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322) The sixth correction is the verse, “I saw as the appearance of fire.” “I saw” was not written until now because here there is actual seeing. The Creator said, “He who enters this appearance and is above in his prayer and heart, for the sake of the Lord [HaVaYaH], and below in his eyes, in the name ADNI, let him into this palace.” It is like the angels whose backs are in HaVaYaH, and who have fear in the Shechina, the fear of HaVaYaH [the Lord].
323) There is HaVaYaH in sight, hearing, smell, and speech, since sight and hearing are Yod–Hey, smell and speech are Vav–Hey. In doing, touching, using, and walking there is ADNI.
Sight is seeing in the light and in the candle, as it is written, “And the law [Torah] is light.” Smell is the smell of the offerings, the prayers. Speech is the speaking in Torah and in prayer. Doing is that of Mitzva. Using Mitzva and feeling it, and its walking.
In sight and hearing where there are no Torah or Mitzva, the Creator and His Shechina are not there. The Creator is in sight, Hochma, and so is His Shechina, for the Torah is as is written, “And Torah is light.” His seeing is the Shechina because Hochma appears only in Malchut, since HaVaYaH, ZA, said, “I will make Myself known to him in a mirror”; the Shechina is His mirror.
324) The thought, which is inside the senses—sight, hearing, smell, and speech—is Bina, the letters of Ben [son of] Yod–Hey. Israel, ZA, is called a “son,” he arose in the thought, which is Yod–Hey. A thought is Hochma, since the intimation is sufficient for the wise, a thought before he comes to a corrected thought.
Hochma arose in the thought, Bina, since thought and contemplation are all one because Hochma is known only in Bina, and Bina is in the heart. For this reason, thought is in the heart, and contemplation is in the heart.
The Hochma in the right, AVI, Hochma is not known there, but Hassadim, since the Hochma in the right is only Hesed. For this reason, she is regarded as unknown, since in AVI, the Yod does not come out from Avir. It is not so with Bina, YESHSUT, in which the Yod comes out from the Avir, and Hochma appears in her, in her left line. This is the heart, and this is why it is known. It is considered that Hochma in her place disappears, since she is only Hesed there, but she extends to Bina, and there she is known.
Contemplation is Hochma, since an intimation is sufficient for the wise, because Hochma [wisdom] in her place is like an unattained contemplation, which has not been revealed in thought. Hochma arose in the thought, Bina, since Hochma is known in the place of Bina, and not in her own place. For this reason, a thought is in the heart, and contemplation is in the heart, for even the contemplation is not in the place of Hochma, but in the place of Bina, called “heart.” And there are right and left there, HB, where Hochma is a contemplation and Bina is a thought.
325) There is also hearing in the Torah, since it is a Mitzva to listen to the reading of a book of Torah. And likewise, in the nose there is a fragrance to the HaVaYaH. The Shechina is an offering of HaVaYaH, His offering. The prayer is as the offering, where by the offering or the prayer, the Shechina ascends to HaVaYaH, as fragrance unto Him, and she approaches Him with a prayer. Similarly, it is written about speech, “But all My words are as fire, says the Lord.” The bottom Hey de HaVaYaH, the Shechina, is His speech.
326) As the Shechina is His mirror, His hearing, His fragrance, His speech, in the head, likewise, in the hands she is the doing of His Mitzvot. In the body it is His kneeling, in a prayer it is His standing upright, and likewise in His standing prayer. The reception of GAR is called standing upright and standing, since she stands before Him everywhere, and kneels before Him, and falls to His feet by falling face down to ask Him for mercy over her children. She is humbleness toward Him, and she has shame from Him.
327) But not as the evil maidservant, called Lilit, who is insolent, aweless, shameless, the mother of the mixed multitude. This is why Solomon said, “A virtuous woman is her husband’s crown,” the Shechina. “As rottenness in his bones she shames,” meaning the maidservant, Lilit, since the Shechina is queen, her maidservant is Lilit, who has no humility or shame from the Creator, and so are her children, the mixed multitude.
The Creator is destined to remove her and her children from the world, who are bastards from the nine qualities, Aleph–Samech–Nun–Tav Mem–Shin–Gimel–Het–Tav. These are initials [in Hebrew] of “Forced, Hated, Menstruation, Substitute, Rebellious, Intoxicated, Divorced, Impudent, Mixed-breed,” which are bastards from the wise.
