Autor: arhiprofesor

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213) “The shrewd sees evil and hides.” That verse is written about Noah, who entered the ark and hid in it. He entered the ark when the water was pressing him. Before he entered the ark he saw the angel of death walking among them and surrounding them. When he saw him, he went into the ark and hid in it, as it is written, “The shrewd sees evil and hides.” “Sees evil” is the angel of death. He hides from him. It is written, “Because of the water of the flood,” meaning because of the angel of death that he saw in the floodwater.

214) “The shrewd sees evil and hides.” When death is in the world, a wise man will hide and will not stand outside. He will stay out of the saboteur’s sight, for because the saboteur was given permission, he will destroy all who are before him and who openly walk in front of him, as it is written, “The fools passed and were punished,” for they walk before him and are seen by him. “Passed” means that they have transgressed against the commandment of their Master and were punished [Avru means both “passed” and “transgressed”]. “The shrewd sees evil and hides” is Noah. And “Fools passed and were punished” are his contemporaries.

215) Since he hid in the ark and was detained there the whole of that time, it is written afterward, “And God remembered Noah.” When the Din was being done, no remembering is written about him. Once the Din was done and the wicked of the world were lost, then remembering is written about him. It is so because while the Din is in the world, the upper Zivug is absent and the destructor is in the world. Hence, there is no favorable remembrance at that time, since remembering means Zivug.

216) And once the Din has passed and the anger subsided, everything returns to its place, the upper Zivug returns to its place, and the Rachamim are poured upon the world. This is why it is written, “And God remembered Noah,” since in Noah is the name “remember,” which means Zivug. Noah was a righteous man; he is a throne to the upper Zivug. And when the Zivug returned to its place, it follows that God remembered Noah.

217) “You rule the swelling of the sea, when its waves rise, You still them.” When the sea jumps in its waves and the deeps rise and fall, the Creator sends a thread of Hesed from the right side and pulls back its wheels. Then its anger subsides and there is none to attain it.

When the Nukva receives Hochma, she is called “sea.” When the Nukva receives only from the left line, which is abundance of Hochma without Hassadim, the waves of the sea rise. This indicates disclosure, since it implies that the water of Hochma rise and appear, and can be attained. However, the sea cannot receive Hochma without Hassadim, hence the waves descend once more. They rise up to be revealed, and promptly descend and disappear from attainment for lack of Hassadim.

It is therefore considered that the sea is angry, that it strains to swell its water with great force, then descends once more with great force, and so on and so forth ceaselessly. This continues until the middle line comes and draws the right line, Hesed, clothing the Hochma on the left with the Hassadim on the right. Finally, the waves return to their place and the sea’s wrath calms down, for now Hochma and Hassadim illuminate together in all of their correction in the desirable wholeness.

When the Nukva, sea, receives only from the left line, the sea jumps with its waves and is angered, and the deeps rise and fall. They rise to receive Hochma, but promptly fall because they cannot receive, for lack of Hassadim. The Creator, the middle line, sends a thread of Hesed from the right, decides, and extends the Hassadim from the right line. Then the Hochma clothes in Hassadim, and then it re-extends the waves of the sea because it clothes them in Hassadim. Then its anger subsides because now the Mochin illuminate in it in wholeness. However, due to the clothing of Hochma in Hassadim, the GAR de Hochma disappear and only VAK de Hochma illuminate, but there is no one to attain the GAR because they have disappeared due to the clothing in Hassadim.

218) Jonah went down to the sea, and that fish came by him and swallowed him. How did he not die immediately? The Creator rules the swelling of the sea. The swelling of the sea is Dinim that come because of the domination of the left line. This is why Jonah was saved from them, since the Creator, the middle line, Rachamim, controls the swelling of the sea through a thread of Hesed that He sends from the right and subdues it. This is why he remained alive in the intestines of the fish and was saved from it.

219) The swelling of the sea is a thread of the left, which raises the waves of the sea, and in which it rises. But if a thread of Hesed from the right did not come, it would never rise because when a thread of left descends to the sea and the sea grips it, its waves awaken and roar to prey prey.

