The Path of the Righteous Is as the Light of Dawn

(înapoi la pagina ZOHAR CUPRINS / VAYAKHEL – click)

391) “But the path of the righteous is as the light of dawn, that shines more and more unto the perfect day.” The path on which the righteous walk is a path of truth, a path that the Creator desires. The Creator walks before them, and all the Merkavot come to hear the words that they speak and say with their mouths, “As the light of dawn,” illuminating on and is not darkened like the wicked, whose way always darkens.

392) What is the difference between a path and a way? A path opens, becomes revealed, and a path on which feet have never been set before is made in that place. A way is as one who steps in a wine-press: the feet of anyone who wishes steps on it.

393) This is why for the righteous, he calls the way, “a path,” for they were the first to open that place. It was not said of the place that it is its opening, but even though other people walk in that place, now that the righteous have walked in it, it is a new place, as though it has just been opened. That place is now as new as though no other person has ever walked in it, since the righteous renew that whole place with several new and high things that the Creator desires.

394) Also, Divinity walks in that place, which was not so before. This is why it is called “the path of the righteous,” since a high and holy guest is visiting it: Divinity. A way is open to all, and anyone who wishes steps in it, even the wicked. A way is as it is written, “Who makes a way through the sea.” The way is not safe because the Sitra Achra—who should not—steps in it and governs to defile the tabernacle. For this reason only the righteous stand and govern in that place called “path,” for a way is open to every side, for Kedusha and for Tuma’a.

395) A high and holy path came to the upper, holy ones, and they visited it, and superior and fine words were established before Atik.

396) “And Joshua the son of Nun was full of the spirit of wisdom; for Moses had laid his hands upon him.” Moses’ face is like the sun, ZA, and Joshua is as the face of the moon, Malchut. There is no light for the moon except from the light of the sun, ZA, and when it is filled, it stands in wholeness.

397) The filling of the moon—the image, Malchut, which is called by the upper name, HaVaYaH—does not stand in that name except when it is full. The names she inherits and by which she is called, as she stands, by that name she is called. And when she is in her full, completed on all the sides, she is called HaVaYaH, for her completion is as the completion of above, ZAHaVaYaH. For this reason, Malchut, too, is called HaVaYaH, receiving all the Mochin from ImaBina, through ZA.

(înapoi la pagina ZOHAR CUPRINS / VAYAKHEL – click)

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