Man Puts an End to Darkness

(înapoi la pagina ZOHAR CUPRINS / MIKEŢ – click)

1) “And it came to pass at the end.” “Man puts an end to darkness and to the farthest limit he searches out the rock of darkness and shadow of death.” “Puts an end to darkness” is the end of the left that is not included in the right, which is Satan and the angel of death, who wanders in the world and incites people to sin. He roams above and stands before the Creator and slanders and complains about the world. “And to the farthest limit he searches,” since all his deeds are not to benefit, but always to consume and to yield destruction in the world; he takes people’s souls and puts them to death.

2) “The rock of darkness and shadow of death” is a stumbling block, Satan, since it is in this that the wicked fail. And it stands, “A land of thick darkness, as darkness itself.” There is the land of the living, above—the land of Israel, Nukva de [of] ZA—and there is the land below, called “darkness” and “the shadow of death,” which emerges from the dark land, the Nukva de Klipa [shell]. A rock of darkness and the shadow of death is the end from the side of the darkness, Satan, the waste of gold.

3) See how people should consider the work of the Creator and delve in the Torah day and night, so as to know and to observe His work, for the Torah declares before man every day and says, “Whoever is naive, let him turn in here.”

4) And when a person engages in the Torah and clings to it, he is rewarded with strengthening in the tree of life, ZA. And when a person is strengthened in the tree of life in this world, he strengthens in it for the next world. And when the souls depart this world, the degrees of the next world will be corrected for them.

5) The tree of life divides into several degrees, and they are all one. This is so because there are degrees in the tree of life, one atop the other—branches, leaves, shells, trunk, roots, and it is all the tree. Similarly, one who delves in the Torah is corrected and strengthens in the tree of life, the trunk of the tree.

6) And all the children of Israel are strengthened by the tree of life; they all literally cling to the tree but some to its trunk, some to the branches, some to the leaves, and some to the roots. It turns out that they all cling to the tree of life, and all those who engage in the Torah cling to the trunk of the tree. For this reason, one who engages in the Torah clings to the whole tree, for the trunk of the tree contains all of it.

7) “And it came to pass at the end.” The end is a place where there is no remembering, the end of the left, as it is written, “Only keep me in mind when it goes well with you.” Is this appropriate for Joseph the righteous to say, “Keep me in mind when it goes well with you”? But since Joseph considered his dream, he said, “The dream is certainly one of remembering.” But he was wrong about that, for it was all in the Creator.

The Mochin are completed only with the coming of the middle line. Before that, there is division between the two lines, and each wishes to sustain its dominance and to revoke the other’s luminescence. The right wishes only for illumination of Hassadim and cancels the illumination of Hochma in the left, while the left wishes only for illumination of Hochma and cancels the illumination of Hassadim, until the middle line comes and decides between them; it mingles them in one another, and sustains the illumination of both, each according to its way.

However, there are two kinds of Hitkalelut [mingling] about it:

  1. When the illumination of the left is included in the right, and the right dominates, shining only in Hassadim that are covered from Hochma. This is the degree of ZA, where even though he has Hochma from the left, he does not use it because he delights in mercy.
  2. When both are mingled in one another, and both govern in one Hitkalelut. The right shines in illumination of Hochma, called “revealed Hassadim,” and the left shines in illumination of Hassadim. This is the degree of Yesod de ZA, the middle line, which shines from Chazeh de ZA down. This is the degree of Mochin that is governed by Joseph, and it is called, “Mochin of remembrance.”

Since Joseph considered the dream, he said it is a dream of remembrance, that the middle line has already been drawn in the upper Mochin. He thought that here there was already the second Hitkalelut, called “Mochin of remembrance,” which are the complete Mochin that reveal Joseph’s dominion. Hence, he spoke with confidence and knowing the future, “Only keep me in mind when it goes well with you,” meaning that the Mochin of remembrance will appear with the coming true of the dream of the chief of butlers, as it is written, “Only keep me in mind,” together with him.

But he was wrong about that, since there was only the first Hitkalelut here, while all the words of the dream were in the Creator, ZA, which is covered Hassadim. The second Hitkalelut, which is Mochin of remembrance—considered Joseph’s dominion—had not occurred yet.

8) Hence, in correspondence to the place where there was forgetfulness, “The chief cupbearer did not remember Joseph, but forgot him.” “But forgot him” indicates the place where there is forgetfulness. This is why it is called, “end,” of the side of darkness. And what are two years? They are the length of time for the degree of forgetfulness to return to the degree of remembrance.

This is so because as long as the second Hitkalelut for Mochin of remembrance did not occur, the Klipa of forgetfulness, called “the end of days,” stands at the left line. It is so because by the force of the second Hitkalelut, the place of forgetfulness returns to being a place of remembrance, as it is written that all the words of the dream were in the Creator in the first Hitkalelut. The place of forgetfulness stood before him, for in this place the Mochin of remembrance will later appear, for the governance was given to the Klipa of forgetfulness, and she is called “end,” on the side of darkness, in the left side, which is dark prior to the Hitkalelut.

Two years. What are two years? A complete aggregation of correction is called, “a year.” Bringing the degree of forgetfulness back to the degree of remembrance requires two mingles, which are two years. After that he said, “Pharaoh had a dream,” meaning Pharaoh’s dream was already considered the second Hitkalelut.

9) “Pharaoh had a dream, and behold, he was standing by the Nile.” This was Joseph’s dream, a dream of remembrance, which reveals Joseph’s domination because every river is the righteous Joseph, for anyone who sees a river in a dream sees peace, which is the degree of Yesod, Joseph, as it is written, “I will extend peace to her like a river.” Thus, a river implies Joseph.

(înapoi la pagina ZOHAR CUPRINS / MIKEŢ – click)

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