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109) “And they said one to another…” those are Shimon and Levi, who were brothers, since they came from the side of harsh judgment. For this reason their anger is anger of murder in the world.
110) There is anger that is blessed from above downwards and is called, “blessed,” as it is written, “Blessed be Abram of God Most High, Maker of heaven and earth.” This is so because even though Abraham waged war and killed people, it still said of him regarding this act, “Blessed be Abram,” since by that he sanctified the name of God. But there is anger that is cursed from above downwards, and we learned that it is called “damned,” as it is written, “Cursed are you, more than all cattle.”
111) There are two mountains in relation to that, as it is written, “…that you will give the blessing on Mount Gerizim, and the curse on Mount Ebal.” These correspond to the two degrees—blessed and cursed—which is why these two mountains are called cursed and blessed. Also, Shimon and Levi are from the side of harsh judgment. And the anger that was cursed, called “damned,” comes from the side of harsh and strong judgment.
112) The anger from the harsh judgment comes out to both sides, one that is blessed and one that is cursed, one blessed and one cursed. Likewise, two sons came from Isaac, one blessed and one that was cursed above and below. One was separated to his side, and the other was separated to his side. The abode of one is in the holy land and the abode of the other is in Mount Se’ir, as it is written, “…a skillful hunter, a man of the field.” One dwells in a place of wilderness, ruin, and desolation, and the other dwells in tents.
113) This is why they are two degrees—blessed and cursed. One emits all the blessings in the world, above and below, and every goodness and illumination and redemption and salvation, and the other emits every curse, ruin, blood, desolation, evil, and every impurity in the world.
114) There is not a person in the world who does not taste the taste of death at night, and the spirit of impurity is over the body. Because the holy soul has parted from man, the spirit of impurity is over that body and it is defiled.
115) And when the soul returns to the body, filth leaves. We learned that the filth remains on the hands; hence, one should not bring one’s hands to one’s eyes because the spirit of impurity is on them, until one washes them. And when one properly washes one’s hands, he is sanctified and is called, “holy.”
116) How should one be sanctified by washing one’s hands? There should be one Kli [vessel] below and one Kli above, so it will be sanctified by the upper Kli. The lower Kli sits in filth with impurity in it, and this is the Kli to receive the impurity, the waters of the washing. The one above is a Kli by which to be sanctified, from which the water is poured onto the hands. The one above is blessed and the one below is cursed. Also, the filth-water must not be spilled in the house so that no one will come near them, since the harmful spirits gather in them and one could be harmed by these impure waters.
117) Before one sanctifies one’s hands in the morning, one is considered impure. When one has sanctified one’s hands, he is considered pure. Hence, one should wash one’s hands only from a hand that has already been purified. When one has washed one’s hands, he is called, “pure,” and one who has not washed his hands is called, “impure.”
118) This is why there is one Kli above, and one Kli below, one pure and the other impure. And nothing must be done with these waters; they should be spilled in a place where people do not walk over them. And one should also not leave them in the house, for because they were spilled on the ground, the spirit of impurity is there and it can harm. And if one digs a tunnel so they flow underground and are not seen, even better.
119) One should also not give them to sorceresses, for they can use them to harm people, since they are water that bring curse, and the Creator wanted to purify Israel so they will be holy, as it is written, “And I will sprinkle clean water upon you.”
There are two discernments in the judgment: One is done by the ascent of Malchut to Bina, at which time the letters ELEH [Aleph, Lamed, Hey] of Elokim fall off her and she therefore remains with VAK without a Rosh. The other is the judgments extended from the left line, before it is included in the right line. These are the judgments of the point of Shuruk.
Anger means judgment. These are the judgments of the first discernment, which come from the ascent of Malchut to Bina. These judgments are blessed above in Bina and below in ZON, for without these judgments there would be no Mochin to ZON and to the lower ones. It is called, “blessed,” since this is the source of all the blessings in the world, the Mochin, and all kinds of illuminations in Bina herself. But when these judgments are drawn to ZON, they are not called, Baruch [blessed], but Mevorach [another way for spelling blessed]. It is written, “Blessed be Abram,” etc., since the two lines, right and left, are from Bina. Hence, it is called Baruch in Abraham, who is the right line, since he struck the kings with these judgments.
