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594) “I have gathered my myrrh with my perfume” is the right arm in the left thigh. “I ate my honeycomb with my honey” is Jacob in Rachel. “I drank my wine with my milk” is the left arm in the right thigh. The right arm in the left thigh is Hesed with Hod. Jacob in Rachel is the middle pillar, Tifferet with Malchut. The left arm in the right thigh is Gevura in Netzah.
595) Why did he change his qualities so? Because David said, “Your priests will wear righteousness and your pious ones will sing.” It should have said, “And your Levites.” The Creator said, “It is not My way to change My qualities, but after You have invited me, I must do your wish.” It follows that even when a landlord invites the king, he should do his will. This is why, “anything that the landlord tells you, do, except for ‘Leave!’” It is written, “I the Lord do not change.” In all the offerings, it is written, “For the Lord,” in whom there is no change. And how can it be that He will change the degrees of His name in an offering?
596) However, “I have gathered my myrrh” is the blessing, “Maker of Light.” “…with my perfume” is “Everlasting Love.” “I ate my honeycomb” is “Hear O Israel.” “With my honey” is “Blessed be the name of the glory of His kingdom forever and ever.” “I drank my wine” is “And it shall come to pass that if you surely hear,” until “And said.” “With my milk” is from “And said,” until “truth.” “Eat, friends” are the first three blessings and the last three blessings of the Eighteen Prayer. “Drink and be drunken, O beloved” is the rest of the blessings in the prayer.
597) The offering is bulls, sheep, male goats, and female goats, which are four faces of the face of an ox. The face of an eagle is two turtledoves or two young pigeons. A lion is Hesed, descending to the ox, left, Gevura, so as to connect to Hesed in Gevura so they mingle with one another. Adam, Malchut, descends to the eagle, Tifferet, Jacob, so Tifferet and Malchut mate with each other.
For this reason, Jacob’s beauty was the beauty of Adam HaRishon. And who caused the ascent, that he should be called Israel? It was the Creator, as it is written, “Your name shall no longer be said, Jacob, but rather Israel will be your name,” so that Israel will be the principal spreading among them.
ZA is primarily Hassadim, and Malchut is primarily Hochma. When ZA mates with Malchut, ZA mingles with Hochma, as well. The illumination of Hochma is called “beauty.” For this reason, Jacob’s beauty was the beauty of Adam HaRishon. The Hochma of Jacob, ZA, came from Malchut, Adam HaRishon, and this is the face of a man [Adam].
However, when the Zivug is in the great ZON, at which time ZA is called Israel, there is no disclosure of Hochma de Malchut, but rather the Hassadim of ZA govern both, in him and in Malchut. In the Zivug of Israel, ZA is the great one, with Malchut, and at that time Israel, Hassadim, are the principal that governs, to expand among them, and there is no disclosure to Hochma de Malchut.
598) It is written, “the tenth of an ephah of semolina for a meal-offering.” The tenth of an ephah corresponds to the Assembly of Israel, the tenth degree, Malchut. She must be placed between two arms, HG de ZA, so she is included with Hochma of the left, and Hassadim of the right. At that time she is semolina bread and she is bread. And because Malchut is bread, no appointee has been appointed in the world over bread from the five species, and He did not place an appointee over them but the Creator alone.
599) For this reason, one who slights bread and throws it to the ground, poverty chases him. And one appointee was appointed over it, who chases him in order to give him poverty, and he will not leave the world until he becomes needy of people. It is written about him, “He wanders about for bread; ‘Where is it?’” He wanders, and he will walk shaken and exiled from place to place in search of bread, Where is it? And there is no one to look at him.
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