Corrects in Twelve in Two Worlds

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652) “And he made the sea.” “It stood on twelve oxen.” This sea is established in twelve in two worlds: in the upper world, Bina, and in the lower world, Nukva. In the twelve above, the appointed Merkavot [chariots/assemblies] above, HG TM above Chazeh de ZA, each consists of three, hence they are twelve, and Bina rides them from above. For this reason, HG TM are called Merkavot. In the twelve below, the twelve tribes, HG NH de Nukva, each consists of three, hence they are twelve, and the Nukva, the Tifferet in her, rides them.

When Jacob saw the upper correction, HGT, and saw Divinity standing in front of him, Malchut—the four legs of the upper throne—he wished to complete the correction. He called his twelve sons and told them, “Be gathered, brace yourselves to complement the faith,” Nukva, meaning they should correct themselves in the correction of the twelve of Nukva, and Nukva will be as complete as the Nukva above, Bina, and the correction will be complete.

653) Three turn to the north, three turn to the west, three turn to the south, and three turn to the east, and the sea is over them. The twelve tribes are in four banners in four directions, three tribes to each side in the four directions of the world. Three tribes are to the right arm, Hesed, three tribes to the left arm, Gevura, three tribes to the right thigh, Netzah, and three tribes to the left thigh, Hod. The body of Divinity, her Tifferet, is over them, as was written, “And the sea is over them.”

654) What is the reason that there are three tribes per arm and three tribes for all of them, as well? There are three ties in the right arm in the lower body—three on the left one, three on the right thigh, three on the left thigh, and there are twelve, connected to the body, as above. There are twelve tribes, HG NH of the Nukva, with three ties in each, hence they are twelve. The body of the Nukva, her Tifferet, is connected with them from above, as it is written, “All these are the twelve tribes of Israel, and this is what their father said to them.” Nukva is called “this,” since the count is completed with her, as it was written, “And the sea is over them from above,” referring to the Nukva. Thus, the twelve tribes are connected to the body of the Nukva atop them.

655) HGT NHYM de Rosh of the Nukva are the seven eyes of the congregation, as it is written, “The seven eyes of the Lord.” And since they are Mochin de Hochma, they are called Eynaim [eyes]. They are seventy Sanhedrin, as each of these HGT NHYM consists of ten Sefirot, hence they are seventy. The Se’arot [hairs] that extend from this Rosh are as it is written, “The total of the numbered men of the camp of Judah: 186,400, by their armies,” and as it is written, “The total of the numbered men of the camp of Reuben,” and so on for all of them. All these numbers are considered Se’arot of the Nukva.

656) In Egypt, at the time when Jacob departed from the world, when wholeness was present at that time, where were all those numbered of the camps, the Se’arot of Nukva? If they were not there, Nukva would be lacking in her completeness, which are the Se’arot. They were certainly seventy souls when they came to Egypt, corresponding to the Mochin of the seventy Sanhedrin. And all those that they begot during the seventeen years that Jacob lived in the land of Egypt were too numerous to count, as it is written, “And the sons of Israel were fruitful and increased greatly, multiplied, and became exceedingly mighty.” They were considered the Se’arot of the Nukva, and they were present at the time of Jacob’s departure from the world. For this reason, none of the wholeness was lacking. Happy is the complete Jacob, who was completed above and below.

658) The upper correction in Bina is all one. There was no separation in it, as in the correction of the lower one, in Nukva. It was written about the Nukva, “And from there it parted and became four heads.” This is so because there is separation in the Nukva. And even though there is separation in her, when observing the matters, it all comes out as one, since the separation in her, too, is corrected through the correction of the twelve, and then she, too, is all one. But Bina—in whom there never was separation—does not require the correction of the twelve to correct her.

659) However, the correction of the upper one, the YovelBina, stands on twelve, as well, like the lower one, the Nukva. And although he is one and there was never any separation in him, this one complements each side: the one in the Sefirot of the right side complements the left side, and the one in the Sefirot on the left side complements the right side. It follows that those upper VAKHGT NHY in Bina, are twelve, since each of the HGT NHY lends of its lights to the other and is mingled with the other’s lights, hence they are twelve, and the body of Bina is over them.

The lending means that once the right, Hassadim, was complemented by the inclusion of the Hochma on the left, it returns its illumination to it and remains in the light of Hassadim. Also, the left returns the Hassadim to the right, once it is complemented by them and remains in Hochma. It follows that their giving to each other is only a lending, to be returned.

This is why it stands on twelve, and even Bina, since the six SefirotHGT NHY, in her are included in one another. There is HGT NHY on the right side, and HGT NHY on the left side, and not due to the correction of the separation, as in the Nukva. The body is Jacob, Tifferet, and not Bina, which is Rosh [head] and not Guf [body]. But how can it be that Bina, which is above the twelve, is the Guf? In truth, the Rosh and Guf stand together, included in one another, hence there is Tifferet in the Rosh in Bina, too.

660) There are three ties in the right arm, which is Hesed Hassadim, meaning that all three are Hesed, three ties in the left arm, Gevura Gevurot, meaning three Gevurot, three ties in the right thigh, Netzah Netzahim, meaning three Netzahim, and three ties in the left thigh, Hod Hodot. Thus, together they are twelve, and the GufTifferet, stands over them, thus thirteen. This is so because the Torah is elucidated in thirteen qualities, thirteen qualities of Rachamim that extend from the thirteen corrections of Dikna de AA. And it is all one, for there is no separation there. They extend from above downwards in unification, from the thirteen corrections of Dikna de AA, from there to the thirteen of Bina, from there to the thirteen of ZA, and up to the place that stands on the separation, the Nukva.

661) Seven upper eyes are the seven Sefirot HGT NHYM de Mochin de Hochma, as it is written, “The eyes of the Lord are wandering.” They are males of ZA, since it is the place of the male. When it writes, “The eyes of the Lord are wandering,” they are in corrections of Divinity below, the place of the Nukva. The seven upper eyes, whether of the male or of the female, correspond to the words, “Yours, O Lord, is the greatness.” This is Hesed and GevuraTifferetNetzah, and Hod, since “All that is in the heaven and in the earth” is Yesod, “Yours is the kingdom” is Malchut, which complements each edge of the VAKHGT NHY.

662) The Se’arot in ZON are Gevurot, as it is written, “Who can speak of the mighty deeds of the Lord.” Although the Se’arot are GevurotHassadim still extend through them. They are innumerable, and it is written about them, “The mercies of the Lord have not ceased.” These corrections rise to another place, to Mochin that cannot be counted.

And even though in the Mochin in the calculation—which are the seven eyes of the Creator—more was said about it, it rose in weight, meaning in the middle line, which decides between the two ends of the scales, right and left, in the upper one, Bina, and in the lower one, Nukva. And King Solomon clarified those two females in Song of Songs. But Mochin de Se’arot do not require interpretation, since there is no number. Hence, both are needed, for by these two kinds of Mochin, wholeness comes. Happy are the righteous, who know the ways of the Creator, and in the Mochin of the number, everything appears to those who know the ways of judgment and sentence.

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