It is so because they cannot receive and be nourished by the abundance of Hochma due to the lack of Hassadim. Hence, they are hungry and roar for prey until the Creator turns the waves back and they return to their place, since He extends the thread of Hesed and clothes the Hochma with Hassadim. At that time He draws the waves of the sea once more, by which the Hochma is corrected and can illuminate in wholeness. Thus, the sea cannot rise in the Hochma from the left line before a thread of Hesed is drawn out, in which the Hochma clothes.

220) “When its waves rise, You still them.” That is, You still the waves of the sea. Stilling is like breaking, since He breaks them in order to return them to their place through the thread of Hesed. “Still” means that the rising of the waves is their merit because they rise to see in passion. Thus, anyone who contemplates looking and knowing, although he cannot, it is considered for him as praise and everyone praises him.

Hochma is called “eyes.” Illumination of Hochma is called “seeing.” The rising of the waves is by illumination of the left line in Hochma without Hassadim, for which they cannot see, receive Hochma. Although they cannot see, it is still regarded as praise for them because they run with a passion to see.

221) While Noah was in the ark, he feared that the Creator might never remember him. Once the Din was done and the wicked of the world have been removed, it is written, “And God remembered Noah.”

222) When the Din is in the world, it is undesirable for a man that his name will be mentioned above, for if his name is mentioned, his sins will be mentioned and they will come to look at him and sentence him.

223) We learn this from the Shunammite. On the good day of Rosh Hashanah [New Year’s Eve], when the Creator sentences the world, Elisha said to her, “Do you have what to say to the king,” the Creator, who was then called “king,” the Holy King, King of Judgment? And the Shunammite said, “I dwell within my people.” I do not want to be remembered or looked upon. Rather, “Within my people.” It is so because one who puts one’s head among the people is not noticed so as to judge him negatively. This is why she said, “Within my people.”

224) When that anger was present in the world, Noah was not mentioned. Once the Din had passed, it is written, “And God remembered Noah.” Now his name is mentioned.

(înapoi la pagina ZOHAR CUPRINS / Noah – click)

(înapoi la pagina ZOHAR CUPRINS / Noah – click)

211) “And He blotted out the universe that was upon the face of the ground.” The text comes to include all those rulers who rule and the appointees over the earth, meaning the angels appointed over the nations of the earth, who were also blotted out. This is the meaning of “The universe that was upon the face of the ground.” When the Creator executes Din in the people of the world, He first passes to the appointees who govern them, and then to the dwellers of the world who dwell under the wings of their protection, as it is written, “The Lord will command the armies of above, above.” Subsequently, it is written, “And over the kings of the ground on the ground.”

212) How do the appointees go before Him if no death is applied to them? How does He remove them? He removes them with burning fire, as it is written, “For the Lord your God is a consuming fire.” The universe that was on them is the appointees of above. He took them through fire and with water, He blotted out the people of the world who were below them. This is why it is first written, “And He blotted out the whole universe,” and then it is written, “From man to beast,” and they were blotted out from the earth.

Only Noah and that which was with him in the ark remained. But it is in disapproval, for all that was left in the world were Noah and those who were with him in the ark.

(înapoi la pagina ZOHAR CUPRINS / Noah – click)

(înapoi la pagina ZOHAR CUPRINS / Noah – click)

204) Woe to them, to the wicked, who are sinners and anger their Maker each day. With their sins they repel the Shechina from the earth and cause her to depart from the world. The Shechina is called Elokim [God] and it is written about her, “Be exalted above the heavens, O God; Your glory is over all the earth.”

205) “And lifted up the ark.” They rejected it outside. “So that it rose above the earth.” The ark, the Shechina, was not present in the world and departed from the world. Once she departed from the world, there is no one to watch over the world, and then the Din controls the world. And after the wicked of the world are blotted out and depart from it, the Shechina will restore her section in the world.

206) If the wicked that were in the earth during the ruin of the Temple have been blotted out, why did the Shechina not return to her place as before? It is because the rest of the righteous of the world did not remain in it. That is, those who remained after the ruin did not remain in the land of Israel but went to Egypt. But wherever Israel went into exile, the Shechina descended and placed her abode with them. And as the Shechina did not part from them in another foreign country, it would be even more so if Israel remained in the land of Israel; she would certainly return to them after the ruin.

