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207) Happy are Israel, for the Creator desires them more than all other nations. And for all the love that He loves them, He raised for them a prophet of truth, a loyal shepherd, and evoked upon him the spirit of holiness more than all the loyal prophets and took him verily out of His own share, from the tithing that Jacob gave of his sons to the Creator, which is the tribe of Levi. And since he was His Levite, the Creator took him and crowned him with several crowns, and anointed him with the holy anointing oil of above. Then He elicited the spirit of holiness from his sons unto the world and girded him with His holy sashes of the great faith, which is Bina.
208) When the time came for Moses the loyal prophet to come down to the world, the Creator took out a holy spirit from the quarry of the good sapphire stone, Malchut, which was concealed in 248 lights and illuminated him. He crowned him with 365 crowns and stood before him, and entrusted him with all that He had. And He gave him 173 keys and crowned him with five crowns, and each crown rises and shines in a thousand illuminating worlds and hidden candles in the treasures of the upper Holy King.
The Zohar explains the Mochin that Moses was rewarded with before he came down to the earth. It is known that the order of the Mochin is that in the beginning he receives VAK without Rosh, Hassadim without GAR. Afterwards, he receives GAR that is discerned as Neshama, then as Haya, and then as Yechida. It is also known that 248 is considered VAK and 365 is considered GAR.
This is why it was said, “The Creator took out a holy spirit from the quarry of the good sapphire stone, Malchut, which was concealed in 248 lights and illuminated him.” By that, Moses obtained Mochin de VAK. “He crowned him with 365 crowns and stood before him” is Mochin de GAR. “And He gave him 173 keys,” meaning the lights of the middle line, which are called “keys” because the right and left lines cannot shine before the middle line comes and opens them.
Then the middle line receives the full measure of lights whose emission it caused in the two upper lines. It receives a hundred lights from the right line, meaning all of its ten Sefirot, since they are light of Hassadim. From the left line, where there is light of Hochma, it receives only seventy crowns and not the GAR de Hochma; hence, it lacks thirty. However, it has integration with GAR, and they are considered as only three. This is the reason why they are 173 keys.
Afterwards he explains Mochin de Haya. It is written, “And crowned him with five crowns,” HGT NH, and each crown rises and shines in a thousand worlds, which are the Sefirot de AVI, where each Sefira is equal to one thousand. Subsequently, he explains Mochin de Yechida, as it is said, “And hidden candles in the treasures of the upper Holy King,” which are hidden and clothed in upper Aba, called “the upper Holy King,” meaning lights of AA, which are Yechida.
209) Then He took him through all the lights in the Garden of Eden and admitted him into His palace and took him through all of His armies and camps. Then everyone were shaken and started and said, “Move away from being near him, for the Creator has awakened a spirit to govern and vex the worlds.” A voice came out and said, “Who is it who has all these keys?” Another voice started and said, “Accept him among you; it is he who is destined to come down among people, and through it, the Torah, the more hidden of all that is hidden, is destined to be given into his hands and to rock the worlds above and below.” Then, everyone were exhilarated and journeyed after him. They started and said, “You have placed a human as our head; we went through fire and through water.”
210) Then the spirit of Moses rose and stood before the King. The open Mem [] rose up and crowned in her crowns, and He crowned the spirit with 325 crowns and deposited the keys in his hands. The Shin [], which implies the three patriarchs, crowned him in three holy crowns, and entrusted all the King’s keys in his hands, appointing him a trustee—to be the trusted one in the House. The Hey rose and was crowned in her crowns and received him from the King.
The upper throne is from Chazeh de ZA upwards, where HGT de ZA are the three legs of the throne, and the Malchut that is there is the fourth leg. The throne itself is Bina. In the three letters, Mem, Shin, Hey [which comprise the name Moshe (Moses)], Mem is the throne itself, Shin is the three legs of the throne, HGT, and Hey is the Malchut, the fourth leg. And Moses was a Merkava [chariot/assembly] for the middle line, ZA. Moses was rewarded with the Bina because he was a Merkava for the middle line, which decides between the right and the left of Bina
It was said that Moses’ spirit rose and stood before the King, for he was a Merkava for the King, ZA. And then the three letters Mem, Shin, Hey, imparted upon him: the open Mem rose and crowned in her crowns, the throne rose and crowned in her Mochin, which appeared and were disclosed through the middle line, which is “Three come out of one,” and crowned the spirit with 325 crowns, in one who is rewarded with three.