And the judgments in the second discernment extend from the governance of the left line, which is not included in the right. She was cursed with death, which extends from the primordial serpent, as it is written, “not rewarded—he is bad.” Thus, if one is not rewarded, and draws out from the left line, from above downwards, which was the sin of the tree of knowledge, the lock-point appears, that is, Malchut of the first restriction with the Masach of Behina Dalet, which is unfit to receive the lights of life.
This is why a man dies when it is revealed, as it is written, “in the day that you eat from it,” when you draw illumination of the left from above downwards, “you will surely die,” since the point of Malchut of the quality of judgment in the first restriction will appear, and all the lights of life will depart. Thus, this anger, which is the judgments of the illumination of the left, were cursed by the curse of the primordial serpent, of which it was said, “Cursed are you, more than all cattle,” and whose end is death.
It is said about this discernment, which was present in Shimon and Levi, as well, “Cursed be their anger, for it was fierce.” Hence, there is murder in their anger—the killing of the people of Shechem—for it brings death.
Isaac is the left line of ZA. His ruling without the right line, by himself, is harsh judgment. And two sons came from him, which are two discernments of judgment. The first discernment is Jacob, but since he is not discerned as Bina, like Abraham, he is not called Baruch, but Mevorach [both mean blessed in Hebrew], since he is the middle line of ZA. The second discernment is Esau.
At night, when one is asleep, there is the judgment of Behina Bet in him, the anger of the curse, since the night is the domination of the left line. Hence, at that time the lights depart, and this is also why man’s soul departs.
However, the departure of those lights is not actual death, as in the disclosure of the point of Malchut of the first restriction. Rather, it is considered sleep. For this reason, there is a discernment of death in him, as well, due to the curse of the tree of knowledge, where the domination of the left reveals that point which puts a man to death. For this reason, there is one part out of sixty of death in her, as well.
Man’s hands are Kelim [vessels] of GAR. During Gadlut [adulthood], HGT become HBD, and with the coming of the soul in the morning, it is received in the body only in VAK and not in GAR. For this reason, it is considered that the hands have not been purified from the filth they had received at night. And when one washes one’s hands, meaning extends GAR, he is sanctified and he is called “holy,” since the Mochin de GAR extend from AVI, which are called holy. For this reason, man, too, is holy, as it is written, “Lift up your hands to the sanctity.”
Purity is the completeness of the Kelim. Previously, when Malchut was included in Bina, the restriction force was mingled with all of Bina’s Kelim, for which she was unfit for GAR. Later, through complete higher illumination, Bina lowered that restriction force to its place, ELEH returned to her, and it is considered that her Kelim were purified by the restriction force and are fit for GAR.
Holiness is the Mochin she receives from the upper AVI, called “holy.”
The lowering of Malchut from Bina to her place is done by the upper illumination from AB SAG de AK, where the second restriction does not apply. Hence, wherever his illumination comes, it removes the force of Malchut and restriction from Bina to Malchut. Also, after the Kelim of Bina are completed and purified, her abundance is complete. And wherever her abundance comes, she removes the restriction force from the Kelim of Bina that are there, and they become GAR.
The upper Kli is Bina whose Kelim have already been purified by the restriction force of Malchut, which was mingled with her.
Water is the complete abundance in the pure Bina.
The hands are Kelim de HGT that need to be purified by the restriction force and the filth of the serpent, which they received at night, during sleep.
The lower Kli is the ineffaceable Malchut in Bina, which is captive in the Klipot of BYA.
Through the water from the upper Kli, which is abundance from Bina’s pure Kelim that are poured over the hands, which are Kelim de HGT, the restriction force of Malchut that mingled with them descends from there to the ineffaceable Malchut, which is the lower Kli. Thus, the whole of the restriction force and the judgments descend to the bottom Kli and man’s Kelim de HGT, which are the hands, are now purified from any restriction force and judgment and impurity. They receive complete Mochin de GAR, called “holiness,” and the Kelim de HGT become HBD, since the power to lower Malchut from Bina comes from a higher Kli, by which HGT receive Mochin called “holiness.”
And the place to which Malchut descends, as well as the forces of restriction and judgment and impurity, is the bottom Kli.
“And I will sprinkle clean water upon you” is the complete abundance, which comes from pure Kelim from which the restriction force has already been removed. This is so because wherever it comes, it lowers the restriction force from the Kelim of Bina that are there and they are purified, as in, “…and you will be cleansed from all your impurities.”
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