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431) “Your wife shall be as a fruitful vine.” As long as the woman is inside the house and does not come out, she is chaste and fit for delivering proper sons. As a vine is planted only in its kind and not in another kind, a proper woman would not plant, meaning bear sons from another man. As there is no grafting from another tree in a vine, a proper woman would not even receive coupling from another.
432) See her reward: “Your children are as olive plants.” As the foliage of olives is perennial and they are always tied to the tree, “Your children are as olive plants around your table,” always tied to you.
433) Afterwards, it is written, “Behold, for thus shall the man who fears the Lord be blessed.” As long as Divinity was chaste in her proper place, “Your children are as olive plants.” Those are Israel when they are in the land of Israel. “Around your table” means when they eat and drink, offer sacrifices and rejoice before the Creator, and are blessed in upper and lower paths.
434) Once Divinity departed her place, Israel were exiled from their Father’s table and came among the nations. They cry out all day and there is no one to watch over them but the Creator, as it is written, “And yet for all that, when they are in the land of their enemies, I will not reject them.” Yet, we see how many great sages died by harsh verdicts. And all that was because of the punishment of the Torah, for Israel did not keep while they were in the land of holiness.
435) “Because you did not serve the Lord your God with joy.” When the priests would offer sacrifices and offerings, it is with joy. “And with gladness of heart,” are the Levites, and “By reason of the abundance of all things” are Israel, who were in the middle, between the priests and the Levites and received blessings from both sides, from the right and from the left.
436) “You shall multiply the nation, you shall increase their gladness” are the priests. “They will be glad in Your presence as with the gladness of harvest” are Israel, whom the Creator blesses with the crop of the field and they give tithing from everything. “As they rejoice when they divide the spoil” are the Levites, who receive a tithing from the barn.
437) “You shall multiply the nation” are Israel, upon whom there is the faith of the Creator as it should be. This is the middle line that contains the two lines—right and left. “You shall increase their gladness” is the degree of the upper Rosh [head], Hesed that has become Hochma, to which Abraham adhered when he is considered great and there is joy in him, meaning right line, Hesed.
438) When they rise to cling unto You in the two discernments:
- “As with the gladness of harvest” is the assembly of Israel, Nukva, who was happy with his harvest, meaning the left line, since the harvesting of the field is from the illumination of the left. Also, harvest means the desired goal from the work of the field. When it says, “In his harvest,” it means that her husband crowns in her and she does not crown with her husband.
- “As they rejoice when they divide the spoil,” meaning as the rest of the armies and Merkavot [structures] below Nukva rejoice when they divide the spoil and devour prey at the Rosh [head] of everything, referring to the upper Rosh to which Abraham adheres, the right line, Hesed.
This is the meaning of the words, “You shall multiply the nation”; he multiplied and enhanced Israel. “You shall increase their gladness” is the right line, meaning the upper Rosh. And Israel rejoice before You in two discernments, in the right and in the left, since they are the middle line, which consists of both lines: 1) “As with the gladness of harvest,” which is the left line, and 2) When Israel are glad, as the armies of angels in BYA rejoice when the upper Rosh divides the spoil and prey, at which time all the lower ones in BYA receive.
439) “It is time for the Lord to do; they have broken Your law.” “Time” is the assembly of Israel, the Nukva, who is called “time,” as it is written, “He shall not enter at any time into the holy place.” It is written, “To keep you from a strange woman,” and “And offered strange fire before the Lord.” In other words, the Nukva de [of] Klipot, too, is called “time,” for she is a strange woman, a strange fire. This is why he says, “He shall not enter at any time into the holy place,” except at a time of holiness. Nukva is called “time” because she has a time and date for everything, to draw near the light and to properly bond with ZA, as it is written, “As for me, let my prayer be unto You, O Lord, in an acceptable time.”
