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302) On the day of Rosh Hashanah [beginning of the year] and Yom Kippur [Day of Atonement], Rabbi Shimon did not wish to hear the prayer from any man unless he stood over him for three days before to purify him. He would say, “With the prayer of this man that I purify, the world is pardoned.” It is all the more so with blowing the Shofar. He would not accept a man’s blowing if he were not wise in blowing with the intention, with the meaning of the blowing.
303) These are the blows, by order:
The first order consists of all of them, including the Shevarim [broken sounds] and the Teruah [shout]: Tekiah [Blowing], Shevarim Teruah, Tekiah.
Second order: One Tekiah in-order in the beginning, one Tekiah in-order in the end, and a great Gevura, the Shevarim, between them. The order is Tekiah, Shevarim, Tekiah.
Third order: One Tekiah in the beginning, one Tekiah in the end, and plain Gevura, meaning Teruah, between them. The Shevarim rises to Gevura, the Teruah descends to Malchut. One is harsh Din, the Shevarim, and one is soft Din, the Teruah.
They are ten sounds: Tekiah–Shevarim-Teruah–Tekiah, Tekiah– Shevarim- Tekiah, Tekiah– Teruah–Tekiah. Also, they are nine sounds because the Shevarim Teruah in the middle of the first order is not two sounds but one sound consisting of two, hence there are no more than nine sounds.
There are two Gevurot [plural of Gevura]: the left line of ZA, Isaac, and the Malchut that is built of the left line. Gevura de ZA is big Gevura, and the Malchut is plain Gevura. The blows correspond to the three lines, to correct the left line, Din, with the two lines—right and middle—Abraham and Jacob or Hesed and Rachamim. These are the two blows—one in the beginning of the order, corresponding to Abraham, and one is in the end of the order, corresponding to Jacob. In between them, Isaac—the left line—is perfumed and mitigated.
However, there are two discernments of left: Gevura de ZA, Isaac, and plain Gevura, Malchut. Both need to be mitigated, hence three orders are required, since the Shevarim correspond to the big Gevura and the Teruah corresponds to the plain Gevura. This is why in the first order, we include the two Gevurot together, since the first order comprises all of them, hence we blow Tekiah, Shevarim Teruah, Tekiah.
The second order mitigates with the two blows only the big Gevura, Shevarim. The second order is one blow in-order in the beginning, one blow in-order at the end, and big Gevura, the Shevarim, between them, meaning blowing Tekiah, Shevarim, Tekiah.
In the third order, the plain Gevura is mitigated with two Tekiot [plural of Tekiah]. The third order is one Tekiah in the beginning, one Tekiah in the end, and in between them, plain Gevura, the Teruah. He does not say big Gevura here, but plain Gevura, Malchut, meaning Teruah. And the blow is Tekiah, Teruah, Tekiah.
The Shevarim sound Shever by Shever [singular for Shevarim], and the Teruah sounds like rebuke and angering. This is why he said that Shevarim rise to Gevura, meaning the Shevarim rise to Gevura de ZA. And he said that Teruah descends, meaning Teruah descends to Malchut. Shevarim are harsh Din and Teruah is soft Din.
304) On this day, Isaac—Gevura and left line—is crowned. He is the head of the patriarchs. On this day, it is written, “Sinners in Zion are afraid.” On this day, Isaac was tied and tied everything, and Sarah wails and a sound of a Shofar is very loud. Happy is he who has passed between them and was saved from them. This is why we read the portion of the tying of Isaac on this day, since on this day Isaac was tied below and was tied to that one above, when it was written, “And bound Isaac his son.”
On Rosh Hashanah [beginning of the year], the worlds return to the way they were before, as Malchut was on the fourth day in the act of creation, when she clothed the left line of Bina and ZA was the right line of Bina. At that time, the right and left were not yet united and Hochma was without Hassadim. Hence, she could not shine because Hochma does not shine without Hassadim. This is the Dinim and the complaining of the moon.
The solution that the Creator gave for it is the blowing of the Shofar. By the voice that comes out of the Shofar, the force of the Masach de Hirik is awakened in ZA, who is the middle line, and through the Masach de Hirik, he diminishes the left line from GAR. At that time the left surrenders to the right, unites with it, and VAK de Hochma that remained in the left line in Hassadim is clothed, and then they shine. Thus, on the day of Rosh Hashanah, the left line is corrected through the blowing of the Shofar. Thus, it can shine because of its clothing in the Hesed of the right.
On this day, Isaac is crowned. Isaac, the left line, is crowned by his clothing in Hassadim and shines in VAK de GAR, which is called Atara [crown]. He is the head of the patriarchs because the Rosh [head], meaning GAR, which is found in HGT de ZA, called “patriarchs,” are from Isaac, since his VAK de Hochma is GAR and Rosh.
