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112) “My beloved is unto me as a cluster of henna.” A cluster is upper Ima, Bina. As a cluster is decorated for Israel—who eat it—with several leaves and twigs, upper Divinity, Bina, decorates herself, meaning raises MAN to Hochma with several ornaments of eight Kelim—the four letters HaVaYaH and the four letters ADNI—which are ZON.
Israel sacrifice from several offerings, from several types of decorations that she atoned for her sons, and she stands in them before the king, Hochma. Promptly, “And I will look upon it, that I may remember the everlasting covenant,” meaning He mates with her. And Bina gives us of her requests—which she borrows from Hochma for us by those blessings that our sages established in prayer—to ask before the king.
113) During the Zivug of HB, all the Dinim of the lower Divinity, Malchut, Hey–Vav–Hey–Yod ADNI, turn to Rachamim, Yod–Hey Vav–Hey, to keep “Though your sins be as scarlet, they shall be as white as snow,” meaning Yod–Hey Vav–Hey. “Though they be red like crimson,” which is Hey–Vav–Hey–Yod, “They shall be as wool,” which is Yod–Hey Vav–Hey. All of Malchut’s Dinim are whitened by the upper Divinity, from Bina.
114) Divinity, which is Hey–Vav–Hey–Yod, is “The flaming sword that turned every way, to keep the way to the tree of life.” She is called, “The flaming sword that turned every way” because at times she turns to Rachamim and at times to Din; at times she is men and at times she is women; at times she is Din, Hey–Vav–Hey–Yod, and at times Rachamim, Yod–Hey Vav–Hey, since she is from the side of the tree of life. This means that if Divinity conjoins with the tree of life, ZA, which rose to Bina, all the Dinim in her turn into Rachamim. And with respect to the tree of knowledge of good and evil, which is Divinity that is not conjoined with the tree of life, all the Rachamim in her turn into Din, to judge those who breach the words of Torah.
Malchut in Katnut [smallness] is Din. Her Zivug with ZA is considered Hey–Vav–Hey–Yod ADNI, since Hey–Vav–Hey–Yod is reversed HaVaYaH, which shines from below upwards—Yod is in the beginning, below, above it is the first Hey, above it is the Vav, and at the top stands the bottom Hey. This indicates that ZA is VAK without a Rosh and imparts Dinim for the name ADNI, Malchut. Also, the light of VAK de ZA, which imparts from below upwards, is called “female light,” meaning women.
When she mates with ZA de Gadlut that rose to Bina, the Zivug is considered Yod–Hey Vav–Hey ADNI, since direct HaVaYaH indicates bestowing directly from above downwards, at which time ZA is called “the tree of life.” This means that it receives GAR and life from Bina, and this light of ZA is also called “male light,” “men.”
This is why Malchut is called, “The flaming sword that turned every way,” since with the sin of the lower ones, ZON descend from Bina downwards and then there is the Zivug Yod–Hey Vav–Hey ADNI. And when they repent, ZON rise to Bina once more and all the Dinim in her turn into Rachamim, and the Zivug is HaVaYaH ADNI.
115) This tree of life stands in the next world, Bina, in which all the names of the Din are inverted into Rachamim. This is why the next world, Bina, is not like this world, meaning Malchut. This world says about good news, “Blessed is the Good who does good,” and says about bad news, “Blessed is the judge of truth.” The next world is entirely the Good who does good; there is no Din [judgment] there. For this reason, Bina is “The flaming sword that turned every way,” from Din to Rachamim, to give the righteous their reward in the next world. Malchut is “The flaming sword that turned every way,” from Rachamim to Din, to judge with it the wicked in this world.
116) The tree of knowledge of good and evil is like the rod that turns into a snake, into real evil, and not from Rachamim to Din. At times, women turn into female demons and men into male demons. This is why, “And Jacob told Rachel,” and this is why a man should not be with his wife before he speaks with her, lest his wife has turned into a demon, since the flame turns from good to actual evil in the tree of knowledge of good and evil.
And if you ask, “How could Pharaoh’s magicians do what is written, ‘And the magicians did in like manner with their secret arts,’ meaning turn their rods into snakes with their flames?” They could turn because of these turns in the tree of knowledge of good and evil.
Male demons and female demons are the creatures that were created on the eve of the Sabbath, in the twilight, and were not completed. Hence, the unmitigated measure of Din in them is revealed, and they are devoid of the correction of the concealment, as in the degrees of holiness. This is why they are damaging in the world because wherever they cling, they corrupt the correction of the concealment. And the point of unmitigated Malchut of the quality of Din appears there, hence the lights must depart, since the force of Tzimtzum lies on her.
As long as the Mochin de Katnut govern a person, he is always in the sate of overturning. And there are two kinds of turns: from Rachamim to Din or from Din to Rachamim, from good to bad or from bad to good. In the beginning, they turn on a person from Rachamim de Bina into the Din of the left, the freezing of all the lights, to sentence the wicked, who are drawn to these Mochin. Then the upper Zivug is in Yod–Hey Vav–Hey ADNI.
And if they prolong their sin and do not repent, they turn further from good to bad, meaning the Malchut of the quality of Din appears in them, which was hidden in them and is bad. Then the lights depart them because if he is not rewarded, he is bad. This is considered that these men and women, in whom there was the correction of the concealment, has now been turned into male demons and female demons, meaning they lack the correction of the concealment, since the Malchut of the unmitigated quality of Din appears in them, as in the male demons and female demons.
It was written that at times, women turn into female demons and men into male demons. This is why it is written, “And Jacob told Rachel,” since telling is extension of Mochin de Gadlut, meaning that Jacob, ZA, extended Mochin de Gadlut to Rachel, Malchut, so she would not turn into a demon. As long as she was in Mochin de Katnut there was fear that she would turn into a demon, that the correction of concealment would be spoiled in her. This is why it is written that a man must not be with his wife before he speaks with her, lest she has been turned into a demon. This implies to ZA, which does not bestow to the Malchut in a Zivug before it extends Mochin de Gadlut to her, which are called “telling,” as it is written, “The heavens tell.”
It is also called “speaking,” since as long as Malchut is in Mochin de Katnut she might be turned into a demon, that the correction of the concealing might spoil in her as in a demon. Thus, how could the magicians turn their rods into snakes? It is because the correction of the concealment is corrupted in them and the quality of Din is revealed. Hence, they are not worthy even of receiving the life of a snake.
They could turn in these turns of the tree of knowledge of good and evil. In regards to the turning from good to bad and from bad to good, the magicians could temporarily turn their rods into snakes, meaning extend lights of the Klipa of the snake. This is so because they could temporarily conceal their quality of Din and make themselves similar to men and women, but not for long. In the end, it is destined to reappear, and then the spirit of life that they drew from the serpent of Klipa leaves and their snake returns below.
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