Autor: arhiprofesor

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342) Come and sea the Creator’s mercy. When He has mercy over Israel, He forces the quality of Din and brings it down and has pity on them. The Creator brings two tears down to the great sea.

In Tzimtzum Bet [second restriction], Malchut rose to Bina as a Yod that entered the Ohr [light] and became Avir [air]. Thus, the light of Bina became Avir because of Malchut’s Dinim that entered her. Avir means VAK without a Rosh [head], and two kinds of Dinim were made in Bina by Malchut’s ascent: Malchut that is mingled with Bina, where at the time of Gadlut, the illumination from AB SAG brings down the Malchut from Bina back to her place. It turns out that the Yod departs the Avir of Bina and Bina returns to being light, which means GAR. Thus, when the Katnut and Gadlut in Bina are made, it is also made in Malchut, and Mochin de GAR emerge in Malchut, too.

It was written that when He has pity over Israel, He forces the quality of Din, which is Malchut that rose to Bina, and brings her down to her own place and has pity on them. At that time, the GAR come out in Bina, in Malchut, and in the souls of Israel below.

In other words, the Creator brings two tears down to the great sea, Malchut, two kinds of Dinim: Bina that is mingled with Malchut, and Malchut that is mingled with Bina. It is not clear why they are called tears, meaning that it is not clear that the Din in them is Din, due to the mixture of Bina in Malchut and Malchut in Bina.

Tears indicate mixture, from the words, “Raising the Meduma [mixture],” where the Din in them is unclear. This is because even at the time of Katnut, when the light of Bina becomes Avir and the light of ZON becomes Avir because of them, too, and the Klipa of Ov wishes to cling to Dinim, it is denied and said of these two Dinim that they are not Din, thus removing it from clinging to them. Thus, the Din in them is not so clear, which is why they are called Demaot [tears], from the words, “mixture of Din” that it is not so clear that it is Din.

343) We do not follow the Klipa of Ov. We bring no evidence from the Klipa of Ov that because we deny before him saying that there is no Din in them and we distance him, it is evidence that the Din in the two tears is unclear. This is not so. Rather, the meaning of it is that the Din in the two tears is clear: in the ten Sefirot of the king, there are two tears for the Creator and two qualities of Din, one that extends from the mingling of Malchut in Bina, and one that extends from the mingling of Bina in Malchut.

The Din comes from both. Thus, the Din in them is clear, and when the Creator remembers His sons, He brings them down to the great sea, the sea of Hochma, Malchut, to mitigate them. Thus, the Katnut of Bina comes out in Malchut. Afterwards, Malchut can receive the Gadlut de Ima, too, like a mother who lends her clothes to her daughter. At that time Malchut’s quality of Din becomes the quality of Rachamim, meaning she receives GAR. And He has pity on them, on Israel, so they receive GAR, as well.

The Din comes from the two tears from which the tears come. At their root, the two tears in Bina that are made by the ascent of Malchut to her are not clear Din. Rather, other tears extend from them to the place of Malchut, and the Din comes from these tears in Malchut, as it was written that the Din comes from the two tears from which the tears come in Malchut.

344) “The Egyptians were traveling after them.” This is the minister of Egypt. It means that he was still established when Israel departed Egypt, but you said, “The king of Egypt died,” which is the minister of Egypt. This was prior to Israel’s exit from Egypt. There is no contradiction here. Rather, it even supports the interpretation of the words above, which is “The king of Egypt died,” since here it writes, “Behold, the Egyptians,” and there it writes, “The king of Egypt died.” This teaches that now, after the exodus from Egypt, there was no king, since he has already been brought down from his greatness. This is why it writes, “Behold, the Egyptians,” and does not write, “Behold, the king of Egypt.” And the reason why he said that he died is not that he was completely annulled, but that he was brought down from greatness and could no longer do harm, as it is written, “For all the men that sought your life are dead,” meaning they can no longer harm. Here, too, “Died” means no longer being able to harm, since he was brought down from his greatness.

