(înapoi la pagina ZOHAR CUPRINS / MIKEŢ – click)
225) “The morning was light, the men were sent away.” If they were going and being sent, why do we need to write in the Torah, “They and their asses”? Because it is written, “And take us for slaves with our asses,” it writes, “The men were sent away, they and their asses,” to tell us that they and their asses did not stay there, as they said.
226) “And Abraham got up early in the morning.” Abraham’s morning, Hesed, was shining, being on the tribes by his merit, since Abraham’s merit protected them, and they went in peace and were saved from the judgment. This is so because at that time, the judgment stood over them to avenge them, and only the merit of that morning of Abraham protected them, and they were sent from the place of judgment, for it did not control them at that time.
227) “And as the light of the morning, when the sun rises.” This is the light of that morning of Abraham, the light of Hesed. “When the sun rises” is Jacob’s sun, the light of Tifferet, as it is written, “And the sun rose upon him.” “A morning without clouds,” for that morning, the light of Hesed, is not so cloudy because the judgments have no grip on it. Rather, “Through sunshine after rain” means the shine that comes from the rain, from Isaac, the light of Gevura. And that rain produces grass from the land.
228) “And as the light of the morning.” On that light of Abraham’s morning, the light of Hesed, the sun, Jacob, will shine, for his light is like that light of Abraham’s morning, for it is Tifferet that shines in covered Hassadim, which extend from the light of Hesed. “A morning without clouds,” since that morning is not dark, but bright, for when the morning, the light of Hesed comes, the judgment does not govern at all, but everything shines on the side of Abraham, which is the right side. “Through sunshine after rain” is the side of Righteous Joseph, who showers the earth, Yesod, which bestows upon the Nukva, to produce grass and all the abundance of the world.
229) When the night comes and spreads its wings on the world, several spirits, appointed on avenging the transgressors of the law and manners, are intended to come out and rule the world. And several litigants awaken on several sides and govern the world. Since the morning comes and shines, they all depart and do not govern, and each comes to its usual place and returns to its place.
230) Abraham’s morning is the domination of the right. “And the men were sent away” are the litigants, who governed at night. “They and their asses” are the spirits that come from impurity, who are not holy, which are appointed over the transgressors of law and manners, to avenge them. And they are not governed and are not seen when the morning comes. And these spirits are appointed on the transgressors of the law, as we said, and they come from the discernments of asses.
231) There are no high degrees without right and left, mercy and judgment, degrees over degrees, holy from the side of holiness and impure from the side of impurity. And all are degrees over degrees, one atop the other.
We have found that mares are like asses. And white mares come from the side of holiness. So how is it said here that they are from the left side and are not holy? He says about that that there are white mares from the side of holiness and right, and white mares from the side of impurity and left.
232) And wherever Abraham’s morning awakens in the world, all the forces of the left depart and do not govern, since they have no sustenance on the right side, only on the left. Hence, in the morning when the domination of the right arrives, they must depart. And the Creator made day and night to impart each with its appropriate discernment: on the day, the governance of the right, and at night, the governance of the left.
233) The Creator is destined to light for Israel that sun which He has concealed since the day the world was created because of the wicked in the world, as it is written, “From the wicked their light is withheld.”
234) And the Creator concealed that light since when it first came out, it shone from the end of the world to its end. Since it gazed upon the generation of Enosh—the generation of the flood, the generation of Babel, and on all the wicked—He concealed that light.
235) Since Jacob came and clung to that appointee, Esau’s minister, and bit him on his thigh and he limped, it is written, “And the sun rose upon him.” This is the sun He has concealed, since there is healing in this sun, to heal his thigh. Afterwards, he was healed with that sun, as it is written, “And Jacob came whole,” meaning whole in his body, for he had been healed.
236) This is why the Creator is destined to reveal that sun and to shine for Israel, as it is written, “But unto you that fear My name shall the sun of righteousness arise.” This is Jacob’s sun, in which he was healed. At that time, all will be healed, for when Israel rise from the dust, there will be several handicapped and several blind among them, and the Creator will shine that sun upon them, to be healed in it.
237) Then that sun will shine from the end of the world to its end and there will be healing for Israel, and idol worshipping peoples will be burned in it.
(înapoi la pagina ZOHAR CUPRINS / MIKEŢ – click)