Zivugim Are as Hard for the Creator as the Tearing of the Red Sea

(înapoi la pagina ZOHAR CUPRINS / TRUMA – click)

818) Similarly, Zivugim are as hard for the Creator as the tearing of the Red Sea. Like the Red Sea, where He kills those on that side and sustains those on this side, it is the same with the Zivugim. It is written, “He leads out the prisoners into prosperity,” which has the letters of “weeping” and “singing” [in Hebrew], for one dies and there is weeping, and he gives his wife to another, and there is singing. Sometimes a wicked comes by a good wife. For this reason, Zivugim are as hard for Him as the tearing of the Red Sea. However, these are hidden secrets in everything, and all is in judgment. What they commented about it is to explain why this was rejected from that.

819) Zivugim are as hard for the Creator, not before the Creator, since “before” means that he stands before the Creator and serves Him, meaning Malchut, who receives from the Creator. This is why we do not learn that Zivugim are hard for the Creator, or that man’s nourishments are hard for the Creator, but before the Creator, which is the Malchut. It is so because for this, for Malchut, all those are hard because they are not in her domain. Although she works, she works in the domain of another, for she receives everything from the Creator. This is why it can be said that things are hard for her.

820) What is “before”? It is the next world, Bina, where all of life is found. Another interpretation: it is the upper channel, a river whose waters never stop, Yesod de ZA that receives all the refinements of the next world, Bina. It is written, “That soul shall be cut off from before Me,” meaning that the soul will be cut off from all the upper refinements in the place where there is the pleasantness of the Creator, Bina. This is what the word “before” indicates, “Before the Creator,” that the Creator receives from it, meaning Bina who gives to ZA, who is called “the Creator.”

821) Therefore, it is written, “And Jonah rose up to flee to Tarshish from before the Lord,” for the people knew that he was running from the Lord. What is the reason that Jonah ran, and who can run from the Creator? He was going and running to exit the land of Kedusha [holiness] because Divinity is absent outside the land of Israel. To not have Divinity over him, he was running from the land of Kedusha, where Divinity is present, as it is written, “Your wife is as a fruitful vine, I have blessed your house.” A fruitful vine is Divinity. As Divinity was hidden before, in the house of the holy of holies, a humble woman does not walk outside her house. This is why he compares the wife to Divinity. And this is why Jonah was running outside the land of Kedusha. He asks, “But here it is written, ‘From before,’ and does not write ‘Before,’ so how does it still mean Divinity and not Bina?”

822) Indeed it is from before, prior to Divinity, since the spirit of prophecy does not come from Divinity but prior to Divinity. These are two degrees of the prophets, NH, which are over Divinity. He feared being in the place of NH in the holy land, lest the prophecy would be applied to him. This is why it is written “From before,” since he is running from before the Lord, and not before the Lord, which would mean from Divinity, for he knew that prophecy comes only from before, which is NH.

823) For this reason, man’s Zivugim and nourishments are hard before the Creator, Divinity. And this is why King David conditioned his nourishments on above, from Divinity, when he said, “The Lord [HaVaYaH] is my shepherd,” ZA, since the abundance never stops above. But it does stop in Divinity, since the nourishments are not dependent on her, for they are above in ZA. This is why it is written, “The Lord is my shepherd; I shall not want,” meaning that the nourishments will never cease from me, for the abundance of that river that stretches out of Eden—ZA, who receives from AVI—never stops. And therefore, Divinity preceded it and was on him, and then he said the praise.

824) When Divinity receives nourishments above from ZA for the worlds, all the angels who sanctify their Master are refined and awaken, raising their wings up to cover their faces when Divinity comes with those nourishments to them, so as to not look at Divinity.

825) These are three camps of angels in one ascent, reading and saying “holy.” They call the second camp and raise their first wings with the second ones, and the second ones say “holy.” Those call upon the third camp, and the three camps raise their wings together, all saying “Holy is the Lord of hosts; the whole earth is full of His glory.” Hence, all of them, all three camps are entwined, those going into these, and these entering those, entwined, as written about the boards, “Joined one to another; so shall you do for all the boards of the tabernacle.”

826) Boards always maintain their sustenance and do not bend, like those standing seraphim that do not bend, for they have no legs to bend on, and they always stand without sitting. This is why it is written “standing” in regard to the boards.

827) It is written, “Two handles shall there be in each board, joined one to another.” Here, too, like the seraphim, each of which is included in two Behinot [discernments], which are two handles, for in each there is its own Behina and that of the other, and in the other there is the same. This is why they are entwined.

828) It is written similarly in the Torah, “For her profit is better than the profit of silver and her gain better than fine gold.” One teaches the other, and the other teaches the one, and they become entwined—one taking his own and that of his friend, and his friend taking his own and that of his friend, meaning his reward and the reward of the friend studying with him, and they are entwined. Hence, “Her profit is better than the profit of silver,” for there, one takes the merchandise and the other takes the pay for the merchandise, but here, each is entwined in his friend so each has both the merchandise and the pay that he receives from his friend with whom he studies.

829) “He makes me lie down in green pastures; He leads me beside quiet waters.” Green pastures are the upper sources, Sefirot de ZA, from whom all food and provisions come. They are handsome because those Sefirot de ZA are called “Habitations of Jacob” [in the Bible, Naot is used for both “habitations,” “pastures,” and “oasis”]. Green pastures, since there are greens in externality, oases, which is why he calls those of Kedusha “Green pastures.”

It is also written, “Let the land put forth grass.” Thus, is grass below, in the earth, Malchut? Rather, grass comes from these Naot, from which it was born and grew. They come to Malchut, which is why it is written, “He makes me lie down in green pastures.”

830) “He leads me beside quiet waters.” This is waters of rest, extended from the places that stretch out of Eden, Bina. These waters are called “still waters.” “He restores my soul” is the soul of David, Malchut. By that, David only wanted to properly correct his degree. In these still waters, the righteous are destined to rest in the next world, as it is written, “And the Lord will guide you always.”

(înapoi la pagina ZOHAR CUPRINS / TRUMA – click)

error: Content is protected !!