You Shall Dwell in Sukkot [tabernacles]

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134) “You shall dwell in Sukkot for seven days.” This is faith, Malchut, which receives all her Mochin. And this verse was said about the upper world, Bina. When the world was created, this verse was said.

135) When Hochma—meaning upper AVI, called Aba and Hochma—began to come out of the place that is unknown and unseen, from Rosh AA, one Masach emerged and struck. And that upper Hochma sparkled and spread to all sides in the upper tabernacle, YESHSUT, which is called Bina and Ima. And that upper tabernacle produced VAK, which are ZA. And then, with the sparkling of the Masach, it illuminated to everyone and said, “You shall dwell in Sukkot for seven days.”

136) Sukkot is written without a Vav [in Hebrew], since this is the lower tabernacle, Malchut, which is like a lantern, a glass vessel in which the candle is placed so as to shine, to show all the lights. And then he said, in the sparkling of the Masach, “You shall dwell in Sukkot for seven days.” The seven days are from the upper world, Bina, to the lower world, Malchut. All seven days, HGT NHYM de Bina, exist so as to shine for that Sukkah [tabernacle], which is the “Fallen tabernacle of David,” the tabernacle of peace, Malchut. And the holy people should sit under its shade in faith, Malchut, and one who sits in that shade, sits in those upper days of Bina.

In the beginning, the world was created in Midat ha Din [quality of judgment], in Malchut de Tzimtzum Aleph [Malchut of the first restriction]. He saw that the world did not persist, since the Kelim that extend from Malchut of Midat ha Din are unfit for reception of the upper light within them, He stood and associated Midat ha Rachamim [quality of mercy] with it, meaning raised the Malchut to the place of Bina, who is Midat ha Rachamim. Then all the degrees were split into two halves—Keter and Hochma remained in Rosh AA, and its Bina and TM fell into the Guf [body], and so it was with all of them. By that, all the degrees were diminished into VAK without a Rosh, and this state is called “the point of Holam.”

Afterwards, at the time of GadlutMalchut descends from Bina to her own place once more through the illumination of AB SAG de AK, and all the half-degrees that fell from their degrees return to their degrees. Thus, the degrees are completed with GAR once more. This state is called “the point of Shuruk.” At that time, those Bina and TM that returned to their degrees raise with them the lower one that they were in while they were fallen, and thus the lower one receives the Mochin of the upper one.

It turns out that during KatnutBina and TM de YESHSUT, which are Ima, fell to ZON, and during Gadlut, when Bina and TM return to their degree, to Bina, they take ZON with them to the place of Bina. Then the ZON receive the Mochin de Bina through the Kelim de Bina and TM de Bina, where they were during the Katnut. Thus, now ZON are fit for reception of the upper light of Bina, as well as all the worlds BYA that extend from them. And then the world persisted. Had it not been for Malchut’s ascent to the place of Bina, there would have been no possibility for the world to exist.

This verse was said when the world was created, meaning when He associated Midat ha Rachamim with Malchut so that the world would be able to persist. When Hochma—meaning upper AVI, called Aba and Hochma—began to come out of the place that is unknown and unseen, from Rosh AA, when Malchut rose to the place of Bina de Rosh AAAA remained with Keter and Hochma, and his Bina and TM fell to his Guf. This Bina, which departed from Rosh de AA, was split in two: her GAR were established in upper AVI and they are called Hochma, and her ZAT were established in YESHSUT and are called Bina. Then a Masach came out—the Masach of Malchut that rose to Rosh de AA—and struck, bringing Bina de AA outside of the Rosh, and that upper HochmaGAR de Bina that were established as upper AVI, sparkled in the form of Katnut, as his Bina and TM fell below Bina.

She expanded to all sides in the upper tabernacle. During the Gadlut, when AA brought his Bina and TM back, the upper tabernacle, Bina, rose up to him, as well, and received Mochin from him. Similarly, that upper tabernacle elicited VAK, meaning ZA, and Bina, too, brought her Bina and TM that fell into ZON back to her. By that, ZON received the Mochin de Bina, and Bina elicited VAK, meaning ZON.

