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422) Rabbi Shimon said to Moses: “Although you cannot look at the people of the world with eyes and not with angels, it is even more so with the Creator and His Divinity. However, you see everything with the mind’s eye of your heart, the people of the next world, the angels, and the Creator and His Divinity who surround you.” This is why Solomon, of whom it is written, “For he was wiser than all men,” said, “My heart has seen much wisdom,” with the mind’s eye.
423) Yet, in prophecy, a prophet has no permission to look in it with the mind’s eye, but with the eyes, which is a sight and a vision of the eyes, as it is written, “I … shall make Myself known to him in a vision,” and moreover, in a night’s sight. A vision is during the day; a sight is at night. Everything is in the eyes, and not in the mind’s eye of the heart.
Also, the two eyes are two mediators of the heart, mediating between the evil inclination in the heart and the man, and serving him, while he is the king between them. For this reason, a wise man, who sees with the eyes of the heart, is better than a prophet, who sees with the eyes. Also, the two ears are two servants of the heart.
424) For this reason, the heart sees, the heart hears, the heart understands, and the heart knows. “And in the heart of every wise-hearted I have placed wisdom.” Thus, wisdom, intelligence, and knowledge are in the heart, for in them the heaven, the earth, and the deeps were made, and in them was the tabernacle made.
425) Moses, in whom it is all in his heart, saw more than a prophet. It is even more so with your thought, which is endless. With it, you will look at He in whom there is no end, what you were initially forbidden to look at with the eyes, as it is written, “You shall see My back, but My face shall not be seen.”
426) The foolish-hearted ones are dead. They are blind in those shells of the body. But for you, they are of no importance whatsoever. They do not separate you from the Creator and His Divinity, or between all those who are in the next world and the angels, for so he will come to you with those windows of the eyes, the ears, the hollows in the nose, and the mouth, as a king who secretly comes into hidden rooms to speak with his son. This is why Israel pray in their prayer, “You search all innermost parts, see the mind and the heart, and nothing is hidden from you.”
427) This is why Solomon said, “Watching through the windows,” the windows of the eyes, the ears, the holes in the nose, and the mouth. By these seven holes the soul rises in seven kinds of perfumes. Also, the prayer rises in these seven kinds of perfumes, which are spikenard, turmeric, bamboo, cinnamon with all the trees of incense, myrrh, and tents with all the heads of the perfumes. During the prayer, it rises so: perfumed with myrrh and frankincense. The Creator asks about her: “Who is this who comes up out of the desert like pillars of smoke, perfumed with myrrh and frankincense?” “Who is this” is from the side of MI, Bina, comprising seven kinds of perfumes, her HGT NHY, which illuminate in scent—illumination of Hochma.
428) This Shema reading comprises the fifty gates in Bina, which are 25 letters in the Shema reading of the morning, and 25 letters in the Shema reading of the evening. They consist of seven blessings. At dawn, two are before it and one is behind it. In the evening, two are before it and two are behind it. These are the seven Sefirot: The great, Gevura, Tifferet, Netzah, Hod, “For everything that is in the heavens and the earth,” Yesod, up to “Yours, O Lord, is the kingdom,” Malchut, comprising three perfumes: incense of myrrh is Keter, frankincense is Hochma, and every dust of the merchant is Bina.
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