The Rainbow

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34) One who has seen a rainbow in its colors should bless, “Blessed is He who remembers the covenant.” This is the token of the holy covenant that the Creator has placed in the earth so the water of the flood would not come upon it. When the wicked multiply in the world, the Creator wishes to destroy them. At that time He remembers the oath He took for the earth. It is written twice, “No”: “I will curse no more,” and “I will smite no more.” And two times “no” is an oath, as it is written, “For as I have sworn that the waters of Noah should no more go over.”

35/1) A rainbow comes to protect the world. It is like a king who every time his son sins against him and the king comes to strike him, the queen appears in the kingship’s garments of glory. The king sees her, his anger at his son subsides, and he delights with her, as it is written, “And I will see it, to remember the everlasting covenant.” This is why the rainbow appears in the world only in garments of glory of the kingship—three colors implying three lines, white, red, and green, by which the kingship [Malchut] robes.

When there is a righteous in the world, it is a covenant, to keep the covenant, and he protects the world. If there is no righteous, then there is a rainbow, to show that the world is about to be lost, but it exists thanks to this rainbow.

35/2) That rainbow, Malchut, always wears only the attire of the first patriarchs, HGT de ZA, green, red, and white. Green is Abraham’s garment. His garment was colored so when Ishmael came out of him. Red is Isaac’s color, by which he was colored when Esau came out of him. That red extends below through Planet Mars, when Esau was gripped to him. White is Jacob’s good clothing, whose good face never changed, for his bed is whole and there was no waste in him.

35/3) Also, white is Abraham, who was whitened in the whiteness of fire by Nimrod, who cast him to Ur of the Chaldeans. Red is certainly Isaac; green is Jacob, standing between the two colors, since green includes white and red, and that green means as green as the sun. It is written about Jacob, “Not now shall Jacob be ashamed, nor shall his face turn pale now,” for his whole bed was complete.

The meaning is, “Not now shall Jacob be ashamed,” so as to not be seen in red color, as Isaac, from whom Esau came out. “Nor shall his face turn pale now,” so as to not be seen in white color, like Abraham, from whom Ishmael came out. Rather, he took the colors white and red to be crowned in them, in his fathers, meaning that he includes within him the two fathers, Abraham and Isaac, white and red. This is why his color is green, as it includes within it white and red. The rainbow, Malchut, dresses in those garments, white, red, and green when she appears before the king, ZA.

35/4) The holy covenant is the letter Yod. It is crowned with the high inscription, Ateret Yesod de ZA. The Atara [crown] is inscribed in an everlasting covenant forever. And because Pinhas was jealous for the covenant, the letter Yod was inscribed here in his name, since Pinhas is a small YodMalchutAteret Yesod. That is, Pinhas here is written with a Yod, a Yod that is a covenant, indeed, emerging from the upper, holy Yod.

It is so because Malchut comes out from Yod de HaVaYaH, as in “Abba established a daughter.” For this reason, Pinhas stands in complete existence before the holy king, so he will not be lost from the world, cleaned from that iniquity of Peor, for he was not lost from the everlasting Holy one.

It is written, “And where were the upright destroyed?” These are Nadav and Avihu, who were not eradicated from the world because of him, since they incarnated in Pinhas, who corrected them.

36) Because Elijah is Pinhas, who was jealous for the covenant, great things must be renewed in him. This portion is written in the Torah after the name of Elijah, who is Pinhas, of whom it is written, “I have been very jealous,” which is two jealousies [in Hebrew]: 1) in the Shadai of above, Yesod de ZA, 2) in the Shadai of below, Matat, called Shadai. This is why he made oaths in both of them, and it is written twice “no.”

37) One who sees a rainbow in bright colors should bless, “Blessed is He who remembers the covenant.” In the exile, when it is not properly illuminating in its colors, since in exile, Malchut does not receive the unification of the three lines properly—the three colors of the rainbow, and sometimes even illuminates faintly, sometimes it does not illuminate at all. Sometimes it is seen in whole, and sometimes it is not. The colors of the rainbow imply priests, Levites, and Israelis, when they are comely, since the rainbow illuminates in the colors of the three lines.

