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107) Each day a herald calls upon all the people in the world, “This matter is up to you,” as it is written, ‘Take from among you a donation to the Lord.’ And if you should say that the matter is hard for you, ‘Whoever is of a generous heart, let him bring it.’”
108) Hence the meaning of the prayer: a person who fears his Master and aims his heart and will in a prayer corrects the upper correction, first by singing and praising that the upper angels say above. And in that order of praises that Israel say below, Malchut adorns herself in her corrections as a woman who adorns herself for her husband.
109) In the order of the prayer, in the correction of the prayer while sitting, from the blessing, “Maker of Light” until the “Eighteen prayer,” which is while standing, they have established all those maidens, the seven damsels of Malchut, and all those who are adorned with her. Once everything is established and put in order, when reaching the words, “True and sound,” everything is corrected—she and her maidens, until we reach the words, “Redeemer of Israel.” Then everyone must stand up.
110) It is so because when a person reaches the words, “True and sound,” and everything is already established, the maidens carry the Malchut and she carries herself to the upper King, ZA. When reaching the words, “Redeemer of Israel,” the holy, upper King journeys in His degrees by an order of three lines that illuminate only while traveling, and He comes out to welcome Malchut.
111) And before the high King, we must stand up with fear and quiver, for then He stretches out His right hand to her in the blessing, “Protector of Abraham,” who is the right line. Afterwards, His left, which He puts under her head in the blessing, “You are mighty,” is the left line. Then they both embrace together in kissing in the blessing, “The holy God,” the middle line. From there up they are kisses until the last three. These are the first three blessings of the Eighteen Prayer. One must place his heart and will, and aim his mouth, heart, and will together in all those corrections and orders of the prayer.
112) Now that the upper King and Malchut are in bonding and joy in those kisses, he who needs to ask questions and make requests shall make them because then is a time of good will. Once the person has made his requests before the King and queen in the 12 middle blessings, he will set himself up in his will and heart for the last three blessings, to evoke joy in concealment. It is so because from these three blessings, he is blessed with another Dvekut, with a Zivug. And the man should correct himself to come out from before them and place them in hidden joy in those three blessings. For this reason, his desire should be that the lower ones will be blessed by these blessings of the hidden joy.
113) At that time he should fall on his face and give his soul when Malchut grips the souls and the spirits. That is the time for dedicating his soul among all those souls that she grips, for then the bundle of life, Malchut, is as it should be.
114) I heard this matter among the secrets of Rabbi Shimon and I was not given permission to disclose, except to you, the high pious ones. When Malchut grips people’s souls and spirits in one desire for Dvekut [adhesion], the man places his heart and will on that and gives his soul in Dvekut with that desire, to include his soul in that Dvekut. If at that time his dedicating of his soul is accepted in the will of the souls [Nefashot, pl. of Nefesh] and spirits [Ruchot, pl. of Ruach] and souls [Neshamot, pl. of Neshama] that she grips, it is a man who was bundled in the bundle of life in this world and in the next world.
115) And while the King and queen, Torah and Mitzvot, must include all the sides above and below, and be crowned with Neshamot on all the sides, she is crowned in the Neshamot from above, and crowned in the Neshamot from below, of those who give her their souls [Neshamot]. If a person aims his heart and will to all that, and gives her his Nefesh from below willingly and in Dvekut, the Creator calls upon him peace below, such as the peace above, Yesod, who blesses the queen, and includes her and crowns her on all sides.
116) Likewise, the Creator calls this man Peace, as it is written, “And the Lord called him Shalom [peace].” All his days, this is what he is called above, “peace,” because he included and crowned the queen from below, such as this peace above, Yesod.
117) When that person departs from this world, his soul rises and breaches all those firmaments and there is no one to stop her. The Creator calls her and says, “Let Peace come.” And Divinity says, “Let them rest in their beds,” and 13 mountains of pure persimmon shall open before her, and there will be no one to stop her. This is why happy is he who dedicates his heart and mind to that. And this is why it is written, “Whoever is of a generous heart, let him bring it as the Lord’s donation” to the upper King.
118) Rabbi Aba said, “Woe Rabbi Shimon, you are alive and I am already weeping for you. It is not over you that I am weeping, but I am weeping for the friends, and I am weeping for the world that will remain orphans after your departure from the world.” Rabbi Shimon is like the light of a candle that burns above and burns below. All the people of the world shine in that light that it lit below. Woe to the world when the light below departs and comes into the light of above. Who will shine the light of Torah for the world?
119) “And let every wisehearted man among you come and make all that the Lord has commanded.” When the Creator said to Moses, “Choose wise and intelligent and full of knowledge men from your tribes,” he looked through all of Israel and could not find any intelligent ones. It is written, “And I took the heads of your tribes, wise men, and full of knowledge,” but it does not write, “Intelligent.” An intelligent one is a higher degree than a wise one, hence he could not find intelligent ones, for an intelligent one is more important than a wise one.
120) What is the difference between wise and intelligent? Even a disciple who makes his teacher wise is considered wise. “Wise” means one who knows for himself all that he needs. “Intelligent” consists of several degrees because he looks at everything and knows about himself and about others, as it is written, “The righteous knows the soul of his beast.” The righteous, Yesod, imparts upon Malchut, HaVaYaH de BON, for a beast [Heb: Behama] is BON in Gematria (52). It is also written, “The righteous rules the fear of God.” The righteous, Yesod, rules and gives to Malchut, who is called “the fear of God.”
A wise one is regarding Malchut, who is called “wisehearted,” wise at heart, since the Hochma [wisdom] is in the heart, in Malchut, and not elsewhere. Intelligent means above and below, looking at his own and at that of others. A wise one is Malchut, from whom the Hochma appears, and an intelligent one is Yesod, righteous, higher than Malchut.
It is known that the Hochma in Malchut illuminates only from below upward, which is why it was said that the righteous knows for himself all that he needs, meaning he knows only for himself and cannot bestow below upon others. Wise at heart and not elsewhere because the heart, Malchut, receives from below upwards and not from above downwards, which is another place. The Yesod, intelligent, gives the Hassadim from above downwards, receiving for himself and giving below, to others, to Malchut, as it is written, “The righteous knows the soul of his beast,” and as it is written, “The righteous rules the fear of God.”
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