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368) When the Creator appeared on Mount Sinai, when the Torah was given to Israel in the Ten Commandments, each speaking made a sound. The speech, Hochma, produced a sound, Hassadim, the sound divides into 70 sounds, and all illuminate and sparkle before the eyes of Israel. They would see the brightness of His glory eye to eye, as it is written, “And the whole of the people were seeing the voices.” “Seeing” means that Mochin de Hochma appeared in it, vision, although it is actually Hassadim.
369) There were three lines in the voice, and it would testify in each of Israel, telling him, “Assume me over you in so and so Mitzvot in the Torah,” which is the right line. They would say, “Yes.” It would repeat and roll over him, testifying about him and saying, “Assume me over you in so and so punishments in the Torah,” which is the left line. He would say, “Yes.” Then the voice returned and kissed him on his mouth, as it is written, “May he kiss me with the kisses of his mouth,” which is the middle line, GAR.
370) At that time, all that Israel saw, they saw within one light, Malchut, which received all the other lights into it, HGT, and they would covet seeing it. The Creator told them, “The light that you saw on Mount Sinai, which assumed all those colors of lights, and which you longed for—which is the Malchut—you shall receive her and take her to you.” The colors that the light assumes are gold, Gevura; silver, Hesed; and bronze, Tifferet; and they are three lines.
371) Why did King Solomon see, which brought words of love between the upper world, Zeir Anpin, the lower world, Malchut, and the beginning of the praise of love that he introduced between them, “May he kiss me”? Indeed, there is love of Dvekut [adhesion] of spirit to spirit only in a kiss, and a kiss on the mouth, the springing of the spirit and its outlet. When they kiss each other, these spirits cleave to one another and become one, and then it is one love.
372) The kiss of love spreads to the four spirits, and the four directions cleave together, and they are inside the faith, Malchut. And the four spirits rise by four letters, which are the letters upon which the holy name depends, and upon which the upper and lower depend. The praise of the Song of Songs depends on them, and they are the four letters of Ahava [“love,” Aleph–Hey–Bet–Hey]. They are the upper Merkava [chariot/assembly], HG TM, and they are bonding and Dvekut, and the wholeness of everything.
373) The four letters Aleph–Hey–Bet–Hey are four spirits of love and joy of all the organs of the body, without any sadness. It is so because there are four directions in a kiss, each included in the other: the spirit of ZA is included in Malchut, the spirit of Malchut is included in ZA, and when this spirit is included in the other spirit, and the other is included in that, two spirits together are made in each—its own spirit and the spirit of the other that is included in it. Then they unite in one Dvekut, and they are four in wholeness—two of ZA and two of Malchut, springing in one another and included in one another.
374) When their illumination spreads into this world, a single fruit is made of these four spirits, a single spirit that consists of four spirits. It returns, ascends, and breaches firmaments until it rises and sits in the palace of love upon which every love depends. That spirit is also called “love,” and when the spirit rises, it evokes the palace to unite above with the sixth palace, the palace of good will, where there the kisses are.
375) The four letters are for the four spirits, and they are the four letters Aleph–Hey–Bet–Hey, since the spirit of ZA is Aleph, the spirit of Malchut that is included in ZA is the letter Hey, the spirit of Malchut is Hey, and the spirit of ZA that is included in Malchut is Bet. Their fruit is called Ahava [love], since when they unite with one another, ZA in Malchut in the bonding of kisses, they immediately awaken one beside the other—the spirit of Malchut awakens and is included in the spirit of ZA, and the spirit of ZA is included in the spirit of Malchut.
For this reason, the Hey, the spirit of Malchut that is included in Aleph—the spirit of ZA—promptly comes out and unites with Aleph, clinging in Dvekut and in love. And two other letters awaken—Hey, the spirit of Malchut, with Bet, the spirit of ZA, which is included in Malchut—and spirits become included in spirits in the Dvekut of love. These letters Aleph–Hey–Bet–Hey depart from them and come in the ascending spirit, their fruit. This is why love is called by their names and they are crowned in it, and it becomes consisting of these four spirits.
376) When the love goes and rises, the spirit that is born of the four spirits of the kisses that is included in all those four spirits encounters one high appointee, a minister appointed over the 1990 firmaments. He is appointed over fluids that extend from the 13 rivers of pure persimmon that extend from the upper dew. These fluids, the lights of Hassadim, are called “great waters.” When the spirit encounters that minister of the camps, it stands opposite him and cannot detain him. It passes through them in the rivers of pure persimmon until it enters the palace of love.
