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313) “The song of songs, which is Solomon’s.” King Solomon evoked this singing when the Temple was being built, and all the worlds were completed above and below in one wholeness. This song was said when the Temple was being built. It was said in whole when the moon, Malchut, was completely full, and the Temple was built the same as above. When the Temple below was built, there was no joy before the Creator as on that day since the day the world was created.
314) The tabernacle that Moses made in the desert, so that Divinity would come down to earth, on that day, another tabernacle was established above, the tabernacle of the boy Matat, and not higher. The tabernacle is the construction of Malchut in the value of Mochin de VAK, and the Temple is the Malchut in Mochin PBP [Panim be Panim (face-to-face)].
When Malchut is in Mochin de VAK, Matat guards her. Hence, at that time she is called “the tabernacle of Matat.” When the first Temple was built, another first Temple was built with it, Malchut, in the degree of Bina, and existed in all the worlds, illuminating for all the worlds. The world was perfumed and all the upper locks were opened to shine, and there has never been joy in the whole world as on that day. Then the upper ones and lower ones started and sang the Song of Songs, the singing that the players play to the Creator.
315) King David said, “A song of ascents.” King Solomon said, “The song of songs.” What is the difference between them? Does it mean that it is all one? Of course it is all one, but in the days of King David, not all the players were set up in their places to play properly, as the Temple has not been built yet. This is why they were not established in their place above, since as there are corrections of watches in the earth, so there are in the firmament. They stand one opposite the other, and the watches below have not yet been fully established because the Temple has not been built.
316) On the day when the Temple was built, the watches were established in their places, and the candle, Malchut—which was not illuminating—began to illuminate. Then the singing of the Song of Songs was established for the upper King, the King that peace is His, ZA, and this praise is higher than all the first praises. The day when this praise was revealed in the land, that day was complete in everything, hence the Song of Songs is the holy of holies.
317) It was written in the book of Adam HaRishon, “On the day when the Temple is built, the fathers will evoke singing above and below.” This is the reason why we find a Shin of big letters in Shir ha Shirim [Song of Songs], for her three branches indicate the three patriarchs. These patriarchs are the ones who evoke the song. They do not play, for only Malchut plays, but they evoke upward the song of those great songs that are appointed over all the worlds, the song of Bina.
318) On that day the complete Jacob came and entered the Garden of Eden with joy to his place. Then the Garden of Eden, Malchut, begins to play and all the perfumes in the Garden of Eden play. Who caused that singing and who told her? Jacob caused it, for had he not entered the Garden of Eden, the Garden of Eden would not have said singing. Thus, Jacob caused it, and the Garden of Eden, Malchut, told her.
319) This singing is the singing that is the whole of the Torah, a singing to which upper and lower awaken. It is a singing that is as it is above, that is the upper Sabbath, Bina, a singing by whose merit the upper holy name, Malchut, is crowned. Therefore, it is the holy of holies, since all its words are in love and joy of all, since the cup of blessing, Malchut, is placed in the right, in Hassadim, for because it is placed in the right, all the joy and all the love are found, and this is why all its words are in love and joy.
320) When this right is regressed, as it is written, “He has drawn back His right,” then the cup of blessing, Malchut, is placed in the left—where there are the Dinim—for lack of Hassadim. When it is placed in the left, the upper ones and lower ones begin to lament for her. They say, “Eicha [how],” which is the letters of Ey Koh, meaning Ey [no] Kos [cup] of blessing, which is Malchut, who is called Koh. It is so because the high place in which she sat, the place of Bina, has been denied and taken from her. For this reason, all the words in the Song of Songs from the right side are love and joy. Eicha, which lacks the right and only the left is present, all its words are grievance and lamentations.
321) Thus, every gladness, joy, and song are from the left side. This is why the Levites, who are from the left side, play songs. And how can you say that it is Dinim and lamentations? Indeed, every joy that is on the left side is found only when the right clings to it, when the Hochma in the left dresses in the Hassadim on the right. And when the right awakens and clings to it, the joy in the right does good and soothes the anger on the left, since all the anger and the Dinim on the left are due to lack of Hassadim, which are on the right. And when the anger subsides and there is joy on the right side, complete joy comes from the left because once it clothes in Hassadim, the Hochma on the left illuminates, as well, and then the joy is perfect.
322) When the right is absent, the anger on the left increases because the right does not appease and does not do good or rejoices. Then it is said, Eicha [how], which is the letters of Ey Koh [where is Koh], for what shall become of the cup of blessing, called Koh, for it sits on the left and the anger increases and does not subside? Indeed, grievances, lamentations awaken.