345) All the kings of Egypt are named, “Pharaoh.” And here it says only, “The king of Egypt died.” It did not say, “Pharaoh, king of Egypt.” This is because it is about the minister of Egypt. Had it written, “Pharaoh,” instead, it would be the actual Pharaoh and not the minister of Egypt. As long as there is government above, in the minister of the people, there is government in the people below. When the government above is removed from the people’s minister, the government below is removed, as well.

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340) “And it came to pass in the course of those many days.” This was the end of their exile, when Israel were enslaved in any labor. “In those many days,” meaning many days of Israel’s stay in Egypt, when the end has come. And since their exile has come to its conclusion, it is written, “The king of Egypt died,” meaning that the minister of Egypt has been brought down and fell from his pride. This is why it is written about him, “The king of Egypt died,” since descent was as death to him. And since the king of Egypt—their minister—has fallen, the Creator remembered Israel and heard their prayer.

341) As long as their minister had dominion over Israel, Israel’s cry was not heard. When their minister fell, it is written, “The king of Egypt died.” And promptly, “And the children of Israel sighed by reason of the bondage, and they cried, and their outcry came up unto God.” But until that time, their cry was not answered.

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337) “And there went a man” is Gabriel, who went and returned her to Amram. Amram was real, but his name is not mentioned because this walking to mate with his wife was not from him but from above, since it was the counsel of the Creator that activated him, and he went.

338) Why was the Zivug of the parents not mentioned in Aaron and Miriam, while in Moses, it says, “And took to wife a daughter of Levi”? It is to show that Divinity is named after Levi, and Amram was unfit to beget Moses until he took part in Divinity, as it is written, “And took to wife a daughter of Levi,” meaning Divinity.

339) Amram was rewarded with having a son come out of him; he was rewarded with a great voice, ZA, as it is written, “And God answered him by a voice.” Amram was rewarded with the daughter of voice [faint sound], Malchut, as it is written, “And took to wife a daughter of Levi,” meaning the daughter of voice. This is why it is written, “And there went,” meaning that he walked to that degree. When Moses was born, the Creator united His name upon him, as it is written, “She saw that he was good.” Good is the name of the Creator, as it is written, “The Lord is good to all,” and it is written, “Taste and see that the Lord is good.” Thus, the Creator is called “Good.”

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324) “The song of songs that is for Solomon.” When the Creator, Bina, created His world, a desire appeared within Him and He created the heaven, ZA. On His right are Hassadim and on His left, the earth, Nukva, Gevurot. And a desire appeared in Him to establish the day and the night so they would come into a Zivug, as it is written, “And there was evening and there was morning, one day.” He created the angels who are appointed by His grace—and extend from ZA—in the day, and created the angels and the appointees to sing at night, since the singing is illumination of Hochma that is drawn through the Nukva, called “night.”

It is written, “By day the Lord will command His grace,” through the angels appointed over Hesed [grace], “And in the night His song shall be with me,” through the angels appointed over singing. On the right are the appointees over Hesed; on the left, the appointees over singing. And those on the right listen to the singing of the day, the singing of the holy Israel, since Israel sing in the day. Those who sing at night listen to the singing of Israel in the daytime, as it is written, “The friends listen to your voice.”

325) One faction, from the left line, consists of three factions, three lines, and sings at night, as it is written, “She rises also while it is still night, and gives prey to her household.” If the left line is alone and does not comprise all three lines, no singing extends from it. On the contrary, then all the Dinim extend from it.

326) Ten things were created on the first day, among them are the quality of night, Malchut, and the quality of day, Tifferet. It is written about the quality of night, “She rises also while it is still night, and gives prey to her household.” Prey is Dinim, as it is written, “And preys and there is none to rescue.” When it writes, “And a law to her maidens,” law is also Dinim, as it is written, “A statute and an ordinance,” “His statutes and His ordinances,” “For it is a statute for Israel, an ordinance of the God of Jacob.” We learn from this that the quality of Din governs at night.

