(înapoi la pagina ZOHAR CUPRINS / TAZRIA – click)
80) His other son started and said, “Then the Lord God formed the man of dust from the ground.” “Then the Lord God Yatzar [formed],” The word Yatzar is written with two Yods [in Hebrew], indicating that man was created in two inclinations, the good inclination and the evil inclination. The good inclination corresponds to water, and the evil inclination corresponds to fire. “The Lord God” is a full name. “The man” consists of male and female, since “the” implies the female. “Dust from the ground” is the dust of a holy land, from which he was created, the place of the Temple. Dust is Malchut; ground is Bina, the land of Edom. Adam ha Rishon was created from Malchut that was mitigated in Bina, since the dust of the Temple is considered Malchut that is mitigated in Bina.
81) “And breathed into his nostrils the breath of life” is the holy soul that extends from this life above, from Bina.
“And man became a living soul,” meaning man was mingled with the Nefesh of holiness of the upper Haya, Bina, who educed the land, Malchut.
“Let the earth bring forth the living [Haya] soul” is the Nefesh of that upper Haya, Bina.
82) Whenever the holy soul is attached to a person, he is his Master’s beloved. He is kept by guards from all sides, written favorably above and below, and the Holy Divinity is upon him.
83) And when he diverts his ways, Divinity parts from him and the holy soul does not cling to him. And a spirit awakens on the side of the evil, harsh serpent, and wanders about in the world. It stays only in a place where the upper holiness has parted and it hovers over man. Then, man is defiled and he becomes flawed in all his flesh and in the appearance of his face.
84) Because this living soul is holy and sublime, from Bina, when the holy earth, Malchut, pulls her and mingles within her, she is called “a soul,” since the light of Bina is called “a soul.” It is she who rises and speaks before the holy king and enters in all the gates, and there is no one to stop her. This is why she is called “the whispering Ruach [wind],” “the speaking Ruach,” for all other souls that are not from Bina have no permission to speak before the king, except this one, who is from Bina.
85) This is why the Torah declares and says, “Keep your tongue from evil.” It is also written, “Who keeps his mouth and his tongue,” since if one’s lips and tongue say these bad things, the words rise up and everyone declares and says, “Turn away from the evil words of so and so, make room for the way of the harsh serpent.” Then the holy soul is removed from him and departs, and cannot speak, as it is written, “I was mute and silent, I refrained from good, and my sorrow grew.”
86) And that soul rises in disgrace, in affliction from everything, and it is not given room as before. It is written about that, “Who keeps his mouth and his tongue, keeps his soul from troubles.” His soul, which used to speak, is now silent because of the evil words that she spoke. Then comes the serpent, for everything has reverted back to the beginning, as before he was rewarded with a soul. And when the evil speech rises by certain ways to being before the harsh serpent, several spirits awaken in the world, and an impure spirit descends from that side, of the serpent, and finds that that man evoked it with the evil speech. It finds that the holy speaking Ruach is removed from him, at which time the impure Ruach is upon him and defiles him, and then he is a leper.
87) As man is punished for evil words, so he is punished for good words that he could say but did not. This is so because he has flawed that speaking Ruach, for he has been corrected to speak above and speak below, and all in holiness. It is even more so if the people walk on a twisted path, and he can speak with them and rebuke them, but he does not speak. It is said about him, “I was mute and silent, I refrained from good, and my sorrow grew.” It grew by the afflictions of impurity, as we said, that King David was afflicted with leprosy and the Creator turned away from him, for he asked, “Oh turn unto me and be gracious unto me,” which means He had turned His face from him.
(înapoi la pagina ZOHAR CUPRINS / TAZRIA – click)