Explaining the Holy Names and Appellations

(înapoi la pagina ZOHAR CUPRINS / PINCHAS – click)

858) The Ein Sof is called “wise in all kinds of wisdoms, understanding in all kinds of understandings, devout in all kinds of Hassadim [mercies], mighty in all kinds of mighty deeds, a counsel in all kinds of counsels, righteous in all kinds of righteousness, and king in all kinds of kingships through Ein Sof [infinity] and unfathomably.”

In all those degrees He is called “merciful,” and in one He is called “a judge.” So it is in several degrees up to Ein Sof. Thus, is there a change in Him between merciful and judge? Before He created the world, He was named in all the degrees after the creations that were destined to be created. And if not after the creations of the world, why was He called “merciful judge”? Toward whom would He be merciful? Indeed, He was named so after the future creature, but in Him, Himself, there is no change.

859) This is why all the names are His appellations according to His works. Accordingly, He created a soul in His form, which is named after her works, where each organ of the body is called “a small world.” As the Master of the world deals with every creation and every generation according to his actions, so does the soul, according to the actions of each organ. An organ that performs a commandment in it is called “a soul for compassion and mercy, and grace, and pity,” which are activated in its body. An organ that commits a transgression in it is called “a soul for judgment, wrath, and anger,” which are activated in its body. But outside the body, who would have compassion or cruelty due to the works of the body?

860) Likewise, before the Master of the world created the world and created His creations, who would be called merciful, or gracious, or a judge? Rather, all His names are appellations. He is named by them only after the people of the world. For this reason, when the people of the generation are good, He is called in regard to them, HaVaYaH, in the quality of mercy. When the people of the world are wicked, He is called in regard to them, ADNI, in the quality of judgment. For each generation and for each person He is named after his quality, but it is not that He has a certain quality, nor a certain name.

861) It is like the Sefirot, where each Sefira has a specific name, and measure, a boundary, and an area. The Master of the world expands in these names and reigns in them. He is called by them, covered by them, and lives in them as a soul in the organs of the body. As the Master of the world has no specific name or a specific place, but His governance is on every side of the world, the soul has no specific name or a specific place in the whole body. Rather, her governance is on every side, and there is not an organ vacant from her.

862) For this reason, the soul cannot be attributed to a single organ in the body, for otherwise, if you should mark her as being at a certain place, it will mean that her governance is absent in the rest of the organs. And she should not be called by one, or two, or three names, saying that she is wise and understanding and has knowledge, and not more, for if you do so you will devoid her of the rest of the degrees.

863) It is even more so with the Master of the world: you must not depict Him in a specific place, call Him by a specific name, double Him in them, or triple Him in them, which is the degree of the Merkava [chariot/assembly], of which it is written, “They will give You threefold holiness.”

Rather, all the degrees of all the Merkavot [pl. of Merkava] are His, tripled, as the patriarchs are the Merkava, being the image of a lion, ox, eagle, a Merkava for man. It is written about them, “The likeness of their faces, they had the face of a man.” With regard to the Nukva [female], lion, ox, and eagle govern the man, who is the name of the Nukva, and the Nukva is the Merkava to the lion, ox, and eagle. This is why it is written about her, “They will give You threefold holiness.”

864) It is likewise with the letters YodHeyVav, which imply the faces of the animals, lion, ox, ox, which are tripled, YodHeyVav HeyVavYod VavHeyYod. The Hey is a fourth to them, and she is “They will give You threefold holiness.” She is the completion of all of them, completing the name HaVaYaH in all of them.

But there cannot be doubling or tripling in the Master of everything. Rather, He is named by all the names and He has no specific name. And every name testifies to Him that He is the master of all the worlds, and the name ADNI testifies to Him.

865) There is one who inherits 310 worlds, as it is written, “To bequeath those who love me with substance.” Yesh [substance] in Gematria is ShinYod [310], according to the degree of Hochma, which is called “existence from absence,” since Keter is called “absence,” and Hochma is called “existence” [or “substance”], which extends from the absence. This is the upper Hochma.

There is one who inherits only one world, according to one’s degree, for each righteous has a world of his own. Likewise, each one from Israel inherits worlds according to one’s degree above. But the Master of the world must not be attributed with a number of worlds. Rather, He is the master of all the worlds, and the name ADNI testifies to it.

866) Likewise, all the HaVaYot [pl. of HaVaYaH] hang down from the name HaVaYaH. He and all His HaVaYot testify to the Master of the world, who preceded all the HaVaYot, and He is within all the HaVaYot and beyond all the HaVaYot. The HaVaYot testify to Him that He was, He is, and He will be.

867) Dina [Aramaic: judgment] in reversed letters is ADNI. The name El testifies to the Master of everything, that not every name or HaVaYaH or degree is capable, and much less the rest of the people, but Him.

The name Elokim testifies to His Godliness, the God and the God of God, God of everything, and there is no God over Him. The name “hosts” [or armies] testifies to Him, as it is written in Daniel, “And He does according to His will in the host of heaven.” Shadai testifies to Him that when He said to His world Dai [enough], the world stood in its border and expanded no farther. Likewise, He said to the water, to the wind, and to the fire, “Enough.”

868) Similarly, each HaVaYaH and name testify to Him, for when He was the only one, before He created the world, why did He have to be named by these names or by other appellations, such as “merciful,” “gracious,” “patient,” “judge,” “brave,” and “mighty”? Many of these names and appellations are named after all the worlds and creations within them, to show that His governance is on them.

869) It is similar with the soul. With regard to her governance over the organs of the body, He likened her to Him: as He governs all the worlds, the soul governs all the organs of the body. But the soul is not similar to Him in her essence, since He has created her, and He has no God above Him, who created Him.

And also, there are several changes and incidents that happen to the soul, but it is not so to the Master of everything. For this reason, the soul is similar to Him only in her governance over all the organs of the body, but not otherwise.

(înapoi la pagina ZOHAR CUPRINS / PINCHAS – click)

error: Content is protected !!