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108) There are four species in a palm branch, and they are seven: three myrtles, two willows, a palm branch, and a citron. In their work, in holding them for the purpose of a Mitzva [good deed/correction], seven others awaken above, the seven Sefirot HGT NHYM: three myrtles, opposite HGT; 2 willows, opposite NH; a palm branch opposite Yesod; and a citron opposite Malchut—to impart to the world in several Behinot [discernments/ways/manners/aspects], imparted from the seven Sefirot.
109) Although the Assembly of Israel, Malchut, is actually seven Sefirot, she is blessed by all six Sefirot above her, which are HGT NHY, and by the deep stream that the fountain extends and whose water never cease from being drawn over the six Sefirot, HGT NHY. Also, she nurses the daughter, Malchut, for because Malchut is the daughter of the upper world, Bina, and the lower world, ZA, she is blessed by them in this awakening. This is because when the Assembly of Israel is blessed by them, all the worlds are blessed, receiving from her, and hence surround the altar on the seven days of Sukkot, since the altar, Malchut, receives from Bina and from ZA, and fill her with seven Sefirot through the seven circlings.
110) Also, in the awakening of holding the four species, all six Sefirot HGT NHY are blessed in water, in abundance, to settle for it. They all draw from the fountain of the stream that is the deepest of all, from Bina, to bring down to the world. For this reason, all four species must be moist and not dry, for moisture implies that they are full of abundance to extend blessings to the world. This is so because the trees of myrtle, willow, and the palm are always moist, and their leaves are always in the tree, whether in summer or in winter, and their time of joy is on the seven days of Sukkot.
111) That force, which was appointed over the trees of the four species, each of them takes blessings of joy above only at that time. And the joy of everyone above and the joy of these trees below is entirely during the days of Sukkot. Also, their awakening depends on those holy ones of the King, meaning on the holding of the palm branch of Israel. And when Israel take them, everything awakens at that time, and the world, Malchut, is blessed to pour out blessings into this world.
112) It is written, “The voice of the Lord is upon the waters; the God of glory thunders.” This is Abraham, the quality of Hesed. “The voice of the Lord is powerful” is Isaac, Gevura. “The voice of the Lord is majestic” is Jacob, Tifferet. “The voice of the Lord breaks the cedars” is Netzah. “The voice of the Lord hews out flames of fire” is Hod; “The voice of the Lord frightens the desert” is righteous, Yesod. “The voice of the Lord makes the deer calve” is Tzedek [justice], Malchut. They all grow on the sea, Bina, and are watered by water, by the abundance of Bina, to grow, as it is written, “A river comes out of Eden to water the garden.” And all those awaken blessings to the world from that potion that they all drank.
113) Seven voices, HGT NHYM, depend on the speaking of the mouth, all year long. Now during the seven days of Sukkot, they are dependent only upon the action. And we need an action, not speaking, since at the time of the seven days of the Sukkot it blesses for the whole of the year.
The Mitzvot that depend on speech extend internality, Hassadim, but they do not extend illumination of Hochma from the left line, as it is externality. And Mitzvot that depend on action extend externality, the illumination of Hochma from the left line, Mochin de VAK and externality. On the seven days of Sukkot, we must correct the externality, the extension of Hochma from the left, and for this reason we need practical Mitzvot, which can evoke it.
This is why it was said, “Now during the seven days of Sukkot, they are dependent only upon the action.” We need an action to extend the correction of the externality, which is illumination of Hochma from the left, and not the speech, since the speech extends only the internality, Hassadim, which we draw throughout the year.
Seven voices, HGT NHYM, depend on the speaking of the mouth throughout the year and do not need action. This is so because during the seven days of Sukkot, it blesses for the whole of the year, since once we extended illumination of Hochma on the left, during the seven days of Sukkot into HGT NHYM, it is sufficient for the rest of the year so the Hassadim we extend by the Mitzvot that depend on speech throughout the year are blessed with illumination of Hochma from the seven days of Sukkot. By that, they become disclosed Hassadim and no longer need the Mitzvot that depend on an act for this matter, but for other things.
114) The seventh day of the festival, Hoshana Rabbah [Great Supplication], is the end of the Din of the world. The judgments that come out of the King’s house and the Gevurot awaken and end on that day. The willows of the brook depend on those Gevurot and must awaken the Gevurot into water, circling the altar seven times corresponding to the HGT NHYM, which is opposite the Malchut, to satiate the altar with the waters of Isaac, with the illumination of Hochma from the left line, Isaac, so the water may fill Isaac’s well, the Malchut. When she receives from the left, this is what she is called. And when she is filled, the whole world is blessed with water.