207) They repel the Shechina with all the sins of the wicked of the world. One of them is he who corrupts his manner on the earth, for which he does not see the face of the Shechina and will enter the king’s palace. This is why it is written about them, “And they will be blotted out from the earth,” meaning they were blotted out from everything.

208) At that time, when the Creator revives the dead, all those dead who are outside the land, in the rest of the foreign countries, the Creator will establish them in their bodies as it should be. It is so because a bone remains in a person under the ground. That bone becomes as leaven in the dough, and on it the Creator will build the entire body.

209) The Creator will not give them souls, but only in the land of Israel, as it is written, “Behold, I will open your graves and raise you from your graves, My people, and I will bring you to the land of Israel,” since they will roll under the earth and will come to the land of Israel. After that it is written, “And I will put My spirit in you, and you will live, and I will place you in your land.” In the land of Israel, all the people of the world will receive souls, except for the generation of the flood, who have been defiled and who defiled the earth. It is written about those: “And they will be blotted out from the earth.” They will not rise at the revival of the dead, and they will not come to the land to receive souls. And although the first ones asked and disputed it, and said that they will rise at the revival of the dead, still, “They will be blotted out,” as it is written, “They will be blotted out from the book of the living,” meaning they will not be revived.

210) The generation of the flood has no part in the next world, as it is written, “And they will be blotted out from the earth.” But they will be revived in order to face the Din. It is written about them, “Many of those who are asleep in the dust will rise,” some to everlasting life, and some to disgrace and everlasting abhorrence.

(înapoi la pagina ZOHAR CUPRINS / Noah – click)

(înapoi la pagina ZOHAR CUPRINS / Noah – click)

194) “‘Can a man hide himself in secret places that I shall not see him?’ says the Lord.’” How cold hearted and blind are people? They do not look and do not know the glory of their Master, of whom it is written, “But I fill the heaven and earth.” How do people seek to hide from their sins, saying, “Who sees us and who knows us?” It is written, “And their works are in the dark”; where will they hide from Him?

195) It is like a king who built a palace and underneath the palace made fortified hideouts. Once, the people in the palace rebelled against the king, and the king surrounded them with his armies. What did they do? They went and hid inside the fortified tunnels. The king said, “I made these hideouts and you want to hide from me in them?” It is as is written, “Can a man hide himself in secret places that I shall not see him?” I made the fortified tunnels, and I made light and darkness, and you, how can you hide from Me?

196) When a man sins before his Maker and continues and hides himself, bringing himself to think that no one will see him, the Creator executes the Din on him openly. And when a person purifies himself and repents, the Creator seeks to hide him so he will not be seen in the day of the Creator’s wrath. It is so because a person should certainly hide himself so as to not be seen by the saboteur when he is in the world, so he will not look at him, for he has permission to destroy all those seen by him.

197) Any man whose eye is evil, the eye of the saboteur is on him, and he is called “the destructor of the world.” One should beware of him and not approach him, and he will not be harmed. It is forbidden to approach him openly, in a way that he is revealed to his evil eye. This is why if we should beware of an evil-eyed man, we should be even more cautious with the angel of death, and we must hide in the day of the Creator’s wrath.

198) It is written in relation to Balaam, “And the saying of the man who is blind in one eye.” He had an evil eye, and wherever he looked, he would extend on it the spirit of the saboteur. This is why he wanted to look at Israel, so they would be consumed wherever his eye would look. It is written, “And Balaam raised his eyes,” raising one eye and lowering one eye, in order to look at Israel with the evil eye.

The doubled organs—eyes, ears, etc.—come from the association of Midat ha Din with Midat ha Rachamim, Malchut with Bina. The right hand side organ is primarily from Midat ha Rachamim, Bina, and the left hand side organ is primarily from Midat ha Din, Malchut de Tzimtzum Aleph. It is also known that if one is rewarded, Midat ha Din is hidden and in concealment, and Midat ha Rachamim is revealed and does all the works. If he is not rewarded, Midat ha Din appears on him and he loses everything.

