(înapoi la pagina ZOHAR CUPRINS / TRUMA – click)
916) “Who has measured the water in His step.” Water is Bina, Hesed. They are all equal because Hesed extends from Bina. “And marked off the heavens by the span.” Heaven is Tifferet, as it is written, “The glory [Tifferet] of Israel.” This is why it writes “span” about Him, for He is arranged in order for glory and beauty. “And calculated the dust of the earth by the measure” is Gevura. Before the left line is included in the right, it does not shine and it is as the dust of the earth. “And weighed the mountains in a balance” are the rest of the crowns, the Sefirot NHY. “And the hills in a pair of scales” are the rest of the Merkavot [chariots/structures], below them, in Malchut and BYA.
917) “In His step” is the spirit of Hochma, the trail of the thicket is established in a sedan chair. The thicket is all the Klipot. The trail is the Hochma, which consumes the whole thicket, Klipot, wherever it shines. The sedan chair is Malchut. The trail of the thicket, Hochma, is established in Malchut and no place else. A step is the trail of Hochma. Here, too, “Who has measured water in His step” means Hochma.
918) “And marked off the heavens by the span.” The span are those 50 gates of Bina that developed and dispersed to all directions. “Span” is dispersion.” “And calculated … by the measure” is Rachamim, the middle line, Tifferet, which includes three lines in it, the wholeness of everything. “And weighed … in a balance.” The balance is NH.
919) Jacob, Tifferet, came out of the harsh Din, from Gevura, which is opposite to him, since Isaac, Gevura, the harsh Din, gripped to his portion. This is him alone. But Isaac, Gevura, came out of Hesed. So it is in all the degrees. The Din came out of Rachamim, and Rachamim from Din. Abraham inherited the inheritance of Hesed, and Isaac came out in Din from within the Hesed. Jacob came out in Rachamim out of the harsh Din, Isaac, and so it is above, in the degrees of Atzilut, where one comes out of the other and suckles from the other—Gevura from Hesed and Hesed from Gevura—until it is apparent that everything is one, they all hang down from one, and everything is one.
920) It is apparent that there is wholeness only when one grips to the other, Hesed from Din and Din from Hesed. The middle line, Rachamim, grips to both of them, uniting the two lines, Hesed and Din. To complete everything, Jacob, the middle line, passes the bar at the center through from end to end, passing from the end of Hesed to the end of the harsh Din. And although they are opposite to each other from one end to the other, it passes through between them and unites them with one another.
921) Such a great distance is not called between the Hesed and the Din, but on our part. Everything is apparent on our part, for in the one above, it is all the same, unchanging and will not change, as it is written, “I the Lord do not change.” All the candles illuminate from one, from Ein Sof, and are hanging down from one. All the candles are one, and there is no need to separate them. One who separates them, it is as though he parted from the everlasting life.
(înapoi la pagina ZOHAR CUPRINS / TRUMA – click)