Three books open on Rosh Hashanah [Hebrew New Year’s Eve]: that of complete righteous, that of complete wicked, and that of intermediate. The complete righteous are immediately written to life. The complete wicked are immediately written to death. The intermediate remain undecided until Yom Kippur [Day of Atonement]. There is no speaking of the complete righteous or the complete wicked, since their sentence is already given on the first day of Rosh Hashanah. All it speaks of is the intermediate, which remain undecided until Yom Kippur. If they repent, they are sealed to life; and the wicked, who do not repent, are sealed to death.
And the atonement for sins on Yom Kippur is extension of illumination of Hochma through Malchut’s ascent to Bina, for there is atonement for sins only by disclosure of light of Hochma, the light of life. Hence, the intermediate, who repent, are then rewarded with atonement for sins and with signing to life. However, this still does not fully complete the matter, since the light of Hochma does not shine without Hassadim, and the time of extension of Hassadim for clothing of Hochma is during the seven days of Sukkot. It follows that on the seventh day, Hoshana Rabbah, the clothing of Hochma in Hassadim is completed, and then the signing to life that was done on Yom Kippur is completed.
Similarly, for those who did not repent and were signed to death on Yom Kippur, the signing is not yet completed, since they have time to repent until the seventh day of Sukkot, since Hochma continues through that time. And if they repent, their iniquities will be atoned by her and they will be rewarded with the light of life.
For this reason, the day of Hoshana Rabbah is considered a day of handing of verdicts to the angels, whether for life or for death. This is so because after the verdicts are given to the executors, they are not returned, since after the day of Hoshana Rabbah there is no longer extension of Hochma. And since afterwards there is no more extension of Hochma, the verdicts come out from the King’s house, meaning that they are carried out and are no longer returned. Also, the Gevurot awaken and end on that day since the Gevurot, which is extension of Hochma, end on that day and do not extend Hochma for later.
115) On the day of Hoshana Rabbah, Gevurot are required to extend water, which is illumination of Hochma, which is drawn out only with Gevurot and Dinim. Later, they must be concluded since on that day, the Din ends, meaning there is no longer a need to extend illumination of Hochma, which is drawn by Din. This is the reason for the need to strike the willows on the ground and to conclude them, meaning their illumination, so they will not be found. It is because on this day there are awakening of the Hochma and the conclusion of Hochma. Hence, we use the willows of the brook, which imply to NH, in which the Hochma appears through Dinim, to make awakening and an ending.
The ground is the last Behina [discernment] in Malchut. When the willows are struck on the ground, illumination of Hochma is extended with the Dinim into the last Behina of Malchut, where there is the conclusion of her illumination. The reason why Hochma appears only in the willows, in NH, is that from the Chazeh and above it is GAR de Guf, and NH from the Chazeh down is VAK de Guf. And since the GAR de Hochma were concealed and only VAK de Hochma are revealed, their place is in VAK de Guf, which is NH. This is the willows of the brook.
116) They are called “willows of the brook” because the Gevurot, illumination of Hochma with the Dinim in them, come out from the stream, Bina, and on that day they awaken and end. On that day, it is written, “Then Isaac returned and dug the wells of water.” It writes “well” without a Vav [in Hebrew], since it implies to the Malchut, who is called “a well.”
What is “Returned”? On the first day of the month, on Rosh Hashanah, there was the beginning of Din through the world, and Isaac, the left line, rose to the throne of justice to judge the world. On Hoshana Rabbah, Isaac returned to evoking Dinim and to concluding the Dinim, and to dig the wells of water—meaning to spill Gevurot for the Assembly of Israel, Malchut, the well—to evoke the water, illumination of Hochma, since the water in Gevurot descend to the world, for illumination of Hochma is drawn out to the world only with Dinim.
On Rosh Hashanah, the Dinim of the left line began to appear. At that time the Malchut was about the two great lights, clothing the left line of Bina. By the blowing of the horn, the left line was diminished by the middle line through two actions: first in Man’ula [lock], which completely diminishes it, and then through the Miftacha [key], which qualifies it to receive VAK de Hochma. On Yom Kippur, through Malchut’s ascent to Bina, the VAK de Hochma appeared in her in five torments that she received from the left line of Bina.
After Yom Kippur, the Hassadim for clothing the Hochma began to appear, without which Hochma does not shine, and the correction of Hochma is extended in Hassadim through the circling of the altar until the day of Hoshana Rabbah, which is Malchut of the seven days of Sukkot, HGT NHYM. Hence, the Hochma must be reawakened in the correction of Hassadim in the circling of the altar, to correct the seventh day with her, and to altogether end the extension of Hochma. This is so because since she reached Malchut, there is no longer a need to extend her.
117) And because these Gevurot come down only through clouds, Dinim, and on a cloudy day, the wind [Ruach] of the pillars of the world does not settle in them, so it must be because the world needs them, since the world was created in Din in Rosh Hashanah. For this reason, the Dinim should always appear with the water, which is illumination of Hochma, to prevent the wicked from clinging to the left line and from bringing back the Dinim of Rosh Hashanah.