327) Those who sing at night are ministers who rise above all the singers. When the living, the lower ones, begin to sing, the upper ones add strength to know and to attain all that they did not attain. Heaven and earth, ZON, add strength through this singing, too.

Singing is extension of Mochin of illumination of Hochma, whose root is only from the left line and from the Nukva, called “night,” and extends in the form of a sentence. It was written that those who sing at night are the ministers of all the singers. It is written, “She rises while it is still night, meaning the disclosure of Mochin of illumination of Hochma is called “rising,” and this rising applies only at night, the time of Dinim in the Nukva. It is written, “And gives prey to her household and a law to her maidens,” since prey and law mean Dinim.

It is known that it is impossible for the lower ones to extend Mochin if that Mochin does not first appear in all the Partzufim in the world of Atzilut and BYA that precede them. It was written that when the living begin to sing, the upper ones add strength, to know and to recognize. This is so because when the lower ones begin to sing, which is obtainment of Mochin de Hochma, that Mochin had necessarily been revealed already in ZON and the angels that precede them. In this way, the lower ones add strength and illumination of Mochin in the upper ones.

328) Happy is the one who is rewarded with knowing that song, these Mochin of illumination of Hochma. One who is rewarded with that song will know the matters of Torah and wisdom and will balance and scrutinize and will add strength and might in what was and what will be. In that, Solomon was rewarded with knowing.

329) David had knowledge in it, for he obtained the Mochin de Hochma within reason, hence he established many songs and praises. Through them, he hinted to the future and added strength and might in the spirit of holiness, the Nukva, when she receives spirit from the holiness, Hochma. He knew about the Torah and the wisdom, and he balanced and scrutinized and added strength and might in the holy tongue, the Nukva, when she receives Daat from the holiness, Hochma.

331) Those who sing, the poets above, halted their singing until Levi was born. But since Levi was born, they sang, though it was as yet, incomplete. When Moses was born and Aaron was anointed and the Levites were sanctified, the song was completed and the singers above stood guard.

Reuben, Shimon, and Levi are HGT, three lines, right, left, and middle line. Hence, even when Shimon was born, the left line, from which the singing extends, meaning illumination of Hochma, they still halted their singing because the left line cannot shine for lack of Hassadim. When Levi was born, meaning the middle line that sustains them both and clothes the Hochma on the left with the Hassadim on the right, then Hochma on the left shines, meaning the singing.

However, it is still incomplete, since the middle line itself should be divided into right and left. This is the meaning of the tribe of Levi being divided into priests, on the right, and Levites, on the left. And the Levites, the Hochma in the left line, need to clothe in the priests’ light of Hassadim from the right. And then the Hochma shines in the Levites, meaning that the Levites are sanctified by the priests, since holiness is Hochma. At that time, the singing—the extension of Hochma—is complete, since it extends through the left line in the middle line, the Levites, which are always connected to the priests and are their subjects.

It was written that when Moses was born and Aaron was anointed, Moses separated the tribe of Levi into priests—from the sons of Aaron—and Levites, the rest—meaning right and left. The Levites were sanctified because the Hochma in them clothed in the illumination of Hassadim in the priests. Thus, the song was completed, since it extends from the discernment of the left in the middle line, and not from the actual left line. At that time, the ministers above stood guard in the night shifts, when the angels sing.

332) When Levi was born, they started above and said, meaning Divinity told ZA, “Who would make you like a brother to me,” meaning that you will impart Hochma within me, since with respect to the Hochma, ZON are called brother and sister.

“Who nursed at my mother’s breasts,” for then both of them nurse from Bina and they are on the same degree.

“If I found you outside, I would kiss you,” since illumination of Hochma without Hassadim, externality, asked of him to be able to kiss him and shine from him, even when she is in externality.

“No one would despise me, either,” since in the externality, the Klipot awaken to despise Divinity, as it is written, “Sin crouches at the door,” and she asked that they would not be able to despise her. All that was before the middle line, Levi, prevailed and sustained the two lines, right and left, because of which it, too, inherits those two lines himself, priests and Levites.

