The Raven and the Dove

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88) “And the wise shall shine as the brightness of the firmament” are the authors of the Kabbalah. They are the ones who exert in this brightness, called The Book of Zohar, which is like Noah’s ark, gathering two from a town, and seven kingdoms, and sometimes one from a town and two from a family, in whom the words, “Every son that is born you shall cast into the river” come true. The Torah is called “a son.” The newborn is the attained. “Into the river” means the light of Torah. “Cast” is like “You will study it” [it’s an anagram in Hebrew], where you study each insight that is born in you by the light of Torah and by its soul. This is the light of this Book of Zohar, and it is all because of you.

89) And who caused it? A raven. For at that time, you will be as a dove. This implies to the raven and the dove that Noah sent from the ark, after he compared The Zohar to Noah’s ark. For another messenger, called by your name, like the raven that was sent from the ark in the beginning and did not return from its mission, for he engaged with the unclean because of their money and did not exert in his mission, to reform the righteous. It is as though he did not perform his master’s mission. This relates to Jeroboam the son of Nebat, who was worthy of redeeming Israel, but failed with the golden calves, sinned, and caused the public to sin. He is like the raven who betrayed in his mission.

90) And the essence of the dove exists in you: as she entered the deeps of the sea, you will enter the deeps of the Torah, as it is written about the prophet Jonah, “For You had cast me into the deep, into the heart of the seas,” which is the sea of the Torah. And then there will be HochmaHesedNetzah to the right. It is for them that David said, “The right hand of the Lord succeeds,” “The right hand of the Lord is exalted, the right hand of the Lord succeeds.” And three degrees from the left will bond together—BinaGevura, and Hod. And the three degrees in the middle—KeterTifferet, and Yesod—are gripped to the right and to the left, for the middle line grips to the right and to the left. Thus, all ten Sefirot are completed, including the GAR.

91) And because the prophet saw you connecting in three degrees, KeterTifferet, and Yesod in the middle line, he proclaimed this verse upon you—“Behold, My servant shall prosper,” Yesod, “He shall be exalted and lifted up,” Tifferet, “And shall be very high,” Keter. And because you will be held by two Messiahs, David said three times “The right hand of the Lord,” concerning the three rights, HochmaHesedNetzah of the Messiah Son of David. And in relation to the three lefts—GevuraBina, and Hod—by which the Messiah Son of Ephraim is held, he said:

  1. From the first left side, which is Gevura, “I shall not die.”
  2. From the second left side, which is your Hod, “But live.” It is said about it that He gave the Hod to Moses, as it is written, “And you shall put of thy majesty [Hod] upon him,” meaning that the Creator gave him Hod to be his.
  3. And it was placed in you from the side of Bina, since the illumination of Hochma of the left of Bina appears in Hod.

92) In it, in Gevura, you were ruined and dry in everything because Messiah Son of Ephraim had been dried in your law and your prophecy and your body. And you suffered several torments so Messiah Son of Ephraim would not die, and you asked for mercy for him. This is why it is said about him, “But live,” from the side of Bina. And for this reason, “I shall not die,” from the side of Gevura, from which the harsh Din extends. “Will live” is from the side of Bina, after the Mochin—the tree of life, middle line that overcame the left line, Gevura—appeared from her, using the dawn prayer of Shema, which is Hesed, and tying it with the knot of the Tefillin to the right of Abraham, who is the morning prayer, Hesed.

93) “And [I will] declare the works of the Lord. The Lord has chastened me sore; but He has not given me over unto death.” “And [I will] declare the works of the Lord” is from the side of Hod, since the illumination of Hochma that appears from Bina, appears from the Chazeh down, in Hod. “The Lord has chastened me sore” in Hochma and Bina, from the right and from the left. Hochma contains three rights—HochmaHesed, and Netzah—and Bina contains three lefts—BinaGevura, and Hod. Before the arrival of the middle line, the right and the left were disputed, and Dinim extended from them. This is why it is said, “The Lord has chastened me sore.”

“But He has not given me over unto death” is the middle line, comprising three middles—Keter, righteous (meaning Yesod), and He Himself, which is Tifferet, the offspring of YodHey. And promptly, a Vav will be set up for the Hey in YodHey and the name HaVaYaH will be completed in right and left, in mercy and in plea and in several reconciliations to Malchut and to her sons, as it is written, “In that day I will raise up the fallen tabernacle of David,” which is Malchut. And this is why the prophet said, “They shall come with weeping, and with supplications will I lead them.”

Through the sin of the generation of the flood, the bonding of Malchut with Bina was broken and Malchut of the quality of Din—from whom the flood emerged—has appeared. The exception was Noah’s ark, which remained with the mitigation of Malchut in Bina, in whom all of life was gathered. However, during the flood, they were in Katnut, without GAR, as it was written that The Book of Zohar is like Noah’s ark. The Zohar is the clarification of the mitigation of Malchut in Bina, which occurred in Noah’s ark, which is the foundation of the very breath of life.

However, then, as during the flood, when two of a city and seven from Malchut gather in her, two of a city is ZA in the state of VAK without a Rosh, and the Malchut in the state of a point. The seven from Malchut are ZAT without GAR, which implies the texts of Katnut in The Book of Zohar.

And sometimes one from a city and two from a family. This implies three lines, where one line unites two in the texts of Gadlut in The Zohar, which fulfills, “Every son that is born you shall cast into the Nile,” which is the diminution of the GAR of the left through the middle line. This is so because there is no male light there, which shines from above downwards, as it is written, “You shall cast into the Nile” so it can shine. The Nile [in Hebrew: Ye’or] is as LaMa’or [to the light], where through this diminution the left unites with the right and it can shine.