440) “For the Lord to do,” as it is written, “And David got him a name,” meaning he corrected the Nukva, called “a name.” Similarly, anyone who engages in Torah is as though he acted and corrected that time, the Nukva, bonding her with the Creator. And the need to work to correct the Nukva is because “They have broken Your law.” If they had not broken Your law, there would never have been separation of the Creator from Israel, since the unification of the Creator and His Divinity would never have stopped.
441) It is written, “I the Lord will hasten it in its time.” “In its time” has the letters of “In the time of God” [in Hebrew], meaning at the time when God, Nukva, will rise from her dust. Then, “I will hasten it,” meaning she will rise from the dust of exile with My power and not with her own. And yet, the assembly of Israel was in exile one day and not more. A day of the Creator is a thousand years, as it is written, “For a thousand years in Your eyes are but as yesterday.” This refers to the fifth millennium, since the fourth millennium was incomplete, as it lacked 172 years because the ruin was in the 3,828.
442) When the assembly of Israel was exiled from her place, the letters of the Holy Name were seemingly separated, the Hey was separated from the Vav in the name HaVaYaH. And because they were separated, it is written, “I was dumb with silence,” since the Vav had parted from the Hey and the voice was not there, and then the speech was dumbed.
ZA, the Vav of HaVaYaH, is called “voice.” The Nukva, the bottom Hey of HaVaYaH, is called “speech.” And since the Nukva, Hey, was parted from the Vav, she remains as voiceless speech. This is why the writing says about the time of exile, “I was dumb with silence.”
443) For this reason, she lies in the dust of exile all through that day of the Hey, the fifth millennium. And even though she went to the exile prior to the arrival of the fifth millennium, since the Temple was ruined on the fourth millennium, because it is not a complete millennium, it is still not taken into account.
444) At the arrival of the sixth millennium, which is Vav—Yesod, the filling of the Vav, which is ZA—the Vav will raise the Hey, Nukva, at the time of six times ten. And the Vav rises in the Yod from the name HaVaYaH, which is Hochma, and then Vav descends and imparts in the Hey.
The redemption will be when ZA permanently receives complete Mochin from Hochma and gives them to the Nukva. And ZA is the Vav de HaVaYaH, after his six Sefirot HGT NHY, where the GAR, which are KHB, are missing. And even though he has Mochin de GAR, he still lacks KHB. Rather, only his HGT rise and clothe KHB and become HBD. However, they are still not real GAR. And it turns out that even when he has GAR, he does not have more than VAK, although it is considered that each of its six edges has obtained GAR, and this is the number sixty that is considered GAR in each of its tips.
There are four kinds of Mochin—Ruach, Neshama, Haya, and Yechida. Mochin at the level of ZA is called Ruach, Mochin from Bina are called Neshama, Mochin de Hochma is called Haya, and Mochin de Keter is called Yechida. Similarly, in each of these four, there are the four above-mentioned kinds of Mochin. In terms of numerals, Mochin de Ruach are considered tens, which are sixty, since the Sefirot of ZA are tens, Mochin de Neshama are hundreds, six hundred, since the Sefirot of Bina are hundreds, and Mochin de Haya are thousands, which are six thousand.
ZA, which is called Vav, will raise the Hey, the Nukva, at the time when he has permanent Mochin de GAR, which are considered six times of ten, meaning that each of its ends attains GAR and becomes ten. And with respect to the actual Sefirot, they are only HGT NHY that lack GAR. But this is only when the Vav, ZA, receives Mochin from the Yod de HaVaYaH, from Hochma, whose Sefirot are from thousands, and it will be in the number six thousands, when each end of his VAK has obtained Hochma, which is a thousand. Then the Vav will impart these Mochin de Hochma to the Hey, Nukva, and will raise her from the dust of exile.
However, there is no need for a complete six thousand because the Hochma herself divides into NRNHY, as well. And when he obtains Neshama from Hochma—the number six hundred, from the sixth millennium—the gates of wisdom will immediately open.
