How Good and How Pleasant

(înapoi la pagina ZOHAR CUPRINS / VAYIKRA – click)

99) “How good and how pleasant it is for brothers to dwell together, as well.” Happy are Israel, for the Creator did not hand them over to a minister or to a messenger. Rather, Israel grip to Him and He to them. For their love, the Creator calls them, “servants,” as it is written, “For unto Me the children of Israel are servants; they are My servants.” Afterwards He calls them “sons,” as it is written, “You are the children of the Lord your God.” After that He calls them “brothers,” as it is written, “My brothers and my friends.” And because He called them “brothers,” He wished to place His Divinity in them and He will not stray from them. Then it is written, “How good and how pleasant it is for brothers to dwell together, as well.”

100a) “How good and how pleasant it is for brothers to dwell together, as well” is as it is written, “And if a man shall take his sister … and see her nakedness, and she sees his nakedness: it is a shameful thing.” The “man” is the Creator. “Shall take his sister” refers to the assembly of Israel. Why is this so? Because “It is a shameful thing.” Hence, How good and how pleasant it is for brothers to dwell together, as well,” meaning the Creator, as well as the assembly of Israel. “As well” includes Israel below, for when the assembly of Israel is in unity, in Zivug Panim be Panim [face-to-face] with the Creator, Israel below are joyfully present in the Creator. This is why it writes, “Together, as well.” “Together, as well” comes to join the Tzadik, meaning Yesod, with the assembly of Israel, who are one Zivug. This is why it says, “Together, as well,” since Yachad [together] comes from the word, Echad [one].

There are two states in Malchut:

  1. When ZA elevates her from his Chazeh and above, clothes the left line of Bina, and extends Hochma, while ZA himself clothes the right line of Bina and extends Hassadim. This was Malchut’s state on the fourth day of creation. At that time, ZA and Malchut were called “the two great lights,” since she was as big as ZA. They are also regarded as brother and sister because they are both at the same degree, one is right and the other is left. In this discernment, they are also regarded as adhered to one another because all the discernments on a single degree are regarded as adhered to one another, where adhering means equivalence. However, at that time Malchut was in darkness and posterior, since left without right bestows Hochma without Hassadim and Hochma without Hassadim cannot shine.
  2. The first state continues until the Creator, the middle line, told her, “Go and diminish yourself.” This means that ZA, the middle line, will evoke the Zivug of the light of Hassadim over his Masach de Hirik, which diminishes the left line. Then Malchut had nothing more to cling to and descended from there. She returned and was built anew by AVI and ZA from the Chazeh downwards, until she became worthy of the second state—the Zivug of ZA and Malchut PBP [Panim be Panim]. This decline of Malchut from the Chazeh and above—the degree of ZA—into a Nukva that is separated from him, from the Chazeh downwards, is called “sawing off,” since the Dvekut [adhesion] that Malchut had with ZA because they were at the same degree has already been cut off, for she divided from ZA into a separate degree of her own.

There is greater merit in the first state than in the second state. This is because in the first state she received Hochma from the left line of Bina. And although the Hochma did not shine in her due to lack of Hassadim, it is still a great degree. But there is merit to the second state because even though she was diminished and could no longer receive Hochma from the left line of Bina, but received VAK de Hochma that are clothed in Hassadim from ZA, they still shine in her Panim be Panim. However, in the first state she was in the dark because the great Hochma in her was devoid of Hassadim and she could not shine.

And yet, all this relates only to the illumination of Malchut to the lower ones, and not at all with respect to herself.

(înapoi la pagina ZOHAR CUPRINS / VAYIKRA – click)

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