(înapoi la pagina ZOHAR CUPRINS / VAYIKRA – click)
178) It is written, “Ten, ten a pan after the shekel of the sanctuary.” “Ten” appears twice because there are ten utterances in the act of creation, ten times, “And [God] said.” And the verse, “In the beginning” is considered an utterance, as well. There are also ten utterances, meaning the ten commandments in the giving of the Torah. This teaches us that the world was created only for the Torah. As long as Israel engage in Torah, the world persists, and as long as Israel are idle away from practicing the Torah, it is written, “If My covenant is not day and night, I have not appointed the ordinances of heaven and earth.” Were it not for the Torah, of which it was said, “And you shall meditate on it day and night,” “I have not appointed the ordinances of heaven and earth.” This is because the pan, which is Malchut, contains these ten utterances of the creation of the world and the giving of the Torah, which depend on one another.
179) There are ten utterances to the act of creation because the world was created in ten utterances. The ten utterances for the giving of Torah are the ten commandments. They stand one opposite the other, for were it not for those of the giving of Torah, the ones of the act of creation would not persist. In the giving of the Torah, it is written, “I am the Lord your God.” And it is written in the act of creation, “Let there be light, and there was light,” since the faith of the Creator, which is Malchut, which is the “I,” is called “light.”
180) It is written, “You shall have no other gods before Me.” This is similar to what is written, “Let there be a firmament in the midst of the waters,” since “Let there be a firmament” means that Israel—who are a part of the Creator—will unite with the heavens, which is ZA. Thus, the Creator gave the rest of the nations to ministers, appointed rulers, but as for Israel, it is written, “And God set them in the firmament of the heaven,” since Israel unite with the heaven, ZA.
181) “In the midst of the waters” means in the midst of words of Torah, since Torah is called “water.” “And let it divide the waters from the waters,” meaning the Creator, who is called “A well of living water,” and idolatry, which is called “broken cisterns that will not hold the water,” which are bitter water, murky, gathered in, fetid, and squalid. Hence, the holy Israel separate waters from waters, the Creator from idolatry. This is similar to the words, “You shall have no other gods before Me.”
182) It is written, “You shall not take the name of the Lord your God in vain.” In the act of creation, it is written, “Let the waters under the heaven be gathered together unto one place.” Anyone who swears in the Holy Name in vain seemingly separates Ima, Malchut, from her place above and the holy Sefirot do not settle in their places. It is written about it, “And a slanderer separates the Champion.” The Champion is the Creator, and it is written, “Let the waters under the heaven be gathered together unto one place,” meaning do not inflict separation between the degrees that are called “water” because of perjury, but rather, “Unto one place,” as it should be in the place of truth. And let them not spread to a place of falsehood, meaning that the waters go to the Sitra Achra, who is not the Creator’s. Thus, the verses are similar.
183) It is written, “Remember the Sabbath day, to keep it holy.” In the act of creation, it is written, “Let the earth put forth grass, herb yielding seed.” When did the holy land, Malchut, grow and crown in her crowns? On the Sabbath day, for then the bride, Malchut, joined the King, ZA, to put forth grasses and blessings to the world. Thus, the verses are similar.
184) It is written, “Honor your father and your mother.” In the act of creation, it is written, “Let there be lights in the firmament of the heaven.” These are the lights of your father, the sun, ZA, and of your mother, the moon, Malchut. And there is no sun but the Creator, as it is written, “For the Lord God is a sun and a shield,” and there is no moon but the assembly of Israel, Malchut. Hence, the two verses are one.
185) It is written, “You shall not murder.” In the act of creation, it is written, “Let the waters swarm with swarms of living creatures.” This teaches us that you shall not murder a man who is called “a living creature,” and you will not be as the big fish, which swallow the little ones. Thus, the two verses are one.
186) It is written, “You shall not commit adultery.” In the act of creation, it is written, “Let the earth bring forth the living creature after its kind.” This teaches us that one must not lie in another woman, who is not his mate. This is why it is written, “Let the earth bring forth the living creature after its kind,” that a woman should only bear from her own kind. And who is her kind? It is her mate.
187) It is written, “You shall not steal.” In the act of creation, it is written, “Behold, I have given you every herb yielding seed,” meaning what I gave you and what I have deposited with you shall be yours and you will not steal what is from another.
188) It is written, “You shall not bear false witness against your neighbor.” In the act of creation, it is written, “Let us make man in our image.” One who is of the shape of the King, “You shall not bear false witness against him.” And one who bears false witness against his friend, it is as though he bears false witness above.
189) It is written, “You shall not covet your neighbor’s wife.” In the act of creation, it is written, “It is not good for the man to be alone,” here is your mate before you, meaning that his mate, Eve, was given to him. Hence, “You shall not covet your neighbor’s wife.”
190) Thus, there are ten utterances (as written in Item 178), ten utterances for the act of creation and ten utterances for the giving of the Torah, as it is written, “Ten, ten a pan after the shekel of the sanctuary,” where these two tens are of the same value, and this is why the world persists in it and there is peace in it. Hence, “And if his offering be a sacrifice of peace-offerings,” it sustains the world in peace. And moreover, it atones for positive Mitzvot [commandments to do] and for negative Mitzvot [commandments to avoid doing], so as to cast peace upon all.
191) It is written, “Dominion and fear are with Him; He makes peace in His high places.” Dominion is Abraham, of whom it is written, “You are a mighty prince among us,” and as it is written, “And I will bless you, and make your name great.” And fear is Isaac, as it is written, “And the fear of Isaac had been on my side.” “He makes peace in His high places” is Jacob, as it is written, “You will give truth to Jacob,” and it is written, “Love, truth, and peace,” since truth and peace mean Tifferet and Yesod, which are tied to one another. This is why Jacob is the wholeness of everything, meaning Abraham and Isaac are the two lines—right and left—and Jacob is the middle line that decides, unites, and makes peace between them.
(înapoi la pagina ZOHAR CUPRINS / VAYIKRA – click)