As an Olive and As an Egg

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603) AlephHet in Ehad [“one” in the Shema reading] is nine crumbs, three to each side. And with the three from the Dalet in Ehad, they are twelve crumbs. The fourth from the Dalet in Ehad is wholeness, to complete in her a ten, and to complete the four letters HaVaYaH. Ten are ten letters YodVavDalet HeyAleph VavAlephVav HeyAleph. The measure of the thorn of the letter Dalet from Ehad is as an olive. The measure of the Yod from HaVaYaH is as an egg.

There is no wholeness unless with Malchut. Without her it is all regarded as merely crumbs. The actual Malchut does not receive her correction until after the end of correction. In the 6,000 years, the actual Malchut is not revealed at all. This is the number twelve in every place, indicating three lines and Malchut who receives them. When they are included in one another, it follows that each of the four comprises three lines, and they number twelve.

In truth, there should have been four times four, but because Malchut who receives the three lines is hidden and is not taken into account, except for the three lines she receives, in each of the four—three lines and Malchut—there are only three lines, and Malchut is missing in each of them. She does not become revealed even in Malchut herself. This is why they are twelve.

However, there is a general illumination here from the Malchut that is mitigated in Bina, which is called a “key.” That illumination complements them as long as the actual Malchut has not been corrected. But complete wholeness of Malchut will appear at the end of correction.

The AlephHet in Ehad is nine crumbs, three to each side. Ehad [AlephHetDalet] in Gematria is thirteen, and AlephHet in Ehad indicates HGT de ZA, three lines. When they are included with one another, each of them comprises three lines, and they are nine lines. They are regarded as crumbs because there is wholeness only by their connection with the Malchut.

Thus, AlephHet is nine crumbs, three to each line. And with the three from Dalet in Ehad, they are twelve crumbs, since Malchut, too, who is Dalet in Ehad, comprises three lines. It follows that together they are twelve.

The fourth from the Dalet in Ehad is wholeness, to complete a ten in her. It is so because the fourth Sefira in Ehad is the actual Malchut, which does not appear from her prior to the end of correction, but only a general illumination of it appears, called “key,” completing the nine crumbs in Ehad to be complete, and to complete the four letters HaVaYaH, complementing the four letter name, which is ZA.

Ten are ten letters Yod-Vav-Dalet Hey-Aleph Vav-Aleph-Vav Hey-Aleph, where HaVaYaH filled with the letters Aleph implies ten complete Sefirot, which are completed with the Malchut. Without her they are nine crumbs.

604) She is the fourth animal, the face of a man, the wholeness of the Merkava of man, who is ZA, called “man,” HaVaYaH filled with letters Aleph, which is Adam in Gematria (45). It is the wholeness of the four faces in the face of a man, for the face of a man, Malchut, has four faces—lion, ox, eagle, man, and it is the fourth face, Malchut in Malchut. This is why it is written, “The Lord [HaVaYaH] will lift up His face to you.” But it is written, “Who will not lift up his face [be biased].” However, the Creator said, “But I have told you, ‘And you shall eat, and be satiated, and bless,’ and they were stringent about it, blessing even as much as an olive or as an egg. And how will I not have preference for them?”

605) Moses arose, lifted his face before the Creator and His Shechina, and said, “The Creator, may it be Your wish to grant us complete food, to correct toward You and toward the high queen, the next world, Bina, of whom it is written, “For kingship is the Lord’s and He rules over the nations.” And of the other queen, Malchut, it is written a second time, “And the kinship will be the Lord’s, and a perfect table was established with all the delights and all the foods.

606) “And I am inviting with you all the authors of the Mishnah, and the authors of the Bible [Old Testament], and the authors of the Talmud, and much less the authors of the secrets of Your Torah, and Your bride, Your high and holy queen, Bina, and the lower one, Malchut. And it is all by permission of the Cause of all the upper ones, the Master of all masters, the King of all kings, above and below. He is the only one, and there is none other, and there is neither a letter nor a dot that connects with Him, nor a change of colors that apply in people.

The Master of all the keys, the secrets of HaVaYot [pl. of HaVaYaH], names, and appellations, and all the hidden secrets of the wisdom, so You may open them all to us, for Your glory, the Cause of all Causes, I am pleading before You, open Your glory for us because Your glory is from my father and mother in heaven, HB, who are the AVI of ZA, called “heaven,” and the father of all Israel, ZA, and their mother, Malchut, of whom it is written, “And do not forsake your mother’s law.” And with You there is no unification of any mother in the world.