From the first kisses of ZA and Malchut that consist of four spirits, a single spirit is born that consists of all of them, in which the right and left, ZA and Malchut, are literally one, where just as the left is cancelled and included in the right, the right is cancelled and included in the left. This is why it is called love, since the love of the right to the left is evident, and also the other way around. When this spirit extends to the righteous below, they return and elevate it to the palace of love in the world of Beria so the love will intensify there through bonding with the palace of good will.
The appointed minister, Aketriel, is the Keter of the world of Beria and therefore governs 1990 firmaments, which are HB in Beria, called “thousands,” as it is written, “And I will teach you understanding.” The ten that it lacked for the second thousand is the Malchut de Malchut of Midat ha Din [quality of judgment]. It is lacking and absent in the second thousand, which is Bina, since only the Miftacha [key] governs her, Yesod de Malchut, who also governs the great waters, the manifold Hassadim that extend from the 13 rivers of pure persimmon.
Therefore, since the spirit rises and encounters the minister and his manifold Hassadim under his governance and influence, which are from the right side, it was fitting that the love in him would be cancelled, the love of the left, and he would return entirely to the right, like the great waters. Yet, he stands opposite him, meaning he does not annul before the domination of his manifold Hassadim, and remains in his love for the left, Malchut.
377) At the end of the praise of the Song of Songs, Solomon said about it, “Many waters cannot quench the love.” These many waters are the upper waters that extend from the upper dew, the manifold Hassadim. “Neither will the rivers wash her” are the rivers of pure persimmon, which are 13. All those do not quench the great love from the right to the left. An appointee is an angel, an emissary before the Creator, the master of the camps who ties crowns upon his master, Aketriel, who crowns crowns for his master with the engraved name, HaVaYaH the Lord of hosts.
378) Once the spirit enters the palace of love, the love of upper kisses of ZA and Malchut de Atzilut awakens, as it is written, “And Jacob kissed Rachel,” so the kissing will be of the superior love, as it should be. These kisses are the beginning of awakening of every love, Dvekut, and connection of above. For this reason, the beginning of the praise of this song is “May he kiss me.”
379) “May he kiss me” refers to the one who is hidden in a high concealment, upper AVI, who are called Aba. The kisses depend on the most hidden of all that are hidden, AA, who kisses below, toward the Malchut. There is no one who knows the most hidden of all that are hidden, AA, and he revealed of himself a single fine and hidden light, Aba, who appeared only on one fine path that expanded from him to illuminate to Ima—the light that shines for YESHSUT—and to ZON and to BYA. He is the awakening of all the upper secrets, and he is hidden.
At times he is hidden and at times he is revealed, although he is not revealed at all. The reason why at times he is revealed is to illuminate the Hochma for YESHSUT, but he himself is never revealed because the Yod does not come out of Avir de AVI. The awakening of the ascent of the kisses depends on him, and because he is hidden, the beginning of the praise is in a concealed manner, as he says, “May he kiss me with the kisses of his mouth,” which is a hidden manner.
380) If the kisses depend on Aba, then what does Jacob, ZA, want here? Why does it say, “Jacob kissed Rachel”? But Jacob is the kisser. “May he kiss me” refers to that hidden one above, Aba, but through the upper Merkava [chariot/structure] upon which all the colors depend, and in which they unite. This is Jacob, ZA, the middle line, in which the colors right and left are included, and whose HGT are the upper Merkava, in the Dvekut with which the King, Aba, clings to His son, ZA, as it is written, “What is His name or His son’s name? Surely you know.” Thus, the kisser is Jacob but he extends the kisses from Aba, to whom he clings. This is why it is written, “With the kisses of his mouth,” in a hidden manner, since it refers to Aba, who is hidden.
381) “For your love is better than wine.” The text returns to the sun, ZA. This is why it is written in second person, openly, for he illuminates to the moon, Malchut, from the light of the upper lights. He takes the light of everyone and shines for the moon, and these lights that conjoin in him, from which place do they illuminate? It is from the kept wine, a wine that is the joy of all the joys. And who is that wine who gives life and joy to all? It is the living God, Bina, the wine that gives life and gladness to all, the illumination of Hochma that extends from the left line of Bina that is included in the right.
382) “…than wine” means than the name called HaVaYaH, HaVaYaH filled with the letters Yod, which is 72 in Gematria—70 Sanhedrin and 2 witnesses, and 70 is wine in Gematria. This is the wine of gladness, love, and mercy, and everyone shines, illuminates, and rejoices in that.
383) Rabbi Shimon wept. He said, “Indeed, I know that the high spirit of holiness is pounding in you. Happy is this generation, for there will not be such as this generation until the time when the Messiah King arrives, when the Torah resumes its past. Happy are the righteous in this world and in the next world.”
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