Midnight and the Morning Prayer

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255) It is time for the reading of Shema.(9) He rose and read the Shema and prayed his prayer. Afterwards he was told, “but we learned that before one sets out for the road, one should receive permission from one’s Maker and pray his prayer.”

256) He told him, “But I left before prayer time and before the time for the reading of Shema. Now that the sun has risen, I have prayed. But before I set out, I pleaded Him and consulted with Him, but I did not pray the morning prayer” [of which Shema is a part].

257) “I have been engaging in Torah since midnight, and when the morning came, it was still not time for prayer.” This is because at that time, when there is still the morning dimness, the wife speaks with her husband, they are united as one, and she should go to the tabernacle to be there with her maids. Hence, one should not stop things and put another thing between them, because through them they conjoin as one.

258) And now that the sun has risen it is time to say one’s prayer, as it is written, “They shall fear Thee while the sun endures.” What is, “while the sun endures”? It is to keep the light of the sun with us so as to shine with it for the Nukva, which is called “fear.” This is because fear, the Nukva, needs to be joined with the sun, which is ZA, and not separate them. And as long as the day has not shone, fear is not with the sun. Hence, when the sun shines, they should be joined together.

There are two Zivugim [plural for Zivug]: 1) to complete the Kelim of the Nukva, which is the nighttime Zivug; and 2) to complete her Mochin, which is the daytime Zivug. Yet, they are as removed from each other as two extremes, since the unification of the nighttime Zivug causes separation if it is extended in a daytime Zivug. And conversely, the act of unification in a daytime Zivug causes separation if it is extended in a nighttime Zivug.

There are two states in Nukva: 1) her being complete, prior to the waning of the moon, when her level was equal to that of ZA, as it is written, “the two great lights”; and 2) her current state, after her waning, when she has diminished to a point and has only that which ZA gives her.

There is merit to the first state, since she is complete with Hochma and her level is equal to that of ZA. But there is also a shortfall in her: because of the lack of light of Hassadim, the Hochma in her does not shine either, and she is dark. And she is given that state through the evening prayer and the engagement in Torah from midnight onwards. This is the night Zivug, as it is written, “She rises also while it is still night, and gives food to her household, and a portion to her maidens.”

Also, there is a benefit in the second state, for then she receives Hassadim from ZA, the Hochma in her dresses in Hassadim, and the Mochin within her shine in full. But opposite that, there is a shortfall in her at that time because her level is diminished and she becomes subordinate to ZA, with nothing of her own except that which ZA gives her. And that state is extended through the reading of Shema and the morning prayer in the daytime Zivug.

I will delve in the Torah from the middle of the night. This is a nighttime Zivug to complete the Kelim. At that time, she is given the first state, when both are at an equal level and she needs to go and be completed by the illumination of the Kelim, which is the tabernacle and its Kelim, and to give of that light to the maidens that dwell with her, as it is written, “She rises also while it is still night… and a portion to her maidens.” This is why it is forbidden to stop things that cause them to unite as one at an equal level, to revoke the illumination of Hochma, the first state, and to insert another thing between them. This is why it is forbidden to read the Shema and to pray the morning prayer at that time, since this lowers her level from the level of ZA in order to extend light of Hassadim for her. This is the second state, opposite of the first state, and one that revokes it.

When the sun rose, it was time for the daytime Zivug, to extend the second state to complete the Mochin. This is the time of prayer. This means that she is given that through prayer. This implies extending light of ZA, called “sun,” which is light of Hassadim, to shine for the Nukva so that the Hochma in her can clothe in ZA’s light of Hassadim. At that time, the Nukva needs to be with the sun, ZA, since then she has no light of her own, but must receive from the sun. Because if she is separated from ZA, she is completely annulled.

At night, fear, which is Nukva, is not with the sun, for she does not receive light of Hassadim from him. Instead, she receives light of Hochma from Bina. And when the time for the daytime Zivug arrives, they must be joined together, for then she becomes subordinate and needs to receive everything from him. For this reason, she then becomes connected and subordinate to the sun.

259) Two came to a field and sat. They raised their eyes and saw a mountain with strange creatures climbing at its top. One feared. The other told him, “Why are you afraid?” The first replied, “I see this great mountain and I see those creatures, that they are strange, and I fear lest they will harm us. The second told him, “Anyone who fears, should fear the sins in his hand, and those are not from among those strong creatures that were in the mountains.

260) It is known that Dinim [judgments] appear by extending the left line. And there is a difference between the male light and the female light, since by extending the left line, discerned as male light, which is from which is from above downwards, very harsh Dinim [judgments] appear. However, if he extends illumination of the left in the form of female light, which is from below upwards, only weak Dinim appear. The harsh Dinim are in the illumination of the left line, which is Isaac, and the illumination of the left line, as in female light, called “lower court,” are weak Dinim that are not harsh.

But here, as they went to correct the Nukva, when they arrived at the Nukva, called “a field of apples,” they sat, because the Mochin of the Nukva are extended while sitting, not while standing. This is so because the act of extending Mochin de GAR is implied by standing, like one who stands upright, and the act of extending Mochin de VAK is implied by sitting, like one who sits so his height is lower. And since they came to extend Mochin to the Nukva, which shines from below upwards, considered Mochin de VAK, they acted while sitting.

It is written, “They raised their eyes,” meaning they began to draw the Mochin, called “eyes.” “…and saw a mountain,” which means that he extended illumination of the left, called “mountain,” “…with strange creature climbing at its top,” implying the disclosure of the Dinim that come with the drawing of illumination of the left by the exposure of GAR of the left line, which is the top of the mountain.

And although he extended only VAK, being female light, it is impossible to draw VAK unless one draws a complete level first, and then leaves out the GAR and takes only the VAK. Hence, he saw the Dinim that appear from the GAR of the left while extending the VAK of the left. He saw that this mountain, the illumination of the left, is harsh, and saw that the creatures that were there, which are operators of the Din, were strange, meaning fearful and dreadful.

This is why he told him that one should not be afraid, unless he draws male light, from above downwards, for this is the sin of the tree of knowledge. But if he draws female light, there is no sin here and no fear. And those creatures that you see are not the same strong creatures that are in the mountains; they are not those harsh Dinim whose conduct is to appear with the extension of the male light in the left. This is because the ones that appear with the female light that you see are not harsh, but are weak Dinim.

This is so because the operators of the Din appear by the extension of male light in the illumination of the left. This is why they are called “dreadful,” since they are harsh Dinim that cast great fear. And those that are called “days” are the operators of the Din, which appear with the extension of the female light in the illumination of the left, which are only weak Dinim, and are therefore called “days” and not “dreadful.”(10)


(9) A ritual reading of 3 Torah portions

(10) In Hebrew the difference between the words is that Aleph is added to the beginning of the word dreadful.

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