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157) How much longer is one given to live in this world? There is no permission to inform this, and one is not informed of this. But Rabbi Shimon was in great joy on the day of his demise, and there was great joy in all the worlds because of the many secrets he had revealed then.
160) And the harsh and terrible day when one’s time to depart from the world arrives, the four directions of the world, HG TM, are in the harsh Din, to sentence the world. Dinim awaken from the four directions of the world, and man’s four elements—fire, wind, water, and dust, which are tied to one another—quarrel and a strife is there between them. They wish to part each to his side: The element of fire in a person to the general element of fire of the world; the element of water in a person to the element of water of the world, and the element of dust in a man to the element of dust in the world, since the four elements of man part upon his death.
161) The herald, the illumination of Hochma from the Zivug of the left, comes out and declares in the upper world, Tevuna, and is heard in 270 worlds—from the Chazeh down, where there are two Sefirot, NH, which are 200, and the two thirds of Tifferet, which are seventy. If he is righteous, all the worlds rejoice toward him, since if he is rewarded, it is good. And if he is not righteous, woe unto that person and to his share, for if he is not rewarded, it is bad.
162) At the time when the herald declares, a flame comes out from the north. It goes and burns in a river of fire—the River of Fire—and spreads to the four directions of the world, burning the souls of the wicked.
163) That flame—the Din of Malchut—comes out. It appears when he is not rewarded, and it is bad. It ascends to Bina, descends in the world, and returns to Malchut. And this flame comes under the wings of a black rooster, who strikes with his wings and calls out in the door between the gates.
The writing explains how the Din of Malchut, which appears in “If he is not rewarded, it is bad,” can blemish the Kelim de Bina. And that flame—which rises to Bina and blemishes it—comes down to Malchut, which is called “a world,” and can blemish the Kelim in her. This flame comes under the wings of a black rooster, who extends from Gevura de Bina, and calls at the gate, in the middle of the two gates—the gates of Bina and the gates of Malchut—since it is standing in the middle, through the integration of Malchut in Bina. Hence, it blemishes both of them. And because of it, both of them are corrected in the midnight Zivug.
164) In the first time, he calls and says, “Behold, the day of the Lord is coming, it burns as a furnace.” In the second time, he calls and says, “For behold, He who forms mountains and creates the wind and declares to man what are His thoughts.” At that time, the man sits and hears his actions, which the witnesses testify before Him, and he is thankful for them. In the third time, when they want to take his soul out from him, the rooster calls out and says, “Who would not fear You, O King of the nations? Indeed it is Your due!”
165) The black rooster, why does he come? Everything that the Creator did in the land implies to Hochma, except people do not know, as it is written, “How manifold are Your works, O Lord! In wisdom have You made them all; the earth is full of Your possessions.” And because they were made in wisdom [Hochma], they are all implied in Hochma.
166) In regards to a black rooster, we learned that there is Din only in a place that is of its kind. Also, black comes from the side of Din, since black indicates to Malchut, who is Midat ha Din [quality of judgment]. For this reason, at midnight, when the north wind awakens, meaning the left line, a flame comes out and strikes under the wings of the rooster, and he calls. It is all the more so with a black rooster, who comes from Midat ha Din—he aims with this intimation more than a rooster of a different color.
167) At a time when the Din awakens on a person, the black rooster begins and calls. But no one knows of it except that person who is going to die. This is so because when a person is going to die, and the sentence to exit the world is on him, the high spirit is added to him to an extent which he never had before.
And since it is upon him and becomes attached to him, he sees what he has never been rewarded with seeing, due to the spirit that was added in him. And when the spirit is added in him and he sees, then he departs from this world, as it is written, “You withdraw their breath, they perish, and return to their dust.” Then it is written, “For man shall not see Me and live.” In their lives, they are not rewarded with seeing. But upon their death, they are rewarded with seeing.
168) When a person dies, he is given permission to see. He sees his kin and his friends from the world of truth, he recognizes them, and they are all engraved in the same form that they had in this world. If a person is righteous, they all rejoice before him and greet him.
169) And if he is not righteous, only those wicked ones appear to him and strike him each day in Hell. Everyone is sad and they begin with “Woe” and end with “Woe,” and the man raises his eyes and sees them as a burnt thing that rises out of the fire, and he, too, begins and says about them, “Woe.”
170) Upon the departure of one’s soul, all his kin and friends in the world of truth walk his soul and show her the place of Eden and the place of the punishment. If he is righteous, he sees his place and rises and sits. And he is refined in the high Eden [delight/refinement] in that world. If he is not righteous, that soul remains in this world until the body is buried in the earth. When it is buried, several litigants hold her until she reaches Dumah, and she is put into the chambers of Hell.
171) All seven days of mourning, the soul goes from the home to the grave and from the grave back to the home, and mourns the body, as it is written, “But his flesh grieves for him, and his soul mourns over him.” She walks and sits in the house, and sees everyone sad, and she, too, mourns.
172) After the seven days, the body becomes what it becomes and the soul enters her place. She enters the Cave of Machpelah and sees what she sees. She enters where she enters until she reaches the Garden of Eden and meets the Cherubim and the blazing of the sword that is in the Garden of Eden. If she is worthy of entering, she enters.
173) Four pillars, which are four angels that extend from the four spiritual elements, HB TM, are available for the soul. One form of hers is in their hands—the clothing, called “the robe of our great ones.” She wears it gladly and sits in the chamber of the lower Garden of Eden for the time that she is sentenced to sit there.
174) A three-color pillar is found in the lower Garden of Eden, the three colors of the rainbow. This pillar is called “The basis of Mount Zion,” as it is written, “And the Lord will create over the whole area of Mount Zion and over her assemblies a cloud by day, even smoke.” And the soul ascends on the pillar to the door of Tzedek [justice], in which there are Zion and Jerusalem, meaning Yesod and Malchut of the Nukva de ZA, which is called Tzedek.
175) If she is rewarded with rising higher than that, her share and lot is rewarded with adhering to the King’s Guf [body], to ZA, since she has already been rewarded with rising to Zion and to Jerusalem, to the Nukva, and the subsequent degree is the Guf of the King, ZA.
And if she is not rewarded with rising higher, it is written about her, “And it shall come to pass that he that is left in Zion, and he that remains in Jerusalem,” the Nukva, “Shall be called ‘holy.’”
And if she is rewarded with rising higher, happy is he, for he is rewarded with the glory of the king, ZA, to be refined in the upper Eden of above, meaning heaven, ZA, as it is written, “Then shall you delight in the Lord.” “In the Lord” means ZA, who is called HaVaYaH [Lord]. Happy is he who has been rewarded with this Hesed, as it is written, “For Your Hesed [grace] is great above the heavens.”
176) But is Hesed above the heaven? After all, it is written, “For Your grace is great up to the heavens,” which means that the Hesed is below the heaven? Indeed, there is Hesed and there is Hesed—an upper Hesed and a lower Hesed. The upper Hesed is Hesed de ZA itself, above the heaven, since the heaven is Tifferet and Hesed comes before Tifferet. And it is written about that, “Your Hesed is great above the heavens.” The lower Hesed, Hesed de ZA, clothes in the Nukva through NH de ZA, as it is written, “The faithful mercies of David,” named after the Nukva, who is called “David.” And it is written about those, “Your grace is great up to the heavens,” since they are below the heaven, Tifferet de ZA.
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