When the wicked proliferate in the world, the saboteur is given permission to disclose Midat ha Din and punish the world. For this reason, the righteous, too, should fear him, since his whole power is because Midat ha Din is hidden and concealed, and does not act on the righteous. For this reason, the saboteur will be able to disclose Midat ha Din in him, and punish him along with the wicked. This is why Balaam, with his evil eye, was disclosing the hidden Midat ha Din, and was raising one eye—the left eye, the one of Midat ha Din—while lowering one eye, canceling the power of his right eye, where there was Midat ha Rachamim, in order to look at Israel with his evil, left eye, Midat ha Din.

199) “And Balaam lifted up his eyes, and saw Israel dwelling tribe by tribe, and the spirit of God came upon him.” He saw the Shechina covering them and laying on them, and being established in the twelve tribes below her. Balaam’s eye could not govern them. He said, “How will I prevail over them, since the high spirit of holiness, Bina, is laying on them and covers them with her wings?” It is written, “He crouches, he lies down as a lion. And as a lion, who will rouse him?” That is, who will rouse him for the high spirit of holiness so it does not cover them, so they become revealed and the eye can rule over them?

The high spirit of holiness, Bina, Midat ha Rachamim, was covering and protecting Israel so Midat ha Din would not be able to control them. This is why Balaam said, “Who will rouse him?” so that Midat ha Rachamim does not cover them and his evil eye can consume them.

200) This is why the Creator sought to cover Noah and hide him from sight, so the impure spirit would not be able to rule over him, so he is not corrupted. And Noah came to hide from the eye, from the water of the flood, for the water pressed him into the ark. He saw the water of the flood and feared it, hence he came to the ark. He saw the angel of death coming with the floodwater and therefore went into the ark.

201) He was kept in the ark for the twelve months of the year. Why are they twelve months? It is twelve months because so is the Din of the wicked in Hell, to complement in twelve degrees the righteous Noah and the rest of the degrees that should have come out from the ark, since the correction of each degree requires one month. This is why they were detained twelve months.

202) In Hell, the wicked are sentenced six months in water, and six months they are sentenced in fire. But here in the flood there was only the Din of water, so why were they sentenced twelve months, would six months not be enough? However, they were sentenced in both Dinim, the water and the fire.

They were sentenced in water because the water that descended on them from above were as cold as snow. They were sentenced in fire because the water that emerged from below, from the abyss, were as boiling as fire. Thus, they were sentenced in the Din of Hell, twelve months in water and in fire, until they perished from the world.

But Noah was hiding in the ark, out of sight, the saboteur did not approach him, and the ark was roaming over the water, as it is written, “And lifted up the ark, so that it rose above the earth.”

203) They were struck for forty days, as it is written, “And the flood was forty days.” In the rest of the time up to the twelve months, they were blotted out from the world. Woe to those wicked for they will never be revived to be sentenced, as it is written, “And they were blotted out.” It is also written, “You have blotted out their name forever and ever.” They will not even rise to be sentenced, meaning they will not even be among those who will rise for everlasting abhorrence.

(înapoi la pagina ZOHAR CUPRINS / Noah – click)

(înapoi la pagina ZOHAR CUPRINS / Noah – click)

179) “Who leads the arm of His glory by Moses’ right.” “The arm of His glory” is Abraham’s merit, Hesed, who is at Moses’ right, the Tifferet of Moses. That is, Moses is Tifferet, and Hesed is at Moses’ right. The arm is the right arm, of Moses’ glory. This is why it is written, “Who divides water before them to make for Himself an everlasting name,” since Abraham’s merit is Hesed; he divides water, and it is all in order to make Himself an everlasting name.

180) What is the difference between Moses and the rest of the people in the world? When the Creator said to Moses, “And now leave Me, and My wrath will be against them and I will consume them, and I will make of you a great nation.” Promptly, Moses said, “Would I leave the judgment of Israel for my own good without asking for mercy on them? Now all the people of the world will say that I have killed Israel as Noah did.”

181) Because the Creator said that He would save him in the ark, and because He told him that he and his sons would be saved, he did not ask for mercy on the world and they were lost. This is why the water of the flood is named after him, as it is written, “For this is as the waters of Noah to Me.”

182) Moses said, “Now the people of the world will say that I have killed them because He said to me, ‘And I will make of you a great nation.’” I would prefer to die now and that Israel would not be consumed.” Promptly, “And Moses besought the Lord his God.” He asked for mercy on them and Rachamim awakened on the world.