The poets below came from the tribe of Levi, after they divided into right and left, priests and Levites, they were all sanctified, meaning that the Hochma in the Levites was sanctified by their clothing in the priests’ Hassadim. And they stood guard, meaning the ministers above, and the angels were sanctified in correspondence with the Levites, friends as one, since the acts of the lower ones complement the upper ones, and then the worlds become one. And one king is over them means that after all these corrections, Solomon came and made a book out of that song of those ministers, and the Hochma [wisdom] was concealed in him.

333) The ministers below are called “Levites” because they accompany and join above as one [Livui means accompanying], and because one who hears the singing becomes accompanying and his soul clings upwards, in the Creator. This is why Leah said, “My husband be joined unto me.” This is why he was called “Levi,” since the whole of the seed of Levi accompanied Divinity in Moses, Aaron, and Miriam, and in all his seed after him. Also, they are the ones that follow the Creator, to serve Him.

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317) What was the Egyptians’ thought, and the thought of the minister appointed over them, who put it in their hearts? To prevent Israel from multiplying. This is because “And he said unto his people” relates to their minister, and he told them. And they knew that a son was to come out of Israel, by whom their gods would be sentenced.

318) When Moses said, “Against all the gods of Egypt, I will execute judgments,” Dumah, the minister of Egypt, went four hundred parsas [1 parsa is about 4 miles] because of the great fear. The Creator told him that a sentence has been given before Me and it cannot be undone, as it is written, “The Lord will punish the host of the high heaven on high.” At that time, the authority had been taken away from him and Dumah was appointed as the minister of hell, to sentence the evil souls there.

319) “Upon their gods also the Lord executed judgments.” But are there judgments upon a god of silver or gold or of wood or of stone? Indeed, the ones of silver and gold melted by themselves, and the ones of wood rotted.

320) The God of Egypt was a lamb. The Creator commanded that judgments would be executed upon it, that it would be burned in fire, as it is written, “The graven images of their gods shall you burn with fire,” so their smell will spread. Moreover, “Its head with its legs and with its inwards,” in a degrading manner. Moreover, its bones are thrown in the market, which was the hardest for the Egyptians. This is the meaning of the words, judgments.

321) He executed judgments in their actual gods. And this is their minister, to keep, “The Lord will punish the host of the high heaven on high, and the kings of the earth upon the earth.” And the wise ones among them knew all that, all the more so their minister. This is why it is written, “Let us deal wisely.”

322) Idol worship abounded in Egypt. And the Nile river was their god; actually, he was their gods. And in all of them, the Creator executed judgments. Their gods were struck first, and then the nation. And also, the Nile was struck first, and the trees and the stones that they worshipped, as it is written, “And the blood was through all the land of Egypt,” in the trees and in the rocks that really were their gods. It is written about the host of the high heaven on high that the Nile was not above, but on the earth. For the most part, the waters of the Nile are similar to the river as it is above. Their minister is struck first, and then the rest of their gods.

323) The actual striking of the nation of Egypt was only at sea, as it is written, “Not even one of them remained.” But before that, judgments were executed on their gods. This is why it is written, “Come, let us deal wisely with them, or else they will multiply and in the event of war,” meaning they were predicting the future, as it happened to them. “They also join themselves unto our enemies,” meaning they were predicting the camps of high angels that would be in the midst of them. “And fight against us” means that they were predicting what is written, “The Lord will fight for you.” “And get them up out of the land,” as he says, “And the children of Israel went out with a high hand.”

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315) “Let us” is an invitation to execute judgment. “Let us” means consent and invitation, such as, “Let us build us a city.” “Ascribe to the Lord, O sons of gods.”

316) “Let us deal wisely with it” means let us make a legal agreement with it, lest they will multiply. And the spirit of holiness says, “The more they multiplied and the more they spread abroad.” The serving angels were to them as thorns and as pricks, as it is written, “And they were in dread [sounds like a thorn in Hebrew] of the children of Israel.” This refers to the children of Israel above, which are the angels, who were stung by the serving angels, like the thorns that sting people.

