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334) The seventh correction is the verse, “As the appearance of the rainbow that is in the cloud in the day of rain.” Sages said, “From the words, “And I looked, and behold, a stormy wind,” until “As the appearance of the rainbow,” it is the work of the Merkava.
When Rabbi Akiva was studying the work of the Merkava, fire came down from the heaven and surrounded the trees. The ministering angels would gather as though in delights of groom and bride, since the Merkava is the unification of HaVaYaH ADNI, a groom and bride. For this reason, the work of the Merkava was completed with the verse, “As the appearance of the rainbow,” as there is unification and connection and Merkava for the name HaVaYaH in ADNI only through a righteous, Yesod, who is called a “rainbow.” In him the upper Merkava, YAHDONHY, is complete.
335) The Shechina is the work of creation. The work of creation is not studied in two because the branches of the tree, the animals, are separated from above by the wings of the animals, HaVaYaH to the right, and ADNI to the left. ZA is Hassadim on the right, and Malchut is left, without unification with one another. It follows that the groom is to the right, and the bride is on the left. When she is brought to the Huppah [wedding canopy], to the unification, with several kinds of tunes, Israel must awaken them from below toward the unification with songs and praises, tunes and prayers.
336) Israel should give the wedding ring from the groom to the bride in the knot of the hand Tefillin, so the Shechina is connected to ZA, and to crown them with the head Tefillin, to extend to them Mochin de GAR, grandeur, as it is written, “Wear your grandeur on your head.” The three bindings of the strap of the middle finger corresponds to three Kedushot [pl. of Kedusha], “Holy, Holy, Holy, Will give You a threefold Kedusha.” They must be blessed with seven blessings of the Shema reading, in the morning, two preceding it and one following it, and in the evening, two preceding it and one following it.
337) The bride in the Huppah, in the unification of the Shema reading, which is called Huppah, is in the form of wings of Mitzva, in golden tassels that are tied with azure, illumination of Hochma that extends from the left of Bina, called “gold.” Hence, the tassels are seemingly golden with azure. The azure and white in the Tzitzit are the throne of Din and the throne of Rachamim, included in one another, since azure is Din and white is Rachamim.
There are several knots and rings around the tassel, with several jewels and gemstones, lights of Hochma and Hassadim, full of virtues, surrounding it in the shape of bells and pomegranates of the attires of the king and queen. These are four garments of white of ZA, and four garments of gold of Malchut, from the names HaVaYaH ADNI. As is His name, so is His throne, so is His Huppah, and so is His garment. His name is inscribed in everything, in Yesod, which is called “everything,” when he wishes to enter His palace, to be the groom with His bride there, in the eighteen blessings of the prayer, where eighteen implies Yesod, which is as the appearance of the rainbow, which is Yesod.
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