Three Watches of the Night

(înapoi la pagina ZOHAR CUPRINS / TRUMA – click)

861) “Where is God, my Makers, who sings in the night.” It is written “My Makers” with a Kamatz in the Shin [in Hebrew], which is plural form. It should have written “My Maker” with a Hirik in the Shin, which is singular form. Who are “My Makers,” the plural form? The name Elokah [God] is a general name, indicating Him, ZA, and His courthouse, Malchut. It is a whole name, which includes male and female, the letters El VavHey. This is why it writes “My Makers” with a Kamatz in the Shin, plural form, for it contains two degrees.

862) “Who sings in the night.” “In the night,” since Malchut, called “night,” always praises the King that peace is His, ZA. As a candle never rests, but always sways to and fro, Malchut always praises to receive the light of the upper joy of ZA, for all of His joy, which awakens by the praises that she praises. This is why it is written, “Who sings in the night.”

863) All those stars that illuminate in the firmament thank and praise the Creator during all the time when they are seen in the firmament because the upper angels, appointed over the stars, all thank and praise, watches by watches, in the three parts to which the night divides.

864) Several sides divide in the night. In the beginning of the night, when evening falls and darkens, all those evil spirits and bad kinds spread out and roam the entire world. The other side is separated and demands the highways from all those holy sides.

The day is the domination of ZA, the right line and the light of Hassadim. At that time the Sitra Achra, who is from the Dinim de Nukva in the Nukva of the great deep, sucks her vitality from the Kedusha. The night is the domination of Malchut, the left line, and the illumination of Hochma. At that time the Sitra Achra from the Dinim de Nukva parts from the Kedusha, for through the illumination of Hochma, the Dinim de Nukva—to which the Sitra Achra clung in this deficiency of Kedusha and suckled from it—are cancelled.

When the left line that is dominated by the Nukva comes out and its light darkens for lack of Hassadim, the Hochma cannot shine as well, and darkens. Then, all those evil spirits and bad kinds spread and roam the entire world, emerging from the Nukva of the great deep, since the Dinim de Nukva have already been established by the domination of the left—the illumination of Hochma that governs in the dark. They have nothing more from which to suckle, hence they come out of there and spread throughout the world. The other side parts, meaning parted from the Kedusha, and no longer suckles, demanding the highways from all those holy sides—so they will extend from the governing illumination of the left, for governance is called “highways”—of all the holy sides, of all the angels.

865) When the Sitra Achra awakens, all the people in the world taste the taste of death, for sleep comes over them, which is one part out of 60 of death, and the Sitra Achra governs them. At that time, since the Tuma’a has been separated from above, descended, and governs below, three camps of angels are distinguished, to praise the Creator in the three sides of the night.

866) While they praise the Creator, the Sitra Achra goes and roams all the sides of the world below. As long as the Sitra Achra is not gone from there, the angels cannot unite with their Master.

867) This is a matter for sages. The upper angels, as well as Israel below, all pressure that Sitra Achra. When the upper angels wish to unite with their Master, they are unable until they push the Sitra Achra out. What do they do? 600,000 holy angels come down and cast sleep on all the people in the world. Once the Sitra Achra has descended, for they have pushed her out, they give her the whole of this world in that sleep. At that time the Sitra Achra governs people and they receive Tuma’a from her, except in the land of Israel, where the Sitra Achra does not govern. Once the Sitra Achra has parted from them, the angels come before their Master and praise and thank Him.

In the beginning of the night, when the left line begins to govern, the Sitra Achra parts from the Dinim de Nukva in the Kedusha, and grips to the angels so they will extend upon them the illumination of the left. The Sitra Achra has the power to demand it from the angels as it is the highways, since the Creator gave the power of domination to the left.

And because of that grip, the angels cannot sing or cling to their Master because the singing of the angels is only from the left, which is included in the right in three lines. As long as the Sitra Achra is not removed from there the angels cannot unite with their Master, for due to the grip of the Sitra Achra over them, who claims that the domination of the left is the highways, the angels cannot part from the domination of the left and cling to the three lines, sing, and unite with their Master.

What do they do? 600,000 holy angels come down and cast sleep on all the people in the world. That is, they extend the Dinim de GAR de Hochma, for since she lacks Hassadim, it causes the departure of all the Mochin from the people of the world, and this is called “sleep.” At that time, the Sitra Achra governs those who sleep and clings once more to the Dinim de Nukva, which are called “death,” and which appear in the sleep. When the Sitra Achra parts from them, the angels cling to three lines, in which the Hochma and Hassadim are mingled together, and then they sing in the three watches of the night, which are three lines.

868) Similarly, Israel below cannot unite with their Master until they repel the Sitra Achra from them and give her a portion with which to engage, which is the scapegoat. Afterwards they approach their Master and there are no slanderers above or below.

869) This is possible below, with people. But above, with angels, what slandering is there, there, for which they would have to push the Sitra Achra down? Above, it is because the Sitra Achra is an impure spirit, while they—the angels—are holy spirits. For this reason, they cannot approach their Master until they send the Sitra Achra away from them, since Kedusha never mingles with Tuma’a. Likewise, Israel below do not mingle with the idol-worshipping nations, and the two sides—the upper ones, angels, and lower ones, Israel—repel the Sitra Achra outwards when they wish to approach the King.

870) Hence, when night falls and the holy upper angels align row by row to approach their Lord, they first repel the Sitra Achra outwards, then come into the sanctity.

871) It is like a king who had gems locked in a box in his castle. That king was wise, and to prevent anyone who wished it from approaching that box of gems and jewels that was there, he wisely took a strong serpent and wrapped it around that box. Anyone who wished to lay a hand on the box, the serpent would leap on him and kill him.