183) When he initially asked for mercy on them he said, “Lord, why does Your wrath burn against Your people?” How did Moses say the word, “why,” since they were committing idol-worship, as it is written, “They have made for themselves a molten calf, and have bowed before it saying, ‘These are your gods, O Israel’”? And Moses said, “Why.” However, one who appeases one’s friend for a friend who sinned against him does not need to perform the same grave sin. Instead, he should slight the sin before him, and then heighten the sin before the other sinner.

This is why Moses said to the Creator, “Lord, why does Your wrath burn against Your people?” He was slighting the sin. Subsequently, he turned to Israel and heightened the sin, as it is written, “You have sinned a grave sin.”

184) He would not leave the Creator until he gave himself to be put to death over Israel, as it is written, “And now, will You forgive their sin? And if not, do blot me out of Your book, which You have written.” And the Creator forgave them, as it is written, “And the Lord repented of the evil which He said He would do unto His people.” And Noah did not do so, but sought to be saved and left the whole world.

185) Whenever the Din is on the world, the holy spirit says, “Woe that there is none other like Moses, as it is written, ‘And he remembered the days of old, Moses, his people, who lifts up from the sea the shepherds of His flock.’” It is written, “And the Lord said to Moses, ‘Why are you crying out to Me?’” Because he raised them from the sea with prayer, and because he placed himself in prayer over Israel at sea, it is called after him, “Who lifts up from the sea,” that he raised them from the sea.

186) “Where is the one who places within him the spirit of His holiness?” It is Moses, who instilled the Shechina inside of Israel, and leads them through the deeps when the water divided and they walked inside the deeps on dry land, when the water froze. This is because he gave himself to Israel; hence all that is named after him.

187) Although Noah was righteous, he was not worthy of the Creator protecting the world for him. Moses did not attribute anything to his own merit, but to the merit of the first fathers. But Noah had no one to whom to attribute his merit like Moses.

188) And yet, because the Creator said to him, “I have established My covenant with you,” he should have asked for mercy on them. That sacrificed he sacrificed after the flood, he should have sacrificed before, perhaps he would pacify the anger from the world.

189) What could Noah do, since the wicked of the world were angering the Creator? Would he make an offering for them? Indeed, Noah feared for himself, that death would reach him among the wicked of the world, because he saw their evil deeds all day, and how they were angering the Creator all day long.

190) Whenever the wicked proliferate in the world, the righteous who is among them is punished first, as it is written, “And from My Temple you will begin.” Do not pronounce it “from My Temple,” but “from My holy ones” [same letters in Hebrew]. Accordingly, how did the Creator save Noah among all those wicked? Indeed, He saved him so he would produce generations in the world, for he was properly righteous, and was worthy of producing corrected generations.

191) Moreover, he warned them each day but they would not heed him. In his soul he kept the verse, “And you, if you have warned the wicked … but you saved your soul.” Thus, anyone who warns the wicked—even if he does not heed him—saves himself, and that wicked is caught by his sin. And how much must he warn him? Until he strikes him.

192) Why did the Creator see fit to consume all the animals of the field and all the birds in the sky along with the wicked? If people sinned, what was the sin of beasts, fowl, and the rest of the creations? It is written, “For all flesh had corrupted their way upon the earth”; they were all corrupting their ways, leaving their kinds and clinging to another kind.

193) These wicked of the world caused all the creations to cling to that which was not their kind. They were seeking to deny the work of creation, meaning to mingle species with one another and deny their form. They caused all creations to corrupt their ways as they have corrupted. The Creator said, “You want to deny the work of My hand, I will complement your will; I will return the world to water, as the world was in the beginning, water in water, as it is written, “and I will blot out from the face of the land every living thing that I have made.” Henceforth, I will make other creations in the world, properly.

(înapoi la pagina ZOHAR CUPRINS / Noah – click)

(înapoi la pagina ZOHAR CUPRINS / Noah – click)

174) At that time, when the wicked perish from the world, the Creator looks at the world and does not see who will protect them. But Noah, who had to protect his generation at the time of the flood and produce offspring for the world, why did he not protect them? This is why it is written, “For you I have seen as righteous before Me in this generation.” “In this generation,” for in another generation he would not have been righteous, which is why his merit was insufficient to protect the generation of the flood.

