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392) While they were seated, the eagle came to them with a single lily in its mouth. It cast it in front of them and left. They saw it and were glad. Rabbi Pinhas said, “Did I not tell you that this eagle is coming and going by the errand of his Master? A lily [Shoshana] is an intimation of Shushan Edut, and the Creator has sent it to us.”
393) “For the Leader on Shushan Edut; Michtam of David to teach.” That Shushan is a testimony to the work of creation, a testimony to the Assembly of Israel, a testimony to the upper unification. There are thirteen leaves in the lily, and all are standing on a single root. There are also five leaves in it, which are strong from the outside, covering that lily and protecting her.
394) It is all in Hochma [wisdom]. The thirteen leaves imply the thirteen qualities of Rachamim that the Assembly of Israel, Malchut, inherits from above, from the thirteen qualities of AA. They all grip to one root, one covenant, Yesod de ZA, by which Malchut receives the thirteen qualities of Rachamim de AA. Hence, the root of the thirteen leaves of the lily below them is an example of the covenant, the foundation of everything.
The five strong leaves that surround her are fifty gates, HGT NH de Bina, each of which consists of ten, and they are 500 years that the tree of life, ZA, walks in, for it receives them in the place of Bina, whose digits are hundreds, and they are 500 years.
395) The lily is a testimony to the work of creation, since the whole work of creation is certain words in Tevuna, which add up to Elokim of the work of creation, which is Bina. It points above and below. It points above, in the next world, Bina, and points below, in the Assembly of Israel, Malchut.
396) The lily is a testimony to the work of creation, which stands in all those signs, the thirteen qualities of Rachamim and the five Sefirot HGT NH. “In the beginning God created” is the lily, Bina and Malchut, since it points upward and downward. The thirteen leaves are thirteen words [in Hebrew] from “In the beginning God created” to “and the spirit of God.” These are “The heaven and the earth, and the earth was Tohu ve Bohu [unformed and void], and darkness was on the face of the deep, and the spirit.” These are the thirteen leaves of the lily, implying thirteen qualities.
The five strong leaves that surround those thirteen are the words “hovered over the face of the water, and [God] said.” That is, from the word “God” of “and the spirit of God” to “God” of “and God said,” which are five others, implying the five Sefirot HGT NH. Afterward “Let there be light.” This is the core and root of the lily, with whom all the degrees are included and gripped.
397) The lily is a testimony to the unification, since five strong leaves are the roots and the unification to which these thirteen leaves grip.
“Hear, O Israel, the Lord our God, the Lord” corresponds to five leaves of the lily. “[Is] One” is the core and the root to which all are gripped, since one is thirteen in Gematria, and it is the king’s ring.
The growing of the lily is thirteen inner leaves, and five leaves atop them from without. There are two Behinot in the lily, thirteen and five. It is a testimony to the work of creation, Bina, and a testimony to the Assembly of Israel, Malchut, and a testimony to the upper unification, ZA and Malchut.
It is a testimony to the Assembly of Israel, Malchut, since in Malchut there are the two Behinot, the five Sefirot HGT NH that she receives from Bina, within which is the Mochin of Gadlut that extend from the thirteen qualities of Rachamim. Thus, the growing of the lily is a testimony to the degrees of Malchut.
The lily is a testimony to the work of creation, since these two Behinot are implied in the work of creation. It is so because there are three times “God” there: “God created,” “The spirit of God,” “and God said.” From “God created” to “and the spirit of God” there are thirteen words, implying Mochin de Gadlut. From “And the spirit of God” to “And God said” there are five words implying the five Sefirot HGT NH. Thus, the two forms of growing in the lily are a testimony to the work of creation.
The two Behinot of the lily are a testimony to the unification of ZA and Malchut, for there are five words [in Hebrew] opposite the five leaves of the lily: “Hear, O Israel, the Lord our God, the Lord,” which are HGT NH. “Hear, O Israel” are NH; “the Lord our God, the Lord” is HGT; “is one” is Malchut, which connects to HGT NH de ZA. Through their unification with one another appear the thirteen qualities of Rachamim, the Mochin de Gadlut, hence “one” in Gematria is thirteen.
“Hear, O Israel, the Lord our God, the Lord” corresponds to the five strong leaves that grow in the lily. In themselves they are HGT NH in ZA. “One” is the core and the root, to which all grip, the Malchut, with which all five Sefirot de ZA unite.
“One” in Gematria is thirteen because the unification of Malchut with ZA reveals the thirteen qualities of Rachamim become revealed. For this reason, Malchut is called “the king’s ring,” his seal, since the wholeness of his illuminations depends on her.
398) “As a lily among the thorns, so are Israel among the idol worshipping nations.” And so is the Assembly of Israel, Malchut, among the multitude of ministers appointed over the nations. As long as the lily stands blocked and is not open, there is neither scent in her, nor is she raised or taken out from among the thorns. When the lily is open and emits scent, she is taken out from among the thorns, and the Assembly of Israel will enjoy them, as it is written, “Open for me, my sister, my wife.”
When Malchut receives from the left line, she is blocked and there is no scent in her, illumination of Hochma, since the Hochma in her is devoid of Hassadim and she cannot illuminate without Hassadim. But once she receives strength from ZA, from the middle line, her blockage opens and she emits fragrance, which is illumination of Hochma clothed in Hassadim de ZA. This is the meaning of the words, “Open for me, my sister, my wife.”
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