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59) The names are called “hand,” meaning the hand of the Lord, “the great hand,” the mighty hand,” and they are the source of light for everything. The name “hand,” is mentioned only in the name HaVaYaH, which is Rachamim, as it is written, “The Lord’s hand is not shortened.”
60) “The hand upon the throne of the Lord: the Lord will have war with Amalek.” “The hand upon the throne” is for HaVaYaH, Rachamim, who enthrones the Rachamim over the Din. The text wishes to say, “May it be that it will be forever, instead of Gevura, the great hand that was in Egypt, the Rachamim. Were it not for the great hand, the war would have been in Din without Rachamim.
61) And when the Messiah comes, he will come by the renewal of the great hand and will wage war against Amalek, and the Rachamim will overcome the Din, as during the exodus from Egypt. It is written, “By strength of hand the Lord brought you out from Egypt.” When the name “hand” comes, only “By strength of hand, and not “the hand of the Lord” or “the great hand,” it is in Din, meaning that He will wage war against Amalek in Din and the Messiah will come.
He will wage two wars against Amalek: by overcoming of the Rachamim over the Din, and by Din alone, and then redemption will come. And the evidence is as it is written, “Then shall the Lord go forth, and fight against those nations, as when He fought on the day of battle.” The first half of the verse is with the aid of Rachamim, as it is written, “Then shall the Lord go forth, and fight,” meaning that HaVaYaH is Rachamim. The latter half is in Din, without Rachamim, as it is written, “As when He fought on the day of battle,” and HaVaYaH is not mentioned in it. Thus, there will be two kinds of wars.
62) Come and see how great is the strength of the great hand, the right hand, that it came to this upper hand, the left hand, called “the mighty hand,” as well as “upper one,” since it shines only from below upwards. It is with this hand that they came out of Egypt, as it is written, “By strength of hand the Lord brought you out from Egypt.” They join together because their number is equal: Yod counts as Yod, Dalet as Dalet; they are equal to each other. He wishes to say that the name, “great hand,” and the name “upper hand,” which come out together, are equal in their letters and their number is as their number, meaning that the unification received two Yod–Dalet [hand], two together, meaning that the right and left conjoined.
63) How was their joining not prevented? After all, they are not equal since one is called “great” and one is called “mighty.” The joining of those two is explained because they are equal in their letters Yod–Dalet, even though the two are not completely clarified in their eyes. Since they are equal in the name “hand,” it is possible that they will conjoin, even though one is called “great” and the other is called “mighty.” The heaven and earth and all that is in them were created out of those two hands.
“Yod counts as Yod, Dalet as Dalet.” After The Zohar explains the great importance of the unification of the two hands, the great hand and the mighty hand, a unification from which the whole of heaven and earth were created. And although they are remote from one another, since the great hand is right and the mighty hand is left, because both are called “hand,” the word “hand” contains a common interest, hence they unite. Now The Zohar comes to explain how they unite in the word “hand” [Yod–Dalet] by the ten Sefirot in each of them.
The GAR of each degree is considered the Sefira of Keter in her, with the simple letters of the name of the degree. The fillings of the simple letters are the Hochma in her, and the fillings of the fillings are Bina in her. The name Yad [hand, consists of Yod–Dalet]: the simple letters Yod, Dalet are the Sefira of Keter in her. In the letters of the filling of Yod and Dalet—Yod [Yod–Vav–Dalet] and Dalet [Dalet–Lamed–Tav] are the Sefira of Hochma in her. The letters of filling within filling, meaning the fillings of the letters Yod–Vav–Dalet, and Dalet–Lamed–Tav are Yod [Yod–Vav–Dalet], Vav [Vav–Vav], Dalet [Dalet–Lamed–Tav], and Dalet [Dalet–Lamed–Tav], Lamed [Lamed–Mem–Dalet], Tav [Tav–Vav], and they are the Sefira Bina in her.
Accordingly, The Zohar depicts three circles one inside the other. The simple letters Yod–Dalet from the great hand are dedicated to the GAR in the upper one, with the simple letters Yod–Dalet from “the mighty hand.” It is written about it in The Zohar, “Yod counts as Yod, Dalet as Dalet,” meaning Keter of the great hand with the Keter of the mighty hand, since the simple letters of the name imply to Keter.
In the second circle inside the upper one, the letters of the filling of Yod–Dalet from the great hand unite—Yod–Vav–Dalet–Dalet–Lamed–Tav—with the letters of the filling of Yod–Dalet from the mighty hand—Yod–Vav–Dalet–Dalet–Lamed–Tav, as The Zohar wrote, “Yod counts as Yod.” The Yod of the great hand connects with the Yod of the mighty hand, and also the Vav to Vav. Also, the Dalet of the great hand with the Dalet of the mighty hand, and those are written to the right of the circle.
On the left of the circle, the fillings of Dalet—Dalet–Lamed–Tav—are written, as The Zohar writes, “Dalet as Dalet.” The Dalet of the great hand joins the Dalet of the mighty hand, and the Lamed of the great hand joins the Lamed of the mighty hand. Also, the Tav of the great hand joins the Tav of the mighty hand. And the reason why the fillings of the Yod are written to the right of the circle while the fillings of the Dalet are written to the left of the circle is that the Yod itself implies to Hochma, which is right, and the Dalet itself implies to Bina, which is to the left of Hochma, although for the most part, the second circle is Hochma, as it is a filling.
In the third circle, within the second one, the filling of the filling of the name “hand” from the great hand unite with the letters of the filling of the filling from the name hand from the mighty hand, which is the Sefira of Bina in her. They are Yod [Yod–Vav–Dalet], Vav [Vav–Vav], Dalet [Dalet–Lamed–Tav], and Dalet [Dalet–Lamed–Tav], Tav [Tav–Vav], of the great hand, with the Yod [Yod–Vav–Dalet], Vav [Vav–Vav], Dalet [Dalet–Lamed–Tav], and Dalet [Dalet–Lamed–Tav], Tav [Tav–Vav] of the mighty hand.
However, The Zohar does not count the filling of the filling of the Yod, here, but only of that of the Dalet. The reason is that because this circle is the Sefira of Bina, and the Yod in itself is Hochma, it is therefore not calculated in this circle, but only the filling of the filling of the Dalet, which in itself is the Sefira Bina.
The Zohar writes, “Dalet as Dalet.” This means that the Dalet from the filling of the great hand joins the Dalet of the filling of the filling of the mighty hand. It is the same with Lamed for Lamed, Tav for Tav, and they are to the right of the circle because they are the primary letters of the filling of the filling. To the left of the circle, the Lamed of the filling of the filling from the great hand joins the Lamed of the filling of the filling from the mighty hand, and the same for Mem to Mem and for Dalet to Dalet. And also, Tav for Tav, and Vav for Vav. At their center, the Vav is written on top and it implies to their HGT, and bellow it, Yod–Hey, Yod–Hey that imply to the NH in them. Below those is Shadai [Shin–Dalet–Yod], which implies to their Yesod, and below that is a Merkava [chariot/assembly], whose father is Israel, who implies to their Sefira of Malchut.
The first Sefira, the top circle, is the upper Keter, since the simple letters are in it, Keter.
The second circle is as it is written, “The eyes of the Lord are in every place, keeping watch upon the evil and the good,” meaning the Sefira of Hochma, since eyes are Hochma. This is why there are letters of the filling of Hochma in it.
The third circle is the Sefira of Bina, since the letters of the filling of the filling are in it, which help and bestow upon the Vav of the name HaVaYaH, ZA, who performed many miracles in the land of Egypt.
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