(înapoi la pagina ZOHAR CUPRINS / BEHAALOTCHA – click)
20) “When you mount the candles, the seven candles will give light in the front of the candlestick.” Here the assembly of Israel, Malchut, takes light. Upper Ima, Bina, is crowned, and all the candles, the Sefirot of Malchut, shine from her. And they said about themselves, “two thin souls fly out,” meaning raise MAN with their Torah. And all the best-men, who raise MAN through their Torah, tie the Malchut to Bina and from there draw her light below.
21) The Creator preceded us on that day to make miracles for us. They entered and saw two people engaged in Torah. One said, “How precious is Your grace, O God! And the children of men take refuge in the shadow of Your wings.” They rose up, and all sat and all rejoiced. He said, “‘How precious is Your grace, O God,’ for I have found you. The Creator has been gracious with us in this place, now light the candles,” meaning they said words of Torah to raise MAN, to light the Sefirot of Malchut through Ima.
22) “When you mount the candles” means when you actually mount, light up. This is because two operations were done by the priest, which are one tie: the oil and the incense, HB, as it is written, “Oil and perfume make the heart glad.” It is written, “Aaron shall burn fragrant incense on it… when he dresses the candles, he shall burn it.” It is also written, “And when Aaron lights the candles at dusk, he shall burn it.” What is the difference that makes it say “dresses” here and “mounts” there? He said, “dressing and mounting are the same thing, for dressing is like lighting.”
23) “When he dresses.” It is written, “For your love is better than wine.” This is so because the saturated from wine, which are the satiated, are good, as it is written, “For then had we plenty of bread, and were good.” This means that anyone who has been satiated by wine or bread, which is lights of GAR, is called “good.” It turns out that “When he dresses the candles” means extending the abundance of lights, called “wine” and “bread,” which are illumination of Hochma and Hassadim.
It is an actual benefit, and not that the benefit is a result of the abundance of lights. Rather, the lights of the feast, the illumination of Hochma, are called “benefit,” as it is written, “He that is of a merry heart has a continual feast.” “When you mount” means that when the Sefirot are watered and saturated by the potion of the river, the river of Bina, whose potion is from Hochma, the upper ones rise and there are blessings in everyone, and everyone rejoices. It turns out that the dressing of the candles is illumination of Hochma, wine, which extends from Bina, and the raising of the candles is drawing abundant Hassadim without cessation from the Hochma. This is why it writes, “When you mount.”
24) When the deepest of all—upper Aba—shines, He shines in the river, in upper Ima, and the river stretches directly through the middle line, ZA, to water everything, all the degrees in Malchut. It is written about that time, “When you mount,” since everything stems from the deepest of all. “When you mount” means that it comes from the Upper One, the deepest of all, called “thought,” which is Aba, and all is one thing. At that time, the assembly of Israel is blessed and the blessings are in all the worlds.
(înapoi la pagina ZOHAR CUPRINS / BEHAALOTCHA – click)