872) The king had one loved one. The king told him, “Anytime you wish to come in and use the box, do this and that to that serpent, open the box, and use my treasures.” Similarly, the Creator wrapped a serpent around the Kedusha—the Sitra Achra—who approaches the angels in the beginning of the night, when the illumination of the left governs, and high angels come to enter the Kedusha. But the serpent is there and they fear being defiled in it, hence they cast sleep over people, and then the Sitra Achra goes down and parts from them, and the angels can come into the sanctity and sing.

873) “He makes the winds His angels, flaming fire His ministers.” “He makes the winds His angels” are the angels who are standing outside. “Flaming fire His ministers” are those angels who stand inside. It follows that the Sitra Achra is the spirit of Tuma’a, and those angels who sing at night, who are the angels outside, are spirit, and spirit to spirit do not enter one another.

The spirit of Tuma’a and the spirit of Kedusha do not mingle with one another. Therefore, those who are called “spirit,” who are the external angels, cannot come inside because of that spirit of Tuma’a, and they repel it down.

Those angels inside are fire. That fire repels that Tuma’a from entering, therefore everyone repels the Tuma’a outwards so it does not mingle with them. This is why the upper angels praise the Creator only after they have repelled the Tuma’a outwards.

874) There are three watches in the night. Correspondingly, three camps of angels divide to praise the Creator. Hence, the master of everyone is David’s candle, Malchut, who is never still, but always thanks and praises the upper king, ZA. This is why it is written, “Who sings in the night.”

875) And he did not say, “Where is God, my Makers,” written with a Shin with a Kamatz, which is the plural form. Because man was included and made from above and from below, as the body comes from two sides, male and female, so the spirit—man’s spirit—consists of male and female, ZA and Malchut. For this reason the man was established in his carvings with body and spirit. And because he consists of male and female in this matter and in that deed, it is written, “And God said, ‘Let us make man in our image, according to our likeness,’” which is the plural form, relating to ZA and Malchut. This is why it is also written, “Where is God, my Makers,” with a Shin with a Kamatz, which is the plural form. In other words, the two degrees, ZA and Malchut, that operated in the man.

876) At night, in the beginning of the night, all those evil kinds and spirits awaken in the world. How can that be? After all, all those evil kinds come out from the north side, the left, and when the north wind awakens at midnight, all those evil spirits and evil sides gather from the world and enter the hole of the great deep. Thus, why do these evil kinds wander on the south side—which is right, and considered Hesed—in the beginning of the night, when the south spirit rules? It should have been the opposite—in the beginning of the night, when the south spirit rules, the Sitra Achra would pass away from the world, and at midnight, when the north wind rules, they should have regained their ruling over the world.

877) Certainly, were it not for the south side, which detains and repels the Sitra Achra, the Sitra Achra would make the whole world turbid, and the world would not be able to tolerate. But when the Sitra Achra awakens to govern in the world, it awakens only on the side of the west spirit, Malchut, which governs in the beginning of the night and gathers the entire world. Hence, the Creator brings the cure for the world first, through sleep. Happy are Israel in this world and in the next world, for the Creator has chosen them from among all the other nations in the world.

The whole of the night, from its beginning to its end, is governed by the western spirit, Malchut, hence it is darkness. However, the western spirit in itself divides into three lines—south-north, which are right and left, through midnight, and east, which is the middle line from midnight on. Therefore, even the south side in it is darkness, without Hassadim, and the Sitra Achra governs it, as it is the south in the west. Concerning the northern spirit that awakens at midnight—at that time the Hassadim in the middle line awaken, meaning that the illumination of Hochma on the northern spirit dresses in it and awakens to illuminate. This is considered that the northern spirit has awakened. But prior to midnight, the northern spirit is dark without any light.

878) Rabbi Elazar and Rabbi Aba went inside the house. When the night was halved, they rose to engage in Torah. Rabbi Aba said, “Now is certainly a time of good will for the Creator. And we have commented many times that when the night is halved the Creator enters the Garden of Eden with the righteous and plays with them. Happy is he who engages in Torah at that time.”

879) The Creator playing with the righteous, how does He play? At that time, when the night is halved, the Creator awakens with the love of the left for the Assembly of Israel, Malchut, for there is love only from the left side. That is, He clothes the Hochma in the left with the Hassadim in the middle line, and the Hochma is completed.

The Assembly of Israel has no gift to offer to the King, or something of importance and beauty, except those spirits of the righteous, which the Creator sees crowning in several good deeds and several merits that they did on that day. They are more desirable to the Creator than all the sacrifices and offerings because in them, the Creator smells the fragrance that Israel do.

880) At that time the light illuminates, meaning the light of Hochma illuminated after having clothed in the Hassadim of the middle line, and all the trees in the Garden of Eden sing, and the righteous are crowned there with the refinements of the next world, which are the illumination of Hochma, called “Eden.” When He awoke the man from his sleep at that time to engage in Torah, He took His portion with the righteous in the Garden of Eden. One name is engraved in 32 letters, the 32 paths of wisdom, crowns in the righteous there, and he is among the righteous.

The 32 paths of wisdom are the 22 letters of ZA and the ten Sefirot de Bina, which imply the source of the Hochma that is extended in Malchut. It is from ZA that rose for MAN to the two lines of Bina and completed them together, at which time three come out of one, by which one is rewarded with three in ZA, and ZA bestows upon Malchut.

(înapoi la pagina ZOHAR CUPRINS / TRUMA – click)

error: Content is protected !!