Remembering and Visiting

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267) “And God remembered Rachel … and opened her womb.” Sons depend on luck, which is the river that comes out of Eden, which drips and waters the garden, ZA. This is why remembering is mentioned in regards to her, since remembering is from remember, ZA, and visiting is from Nukva. It is written, “And God visited Sarah.” This is not from luck, since it does not say “remember” in regards to her. And if sons depend on luck and not below in the Nukva, then was there no luck here with Sarah? It is written, “And the Lord visited,” which means it includes everything as one, since “The Lord” is He and His courthouse, ZA together with the Nukva. Thus, here, too, with Sarah there is remembering from ZA, which is luck.

268) If “And the Lord” includes ZA and Nukva together—remembering and visiting—why does it say “visited”? After all, “And the Lord” includes visiting, as well. However, there was remembering here already before, and this key of the sons below was already given, as it is written, “But My covenant will I establish with Isaac, whom Sarah shall bear unto you.” It is also written, “And the Lord said … ‘At the set time I will return unto you, when the season comes round, and Sarah shall have a son.’” And since there was already remembering—in the merit of ZA, since it is written, “But My covenant,” which is Yesod de ZA—afterwards, remembering was said, meaning the Nukva, so everything will be included together, there would be remembering and visiting together in her.

269) “And God remembered Rachel.” Remembering is above, in ZA, since this luck, which is above in the male, comes over visiting—which is the Nukva below, which is in exile—to redeem her. Similarly, it is written, “And God remembered Rachel,” which is as it is written, “And I have remembered My covenant.” The word “remember” means remembering, which is ZA. “And God remembered Rachel” is the Nukva, remembering. The remembering implied in “And … remembered” relates to Rachel, who is visiting, and imparted her with the abundance of sons. Also, the name God in the words, “And God remembered,” is Bina.

270) It is written, “I have surely visited you.” Can there be visiting in the Nukva while she herself is in exile? And since she is in exile, how did she appear here to Moses, and how did she say, “I have surely visited you”?

271) But when the sun shines it is in heaven and its strength and might rules everywhere on the earth. Similarly, it is said about the Creator, “The whole earth is full of His glory.” When the Temple was standing, “The whole earth is full of His glory” is the holy land, the Nukva. At that time, there is disclosure of Divinity. But now that Israel are in exile, Divinity is above Chazeh de ZA where it is considered heaven, covered Hassadim, and it does not appear on earth. Rather, its strength extends to the earth like the sun that hides in the heaven and its strength and might fill the earth. It surrounds Israel to protect them, even though they are in another land, in exile.

272) There is Divinity below Chazeh de ZA and there is Divinity above Chazeh de ZA. Divinity above is in twelve boundaries of holy Merkavot [plural of Merkava (chariot/structure)], and twelve upper animals. The four Sefirot HB TM in each HB and Tifferet, which are twelve, are twelve boundaries, as well as twelve big animals because they are from the Chazeh and above. Divinity below is in the twelve holy tribes. And then when both are in twelve, Divinity is included above and below, meaning that both became a single Partzuf and everything shines at once, simultaneously. And then it is said, “The whole earth is full of His glory,” and there is disclosure of Divinity below in this world.

And even though Divinity was not corrected below the Chazeh while Israel are in exile, but rather rose to above the Chazeh, she was not corrected above, as well, since she is regarded as lacking GAR because she was not corrected below the Chazeh. For this reason, she is regarded as lacking NHYM below the Chazeh. This is why it was said that Divinity is in exile with Israel because she is in exile with them. This is so because due to her ascent, she was made deficient in GAR of lights and NHY of Kelim, and this is considered exile.

273) In what is the Nukva corrected during the exile so she can appear below? It is like a king whose son had died. He undid his bed because of the mourning for his son and did not remake it. Rather, he took thorns and thistles and threw them under his bed, and lied down on them. So is the Creator. When Israel were exiled and the Temple was ruined, He took thorns and thistles and placed them under Himself. It is written, “And the angel of the Lord appeared unto him in a flame of fire out of the midst of a bush.” He did that because Israel were in exile.

This settles the first question that since Divinity was in exile, how was she revealed to Moses? She was revealed to him out of the bush, which is imperfection and Dinim. In this way, she can appear even during the exile.

274) One who is not in his own authority but in exile, what can he visit and what can he do? Thus, how did Divinity say, “I have surely visited” while she is in exile? However, visiting means from above, from ZA, which means remembering. “Visited” is below in the Nukva. When she said “Visited,” it means remembering. She did not say “remember” explicitly because this remembering was already on her from before, as it is written, “And I have remembered My covenant.”

