(înapoi la pagina ZOHAR CUPRINS / VAYECHI – click)
134) “And the time for Israel to die drew near.” Woe unto the world for people do not see, do not hear, and do not know that each and every day, the voice of the herald is sounded in 250 worlds.
The illumination of the Zivug of the night is dominated by the left. The incomplete illumination of Hochma is called “herald” or “the voice of the herald,” since a complete Zivug of day is called “voice” and “speech.” Bina contains five Sefirot KHB TM or HGT NH, and they are five worlds. Because the Sefirot of Bina are in hundreds, they are five hundred worlds. Through the ascent of Malchut to Bina, she was split into two halves. 250 worlds remained in Bina, and the 250 lower worlds fell from her and outside the degree. Even though in Gadlut these 250 worlds return to Bina, they are still regarded as Achoraim of Bina, and the 250 upper worlds are considered the Panim of Bina.
When the midnight Zivug, whose illumination is called “a herald,” takes place in the 250 worlds that fell from Bina, the voice of the herald is heard in them and brings them back to their degree, to Bina. Also, in all the degrees below Bina, each of which is complemented by the sound of that herald, all the half-degrees that fell from them return to their degrees and they are completed.
135) One world is known above—the Nukva. When the herald comes out and complements it, that world shakes and startles because this Zivug comes by domination of the left, which evokes the Dinim. Two birds come out, rising from that world. Their abode is under the tree, in which there is the vision of life and death.
Two birds are two sparks from HB de Nukva that fell into the Klipot at the time of the sin of the tree of knowledge with the Kelim de Achoraim of the Nukva, at which time they descended into the Klipot. With the midnight Zivug, which brings the Kelim de Achoraim back—those that fell from the Nukva and connect them in the Nukva—the two birds return with those Kelim de Achoraim to the Guf [body] of the Nukva. When the herald comes out—meaning the illumination of the midnight Zivug—those two birds, whose abode is under the tree in which there is the vision of life and death, and which departed from the Nukva and fell to the Klipot, come out and reconnect to the Nukva, meaning in Achoraim de Nukva, called “under the tree in which there is the vision of life and death.” This is so because “under” means Kelim de Achoraim, and the Nukva is called “the tree of good and evil.” And the abode of those birds is there because they descend to the Klipot with them and they rise from there with them.
136) One bird comes out to the south, right—the one that comes from a spark of Hochma. Also, one bird comes out to the north, left—the one that comes from the spark of Bina. One comes out when the day rises, from Hochma, and one when the day sets, at evening time, after midday, from Bina. Each calls and declares what it heard from that herald. In other words, they shine to the same extent that they received from the illumination of the midnight Zivug, called “a herald.”
137) Afterwards, when the night darkens, they wish to rise to their place, to Achoraim de Guf de Nukva, which is their abode, but their legs fall into the hole of the great deep. This is so because in the beginning of the night, the Dinim proliferate and the Kelim de Achoraim de Nukva fall once more into the Klipot de Beria, called “the hole of the great deep,” and the birds fall and become trapped with them. They are trapped inside of it until midnight. When half the night is through and the midnight Zivug takes place, the herald calls, as it is written, “As birds that are caught in the snare.” This is so because through the illumination of the Zivug, called “herald,” they are saved and come out of the snare and reconnect to Atzilut, to their abode as in the beginning. So it is each day.
138) When people’s feet are caught and their days draw near, that day is called “The day of the Lord to return the spirit unto Him.” At that time, the holy Keter [crown] commands man’s spirit, as it is written, “The days of our years are seventy years,” which is Keter, the seventh to all, meaning the Nukva, the seventh Sefira, which ends all the Sefirot.
139) And if the Nukva comes to a person from the side of Gevura, which is Bina above the seven Sefirot HGT NHYM, it is written, “Or if due to strength [Gevurot], eighty years,” since Keter of the Gevura is the eighth. Henceforth, there is no more room for the continuation of life because in a place where there is no foundation, the building cannot be. Keter means Sefira.
Man’s soul is born out of ZON, which are seven Sefirot HGT NHYM, each of which consists of ten, thus they are seventy. This is why the number of these seventy Sefirot is as it is written, “The days of Jacob, the years of his life.” With respect to the Kelim, they begin from above downwards. Thus, the first ten years of his life are from Hesed, the second are from Gevura, through the last ten years, which are from Malchut. And then he has no one from whom to receive and thus he dies, since he no longer has a basis from the upper Sefirot de ZON, from which to receive vitality.
And if the root of his soul is from Bina, which is Gevura, as it is written, “I am Bina, Gevura is mine,” then his years of life are eighty. And if he lives longer than that, it is labor and sorrow, for he has no one from whom to suckle.
140) Happy are the righteous when the Creator wishes to bring their spirits back to Him and to draw that spirit that is within them. When the Creator wishes to bring the spirit back to Him, if he is righteous, that spirit is as it is written, “And the spirit will return to God who gave it.”
141) And if he is not righteous, woe unto that spirit, for it must bathe in burning fire and be corrected so as to be sucked into the King’s body, the Creator. And if he is not corrected, woe unto that spirit for it rolls like a stone in a sling, as it is written, “And the soul of your enemies He will sling out in the hollow of a sling.” And if that spirit is rewarded, how good is what awaits him in the world, as it is written, “Neither has the eye seen.”
142) When one’s days draw near to dying, he is declared in the world for thirty days that his time to die has come. Even the birds in the sky declare him. And if he is righteous, he is declared for thirty days among the righteous in the Garden of Eden.
143) During all those thirty days, the soul comes out of him each night, rises, and sees her place in that world, and that person does not know about it and does not notice. He does not govern his soul for all those thirty days as before. It is written about it, “No man governs the spirit to imprison the spirit.” When those thirty days begin, one’s image darkens and the form of the image that is seen on earth is prevented from being seen.
(înapoi la pagina ZOHAR CUPRINS / VAYECHI – click)