Unifying the Creator and His Divinity

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31) Heads of the seminaries, swear that you will not move away from Him until I offer a sacrifice to the Creator, since Divinity is an offering to the Creator, meaning that she draws near Him in every organ of the King, in each of His Sefirot, in a complete bonding of male and female in all the organs. Those are Rosh [head], Eynaim [eyes] in Eynaim, which are HochmaAwznaim [ears] in Awznaim, which are BinaHotem [nose] in Hotem, which are TifferetPanim be Panim [face-to-face], which are HG; and Peh be Peh [mouth to mouth], which are Malchut.

For example, “And put his mouth upon his mouth, and his eyes upon his eyes,” for by that he was reviving the child. Similarly, the hands of the king with the hands of the queen are Hesed and Gevura in VAKGuf in Guf are Tifferet de [of] VAK, and all his organs are a complete sacrifice.

32) Man without a woman is half a Guf, one where Divinity is not present. Similarly, when the Creator is not near Divinity and in the whole of Israel—who are virtuous people, which are His organs—then the cause of causes, Keter, is not there. It is as though the Creator is not one, since He is not united with Divinity.

Because the Creator is not called “One” unless He is in Zivug with Divinity, and when abroad, Divinity is far from her Husband, they said that all who live abroad are as one without a God. This is so because there are no sacrifices abroad, which is the Zivug of the Creator with Divinity, and when the Creator joins Divinity, the words, “In that day, the Lord will be one and His name, One,” will come true. Then the cause of causes, Keter, will be over them.

33) The patriarchs established prayers instead of sacrifices to bring Nefashot [plural of Nefesh], Ruchot [plural of Ruach], and Neshamot [plural of Neshama] which are of the intellect, to the Creator and His Divinity as organs to the Guf. However, from the side of the throne, meaning Beria, the angels—Yetzira—and the bodies and organs outside the king and the queen, there is no sacrifice there.

This is why it is said of the throne, “The hand upon the throne of the Lord,” with the Aleph missing in “throne” [in Hebrew], but in the Temple, it writes “throne” with an Aleph, as it is said, “Your throne of glory, on high from the beginning, thou place of our sanctuary.” Hence, the Aleph is missing from the throne because the organs, which are the angels, and the throne in Beria are separated from the Guf [body], the Creator. He is inside, in Atzilut, and they are outside. This is why it is written, “Behold, their brave ones cry outside,” outside of the Creator.

34) May You wish to brings us back to the Temple, to keep the prayer that the first ones established. May You wish, Our God and the God of our fathers, to bring us to our land with joy and to plant us in our borders, where we will always perform our duties in order before You, each in its own order—one at daytime and the other in the twilight—and the supplements as they should be. This is so because now, outside of the land of Israel, there are no sacrifices, such as the bodies of Beria, which are the throne, and of Yetzira, which are the angels, for there is no nearing and unification in them.

From the perspective of His emanation, there is no difference and separation between the Creator and His Divinity. Rather, Divinity is the unifications of His blessing and His holiness, and she is called a “body” only when Divinity dresses and materializes in the throne and in the angels of Beria, which to them is like a soul dressed in the base and lowly Guf. For this reason, when Divinity is outside the Temple and outside her thrones, meaning outside of Atzilut, when she seemingly dresses in the throne and angels of Beria and Yetzira, it is as though she is not one with Him.

35) The upper throne of Beria, meaning Tifferet de Beria, is the Guf and Malbush [clothing] of the Creator, meaning Tifferet de Atzilut, and the angels in Yetzira are dependent upon Him. They are organs that hang from the GufTifferet de Beria, males. And the souls that derive from it, from Tifferet de Beria, are males. The other throne, Malchut de Beria, is the Guf of Divinity, Malchut de Atzilut. All the souls that depend on her are females and the angels in Yetzira that depend on this other throne are females. Also, their proximity, meaning the unifications of these males and females is in the Creator and His Divinity. When the Creator unites with His Divinity, they unite, as well.

36) Such is the unification of the Creator and His Divinity. Even though they are as souls to the throne and the angels, so they are to you, Ein Sof [infinity]: Guf and clothing. You are the one who unites them and brings them together, and for this reason, Your faith is accepted by us when You are clothed in them. And You have no soul over You, to which You can be as a Guf, for You are a soul to the souls and there is no soul over You, and there is no God over You. You are outside all and inside all, to every side, above all, below all, and there is no other God above, below, or on any side, and within the ten Sefirot, from which everything comes and on which everything depends. You are in every Sefira, through its length and width, above and below, and between each Sefira, and in the depth of each and every Sefira.