Because it is written, “And I have remembered,” it means that remembering has already been placed in her, and this is why she later said, “I have surely visited,” where the word “surely” implies the remembering that was already placed in her. This sign is given from Jacob and from Joseph. Jacob said, “Will surely visit you,” and Joseph said, “God will surely visit you,” since redemption requires remembering and visiting, and visiting points to remembering from before, “I have visited” over visiting.

276) In the blessings, one mentions the name of the Creator and two reply to him, as it is written, “For I will proclaim the name of the Lord; ascribe greatness unto our God.” “For I will proclaim the name of the Lord” is one who mentions the Name.” “Ascribe greatness unto our God” are the other two, who reply. But in the Torah, even two who sit and engage in Torah give greatness, strength, and the glory of Torah to the Creator.

277) Why are three required in the blessings? Indeed, all the blessings are so—one to bless and two to respond so as to raise the merit of the Creator in three lines: one blesses—the middle line, which acts to reveal the light—and two to thank and to keep His blessings—the two lines that receive the action of the middle line and shine by its strength. This is the keeping of the blessings so they will be in the upper one properly, and in three.

278) There is remembering for better and there is remembering for worse, and there is visiting for better and visiting for worse.

Remembering for better is as it is written, “But for their sakes, I will remember the covenant of their ancestors,” “And God remembered Noah,” and “And God remembered His covenant.” Remembering for worse is as it is written, “So He remembered that they were but flesh, a wind that passes away and does not return.”

Visiting for better is as it is written, “I will surely visit you.” Visiting for worse is as it is written, “Then will I visit their transgression with the rod, and their iniquity with strokes.”

279) All those remembering and visiting for better are specific degrees, faith. They are male and female as one, remembering and visiting. Remembering is male and visiting is the female. Those are for the better. Remembering and visiting for worse are the other side, other gods, male and female as one, remembering in the male and visiting in the female, which always stand for the worse. They are opposite one another—the male and female of the Sitra Achra opposite the male and female of Kedusha [holiness].

All the meanings of faith and all the upper, holy degrees come out of the remembering and visiting of Kedusha. Conversely, all the types of evil, all the death, and all the sides of evil kinds in the world come out of the remembering and visiting of the Sitra Achra.

280) Happy is one whose lot is on the good side and who is not deviating himself toward the Sitra Achra and is saved from them. Happy is one who can be saved from that side, and happy are the righteous who can be saved from them and wage war on that side. Man must wage war against it, govern it, and be saved from it.

281) Jacob did so toward Esau in order to subdue that side of his, to outsmart it and to be as cunning as necessary with it so as to first rule, and finally, to make everything proper. The beginning and the end were as one, as it is written in the beginning, “He took away my birthright,” and in the end it writes, “And now he has taken away my blessing,” and their letters [of “birthright” and “blessing” in Hebrew] are the same. Thus, the beginning and the end were one, and all this was to rule it in an upright way. This is why happy is he who is saved from the Sitra Achra and can rule over them.

282) Remembering and visiting for the better are when they are as one in faith, in Nukva, meaning when ZA, remembering, and the Nukva, visiting, are in Zivug. Happy is one who strives after faith, to be rewarded with it, as it is written, “They shall walk after the Lord, who shall roar like a lion.”

283) When a person prays his prayer, he does not say about himself, “Remember me, visit me,” since there is remembering and visiting for the better and remembering and visiting for the worse. The slanderers are destined to receive the words, “Remember me, visit me,” from his mouth, and will come to mention the sins of a person and punish him. In other words, they will inflict him with remembering and visiting for worse, unless he is a complete righteous, for if those remembering and visiting are for worse, ZON de Klipa, they will look for his sins but will not find them. Then he is permitted to say, “Remember me, visit me.”

284) Wherever a person prays his prayer, he should incorporate himself in the public, in the manifold public, as it is written about Shunammite when Elisha told her, “Would you be spoken for to the king or to the captain of the army?” “Would you be spoken for to the king,” since that day was the festival of the first day of the year, and the day when Malchut of the firmament rules and sentences the world. At that time, the Creator is called “The king of the sentence,” and this is why he told her, “Would you be spoken for to the king,” since he called the Creator “King.”

285) And she said, “I dwell among my own people.” In other words, she said, “I have no wish to be mentioned above, but to put my head among the masses and not leave the public. Similarly, man should be included in the public and not stand out as unique, so the slanderers will not look at him and mention his sins.

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