323) But of course the cup of blessing has already been placed in the right and given to the Song of Songs. Hence, all the love and all the joy are present. For this reason, all his words are with love and joy, which is not so in all the songs in the world. This is why this singing awakened on the part of the fathers.
324) On that day when this singing was revealed, Divinity came down to the earth, as it is written, “And that the priests could not stand and minister” because “The glory of the Lord filled the house of the Lord.” On that very day the praise of the Song of Songs was revealed, and Solomon said it in the spirit of holiness.
325) The praise of the singing of the Song of Songs is the whole of the Torah, the whole of the act of creation, the whole of the patriarchs, the whole of the exile in Egypt, and Israel’s exodus from Egypt, and the song of the sea, “Then Moses sang.” It is the whole of the Ten Commandments and the keeping of Mount Sinai, and includes from the time when Israel walked in the desert until they arrived in the land and the Temple was built. It is the whole of the crowning of the upper holy name with love and with joy, the whole of Israel’s exile among the nations, as well as their redemption, the whole of the revival of the dead through the day that is a Sabbath for the Lord—the day that is all Sabbath for the future, what it is, what was, and what will be afterward, on the seventh day in the seventh millennium, when it is a Sabbath for the Lord. It is all in the Song of Songs.
326) Anyone who utters a verse from the Song of Songs and says it in an alehouse, the Torah wears a sack, ascends to the Creator, and says before Him, “Your sons have made me a mockery in the alehouse.” Indeed, the Torah ascends and says so, and this is why one must take care and make each and every word in the Song of Songs a crown over one’s head.
327) Why is she in the Writings and not in the Prophets? Her place is in the Writings because she is the song of praise of the Assembly of Israel, who is the Malchut who is crowned above, from Bina, and Malchut is regarded as the Writings. For this reason, all the praises in the world are not as favored by the Creator as this praise.
328) “The song of songs, which is Solomon’s.” “The song” is one, “Songs” is two, “Which is” is three. This is the meaning of the cup of blessing, Malchut, being placed, and that it is taken between the right and the left, which are the two lines—right and left, HG, and all is awakened toward the King that peace is His, the middle line, Tifferet. They are three opposite them, and by that the desire rises up in Ein Sof. The holy Merkava is here because the patriarchs, HGT, which are three songs, are the Merkava, and King David bonds with them, hence they are four. They are the upper holy Merkava, and this is why there are four words in this first verse [in Hebrew], “The song of songs, which is Solomon’s,” which is the holy and complete Merkava.
329) A song is King David, who ascends in a song. The songs are the patriarchs, the great appointees, the Merkava that is properly completed. “Which is Solomon’s” is the one who rides this perfect Merkava, Bina.
330) In this verse is the perfection from the world and to the world, from Bina to Malchut, all the faith. Everything is a complete Merkava for the one who is known, YESHSUT, ZAT de Bina, in which the Yod comes out of their Avir, and for the one who is not known and there is no one to stand and know, upper AVI, GAR de Bina. In them, the Yod does not come out of their Avir, hence this verse is said in four words, which are a complete Merkava on all the sides, from the right and from the left. Henceforth, above AVI, the secret is given to sages.
331) There is another internal secret in it: One who sees grapes in his dream, if they are white, they are good, meaning that the dream points toward the good. If they are black, if it is in their time, during the time when the grapes grow, they are good. If not in their time, mercy is needed, for they imply a bad decree.
How is it different if they are white and how is it different if they are black? Also, what is the difference between “In their time” and “Not in their time”? And also, why is he guaranteed to be in the next world if he eats the black grapes?
332) The tree in which Adam HaRishon sinned was grapes, as it is written, “Their grapes are grapes of poison.” These are black grapes because there are black grapes and there are white grapes. The white are good, since they are from the side of the living, for white implies Hesed, ZA, the tree of life, and the black require Rachamim [mercy] for they are from the side of death because black implies the tree of knowledge of good and evil, in which there is death. In their time, the time of growing the grapes, they are good although they are black because while the white govern, everything is perfumed, for then all receive correction, all is beautiful, and all is one correction, white and black.
When not during the time of growing the grapes, when the white do not govern and the black appear in a dream, it is to know that he has been sentenced to a sentence of death, and needs Rachamim because he saw that tree in which Adam HaRishon sinned and caused him death, as well as to the entire world.
