And the Ark Rested in the Seventh Month

(înapoi la pagina ZOHAR CUPRINS / BEHAALOTCHA – click)

13) It is written, “And the ark rested in the seventh month… upon the mountains of Ararat.” How pleasant are the words of Torah, for in each and every word are sublime secrets, and the whole Torah is called “superior.” We learned that the thirteen qualities in the Torah, meaning everything that was a part and then stopped being a part, did not stop so as to point to itself. Rather, it parted so as to teach about the whole.

This is so because the Torah, which is the overall whole, even though one simple story comes out of it, it certainly does not come to point to that story, but to indicate to superior things and uppermost meanings. It does not come to teach about itself; rather, it comes out so as to teach about the whole. This is because that story or that deed in the Torah, even though it has stopped being part of the whole of the Torah, it did not depart to show itself. Instead, it departed to show the overall rule of the whole of the Torah.

14) It is written, “And the ark rested in the seventh month, on the seventeenth day of the month, upon the mountains of Ararat.” This verse has certainly been set apart from the rest of the Torah and has become simply a story. But why should we mind if it rested on this mountain or on that? After all, it had to rest somewhere! It was set apart so as to point to the whole, for it implies the time of Din [judgment].

Happy are Israel, for they were given the superior law, the law of truth. And one who says that that story in the Torah [in Hebrew, Torah means law, too] points only to that story, damned be he, for if this is so, then the Torah is not the superior Torah, the law of truth. Certainly, the holy, superior Torah is a true law.

15) It is dishonorable for a flesh and blood king to speak words of an illiterate person, much less write them. Can you even conceive that the High King, the Creator, had no holy things to write and to turn them into a law, but that He rather collected words of such common people as the words of Esau, the words of Hagar, the words of Laban concerning Jacob, the words of the mare, the words of Balaam, the words of Balak, and the words of Zimri, and assembled all those written stories and turned them into the law?

16) If this is so, why is it considered “The law of truth,” “The law of the Lord is perfect,” “The testimony of the Lord is sure,” “The precepts of the Lord are right,” “The commandment of the Lord is pure,” “The fear of the Lord is clean,” and “The ordinances of the Lord are true”? It is written, in reference to the words of Torah, “They are more desirable than gold, than much fine gold.” Thus, the Torah is certainly the superior law, the law of truth, the perfect law of the Lord, and each and every word indicates the uppermost things, for that thing in the story does not indicate only itself, but rather points to the whole.

17) “And the ark rested.” When the Din is in the world and Dinim [judgments] are present, and the Creator sits on the throne of judgment to sentence the world in that throne, several notes are written in it and several verdicts are concealed within it, in the King’s file. All the open books are hidden there; hence, nothing is forgotten from the King. Also, that throne is never corrected and is always in the seventh month, the day of judgment, when all the people in the world are counted, when all pass before that throne. Hence, “And the ark,” Malchut, “Rested in the seventh month,” which is the judgment of the world.

18) “Upon the mountains of Ararat.” Ararat comes from the word, Arur [cursed], which indicates those litigants who wail and sob, and all the emissaries that stand before the Creator on that day. And several protectors awaken on that day, and all stand under that throne, in the sentencing of the world.

19) And Israel pray a prayer on that day and plea and beg before Him, and blow the Shofar. And the Creator pities them and turns the Din to Rachamim, and all the upper ones and lower ones say, “Happy is the people that knows the joyful shout.” This is why on that day, the one who blows must know the meaning of things and aim for them while blowing, and do it with superior wisdom. This is why it is written, “Happy is the people that knows the joyful shout,” and not “That blows the joyful shout,” since blowing indicates Hesed, while the shout indicates Din, and the intention should be mainly on the shout, which is Din, to turn the Din into Rachamim.

(înapoi la pagina ZOHAR CUPRINS / BEHAALOTCHA – click)

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