If They Have Done According to Its Outcry

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211) The Creator said to Abraham, “The cry of Sodom and Gomorrah is great” because it has come before Me what they are doing to the whole world. The whole world avoids entering Sodom and Gomorrah, as it is written, “A stream breaks far from habitation, forgotten by the foot.” “A stream breaks” means that the stream, which is Sodom, was making a breach to those people from the world who entered there. And all of them, if they saw one giving food or drink to another, they would throw him in the depths of the river, and throw the person who received the food and drink from him, as well.

212) This is why all the people in the world avoided going in there. And those who entered there exhausted the strength of the body in hunger, for they were not given food or drink and their form was altered from the form of the rest of the people, as it is written, “They hang afar from men, they swing to and fro.” This means that they would turn away from carriages and caravans to avoid entering there. Even the birds avoided entering there. For this reason, the whole world was crying out about Sodom and Gomorrah and all the cities, for they were all equal.

213) “The cry of Sodom and Gomorrah is great.” Abraham said to the Creator, “Why?” He told him, “Their sin is exceedingly grave.” Hence, “I will go down now, and see if they have done according to its outcry.”

214) On the side that is under the sound of the hail, all the thickets rise in the shoulder. They gather into one drop and come in the holes of the great abyss, and become five in one. One is when there are clear sounds, when they all become one, since the sound of below comes among them and extends with them as one. And that sound ascends and descends and demands judgment.

The judgments [Dinim] in the world divide into two discernments: 1) From the Malchut herself. The sound that rises from these Dinim is called “the sound of below,” of Malchut. 2) From the Malchut that is mitigated in Bina. The sound that rises from these Dinim is called “the sound of above,” of Bina. This is called, “the sound of the hail.”

On the side below the hail, the voice of above, from Bina, all the thickets rise, open, and are attained. In the shoulder means Mochin de GAR of the posterior of the Guf [body]. This is so because the sound of the hail is all good without bad. Hence, all the thickets of these Dinim receive their correction in it.

All the lights gather in one of the three drops—HolamShuruk, and Hirik. In the drop of Shuruk, all the Dinim extend as long as it does not connect with the drop of Holam. By the force of the Dinim de Shuruk, they enter the holes of the great abyss, meaning they come in the Dinim de Bina, the sound of above.

And then all five Sefirot KHB TM are included in one sound. Even the Malchut, which is the sound of below, is included in this voice of above, called “the sound of the hail.” And the sound of Malchut herself will not be heard because if her sound were to reveal, the Mochin would depart. Hence, there is one sound here.

All five are one. When there are clear sounds, the coarse sound of below is not heard among them. And they all became one sound and the sound of below is not mingled in them, since the sound of Malchut herself came among them, among the voices of above and was extended along with them. This means that it was absorbed among them and is unheard.

And that sound of above, which is heard, rises at the point of Holam and descends at the point of Shuruk, in the Dinim that extend from the Shuruk before she is included in the Holam, so she can extend and shine below. At that time, the sound rises to demand Din, when the point of Shuruk dominates, and then the Creator appears, to supervise in Din.

This is so because the appearance of the Creator is the light of Hochma. And after the integration of the lines in one another, she extends from the domination of the point of Shuruk, when there is no light of Hochma in any line, but in her. However, at that time it watches in Din. But after the integration of the lines in one another, he shines in Rachamim.

From the point of Holam, which is Hesed, to the point of Shuruk, which is Din, it is considered a descent. There is seeing at the point of Shuruk, light of Hochma. “According to its outcry, which has come to Me,” the outcry of the one voice, to demand Din during the domination of the Shuruk. This is so because the disclosure of Hochma is specifically during this outcry, for there is no disclosure of Hochma at any other point except the point of Shuruk.

216) From whom is this outcry? It is the sentence that demands Din everyday, so the Din will appear. “According to its outcry, which has come to Me” is the outcry of the sentence.

The sentence is the illumination of the point of Shuruk in the Nukva before she is included in Hassadim, when she appears only with the appearance of Dinim. Joseph is illumination of GAR, and by the brothers’ selling of Joseph to Egypt, the GAR was removed from them, for she accused because her illumination was cancelled due to the selling of Joseph. This is because she wished to shout and to disclose the Din; she wished to bring back the GAR that were cancelled by the selling of Joseph. And because she only shines with the disclosure of the Din, her illumination is implied, meaning the disclosure of Hochma through the outcry of the sentence of Din.

217) “Which has come to Me.” It is written, “In the evening she goes and in the morning she returns.” This refers to after he explained the word, “According to its outcry,” which is disclosure of illumination of Hochma through the outcry of the sentence. “Which has come to Me” is in present tense [in Hebrew], meaning it comes during the Zivug, as it is written, “In the evening she goes,” implying the time of Zivug that receives from the illumination of Shuruk, called “evening” because it is dominated by the Dinim of Shuruk, which is “She rises while it is still night.” This is why it is written, “Which has come to Me,” in present tense, for it is a regular conduct, since in the beginning of each Zivug there is the domination of the Shuruk in illumination of the left line.

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