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312) When the ministers appointed on the people see their Master sad because of the enslavement of Israel, why do they work His sons in hard labor? They only do what they must; they carry out their Master’s will.

313) When the sons of the Creator were given to the governors of the peoples, twelve courthouses gather, meaning the Malchut—who has twelve combinations of ADNI, which are the letters of DINA [Din]. And since the Zivug of HaVaYaH ADNI has been cancelled, where the twelve combinations of ADNI were receiving from the twelve combinations of HaVaYaH, twelve combinations of ADNI gathered and settled inside the great deep, Bina. The Master—Bina—cried, wept aloud, called “sobbing,” which means that Bina descended because of the ascent of Malchut to Katnut [smallness/infancy], called “weeping.”

And two teardrops run down from the Nikvey Eynaim [holes of the eyes], meaning Bina, into the deep of the great sea, which is Malchut. This means that two kinds of Dinim were made in Malchut: from Bina de Malchut and from Malchut de Bina. And since they were made through Malchut’s ascent to Bina and their mingling in each other, they are called Demaot [tears], from the word Meduma [mixture of holy and secular].

It is also because this Bina is Nikvey Eynaim, and all that descends and comes out of Nikvey Eynaim is called “tears.” It is written, “Your judgments are like a great deep,” where because the Din in Malchut rose to Bina, which is called, “the great deep,” sentences were made in her, which are Din. The upper ones are rolled below and the lower ones are fissured and descend by 240 degrees, as it is written, “The lion has roared, who will not fear?”

Here The Zohar explains how the descent of ZON into VAK without a Rosh occurred while Israel were given into exile among the nations, when Malchut rose to Bina, which is called “the great deep.” And by that, Bina came into Katnut and became two kinds of Dinim in Malchut, called “tears.” And YESHSUT, who were connected with AVI, have now descended because of the Masach de Malchut that rose to half of Bina, because as a result, Bina divided into two Partzufim [plural of Partzuf]: 1) The GAR in her are called AVI, and retained their merit, since they are from the half of Bina that is above the Masach. 2) YESHSUT—which are from the half of Bina below the Masach of Malchut—descended. It turns out that YESHSUT, who were above, have cascaded downwards.

Afterwards, KHB TM of YESHSUT were broken, too, due to Malchut’s ascent to Bina. Thus, Keter and Hochma and half of Bina remained above the Masach de Malchut, and half of Bina, Tifferet, and Malchut went below the Masach of Malchut that stands at half of Bina.

It was written that the lower ones were broken, that YESHSUT had already departed AVI downwards and were broken, too, and descended 240 degrees, which are half of Bina, Tifferet, and Malchut, which are 250, since the Sefira of YESHSUT is considered hundreds. However, because Malchut de Malchut rose and remained above, in upper AVI, only the first ninety Sefirot through Yesod remained in Malchut de YESHSUT, which is considered 100. Thus, there are only ninety Sefirot in her, which is why it is considered that only 240 degrees went down and not 250.

And those two and a half degrees that came down from YESHSUT clothed ZON, and they are VAK without a Rosh. This is because the GAR, meaning Keter, Hochma, and the upper half of Bina are absent there. For this reason, ZON remained without a Zivug and with VAK without a Rosh, until Israel are redeemed from exile. And although there are special times and occasions, and through prayers ZON regain the GAR even during the days of exile, it is not permanent. But at the time of redemption they will return to permanent GAR, as AVI during the exile.

314) When the Creator gave Israel to the minister of Egypt, He sentenced them with seven sentences by which the Egyptians were to enslave them, as it is written, “And they made their lives bitter with hard labor in mortar and bricks and at all kinds of labor in the field, all their labors which they rigorously imposed on them.” Correspondingly, there were seven good ones, “And the sons of Israel were fruitful and increased greatly, and multiplied, and became exceedingly mighty, so that the land was filled with them.”

