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381) On the day of Rosh Hashanah and on Yom Kippur, when the Din [judgment] rules in the world and Satan is poised to accuse, Israel need to awaken by a Shofar [horn] and evoke the voice that comprises water, fire, and wind, meaning HGT, which have become one in it, and sound that voice from within the Shofar.
The twelve months of the year are the correction of Malchut from her beginning to her end. And since her end is not completed before the end of correction, it must be corrected each year repeatedly. For this reason, each Rosh Hashanah, we start over Malchut’s correction, as when she was emanated, on the fourth day of creation, as it is written, “And God made the two great lights,” at which time she was in the full GAR of the illumination of the left, which is the illumination of Shuruk—Hochma without Hassadim.
And this is why the moon complained, “Two kings do not use a single Keter [crown],” meaning she could not tolerate the absence of Hassadim. And this is also the accusation of Satan, whose accusation clung to Malchut, to extend Dinim [judgments] each time the GAR of the left shine. At that time, it is necessary to remove Satan’s grip and his accusation from Malchut. And because the GAR of the left appeared on Rosh Hashanah, at that time Satan is poised to slander Malchut.
To remove the slandering of Satan, an act must be performed, to annul the GAR de GAR of the illumination of the left, as was done by beheading the heifer and by the saying of the elders, “neither have our eyes seen it,” which was the second correction. And this act is the voice that is raised by the Shofar.
There are two kinds of voices: 1) the voice of Malchut that is not mitigated in Bina; 2) the voice of Bina or Malchut that is mitigated in Bina, at which time her voice is as the voice of Bina. And the voice of Bina is raised in order to reduce the GAR de GAR.
Bina is called a Shofar, Masach de Hirik, on which the middle line emerges, uniting the two lines—right and left—in one another. This voice comprises three lines called “water,” “fire,” and “wind,” and through this Masach, the three lines become one. Thus, the GAR de GAR from the left is diminished and at that time Satan’s slandering departs from Malchut.
382) And that voice rises up to the place where the throne of judgment sits, the GAR of the left, where the slandering takes hold, reducing the GAR de GAR that is there and raising the Malchut from the throne of Din to the throne of Rachamim. And once this voice reaches from below, the voice of Jacob is corrected above, meaning the level of Hassadim that emerges on the Masach of the middle line, Tifferet, which is Jacob and Rachamim.
At that time, the Creator awakens in Rachamim, since as Israel evoke one voice below—which consists of fire, wind, and water, which emerge from the Shofar—the upper Shofar in Bina awakens corresponding to them. The power to blow [the horn] is fire, and the voice is made by the wind. And with the wind, the sweat comes out, as well as the Hevel [fume], which is water. And they evoke the upper three lines in Bina, from whom the Mochin extend to ZA and to Malchut. And that voice that consists of fire, wind, and water, and has risen from below, meaning the Masach, is corrected. Thus, one comes out from below, meaning the Masach, and one from above, meaning the level of Hassadim that emerges on the Masach, and the world, which is Malchut, is corrected and the Rachamim are present.
383) And the accuser is bewildered. He thought he would rule with Din and slander in the world. He did not conceive that the GAR of the left would ever diminish and that his dominion and slandering would vanish, and that he would see the awakening of the Rachamim. He is bewildered, his power dwindles, there is nothing he can do, and the Creator judges the world with Rachamim [mercy]. And should you say that the Din is done by diminishing the GAR of the left line through the voice of the Shofar, it is not so. Rather, Rachamim and Din conjoined in the world and the world was sentenced with Rachamim.
This is so because with the rise of the voice of the Shofar from below, by raising MAN de Masach de Hirik, the level of Hassadim emerged—meaning the middle line—on the Masach that is called “Jacob,” Rachamim, and the world received the Rachamim from the middle line. Hence, diminution of the GAR of the left is not considered Din, for without it the Rachamim would not appear in the world.
384) It is written, “Blow the horn at the new moon, at the full moon for our feast-day.” The new moon is when the moon, Malchut is covered. This is so because due to the illumination of the left, that evil serpent rules at that time and can harm the world. And when the Rachamim awaken by the blowing of the Shofar, the moon rises and moves from there, from the illumination of the left. This is because the GAR have been diminished by the sound of the Shofar, Satan is bewildered and cannot rule, and he is removed from the moon and does not come near there again. This is so because after the waning of the GAR of the left, it no longer has anything from which to suck from her or slander. Hence, on the day of Rosh Hashanah, Satan must be stunned, like one who is awakened from sleep and does not know anything.
