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384) “This is the donation which you shall take from them.” A donation is Malchut. A donation means Divinity. “Speak to the children of Israel and they will take a donation for Me.” This means that it is not with them but they must take it. Afterwards, “From every man whose heart moves him you shall take My donation.” Here it means that the donation is already with them, and others need to take it from the children of Israel. Also, the verse, “This is the donation which you shall take from them,” means that the donation is already with them.
385) “And they will take a donation for Me.” Who? The children of Israel. “From every man” are the upper angels above, since on them, Malchut is a donation, meaning elevating, for they always extol her before the upper King, ZA, for they raise her to the upper King for a Zivug. These are the four animals that carry the throne, which are four angels—Michael, Gabriel, Uriel, and Raphael.
When Israel are righteous, they take Divinity from over the angels and lower it, as it is written, “From every man whose heart moves him you shall take My donation.” These are Michael, Gabriel, Uriel and Raphael who raised her up. “Whose heart moves him” means that the heart, Malchut wanted them, and the donation, Divinity, is carried on them.
386) And although Divinity stands and remains over the angels, “You shall take,” meaning take her from them to bring her down. With what? At that time she is lowered with good deeds, with prayers and litanies, and with keeping the commandments of the Torah. At the time of the making of the tabernacle, she is lowered by those colors, “Gold, silver, bronze, azure, purple, scarlet worm and six,” which are seen below like the upper Sefirot and in other works. These colors draw the donation below, meaning Divinity, and the colors below defeat the colors above, the Sefirot. Also, the colors below draw the colors above and they enter one another so that those below became a Guf for those above. It is written about it, “You shall take from them.”
387) Gold that is included in Gabriel—gold is above, the Sefira Gevura, and Gabriel takes it down. The seven types of gold divide below this gold. They are: greenish gold, gold of Ophir, gold of Sheba, gold of Parvaim, pure gold, refined gold, and gold of Tarshish. Silver is above, the Sefira Hesed, and is included in Michael below. They are one atop the other.
Bronze is above, the Sefira Tifferet. It comes out of gold, as Tifferet comes out of Gevura, since gold and fire are one, standing and going, for both are Gevura, and the fire elicited bronze. By this power and might, angel serpents that come out of the fire dispersed, which is why the bronze is as red as fire and is included in Uriel, and one becomes a body for the other.
388) Azure is in bronze and gold, which includes the Dinim in Tifferet, which is bronze, and in Gevura, which is gold. Because it intensifies on two sides, azure is strong in Dinim and there is no one who governs it for life. It was said that if he sees an azure color in his dream, he should know that his soul is sentenced, since azure is the throne of judgment, in which there is harsh judgment. This is the angel, Boel, as it is written, “And God is raging every day.” When people repent in complete repentance, his name returns to Raphael because Rephua [healing] from that harsh Din is offered to them.
389) Purple is gold and silver, Gevura and Hesed that were re-included together, Michael and Gabriel who were included and integrated in one another. It is written about it, “Who makes peace in His heights.” Because they are integrated in one another, they become one body, purple, opposite Netzah, since HG govern together in Netzah.
390) The scarlet worm is above, in Hod, and is included in Uriel below, where one becomes a body to the other so it will grip the azure and the purple, Malchut and Netzah. “And six” is above in Yesod, included in Raphael. One becomes the body of the other and will grip to silver and to gold, HG.
391) Thus far are the seven pillars above, HGT NHY, inside the seven pillars below, which are gold, silver, bronze, etc., Klipa within Klipa, clothed in one another. Those below became a Klipa [shell/peel] over those above, for keeping. The goats are seven pillars, Moach to Moach. They are all internal, and goats are the Klipa for the Moach, externality.
392) “Rams’ skins dyed red” are angels with a shield, protecting against the Sitra Achra. They are eyes that flare flames of fire, as it is written, “And his eyes as torches of fire.” They are called “firmaments,” and they are outside, inside the Klipa. These “Porpoise skins” are inside, on the side of Kedusha, gripping and not gripping to Kedusha.
393) “Acacia wood” are standing seraphim [a kind of angels], as it is written, “Seraphim standing over him,” in the world of Beria. “Over him” means over the Klipa. No Klipa governs them because they are above them, and the Dinim do not blemish above the place where they are.
And so are acacia wood. This verse was not said about the Creator, that over him will mean over the Creator. Rather, as it is written, “And I shall see the Lord.” Et [the] means that he saw Malchut, who is called Et, such as in this verse, “And his fringes filling the temple.” It is precisely Et [the], which comes to multiply that Klipa. It means that his fringes fill and cancel the Klipa opposite Malchut, who is called Et. And since he said and mentioned the Klipa, he wrote, “Seraphim are standing over him,” over the Klipa.
394) “Oil for lighting” is oil for the Gadlut [adulthood/greatness] of the upper one who comes from above, from AVI. The two oils are two degrees, one above in AVI, the oil of lighting, and one below, the oil for lighting. The oil of lighting is superior and the oil certainly stands in it and never ceases. It is always filled with the holy oil, and all the blessings and all the lights, and all the candles are blessed and illuminate from there. The oil for lighting is Malchut, which is sometimes filled and sometimes is not.