333) This world is as the world above, and all that there is in this world is also so above, in the world above. If the serpent caused death to Adam below, what did it cause above, in the upper Adam, meaning ZA and Malchut? You might say that the light of the woman, Malchut, has waned, such as the moon whose light sometimes diminishes and then she is considered dead.
We should also ask about the male, ZA, why was death discerned in him? And also, did the moon, Malchut, die by the serpent’s counsel, which is the diminution of her light? Rather, the waning of her light was not because of the serpent, but because the moon said to the Creator, “Two kings cannot use the same crown.” This was on the fourth day of the work of creation. Thus, it was not because of the serpent. And is her husband, ZA, in diminution of light, which is called “death”? No, there is no diminution above.
334) But this is all secrets of the Torah, and the serpent caused diminution in everything. All that the Creator did above and below is all male and female. There are several degrees above that differ from one another. From degree to degree, there is Adam in her, and those degrees that are one kind, the Creator made for them the form of one body by having male and female in Adam. Each degree contains ten Sefirot—the six bottom Sefirot of each degree are one kind, since there are only five particular Behinot [discernments] in the ten Sefirot, KHB TM, Tifferet alone including all of them, which are HGT NH, and Yesod includes HGT NH. Thus, HGT NHY are one kind and one Behina of the five Behinot, meaning only Tifferet. This is what became a Guf, which is called Adam.
335) On the second day of the work of creation, in which Hell was made, a single Guf was made, Adam. The good VAK in the Klipa Noga was established as a Guf that also includes Malchut as its Nukva. Its organs are appointed angels that are included in it, approaching the fire—the Klipa, Blazing Fire—and die and are revived as before. This is so because they approached the serpent and the upper Adam HaRishon, who was seduced in his tabernacle by the Nukva, who is called a “tabernacle,” and the tabernacle was seduced by this serpent. This is why he died. The serpent caused the death because he approached it, just like the lower Adam.
There are four Klipot: Stormy Wind, Great Cloud, Blazing Fire, and Noga. The Klipa Noga has good and bad in her. The good in her is actual Kedusha [holiness], and is separated from the three Klipot, which are the impure serpent. If it approaches the three Klipot, which are the serpent, it is defiled, as well, and the lights leave it, which is considered death. By raising MAN of the lower ones, it parts from the Klipot once more and is revived, becoming one Guf, Adam, which is the good in Noga, which is Kedusha.
336) In all the places, Adam means male and female, even in the degrees of Atzilut. But Adam that is the upper holy one, ZA de Atzilut, governs everything—giving life and food to all. And yet, this strong serpent prevented the light in the whole of Adam. When the tabernacle—Adam’s Nukva, the good in Noga—was defiled, she dies, the male also dies, and they are revived as before. For this reason, everything below is as it is above.
337) One who eats these black grapes in his dream is sure to be in the next world because he has consumed them and governs that place, the Klipa, for he has eaten them and overcame it and trampled it. Since he has passed the strong Klipa, he approaches the next world and there is no one to protest against him. For this reason, one who saw in his dream that he has eaten those black grapes and trampled them is sure to be in the next world.
338) There was no song in the house of David, Malchut, before these black grapes were removed and he governed them. Then the Song of Songs was said. They are called “grapes” even in Malchut’s place, as it is written, “I found Israel like grapes in the desert.” The children of Israel are the Malchut, and those in the verse are white grapes.
339) This singing transcends all other songs of the first ones. All the songs that the first one said ascended only to the songs that the upper angels said. And although they explained in a different manner, it is written, “To David, a song of ascents.” “A song of ascents” is a song that the upper angels say, and they divide into levels and degrees. They say to David, Malchut, to ask of him for prey and nourishments.
340) “The song of ascents,” as it is written, “Upon maidens, a song.” It is also written, “Therefore maidens love you,” meaning the palaces of Beria, which are called “maidens.” It is the song of those maidens because Maalot [ascents] has the letters of Alamot [maidens]. “To David,” since David is the upper king, Malchut, who always praises the upper king, ZA.
341) When King Solomon arrived, he said a high song above, which the greatest of the upper world—HGT de ZA, since ZA is called “the upper world” and his HGT are called “great,” GAR, compared to his NHY, which are small and considered VAK—say that song to the upper King that all of peace is His. He is Bina, from whom all the lights of ZON and BYA come.