175) “In this generation” is to praise him, for he was in that sinful generation. And in all of that, he was a righteous and wholehearted man. Certainly, not only in his generation, but even in the generation of Moses he would have been righteous.

But he could not protect the world because no ten righteous were found in the world, as with the upheaval in Sodom, as it is written, “Suppose ten are found there?” But they were not found there, which is why they were ruined. Here, too, no ten were found except for Noah, his three sons, and their females, who were not ten. This is why they could not protect the generation.

176) When the world is filled with people’s iniquities and the Din comes out, woe to that righteous who is in the world, for he is punished first for the iniquities of the wicked. So how was Noah saved from the flood and was not punished for the iniquities of the generation? The Creator wished to bring out of him generations to the world; this is why he was saved. Also, the Din could not govern him because he was covered and hid in the ark, and was out of sight.

177) It is written, “Seek justice; seek humbleness; perhaps you will be hidden in the day of the anger of the Lord.” Noah sought justice. He went into the ark and hid in the day of the anger of the Lord. This is why the Din could not rule or slander him.

178) It implies here to the upper holy ones, to learn and to know the meaning of the high and holy letters. The inversion of the order of the twenty-two letters is to blot out those wicked. This is why it is written, “And they will be blotted out from the earth,” and it is written, “Come you and all your household into the ark.”

There are two orders in the twenty-two letters: 1) a direct order, Aleph–Bet Gimel–Dalet Hey–Vav, etc., indicating Rachamim. 2) A reverse order Tav–Shin–Reish–Kof Tzadi–Peh–Ayin–Samech, etc., indicating Din.

A house and an ark comprise the same letters [in Hebrew], according to the wording of The Zohar: an ark is written in full, with the letter Yod. But “house” is in the direct order, Bet–Yod–Tav, and “ark” is in the reverse order, Tav–Yod–Bet, indicating Din. The suffix of the Hey is passive and is not required [in the word Teivah (ark)]. It is written, “Come you and all your household into the ark.” We can deduce from that that Midat ha Rachamim, implied in “house,” should enter and hide in Midat ha Din, implied in “ark,” so that anything that the ark does not contain is blotted out from the earth.

(înapoi la pagina ZOHAR CUPRINS / Noah – click)

(înapoi la pagina ZOHAR CUPRINS / Noah – click)

168) “For David, a psalm: The earth is the Lord’s, and all that fills it; the world, and its dwellers.” “For David, a psalm” indicates that he was citing poetry, and afterward the spirit of holiness was on him. If it is written, “A psalm for David,” it indicates that first, the spirit of holiness was on him, and then he cited the poetry.

169) “The earth is the Lord’s, and all that fills it.” This verse was said about the land of Israel, the land of holiness. “All that fills it” is the Shechina, as it is written, “For the glory of the Lord filled the house of the Lord,” and as it is written, “and the glory of the Lord filled the tabernacle.” It is written about the Shechina, which is filled by everything, filled by the sun. The moon, the Shechina, is complete with all the righteous, filled with the abundance of above. “The world, and its dwellers” is written about the rest of the lands, outside the land of Israel.

170) “The earth is the Lord’s, and all that fills it,” the high and holy earth, the Nukva, which the Creator desires. “All that fills it” is the souls of the righteous, with which the Nukva is filled, through a pillar, Yesod de ZA, on which the world stands. That is, all that there is in the world, in the Nukva, is received from Yesod de ZA. This is why it is considered that the world is standing on it.

171) It stands on a pillar, as it is written, “For He has founded it upon the seas,” relating to the Creator.

172) “He has founded it upon the seas, and established it upon the rivers.” These are seven pillars, seven Sefirot HGT NHYM de ZA, on which the Nukva stands. They fill her and she is filled by them. She is filled by them when the righteous proliferate in the world. At that time that earth, Nukva, bears fruit and is filled by all.

173) When the wicked proliferate in the world, it is written, “The water have ended in the sea, and the river will be drained dry.” “The water has ended in the sea” is the holy land, the Nukva, who has been given the high potion, and now the water has run out and is gone. “And the river will be drained dry” is that pillar on which she stands, Yesod, which has now been drained dry, as it is written, “The righteous perishes,” which is Yesod, called “righteous.”