445) When the Vav, ZA, is completed from ten six times—which is GAR de Ruach that each end of the VAK obtains, and which are considered Ruach of Hochma now in the sixth millennium, which is Hochma—they are in the number sixty, raising the Nukva from the dust. And in each sixty in the sixth millennium the Hey strengthens and rises in her degrees to grow stronger. And in the six hundredth year of the sixth millennium, when each end obtains Mochin from Bina—whose numerals are hundreds, which are six hundred who are now Neshama de Hochma, Bina de Hochma—the gates of Hochma will open above and the fountains of Hochma below. Then the GAR de Bina are regarded as the gates of Hochma and the ZAT de Bina as the fountains of Hochma, and the world will be corrected so as to enter the seventh millennium, which is the perfection of Malchut herself, the Sabbath. It is like a person who corrects himself on the sixth day when the sun sets, to enter on the Sabbath.
446) But this is a longer time than they said—that the exile of the assembly of Israel was only one day and not more, as it is written, “He has made me desolate and faint all the day.” This relates to the day of the Creator being a thousand years and to the letters of the Holy Name HaVaYaH, and in the years of the world and in the days of creation, and it is all one.
447) Then the rainbow will be seen amongst the clouds in bright colors, like a woman adorning herself for her husband, since a rainbow is the Nukva, as it is written, “And I will see it, that I may remember the everlasting covenant.” However, “And I will see it” means with bright colors, since prior to redemption there are only three colors in the rainbow—white, red, and green—which is Yod–Hey–Vav, with her own essence lacking there. But at the time of redemption, all four colors will shine in the rainbow, since her own essence will shine equally with the three colors of ZA, as it is written, “And the light of the moon shall be as the light of the sun.”
448) Then it is said, “That I may remember the everlasting covenant.” The everlasting covenant is the assembly of Israel, the Nukva, which is a covenant.
449) When the Vav, ZA, awakens to the Hey, Nukva, high signs will come to the world and the sons of Reuben will wage wars throughout the world. Then the Creator will raise the assembly of Israel from the dust of exile and will remember her.
450) And the Creator will be with her in exile in the sixth millennium, counted as Vav–Yod–Vav, meaning multiplying the letter Vav with its filling, Yod, and then multiplying the filling—Yod [ten]—with the letter Vav [six], so the six times filling of Yod turns the Vav into sixty, and Yod [ten] times Vav, which is sixty makes the Vav six hundred, six hundred in the sixth millennium. And then the world, which is Nukva, will rise and be counted, to avenge. And he who is lowly will rise.
451) It is explained by the letters of the name HaVaYaH, and we need not evoke calculations and other soothsayers that are not in the letters. It is written, “Then shall the land be paid her Sabbaths,” which is the Vav, meaning that this desire will not appear to the land, the Nukva, but only the Vav’s perfection, as it is written, “Then will I remember My covenant with Jacob,” with the Vav. And it is a Vav [with two Vavs] because when you say Vav, another Vav is heard within it. The first Vav implies Jacob, Tifferet, and the second Vav implies Yesod de ZA, which is the Vav in Jacob. In other words, in the Jacob with Vav there are Tifferet and Yesod, which are one. This is why the writing says, “Then I will remember,” and afterwards, “And I will remember the land,” the assembly of Israel, Nukva.
First it said, “Then I will remember My covenant with Jacob, and also My covenant with Isaac, and also My covenant with Abraham.” It was enough to finish with, “And I will remember the land,” so why does he end with, “I Will remember; and I will remember the land”? It teaches us that first ZA must receive its own completeness, which is the Vav, Abraham, Isaac, and Jacob. This is why it is written about him in particular, “I Will remember,” and then, “And I will remember the land.”
This is so because the Vav will raise the Hey, and the Hey will obtain her own perfection, too. “Be paid” means that the land will reconcile with the Creator and He will raise her, as the Tav of Teratze [reconcile] was punctuated with Tzere and the Reish was punctuated with Kamatz. This is so because we should not interpret the desire as being in the Nukva herself, for it does not depend on her desire, but on the will of ZA.