All who cited the singing rose in this singing to say only the singing that the upper angels say. But King Solomon was the exception, for he rose in singing to what the upper great ones, the pillars of the world—HGT de ZA—say. The singing of all the people in the world was their singing in the lower Merkavot [pl. of Merkava], the Nukva below Chazeh de ZA. The singing of King Solomon was in the upper Merkavot, in HGTM in Chazeh de ZA and above, which are a Merkava for Bina.
342) Moses, who rose in the degree of prophecy and love for the Creator above all the people in the world, was the singing that he said in the lower Merkavot, and did not ascend further? The singing that Moses said rose up to ZA, and not below to the Nukva. However, he did not recite songs as did King Solomon, nor was there a man who ascended in singing such as Solomon.
343) Moses rose up to ZA with his singing, and his praise was to give praises and thanks to the upper King, ZA, who saved Israel and performed miracles and mighty deeds for them in Egypt and by the sea. However, King David and his son, Solomon, said the singing in a different way. David tried to correct the maidens, the palaces of Beria, the parts of NHY of Malchut, without which there would be no GAR for Malchut, and adorn them with the queen, Malchut, so that the queen and her maidens would appear in beauty. For this reason, he exerted in those songs and praises for them until he established and adorned all the maidens and the queen.
344) When Solomon came, he found the queen decorated and her maidens in beauty. He tried to usher her into the bridegroom, ZA, and admitted the bridegroom into the Huppah [wedding canopy] with the queen, extending VAK of Gadlut. He instilled words of love between them to unite them together, extending GAR of Gadlut, and both will be in one wholeness, in complete love. This is why Solomon ascended in praise higher than the whole world.
345) Moses mated the queen in this world, below, in Chazeh de ZA, and below, in VAK, so she would be in a complete Zivug in the lower ones in this world, only in TNHY. Solomon mated the queen in a complete Zivug above, from Chazeh de ZA and above, inserting the bridegroom into the Huppah prior to the Zivug. Afterwards he admitted both of them into this world, in the Temple that he built, extending the Zivug to from-the-Chazeh-and-below, as well. It follows that Moses extended only VAK to Malchut, and Solomon extended GAR, once the VAK have been set up by Moses.
346) How did Moses bring the queen alone in this world, if the Zivug was in TNHY de ZA, which belong to Malchut, and only HGT is considered ZA? He seems separated! The Creator mated with Moses first, who was a Merkava for Chazeh de ZA and above, and she was Moses’ bride. Once she mated with Moses and received the mitigation from Chazeh de ZA and above from him, she came down to this world in a Zivug of this world, which is VAK, and was established in this world, which she did not before, and she was never separated.
347) However, since Adam was created, there has never been a person in the world who brought love, fondness, and words of coupling above, other than King Solomon, who established the Zivug above Chazeh de ZA, first, extending Hochma from there. Afterwards, he invited them together to the house that he had built for them, meaning to the Zivug below the Chazeh, as well, for extension of Hassadim. Happy are David and Solomon, his son, who set up the Zivug of above, in GAR. Since the day the Creator said to the moon, Malchut, “Go and diminish yourself,” she did not make a complete Zivug with the sun, ZA, except when King Solomon arrived.
348) “The song of songs, which is Solomon’s.” There are five degrees for clinging to the next world, Bina: “The song” is one, “Of songs” is two, thus there are three. “Which is” is four, and “Solomon’s” is five. There are two degrees of small ZON in Chazeh de ZA and below, and two degrees of the big ZON from Chazeh de ZA and above, and following them is Bina. It follows that Bina is in the fifth degree, as well, for she is the 50th day, the Yovel.
349) Solomon could not correct the Zivug above, GAR, unless there is a Zivug below, in VAK, first. The Zivug below is a Zivug of Moses, for if there weren’t this Zivug first, the Zivug above would not have been established.
350) “And he spoke three thousand proverbs.” Of course, every single thing that he said contained 3,000 proverbs, such as the book, Ecclesiastes,” which is superior and allegoric, and there is not a verse in it that is not in the superior Hochma and in an allegory, even the smallest verse in it.
351) This is so because when the first Rav Hamnuna Saba came to this verse, “Rejoice, O young man, in your childhood, and let your heart cheer you in the days of your youth,” he would cry and say, “This is indeed a beautiful verse, and it is an allegory. And who can make what is in this proverb literally? If it is an interpretation, there is no interpretation in it which is possible to observe, but only superficially, as we evidently see. And if it is Hochma, who can know it?”