At that time the sparkling of the Masach—which is illumination of the Masach and the diminution that was made by the ascent of Malchut to Bina—illuminated to everyone. It illuminated Mochin de Bina to ZA and Nukva, and said to the Mochin, which are HGT NHY de Bina, “You shall dwell in Sukkot for seven days,” meaning that they would expand to the Malchut, who is called Sukkot without Vav [in Hebrew].

It is considered that had it not been for the shade, which implies diminution of the light—the sparkling of the Masach that was done in Bina, which is the thatch—they would not have lasted seven days, which are HGT NHYM de Bina to the Sukkot, which is the Malchut below. However, that shade of the sparkling of the Masach, the thatch, has ten Sefirot, as well, her Malchut, too, rose to the place of her Bina, and her Bina and TM fell to BYA.

For this reason, at the time of Gadlut, when she brings her Bina and TM back to AtzilutBYA rise on the degrees to Atzilut, as well, and receive the Mochin of the seven days from her. Thus, the root of the thatch is in Bina, and from there he says, “You shall dwell in Sukkot for seven days.” This is said about the upper world, Bina, although that shade and thatch is present in Malchut, too, which is why she is called Sukkah without a Vav, referring to that thatch of Bina that is found in Malchut.

137) This is why Sukkot is written without a Vav, referring to Malchut. In another place, it writes a full Sukkot, to show that one who sits in this shade of the sparkling of the Masach sits in those high days of above, HGT NHYM de Bina, which stand on the lower one, which is Malchut, to shine upon her and to cover her. This is so because that thatch of Bina was extended to her, as well, to protect when she needs it.

138) They are all read as full Sukkot, the thatch of Bina and the thatch of ZA. And the writing of the lacking Sukkot is the lower world, Malchut. During those seven holy days, it is necessary to feed the rest of the appointees; this is he seventy bulls that are sacrificed on the seven days of Sukkot. She must be diminished in terms of the light and evoke the Mochin of the left, which are her Achoraim [posterior], from which these seventy ministers are fed, while she receives gladness in her husband in Mochin de Panim [anterior Mochin].

Also, she needs it so that they will not slander during the joy. She lets them be refined in that food and their offerings are more numerous than on the rest of the days, so that they will be preoccupied with them and will not mingle with the joy of Israel. It is in the same way that they are given a part in the he-goat of the beginning of a month and a he-goat to Azazel. And because of this diminution in feeding the ministers of the nations, she is called Sukkot without Vav. And the joy of Israel is the Shemini Atzeret, [“the Eighth [day] of Assembly,” marked on the eighth day of Sukkot, considered a festival all on its own].

139) While the rest of the appointees are happy and eat the seventy bulls, Israel are corrected for them. At that time, they set up a throne for the Creator from below and establish Malchut as a throne to the Creator, to raise her up—in the four kinds, in the joy of the festival, in saying Hallel [special praise], and in circling the altar. Then the Malchut rises and receives blessing and joy in ZA, her husband.

140) And the rest of the animals, which are the seventy ministers appointed over the peoples, eat and chew into dust, and what remains of their eating, they trample with their feet, and they are fed from the seventy bulls. And Malchut takes the souls and elevates them to the high pleasure, ZA. Since she comes down and grips all the blessings, the sanctities, and the pleasures that Israel extended to her on all those seven days, by all those deeds that they did and sacrificed for her, she came down to approach her children and to delight them for one day.

That day is the eighth day, since all of the seven other days are with her, hence she is the eighth. And she is eight days together, which is why she is called Atzeret [assembly], which means a collection, when all seven days gather on that eighth day. And there is no eighth except out of seven, hence it is given two names: 1) Eighth, since it is the eighth to the seven days; and 2) Atzeret, since it contains within it all seven days together.

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