One Who Comes from the Side of Din Should Not Grow Hair

(înapoi la pagina ZOHAR CUPRINS / BEHAALOTCHA – click)

51) I have found it in King Solomon’s book that incense is for joy and for abolishing death. This is so because the Din is from the outer altar, from Malchut, and joy, gaiety, and connection with the light are from the inner altar, where every joy—Bina—stands. When the inner one awakens, every Din departs the outer one and cannot pass judgment. For this reason, the inner incense is set up to revoke death, for when the inner one, Bina, awakens through the incense, the outer one, Malchut, cannot pass judgment. Hence, the incense is the connection of everything, and it is offered on the inner altar, where every joy is found. Happy are Israel in this world and in the next. It is written about them, “And He said unto me: “You are My servant, Israel, in whom I will show My glory.’”

52) “Take the Levites,” for they need to be purified, extended, and connected in their place, left line, since they are from the left arm, Gevura de ZA, and anyone who comes from the side of Din must not grow hair, for it increases the Din in the world. Therefore, a woman’s hair must not be seen on the outside and she needs to cover her head and cover her hair, and then all those who come from the side of Din are blessed. This is why it is written about the Levites, “And thus shall you do unto them, to cleanse them: … and let them use a razor.” Also, we learned that the Levites do not rise to their place until the priest lifts them, since the right always leads the left.

The root of the Se’arot [hair] is the entrance of the Yod to the light, when it removes the GAR and the Ohr [light] becomes Avir [air]. The Se’arot—from the word Sa’arot (Dinim)—emerge from the absence of GAR that occurs because the Sitra Achra grips where there is deficiency. Anyone who comes from the side of Din must not grow hair since it increases the Din in the world. However, all that is in those who extend from the left side, such as a woman and the Levites. But those who extend from the right side, from holiness, are to the contrary: the Se’arot in them are holiness. It is said of a nazirite, for example, “He shall be holy, he shall let the locks of the hair of his head grow long.” This is the whole difference between holy and pure.

53) On the day the Levites rose to their place they sacrificed two oxen, since they are like oxen, on the left line, as it is written, “The face of an ox on the left side,” so they will receive that cow, called “red cow,” on the left, on Malchut from the left side. Yet, all the power and the whole correction depends on the priest—the right line—since the whole of the force of the body is in the right arm. This is why the priest was the right arm of the whole of Israel, in him is the world, and everything that is destined to be corrected. Yet, the right line is not alone. Rather, it is connected with the body and with the left, with the two lines—middle and left. And the body, which is the middle line, is the most important because it unites the two lines and complements them, as well as mingles them.

(înapoi la pagina ZOHAR CUPRINS / BEHAALOTCHA – click)

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