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176) “My beloved is gone down into his garden, to the beds of spices.” “His garden” is the assembly of Israel, Nukva, because she is the bed of spices, for she consists of various spices and scents of the next world, Bina. When the Creator descends to that garden, the Nukva, meaning all the souls of the righteous are crowned there and receive Mochin and illuminations. They all emit scent, as it is written, “[How fair is] the smell of your ointments than all manner of spices,” which are the souls of the righteous, called “spices.” It is after them that the Nukva is called “the bed of spices.” All those souls of the righteous who were in this world, and all those souls that are destined to come down to this world are standing here in this garden, in the Nukva.
177) In the Garden of Eden on the earth, everyone stands in the shape and form in which they were in this world. And this concealment and secret is given to sages. The spirit that descends to people, which is from the side of the female, is always carved in an engraving such as this seal, whose letters are sunken. This is so because the image of the body in this world is protruding outwards and the spirit is carved into its internals. When the spirit spreads from the Guf [body] and rises to the Garden of Eden on the earth, that spirit protrudes in the Garden of Eden on the earth in the shape and image of the actual Guf in this world, since it is always as a seal.
This is so because the light of Hassadim is considered protruding outwards because protrusion indicates two things: 1) That the abundance is so ample that it protrudes outwards. 2) That it is external because it extends from the level of the middle line, which emerges on the Masach de Hirik, the VAK, and the externality.
Protrusion means Tifferet, middle line. And since Malchut extends primarily from the left line of Bina, Hochma without Hassadim, at that time Hochma cannot shine, as well. Instead, it is considered sunken and carved within.
That, too, comes for two reasons: 1) She lacks light because she is sunken and the light cannot shine there. 2) She is considered internality because the illumination of Hochma is GAR and internality, but she cannot shine because of the lack of Hassadim.
When Tifferet and Malchut join, they are complemented from one another because the outwards of the protrusion of Tifferet corrects the inwards of Malchut. Thus, the depression in Malchut is corrected by the Hassadim in the protrusion of Tifferet, and both include Hochma and Hassadim.
The root of the left line is in Bina, and it becomes revealed in Malchut. Hence, both are considered sunken inwards. Tifferet is regarded as protruding because it is middle line and externality. Hence, the three worlds BYA that extend from Bina, Tifferet, and Malchut are imprinted from one another as with a seal, one immersed and one protruding. The world of Beria is depressed, Yetzira is protruding, and Assiya is depressed. So are the NRN of the righteous, which extend from BYA: the Nefesh in Assiya is sunken, the Ruach in Yetzira is protruding, and the Neshama in Beria is sunken.
However, in this world, in the Nefesh and Ruach which clothe a man’s body, the illumination of Nefesh is faint and included in the Ruach. This is because the Ruach is man’s interior and the Guf [body] is his exterior. Therefore, the Ruach is sunken like an imprint, since it is the interior, and the Guf is protruding because it is the exterior. When a man passes away, the body is buried and the Nefesh cannot rise to the Garden of Eden, but remains hovering over the grave near the body, while the Ruach rises to the Garden of Eden on the earth, where there are three degrees, as well, Bina, Tifferet, and Malchut. There, the Ruach clothes in its degree, which is the degree of Tifferet that is there, called “the air of the Garden of Eden,” and for this reason, the Ruach becomes protruding again like the air in the Garden of Eden, Tifferet.
The Ruach clothes a man’s Guf in this world, sunken inwards like the sunken letters in a seal, since it is the interior of the Guf, which protrudes outwardly, as it is considered externality. This is why there is only light of VAK in it. The Ruach, the interior of the body, is sunken. It contains Hochma but it does not shine. When the Ruach spreads from the Guf and rises to the Garden of Eden on the earth, that Ruach is protruding in the Garden of Eden on the earth because it rises there to the Ruach in the Garden of Eden on the earth, meaning the Tifferet that is there. This is the externality of the Garden of Eden, and hence it becomes as protruding.
The Ruachs that rise there have the same form as the Guf in this world, which protrudes. For this reason, a body that is protruding becomes sunken, since it is its internality, and in the Garden of Eden it becomes externality, meaning returns to being protruding.
178) Afterwards she said, “Set me as a seal.” As a seal is carved inwards and what is imprinted from it appears protruding, so is the Ruach. From her side, it is in the exact same manner in this world, which is carved by carving from within. When it expands from the Guf and enters the Garden of Eden on the earth, in the air that is there, when it clings there to the degree of Ruach in the Garden of Eden, it protrudes from that carving in its interior to be portrayed outwards. Then it is portrayed outwards as was the shape of the Guf in this world.
179) Man’s Neshama, which was born from the tree of life, from ZA, is depicted there, above in that bundle of life, Malchut, to delight in the pleasantness of the Lord, as it is written, “To behold the beauty of the Lord and to visit in His Temple.”
180) “And there went a man of the house of Levi.” This is Gabriel, as it is written, “The man Gabriel.” “Of the house of Levi” means the assembly of Israel, Malchut, which comes from the left line, since Gabriel is from the left. “And took to wife a daughter of Levi” means the Neshama.
181) When the Guf of a righteous is born in this world, the Creator calls upon Gabriel, who takes that Neshama that is in the garden, Malchut, and brings it down to the Guf of the righteous who was born in this world. And Gabriel is appointed over it and guards it.
182) But the name of the angel appointed over the spirits of the righteous is “night,” and you are saying it is Gabriel! Of course his name is “night,” since he comes from the left side, and anyone who comes from the left side is called “night.” But in fact, his name is “Gabriel.”
183) “And there went a man” is Amram. “And took to wife a daughter of Levi” is Jochebed. A voice came down and told Amram to mate with her because the time of Israel’s redemption through the son that would be born to them was nearing.
184) And the Creator helped him; Divinity was by their bed, and their intention in adhering together was in Divinity. Hence, Divinity did not move from that son that they bore, to keep what is written, “Sanctify yourselves therefore, and be holy.” When a man sanctifies himself below, the Creator sanctifies him above. As their aim was to adhere to Divinity, Divinity was attached to the very deed that they did.
185) Happy are the righteous whose will is to always adhere to the Creator. As they always adhere to Him, He is always adhered to them and never leaves them. Woe unto the wicked whose will and adhesion are remote from the Creator. It is not enough that they draw far from Him; they even cling to the side of impurity. Amram, who adhered to the Creator, Moses came out of him, for the Creator never moved away from him and Divinity always adhered to him. Happy is he.
186) “And the woman conceived and bore a son, and saw that he was good,” meaning born circumcised. The covenant is called “good,” as it is written, “Say that a righteous is good,” and a righteous is the covenant.
187) She saw the light of Divinity that shone in him. When he was born, the whole house was filled with light, as it is written, “And saw that he was good.” It is also written, “And God saw the light, that it was good.” As that good relates to light, the good here relates to light. It is written about that, “That he was good.” He had everything in him, the light of Divinity and that he was born circumcised.
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