The Meaning of the Book of Torah

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217) The meaning of the book of Torah on this day. It is written, “And they read in the book, in the Law [Heb: Torah] of God, distinctly; and they gave the sense, and caused them to understand the reading.” The meaning of the phrasing and the punctuation and all those precisions and upper secrets were all given to Moses from Sinai. If the Torah were given to Moses with all those precisions, why is a book of Torah, which is in all of these sanctities, lacking all those corrections and secrets that were given to Moses in the Torah?

218) When the holy throne, Malchut, is crowned and included in the written Torah, Tifferet, all those forms and all those punctuations and conveyances enter hidden and become inscribed within the holy throne from Tifferet. Those forms that the written Torah, Tifferet, admitted into the oral Torah, Malchut, it is impregnated with them like a woman who is impregnated by the male, and the upper letters in the written Torah remain in their Kedusha alone, completely formless. It is to show at the synagogue that the throne, Malchut, is blessed and crowned by the written Torah, and he instilled in Malchut all those forms, punctuations, and conveyances, and she is sanctified by him. It must be shown in the letters for themselves as it should be.

219) At that time everything is sanctified in the upper Kedusha as it should be, and all the more so on the Sabbath day. On that day, seven people should ascend to the Torah, corresponding to seven voices, HGT NHYM de ZA, which are the Torah, ZA. On special times and occasions, five people should ascend into that secret because the essence of the seven Sefirot is five, HGT NHYesod including them on the part of the giver, and Malchut including them on the part of the receiver. On the day of atonement, six people are in this high secret, HGT NHY de ZA.

220) The five of special times are five degrees, HGT NH, below the degree of the first light, which is Bina and GAR, but below in ZA. They are the meaning of the Torah, since ZA is called Torah. The six of the day of atonement are VAK, which calculate their inclusive, as well, Yesod. Here there is no addition to the five primary Sefirot. The seven of the Sabbath day are seven voices that calculate the second inclusion, too, Malchut, and all imply to the Sefirot of ZA.

221) On the first day of the month, one is added to the three in the weekdays—which indicate HGT de ZA—corresponding to Malchut, since the sun, ZA, illuminates to the moon, Malchut, at that time. This is the Addition [a supplement to the prayer] on the first day of the month, corresponding to the above-said addition. In a book of Torah, only one voice and one speech should be heard.

222) The arrangement that the holy people should arrange on that day—and on the rest of the days when there is reading in the book of Torah—is that they must set up and correct a correction in a throne that is called “an ark.” A throne should be with six degrees to climb, HGT NHY de Malchut, and not more. It is written, “And there were six steps to the throne,” Malchut. The one step above, corresponding to the Hochma in her, is the ark on which to place the book of Torah and show it to all, since the ark, Hochma de Malchut, gives vision to the book of Torah, ZA, for there is seeing only in Malchut.

223) When the book of Torah rises there, the whole people must set themselves below with fear and dread, with quiver and trembling, aiming their hearts as though they were now standing by Mount Sinai to receive the Torah. They should lend their ears and listen. Also, there is no permission for the people to open their mouths, even with words of Torah, much less on other matters. Rather, all are in fear, as though they have no mouths, as it is written, “And when he opened it, all the people stood up.” It is also written, “And the ears of all the people were attentive unto the book of the Torah.”

224) When taking the book of Torah out to the public to read in it, the gates of mercy open in the heaven, evoking the love above, and so one should say.

225) “Blessed is the name of the Master of the world. Blessed be Your crown and Your place. May Your favor remain with Your people Israel forever; may the redemption of Your right be shown to Your people in Your Temple, and impart upon us the best of Your light, and accept our prayers with mercy. May it be Your will that You extend our lives with goodness, that I, Your servant, be numbered among the righteous, that You have mercy on me, protect me, all that is mine, and that is of Your people Israel.

“It is You who nourishes all and sustains all. You control everything. It is You who rules over kings, and the kingship is Yours. I am a servant of the Creator, and I bow before Him and before the glory of His law [Torah] at all times. Not in man do I put trust, nor on any children of God do I rely, only on God in heaven, who is the true God, whose law is true, whose prophets are true, and who executes abundant kindness and truth. In him do I trust, and to His glorious and holy name do I declare praises. May it be Your will that You open my heart with Your law, and that You give me male sons who fulfill Your wish. May You fulfill my heart’s wishes and the heart of Your entire people Israel for good, for life, and for peace. Amen.”

226) It is forbidden to read in the book of Torah, but only one, alone, and everyone listens and keeps silent so that they hear his words as though they had just received it from Mount Sinai. And above the one who is reading the Torah there should be one standing above him, ascending to the Torah, and keeping silent so that only one speaking will be heard and not two. The holy tongue should have one reader, and it is one and not two utterances. If two are in a book of Torah, it is diminishing of faith, and diminishing of the glory of the Torah is in the book of Torah, for only one voice is needed. Also, there should be only one translator, which is a Klipa [peel/shell] and Moach [brain], since the translator is regarded as a Klipa, and the reader in the holy tongue is the Moach, and there is no Moach without a Klipa.

227) Everyone keeps silent and one reads, as it is written, “And God spoke all these words.” This is above at the top of the mountain, and all the people are below, as it is written, “And they stood at the foot of the mountain.” It is also written, “And Moses went up to the God.” Thus, there was only one reader, and one went up to the Torah, up at the top of the mountain, and the whole people were at the bottom, listening in silence. This is how it should be with a book of Torah.