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295) In any case, there was an angel governing over Egypt, who said to his people, “Behold, the people of the children of Israel are too many and too mighty for us.” And so it is through most of the portion, where it says only the king of Egypt, meaning the minister appointed over Egypt. And if it says, “Pharaoh, king of Egypt,” it is the actual Pharaoh.

296) “And he said unto his people,” meaning I will place a thought in their hearts, so they will think that they are “Too many and too mighty for us.” “For us” means for their appointee, because they said to themselves that God and Israel’s power were greater and stronger than the appointee that was governing Egypt.

297) All the nations of the world draw strength from the ministers appointed over them in heaven. And Israel draw their forces from the Creator. They are called “the people of the Lord,” and not a people of an appointed governor. Here the Egyptians are called “the people of the appointed governor.” Israel are called “the people of the Lord,” and the rest of the nations are called “the people of their governors,” as it is written, “Let all the peoples walk each one in the name of its god, but we will walk in the name of the Lord our God for ever and ever.”

298) “The people of the children of Israel are too many and too mighty for us.” What is “The people of the children”? It is actually the people of the children of Israel, the people of the children of Israel below, the corporeal Israel, which extends from the Israel above, meaning ZA. However, the people itself is not attributed to the Israel above. This is why they added the word, “people,” since they thought that they were the people of the children of Israel below and not the people of the Lord, ZA. It is written, “And they were in dread of the children of Israel.” It does not say, “From the actual children of Israel,” which is Israel below, since in the end they recognized that they were the children of Israel of above, the people of the Lord.

299) Balak said, “Behold, there is a people come out from Egypt.” He did not say, “Behold the people of the children of Israel.” But Balak was a great sorcerer, and it is the conduct of sorcerers to take the thing that is not suspected. Also, the name of one’s father is never mentioned, but the name of one’s mother, since this is something that is not suspected. This is why Balaam did not say “The children of Israel,” meaning the name of the father.

300) Such is the way of demons. They scrutinize the thing that they are told by the sorcerers. If it is a lie, they tell them lies. If it is the truth, everything they tell them is truth, albeit for a short while. It is even more so if the sorcerers wish for them to perform an act. Then they are certainly meticulous about telling the truth, without any suspicions. This is why the name of one’s father is not mentioned. But Balak went with the way of degrading, “Behold, there is a people come out from Egypt,” meaning we do not know from whom they are.

301) A people that is under the guidance of ministers is watched over, and the people of the Creator is not watched over. The poor is not like the rich. The poor must keep what is his because people do not fear challenging him. But the rich does not watch over what is his because everyone fears challenging him. Israel are guided by the King who loves truth and Din [judgment]. He performs the first Din with His own people because He wishes for them to be kept from sin more than all the nations, as it is written, “You only have I known of all the families of the earth.”

302) Rabbi Yosi and Rabbi Aha went on the way. Rabbi Yosi was contemplating worldly matters and Rabbi Aha was contemplating words of Torah. Rabbi Yosi saw a snake chasing him. He said to Rabbi Aha, “Do you see that snake chasing me?” Rabbi Aha replied, “I do not see it.” Rabbi Yosi ran, and the snake was behind him. Rabbi Yosi stumbled and blood was pouring out of his nose. He heard them saying, “You only have I known of all the families of the earth,” meaning that thanks to that, he was saved from the snake. Rabbi Yosi said, “If a single hour of ceasing words of Torah and turning to worldly matters cost me that, it is several times more so for one who shifted his mind from words of Torah completely.

303) “The Lord your God … who led you through the great and dreadful wilderness, with fiery serpents, and scorpions.” Why was there a fiery serpent here in the wilderness? It was to punish Israel, as long as they were separated from the tree of life, of which it is written, “For that is your life, and the length of your days.”

304) It is written, “He that spares his rod hates his son.” It is also written, “I have loved you, says the Lord,” and it is written, “But Esau I hated.” “I hated” is as it is written, “He that spares his rod hates his son.” I hated him, hence I spared him the rod. It is all the more so with disciples of the wise; He does not spare them the rod, since the Creator does not wish for them to part from the tree of life for even a minute.

