And You Shall Command

(înapoi la pagina ZOHAR CUPRINS / TEŢAVEH – click)

1) What is the difference between here and all other places? It writes, “And bring near you,” “And you shall speak unto all that are wise-hearted,” “And you shall command the children of Israel,” “And take also the finest of perfumes, of flowing myrrh.” This is not as it is written in all other places, “And you shall bring,” “And said,” “Command,” and “And … took.” Indeed, Divinity is with him, since Divinity is called “You.” When it writes, “And you,” it means to include Divinity in the command and in the speech.

2) The upper light, ZA, and the bottom light, Nukva, are included together in the word, “And you,” since “you” is the name of the Nukva, and the added Vav [“and”] is ZA, as it is written, “And You preserve them all,” relating to ZA and Nukva. This is why it is not written, “And you have brought Aaron your brother,” “And you have commanded the children of Israel,” “And you spoke unto all that are wise-hearted,” since at that time the sun, ZA, was in the moon, Nukva, and everything was shared as one, ZA and Nukva, to be on the artfulness of the work. This is why it is written about them, “And you,” indicating ZA and Nukva. We learn from this that the Creator was present in the craftsmanship of the work of the tabernacle, as it is written, “In whom the Lord hath put wisdom and understanding.”

3) From this we learn that ZA and Nukva were on the craftsmanship of the work of the tabernacle, as it is written, “And you shall speak unto all that are wise-hearted, whom I have filled with the spirit of wisdom.” If it relates to the wise-hearted, it should have said, “Whom I have filled” in plural form. However, “Whom I have filled” concerns the heart, Divinity. This is why it should be said, “Whom I have filled with the spirit of wisdom,” indicating that the sun, ZA, is in the moon, the Nukva, called “heart,” in completeness of everything. And this is why everything, which is ZA and Nukva, was registered in all the places in the work of the tabernacle. But if we interpret their meaning as ZA and Nukva, how do the “And you,” “And you” reconcile with the rest of the text?

4) When He said to Moses to bring the “And you,” meaning ZA and Nukva, nearer to Aaron, it was to unite the Holy Name, “And you,” in him and to bring it closer to him. This is why it is written, “And you shall speak unto all that are wise-hearted,” so he will speak, bring closer, and unite the name, “And you,” meaning ZON, to all the wise-hearted. This so because all of them did not come to do the work of the tabernacle until the spirit of holiness was speaking within them and secretly whispered to them how they were to do it, and then they carried out the work.

This is why it is written, “And you shall command the children of Israel,” meaning that the spirit of holiness implied in the name, “And you,” will command the children of Israel and will shine upon them so they will perform the act with a complete desire. Also, “And take also,” “And bring near you,” and all those “And you” that are written here concerning the work of the tabernacle, it is all done with this meaning, of the name, “And you.”

5) “But You, O Lord, be not far off; O You my strength, hasten to help me.” “And You, O Lord,” where “You” is the Nukva. And the name, HaVaYaH, is ZA. He prays that all will be one, that they will be united in each other. “Be not far off” means that He will not move far off from him, that the upper light, ZA, will move from the lower light, Nukva, since when the upper light departs from the lower light, all the light darkens and is absent in the world. This is so because the world receives only from the Malchut, who is the lower light. If the upper light, ZA, does not shine in her, she has nothing to shine in this world.

6) The Temple was ruined in the days of Jeremiah because ZA departed from the Malchut. And even though it was later rebuilt, in the second Temple, the light did not return to its place as it should. This is why the name of the prophet who was prophesying about it is Jeremiah, from the [Hebrew] letters Yarum [will lift] YaHU [YodHeyVav], which means departure of the upper light above Malchut. Afterwards, it did not return to shine properly in the second Temple. The name Jeremiah indicates that the upper light departed from Malchut and did not return to its place, the Temple was ruined, and the lights darkened.

7) However, Isaiah—whose name is from the [Hebrew] letters Yesha [salvation] YaHU [YodHeyVav]—causes redemption, the return of the upper light to its place, to Malchut, and the building of the Temple. Then, all the abundance and all the lights will return to be as in the beginning. For this reason, the names of these two prophets stand one opposite the other: the name of one is Yarum [will lift] YodHeyVav, and the name of the other is the opposite, Yesha [salvation] YodHeyVav, since the name causes.

Joining the letters to one another causes an act according to their meaning, for better or for worse. This is the meaning of the joining of the letters of the holy names. Also, the letters themselves cause the upper secrets to appear according to the meaning of the name, meaning the letters themselves cause high and holy secrets to be seen in them.

(înapoi la pagina ZOHAR CUPRINS / TEŢAVEH – click)

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