352) He promptly said again, “It is written, ‘These are the generations of Jacob Joseph, at seventeen years old.’” This verse of Ecclesiastes is an allegory to the wisdom of this verse in the Torah. One is an allegory of the other. “Rejoice, O young man, in your childhood,” corresponds to “And he is a lad.” The words, “And let your heart cheer you” correspond to “Was pasturing the flock with his brothers.” The words, “In the days of your youth,” correspond to “The sons of Bilhah and the sons of Zilpah, his father’s wives.” The words, “And know that for all these things,” correspond to “And Joseph brought back a bad report of them.” The words, “God will bring you into judgment,” correspond to “These are the generations of Jacob Joseph,” since Joseph is included in Jacob, who is called a “sentence.”
“Three thousand proverbs” is three lines, HGT, Abraham, Isaac, and Jacob. Jacob, the middle line, comprises all of them and there are 3,000 proverbs in him. Joseph, Yesod, is included in Jacob and there are the three lines in Joseph, as well. The difference between Jacob and Joseph is that Jacob leans toward the right, dominated by the light of the right, Hassadim, and Joseph leans toward the left, dominated by extension of Hochma that is dressed in Hassadim through the middle line.
It is written, “These are the generations of Jacob Joseph,” meaning that Joseph is included in Jacob and has three lines, like him. He would shepherd the flock with his brothers, which is the right line, since flock is Hassadim. “While he was still a youth, along with the sons of Bilhah and the sons of Zilpah,” which is the left line because the Mochin of the left is called “small face,” a youth, and the sons of the maidens are left. It is written, “And Joseph brought back a bad report about them to their father.” This is an extension of Hochma by bringing the Dinim of the left, which is the bad report of them to their father, who is the middle line, for then the middle line mitigates, clothing the Hochma in Hassadim. This is the heart of the text—to point out Joseph’s merit in extending Hochma, and the translation [from Hebrew to Aramaic] of Ben Zekunim [youngest] is Bar Hakim [son of wisdom].
Ecclesiastes is similar to the text in the Torah. The verse, “Rejoice, O young man,” was said about Joseph, too, who is included in Jacob, like the verse in the Torah. It is so because here it is written, “Rejoice, O young man, in your childhood,” and in the Torah it is written, “While he was still a youth.” Thus, Joseph is called a young man and a youth. “And let your heart cheer you” is the right line in Joseph, opposite “Who was pasturing the flock with his brothers.” “In the days of your youth” is the left line in him, which are small face, corresponding to Bilhah and Zilpah, his father’s wives.
“Know that for all these” means that by the Daat elevating the three letters ELEH of Elokim and connecting them with the MI of Elokim, the Hochma in ELEH will clothe in the Hassadim in MI and the Hochma will be able to illuminate. This corresponds to “And Joseph brought back a bad report about them to their father,” meaning that he extended the Hochma through the middle line. “God will bring you into judgment” means that God brings Joseph and includes him in the judgment, Tifferet, Jacob.
The verse ends with it, indicating that the inclusion of Joseph in Jacob is essentially to extend the Hochma, as it is written, “But know that for all these things God will bring you into judgment,” bringing you into judgment in order to connect ELEH in MI through the Daat. This corresponds to “These are the generations of Jacob Joseph,” that Joseph is included in Jacob.
353) This proverb spreads into 3,000 proverbs, three lines, and all are in this proverb when Joseph is included in Jacob, since 3,000 are in Abraham, Isaac, and Jacob, HGT, which are three lines. But only Jacob comprises all of them and only he contains three lines. Hence, when Joseph is included in Jacob, they are all in Joseph, meaning that all three lines in this proverb are in Hochma. And here in the 3,000 proverbs there are several who trade with the loads of merchandise of the hidden. That is, many sages have many secrets in that, among them are the dwellers of the shields, and the wearers of the shields against the Sitra Achra, who extend them from the middle line, and who have no consideration of the secrets of Hochma that there are in it.
354) The song of Proverb was 1005. It is all one. “All” means that “The song of…” is the Song of Songs. Is the Song 1005? Indeed. Five are the gates and doors that open in the King that peace is His, ZA. They are 500 years of the tree of life, ZA, for they are five Sefirot KHB TM that extend to him from Ima, and they are 50 years of Yovel, Bina, that are extended to ZA.
355) 1,000 is the tree of life, ZA. The bridegroom comes out from his side, Yesod, which comes out of the tree of life, from ZA, inheriting all those five in the tree of life to bring them to the bride, Malchut. The day of the Creator is 1,000 years. When ZA clothes upper AVI, whose Sefirot are 1,000 each, the six Sefirot HGT NHY de ZA, which are called six days, are 1,000 years each. It follows that then Yesod is 1,000 years, as well.
