Out of the Eater, Out Came Food

(înapoi la pagina ZOHAR CUPRINS / VAYECHI – click)

640) “From the eater, out came food; and from the strong, out came sweet.” “From the eater” means “of the righteous,” as it is written, “The righteous eats to satiate his soul.” A righteous is Yesod. Food is the abundance from all the Sefirot of ZA. “To satiate his soul” means to satiate that place which is called “the soul of David,” Nukva. “From the eater, out came food,” for without that righteous, no nourishments would come to the world, and the world, Nukva, would not be able to exist. “And from the strong, out came sweet” is Isaac, who blessed Jacob, as it is written, “Of the dew of heaven and of the fatness of the earth.”

641) Although all the Sefirot are one, were it not for the harsh Din in the left of ZA, no honey would come out, meaning abundance of illumination of the left in the Nukva, which is received from the left of ZA. Honey is the oral Torah, Nukva, of whom it is written, “Sweeter than honey and the honeycomb.” Accordingly, “From the strong” is the written Torah, as it is written, “The Lord will give strength to His people,” referring to ZA. “Out came sweet” is the oral Torah, the Nukva, in whom there is the honey.

642) The Creator is with those who follow the Torah, inherit it, they and their sons forever, as it is written, “And I, this is My covenant.”

643) “Zebulun will dwell by the shore of the seas; and he is at the shore of the ships, and his flank shall be toward Tyre.” It is written, “Gird Your sword on Your thigh, O Mighty One, in Your splendor and Your majesty!” Is it splendid and majestic to gird oneself with weapons and to be armed with them? After all, one who engages in Torah and fights the war of Torah, and equips himself with that, this is the praise.

644) However, the Creator gave the sign of the covenant of holiness and inscribed it primarily in people, for them to keep it and not to blemish the inscription of the king. And one who blemishes it, the sword of the vengeance of the covenant stands against him, to avenge the vengeance of the covenant of holiness in which he was inscribed and which he blemished.

645) One who wishes to keep the covenant of holiness should arm himself and correct himself, and place it before him, so that the evil inclination will attack it—that sword that is on the thigh—to avenge the one who blemishes the place called “thigh.” This is the meaning of “Gird Your sword on Your thigh, O Mighty One.” “Mighty One” is one who defeats the evil inclination, “Your splendor and Your majesty.”

646) “Gird Your sword on Your thigh, O Mighty One.” One who sets out to the road should correct himself with a prayer to his Master and arm himself with justice, Malchut, the high sword, with prayers and litanies before he sets out, as it is written, “Righteousness will go before Him and will set out to the road.”

647) Zebulun always went out to roads, to Man’ula [lock], and to ways, Miftacha [key]. He fought wars and armed himself with the high sword—the Nukva in the form of the Dinim in her illumination of the left—with prayers and litanies, before he set out to the road, and then he defeated the peoples and overcame them. But Judah was established in this sword, to hold wars and corrections, since he is Malchut, so why Zebulun? All twelve tribes are the correction of Malchut, and Zebulun, too, is considered Malchut.

(înapoi la pagina ZOHAR CUPRINS / VAYECHI – click)

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