328) Likewise, the Shechina is the using of the Creator, His unification with the righteous who lives forever, Yesod, and the Shechina is His walking, as it is written, “Justice shall go before Him,” to do His will. The Shechina is called Tzedek [justice]. And also, “And it came to pass, before he was done speaking, that, behold, Rebecca came out.” The Shechina comes out to Him to do His will. It is likewise in seeing, in hearing, in smelling, in speech, in action, in the body, in using, in walking, and in every organ, she is commanded to serve Him and do His will.
329) The children of the Shechina, Israel, are of her form: humble, modest, all are as her qualities. This is why the Creator commanded Moses, “And you will select out of all the people able men who fear God, men of truth, those who hate greed.”
“Able men” are from the right, Abraham, Hesed that became Hochma, since during the Gadlut de ZA, HGT ascend and become HBD, where there is the seeing of the Torah, as it is written, “At His right was a fiery law.”
“Who fear God” is from the side of Isaac, Gevura that became Bina, where there is hearing, of which Prophet Habakkuk said, “Lord, I have heard the report of You and I fear.”
“Men of truth” are from the side of Jacob, Tifferet who became Daat, where there is a fragrance for HaVaYaH, in the nose.
“Who hate greed” is from the side of speaking, Malchut, the fourth pillar, Adam HaRishon who connected to the patriarchs. He is regarded for them as Malchut, and Malchut is called “man,” since three animals, lion, ox, and eagle are HGT, in seeing, hearing, and smell, and the fourth pillar for them is the face of a man, in speech, Adam HaRishon.
330) “And place over them ministers of thousands” is from the side of the letter Aleph of ADNI. “And ministers of hundreds” is from the side of the letter Dalet of ADNI, four hundred years that Israel were enslaved in Egypt. “Ministers of fifty” are the letter Nun of ADNI, and “ministers of tens” are the Yod of ADNI.
331) By these qualities, Israel are distinguished as the children of the Creator and His Shechina to have able men among them, like “a virtuous woman is her husband’s crown,” who are the ones with Hesed, opposite Hesed de ZA.
“Who fear God” corresponds to Gevura de ZA. “Men of truth” correspond to Tifferet de ZA, and not men of falsehood, since the children of Israel will not do wrong, nor speak falsely, and there will be no words of deceit among them. “Who hate greed” corresponds to Malchut, as a person who is content with his share. “And not as the mixed multitude,” meaning the children of the evil maidservant, Lilit. They are as a serpent, that the whole earth is before it, as it is written, “And a serpent, dust is its bread.” This is why he fears eating the dust to satiation, lest he will not have enough. Such are men of greed—they have no satiation with all the money in the world.
332) For this reason, it is not the study that is the most important, but the act, since the Creator is concealed in the secrets of the Torah, and is known in the Mitzvot, which are the Shechina, who is His form. As the Creator is humble, His Shechina is humble. He is Hassid, and she is Hassidah [female form of Hassid]. He is mighty, and she is mighty over all the nations of the world. He is truth, and she is faith. He is a prophet, and she is a prophetess. He is righteous and she is righteous; He is king, she is kingship. He is wise, and she is wisdom; He understands, and she is His understanding. He is Keter [crown], and she is His Atara [crown], the Atara of Tifferet.
For this reason, anyone whose inside is not as his outside, let him not enter the seminary. The form of the Creator is that He is His insides, and His Shechina is His outside, He is His insides within, and the Shechina is His outside, from without. She did not change, the one outside, from the one inside, so she is known to be His emanation, and there is no separation there at all.
333) And because He is HaVaYaH concealed from within, He is called only by His Shechina, ADNI. This is why the sages said, “I am not read as I am written.” In this world, I am written as HaVaYaH, and I am read as ADNI. But in the next world I am written as HaVaYaH, and I am read as HaVaYaH, so there is Rachamim on every side. This is why the Creator commanded the ministering angels, “One whose inside is not as his outside in all the inner and outer organs will not enter this palace.” This is why it is written, “The Rock, His work is perfect,” and also, “You shall be whole with the Lord your God,” for His interior and exterior are equal.
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