However, the right line, Abraham, is Hassadim without GAR, since there is GAR only from Hochma. On this day, it is written, “Sinners in Zion are afraid,” since the sins that wish to cling to the GAR of the left, which evoke Din in the world, are now afraid because the Masach de Hirik that was awakened by the voice of the Shofar diminished those GAR.
You should know that blowing the Shofar and the tying of Isaac are the same issue. The tying of Isaac means that Abraham evoked the Masach de Hirik in the middle line above so that through this force, “[he] bound Isaac his son,” meaning diminished the GAR de Hochma in the left line, which is Isaac. Through this diminution, the left was included in the right line, which is Abraham above, and Isaac below was included in Abraham. Thus, both were completed.
On that day, Isaac was tied because the voice of the Shofar diminishes the left line from its GAR, and this is regarded as the tying of Isaac. He tied everything, meaning all the discernments of the left line above were tied, even the left line of Bina. “And Sarah wails” means that Bina, called “Sarah,” was weeping, which means diminution, since her left line was diminished.
And all of it was done because the voice of the Shofar is very loud, meaning the loud voice of the Shofar caused all that diminution. This is so because on that day, Isaac below was bound and was tied to the one above. Thus, because of the tying he was connected in the unification of right and left above. Thus, he was rewarded with his VAK de Hochma clothing in Hassadim, which is considered his GAR, and that of the rest of the degrees.
305) On the day of the tying of Isaac, Isaac crowned Abraham in Mochin de GAR, called Atarah [crown], as it is written, “With the crown with which his mother has crowned him,” and as it is written, “And God tested Abraham.” “And named it The Lord is My Banner,” which comes from the words sublimity and exaltedness. “My Banner is similar to “carried” [in Hebrew], and not from the word “test” [in Hebrew]. This is because in the tying of Isaac he outdid himself and carried Abraham, meaning the right was perfected and completed through the tying of the left.
Before the right line, Abraham, was included in the left, Isaac, the right had only VAK without GAR. After it was perfected with the left, he has GAR like the left, and this inclusion comes to him through the tying of Isaac. It turns out that the right is perfected and completed through the tying. It is written about that, “And God tested Abraham,” meaning made him big with GAR. God is the fear of Isaac, the quality of Gevura, the left line, and this quality magnified him with GAR by being improved in it through the tying of Isaac.
306) It is written, “But God is the Judge; He puts down one and exalts another.” God is Gevura, and judge is Tifferet. If he did not remove the Din of Isaac, who is Gevura and left line, in the place where Jacob is present, which is Tifferet and middle line, and was perfumed there? Woe unto the world that meets his Din, since Jacob, the middle line, diminishes the left line through the Masach de Hirik, by which the left unites with the right and the harsh Dinim of the left are perfumed. This is because he is judged by the fire of God, and the fire on the left is judged through HaVaYaH, the middle line, which unites it with the right. This is the perfuming of the world.
307) And since Isaac, left line, entered Jacob’s place, the middle line, and Jacob held him by the force of the Masach de Hirik in him, the fire was quieted and his embers—the Dinim of the left line—cooled off. This is similar to a person who was angry, armed himself, and in his anger, he went out to kill people. A wise man stood on his door and held him. He would not let him go outside. The angry man told him, “If you had not held me and attacked me, there would be killing in the world,” since while they were attacking each other and gripping each other, the anger of the one who went out to kill was cooled. That wise man went out and showed. Who suffered the anger and the fierceness of Din of that man? The one who stood at the door and prevented him from going out.
308) Thus said the Creator, middle line, to Israel: “My sons, do not fear the Dinim of the left line, for I am standing at the door to prevent the Dinim from coming out. Rather, be strong on this day and give Me strength with the Shofar.” This is because through the voice of the Shofar, the middle line evokes the Masach de Hirik, which is His whole power to diminish the left line and mitigate it in the right. Without it, there is no other force that can unite the left in the right.
If the voice of the Shofar is sounded properly and is aimed below, that voice rises and evokes the Masach de Hirik in the middle line, and unites the right and the left, in which the patriarchs crown. Through the mingling of right and left, they acquire Mochin de GAR, by which Isaac is crowned and Abraham is crowned (see Items 304-305). And since Jacob caused all that, he, too, was crowned, since the lower one is rewarded with all the Mochin that he causes in the upper one. It turns out that the patriarchs—Abraham and Isaac—stand in Jacob’s abode because he is the operator of all this unification. Hence, we should be careful with this Shofar, know that sound, and aim in it.
309) There is not a voice in the Shofar that does not rise to one firmament, and all the multitude in that firmament makes room for that voice. They say, “The Lord utters His voice before His army,” and a voice stands in that firmament until another voice comes, and they consult together and bonded they rise to another firmament. This is why we learned that there is a voice that raises a voice, and this is the voice of Israel’s blowing below.
