there are male and female together.

68) Consequently, when the male is not with her, all the souls depart her. They are different from how they were when the sun, ZA, was connected to the moon, Nukva. This is because as ZON changed during the exile from how they were before, their offspring, which are the souls, have changed from how they were, as well. It is said about that, “These are the generations of Jacob, Joseph.” And we learned (item 21) that this pertains to the time after Joseph settled in Jacob and the sun mated with the moon. Hence, at that time, the merit of the souls increases and they change in exile.

69) “…and he was still a youth…” because their Zivug never stops, meaning righteous—Yesod—and righteousness—Nukva—together. This is so because the twelve tribes are parts of Divinity. Eight of them are sons of Leah and Rachel, the Panim [face] of Divinity, and four are sons of the handmaids, the Achoraim [posterior] of Divinity. Joseph was attached and corrected the Achoraim of Divinity, as well, since at that time, the Zivug of ZON was in the form of AVI, whose Zivug never parts. Hence, Yesod and Malchut are together through all the parts of Nukva, even in her Achoraim.

Nukva is called by the name of the male: Hacham [wise, male] and Hochma [wisdom, female], Gibor [strong, male] and Gevura [strength, female], Melech [king, male] and Malchut [kingship, female]. Similarly, the male is called by the name of the NukvaNa’ar [lad]—since the Nukva is called Na’arah [lass], and Yesod is named after her by the name, Na’ar.

70) He is found in all of them, in all twelve tribes, and even in the sons of the handmaids, which are the Achoraim of Divinity, to properly resume them and to delight them with his joy. This is so because all the branches and all the leaves of Divinity are blessed by its joy, meaning even the posterior parts of Divinity, which are called “leaves,” are corrected with him.

71) “These are the generations of Jacob, Joseph.” The entire form of Jacob was in Joseph, and all that happened to Jacob, happened to Joseph, too, and they both walk together. This is the letter Vav, where the first Vav is Jacob, Tifferet, and the filling of Vav, which is pronounced with her, is Joseph, Yesod, and they both walk together, meaning they sound as one in the expression of the Vav because they are one carrier and one form.

As Jacob is the middle line from the Chazeh upwards—Tifferet—that determines between Hesed and Gevura, Joseph is the middle line from the Chazeh downwards, Yesod, which determines between Netzah and Hod. This is why they are similar to one another and are of one form.

72) “And Joseph brought back a bad report about them.” He said about them to his father that they were eating organs of animals while they were still alive. “And Joseph brought back a bad report about them.” He asks, “But in the count of twelve tribes, these were the sons of the handmaids; thus, how were the sons of Leah disparaging them? And how did they eat an organ of a living animal, breaching the commandment of their master, since even the sons of Noah were commanded this commandment, as it is written, ‘Only you shall not eat flesh with its life.’ Thus, how could they have eaten and breached the commandment of their master?” And he replies that Joseph said so of his own mind, and hence was punished.

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