452) However, one day, when the friends were speaking of the time of exile, it is certain that all is hidden and concealed before the Creator, and all is present and revealed in the letters of the Holy Name. This is because the exile, the concealment, was revealed to us by Rabbi Yisa in these letters. And now redemption has been revealed in these letters, that it depends on the completeness of the Vav of the name HaVaYaH.
453) Even when Sarah was absent, she was not absent from this degree of counting, which is the Nukva, the bottom Hey of HaVaYaH, but only from the Vav, as it is written, “And the Lord remembered Sarah.” This is so because HaVaYaH implies He and His courthouse. He is ZA, the Vav, and His courthouse is the Nukva. Thus, even remembering Sarah was in the Vav of HaVaYaH, since everything is in the Vav and everything is included in it, that is, everything is hidden in the Vav and everything appears in it, for everything appears by the perfection of the Vav. This is so because in everything that is concealed, He reveals all that is hidden, and one who is revealed will not come and reveal what is concealed.
Man is created in utter wickedness and lowliness, as it is written, “When a wild ass’s foal is born a man.” And all the vessels in one’s body, meaning the senses and the qualities, and especially the thought serve him only wickedness and nothingness all day. And for one who is rewarded with adhering unto Him, the Creator does not create other tools instead, to be worthy and suitable for reception of the eternal spiritual abundance intended for him. Rather, the same lowly vessels that have thus far been used in a filthy and loathsome way are inverted to become vessels of reception of all the pleasantness and eternal gentleness.
Moreover, each Kli whose deficiencies had been the greatest has now become the most important. In other words, the measure that they reveal is the greatest. It is so much so that if he had a Kli in his body that had no deficiencies, it has now become seemingly redundant, for it does not serve him in any way. It is like a vessel of wood or clay: the greater its deficiency, meaning its carving, the greater its capacity and the greater its importance.
And this applies in the upper worlds, as well, since no revelation is dispensed upon the worlds except through concealed discernments. And by the measure of concealment in a degree, so is the measure of revelations in it, which is given to the world. If there is no concealment in it, it cannot bestow a thing.
This is the meaning of the Vav in the name, HaVaYaH. It is ZA, whose Mochin are always in covered Hassadim and are concealed from the illumination of Hochma. This is why it will reveal the complete redemption, as it is written, “The Vav will raise the Hey.” This is so because the measure of concealment and covering in it will determine the measure of its revealing in the future. And the bottom Hey of HaVaYaH, the Nukva, where the Hassadim appear, and all the discernments of disclosure of Hochma in the worlds come only from her. And since there is no concealment in her, she cannot reveal what is concealed, meaning redemption. And although there are other concealments in the Nukva, they are nonetheless insufficient for this great disclosure of the complete redemption, since by the measure of this revelation, so must be the measure of the concealment.
454) How long should we be in exile until that time? The Creator made redemption completely dependent on whether they repent. Thus, they will be rewarded or not rewarded with redemption by whether or not they repent, as it is written, “I the Lord will hasten it in its time.” If they merit, they will repent, and “I will hasten it.” If they do not merit, they will not repent, and “in its time.”
461) Even though it is written about Abraham, “And Abram journeyed, going and traveling toward the South,” and all his journeys were to the south, right, Hesed, and he was tied to it, he still did not properly rise to his place until Isaac was born. When Isaac was born, he rose to his place, to the north, the left side, and Abraham partook with him and they became tied to one another. By their mingling and partaking in one another, both were completed.
462) This is why Abraham called him Isaac, to thus incorporate water in fire, meaning Abraham’s quality, which is water, in the quality of Isaac, fire. It is written, “And Abraham called the name of his son that was born unto him, whom Sarah bore to him, Isaac.” Why the precision of saying, “That was born unto him”? It is to teach us that Isaac, who is fire, was born from Abraham, who is water, and this is why they were mingled in one another.