385) On Yom Kippur, one must deal calmly with Satan and please him with the scapegoat that is offered him, and which is sent to the wilderness—his place. Then he becomes an advocate for Israel. But on the day of Rosh Hashanah, he becomes perplexed and does not know what to do, nor can he do anything, since he sees the awakening of Rachamim rising from below, and the flow of Rachamim from above, and the moon, Malchut, rising in between them. And then he is bewildered and does not know anything and cannot govern.
386) And the Creator judges Israel with Rachamim. He has mercy on them and gives them the time of the whole of the ten days between Rosh Hashanah and Yom Kippur to receive all those who repent before Him to atone their transgressions for them, and He elevates them to the sanctity of the Day of Atonement.
387) Hence, to correct everything, the Creator commanded Israel to do the Mitzva [commandment] of blowing the Shofar: 1) So that those who mustn’t will not rule over them, meaning to remove the dominion and slandering of Satan. 2) So the Din will not control them, but Rachamim will be upon them and they will all be rewarded with His mercy in the land, like a father has mercy on his sons. And everything depends on the awakening of the lower ones, in act and in speech.
404) A righteous who has been rewarded with rising to that high honor, his form is carved in the throne. Also, the form of each and every righteous is present above, in the Garden of Eden as it was below in this world, to guarantee the holy soul in the revival of the body in this world.
405) It is written, “The sun and moon stand still in their habitation,” to teach us that the body and the soul stand in the upper, holy room above, and shine in the same form that they would on earth, in this world, and the nourishment of this world is the pleasure of the soul. And she is destined to clothe in the Luz bone, which remains and exists in the land until the revival of the dead, when the land is impregnated by it and ejects its waste. And this is the form that is called “holy.”
406) And when that form of this world is above, it comes at the beginning of each month to pray before the Holy King, as it is written, “And it shall be from new moon to new moon.” And the Holy King tells her and says, “At the set time I will return unto you,” the time when He will revive the dead, until she is accounted for at that time, as she was promised. And it is written, “And the Lord visited Sarah as He had said.” And this is the day when the Creator rejoices in His deeds, as it is written, “Let the Lord rejoice in His works.”
407) “And it came to pass after these things … Take now your son.” This is similar to a craftsman who takes silver from the origins of the earth. First, he places the substance in blazing fire until all the filth of the earth exits it and the silver remains. But this is not perfect silver yet—he puts it in the fire as before and takes out all the dross from it, and then it is perfect silver, without a hint of anything else.
408) Such is the Creator, He puts this body under the ground until it rots entirely and all its bad filth comes out of it, and a handful of decay remains. Then the body is rebuilt from it, but it is still not a perfect body.
409) After that great day, it is written, “And there shall be one day which shall be known as the Lord’s, not day, and not night,” when all hide in the dust as before, meaning as though in the grave prior to the revival, for fear of the might of the Creator. It is written, “And they shall go into the caves of the rocks, and into the holes of the earth, from before the terror of the Lord, and from the glory of His majesty.” And their souls depart and that handful of decay is consumed there. What remains is the body that is built there as the light of the sun and the effulgence of the firmament, as it is written, “And the bright ones will shine as the effulgence of the firmament.” Then the silver is perfect—a perfect body without a mixture of anything else.
410) The Creator will cast a luminescent body from above, as it is written, “For Your dew is as the dew of light,” and as it is written, “Behold, the Lord will hurl you” [“dew” and “hurling” share the same root in Hebrew]. And then they shall be called “Holy upper ones,” as it is written, “He shall be called ‘holy.’” And this is called “the last revival of the dead,” and they will no longer taste the taste of death, as it is written, “By Myself have I sworn, says the Lord.” And at that time, the righteous pray that they will not be tested with it any longer.
411) It is written, “And Abraham lifted up his eyes, and looked, and behold behind him a ram.” The wicked in the world are called “rams.” “And Abraham went and took the ram,” for they are still summoned to be tested by every bad experience, and the righteous will remain for the future as the high, holy angels to unify his name. This is why it is written, “On that day, the Lord will be one and His name, One.” Henceforth, open the gate, for now anyone who wishes may come to Me and enter, since He has already concluded saying the highest secrets.
415) Thus, it is a great honor for Egypt, for one who is caught by the King is not as one who is caught by an ordinary man.
420) In the days of Rabbi Yosi, there were outlaws who were robbing in the mountains along with the outlaws from the nations of the world. And when they would find a person and capture him so as to kill him, they would ask, “What is your name?” If he were a Jew, they would walk him out of the mountains. And if he were not a Jew, but another person, they would kill him. Rabbi Yosi would say that they are nonetheless worthy of coming to the life of the next world.
423) “And the Lord visited Sarah as He had said.” Visiting applies in the Nukva, and remembering in the male.