“And every daughter you shall keep alive,” meaning only the female light, which extends from below upwards, which is Malchut, called daughter, for only the middle line sustains and nothing else. And this is the light of this book, and this order, “Every son that is born you shall cast into the river, and every daughter you shall keep alive,” this light is explained in The Book of Zohar.

It is known in the order of the departure of the Mochin, after the diminution, done by the point of Holam that instills the Yod into the Ohr [light] and diminishes it into Avir [air], VAK, the first correction comes out through the point of Shuruk. This is the left line, which extracts the Yod from the Avir and brings it back in the Ohr. However, Dinim are drawn out of it and it cannot shine. It seems as though it did not do its task and did not correct a thing, until the middle line appears in the form of the point of Hirik. This diminishes the GAR of the left, unites it with the right, and complements the Mochin.

It turns out that the whole mission and the correction were done by the middle line, and the left line did not perform its mission. This is why The Zohar relates the two messengers that Noah sent from the ark—the raven and the dove—to the two lines, left and middle. The raven, who did not perform his mission, extended from the left line. And the dove, who did her mission, extended from the middle line.

Similarly, Jonah the prophet did not perform his mission on the first time, but fled from the Creator in a ship. On the second time, he did perform his mission. This, too, is for the above reason that in the first time, he was attached to the left line, as a raven, and hence did not perform his mission. On the second time, he was attached to the middle line and did perform his mission.

Even though the raven, left line, did not perform its mission, it caused the emergence of the middle line so it could complete the correction. Had it not been for the raven—the left line—the middle line would have had nothing to do, as it was written that the loyal shepherd would be as a dove, like the middle line. It means that another messenger was called Prophet Jonah [in Hebrew: dove] on the first time. And while he was called Jonah [dove], he was as a raven on his first mission, which is why he did not perform his mission, for then he was as the raven that Noah sent from the ark and which did not return to him in its mission because it was attached to the left line.

In other words, it toiled in abomination, of whom it was said that the illiterate are abomination. He toiled with them because of their fortune, for the illumination of Hochma on the left is considered wealth, as it is written, “He who wishes to become rich should go north.” But one who adheres to the left, the light of Torah is hidden from him and he is like the illiterate.

And he did that in order to suck from the Hochma on the left, which is called “wealth” because of their fortune. And he did not exert in his mission to reform the children of Nineveh with the middle line. Hence, even though the left line causes the middle line to perform and complete the mission, it is still regarded as though he had not done his master’s mission because he did not intend for it.

It is known that left line does not surrender to unite with the right unless through an awakening of the Masach de Hirik in the middle line, which diminishes from GAR. This is the meaning of Jonah, who was attached to the left, being thrown into the depth of the sea. The depths of the sea are the governance of the Masach de Hirik, by which the GAR of the left of Jonah the prophet diminished and returned to cling to the middle line, as it is written, that he came into the depth of the sea so the GAR of the left would be diminished by the Masach de Hirik.

Thus, you will enter the depth of the Torah, which is ZA, the middle line. And the depths of the Torah are the Masach de Hirik in the middle line. And He said to the loyal shepherd that he, too, would cling to the depths of the Torah, which is the Masach de Hirik de ZA, to unite the right line and the left line with each other. And he said that they became several Hesed and Netzah to the right, since when he will unite the right and the left with each other, each line will include three SefirotRosh [head], Toch [interior], Sof [end]—and there will be right line—Hochma in the RoshHesed in the Toch, and Netzah in the Sof. Similarly, the left line will be Bina in the RoshGevura in the Toch, and Hod in the Sof, and in the same way, the middle line that unites them will be Keter in the Rosh (or Daat), Tifferet in the Toch, and Yesod in the Sof.

In the future, at the time of redemption, when Moses appears with two Messiahs, the loyal shepherd will be the middle line, Messiah Son of David will be the right line, and Messiah Son of Ephraim will be the left line.

And because you will be holding two Messiahs at the time of redemption, HochmaHesed, and Netzah will be included in Messiah Son of David, and BinaGevura, and Hod in Messiah Son of Ephraim. It is known that before the left unites with the right, even though it has GAR at that time, it is not real GAR, but only GAR de VAK. Hence, at that time the Sefira of Bina is not on the left line, but only Gevura and Hod, which are VAK. This is why he said, “I shall not die.” Before he had Bina, meaning before he united with the right line that started in the Sefira of Gevura, harsh Dinim extended from him. But then he said, “I shall not die,” meaning he prayed not to die because of the harsh Dinim.

And because you were ruined and dry in everything, due to the dominion of Messiah Son of Ephraim, which is the left line, when he had no Bina—before he united with Messiah Son of David, who is the right line, ruin and dryness extended from him in everything. This means that he suffered all those torments that extended from him so as to not die and annul the illumination of the left, but so as to unite it with the right when the time was ripe, when the Masach de Hirik awakens. But in the meantime, he suffered from it so his illumination would not be cancelled. This continued until the Masach de Hirik awakened, and the left surrendered and united it with the right. And then the GAR, called Rosh, came out and he obtained the left line, which is Messiah Son of Ephraim, his discernment of Rosh, which is Bina.

It is written, “I shall not die,” from the side of Gevura, when Bina was absent and he began with Gevura because he did not unite with the right. And then he prayed not to die. “But live” is from the side of Bina, when he became united with the right line and GAR de Rosh emerged to be in the left line of the Sefira of Bina. And the reason it writes, “But live” from the left side of Hod is because he speaks from the place of illumination of Hochma, which shines neither in the Rosh nor in the Toch, but in the Sof, from Tabur down. And here it speaks from the place where illumination of Hochma exits, which is in the Rosh, where he says, “But live” from Bina’s side.

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