395) “And God made the two great lights.” The two great lights are the oil of lighting, as well as the oil for lighting, the upper world, ZA, and the lower world, Malchut, male and female. Each time a male and a female come together, they are both referred to as masculine. And because the upper world is called great, thanks to it the lower world—which is connected and included in it—is also called “great.” This is why it is written, “The two great lights.”
396) Once they parted from one another, each was mentioned in particular, as it should be: one was called “great” and the other was called “small.” This is why we learn that Adam will be a tail for lions and not a head for foxes, for when Malchut stood among the lions—the Sefirot de Atzilut—all of her is called “lions.” This is so because the lion is a lion, without separation. And if the Malchut is among the foxes—the Sefirot of Beria, after she waned and descended to Beria—even if she is the head of the fox, since she became the Keter [crown] of Beria, the head of the fox is inseparably a fox, and is called a “fox.”
397) In the beginning, when ZA and Malchut dwelled together, they were called “The two great lights,” although Malchut was a tail to the upper one, ZA. Once Malchut parted from the upper one to seemingly be a head for the foxes, she was called “small.” This is why the oil of lighting never ceases and stands in the merit of the upper one to govern during the day, ZA. The illumination of the oil for lighting ceases and is called “small,” and governs at night, Malchut.
398) “Perfumes for the anointing oil and for the fragrant incense.” There are five types of perfume inside the oil, and five inside the incense. Even though it is one, for it appears from the verse that it is one type of perfume for the anointing oil and for the fragrant incense, they are still two distinct types of perfumes.
There are five types to the oil: chief perfumes, flowing myrrh, fragrant cinnamon, fragrant cane, and cassia. There are also five types to the incense: stacte, onycha, galbanum, spices, and pure frankincense. The first “spices” includes all of them and is not counted. It is all one—they unite and become one. “Onyx stones and setting stones” are 13: 12 setting stones along with onyx stones are 13. They are the correction of the tabernacle: Malchut that is corrected in 13, receiving from the 12 combinations of HaVaYaH de ZA with the inclusive in them.
399) There are seven types of gold. Gold is Din, Gevura; silver is Rachamim, Hesed. The gold did not rise above it, since the Din did not mitigate sufficiently to make the Gevura more important than Hesed. Although gold is more important than all of them, it is gold without a type, and not one that ascended more than Hesed because of a mitigation.
This is the upper gold, Bina on the part of Gevura in her, the seventh of all the types of gold, gold that shines and sparkles to the eyes. The six lower types of gold are in ZA. For this reason, when it comes out to the world, one who obtains it hides it with him, and all the types of gold extend outwards from there.
400) When is it called “gold”? When anyone who is called “gold” is in the illuminating light and ascends in the honor of the fear—the Dinim of the left line that were mitigated and became causes for extension of Hochma—the fear becomes rest and honor, and he is in sublime joy, delighting the lower ones with his illumination. When he is in Din, dominated by the left alone, when he changes from the color, gold, to the colors, azure or black or red, he is in harsh Din. But gold is in gladness and in ascension of the fear to joy, and in awakening of the joy.
401) Silver is below gold, for silver is the right arm of ZA, Hesed, and the upper head is gold, Bina. Silver is below, and when the silver is completed, it is included in gold, as it is written, “Apples of gold in settings of silver.” It follows that when the silver returns to gold, the settings of silver become gold, and then its place is completed. For this reason, since the gold is Bina, they are seven kinds of gold, since Bina includes ZAT.
402) Bronze comes out of gold, and changes to become worse than it, as it is the left arm, Gevura. Azure is the left thigh, Hod, and the scarlet worm is the right thigh, Netzah, and is included in the left. The goat hair is the river that stretches out, Yesod, and it is called “six” because it takes and includes within it the whole of the VAK. It is likewise below, in Malchut, and implies her Sefirot, as well.
403) Thus, there are seven of Yovel here, Bina, which includes VAK de ZA: gold, silver, bronze, azure, purple, and scarlet worm. These are seven of Shmita [remission], Malchut, in which there are seven kinds, as well, corresponding to Bina and VAK, HGT NHY. And even though they are six besides Bina, they are 13 with the seventh, which is Bina. HGT NHY de ZA and HGT NHY de Malchut are 12, and Bina herself, the Rosh [head] above them, is 13.
Gold is the Rosh that stands over the whole of the Guf [body] below in Malchut, and the Rosh that stands over all the organs of the Guf of ZA. What is the connection between them, between the Rosh over ZA and the Rosh of Malchut? The upper gold over ZA is hidden, and its name is “hidden gold,” for it is closed and hidden from all. This is why it is called, “closed,” for it is closed from the eye, which does not govern it. But the lower gold, in Malchut, is more open, and its name is “greenish gold.”
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