37) And You are the one who brings together and unifies, meaning the Creator and His Divinity, Tifferet and Malchut in each Sefira in them, and in all the branches of lights that hang from them like bones, tendons, skin, and flesh, meaning HB TM, which hang from the body, Tifferet. And You have neither body nor organs—Sefirot—and You have no Nukva. Rather, it is one without the other. May it be Your will to bring Divinity close to the Creator in all the degrees, which are her Atzilut. Those are the souls of the virtuous, the ones of degree from the ten Sefirot: the presidents of Israel—Keter; the wise—Hochma [wisdom]; the intelligent—Bina [intelligence]; the gracious—Hesed [grace]; the mighty—Gevura [might]; the men of truth—Tifferet; the prophets—Netzah and Hod; the righteous—Yesod; and the kings—Malchut. All of them are the ten Sefirot de Atzilut, and there are others—from the ten Sefirot de Beria.

38) Divinity is an offering, the anointing oil. On the right is the oil for lighting the great light, Hesed, and the oil for the holy ointment is on the left. It is said about it, “And you shall sanctify the Levites,” Gevura. Beaten oil, from the side of the righteous, Yesod, middle line, crushing the crushed pieces of organs, which are olives, to bring down oil to the wick, which is azure, bottom Gevura, Malchut, since she is fear. And the Levites are Gevura, keepers of the Temple.

39) Because of the Mitzva to fear the Temple, which is the Mitzva of the service of the Levites in the Temple in the twenty-four escorts of Levites, in songs and chants they sing before You to raise Divinity in them, which is called “singing and chanting,” to the Creator. The twenty-four escorts with singing and chanting are twenty-six, as the number of HaVaYaH, and the subsequent Mitzva is the Mitzva of perpetual incense to the Creator. Also, the incense is as the offering.

40) He stripped the offering and cut it to its pieces, as well as organs and fat that is digested all night on the altar. They are atonement for the organs of the body and the soul of the man who sacrifices, so they will not be burning in hell and will not be given to the angel of death. And because a person sins in the evil inclination, which is northern, it is said about it, “But I will remove far off from you the northern one,” so his slaughtering is in the north, to save him from that northern one.

41) In sacrifices, it is all the more so with prophets: even though the Torah is the name, HaVaYaH, and it was said about prophecy, “The spirit of the Lord will guide them,” still, not all who engage in the Torah and not all prophets are equal. There are prophets whose prophecy is in the clothes of the king, in the world of Yetzira, which is called, “clothing.” Similarly, in the oral Torah there are several doubtful and uncertain ones, which are in the clothes of the king, which is Yetzira.

42) And there are other prophets—who rise higher in their prophecy, with organs of the king’s Guf, in the degrees of the world of Beria, called, Guf. It is said about them, “And I will see,” “And I saw,” for the prophecy is in vision, in the eyes, Hochma [wisdom]. And also, “Lord, I have heard the report about You and I fear,” which is hearing, Bina. Ezekiel’s observation and prophecy comes from the eyes. Habakkuk’s was from ears, by hearing. Hence, Ezekiel saw all the visions of the Merkava [chariot/assembly], seeing with the eye of the mind, and Habakkuk—by hearing, for he said, “Lord, I have heard the report about You and I fear.”

And there is prophecy in the mouth, in Malchut, as it is written, “And he touched my mouth.” Another prophecy is from the Ruach of the Hotem [nose], Tifferet, as it is written, “And a spirit entered me.” There is also prophecy by hand, Gevura, as it is written, “And by the hand of the prophets I will use similitudes.” And all these degrees are in the world of Beria. But there are others, deeper than the life of the king, in the world of Atzilut, and others still deeper than that, in Bina de Atzilut.

