(înapoi la pagina ZOHAR CUPRINS / PINCHAS – click)
832) “On the eighth day you shall have an assembly … one bull, one ram.” An assembly means as it is written, “This one shall rule over My people” [Atzeret means “assembly,” and Yaatzor means “will rule”], as there is no ruler but Malchut. A king invited guests. After he sent them, he said to his household, “You and I shall have a little meal.” With respect to the upper Shechina, Bina, he made a big meal. But with respect to Malchut, he made a little meal. Israel have a conduct of rejoicing with her, and it is called “the joy of Torah.” They crown the books of Torah with their crown. The intimation that the book of Torah is Tifferet is that the Shechina is its crown, the crown of Tifferet [a crown of glory].
833) Why is it that from the side of upper Ima, Bina, he invited all the appointees of all the nations with seventy bulls, and from the side of the lower Shechina he invited only one nation, corresponding to one bull? Should it not have been the opposite, that Israel would receive from upper Ima, and the ministers of the nations from Malchut?
834) Because Malchut implies a daughter, who is the most humble in the house of her father and mother, and she is engaged and not married, it is not customary that she would eat with guests. But Ima, who is married, it is customary that once her husband has invited guests, she would eat with the guests on the table with her husband. If they are foreign guests, neither the father nor the mother eats with them, and certainly not the daughter, Malchut. For this reason, in the meal of the seventy ministers, none of the king’s household partakes in eating with them, since they are strangers.
There are two discernments to guests. Guests of the Sukkah are the seven qualities of sanctity. Also, there are seventy ministers who receive from seventy bulls, and both receive from upper Ima, Bina, and not from Malchut. It is so because Bina is married to Abba, Hochma, and is in utter wholeness. Hence, it is customary that she eats with the guests, with the guests of the Sukkah.
But Malchut is engaged and not married. Although she has Zivugim [couplings] with ZA, they are not regarded as being her, herself, but the Kelim of Ima that she borrows. For herself, she does not marry at all until the end of correction, at which time her self will appear and she will mate with ZA. For this reason, she cannot bestow upon the holy guests, much less upon strange guests, the seventy ministers.
Malchut implies daughter, who is the humblest in the house of her father and mother, for all her Kelim are from AVI. Her own self is concealed and hidden in the interior of the Kelim de AVI, in the house of AVI. She is engaged and not married because she has no Zivug in and of herself prior to the end of correction. Hence, it is not customary that she should eat with guests, for she must be concealed and covered in the Kelim de Ima and not appear.
But Ima is in utter wholeness, and all the abundance that exists in 6,000 years comes from her. For this reason, she appears to guests, but does not appear to the seventy ministers. Instead, she gives them their existence in their gradual diminution because they are males and foreigners to holiness, and wish to extend the Hochma from above downward.
This is why they are repelled after the seven days of Sukkot, when he has a small meal for his household, related to Malchut. And although there she is still humble in the Kelim de Ima, because Malchut receives her correction from that Zivug, too, she is named after her.
(înapoi la pagina ZOHAR CUPRINS / PINCHAS – click)