607) Authors of the Mishnah, awaken all your NeshamaRuach, and Nefesh now and take away from you the sleep, which changes the way of the literal of this world. And I awoke you only with high secrets of the next world, where you are, and where it is written, “Behold, He … will neither slumber nor sleep.”

Sleep comes from the left line of Bina, which illuminates without Hassadim. But in Bina, sleep neither works nor changes anything, unless when the illumination of that left line extends to Malchut. There sleep works and changes everything, meaning that the illumination of Mochin departs.

The sleep that extends from the left line to this world, to Malchut, is the Mishnah, the Peshat [Literal], meaning that they raise illumination of the Mochin. Moses awakened them to rise to the next world, through the secrets of Torah, when he said that in the next world, Bina, it is written, “Behold, He … will neither slumber nor sleep,” since there is no sleep there.

608) The landlord slices and the guest blesses. It is important to be meticulous about the letter Hey of Hamotzi [Who brings forth (bread from the earth)]. The two letters Hey of HaVaYaHBina and Malchut, correspond to the two breads, two Hallahs [Sabbath bread] of Sabbath. Yod de HaVaYaH is a slice of bread, as an egg, which is given to everyone. The landlord, who slices, is Vav de HaVaYaH. All four letters of HaVaYaH are implied here.

609) In the meantime, the grandfather of all grandfathers, upper Hochma, descended and said, “Moses, reconsider!” The bread is Vav; two loaves of bread are HeyHeyVav corresponds to Jacob, ZAHeyHey correspond to Leah and Rachel. This is why the bread in general is VavZA, which has two Zivugim: one Zivug with Leah, his Nukva from the Chazeh and above, and another Zivug with Rachel, his Nukva from the Chazeh and below. This is why the bread is divided into two loaves.

Yod of HaVaYaH is the slice that is given to each, as much as an egg to each one. An egg is Yod de HaVaYaHHochma, the abundance extended by the Vav, and the two letters Hey de HaVaYaH.

610) Moses said, “In several places it was explained that Jacob, the landlord, is ZA, and Joseph is the guest, whose degree is Yesod—the one who lives forever—including eighteen blessings of the prayer. This is why it was explained about him, ‘Blessings on the head of a righteous.’ And this is why it was said, ‘The landlord,’ ZA, ‘slices, and the guest,’ Yesod, ‘blesses.’ And you are saying that ZA is the bread and not the landlord?”

The grandfather said, “It is all true. But according to my words, that ZA is bread, then who is the one slicing and dispensing the bread?”

611) Moses said, “It is you in his form.” The grandfather himself, who is Hochma, is in the form of the slicing landlord: YodVavDalet HeyAleph VavAlephVav HeyAleph, which is forty-five in GematriaHochma, with the letters ChafHet MemHey. Adam in Gematria is MemHey, the upper Merkava [chariot/assembly]. His face, Hochma, is HaVaYaH filled with the letters Aleph, which is MemHey in Gematria. Because of it, Vav is bread, the two loaves are HeyHey, and the measure of the abundance is as an olive and as an egg. This explains by what name they measure “as an olive,” meaning in a Yod. However, you do not bundle commandments. Rather, each commandment is on its own.

Just so, there are no two measures in the letter Yod, that both as an olive and as an egg will be Yod. Rather, they are two AlephBet, where the big AlephBet is in Bina, and the small AlephBet is in Malchut. This is why there is an upper Yod and there is a small YodYod of the upper one is superior, upper HochmaYod from ADNI is small, Hochma of the left.

These two letters Yod, one is as an olive, a small Yod is ADNI, and one is as an egg, the upper Yod of HaVaYaH, which are YAHDONHY, the combination of HaVaYaH ADNI, where the first Yod is as an egg, and the last Yod is as an olive.

In each degree, KHB TM are discerned. Likewise, KHB TM are discerned in ZA. Simple HaVaYaH of four letters is KeterHaVaYaH filled with letters Aleph is HochmaHaVaYaH filled with the filling of the letters Aleph is BinaHaVaYaH filled with the letters Aleph is Tifferet, since Hochma and Tifferet are equal. The count of HaVaYaH filled with the letters Aleph is Malchut.

