The Name AB Letters

(înapoi la pagina ZOHAR CUPRINS / BEHAALOTCHA – click)

33) It is written, “And the angel of God, who went.” The angel of God is the assembly of Israel, who went with the help of the patriarchs, meaning that then she received from the three lines HGT, called patriarchs. And when these are in her, everything is there, Hochma and Hassadim. This is why the Holy Name, AB—in whom the patriarchs are included—was delivered by these verses. One verse indicates the right line, one verse indicates the left line, and one verse indicates the middle line.

34) “And the angel of God, who went.” This verse is in order, since Abraham is here, and he is Hesed, right line, and all those who come from his side. This is why the letters are in this order.

35) Here Abraham, Hesed, was crowned in his crowns and crowned the assembly of Israel, Malchut, in an upright manner, to go by day, in Hesed, as it is written, “By day the Lord will command His grace, and in the night His song shall be with me.” This, also, is why it writes, “went.” When do they travel in their journeys? During the day, when the sun—ZA—shines, the time of the domination of Hesed. This is one verse, with seventy-two letters.

36) The second verse is that of Isaac, Gevura de [of] ZA. It, too, has seventy-two letters, and it is in Din with the Egyptians and in Rachamim with Israel. This is why it is written here, “And it came between the camp of Egypt and the camp of Israel,” that is, opposite these and opposite those. This is so because Isaac is illumination of Hochma, and illumination of Hochma is drawn to the wicked only with harsh Dinim and good reward for the righteous. This is the meaning of, “And it came between the camp of Egypt and the camp of Israel.”

“And there was the cloud and the darkness,” for such is the day of Isaac, a cloudy day. The cloud and the darkness come from him; hence, the order of the letters is in advance, and not straightforward.

37) Hence, the letters are all in advance, as it is written, “And there was the cloud and the darkness,” which is Din. Also, in advance implies Din, as well, since when Isaac entered with his Dinim, “The one did not come near the other.” It writes, “One… near the other,” which are those who come from the side of Abraham, from the light of Hesed. They did not come near each other. In other words, the right line, Hesed, did not come near to bestow upon the left line, Gevura. Hence, the left line was Hochma without Hassadim, which is harsh Din and darkness.

Also, ZAHesed, did not come near the Nukva, to impart Hassadim upon him, and the Nukva received from the left line, Hochma without Hassadim, which is darkness. They could not come near each other because this well, Malchut, had clung to Isaac, the left line, as it is written, “Yet gave it light by night,” meaning the left line illuminated the night, which is Malchut. And when she was filled to join in Isaac, they did not come near each other, and could not come near for there was no Zivug of ZA and Malchut from the side of Hesed.

But when Jacob—middle line—came and joined with Abraham, Hesed, and took Isaac and placed him in the middle, between the Rachamim, which is the middle line, and the Hesed, the right line, the faith was tied—one to this and the other to that. Thus, the two lines were tied together, and ZA and Malchut mated together from the side of Hesed, and Israel were saved.

38) Where the patriarchs are present, so are the rest of the righteous. In other words, where there are HGT, which are the patriarchs, the NHYM—called Moses, Aaron, and Joseph—are included. Hence, the name AB rises and spreads in other manners. The name AB is clarified in twelve boundaries, HB TM, and three lines in each,—which are twelve—shine in each edge from VAK de ZA, and six times twelve are seventy-two. There are other manners on this path, though all the interpretations lead to a single road.

39) When this well, Malchut, shines from the side of Isaac, left line, and connects to it, she becomes the great sea, powerful and indignant, and strong waves fiercely rise and fall with fury and with anger, going up, and rising and falling, as it is written, “They mounted up to the heaven, they went down to the deeps.”

Abraham is the right line, and stands opposite it. This is why this division and noise were made, for when the left intensifies, the waves of the sea rise and peak at the heaven. And when the right intensifies, meaning Abraham, the waves descend to the abyss. And due to the anger, the fury, the wrath, and the fierceness, the two lines would not come near each other, but instead, fight.

But when Jacob came, meaning the middle line, he quieted the anger and lowered it, and diminished the GAR of the left and broke the waves of the sea, as it is written, “And Moses stretched out his hand over the sea; and the Lord caused the sea to go back by a strong east wind all night.” The strong east wind is the spirit of Jacob, the middle line, which is strong and fierce, opposite the left line, to break the anger of this sea. Then, it is written, “And made the sea dry land, and the waters were divided,” for he emptied the waters of anger and the waters were divided to the side of Abraham, right and Hesed, and to the side of Jacob, middle line and Rachamim, as it is written, “And the waters were divided,” to this side and to that. This is why the letters in this text of the middle line are all in an upright manner.

40) These letters are in an upright manner, on the side of Jacob, the middle line, and all those who come from his side. When Jacob came, he connected with Abraham, the right line, and took Isaac, the left line, and put him in the middle between himself and the right line. Thus, the faith connected one to this and one to that, meaning both lines, right and left, were connected one to this and the other to that.

And all three are in Malchut, called “faith.” Hence, the work of correcting the Holy Name is known in the Zivug of the patriarchs, right and left and left in right, and both are in the middle line, which is one connection, when all three lines have become one, the connection of faith. Then, all three lines connect in Malchut, called “faith,” into a complete chariot where the three lines and Malchut are the four legs of the throne, for they are a throne and a chariot to Bina. Thus, by the Zivug of the patriarchs together, everything was done.

41) And the friends know how to walk in an upright manner, in the middle line, to correct their deeds as they should. In the name, AB, which is the connection of the patriarchs, there are ways for Din [judgment], for Rachamim [mercy], for help, for Hesed [graciousness], for fear, for Torah, for life, for death, for good, and for bad. Happy are the righteous, for they know the ways of Torah and know how to walk in the ways of the Holy King. Happy are they in this world and in the next.

(înapoi la pagina ZOHAR CUPRINS / BEHAALOTCHA – click)

error: Content is protected !!