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88) “Blow the horn on the new moon, at the full moon for our feast-day.” Now is the time for a high, strong Din to awaken. When it awakens, the Sitra Achra awakens with it, and since the Sitra Achra strengthens, it rises and covers the moon, Malchut, she does not shine light, and she fills from the side of Din. At that time, the whole world is in Din, upper and lower. And a herald comes out through all the firmaments, “Set up the throne of judgment for the Lord of everything, for He wishes to judge.”
89) And there is a secret here, which shone for us in the desert: Why was Din awakened in the world on this day? Indeed, all the secrets and all the precious sanctities are dependent upon the seventh, Malchut, and the upper seventh is the upper world, called “the next world,” Bina. All the candles, all the sanctities, and all the blessings shine from her to Malchut, and when it is time to renew the blessings and the holy things to shine, the correction of all the worlds must be observed, to renew the blessings and sanctities. Then all the corrections to sustain the worlds rise from the lower ones if their deeds are virtuous. If they are not virtuous, Malchut stands and does not shine until the wicked are separated from the righteous, and then the Din awakens.
90) And the Sitra Achra from that Din grows stronger and accuses so he will be given those wicked, since he examines every purpose and covers the moon so she will not shine. And why does He not give the wicked to the hands of the accuser? It is because the Creator does not wish to destroy the works of His hands.
91) There is a harsh Klipa in the Sitra Achra that can be broken only by the counsel that the Creator gave to Israel, when it is written, “Blow the horn on the new moon, at the full moon for our feast-day,” to break that covering that covers the moon, Malchut, so she does not shine.
92) And when Israel awaken below by the blowing of the Shofar, the voice that comes out of the Shofar beats the air and breaks through firmaments until it rises to the strong stone, the Sitra Achra, which covers the moon. When it observes and finds the awakening of Rachamim, the Sitra Achra that rose and stood above, covering the moon, is confused. At that time, that voice stands and removes the Din from the Malchut, and since the Rachamim was awakened below in Malchut, the high Shofar, Bina, awakens above, as well, to produce a sound, which is the Mochin de ZA, Rachamim. Then voice meets voice, Rachamim in Rachamim, since by the awakening below, the above has awakened, too.
In the beginning of the year, the awakening on the fourth day of the act of creation returns to the world, meaning that Nukva grips to the left line without the right. Then Dinim extend from her to the world, since because she is Hochma without Hassadim, she cannot shine. This is considered that the Sitra Achra covers her by the force of the acts of the lower ones, who are unfit, who are the wicked that are attached to the left line. This is why it was said that if they are not virtuous, Malchut stands, for she does not shine until the wicked are separated from the righteous. Also, the blowing of the Shofar is raising MAN de Masach de Hirik, by which the power of the left decreases and unites with the right. This sound of the Shofar implies to ZA, who is called “voice,” middle line, and consists of three lines—fire, water, and wind.
For this reason, the Sitra Achra that covers the Malchut by the force of the left line was confused because the left line was diminished and lost its GAR, and all the more so the Sitra Achra, who takes his strength from it. At that time, the Sitra Achra, who rose and stands above, covering the moon, was confused because his illumination has been removed from him. Then that voice stands and removes the Din from the Malchut, which removes the Din of the left, which does not wish to unite with the right. Now it surrenders and receives Hassadim from the right, and the Rachamim in Malchut appear.
And since the Rachamim awakened in Malchut below, the upper Shofar awakened above, too, meaning Bina, and produces a sound, the Mochin de ZA, which are Rachamim. The Bina awakens and begets the Mochin de ZA, called “voice,” the middle line, which extends the Mochin de Bina, so that three come out of one, one is rewarded with all three, and they are extended to the Malchut.
Then, voice meets voice, Rachamim in Rachamim, since by the awakening below, above was awakened, too, hence the voice and the Rachamim from Bina meet the middle line and the Rachamim that emerged in Malchut through the awakening of the voice of the Shofar below. And in the awakening of the voice of the Shofar below, it was awakened above, as well, and the Mochin de Bina extend to ZA, and from ZA to Malchut. These Mochin are an awakening from above, the voice of the Shofar, since the upper Shofar is Bina, and its voice are the Mochin of the three lines that extend from her, called “fire,” “water,” and “wind.”
93) How can the voice or the awakening below awaken its corresponding one above? The lower world, Malchut, is always poised to receive. It is called “a good stone.” The upper world, Bina, gives to it according to its standing. If it stands with a bright face below, so is the illumination for it from above. If it stands in sadness, it is given Din, correspondingly.
94) Thus, “Serve the Lord with gladness,” since man’s joy draws another joy, the higher one. Similarly, the lower world, Malchut, as it is crowned, so it extends from above. This is why Israel hurry to awaken a sound in the Shofar, which includes fire, wind, and water, the middle line, which consists of three lines that became one and rises upwards. It strikes that good stone, which diminishes her left line, and is colored by these three colors—white, red, and green—which are the three lines included in the voice. Then, as it is fit, so it extends from above.
95) And since Malchut was established with this voice from below, Rachamim come out from above and are on her, hence she is mingled with Rachamim from below and from above. At that time the Sitra Achra is mingled, his strength wanes, and he cannot accuse. And the good stone, the Malchut, stands in illumination of Panim [face] from all sides, in illumination below and illumination above.
96) When does she stand in illumination above? On the day of atonement [Yom Kippur]. On the day of atonement, the good stone, Malchut, was illuminated with high illumination from the light of the next world, Bina, and then Israel correct one male goat and send it to this strong desert that controls it.
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