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120) Since the day Rabbi Shimon came out of the cave, nothing was hidden from the friends. They looked at the high secrets and were revealed in them as though they were given at that time at Mount Sinai. After Rabbi Shimon died, the fountains of the deep and the windows of heaven were closed. The fountains of wisdom were stopped. The friends were contemplating matters, but they did not stand in them, to know their meaning.
121) One day, Rabbi Yehuda sat by the gate of Tiberias and saw two camels throwing a bundle of precious wool garments off their shoulders. The load of wool garments fell and birds came to the place where the load was to fall. And before the garments reached them, the birds were split [broken].
122) Afterwards, a few birds came and walked on the birds that were split, and stayed on the rock but did not split. They shrieked to the birds, to drive them away from the split birds, and they did not move from them. They heard a voice, the crown over the crowns is in the dark and her master is outside.
123) The order of expansion of the Mochin is in the three points—Holam, Shuruk, Hirik. In Holam, the lights of VAK without a Rosh remain after the splitting of the degree by the force of the ascent of Malchut to Bina, which are lights of Hassadim and right line. Shuruk is the return of half of the degree to its place, and the lights of GAR come in it once more but are regarded as GAR de Achor [posterior GAR], since they are Hochma without Hassadim, which cannot shine. Hence, at the appearance of these GAR, all the lights in the degree freeze and it becomes dark. This is the left line.
Hirik comes to correct the left line so it will mingle and unite with the right line. Hence, it elevates the Masach of Behina Aleph, which extends VAK without a Rosh once more. At that time, the left line surrenders and unites with the right, and Hochma dresses in the Hassadim on the right. By that, GAR de Panim [anterior GAR] come out.
The point of Hirik, the middle line, comes out in three orders—Holam, Shuruk, Hirik—as well. First, the root of Masach de Hirik appears, the Masach de Man’ula [lock], from Tzimtzum Aleph [first restriction], which is the only one to which the left line surrenders. At that time, GAR de Achor immediately disappear from the left line.
However, the disclosure of this Masach still does not make it fit for reception of GAR in the world. Hence, it must be mitigated once more, through the ascent of Malchut to Bina. At that time, the point of Holam of the middle line appears, the mitigated Malchut. And even though she is VAK without GAR, too, these VAK are already suitable for reception of GAR because they are in Masach de Miftacha [key].
After that, the point of Shuruk appears, meaning GAR de Achor and the freezing of the lights, since they are Hochma without Hassadim. Finally, the Zivug on Masach de Hirik in Behina Aleph occurs once more, through raising of MAN, and then the right and left lines unite in each other, Hochma dresses in Hassadim, and GAR de Panim come out. Thus, the point of Hirik, the middle line, must come out on the three points—Holam, Shuruk, Hirik—as well.
Souls that are immersed under the domination of the left line, the point of Shuruk, received the form of camels. They are called “A camel that is carrying a heavy load” because all the sublime degrees that these souls had have been frozen and have grown dark, and they could not enjoy them. Finally, they became a heavy load on them until their only wish was to be rid of them. This is why they are like camels, since a camel, even if it carries all the treasures and fortunes, it will loathe them and they will be a burden to it since it takes no interest in enjoying them.
It is written, “And saw two camels throwing a bundle of precious wool garments off their shoulders,” since he saw those souls—on which the Masach de Hirik appeared—to save them from the domination of the left and to unite them with the right. He saw the souls while they were removing and throwing off themselves the precious wool garments, meaning the degrees that have frozen on them and have become a burden to them. And through the appearance of Masach de Hirik as a root, meaning Masach de Tzimtzum Aleph that brings the left line back to VAK, the precious wool garments fell off them, meaning the degrees of GAR, which have become a burden.
“Birds came to the place” refers to degrees of GAR, which extend from Kelim de Ima, Bina, which the flaw of the falling of the load does not reach. And although the flaw of the falling of the load does not reach them, still, they were split, meaning that the mitigation of the ascent to Bina appeared on them, and this ascent splits the degrees into two halves: KH with lights of NR remain in the degree, and Bina, Tifferet, and Malchut fall below the degree. This is the disclosure of the point of Holam once more in the middle line, by which they are made suitable for reception of GAR once more.
Afterwards, when they received the Katnut of Holam, they became fit for reception of the GAR de Achor, as well, meaning the point of Shuruk of the middle line. This is why it writes, “Afterwards, a few birds came and walked on the first birds that were split,” meaning that the GAR of the new birds was relying on the splitting that occurred in the previous birds, for without their splitting, there would not be disclosure of these GAR of the point of Shuruk. “And stayed on the rock” means that their lights froze once more and they became like a rock, like the nature of the point of Shuruk.
To bring the ZON back from Achoraim, the point of Hirik of the middle line is required, which brings the GAR de Panim back to the souls. It is also a correction that brings to ZA Hassadim in Panim and in Achor. For this reason, at that time, all the Se’arot [hairs] depart from it, from before and from behind. Se’arot are Dinim, from the word Se’arot [“storms,” it’s spelled a little differently here]. This means that the storms and the Dinim must be moved from Rosh ZA from before and from behind, since all the Dinim must be moved from ZA and be given to the Nukva.
Afterwards, ZA and Nukva mate and the Se’arot depart from the Nukva, too, but only from GAR de Panim, the place of Zivug with ZA de Panim. But in her GAR de Achor, all the Dinim remain, to punish the wicked who wish to suck from these GAR de Achor.
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