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465) Moses said to Elijah: “Elijah, even an ordinary person who blesses, sanctifies, and unifies the queen has several camps of the queen rising with him, and camps of the King come down upon him. And they are all to keep him and to inform that spirit of several innovations and futures in a dream of prophecy, and several secrets. It is like Jacob, of whom it is written, “And behold the angels of God were ascending and descending on it.” Also, it is written about the camps of the King and the queen, “And he called the name of that place Mahanaim [two camps].” However, the King and the queen themselves do not come down there, unlike the one who repents—the Creator Himself comes down on his spirit.
466) So it is, but in each Mitzva there was your effort to unite the Creator and His Divinity in all the camps above and below, the Creator in His Divinity, and all His camps above and below unite in your spirit in each Mitzva like a prince whose father and mother love him and kiss him. And for their love, they do not believe their camps but guard him themselves.
467) Your spirit [Ruach] is from the side of the middle pillar, ZA, the letter Vav that comprises AVI, which are Yod–Hey. Your soul [Nefesh] is an only daughter on the part of the letter Hey. The lower Divinity, Malchut, does not move from you. And as AVI [father and mother] keep the son, ZA, they also keep the daughter, Malchut, in the upper camps, which are Mahanaim.” Your Ruach is raised in the upper thought, Hochma, as we learn that Israel came up in the thought, which is Yod He Vav He. Your spirit comes up in the thought when he is complete. It is written about him, “The whole of the soul will praise Koh [the Lord],” and in that Nefesh [soul], which is the Hey de HaVaYaH, where the Nefesh ascends along with the Ruach.
468) “Thus says the Lord God, ‘Come wind from the four winds.’” If he consists of four winds, he is called Ruach HaVaYaH. Ruach HaVaYaH is Ruach HB, a spirit of counsel and might, a spirit of knowledge and the fear of God. And if he is whole with four letters HaVaYaH, he ascends in thought, Hochma, and the Cause of Causes crowns him with a crown. In all this glory, your spirit ascends and descends each night, and all the things that appeared to you in Hesed, of which it is written, “And you who cleave unto the Lord your God are alive everyone of you.” You, and not the nations of the world. This is why it is written, “He who sacrifices unto a god other than the Lord alone shall be ostracized.”
469) Happy is the holy nation, which is called “the flock of the Creator,” to offer themselves as sacrifice before Him, as it is written, “But for Your sake we are killed all day long; we are considered as sheep to be slaughtered.” They sacrifice themselves as sheep that are fasting, since the scantiness of milk and blood of the fasting is more important than a sacrifice of beasts, from which the blood and milk were diminishing. And all those inner parts and fat of the offerings were burning all through the night.
470) Happy are those who sacrifice their spirits as offering before the Creator. Each night, when their spirits rise to Him, if he ascends in Torah and Mitzva, in the Torah, which is the ten commandments that were given by the Yod of HaVaYaH—since the number, ten commandments, is from the two letters Hey of HaVaYaH, which are ten in Gematria. In Vav de HaVaYaH, six are the Five Books of Moses with the book Genesis. The five are the ones called “Five Books of Moses,” and he considers the two verses “And it came to pass when the ark set out…” “And when it came to rest…” as a book in itself. Also, there are five books from Exodus onward, and the sixth book is called Beresheet [Genesis]. If it appears in the thought, which is Yod He Vav He, in GAR, in which we learn, “Israel appeared in the thought,” and rose to Keter, where the Cause of Causes is wonderful and covered.
471) Happy is one who ascends in the Mitzvot of Tefillin, in which there are four portions, in which there is the name HaVaYaH. Yod de HaVaYaH is “Sanctify unto Me.” Hey de HaVaYaH is “And it shall be when the Lord brings you.” Vav de HaVaYaH is “Hear O Israel.” The bottom Hey de HaVaYaH is “And it shall come to pass that if you listen.” These are in thought, in GAR, in the Rosh.
Tying the thought to the hand, Divinity, is the hand Tefillin, since Divinity consists of act and speech, of six Sefirot and of thought. She consists of an act, which is the letter Hey, her Malchut, from speech, her Bina, from six Sefirot, her Tifferet, and from a thought, Yod He Vav He HaVaYaH. These are the fourteen letters, as the count of Yad [Yod–Dalet, “hand,” 14 in Gematria], which are her GAR. These Yod–Dalet are implied in four portions and in one box of the hand Tefillin, and in two straps, thus seven. And the two letters Shin on the right and on the left of the box of the Tefillin are nine. With the knot of the strap they are ten, and with the four portions in the hand Tefillin they are fourteen. This is why Divinity is called “the hand of the Lord [HaVaYaH].”
472) “In Your hand I commit my spirit.” The spirit [Ruach] is committed in her for HaVaYaH, and the Creator comes down to him to receive him in the place of Divinity, and the Creator and His Divinity keep him. This causes that in each and every Mitzva, he elevates Divinity to the Creator.
473) The seventy words in the psalm, “May the Lord answer you in the day of trouble,” which imply to the seventy voices that the woman who is in labor pangs makes, seventy voices that Divinity gives, from the affliction of Israel before the redemption. That time is a day of trouble. And why does she cry out? Indeed, there are those in Israel who are proficient in the Torah, and kings on the part of the morning star, Divinity. These are two degrees: morning, and morning star. It is written about them, “In Your right hand there are pleasures forever.” Morning, which is Abraham’s, Hesed, rises more on the day of redemption itself. But the morning star, Netzah, precedes the day of redemption, and Divinity on its part is called “the morning star.”
474) This is why “For the Leader,” written before “May the Lord answer you in the day of trouble” contains Netzah and contains Lamed–Mem, since “For the Leader” [LaMenatzeah], comprises the letters Lamed–Mem Netzah. Netzah is the dominion of the morning star, which is Netzah. Lamed–Mem is Ayin [70] in Gematria, the seventy voices that the morning star cries out over her sons when darkness grows strong over them in exile, the darkness of the dawn in the last seventy years. At that time the verse, “As the pregnant woman approaches the time to give birth, she writhes and cries out in her labor pains, thus were we before You, O Lord,” will come true in Israel. For this reason, because Divinity is in pain with us, we hope unto You, the Lord our God that you will redeem us.
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