They Carried – And Cast Him into the Sea

(înapoi la pagina ZOHAR CUPRINS / Chayei Sarah – click)

1) “So they carried Jonah and cast him into the sea, and the sea ceased its raging.” What is the reason that the sea roared at Jonah and the earth, Nukva, did not roar at him? He went abroad, so Divinity would not be over him. It turns out that he fled from the land of Israel, Nukva. Why did the sea grip him when he left, and not the land, from which he fled?

2) The sea is akin to the firmament, and the firmament, to the throne. There are seven firmaments, HGT NHY de ZA. The upper firmament is called MI [the letters MemYod], YESHSUT, and the lower firmament is Malchut de ZA, from whom the Nukva is built, receiving the two letters MI from the upper firmament, which become the letters Yam [“sea,” the letters YodMem] in her. The upper firmament imparts the Hochma in it only to the Nukva; hence, the Nukva received the letters MI in him and became Yam [sea] in her, indicating the Hochma in Nukva.

The sea, Nukva, is akin to the lower firmament de ZA, since her whole construction comes from that firmament. This firmament is akin to the throne, YESHSUT, which is a throne to upper AVI. For this reason, the lower firmament received the letters MI in the throne and became Yam. And the difference between the name Eretz [land] and the name Yam is that the name of Nukva, Eretz, does not specifically indicate the illumination of Hochma in her, but only the blessing in her, but the name Yam of the Nukva specifically indicates the illumination of Hochma in her, from which the prophecy extends.

This is the reason why the sea gripped him and received him in it, since he was escaping the sea, escaping the prophecy, which extends from the Mochin de Nukva, which are considered sea. Hence, the sea roared at him and not the land. And also, they cast him into the sea to bring him back to the prophecy from which he fled.

3) “So they carried Jonah and cast him into the sea.” When they cast him into the sea and drowned him to his knees, the sea calmed. They picked him up and the sea roared. The more they sunk him, the more the sea calmed. Finally, he himself said, “Take me and cast me into the sea.” Promptly, “They carried Jonah, and cast him into the sea.”

4) When he was thrown into the sea his soul departed him, rose to the King’s throne, and was judged before Him. Then his soul was given back to him and he entered the mouth of that fish, and the fish died. Then the fish was revived.

5) When a person climbs to one’s bed and sleeps, each night his soul departs him and is judged at the courthouse of the King. If one is rewarded with survival, the soul is returned to this world.

6) The Din [judgment] is in two ways. One is sentenced neither for the evil that he is intended and destined to do, as it is written, “For God has heard the voice of the lad where he is,” nor for the future. And do not say that one is sentenced only for the good that he has already done. Rather, one is rewarded for the current good and is sentenced for the merits that he is destined to do, for which he is saved although he is currently wicked. This is so because the Creator does good with all people, and all that He does is only to benefit everyone. Hence, He does not sentence a person for the evil that he is destined to do.

This is why one is sentenced before the Creator, for He knows the future. And he brings this saying, that one is sentenced every night, to clarify what he said above about Jonah, that his soul departed and was judged before the Creator.

7) Since Jonah was cast into the sea, it is written, “And the sea ceased its raging.” The upper sea is Nukva, and when the raging calms, it stands.

When there is Din in the world, meaning courthouse, Nukva, it is like a pregnant woman who is having a difficult labor. And when she delivers, the scare calms. Similarly, when there is Din in the world, it is not still and not restful until the wicked are judged. Then it rests and stands still in wholeness, and persists, as it is written, “When the wicked perish, there is joy.”

8) “When the wicked perish, there is joy.” It is written, “Do I have any pleasure in the death of the wicked?” Thus, is there no pleasure to the Creator when sentence is done on the wicked? But here, before the work is done, He has no desire for the death of the wicked. But here, after the work is done, “When the wicked perish, there is joy.”

(înapoi la pagina ZOHAR CUPRINS / Chayei Sarah – click)

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