(înapoi la pagina ZOHAR CUPRINS / TRUMA – click)
904) “Happy are you, O land whose king is of nobility and whose princes eat at the appropriate time.” When Moses brought Israel out of Egypt and liberated them. “And whose princes eat at the appropriate time,” as it is written, “And you shall eat it in haste—it is the Lord’s Passover.”
905) Rabbi Shimon said, “Did I not say that all the words of King Solomon are inside the King’s hall? This verse is above, in the upper hall, Malchut.”
906) “Happy are you, O land whose king is of nobility” is merely a land, Malchut. It is written, “He has cast from heaven the land of the glory of Israel.” This land is inside the crowns of the holy king, the Sefirot, in which it is written, “On the day that the Lord God made earth and heaven.” God is Bina; heaven is ZA; earth is Malchut. All that this earth suckles and feeds on is from a place called “heaven,” since this earth feeds only on the holy perfection, which is called “heaven.”
907) When the Creator wished to destroy His house below—the Temple—and the holy land below, He first transferred into the holy land above, which is Malchut, and lowered from the degree from which it suckled, the holy heaven, ZA, and then destroyed the one below. First it is written, “He has cast from heaven the land.” And then, “And has not remembered His footstool,” which is the Temple, and the holy land below, which is called “His footstool.”
So are the ways of the Creator when He wishes to sentence the world. First, He sentences above, and then the sentence is executed below, as it is written in the beginning, “The Lord will command the host of heaven on high,” and then “And the kings of the earth on earth.”
908) “Happy are you, O land whose king is of nobility,” ZA, who nurses you with everything without fear of another. Everyone is fed by that high King. “And whose princes eat at the appropriate time,” as it is written, “Now it shall be said to Jacob and to Israel, what God has done,” which are ministers. “Woe to you, O land whose king is a lad,” as it is written, “And I will make lads their princes,” for woe unto a land if it suckles from the left, which is called “a lad.” “And whose princes eat in the morning,” in the darkness of the left, as long as the middle line, which unites right and left, does not illuminate and does not govern.
909) “The middle bar in the center of the boards shall pass through from end to end.” This is the holy and complete Jacob, as it is written, “And Jacob was a whole man, dwelling in tents.” It does not say, “Dwells in a tent,” but “Dwelling in tents,” which means two, for he is gripped to Malchut above Chazeh de ZA, who is called Leah, and to Malchut below Chazeh de ZA, who is called Rachel. Here, too, it is written, “The middle bar in the center of the boards shall pass through from end to end,” gripping to Leah and Rachel, the full level of ZA from end to end.
910) “A whole man” means perfect, for he is perfect from everything: perfect to the two sides, to holy Atik and to ZA. It is so because he is the middle line, determining and complementing the two lines—right and left—in Bina, who is sometimes called “holy Atik,” and the two lines in ZA, for he is whole, for upper Hesed and for upper Gevura—the two lines, right and left, in Bina—and complements for Bina and for ZA.
(înapoi la pagina ZOHAR CUPRINS / TRUMA – click)