This is the river that comes out of Eden because at that time, Yesod, who is called “river,” comes out of Eden, upper AVI, who is called “righteous Joseph,” Yesod de Gadlut de ZA, who is called Tzadik [righteous] after the moon, Malchut, who is called Tzedek [justice], to which he clings. It is as the Creator conditioned for her, as it is written, “If My covenant be not day and night, I have not appointed the ordinances of heaven and earth.” For this reason, the Song of Songs is the holy of holies, into which the Mochin de AVI—who are called so—are extended.
356) The Song of Songs is certainly 1005, since there are five degrees in it, five words corresponding to KHB TM. The 1,000, which is Yesod, is not mentioned because 1,000 is hidden until a woman connects to her husband, ZA and Malchut. It is for this that Solomon tried to bring this 1,000 to the bride in the concealment of the seal of the upper Hochma, which is Yesod of Malchut, in which the upper Hochma is sealed and appears.
357) Once he has made the holy of holies below—in the Temple—hidden and concealed, he inserted the holy of holies there. These are the two Cherubim, ZA and Malchut, which are called “holy of holies,” to make the concealment of the complete Zivug above in AVI, and below in ZA and Malchut. The holy of holies above is the upper Hochma, and Yovel is Bina. Similarly, the bridegroom and the bride, ZA and Malchut, inherit the inheritance of AVI, Hochma and Yovel, and they are called “holy of holies,” too.
358) The lot of the inheritance returned in a different way. The daughter, Malchut, inherits the inheritance of Aba, upper Hochma that extends from HS de AA, since the Hochma appears only in her. The Hochma appears in her in the ascent of this holy name during the ascent of Malchut, who is called “name,” to AVI. She is also called “holiness,” Hochma, like Aba.
The son inherits the inheritance of Ima, who is Bina, Hassadim, “For he desires mercy.” He is called “holies” because he takes all those upper holies, both Hochma de Aba and Hassadim de Ima, and gathers them to him. However, the Hochma is covered and only the Hassadim govern him. For this reason, it is considered that he does not inherit from Aba, but only from Ima. Afterwards, he gives those Hochma and Hassadim, inserts them in the bride, Malchut, and the Hochma appears in her. This is why it is considered that she inherits Aba, in whom there is upper Hochma from HS de AA, which is the root of Hochma, and after whom she is called “holy.”
359) This is why he said, “The song of songs.” A song is to the holy, Aba. The songs are to the holies, Ima, so that everything will be in the holy of holies, in one, as it should be. “Which is Solomon’s,” for the king that peace is His, ZA.
360) This praise, the Mochin that are brought in the Song of Songs, are not of ZA, even though he says, “Which is Solomon’s,” who is ZA. But the praise rises in a high place, to Bina, who departed from HS de AA and returned to him, whose Mochin are all hers. However, when it writes here, “Which is Solomon’s,” it is a secret. This is so because when male and female—ZA and Malchut—are established together under the upper King, Bina, the letters ELEH of Bina, her NHY, come down to ZA and Malchut during her Katnut. These NHY give them Mochin during her Gadlut, and then the King, ZA, rises to Bina and fills there with all the sanctities and all the blessings that extend below, imparting them below, to Malchut. This is the craving of the upper King, ZA, to be filled with sanctities and blessings to give below, to Malchut.
361) This is what the prayers and litanies that we say are for—for the upper fountain, ZA, to be filled. This is so because when it is properly established, the lower world, Malchut and her maidens, the palaces of Beria, are corrected from his vision—which is Hochma, who is called “vision”—and from a vision of a correction, from a correction in the middle line. The lower world does not need to be corrected from Bina, as during her Katnut, but from a vision of the upper world, ZA, and not from Bina, the moon, Malchut, who has nothing of her own once she has been diminished from the lights that she received from Bina, except when she is corrected by the sun, ZA, and then she illuminates. The moon is corrected and shines from the vision of the sun and his corrections.
362) The reason why we need prayers and litanies for that place from which the lights come out, ZA, to illuminate and be corrected is that when the place is corrected, everything is corrected below, in Malchut, by its vision. For this reason, the song that Solomon said tried to correct only for the King that peace is His, ZA, so it will be corrected. And when it is corrected, everything is corrected by the vision of it. If he did not correct, there would never be correction for the moon, Malchut. This is why it is written, “Which is Solomon’s,” who is ZA, so it will be properly corrected and filled from the beginning.
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