(înapoi la pagina ZOHAR CUPRINS / BESHALACH – click)
70) “If because of the Sabbath, you turn your foot from doing what you wish on My holy day.” Happy are Israel, for the Creator desires them, to cling unto them more than all the other nations in the world. And out of the love for them, He brought them close to Him and gave them the Torah, and He gave them the Sabbath, which is holier than all the other days, and in which there is rest from everything and joy to all. The Sabbath is tantamount to the whole of Torah, and one who keeps the Sabbath, it is as though he kept the whole Torah.
71) “And call the Sabbath ‘a delight,’ the holy day of the Lord ‘honorable.’” It is the delight of everything: the delight of the soul and the body, the delight of the upper ones and of the lower ones. “And call” means that He will invite him, as one invites a guest: with a set table and with a house more in order than on the rest of the days. “And call the Sabbath,” ahead of time, to add from regular to holy. “The holy day of the Lord” is Yom Kippur [Day of Atonement], since Yom Kippur and the Sabbath are one.
72) “From seeking your own pleasure and speaking your own word,” so your speech of the Sabbath will not be as the speaking of a regular day, since that word of a regular day that is spoken on Sabbath rises and evokes a regular word above, and the Sabbath is blemished. One who invites a guest should trouble himself with him and not with another.
73) That word, which comes out of one’s mouth, rises and evokes an awakening above, for better or for worse. And one who sits in delight of the Sabbath must not evoke an ordinary day’s word, since he blemishes the holy day. One who sits in the joy of the King, it is improper of him to leave the King and engage with another.
74) Each day, one must show a deed and evoke awakening below, from what he should evoke. However, on Sabbath, one should awaken only in the words of the Creator and the holiness of the day, and not on anything else, since on Sabbath, there is no need for an awakening from below.
75) When Pharaoh drew near, to make war with Israel, at that time the Creator did not want Israel to evoke an awakening from below at all, since there was an awakening from above because the fathers evoked that awakening from above first, and their merit stood before Him. Thus, the Creator did not want Israel to awaken below at all, as it is written, “The Lord will fight for you, and you will keep silent.” “Keep silent” indeed, and do not evoke what you should not. Here the holy Name is included in the inscribed letters HaVaYaH, which is Rachamim, as it is written, “The Lord will fight for you,” even though HaVaYaH is Rachamim and war is Din.
76) HaVaYaH is Rachamim everywhere. Even though He makes wars and executes Din, that Din is in Rachamim. And here it is written, “The Lord will fight for you,” and no Rachamim appear to be in that Din at all, for it is written, “And not one of them will remain.”
77) Even here, the Din was in Rachamim, since the sea covered them and they died, and afterwards the sea emitted them. The Creator wished for their honor and they were buried in the land. But the land did not wish to receive them until the Creator reached His right hand to her and she received them, as it is written, “You stretched out Your right hand, the earth swallowed them.” For this reason, that Din was in Rachamim.
78) For this reason, the Creator did not want Israel to evoke something in the world below. Had Israel evoked something below, the Rachamim would not have awakened there and the Din would not have been carried out with Rachamim. It is written, “The Lord will fight for you, and you will keep silent,” meaning do not stir up anything because the name of Rachamim must awaken on them so that the Din will be done with Rachamim. Hence, you must not cause any flaw or evoke another thing, meaning Din without Rachamim, since an awakening below would only activate the Din.
79) It is written, “And the Lord will go forth and fight against those nations.” Was this Din with Rachamim? Indeed, the Din was with Rachamim, since their death was not as the death of the rest of the people in the world. Instead, the Creator had mercy on them that they will not be as the death of the rest of the people in the world, who were killed with ease, without sorrow. It is written, “Their flesh will rot while they stand on their feet.” Thus, the Din was in Rachamim.
80) Everywhere, this name is Din in Rachamim, except for one place, where it writes, “The Lord will go forth like a warrior.” Is the Creator like a warrior and not a real warrior? He will change His garments and will wear other garments. In other words, He will change His Midat ha Rachamim [quality of mercy] and wear the clothes of Din, as a man of war He will change his weapons from Rachamim to Din. Thus, in this place, the Rachamim has been changed into Din.
81) Yet, there is more Din here than Rachamim. And yet there is Rachamim in Him, as it is written, “The Lord will go forth like a warrior; He will arouse His zeal like a man of war,” and not like a real warrior, who is all Din. “Like a man of war,” and not a real man of war, who is all Din. Indeed, although He executes Din, He has mercy over His creations, hence “The Lord will fight for you,” indeed, “And you will keep silent,” so you will not arouse only Din. Happy are Israel, whom the Creator has chosen as His lot and His inheritance, as it is written, “For the Lord’s portion is His people; Jacob is the allotment of His inheritance.”
(înapoi la pagina ZOHAR CUPRINS / BESHALACH – click)