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81) “A voice is heard in Ramah … Rachel is weeping for her children.” “Thus says the Lord, ‘Restrain your voice from weeping,’” for there is reward to your action, “And your children have returned to their boundary.” Should it not have said, “And your children will return to their boundary”?
82) When there is Din on the mountain and Divinity is crowned on the mountain, meaning she receives Mochin there, a crown, and thinks that her children will be lost in Din at that time, it is not so. Many will be sons of the throne, from Bina herself, as it is written, “For the sons of the desolate one will be more numerous than the sons of the married woman,” and then Divinity will return to her husband. “On that day, the Lord will be one and His name One.”
There are two states to Divinity:
- When she is a fourth to the patriarchs. At that time her level equals that of ZA, HGT. They are called “mountains” because they are both a throne to the Bina. At that time, he is the three legs of the throne, HGT, mountains, and Divinity is the fourth leg of the throne, and she is regarded as a mountain, meaning HGT, as well. In that state, she is Achoraim [posterior] and Dinim [judgments].
- When she is rebuilt in Panim [anterior] and Rachamim [mercy]. However, her level diminishes and she is no longer fit for being a throne to the Bina. Rather, she becomes a recipient of ZA, meaning she descends to NHY, though they mate Panim be Panim and in Rachamim. The Mochin and the birth of the souls of Israel come from the second state, since in the first state, she is full of Dinim, and then all who receive from her are lost.
When the Din is on the mountain, meaning when Divinity is in the first state, when she rose to HGT, which are mountains, the Dinim govern the mountain and Divinity is crowned on the mountain. This means that she receives great Mochin like ZA and becomes a throne to the Bina, like him, a fourth leg. She considers those who receive from her as lost, due to the profusion of Dinim that are given off her in that first state. Hence, in that state, Divinity is considered sterile, for she has no sons, meaning receivers, for anyone who receives from her is lost.
At the end of correction, when Malchut herself is entirely corrected and no longer needs to receive mitigations from Bina, then it will be said, “Sing, O barren,” since many will be sons of the throne, of her own sons. This is so because all those who received from him in the first state, in the degree of the throne to Bina, who were lost from the world due to the profusion of Dinim in her, have all been revived. And Divinity, who thought she was barren without sons in the first state, will now see that the sons from the state of the throne are more numerous than her own sons, from the sons in the second state, before the correction, when she was the only one with sons.
This is the meaning of what is written, “For the sons of the desolate one will be more numerous.” The sons of the throne are more numerous than the sons of the married woman, from the sons of the second state, for only she was married and with sons. And then Divinity will return to her husband, as it is written, “In that day the Lord will be one and His name One.” This is so because prior to the end of correction, only one HaVaYaH was said, since Divinity is included with ZA, HaVaYaH. But at the end of correction, it is also said, “And His name One,” since she herself will be corrected.
83) Therefore, first, Divinity will say to her husband, “Where are my sons from the first state?” And he will tell her, “They are in Din,” and she thinks that they were lost in the Din and cries for them, as it is written, “A voice is heard in Ramah … Rachel is weeping for her children.” And he will tell her, “Restrain your voice from weeping,” for there is reward for your action, since you were with them and the sons have already returned from the hated land, as they have already been redeemed. Hence, “And your children have returned to their boundary,” in past tense, since the Creator replied to her, “For there is reward to your action,” since the end of correction already happened and the sons have already returned to their boundary.
84) “Now as for me, when I came from Paddan, Rachel died on me.” Did Joseph not know that his mother had died? After all, he was there with her when she died, so why did Jacob have to tell him that? Rather, the upper Israel will say that when we come from the redemption of Israel, Divinity will awaken, and the assembly of Israel will awaken and wage war with the peoples. And there will be dead among Israel in this war, and they will gradually come closer to the land. The Creator will tell her, when she is crying for her slain sons, “Do not be afraid, there is reward to the sons who died in a war for My name. Others, who did not die, have already returned, and those that have died will relive at the revival of the dead.”
85) “Rachel died on me.” She died for the unification of the name of the Creator. Her sons were killed for sanctifying the Creator, and it is written about it, “When there was still some distance to go to Ephrat.” They died for the unification of the name of the Creator abroad, in the war to come to the land because in the land of Israel, none of them will die, only to come to the land of Israel, since after they come to the land of Israel, they do not die any more.
86) Israel are destined to make war on the way to Ephrat, and many of them will die. Afterwards, they will rise for the revival of the dead and additional governance will be given to those who died on this way to Ephrat, from among all those who were already in Jerusalem before them, meaning more than all those who did not die in the war.
87) And why is this holy place called “bread,” since the writing says that Ephrat is Beit Lechem [House of Bread]? This is because it is from the name of the Creator, for they will die there in fighting for His name, “The hand upon the throne of Koh [Yod–Hey]: the Lord will have war against Amalek.” This means that they will die there to complement the name Yod–Hey. This is so because the name is not complete with HaVaYaH until the memory of Amalek is blotted out, and this is why the war is toe complement the name Yod-hey with Vav–Hey. This is why the name is called Lechem, from the word Milchamah [war], since he fought in exile because he came to complement the name of the Creator.
(înapoi la pagina ZOHAR CUPRINS / VAYECHI – click)