Everything should be so because everything depends on the act. Hence, the priest, by the act and correction that he performs below, in the act of the offering, the upper and lower awaken to correct them, and they are corrected by it. Similarly, through the act of the four species and the willow on Hoshana Rabbah, the Hochma is corrected through the Dinim that appear along with her so there will not be a grip to the wicked ones in her.
118) The willow is like lips on that day, for on that day, the matter depends on lips. This is so because on that day, the King orders the giving of verdicts to the appointee, the Dinim end, and the slander is concealed from the world. The first day of the month is the beginning of the Din and the end is on that day.
On the first day of the month, Malchut grips to the left line of Bina, Isaac. And through the blowing of the horn the middle line awakens to mate on the Masach de Hirik, to diminish the left line, first in Man’ula [lock] and then in Miftacha [key]. It means that the Malchut has risen to Bina and the Bina has returned to being VAK without a Rosh.
On the one hand, a correction was done by that to subdue the Dinim of the left line and to prepare it for uniting with the right. On the other hand, the Dinim de Katnut de Bina gripped due to the ascent of Malchut within her, for which the external ones came out with slander against Bina, saying that there is a deficiency in her so they would cling to her in the place of deficiency, as is their way. For this reason, there was a need to shut the mouth of the external ones from slandering Bina. This was done on Yom Kippur and during the seven days of Sukkot, when Malchut descended from Bina once more and the Bina received her GAR back from being VAK de Hochma.
This is why it was said that slander was concealed from the world, that on the day when Hoshana Rabbah ended, VAK de Hochma returns to the Bina as before and the mouths of the external ones are shut from slandering Bina. And after the slander has ended, there is no longer a need to extend Hochma, which brings Dinim with it, since after the slander has ended, there is no longer a need for disclosure of Hochma. Through the Mitzvot that depend on action, which are the holding of the palm branch and the willow, the Hochma is drawn out, and through Mitzvot that depend on speech, the lips, the Hassadim are drawn out.
It was said that on that day, the willow is like lips. This is so because with the willow, the Hochma is awakened and ended with the Gevurot, so that henceforth, we will extend only Hassadim from Mitzvot that depend on the lips. Hence, there is a hint of that in that the leaves of the willow resemble lips.
119) On that day, the idol worshipping nations complete and conclude their blessings and are in Din. And on that day, Israel conclude their Dinim and are in blessings. This is so because on Shemini Atzeret [Eighth [day] of Assembly], they will be amused with the King, taking from Him blessings for all the days of the year. In that joy, only Israel will be with the King, and one who sits with the King and takes Him alone, asks for anything that he wants and the King gives it to him. Hence, Israel begin to receive the blessings and the idol worshipping nations conclude their blessings. This is why it is written, “‘I have loved you,’ says the Lord.”
This is so because the nations of the world cling to the left line, from which there is illumination of Hochma. They cannot receive from the right line, Hassadim, since their root is only in the left. Hence, the nations of the world receive their blessings during the seven days of Sukkot, when Hochma extends in them from the left line, through the act of the Mitzvot.
This is the seventy bulls that we offer on the seven days of the festival, opposite the seventy nations, from which they suckle. It follows that on the seventh day, after the beating of the willow, when the extension of Hochma has ceased, the blessings cease from the nations because they have nothing more from which to suckle. This is why it was said that on that day, the idol worshipping nations complete and conclude their blessings, for on that day, the extension of Hochma, which is all their blessings, has already ended, and they are in Din for they cannot suckle Hassadim from the right, and they are in emptiness.
However, Israel cling to the middle line, from which the Hassadim come, and their whole root is there. Hence, since the Hochma that extends from the left line on the seven days of the holiday is drawn out only with Dinim, once the illumination of Hochma has ended, the Dinim that are with her end, as well. On that day, Israel conclude their Dinim because they no longer extend illumination of Hochma and they are in blessings, in Hassadim, which extend from the middle line, which is their root. This is so because from the Zivug of ZA and Malchut on the day of the Eighth of Assembly, blessings, meaning Hassadim, are drawn out to Israel for the rest of the year.
Since the joy is from the imparting of Hassadim, which no nation but Israel can receive, it follows that at that time, only Israel are with the King. It is so because the illumination of the left, which is from the root of the nations, has ended, and they have nothing more to suckle, and the illumination of the middle line, illumination of Hassadim, which is from the root of Israel, begins on the Eighth of Assembly and continues throughout the year.
120) Thus we see that Esau is in peace, in Malchut, in great and high cities, ruling over the world. Why is it written, “And I will make his mountains desolation”? It is like that in every place. Because the holy King makes a verdict and places that verdict in this sentence, the text testifies as though it was done, even though the verdict has not been carried out. This is why it is written, “And I will make his mountains desolation,” for I have already envisioned it in My verdict, and the thing will come true in its time. Also, all the good that He had sentenced for Israel will come true in its time, as it is written, “I the Lord have spoken and done.”
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