(înapoi la pagina ZOHAR CUPRINS / VAYAKHEL – click)
100) “And let a book of remembrance be written.” There is a book above, Hochma, and there is a book below, Malchut. A remembrance is the token of the holy covenant, Yesod, taking and assembling to it all the life of above, all the upper Mochin. A book of remembrance is two degrees that are one, and this is the name HaVaYaH. Name [Hebrew: Shin–Mem] is one, Malchut, and HaVaYaH is one, ZA, and it is all one word. Thus, a book of remembrance is one word but includes two degrees, which are Malchut and Yesod.
101) There is a name and there is a name. There is a name above, where what is unknown and not implied at all is inscribed in knowledge, from Keter, and it is called “a high point,” Hochma, and there is a name below, Malchut. It is written, “From the end of the heaven to the end of the heaven,” since “The end of the heaven,” Yesod, is called “remembrance,” and the name is a point below Yesod, Malchut, who is the name of that remembrance, Malchut. She is the name of that remembrance, the end of the heaven that takes all the animals above, Mochin.
This is the end of the heaven below, Yesod, whose name is “a point below,” Malchut. This point is a book that stands in the calculation, Mochin of a number. It is written, “And let a book of remembrance be written before Him for those who fear the Lord and who contemplate His name.” A book of remembrance is for those who contemplate His name, who gives Mochin of calculation and number. A book and a name are the same thing in all the discernments, meaning Malchut.
102) Because this point stands in the middle, it is higher than all who united with her. VAK, YESHSUT, united in the upper book, Hochma, and she is superior to them. VAK, the six palaces of Beria, united in the lower book, Malchut, and it is superior to them. An upper book, a lower book, and all is called Torah.
The upper Hochma is the upper book. She is completely concealed in herself, who is the upper AVI. However, she is revealed through Bina, YESHSUT, since the Hochma appears in her, though not in her own place but to impart upon Malchut, the lower book. This is why YESHSUT are called a Merkava [chariot/structure] for the upper Hochma. And Malchut, too, once the middle point of the world has been established, the Hochma no longer appears in her, herself, but through her seven palaces in Beria, since the posterior Kelim of Malchut clothe in them, and there is no room for disclosure of Hochma, except in the Kelim de Achoraim of Malchut.
The point in the middle of the world, which returned to being Panim, is superior to VAK, the seven palaces of Beria that unite in her. Although the Achoraim of Malchut are clothed in them and unite in her, and the Hochma appears over them, they are not connected together with the Malchut because Malchut is Panim and considered Hassadim while they are Achoraim and a Kli for disclosure of Hochma of the left. For this reason, The Zohar compares her to upper Hochma, the upper book, upper AVI, who are in themselves considered Hassadim, and the Hochma in them appears in Kelim de YESHSUT, their VAK. Thus, Malchut is considered Hassadim after she was established as the middle point of the world, and her Hochma appears in her VAK, in the seven palaces of Beria.
It was said that VAK united in the upper book, and she is superior to them. VAK united in the lower book, and it is superior to them, since the upper book and the lower book are similar to one another—both are considered Hassadim and the Hochma in them appears in their Merkava. Therefore, both are called “book,” and both are called Torah, as they are equal to one another.
103) What is the difference between the upper book and the lower book? The upper book is the written Torah, upper Hochma, since she is concealed and stands only in writing, where it should appear, for there is the place of YESHSUT, so that Hochma will appear below in Malchut. The place is the next world, YESHSUT. The lower book is the oral Torah. Oral are the Merkavot [pl. of Merkava] below, the seven palaces of Beria on which Malchut stands. It is so because they are not included in the upper writing, as they are not considered hidden like the upper Hochma in YESHSUT, who is called “writing.” This is why they are called “oral,” which is the disclosure of what exists in writing, since in the place of Malchut, Hochma appears in her Kelim de Achoraim, the palaces of Beria.
104) That Torah stands on the mouth, on the seven palaces, which are her mouth for disclosure of Hochma, as it is written, “And from there it parted and became four heads.” Thus, from the garden—Malchut—and below begins the world of separation. It follows that the seven palaces of Beria are already in the world of separation. This is why the Malchut stands above them on the mouth.
And the upper Torah, upper Hochma, although she also stands above her Merkava, YESHSUT, she is nonetheless not called “oral Torah” but “written,” meaning standing inside the writing. The writing, YESHSUT, becomes a palace over the upper Hochma, and the upper Hochma stands inside that palace and hides there because the writing, YESHSUT, is also the world of Atzilut, like the upper Hochma. This is why the writing is considered her palace, and this is why she is called “the written Torah” and not “the oral Torah.”
105) But the Torah below, Malchut, stands on her own Merkava. She is called “oral” because she stands atop them. And because she is not regarded as being from the internality, included in the writing, since the Hochma in her is not concealed by the palaces like the written Torah—since writing indicates concealment until someone comes and reads the text and reveals it—and the Hochma in her is revealed in the palaces and is not hidden. Hence, no seven palaces were made for that point, Malchut, as with YESHSUT, who became the upper point, since “palace” means covering, and they do not cover. However, in themselves, they are also called “palaces” because the Hochma in them is in Achoraim. And because Malchut stands atop them, she is called “donation.”
(înapoi la pagina ZOHAR CUPRINS / VAYAKHEL – click)