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485) “And a river came out of Eden to water the garden.” This river is the flowing of the spring that always comes out and never stops. The whole of the Garden of Eden is watered by the river of that fountain. That river of the holy fountain is called “father” because it flows to nourish the garden.
On the part of their emanation, ZON are unfit to receive the upper light because Malchut de Tzimtzum Aleph [first restriction] governs them. To be fit for reception of the light, Bina raised this Malchut to her, and through this ascent became fit to receive the light. Because of this correction, the name HB in Bina has been changed to AVI, and ZON are considered their children, since they are established and care for the correction of ZON as a mother and father for the children.
Malchut’s first ascent to the place of Bina was in Rosh AA. Due to this ascent, Bina came out of Rosh AA, and this is why AA is called Resheet [beginning/Rosh], as it is written, “And a river came out of Eden.” Eden is Hochma de AA. The river, Bina, came out of the Rosh and became Guf de AA without a Rosh. This was in order to water the garden, to give light to the Malchut, for had it not been for that raising, Malchut would never be able to receive light.
Hochma de AA is called Eden. This is the fountain. Bina, who comes out of it, is called “flowing” and is called “a river.” This Bina is considered a father because she received the Malchut into her and was diminished by her into a Guf, to correct her. For this reason, HB in her is regarded as AVI, since she cares for the correction of the garden, Malchut. This is why she is considered a father.
486) Eden is considered a father because this Eden extends from a place called “naught,” Keter de AA, in which there is no attainment whatsoever. The beginning of the disclosure for the correction of Malchut in Bina was made in Rosh AA, who is called Eden. This is the reason why AA is called Resheet, and this is why he is called “father.” The place from which everything begins to extend is called “you” and is called “father,” as it is written, “For You are our Father.”
487) “Honor your father and your mother.” “Honor your father” is the Creator, ZA. “And your mother” is the Assembly of Israel, Malchut. “Your father,” Et [comes between “honor” and “your” in Hebrew], comes to include the upper Divinity, Nukva, who stands from Chazeh de ZA and above. Simply “Honor your father” and simply “Your mother,” since everything is counted. That is, they imply to both HB and ZON, for Et comes to include all that is above and below, both AVI and ZON.
488) The place from which everything is first extended is called “You.” The one who is hidden and in whom there is no beginning to the giving of the Mochin is called “He,” which is a word for hidden. We call the place from which the beginning of giving of Mochin comes, “You,” and it is called “father.”
489) Indeed, it is all one. “Honor your father” is the Creator, ZA. “And your mother” is the Assembly of Israel, Malchut. It is written, “You are the children of the Lord your God,” that place which is called “sons,” which are ZON. This is why he hid the matter, “Honor your father and your mother” to include everything, AVI above and below, to include in it the plenty that he brings to the life of the next world, and it includes the Creator.
490) Everything is included in the five commandments on the right. The other commandments, on the left, were engraved in those five commandments, five within five. How so? “I am the Lord your God” corresponds to “You shall not Kill.” Those two are included in one law, for one who kills diminishes the likeness and image of his Master, as it is written, “For in the image of God has He made the man.” It is also written, “And on the likeness of the throne, a likeness as the appearance of a man.”
491) It is written, “Whoever sheds man’s blood, by man his blood shall be shed.” One who sheds blood, it is as though he diminishes the likeness and image above. That is, he did not diminish that likeness of the lower one, but another likeness. In the upper man, that flaw comes from the blood that he shed, since it is written, “For in the image of God has He made the man.” This is why they are interdependent, “I am the Lord your God” depends on “You shall not kill.”
492) “You shall have no other gods” corresponds to “You shall not commit adultery.” The adulterer lies in the name of the Creator, which is inscribed in man. Several sins and sentences and punishments depend on that: One who lies in that, lies in the king, as it is written, “They have betrayed the Lord, for they have borne foreign children.” It is also written, “You shall not bow to them or serve them.” They are interdependent: “You shall have no” depends on “You shall not commit adultery.”
493) You shall not take the name of the Lord” corresponds to “You shall not steal.” It is written, “He who shares with a thief hates his own soul; he hears the oath but tells nothing.” Indeed, one depends on the other because it happens to the thief that he swears falsely; one who does this, does that.
494) Remember the Sabbath day” corresponds to “You shall not bear false witness against your neighbor.” Sabbath is called “testimony.” One must testify about what is written, “For in six days the Lord made,” and Sabbath includes everything. It is written, “Let truth be given to Jacob.” It is as written, “And the sons of Israel shall keep the Sabbath.” One who bears false witness lies on Sabbath, which is a true testimony, and one who lies on Sabbath lies in the whole of the Torah. For this reason, “Remember” depends on “You shall not bear.”
495) “Honor your father” corresponds to “You shall not covet your neighbor’s wife.” “Honor your father” means actually your father, for one who covets a wife and bears a son, that son honors another, who is not his father. It is written, “You shall not covet you neighbors house, his field,” and here it writes in regard to “Honor your father,” “On the land which the Lord your God gives you.” This means that the one who gives to you will be yours, and you will not covet another. Indeed, “Honor your father” depends on “Do not covet.”
496) The five other commandments are included in those first five commandments on the right. This is why it is written, “On His right was a fiery law,” for everything was made right. This is why the Torah was given in five voices. All ten commandments were five within five, and five books of Moses corresponding to them.
497) All the Mitzvot [commandments] of the Torah, the sentences, and the punishments were engraved in these ten commandments: purity and Tuma’a [impurity], branches and root, trees and plantings, heaven and earth, seas and deeps, since the Torah is the name of the Creator. As the name of the Creator was engraved in the ten commandments, the Torah was engraved in the ten commandments. The ten commandments are the name of the Creator, and the whole Torah is one name, literally the holy name of the Creator.
498) Happy is one who has been rewarded with her, for one who has been rewarded with the Torah, has been rewarded with His holy name. He has been rewarded with the actual Creator, for “He is One and His name One.”
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