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253) “For the Leader; a Psalm of the sons of Korah; upon maidens. A Song.” All those songs and praises that the sons of Korah were saying are not new. Rather, they renewed old songs and praises that already existed. Also, all those songs and praises that David and all those who were with him said—whose names are mentioned in the beginning of the songs in Psalms—were all the upper one, Bina, meaning Hochma.
The Mochin extend and spread through a song because the TANTA [Taamim, Nekudot, Tagin, Otiot] in the singing are the order of the unifications by which the Mochin spread. The songs in Psalms are orders of unification of the Mochin in the lower world, the Nukva de ZA. The roots of the Mochin in all their forms are in the upper world, Bina, and extend from the upper world to the lower world.
Also, there is a difference between the left line and the rest of the lines because the left line receives the Nukva from Bina herself and not from ZA, her husband at the time of the two great lights. Yet, she receives the rest of the lines from ZA, her husband, and not from Bina. It turns out that no change occurs in the left line of the Nukva as it passes from Bina to the Nukva, but the rest of the lines change as they are passed on to ZA, whose conduct is with covered Hassadim, and from whom the Nukva must receive.
All those songs and praises that the sons of Korah were saying are not new. Rather, they renewed old songs and praises that already existed. This is so because the singing of the sons of Korah is expansion of the left line in Nukva, in which there is no change from its order of illumination in Bina, but only renewal of Bina’s singing in the place of the Nukva. Hence, their singing is regarded as old singing that is renewed.
As for the rest of the lines, although they, too, extend from Bina, there are still changes in them because of their passing through ZA. It is written that all those songs and praises that David and all those who were with him said—whose names are mentioned at the beginnings of the songs in Psalms—all of them were in the upper one, Bina, in Hochma. This does not mean that only the singing of the sons of Korah is from Bina and not the singing of David and the other elders who were with him. Indeed, all those songs and praises are from Bina, but they are the upper one, Bina; they are not the actual singing of Bina because they change as they pass through ZA. But the singing of the sons of Korah does not change at all.
254) The Creator made the lower world, Nukva, like the upper world, Bina, as it receives from it. And all those things that David and his son, Solomon, arranged, as well as all the true prophets, they all arranged the lower world the same as above, in Bina.
255) As there are watches on earth, meaning that the twelve hours of the night divide into three times four, they are also in the firmament. Three companies of angels sing in them to their Master, always saying poems in them. And they all stand one atop the other according to their degrees, as it is written, “For one higher than the high watches,” and they are all in sets of songs and praises where each company sings according to its degree.
256) “Maidens of song,” as it is written, “There are sixty queens, and eighty concubines, and maidens without number.”
“Number” is the Mochin of illumination of Hochma, as it is written, “The heavens tell” [“number” and “tell” are spelled the same in Hebrew]. Mochin de Hassadim is regarded as being without number; this is why it is written, “And maidens without number,” since the name Alamot [maidens] indicates He’elem [concealment], for the Mochin are covered Hassadim and there is no illumination of Hochma in them. This is why it is written about them that they are without number, pointing to the Mochin of light of Hassadim in them. Also, “Maidens of song” points to the Mochin of light of Hassadim in them.
257) And all of them are arranged in these sets, one opposite the other, singing and praising their master. And these are the maidens of song. Because there are maidens that do not sing as these do, these are called “maidens of song.” Poetry and singing are used primarily in the degrees that extend from the illumination of Hochma in the left line. However, illumination of Hochma does not shine without clothing in Hassadim. Hence, there is singing in the light of mercy, too, which are mingled with illumination of Hochma.
Therefore, there are two kinds of concealment, which are light of Hassadim: 1) Those that are mingled with Hochma, which are the maidens of song of the sons of Korah. 2) There is no singing in those that are not included in Hochma and they are simply called “maidens.”
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