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324) “The song of songs that is for Solomon.” When the Creator, Bina, created His world, a desire appeared within Him and He created the heaven, ZA. On His right are Hassadim and on His left, the earth, Nukva, Gevurot. And a desire appeared in Him to establish the day and the night so they would come into a Zivug, as it is written, “And there was evening and there was morning, one day.” He created the angels who are appointed by His grace—and extend from ZA—in the day, and created the angels and the appointees to sing at night, since the singing is illumination of Hochma that is drawn through the Nukva, called “night.”
It is written, “By day the Lord will command His grace,” through the angels appointed over Hesed [grace], “And in the night His song shall be with me,” through the angels appointed over singing. On the right are the appointees over Hesed; on the left, the appointees over singing. And those on the right listen to the singing of the day, the singing of the holy Israel, since Israel sing in the day. Those who sing at night listen to the singing of Israel in the daytime, as it is written, “The friends listen to your voice.”
325) One faction, from the left line, consists of three factions, three lines, and sings at night, as it is written, “She rises also while it is still night, and gives prey to her household.” If the left line is alone and does not comprise all three lines, no singing extends from it. On the contrary, then all the Dinim extend from it.
326) Ten things were created on the first day, among them are the quality of night, Malchut, and the quality of day, Tifferet. It is written about the quality of night, “She rises also while it is still night, and gives prey to her household.” Prey is Dinim, as it is written, “And preys and there is none to rescue.” When it writes, “And a law to her maidens,” law is also Dinim, as it is written, “A statute and an ordinance,” “His statutes and His ordinances,” “For it is a statute for Israel, an ordinance of the God of Jacob.” We learn from this that the quality of Din governs at night.
327) Those who sing at night are ministers who rise above all the singers. When the living, the lower ones, begin to sing, the upper ones add strength to know and to attain all that they did not attain. Heaven and earth, ZON, add strength through this singing, too.
Singing is extension of Mochin of illumination of Hochma, whose root is only from the left line and from the Nukva, called “night,” and extends in the form of a sentence. It was written that those who sing at night are the ministers of all the singers. It is written, “She rises while it is still night, meaning the disclosure of Mochin of illumination of Hochma is called “rising,” and this rising applies only at night, the time of Dinim in the Nukva. It is written, “And gives prey to her household and a law to her maidens,” since prey and law mean Dinim.
It is known that it is impossible for the lower ones to extend Mochin if that Mochin does not first appear in all the Partzufim in the world of Atzilut and BYA that precede them. It was written that when the living begin to sing, the upper ones add strength, to know and to recognize. This is so because when the lower ones begin to sing, which is obtainment of Mochin de Hochma, that Mochin had necessarily been revealed already in ZON and the angels that precede them. In this way, the lower ones add strength and illumination of Mochin in the upper ones.
328) Happy is the one who is rewarded with knowing that song, these Mochin of illumination of Hochma. One who is rewarded with that song will know the matters of Torah and wisdom and will balance and scrutinize and will add strength and might in what was and what will be. In that, Solomon was rewarded with knowing.
329) David had knowledge in it, for he obtained the Mochin de Hochma within reason, hence he established many songs and praises. Through them, he hinted to the future and added strength and might in the spirit of holiness, the Nukva, when she receives spirit from the holiness, Hochma. He knew about the Torah and the wisdom, and he balanced and scrutinized and added strength and might in the holy tongue, the Nukva, when she receives Daat from the holiness, Hochma.
331) Those who sing, the poets above, halted their singing until Levi was born. But since Levi was born, they sang, though it was as yet, incomplete. When Moses was born and Aaron was anointed and the Levites were sanctified, the song was completed and the singers above stood guard.
Reuben, Shimon, and Levi are HGT, three lines, right, left, and middle line. Hence, even when Shimon was born, the left line, from which the singing extends, meaning illumination of Hochma, they still halted their singing because the left line cannot shine for lack of Hassadim. When Levi was born, meaning the middle line that sustains them both and clothes the Hochma on the left with the Hassadim on the right, then Hochma on the left shines, meaning the singing.
However, it is still incomplete, since the middle line itself should be divided into right and left. This is the meaning of the tribe of Levi being divided into priests, on the right, and Levites, on the left. And the Levites, the Hochma in the left line, need to clothe in the priests’ light of Hassadim from the right. And then the Hochma shines in the Levites, meaning that the Levites are sanctified by the priests, since holiness is Hochma. At that time, the singing—the extension of Hochma—is complete, since it extends through the left line in the middle line, the Levites, which are always connected to the priests and are their subjects.
It was written that when Moses was born and Aaron was anointed, Moses separated the tribe of Levi into priests—from the sons of Aaron—and Levites, the rest—meaning right and left. The Levites were sanctified because the Hochma in them clothed in the illumination of Hassadim in the priests. Thus, the song was completed, since it extends from the discernment of the left in the middle line, and not from the actual left line. At that time, the ministers above stood guard in the night shifts, when the angels sing.
332) When Levi was born, they started above and said, meaning Divinity told ZA, “Who would make you like a brother to me,” meaning that you will impart Hochma within me, since with respect to the Hochma, ZON are called brother and sister.
“Who nursed at my mother’s breasts,” for then both of them nurse from Bina and they are on the same degree.
“If I found you outside, I would kiss you,” since illumination of Hochma without Hassadim, externality, asked of him to be able to kiss him and shine from him, even when she is in externality.
“No one would despise me, either,” since in the externality, the Klipot awaken to despise Divinity, as it is written, “Sin crouches at the door,” and she asked that they would not be able to despise her. All that was before the middle line, Levi, prevailed and sustained the two lines, right and left, because of which it, too, inherits those two lines himself, priests and Levites.
The poets below came from the tribe of Levi, after they divided into right and left, priests and Levites, they were all sanctified, meaning that the Hochma in the Levites was sanctified by their clothing in the priests’ Hassadim. And they stood guard, meaning the ministers above, and the angels were sanctified in correspondence with the Levites, friends as one, since the acts of the lower ones complement the upper ones, and then the worlds become one. And one king is over them means that after all these corrections, Solomon came and made a book out of that song of those ministers, and the Hochma [wisdom] was concealed in him.
333) The ministers below are called “Levites” because they accompany and join above as one [Livui means accompanying], and because one who hears the singing becomes accompanying and his soul clings upwards, in the Creator. This is why Leah said, “My husband be joined unto me.” This is why he was called “Levi,” since the whole of the seed of Levi accompanied Divinity in Moses, Aaron, and Miriam, and in all his seed after him. Also, they are the ones that follow the Creator, to serve Him.
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