43) Thus, there are several degrees in the Torah: Literal, which are Assiya; evidence, which are Yetzira, interpretations are Beria; the secrets of Torah are Atzilut; and above Atzilut is the secret of secrets to the Creator. So it is with sacrifices. Although all the sacrifices are for the Creator, He receives everything and divides offerings to His camps. Some, the disqualified offerings, He gives to the dogs. He gives them to SAM, who is called a “dog,” and to his camps. This is why fire would come down to the altar in the form of a dog. And some go to the demons, some of which are as beasts, and some are as serving angels, and some are as people. To those whose deeds are as demons, He hands their offering to demons.

44) Those whose deeds are as angels, He hands them their offering as angels, as it is written, “My offering, My bread for My offerings by fire,” to the angels who are called “fires.” Their offerings do not depend on beasts, since the offerings of beasts are of the ignorant, and the offerings of people are prayers and good deeds. As for the offerings of disciples of the wise, who are of a degree, to those who know the secrets of the Torah and the secrets hidden in them, the Creator Himself comes down to receive their offerings, which are the complete law of God, the Holy Divinity, containing ten Sefirot.

45) And as for the disciples of our sages, their words are as eating the leftovers of the offerings. And there are others who overcome them, whose Torah is as eating the offerings themselves, and not the leftovers of the offerings. And there are others whose Torah is eating holy things and foods of several kinds to the king. And the Creator commanded that all the offerings and the foods of the sacrifices be sacrificed in His house, which is Divinity. This is the Mitzva of offering sacrifices in the Temple, which is Divinity, to keep, “But let him who boasts boast of this,” meaning Divinity, called “this.”

46) It is like a king whose servants and ministers and rulers of the kingdom sent him several gifts. He said, “He who wishes to send me a gift will send it only through the queen, to keep, ‘His kingship rules over all.’” This is the reason why Divinity is called “An offering to the Lord,” “A sacrifice to the Lord,” “Guilt to the Lord.” Even the offering of those in menstruation, child-bearers, lepers, and those with gonorrhea, everything should be offered before the Creator and His Divinity. Later, Divinity distributes to all, as it is written, “And gives prey to her household, and a law to her maidens.” Even foods of animals, such as an offering of barley, which is animal food. And also, she distributes foods of slaves and maidens in the king’s house, and even that of dogs, donkeys, and camels, which are the Klipot, everything, to keep, “His kingship rules over all.” And thus, everything is divided, as it is written, “And gives prey to her household, and a law to her maidens.”

47) The Creator is ZA, son of KoH [Yod-Hey], which are HB, Vav son of KoH. It turns out that ZA consists of Yod-Hey-Vav, and his wholeness is the Hey, Malchut. At that time, the name HaVaYaH is completed. Hence, Malchut rises to HaVaYaH, an offering to HaVaYaH, complete for HaVaYaH, for she is His near one, an offering, and His perfection. Also, “complete” because the Yod-Hey-Vav is completed in her into Yod-Hey Vav-Hey.

48) Everything returns to HaVaYaH. This is why it is written, “He who sacrifices to any god, other than to the Lord alone, shall be utterly destroyed.” This is because he does not give government to the Sitra Achra with the offering, since any other gods are the separated world, and they have no nearness and unification. The Creator separated them from His Name, distinguished darkness from light, and one who offers [in Hebrew it could also mean “brings closer”] to the Creator what He had separated is as one who brings impurity of menstruation to her husband.

49) “Do not expose their nakedness” means nearness. All incest is tantamount to idol worship of all the other sides of whom it was said, “The isles of the nations divided in their lands.” It is also written, “After their tongues, in their lands, after their nations.” And it is written, “Because there the Lord confused the language of the whole earth; and from there the Lord scattered them abroad.” Anyone who is offering a sacrifice unto other sides, the Creator separates him from His Name and he has no part in His Name. This is so because the Creator had chosen Israel from among all nations, as it is written, “The Lord your God has chosen you,” and took them from them into His lot, as it is written, “For the portion of the Lord is His people.”

50) For this reason, He gave them the Torah from His Name, as it is written, “This is My name for ever, and this is My memorial unto all generations.” Yod-Hey with My Name is 365 in Gematria, corresponding to the 365 negative Mitzvot in the Torah [commandments to avoid certain actions]. Vav-Hey with My Name is 248 in Gematria, corresponding to 248 positive Mitzvot [commandment to perform certain actions]. And in each and every Mitzva, He connects Israel with His Name, so each of their organs will be a portion of His fate and lot.

51) Israel should engage themselves in the Creator in their walk and in their waking hours.

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