Thought, Speech, Sound

(înapoi la pagina ZOHAR CUPRINS / VAYECHI – click)

768) Thought, which is the concealed Hochma de [of] AA, the beginning of everything, has been concealed in Rosh de AA and does not shine below. When it expands through Bina de AA, which emerges from Rosh [head] de AA and returns to the Rosh, by which the illumination of Hochma expands from Rosh de AA to its Bina, it comes to a place where there is Ruach. The middle line, RuachZA, rises and decides between the two lines of Bina, in the Daat that decides between Hochma and Bina, and it is called Bina and not “concealed Hochma” as in the beginning because now she is illuminating through Bina that returned to the Rosh and became Hochma.

And even though Hochma is still hidden in Bina, the Ruach (Daat), which decides between the right and left of Bina, expanded from Bina to its own place and produced a sound made of fire, water, and wind, which are three lines—north, south, and east. This is so because after ZA rose to decide between the two lines, right and left of Bina, and expanded into three lines of its own, this voice contains all the forces, all the Mochin in Bina, and this voice leads the speech and gives the word, the Nukva, in her correction. It clothes her Hochma in Hassadim and the Hochma in her is corrected and can shine because the voice is sent from the place of Ruach in Bina, the Hassadim in Daat, and comes to lead the word, to utter upright words through the clothing of her Hochma in Hassadim. And this is when the Hochma in her—concealed in Rosh de AA—appears.

769) When you consider these degrees, you will find that the thought, Bina, the voice, and the speech are all one. And the thought is at the start of everything, and there was no separation, but rather it is all one and one connection. The thought connected to the absence, to Keter, and never retired. This is “The Lord is one and His name, One. And it is written about that, “He gives beautiful words.” This is the body, ZA, which clothes Hochma de Nukva in Hassadim and produces beautiful and upright words.

All the degrees through Nukva come to reveal the Hochma in the beginning, the Hochma in Rosh de AA, which cannot shine to the lower ones because it was hidden there. Hence, they are all one degree, only Hochma. Thought is Bina, for the thought, Hochma de AA, first appears in Bina. A thought is a voice, since the Hochma was concealed in the left line of Bina, and the voice, ZA, the middle line, decided between the two lines in Bina and opened the Hochma in her. A thought is speech, and in ZA himself, who received the three lines from Bina, the Hochma still does not shine, as it is the right line. In Nukva, however, the left line, the light of Hochma appears.

It is all one. The thought is the beginning of everything, for all the degrees are one degree, only the illumination of the thought at the beginning of everything, which everyone extends until she is revealed in the Nukva. This is the meaning of the words, “The Lord is one and His name, One,” for the Nukva, who is called “His name,” is the same degree as HaVaYaHZA, who is one with the first thought, who is one with Keter de AA. It is written about that, “He gives beautiful words,” for when she is one with all the degrees through Hochma de AA, connected to Keter de AA, called “absence,” ZA gives and corrects and educes beautiful words in Nukva, uniting voice and speech.

(înapoi la pagina ZOHAR CUPRINS / VAYECHI – click)

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