The voice of the Shofar rises and evokes the Masach de Hirik in the middle line to diminish the GAR of the left and unite it with the right. However, there are two kinds of actions in this Masach de Hirik until they diminish and unite the left in the right. The first reveals the Masach de Tzimtzum Aleph [of the first restriction], which is unmitigated in Bina, and which is called Man’ula [lock]. It is from here that it receives the majority of the power to diminish the left line. The second reveals the Masach of Malchut that is mitigated in Bina, called Miftacha [key]. From here, he has the Kelim to receive the Mochin of VAK de GAR, as well.
Thus, two voices are discerned as evoking the Masach de Hirik. The first voice evokes the Masach de Hirik from Malchut de Tzimtzum Aleph, which is unmitigated in Bina; and the second voice evokes the Masach de Hirik from the Malchut that is mitigated in Bina. The second voice is the primary result that is wanted from the blowing of the Shofar.
These two actions in the Masach de Hirik are called “two firmaments.” Also, there is no voice in the Shofar that does not rise to a firmament, since even a voice from the Masach de Malchut that is unmitigated in Bina, which comes out of the Shofar, has a firmament where it performs its actions of diminishing the GAR of the left. And all the multitude in that firmament makes room for that voice, meaning they accept that voice and act in it.
Also, they say, “The Lord utters His voice before His army; surely His camp is very great, for strong is he who carries out His word.” This is so because a voice from unmitigated Malchut of Midat ha Din [quality of judgment] is great and multitudinous, and no one can resist it. Hence, it has the power to diminish the left line, and this is why they sound this verse as they work.
However, had that voice of Midat ha Din remained, they would no longer be fit for reception of any Mochin, even VAK de GAR. For this reason, they need the second voice, of the Masach de Malchut, which is mitigated in Bina, when the two of them unite. However, the first voice is concealed and inactive, but the second voice is the one that acts. This is why they are fit for reception of Mochin.
He stands in that firmament until another voice comes, the voice of the Masach of the Malchut that is mitigated in Bina. They consult together, and bonded they rise to another firmament. In other words, the two voices mate and rise to the second firmament, where only the Masach of Malchut that is mitigated in Bina operates, and the unmitigated Masach is secretly connected to it to give it strength.
Hence, we learned that there is a voice that raises a voice. The first voice, the unmitigated, raises the second voice which is mitigated in Bina and gives it strength, so it can contain the left line in VAK de GAR. This is why the bonding of both of them is required. This is the voice of Israel’s blowing below.
310) When all those voices below unite and rise to the upper firmament where the holy King, the middle line, is present, they all crown before the King. At that time, the thrones of judgment are thrown and the other throne of Jacob, the middle line, is established and corrected.
311) The prayer and the voice of the Shofar that the righteous produces in the Shofar comes out of his spirit and soul [Nefesh and Ruach respectively] and rise upwards. On that day, there are slanderers above, and when that voice of the Shofar rises, they are repelled by it and cannot exist. Happy are the righteous, for they know how to aim their will before their Master and know how to correct the world on that day with the voice of the Shofar. This is why it is written, “Happy is the people that knows the joyful shout,” “Knows,” and not “Blows.”
312) On that day, the people should see that a man is complete in everything—knowing the ways of the holy King and knowing the King’s honor, to pray the prayer for them on that day and summon the voice of the Shofar in all the worlds through the intention in the heart, with wisdom, will, and wholeness. Thus, through him, the Din would depart from the world. Woe unto those whose emissary is unworthy, since they will come to remind the iniquities of the world because of him. This is the meaning of, “If the anointed priest should sin” who is the emissary of the whole of Israel, hence the fault of the people, since the Din is over the people.
313) When the emissary of the public is worthy, happy is that people for all the Dinim depart them through him. It is even more so with the priest, for whom upper and lower are blessed. Hence, before a priest and a Levite rise up to work, they are tested to see their ways and actions. If not, they do not rise up to work. It is the same with judges in the Sanhedrin. A man is not accepted to the Sanhedrin unless after a test to see if he is worthy of it.
314) And if the priest or Levite is found worthy, the substance of the Temple is put on him. If not, he does not rise up to work, as it is written, “Of Levi he said, ‘Let Your Thummim and Your Urim belong to Your godly man.’” By what was he rewarded with Urim and Thummim [competent authority] and with doing the work? Does it mean that You have tested him? This is because You tested him before and saw that he was worthy of it. “Who said to his father and to his mother, ‘I have not seen him.’” Since he is in those degrees, “You shall teach Jacob Your ordinances.” “They shall put incense,” meaning offer incense to appease the anger and to summon the peace, “And whole burnt-offering upon Your altar,” so that all will be perfumed and the blessings will be in all the world. And then, “O Lord, bless his substance.”
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