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56) “And Aaron took Elisheba.” And Aaron took, such as above. Bat Sheba, Malchut, was fit for David since the day the world was created. Elisheba, Malchut, was fit for Aaron since the day the world was created.
57) Since both are Malchut, what is the difference between Bat Sheba and Elisheba? It is all one; they are both Malchut, but for judgment and for mercy. When she connects with David, she is in judgment, waging wars and shedding blood. In Aaron, she is for peace, for joy, for brightness of face, to be blessed by him. This is why there she is called, “Bat Sheba,” and here “Elisheba,” for she conjoined with Hesed. It is because she is the letters Eli Sheva, and El is Hesed. Bat Sheba is for judgment, to inherit the Malchut and to become stronger.
58) This voice of the Shofar [Ram’s horn] is beautiful. This is Jacob, who was contemplated (Hochma) along with the patriarchs (the general HGT), and they emerged from the Shofar together, from Bina, upper Ima. This is so because as you blow the Shofar and it produces water, wind, and fire together, from which the voice is made, upper Ima, called Shofar, educes the patriarchs, HGT, with one voice, the middle line, Tifferet. And out of the thought, they rise together in a single voice, and that voice is called “the voice of the Shofar.” And this is Jacob, the middle line, which includes the patriarchs, HGT, together, since the middle line contains all three lines within it, and it is called “voice.”
59) There are two voices—of the lock and of the key. The voice of the lock emerges from the voice of the key. But one voice is called “the voice of the Shofar,” the voice of the key, the mitigation of Malchut in Bina, called “a Shofar.” From here, the rest of the voices come out of the Shofar, in the Zivug of the thought, Hochma with Bina. And they are seven voices—HGT NHYM de ZA—which emerge through the Zivug of the thought in the Shofar, Hochma and Bina. And this Shofar, which is Bina, waters and satiates the patriarchs first, HGT, and then the sons, NHYM.
60) “And Aaron took Elisheba,” Malchut, to perfume her and delight her, and reconnect her with the holy king, ZA, in a complete Zivug, through which the blessings will be in all the worlds through Aaron. This is why the high priest should have a bright face, with joy, such as above, since it is through him that blessings and joy are found. Therefore, judgment and anger and sadness depart from him, to not blemish the place that ties to him, the Malchut. And for this reason, their brothers, the whole of the house of Israel will grieve over the fire, and not a priest. It is written about them, “Bless, Lord, his substance, and accept the work of his hands.”
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