And the reason why he is called “325 crowns” is from the words, “And the king’s anger subsided.” This is so because before the middle line decided between the two lines of Bina, there was a dispute between the right and the left. By the decision of the 325, the dispute subsided. And since the 325 was the whole reason for the Mochin de ZA that receives from Bina, he calls them, “325 crowns.” “And I will entrust the keys in his hands,” since the lights of the middle line are called “keys.”
The Shin, which implies the three patriarchs, crowned him in three holy crowns, which are three lines, HGT de ZA above the Chazeh, called “the three legs of the throne.” He entrusted all the King’s keys in his hand, as all the Mochin de ZA in the middle line is called “keys.” He was appointed in trusteeship, to be the house trustee, meaning the general Nukva de ZA is called “house,” and since he received all the Mochin de ZA, he became a trustee, meaning bestowing upon the house, the Nukva. “The Hey rose” means that the Malchut rose above the Chazeh and crowned in her crowns, receiving three lines, HGT de ZA, and becoming a fourth leg to the throne and she received him from the King, meaning that she receives the soul of Moses from the King.
211) When Malchut received him, Moses’ spirit descended in the ships that sail in the great sea, Malchut. Malchut received him to raise him for the King, so he could clothe ZA by receiving the illumination of Hochma and Gadlut from her. Also, she gave him illumination of the left from there, from the great sea in her, weapons to strike Pharaoh and all of his land. On the Sabbath and beginnings of months, she raises him to the King, ZA, and then his name is called by these written letters, Mem, Shin, Hey.
212) At the time when he came out to descend to the land, to clothe in a body from the seed of Levi, 425 candles were established for the king, ZA, and 425 appointed engravings accompanied that spirit of Moses to his place. When he came out to the world, the Hey, Divinity, illuminated before him and the house was filled by her effulgence. At that time, the Creator called in regard to him, “Before I created you in the abdomen I knew you, and before you came out of the womb I consecrated you; I have appointed you a prophet to the nations.”
The name Tav–Chaf–Hey [425] comes out in a Zivug on a Masach that diminishes the upper Ruach, so it can materialize and clothe in a body in his mother’s womb. Then a measure of light that emerges in this Zivug is discerned in it, and this is the 425 candles that were erected for the king. And the forces of diminution that emerge from the Masach are called “425 engravings,” which were entrusted with bringing down the spirit to his mother’s womb, as it was said that they accompanied Moses’ spirit to his place. And after it is established in the seven months of conception, Divinity illuminated upon him. This is as it was said that when he came out to the world, the Hey, Divinity, illuminated before him and the house was filled with her effulgence.
213) At that time, the Creator killed Egypt’s appointed minister, and Moses and the sons of Israel saw it and sang, as it is written, “And Israel saw the Egyptians dead. Then Moses and the children of Israel will sing.”
214) All the praises by which they praised the Creator begin with “Then,” as it is written, “Then Solomon said,” “Then Joshua spoke,” “Then Israel will sing.” Why is this so?
215) All the miracles and great deeds that were done for Israel were when the holy Atik, meaning AA, illuminated in his crowns the illumination of GAR, which brings Bina and TM back to his Rosh. They are engraved and written in the Aleph [], where Yod of the Aleph [top division from the diagonal] is the right line, and the bottom line in the Aleph is the left line, and the line between them is the middle line, which decides. Pierces in the Aleph in the dark means that the middle line in Aleph pierces and diminishes the left line—which is darkness—into VAK de GAR, and then shines to every direction whether in Hochma or in Hassadim.
When the light of the Aleph connects and reaches the Zayin, which is “The sword for the Lord is filled with blood,” being Malchut when she leans to the left, then He performs miracles and great deeds because the Aleph has bonded with the Zayin, and this is the singing. The singing shines to all sides, both to Hochma and to Hassadim, and this is the meaning of “Then Moses … will sing.”
216) “Moses … will sing.” But it should have said, “Moses … sang.” However, this thing is for the future, when he completes that time and complements for the future, when Israel are destined to praise this song in the future. The first righteous are all destined to be revived in a body and to say this song, even though they departed in the upper degrees above and were connected in a knot of the bundle of life, as it is written, “Then Moses and the children of Israel will sing.”
217) “The Lord will set His hand again the second time to acquire the remnant of His people.” “To acquire” is as it is written, “The Lord acquired me at the beginning of His way.” “The remnant of His people” are the righteous among them, who are called “remnants,” as it is written, “But there remained two men in the camp.” They are called “remnant” because the world exists only on those who make remnants of themselves. This is why the righteous are called “remnants,” from the word “remains.”
