(înapoi la pagina ZOHAR CUPRINS / TRUMA – click)
26) “From the trees of the Lebanon” are the six days of creation, where each day arranges in this sedan chair the order that is appropriate for it. Each quality of HGT NHY de ZA that was complemented by Bina emanates one part in the building of Malchut, who is called a “sedan chair.”
The first order extends from the right side, Bina. It is the first hidden light and was taken from the right side of ZA and entered the sedan chair through one Yesod and uses it. Afterwards, the sedan chair elicits one form that is appropriate for this light—the sedan chair’s quality of Hesed, as it is written, “‘Let there be light,’ and there was light.” Since God said, “Let there be light,” why does it write, “And there was light”? Indeed, this light elicited another light, and this is the first day of those trees of Lebanon.
27) The second order extends from the left side of Bina. It is the separation of water by extension of strong fire, and was taken from the left side of ZA, entering the sedan chair and using it, dividing between the water on the right side and the water on the left side. Afterwards, the sedan chair elicited one form and the quality of Gevura of the sedan chair was built, as it is written, “[Divided] the waters which were under the firmament from the waters which were above the firmament.” This is the second day of those trees of Lebanon.
28) The third order extends from the middle side and from the right side, the third day, the quality of Tifferet de ZA, the middle line, which makes peace in the world—between the two lines, right and left, from which fruits extend to all. It uses the sedan chair and brings forth a kind for its kind, a kind that does many deeds, as a kind that is worthy of Him. These are all the grasses, the herbs, and the trees in several forces, and its form remains in the sedan chair, and the sedan chair elicits a kind that is just like it, emerging from the middle line. Thus, the quality of Tifferet of the sedan chair is built. This is the third day, consisting of two sides—right and left—of these trees of Lebanon.
29) The fourth order extended and illuminated the light of the sun to the sedan chair, within its darkness, and entered it to illuminate. It does not make use of it, building only the Achoraim of the sedan chair, its darkness, until the fifth day, when her face and her root from the Chazeh down are established. At that time the sedan chair brought forth the use of the illumination, which entered her on the fourth day, and the sedan chair elicits precisely such as that light. By that, that quality of Netzah of the sedan chair is built, and this is the fourth day of these trees of Lebanon.
30) The fifth order extends one extension of the swarming of the waters, and makes use to elicit light from the order of the fourth day, using the sedan chair in the way of the fifth day, eliciting many kinds after its kind precisely like it. This day of the trees of Lebanon did more using than on all other days because it corrected the quality of Hod in the sedan chair with Dinim that are mitigated in Bina. Everything is suspended until the sixth day, when the sedan chair brings forth all that was hidden in it, as it is written, “Let the earth bring forth living creatures after their kind.” This is the fifth day, one day of these trees of Lebanon.
31) The sixth order is a day that set up this whole sedan chair. There is no correction or power to the sedan chair except through that day, Yesod de ZA, since the sedan chair does not receive anything from the upper ones unless through Yesod de ZA. When that day came, the sedan chair was set up in several spirits, in several souls, in several comely maidens, which are seven palaces that serve the Malchut, those who are worthy of dwelling in the King’s palace. Yesod, too, was established in the beauty of all the days that preceded it, since Yesod includes all five days HGT NH, and established them in one craving, willingly, gladly, and in correction above and below.
32) Then the sedan chair was sanctified with high sanctities and crowned itself with its crowns until it rose in the ascent of the crown of rest, and it was called “the upper name,” “the holy name,” “Sabbath.” The rest of all is the lust of all, the Dvekut [adhesion] of all, of above and of below together. Then it is written, “King Solomon has made him a sedan chair from the trees of Lebanon.”
33) One who is rewarded with a sedan chair is rewarded with everything. He is rewarded with resting in peace in the shade of the Creator, as it is written, “In his shade I delighted and sat.” And now that I am sitting in the shade of this rest, we should regard that we are sitting only in the shade of the Creator, inside that sedan chair. We should crown this place with high crowns until the trees of that sedan chair awaken and come to us with another shade.
Now the sedan chair is set up with Malchut that is mitigated in Bina. It follows that the shade is not of Malchut herself, but of Bina, of the trees of Lebanon. But at the end of correction, Malchut herself will be corrected and will not need Bina’s mitigation, and then we will sit in the shade of Malchut herself; we will sit in the shade of the sedan chair itself.
(înapoi la pagina ZOHAR CUPRINS / TRUMA – click)