228) One who is reading in the Torah must aim his heart and will into those things that he is reading, for he is an emissary of his Master in words to announce to the whole nation, since he is similar to the upper one, like the Creator at the time of the giving of the Torah. Therefore, one who ascends to read in the Torah should first put matters in his house in order, and if he did not establish order, he will not read in the Torah. How do we know? From that word of the Creator before He sounded the Torah to the holy nation. It is written, “Then He saw it and declared it; He established it and also searched it out.” Afterwards, it is written, “And to man He said, ‘Behold, the fear of the Lord is wisdom.’” Thus, before He sounded it to man, He set each word in itself, and so must every reader in the Torah do.

229) It is forbidden for one who is reading in the Torah to stop a portion or even a single word. Instead, where Moses stopped the portion for the holy nation, he will stop. He will not stop the word of the portion of that Sabbath in the portion of another Sabbath.

230) When the portions were stopped, each was crowned and stood before the Creator. Once they completed stopping the portions of the entire year, they crowned themselves before the Creator and said, “I am from so and so Sabbath; I am from so and so Sabbath.”

231) At that time the Creator calls upon Yupiel, the high appointee, and the 53 holy Merkavot under his command, corresponding to the 53 portions in the Torah, that were appointed to be served in the Torah. Each Merkava is appointed—this Merkava to that portion on that Sabbath, and another Merkava for another portion on another Sabbath. Each serves the Torah of its Sabbath, and we must not mix these with those or let in one Merkava into another Merkava, even as a hair’s breadth, even in a single word, or even in a single letter. Rather, each one as the Creator determined for them, as they were crowned before Him. And He appointed the Merkavot over these portions each to her watch.

232) Therefore, when this portion is crowned, the words of that portion that has been completed in the public rise and that Merkava of the appointee over that Merkava welcomes it and elevates it before the Creator. And these words actually stand before Him, saying, “I am portion so and so, which so and so public completed,” whether properly or improperly.

233) If the portion is completed properly, these words rise and are crowned over the holy throne, Malchut, and that Merkava serves before her. Each Merkava serves the portion of each and every Sabbath, each Merkava to its portion. They are all crowned inside the holy throne, which rises with them to ZA to be unified up above. Then the portion and the throne and ZA become one collective. This is why happy is he who completes the portion of each Sabbath properly, as it was stopped above.

234) There are two readings in the Torah on Sabbath, in the morning and in the afternoon prayer, when the Din hangs on the weekdays, at dusk. This is so because the left must be included in the right, since the Torah was given from the two sides, as it is written, “On His right was a fiery law.” Thus, the Torah is fire, left, and on His right means right and left. This is why it is read in the morning, which is right, and in the afternoon prayer, which is left. And for this reason, the book of Torah in the afternoon prayer is in ten verses or more, but not a whole portion because a whole portion is only in the right, and the right hangs before the time of the afternoon prayer. But in the afternoon prayer it is left.

235) On the second and fifth days of the week [there is reading in the Torah], since the degrees descend. It is so because on weekdays, Jacob and Rachel operate instead of the great ZON, who clothe from Chazeh de ZA and below, who are the whole of the Torah. This is because Jacob is considered Torah, like ZA, but the prophets were separated below? That is, Jacob clothes only NHY de ZA, who are considered prophets, and not Torah because Torah is regarded as HGT? Thus, why is there reading in the Torah? Indeed, Jacob clothes NHY de ZA, but the nine Sefirot of Jacob are all the whole of the Torah, meaning that Jacob in general is considered HGT, Torah, like ZA, and each and every Sefira is mingled with each and every other Sefira. And because they are mingled with one another, there is HGT, which is Torah, in each.

236) The upper degrees—the seven Sefirot HGT NHY de ZA—are called “the portion of the week.” Afterwards, the nine unified degrees come out of them together, meaning the nine Sefirot of Jacob. This is why nine people are summoned, three on Sabbath during the afternoon prayer, opposite HBD of Jacob, three on the second day, opposite HGT of Jacob, and three on the fifth day, opposite NHY of Jacob, thus nine. The nine Sefirot are included in one another, hence there are HGT, Torah, in each of them, even in NHY.

237) In the afternoon prayer on Sabbath, the left awakens, and the bottom point, Malchut, receives the Torah on that left side. At that time Malchut journeys from the left, and we read in the Torah from that side. That is, even though Malchut herself is not regarded as the written Torah, because she receives the written Torah from the left side of ZA, we therefore read in the Torah.

238) This is so because Malchut stands in nine Sefirot, and this is why we summon nine people, which are six people, her HGT NHY, on weekdays, on the second and the fifth, and three people, her GAR, when the left awakens during the afternoon prayer on Sabbath, to include them all as one. She is crowned in them on three sides—right, left, and middle—like three upper sides, HGT, which are included in the portion of the Sabbath that we read in the morning. Even though on the Sabbath afternoon prayer Malchut receives from the left, she receives from all three lines that are ruled by the left. Happy is he who is rewarded with the glory of the Sabbath. Happy is he in both worlds—in this world and in the next world.

(înapoi la pagina ZOHAR CUPRINS / VAYAKHEL – click)

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