218) Since they are tied in the bundle of life and delight in the upper pleasure, why should the Creator bring them down to earth? When all those spirits and souls that were in the highest degree were born and came out to the world, the Creator brought them down to earth below. It is all the more so now, since the Creator wishes to straighten what is crooked by showing them the signs and wonders that He will do for Israel. And although they are righteous, it is still written, “For there is not a righteous man upon earth who does good and sins not.” And should you say, “Why should those who died by the counsel of the serpent rise?” The answer is that they, too, will rise and be counselors to the Messiah King.
219) Moses is destined to sing in the future, as it is written, “As in the days when you came out from the land of Egypt, I will show him wonders.” Moses, who saw in the beginning, will see again. This is the meaning of “I will show him.” And then, “Then Moses and the children of Israel will sing this song to the Lord.”
220) This is the song of the queen, Malchut, to the Creator. Any man who says this song everyday, and intends in it, is rewarded with saying it in the future. This is so because there is the past world in it, there is the next world in it, there are ties of faith in it, and there are the days of the Messiah King in it. And all the other praises that the upper and lower say are dependent upon it.
221) “Singing” is in female form [in Hebrew], and “song” is in male form. But this is singing—the queen praising the king, ZA. And Moses said from below upwards, from Malchut to ZA. This is why “singing” is in female form. She sang to the Creator because the King was kind to her. All those oils and lights that were extended, the holy king extended for her. This is why the queen praised him.
222) If the singing of the queen is to the King, why does it say, “Moses and the children of Israel”? The queen is the one who must praise. However, happy are Moses and Israel, for they knew how to praise the King for the queen properly, since she inherited all her strength and might from the King.
223) It is written, “Arise, sing in the night, at the head of the watches.” “Arise, sing” is the assembly of Israel, Malchut. “In the night” means in exile. At night is when Malchut awakens and governs. “At the head” is Yesod, in which the queen is blessed. “The head of the watches” is the Rosh of Netzah and Hod, which is Yesod.
224) This is the Rosh of the Ketarim [plural of Keter] of the king and the Sium [conclusion, end]. With respect to the nine Sefirot of Ohr Yashar de ZA, he is the ending lower one. And with respect to the nine Sefirot of Ohr Hozer of ZA that shine from below upwards, Yesod is regarded as Keter de Ohr Hozer. And since it is the head of the Sefirot of Ohr Hozer, the text refers to it as the “head of the watches.” “The head of the watches” lacks Vav [in the word “watches” in Hebrew], which indicates Malchut. And this Yesod is her Rosh, as it is called, “the head of the bed.” And all is said in the holy, upper King, ZA, Yesod de ZA, as it is written, “This song unto the Lord,” to Yesod de ZA.
225) “This song unto the Lord” is the river, Bina, which comes forth from Eden, Hochma. It is Bina that came out of Rosh de AA, from whom all the oil and Gadlut, and all the Mochin in ZON and BYA emerge. This is evident from the text that follows, “I will sing unto the Lord,” who is the holy, upper King, ZA. This is why it is not written, “I will sing unto Him,” since the previous “Unto the Lord” in this singing for the Creator is Bina and not ZA.
226) “And said, saying ‘I will sing unto the Lord.” “Saying” is for many generations, so it will never be forgotten by them. This is so because anyone who has been rewarded with this singing in this world is rewarded with it in the next world and is rewarded with praising in it in the days of the Messiah King, in the joy of the assembly of Israel in the Creator. When it writes, “Saying,” it refers to that time in the holy land when Israel dwells in the land, meaning in exile, that is, upon Israel’s redemption, meaning “Saying,” in the next world.
227) “I will sing unto the Lord for He is highly exalted.” “I will sing” because they were praising the virtues of the queen. This is why it is written, “I will sing,” in singular form. “Unto the Lord” is the holy king, ZA. “For He is highly exalted” means He rose and crowned in His crowns to elicit blessings and power and might for ascension in everything. “For He is highly exalted,” high in this world and exalted in the next world. He is high at that time, exalted so as to later be crowned in His crowns in complete joy.
228) “The horse and its rider He has hurled into the sea.” The lower government is the horse, and the upper government, to which they cling, is its rider. Both were given into that great sea and the great government to avenge them. And the Creator does not execute judgment below before He does it in their government above, as it is written, “The Lord will punish the host of the high heaven on high, and the kings of the earth upon the earth.”
229) “Hurled into the sea.” That night, a strong Gevura awakened. It is written about it, “And the Lord caused the sea to go back by a strong Eastern wind all through the night.” At that time the queen asked of the king that all those multitude Egyptians below and those ministers above be given into her hands. And they were all given to her, to avenge them, as it is written, “The horse and its rider He has hurled into the sea.” “Into the sea” indicates both in the sea above and in the sea below.
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