Come with Me from Lebanon, My Bride

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14) “Come with me from Lebanon, my bride, with me from Lebanon.” This verse is said about the assembly of Israel, which is Malchut. When Israel came out of Egypt and approached Mount Sinai to receive the Torah, the Creator told her, “Come with me from Lebanon,” meaning she came from upper Eden, Hochma, which is called “Lebanon.” “Bride” means complete, like the moon that is completed by the sun with all the light and glittering, which are direct light and reflected light. “[Come] with me from Lebanon,” so that your sons will receive the Torah. This so because prior to Malchut receiving the Hochma, called “Lebanon,” Israel cannot receive the Torah because they lack GAR.

15) “Look from the top of Amana.” “Look” means receive a gift for your children. “From the top of Amana” means from the beginning, when they came with high faith and said, “All that the Lord has spoken we will do and we will hear.” But they were equal with the upper angels, for it is written about them, “Bless the Lord, you His angels, mighty in strength, who perform His word, obeying the voice of His word!” Then the assembly of Israel received a gift, on which it was said, “Look from the top of Amana,” which means additional Mochin.

16) “From the top of Snir and Hermon” is Mount Sinai, to which they drew near and gathered at its foot, as it is written, “And they stood at the foot of the mountain.” “From the lions’ dens” are the sons of Seir, whom the Creator invited to receive the Torah but they did not wish to receive it. “From the mountains of the leopards” are the sons of Ishmael, as it is written, “The Lord came from Sinai, and rose from Seir unto them; He shined forth from mount Pharan, and He came from the ten thousand holy ones,” and Pharan are the sons of Ishmael.

17) What is, “And He came from the ten thousand holy ones”? When the Creator wished to give the Torah to Israel, the camps of upper angels came and said, “O Lord, our Lord, how glorious is Your name in all the earth, whose majesty is rehearsed above the heavens.” They asked for the Torah to be given to them and not to Israel.

18) The Creator told them, “Is there death in you? It is written in the Torah, ‘When a man dies in a tent,’ and ‘If a man has committed a sin worthy of death, and he be put to death.’ Is there sin in you that you need Dinim [judgments]? Is there theft or robbery in you, as it is written, ‘You shall not steal’? Are there women among you, as it is written, ‘You shall not commit adultery’? Is there falsehood in you, as it is written, ‘You shall not bear false witness against your neighbor’? Is there greed in you, as it is written, ‘You shall not covet’? Why do you wish for the Torah?”

They immediately started and said, “O Lord, our Lord, how glorious is Your name in all the earth!” However, it does not say, “Whose majesty is rehearsed above the heavens.” This is why it is said, “And He came from the ten thousand holy ones,” meaning that He came from negotiating with the angels. Then it is said, “At His right hand was a fiery law unto them,” which is the Torah. It is compared to fire because of the Din [judgment] in her, which is why Seir and Ishmael did not wish to assume it upon themselves. And the angels could not receive it because there was no Din in them.

19) When Divinity came down in the exile in Egypt means that when Divinity came down from the place called “Lebanon”—from Bina that returned to being Hochma—into the exile in Egypt, it is therefore written, “Come … from Lebanon,” and not “Rise … to Lebanon.”

Why does he not say about Lebanon, “Rise”? This text is based on the unification of faith, Malchut. It is said, “Come with me from Lebanon, my bride.” Voice, which is ZA, said unto speech, which is Malchut, “With me,” since the voice came to speech and leads it with it to be as one without any separation. This is so because the voice is the whole, since it is light of Hassadim, which exists in all the degrees. Speech, however, is part, the light of Hochma in the left line of Bina, which is only in Malchut. This is why the whole needs the part, since ZA has no GAR except for the light of Hochma in Malchut, and the part needs the whole because the light of Hochma in Malchut shines only when it clothes in light of Hassadim that it receives from ZA, which is the whole.

The voice is incomplete without the speech, and the speech is incomplete without the voice. Hence, “Come with me from Lebanon, my bride,” since the essence of both comes from Lebanon, from Bina. And the meaning of the words, “With me from Lebanon” is that she will come to him for bonding and unification. This is why it is written, “Come … from Lebanon” and not “Rise … to Lebanon.”

20) “Look from the top of Amana” is the throat, Bina, who receives from the palate, Hochma, from which the wind emerges, meaning ZA, to complement everything from the hidden and concealed Lebanon, meaning ZA opens her in the middle line. “From the top of Senir and Hermon” is the Rosh [head] and middle of the tongue, Tifferet. And its Rosh is Daat, which cuts the speech. “From the lions’ dens” are the teeth, Netzah and Hod, and “From the mountains of the leopards” are the lips, which are Malchut. And all those Sefirot of ZA are the perfection in which the speech was completed, meaning MalchutNukva de ZA.

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