(înapoi la pagina ZOHAR CUPRINS / VAYEŢE – click)
13) “The sun rises and the sun sets.” What did King Solomon see, that the beginning of his book of wisdom is with the rising and the setting of the sun? King Solomon established his book on seven Havalim [Hevel means “breath vapor,” as well as “vanity,” “futility”] on which the world stands. These are the pillars and ledges that form the existence of the world, and this is why they are called Havalim. As the body cannot exist without Hevel, the world exists only on Havalim [plural of Hevel]. There are seven of them, as it is written, “Hevel Havalim [Vanity of vanities] says Kohelet; Hevel Havalim [Vanity of vanities], all is Hevel [vanity],” thus seven Havalim.
The speech, which is the Nukva, consists of voice and Hevel [breath vapor]. The Hevel is the root of the voice, and the voice is the root of the speech. This is why they are considered NRN. Hevel, the Neshama, is the root of the Ruach. The voice, Ruach, is the root of the Nefesh, which is called “speech.” The seven Havalim are ZAT de Bina, which is called Neshama. They are clothed in ZAT de ZA, called Ruach, and within ZAT de Nukva, which is called Nefesh. And she is also called “world.”
The seven Havalim are seven Neshamot [plural of Neshama, soul] within the seven Sefirot, HGT NHYM of the world, which is the Nukva. HGT are called “pillars” and NHYM are called “ledges.”
14) Thus, are they the good gems that the world stands on? After all, in another place, it is written that they are the ruin of the world, as it is written, “This is Hevel [vanity], and it is an evil disease … and striving after wind.” However, although these seven holy Havalim are the sustenance of the world, opposite them are seven Havalim from which all the Dinim [judgments] in the world come out and spread to punish people and to correct them so they will walk on the right path. They are called, “Hevel that an evil disease is in it,” Hevel which is an evil spirit. And they are the sustenance of the world for it is because of them that people walk on the straight path, fearing the Creator. Hence, many evil Havalim extend from the seven Havalim of Kedusha, since they, too, are the sustenance of the world.
15) The reason that the book begins with the words, “The sun rises and the sun sets” is that it is the Hevel that sustains the world, to bring man into the high faith of the Creator, to be rewarded with the upper Mochin de Bina, the high faith of the Creator. Hence, anything that is below that degree, below the sun, is not of faith, not of Kedusha [holiness]. This is why it is written that there is no profit for man in all his labor under the sun, since we must not cling below it.
There are seven holy Havalim and seven evil Havalim. Their root is the left line of YESHSUT, which is in dispute with the right line in it, at which time the lights in it are concealed and are made what is written, “Vanity and striving after wind.” And because YESHSUT is ZAT de Bina, meaning HGT NHYM, there are seven lights here, which were ruined and became seven Havalim, and their correction is through the ascent of the voice, ZA, to YESHSUT, who sentenced between the two lines and separated them so that the left would shine from below upwards, and the right from above downwards. By that, it kept both of them and the seven Havalim became seven lights once more.
With the elicitation of the left line to shine without right, everything became Hevel. Afterwards, with the ascent of the voice—the middle line that sustained both of them—the seven Havalim became seven lights once more. These seven lights are all the Mochin de Hochma, which are called “sight,” that appear to the lower ones. And this is why Solomon said about them, “All things have I seen in the days of my vanity,” since in the Havalim [vanity], all the Mochin of sight appeared to him.
This is so because these seven Havalim clothe in the seven Sefirot of the voice, and both of them are in the seven Sefirot of the speech, which is the Nukva, who is called “world.” In her is the place of disclosure of these Havalim, which became the seven lights of vision, and in them is the world sustained.
Solomon made three books, corresponding to the three lines: The Song of Songs is an interpretation of the right line, Hesed; Ecclesiastes [Kohelet] is an interpretation to the left line, Gevura; and Proverbs is an interpretation to the middle line, Tifferet.
All the lights of the left line are in the seven Havalim, as it is written, “All things have I seen in the days of my vanity.” Thus, the whole of the book, Ecclesiastes, clarifies those seven Havalim, the good, as well as the bad because it is a clarification of the left line.
All the corrections of the seven Havalim are through the middle line, ZA, who is called “voice,” “sun.” By separating the illumination of the right line and the left line so that the illumination of Hochma in the left will not shine from above downwards but from below upwards, the illumination of both lines persists. Then the seven Havalim become lights and Neshamot to the Nukva once more, and the world persists, since she receives the great Mochin called “sustenance.”
Everything that is done under the sun, anyone who extends the illumination of Hochma below the sun—from above downwards, which is not the work of the Creator—turns the light into Hevel by this extension. This is the breaking of the wind, as it is written, “Vanity and striving after wind.” However, the work of the Creator raises the light above the sun, extending the light from below upwards, from the sun and above, not from the sun and below. At that time, holy Hevel is made of it because it turns into light and becomes a Neshama to the Nukva, and the world exists.
The sun is the Hevel that sustains the world, becoming a Neshama to the Nukva, who is called “world.” He is the correction of all the seven Havalim. After the sun, ZA, sentenced between the two lines in YESHSUT—right and left—in the three that come out of one, and he, too, received them in the one that is rewarded with all three, the sun extends the three lines in Bina one at a time.
First, “The sun rises” from Bina, YESHSUT, which is the right line, light of Hassadim. Afterwards, he extends the left line from there, “And the sun sets,” becoming dark because everything is vanity. After that, he reveals his own self, the middle line, to unite the right and the left in one another and to separate between them so the right will shine from above downwards and the left only from below upwards. It is written about that, “And hastens to its place,” meaning hastening and shining to his exit place from below upwards. At that time, the Hevel becomes light and Neshama to the Nukva, world, once more, and the sun is the Hevel that sustains the world. This is what the text clarifies, “It rises there.” In this way, it shines once more because the Hevel has become light again.
For this reason, everything that extends from the sun downwards is not by faith and by holiness. It is written, “What profit does man have in all his work, which he does under the sun,” since below this degree, one must not extend and adhere, for then the light will become vanity and striving after wind once more. And the meaning of the words is that no profit is left for one who extends below the sun, and anything that he extends below the sun is bad, for it will all be ruined and will become vanity.
16) The sun in the moon, meaning ZA in Zivug with the Nukva, are one, without separation. And although the moon is below the sun, since the Nukva is below the degree of ZA, still, during the Zivug it is all sun without separation, since then the moon, too, is considered part of the sun because spiritual adhesion means equivalence of form. This is why she can receive the Hochma from the sun, ZA, and is not regarded as lower than the sun. If, however, he extends the Hochma below the sun, which are ZA and his Nukva, everything becomes vanity and striving after wind, meaning Klipa, damager, and it is forbidden to adhere to him.
(înapoi la pagina ZOHAR CUPRINS / VAYEŢE – click)