305) “And he said unto his people,” meaning gave them an advice, to harm them. Rabbi Tanhum said, “The Egyptians knew their wisdom of the stars, that they would eventually be beaten because of Israel; hence their minister came and harmed them beforehand.

306) Rabbi Isaac came across a mountain and saw a man sleeping under a tree. Rabbi Isaac sat there. While he was sitting, he saw that the earth was quaking and that tree broke and fell, and he saw crevices and holes in the ground, and the ground was rising and falling.

307) That man awoke, yelled toward Rabbi Isaac and told him, “Jew, Jew, weep and wail, for a minister is being raised in the firmament, an appointee, a high governor, and he is destined to inflict much harm upon you. This quake of the earth was for you, since every time the earth quakes, it is because an appointee who will harm you rises in the firmament.

(înapoi la pagina ZOHAR CUPRINS / ŞMOT – click)

(înapoi la pagina ZOHAR CUPRINS / ŞMOT – click)

308) “Under three things the earth quakes … Under a slave when he becomes king,” meaning an appointee, who was previously enslaved under another governor and has now come to kingship, has been given government, and the earth quakes. It is all the more so when that appointee governs Israel, the earth will certainly quake.

309) When the Creator placed Israel under the rule of the nations, He sat and sobbed and cried, as it is written, “My soul shall weep in secret.” “In secret” means in the world of Atzilut.

310) “In the light of a king’s face is life.” If the Master is sad, all the more so if he is sobbing and weeping, his servants cry outside. What is outside? Their Master is within, as it is written, “My soul shall weep in secret,” and they are outside. Their Master is in the inner houses, in Atzilut, and they are in the outer houses, in BYA. The inner houses are of the ten Ketarim [crowns, plural of Keter] of the king, of the ten Sefirot de ZA de Atzilut.

311) “Angels of peace.” Are there angels who are not of peace? There are angels who are of harsh Din, who extend from the Sefira of Gevura. There are those of Din that is not harsh, who extend from Malchut. There are also those of Din and Rachamim, who extend from Tifferet, and there are those with Rachamim, in whom there is no Din at all. Those extend from Bina and are called “angels of peace.”

(înapoi la pagina ZOHAR CUPRINS / ŞMOT – click)

(înapoi la pagina ZOHAR CUPRINS / ŞMOT – click)

291) “Until the day breathes and the shadows flee away.” “Until the day breathes” was said about the exile of Israel, that they will be enslaved in exile until that day of the government of the nations is through. We learned that all the nations together rule over Israel a thousand years, and there is no nation to which they will not be enslaved. “And one day” corresponds to what is written, “And there shall be one day which shall be known as the Lord’s.”

292) “Until the day breathes.” First, that day will blow on the nations. “And the shadows flee away” are the governments that rule over them. “I will go to the mountain of myrrh,” said the Creator. I will go to shake the nations from Jerusalem, which is the mountain of myrrh, as it is written, “At Jerusalem in mount Moriah.” “And to the hill of frankincense” is the Temple in Zion, of which it is written, “Fair in view, the joy of the whole earth is mount Zion,” to shake the wicked off there. It is written, “That it might take hold of the ends of the earth, and the wicked be shaken out of it,” as one who holds a gown to shake the filth off it.

293) The Creator will be revealed in Jerusalem below and purify it from the filth of the nations until that day of the nations is completed. The rule of the nations over Israel is only one day, and it is the day of the Creator, which is a thousand years, as it is written, “He has made me desolate and faint all the day,” meaning only one day and not more.

294) If they are enslaved for more than a thousand years, it is not by the sentence of the King, but because they do not wish to repent before Him. And it is written, “And if all these things come upon you … and shall return unto the Lord thy God.” It is also written, “If any of you that are dispersed be in the outermost parts of heaven, from there will the Lord thy God gather you.”

(înapoi la pagina ZOHAR CUPRINS / ŞMOT – click)