(înapoi la pagina ZOHAR CUPRINS / PINCHAS – click)
578) There are two kinds of dust: Jacob’s dust, his war, to speak in favor of the prayers in several camps of merits, which are regiments and camps that assemble with him to speak in favor of the prayer. And there is the dust from the degree of SAM, rising by several camps of sin, to complain about the prayer.
The evening prayer is called “Jacob’s ladder.” It is written about it, “And behold, angels of God ascending and descending on it.” These are the prayers rising when they are sins, and merits descend in their stead. It is so because the camps of Jacob’s advocates prevailed over the camps of SAM’s prosecutors, and they rise when they are merits, and sins descend in their stead, since the camps of SAM’s prosecutors overcame them, and these camps degrade them in several wars.
579) The advocates are ones with shields in the war of Torah, until that war is heard by the great mountains, Abraham, Isaac, and Jacob, as it is written, “Hear, O mountains, the Lord’s wrangle.” It is a wrangle of Torah, the wrangle of advocates and prosecutors over man’s Torah and prayer.
That war of the evening prayer lasts until dawn, since the time of the evening prayer is through the whole night. However, the sages limited it and determined it to be until midnight.
580) Because the time of the evening prayer is until dawn, it is written, “And a man strove with him until dawn.” Dawn is the evening prayer, the Shechina, whose measure is until Abraham’s morning, four hours. And it is written, “And Abraham arose early in the morning,” in the beginning of the first hour at the end of the dawn, in Jacob’s Netzah, where it is as is written, “For the leader on the morning star,” to avenge SAM for having touched Jacob’s left thigh, Hod. It is written about it, “He has made me desolate, pain-struck all day long.” Davah [pain-struck] has the letters of Hod [in Hebrew]. From the side of Hod, the fifth millennium, the Temple remained desolate and dry.
Malchut clothes ZA from the Chazeh and below. She takes the four Sefirot NHYM de ZA. The right line of Malchut, Hochma–Hesed–Netzah is made of Netzah de ZA. The left line of Malchut—Bina, Gevura, and Hod—is made of Hod de ZA, and the middle line of Malchut—Daat, Tifferet, Yesod—is made of Yesod and Malchut de ZA.
Malchut is called the “evening prayer,” and “dawn.” It indicates judgments that come from the black color [Shahar (dawn) is similar to Shahor (black)]. Its measure is through Abraham’s morning, four hours, for the measure of Malchut to receive Hassadim de ZA, called Abraham, is the four Sefirot NHYM de ZA from which she receives the abundance of ZA.
It is written, “And Abraham rose early in the morning,” in the beginning of the first hour after dawn, in Jacob’s Netzah, since the four hours of the morning are NHYM, so the first hour of Netzah de ZA is Jacob.
SAM’s grip is primarily in Hod, for there is his place in Malchut. It is so because HGT NH correspond to KHB TM, and Malchut is Hod. However, in Netzah, ZA, he has no grip at all, but only as a marginal matter, like a thorn growing next to a cabbage plant. When coming to pick the cabbage, the thorn is sometimes picked along with it, and thus makes it faulty.
Through Malchut’s ascent to Bina, the grip of SAM to Netzah rises too, but that ascent is not in his favor. On the contrary, from there comes his downfall because in Gadlut, when Malchut descends from Bina, GAR emerge and lower and subdue the whole of the Sitra Achra.
“And Abraham arose early in the morning,” in the beginning of the first hour at the end of the dawn, in Jacob’s Netzah, where it is as it is written, “For the leader on the morning star,” to avenge SAM for touching Jacob’s left thigh, Hod. It is so because the Sitra Achra is defeated in Netzah de ZA, once she rises and grips there. But in the left thigh, Hod, there SAM touched because there he truly has a grip. And it is written in it, “He has made me desolate, pain-struck all day long,” which has the letters of Hod, for in Hod is the essence of Malchut, whose correction is in the seventh millennium.
For this reason, the ruin takes up a little bit of the fourth millennium, Netzah, and some of the sixth millennium, Yesod. But in the fifth millennium, Hod, it is pain-struck and desolate and ruined from its beginning to its end. With respect to Hod there is no correction whatsoever before the end of correction. But in Netzah and Yesod there is some correction.
(înapoi la pagina ZOHAR CUPRINS / PINCHAS – click)