(înapoi la pagina ZOHAR CUPRINS / TRUMA – click)
545) The donkey driver started and said, “‘And I, my prayer is to You, O Lord, at a time of good will; O God, in Your great mercy, answer me with the truth of Your salvation.’ When is it called ‘A time of good will’? When the public prays, since then the public arranges and establishes the correction of ‘time.’ Then it is a time of good will and one should ask requests, as it is written, ‘O God, in Your great mercy, answer me with the truth of Your salvation.’
546) “‘And I, my prayer is to You, O Lord.’ Here there is the matter of unification. ‘And I’ is King David, Malchut, a place called ‘redemption,’ Malchut when she is connected to Yesod. ‘My prayer’ is the prayer in juxtaposition to redemption. They are one, for both are considered Malchut. When attaching redemption to prayer, it is a time of good will, one whole together. The time is one, Malchut; the desire is one, and appears from the Keter, and they are included in one another and become one. In this verse, King David wished to make one unification.”
547) Why was this verse appointed to be said at the Sabbath afternoon prayer? It is because during the week, the judgment of the world depends on the afternoon prayer, and it is not a time of good will. But on Sabbath, when all the anger has been lifted and everything is included together, when the Din and the Hesed are one, and the Din has awakened to be perfumed, to reveal the sweetness in it, a verse of unification is required, to unite all the degrees. It is so because when there is unification, the Din is connected and included in Rachamim, and everything is perfumed. Then it is written, “A time of good will,” when all—Din and Hesed—are mingled together. At that time the Din is perfumed, and there is joy in everything.
548) Moses parted from the world during the afternoon prayer of the Sabbath, at a time of good will. At that time there was good will above and sorrow below for Moses’ demise. For this reason, on Sabbath, the gates are locked from the time of the afternoon prayer onwards, as well as the gates of the seminary, to remind of Moses, that the Torah was cancelled because he passed away.
549) When he passed away, Moses’ seminary was cancelled. It is even more so for the other seminaries. Who saw the gates of Moses’ seminary being locked without all the others being locked? Moses’ Torah mourns him at that time; who is not mourning? For this reason, all the gates of the seminary were locked, and everyone must justify the Creator in praise. This is the meaning of “Your righteousness is like the mountains of God,” which we say at that time.
550) Three parted from the world at that time, and all are included in Moses: Moses, Joseph, and King David. This is why there are three justifications for the Din here. That of Righteous Joseph is the before all the others. It is, “Your righteousness is like the mountains of God; Your judgments are like a great deep,” since Joseph, Yesod, consists of all the upper mountains, HGT NH de ZA.
Moses is the faithful prophet. This is the meaning of what is written, “For Your righteousness, O God, reaches to the heavens, you who have done great things,” since he is ZA, the middle line, which takes the right and left sides and decides between them. And one is King David. This is the meaning of the words, “Your righteousness is righteousness for the world, and Your law is true,” meaning Malchut, which is called “world.”
551) At that time, everything is gathered—the written Torah, Moses, and the oral Torah, David. Hence, at that time the gates of Torah are locked, and all the gates of the world are locked. When righteous Joseph died, the sources and springs ran dry, and all the tribes fell into exile. The upper ones started and said, “Your righteousness is like the mountains of God; Your judgments are like a great deep.” When Moses died, the light of the sun went dark at noon and the written Torah was locked, meaning the light of the illuminating mirror, ZA. When David died, the moon, Malchut, gathered her light and the oral Torah gathered her light.
552) Since that time, the lights of the Torah have been hidden, dispute increased in the Mishnah, and all the brave of heart are perplexed. Therefore, there is no joy of Torah at that time in all the generations of the world.
(înapoi la pagina ZOHAR CUPRINS / TRUMA – click)