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65) “Now, let… observe the Passover at its appointed time.” Why “observe”? It should have said, “eat.” We already learned that anyone who properly performs an act below, it is as though he has performed it above. Since it is as though it was awakened for him, it is as if he is doing it.
66) “If any man of you or of your generations shall be unclean” [in Hebrew the word man appears twice]. Why the doubling of the word “man”? This refers to a man who is a person, who is fit for reception of a high soul, but has blemished himself and Divinity is not over him because he has defiled himself. The doubling of “man” means he is worthy of being a man but has defiled himself so that no holiness from above will be over him.
67) “Or be in a journey afar off” is one of ten places that are punctuated in the Torah. All of them come to indicate something. What is “Or be in a journey afar off”? There is a point above the Kof in the “afar off” [in Hebrew], since a person who defiles himself is defiled from above. And since he is defiled from above, he is on a far off way from that place and that road to which the seed of Israel adhere, for he has clung to a far off way, has moved away from approaching you, Israel, and from connecting with you the way you connect. It is written about that, “A journey afar off for you,” with a dot over the Hey of far [in Hebrew], indicating that it implies to the Sitra Achra, who is far from holiness.
68) “Shall be unclean by reason of a dead body, or be in a journey afar off” means that they are two things. But how can you say that they are one thing, that impurity caused him the far off way? When it says, “Shall be unclean,” it means before he is defiled from above. But when he says here, “A journey afar off,” it means after he was defiled from above and fell into a far off way, the Sitra Achra. This means that he will be devoid of the holiness above, and will not do the Passover at the time when Israel do it.
69) And should you say that he is doing the Passover on the second month, even if he is not correcting himself, it is not so. Rather, after he has been purified and corrected himself, he has a second month to do the Passover. Hence, anyone who purifies himself is purified from above.
70) And should you say that at a higher degree, he is on the second month, it is not so. Israel is a holy seed, and they do the Passover in its time, taking the moon and the sun, meaning Malchut and ZA, as one, and one who takes the Yesod [foundation] first, takes the building. What is Yesod? Do not say that it is the upper Yesod of the righteous of the world, Yesod de ZA. Rather, it is the Yesod of a good stone, the Malchut, as it is written, “The stone which the builders rejected is become the chief corner-stone.” This is so because it is a stone that ZA is on it, and one who takes the Yesod first, the Malchut, the foundation on which all the Sefirot de ZA are built, takes the building, too. These are all the Sefirot atop her, from ZA, since the Malchut is the doorway to ZA.
71) He certainly takes the Malchut and ZA as one on the second month, just as on the first Passover. However, it is not the same as one who takes the Passover in its time. Why is it so? Because one who takes the Passover in its time receives from below upwards and does not descend, since holiness increases, not decreases, and one who takes the Passover after its time descends from above downwards. For this reason, they are equal in everything, but are unequal, for one rises and does not descend, and the other descends and does not rise.
For this reason one who sacrifices the Passover in its time is better. Happy are Israel, for they are rewarded with everything, since they are rewarded with the Torah, and anyone who is rewarded with the Torah is rewarded with the Holy Name. Happy are Israel in this world and in the next.
The first month is right, and the second month is left. And Passover is the Mochin of illumination of Hochma, whose root is in the left line of Bina, which should be taken from the right line—the first month. This is the time for offering the Passover. Then, holiness increases and the lights grow and multiply as is the conduct of holiness.
But for one who sacrifices on the second month, who takes the Mochin of Passover from the left line, the lights diminish and descend like the oxen of the festival. This is so because one who takes the Passover in its time receives from below upwards and does not descend. And his lights grow and multiply as it is with lights that are corrected in holiness, since sanctity is increased, not decreased. Indeed, the way of the right is to not descend, for the lights do not diminish, and one who takes the Passover after its time, descends from above downwards, meaning diminishes the importance of the lights from above downwards. This means that they gradually diminish like the oxen of the festival, since he is taking them from the left line, which is the second month.
72) It is a commandment to keep the second Passover, for those who could not do the Passover in its time, who were still on a far off way or were defiled in some other impurity. He asks, “If the Passover, which is the faith that Israel entered, governs on the month of Nissan, and this is the time for joy, how could they not keep it in its time? Or if they are defiled, could they observe the Passover on the second month? After all, it has already passed its time.”
73) And he replies: “Since the assembly of Israel, Malchut, is crowned in her crowns, in her Mochin de GAR, on the month of Nissan, she does not remove the Keters and the crowns from her for the whole of the thirty days. And during all those thirty days, from the day Israel went out of the Passover, the mistress sits in her crowns and all her armies rejoice. And one who wishes to see the mistress may see, and the announcer calls, “Let all who cannot see the mistress come and see before the gates are locked.” The announcer calls on the fourteenth of the second month because from then and for seven days, the gates are open, and henceforth, the gates are closed. This is the reason for bringing a second Passover.
74) It is a Mitzva [commandment/good deed/precept] to slaughter the Passover in its time. And after the first Passover and the second Passover, to eat them according to the law. And the impure ones will be rejected to a second Passover, which is the third Mitzva.
Tannaim and Amora’im: There are people who are like the secular of purity, from the side of Michael. And like secular from holy, like meat of holiness, they are from the side of Gabriel, for Michael and Gabriel are Cohen [Priest] and Levi [Levite], Hesed and Gevura. And there are people who are as good days. And these are the holy of holies.
75) Divinity is the first Passover, from the right side. This is so because the first month is the right line, and the second Passover is from the left, since the second month is the left line. It is so because Nissan and Iyyar are Hesed and Gevura, the first Passover from the right Hochma, for Hochma is on the right line. The second Passover is on the left, where there is Bina. This is so because Bina is in the left line. And since every strange fire passes through the Gevura on the left line, and they are as chaff and straw for the fire of Gevura, the impure are rejected to the second Passover.
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