38) The rainbow comes only in order to protect the world. It is like a king, who each time his son sins and the king sees the queen, the anger at his son departs, as it is written, “And I will see it, to remember the everlasting covenant.” This is why the rainbow is seen in order to protect the world, since the rainbow is Malchut, and appears only in Malchut’s dignified attire, in three colors. When there is a righteous in the world, it is a covenant to keep the covenant, to keep the unification of ZA and Malchut, and there is no need to awaken the Malchut in the rainbow.

39) In the exile, when the Creator departs from the queen, how does the queen dress in a clothing of Malchut in the exile, in three lines? In the exile, she has no attire of kingship. Rather, in the exile she is dressed in black, and says, “Do not look at me that I am swarthy.”

Rather, that rainbow that appears in exile is Angel Matat, called Shadai. He is the servant of ZA, the elder of his house, who governs all that is his. His sons, who were rewarded with Ruach, from the perspective of Matat, are called “servants of the Creator.”

The sons of the queen, those who were rewarded with Nefesh from Malchut de Atzilut, are called “sons.” This is why we pray, “Whether as sons, whether as servants.”

40) When the Temple was ruined, they explained, servants were disgraced and men of action dwindled. They indeed are called “men of action,” after Malchut, of whom it is written, “Many daughters worked valiantly, and you have excelled them all,” with respect to the action. Thus, Malchut is called “action.”

But if there is a righteous whose merits and works are to illuminate Malchut with them, to undress her clothes of darkness of literal without secrets, and to adorn her with garments of illuminating colors of the secrets of Torah, it is written, “And I will see it, to remember the everlasting covenant.” “And I will see it,” in the illuminating secrets of the Torah, since a light is called a “secret.” That is, light is secret in Gematria [Raz (ReishZayin)], (207). For this reason, light implies the secrets of Torah, as it is written, “For a candle is a Mitzva [commandment/good deed], and the Torah is light.” It is of those secrets that it was said, “And I will see it.”

41) When he sees the rainbow, Malchut, the anger at his son leaves him and the king’s wrath subsides. And the king said to her, during the prayer of standing before him, “What is your wish? For it will be given to you; and what is your request?” At that time she asks for her redemption and the redemption of her children with her, as it is written, “Let my soul be given me at my wish, and my people at my request.” But a rainbow that is seen in the world during the exile is that of the servant, Matat. That is, the illumination of the Zivug of above dresses in Matat, and he is the carrier of the three colors of the rainbow, three lines. Sometimes she comes out in whole, when his sons qualify their works, and sometimes she is not whole, when his sons do not qualify their actions.

42) Those who straighten their works before the king, who are jealous for his name and sanctify him in the public, so they are sanctified above, among the angels appointed over the rest of the nations. Every appointee is known for his appellation, but Israel are known above by the name HaVaYaH, which is the life of all the appellations.

43) Every name and appellation testifies to the Creator. The name El [God] testifies that he has an ability over every God, as it is written, “I would seek unto God.” “Unto God” is the master of every God.

Elokim testifies that he is the God of God. ADNI testifies that he is the Master of masters, and likewise with each name. Each angel has a certain name, to recognize every sect of angels by the name of its king. But Israel are known to him by the name HaVaYaH.

44) The meaning of the matter: One man may have several horses. Likewise, Israel are the children of Adam, who is HaVaYaH filled with the letters Aleph, which is Adam in Gematria (45), since the souls of Israel are the generations of ZA and Malchut, and every son must be to his father like a horse and a donkey to the load, and be subjugated to him. This is the meaning of what is written, “O Lord, You preserve man and beast.” Israel are Adam’s children, HaVaYaH of MA (45), and make themselves as a beast under Him.

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