(înapoi la pagina ZOHAR CUPRINS / ŢAV – click)
48) “And Isaac spoke unto Abraham his father, and said, ‘My father.’ And he said, ‘Here I am, my son.’ And he said, ‘Here is the fire.’” Why was “And he said,” said three times of Isaac, and one “And he said” in Abraham? Isaac’s three “And he said” were corresponding to the three days of the act of creation, and corresponding to the fourth day in the act of creation is Abraham’s one “And he said.” It is written, “Here I am, my son.” And when it is not written, “And Abraham said, ‘Here I am, my son,’” it indicates that he told him, “Here I am” out of pressure. It corresponds to the words, “Let there be lights in the firmament of the heaven.” There, too, “Lights” is written without a Vav [in Hebrew], indicating the complaining of the moon.
49) The words, “And he said,” that are written in this portion are more. Why does he interpret only four “And he said”? The other “And he said” that are written in the portion are concealed in thought; they are from the right, which extends from upper AVI, who are called “thought,” who are blocked, meaning Hassadim that are covered from Hochma. These four “And he said,” however, appear in Hochma out of the darkness, disclosure of Hochma of the left line, which appears only with the darkness and the Dinim that extend from there. “And Isaac spoke unto Abraham” corresponds to the words, “And God said, ‘Let there be light,’ and there was light.”
“And he said, ‘My father,’” corresponds to the words, “And God said, ‘Let there be a firmament in the midst of the water, and let it separate between water and water.’” “And he said, ‘Here is the fire’” corresponds to the words, “And God said, ‘Let the water be gathered.’” “And he said, ‘Here I am’” corresponds to the words, “And God said, ‘Let there be lights.’”
“And he said” is a phrasing of bestowal. “And Isaac spoke unto Abraham” is inclusion of Isaac—left line—and disclosure of Hochma in Abraham, who is the right line and Hassadim. And this is the meaning of, “And there was light,” on the first day of the act of creation. Of the inclusion of the left, which is the second day, in the first day, the right line, it was said, “Let there be light,” on the first day. Thus, “And Isaac spoke unto Abraham,” who is the inclusion of left in right, is the words, “Let there be light, and there was light,” on the first day in the act of creation.
“And he said, ‘My father,’” is separation, for he knew the right line as his root and as upper water, and he himself was a son and a branch to the right line, the lower water. This is why it corresponds to the words, “And God said, ‘Let there be a firmament in the midst of the waters, and let it separate between waters and waters.’”
“And he said, ‘Here is the fire and the wood.’” This is the appearance of the Dinim on the left line, which are called “fire and wood,” which correspond to the words, “And let the dry land appear,” on the third day. This is so because due to the appearance of the Dinim of the left line, Malchut became dry, unable to bear fruit. Thus, “And he said, ‘Here is the fire and the wood’” corresponds to “And let the dry land appear.”
“And he said, ‘Here I am.’” In Abraham, Hesed, it is not mentioned that he had to say, “And Abraham said, ‘Here I am, my son.’” This indicates that at that time the left was ruling without the right, Abraham. This corresponds to the words, “Let there be lights,” without the Vav, Hassadim, since at that time the left was governing without right. This is why the moon, who was without Hassadim that extend only from the right, complained. Thus, “And he said, ‘Here I am, my son’” corresponds to the words, “Let there be lights” on the fourth day.
50) “A perpetual fire shall burn on the altar; it shall not go out.” This is the Torah, which is called “fire.” It was said about it, “‘Is not My word like fire’ declares the Lord?” meaning that it should always shine on the altar, on Malchut. “It will not go out.” Of course the fire of Torah will not go out, since a transgression does not put out the Torah, but a transgression puts out a Mitzva, and one who commits a transgression puts out a Mitzva, which is called “a candle.” Thus, one puts out one’s candle from one’s body, meaning the soul, of which it was said, “Man’s soul is God’s candle.” This is putting out, since the body remains in the dark.
Thus, one whose actions cause the departure of Divinity from her place, causes putting out and darkness to that place. And a transgression is darkness, as it is written, “And a handmaid that is heir to her mistress,” since the transgression, which is the handmaid and the darkness, will inherit the place of the mistress, Divinity, who has departed from her place.
51) And the ascension of a Mitzva from the uneducated, who has no Torah, for him the transgression puts out the Mitzva to keep the words, “But the wicked ones are silenced in darkness” for him. However, among those with Torah, the Mitzva is never put out in them because they illuminate to the Mitzva with several secrets of the Torah. This is so because light is called Raz [secret], for light is 207 in Gematria [same as Raz]. This implies that the secrets of Torah are lights and the Mitzvot of the Torah that the sages keep are regarded by them as the Torah. It is as it is written, “It will not be quenched night or day,” since they keep in it what is written, “You shall meditate on it day and night.”
(înapoi la pagina ZOHAR CUPRINS / ŢAV – click)