Saba [grandfather (name of a Partzuf)] himself, who is Hochma, has the form of the landlord, who slices, YodVavDalet HeyAleph VavAlephVav HeyAleph, the degree of Hochma in ZA, and not the degree of Tifferet in him. This is Adam, who is MemHey in Gematria, the upper MerkavaZA. His face, Hochma, is HaVaYaH filled with the letters Aleph, but is discerned from the Tifferet in him, which also has the same filling.

612) Now the MemHey of His name and the MemHey of the name of His son connect. HochmaHaVaYaH filled with the letters Aleph, is MemHey, and the son of HochmaTifferet, is also HaVaYaH, filled with MemHey. It follows that MemHey is the name of Hochma, and MemHey is the name of his son, TifferetSabaHochma, connected with Moses, Tifferet.

How fortunate is one who has been rewarded with eating from this bread, Vav of HaVaYaH, of which it is written, “Come, eat of my bread.” And how fortunate is the soul of which it is written, “She will eat of her father’s bread, and no foreigner will eat of it.” It is because it is written about the Creator, “But there is one father to all of us,” and a soul that engages in Torah will eat of her father’s bread.

613) Who causes a soul to eat of her father’s bread? It is because she repented and united with the Creator as in her youth, as it is written, “And [she] returns to her father’s house as in her youth.” It is as it is written, “Let him return to the days of his youth,” as a tree that was cut and has grown again at its roots. It is as one who died without sons, who reincarnates through levirate marriage and returns renewed.

614) And there is another secret: one who dies without sons will later come reincarnated and renewed as before, and this is the meaning of what is written, “A widow or divorced, and has no child and returns to her father’s house as in her youth.” “A widow or divorced,” since his soul was expelled from the Garden of Eden, which is why she is called Geursha [driven out/divorced], as it is written, “And He drove out the man.” And who caused it? It was because she had no seed, that he died without children.

“And returns to her father’s house as in her youth,” returning to this world and reincarnating in the youth, the son of the brother who married his wife. And once she has been rewarded with a child, “she shall eat of her father’s food; but no layman shall eat of it.” It is as is written, “The wife of the deceased shall not go outside to a strange man,” for if she does not marry the brother, she will fall to a foreign man, the Sitra Achra.

615) Concerning Hillel and Shamai, Hillel is from the side of mercy, Shamai is from the side of judgment. They are HG, as the degrees of Abraham and Isaac. You are of their kind; gather here, as well as the disciples of the house of Hillel, and the house of Shamai, to the king’s feast.

616) You, who give the orders, explained that one who slices cannot eat until the participants in the meal reply, “Amen,” and the participants in the meal are not permitted to eat until the one who slices eats. When the landlord slices, and he slices for the participants in the meal, he does not give the same amount to all, for it is not the conduct of those who slice to slice equally. Sometimes they give to one as much as an egg, and to another as much as an olive. When they reply Amen for this slicing before the landlord eats, they connect two measures—as-an-olive and as-an-egg—together, where the measure of the egg extends from Yod de HaVaYaH, and the measure of the olive extends from Yod de ADNI.

For this reason, connecting the as-an-olive and as-an-egg, YAHDONHY, is Amen, for Amen in Gematria is ninety-one, opposite the unification, YAHDONHY. But that unification does not apply to eating, but to slicing. Therefore, after these measures, as-an-olive and as-an-egg, join the unification, YAHDONHY, in saying Amen, then the landlord will eat. It is written about it, “I have gathered my myrrh with my perfume; I ate my honeycomb with my honey,” and afterward, “Eat, friends, drink and be drunken, O beloved.”

“Eat, friends,” are the participants in the meal, to be the sons, who are the participants in the meal, in the form of their father, who is the slicing landlord, upper Hochma, called Abba [father].

617) Here bread is with two loaves. Bread is Vav, and two loaves are HeyHey. The measure of the eating is as-an-olive and as-an-egg, the unification, YAHDONHY. What is the showbread [Lecham Panim] on the king’s table, which are the twelve Hallahs sent on the table in the Temple? Bread, ZA, has twelve faces [Panim]: four are the face of a lion, four are the face of an ox, and four are the face of an eagle. The lion, ox, and eagle are three lines, in each of which are HG TM, and four times three is twelve. They are also three times HaVaYaH: “The Lord [HaVaYaH] will bless you,” “The Lord will shine,” and “The Lord will carry.” In each HaVaYaH there are four letters. Three times four are twelve letters.

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