(înapoi la pagina ZOHAR CUPRINS / Noah – click)

(înapoi la pagina ZOHAR CUPRINS / Noah – click)

164) “And the Lord said to Noah, ‘Come you and all your household into the ark.’” In all the writings here it is said, God. In this verse the name HaVaYaH [Lord] is written, the upper name of Rachamim. However, it is not customary that a woman should invite a guest unless with her husband’s permission.

165) Here, too, Noah wished to enter the ark, Malchut, to connect with it. But he felt it was improper before the ark’s husband permits him to enter, as it is written, “Come you and all your household into the ark.” This is why it is written in the verse, HaVaYaH [the Lord], who is the ark’s husband.

HaVaYaH is ZA and the ark is Malchut. At that time Noah entered and connected to the ark, since a guest has no permission to enter the house unless with the husband’s, landlord’s permission. Afterward it is written, “And Noah and his sons and his wife and his sons’ wives with him came into the ark.”

166) It is written, “For you I have seen as righteous before Me in this generation.” Thus, a person should not welcome a guest into his house if he suspects that he is wicked, unless he regards him as righteous and does not suspect him whatsoever. It is written, “Come you and all your household into the ark,” because “you I have seen as righteous before Me in this generation.”

167) If he gives permission only to the guest, and not to all those who come with the guest, he should not let them into the house, as it is written, “Come you and all your household into the ark,” where everyone were given permission to enter. That verse teaches us proper conducts.

(înapoi la pagina ZOHAR CUPRINS / Noah – click)

(înapoi la pagina ZOHAR CUPRINS / Noah – click)

157) In the days of Elijah, all of Israel left the Creator. They left their holy covenant. When Elijah came and saw that the children of Israel had left the holy covenant, and the covenant had been lifted from them, he came to restore that thing, to correct the Yesod and make it worthy of mating with the Malchut. This is considered the healing of the altar, Malchut.

158) When he brought the matter closer to its place, correcting the Yesod and bringing it to Malchut, everything was healed, as it is written, “And he healed the ruined altar of the Lord.” This is the covenant that had been left from the world.

Malchut is called “the altar of the Creator.” She was ruined because the children of Israel had left the covenant. It is written, “And Elijah took twelve stones, as the number of the tribes of the sons of Jacob.” This is the correction of the ruin and the healing of the altar of the Creator, since the flaw of the covenant ruins the structure of Malchut. It is so because her upper nine are ruined and fall into the Klipot, while the correction of the covenant rebuilds her in ten Sefirot, which are divided into twelve—twelve stones—in illumination of Hochma.

159) It is written, “unto whom the word of the Lord came, saying, ‘Israel shall be your name?’” What is the reason that the name Israel is mentioned here in regard to the altar? Indeed, the correction is to raise Malchut to AVI and restore the holy covenant to its place, where Yesod de ZA mates again with Malchut, and there is no Zivug for ZON unless they have risen to the place of AVI, as it is written, “For the children of Israel have forsaken Your covenant.” This is why it is written, “ruined Your altars,” Malchut, which is rebuilt in the correction of the covenant.

160) As long as Israel keep the holy covenant, they keep the existence above and below. When they leave that covenant, there is no existence above or below, as it is written, “If My covenant is not day and night, I have not appointed the ordinances of heaven and earth.” This is also why it is written, “And he healed the ruined altar of the Lord.” But is this regarded as healing? It is, for he is keeping the covenant, Yesod, to that place on which faith, Malchut, depends.

161) When Pinhas was jealous of the act of Zimri, he corrected that covenant in its place. This is why it is written, “I give to him My covenant of peace.” But is the peace for Pinhas? And what was the dispute that Pinhas had with that covenant? Here, in the word “peace,” the matter connected to its place.

“I give him My covenant.” And what will I give to the covenant? Peace, meaning Zivug, for the covenant to connect in its place, Malchut. This is why it was said, “I give him My covenant of peace.” Peace is the place to connect with him, the Zivug with Malchut, called “peace.” It is so because what parts from it, from Yesod, due to the iniquities of Israel, meaning Malchut—who parted from Yesod—has been reconnected by Pinhas. And since he corrected the matter in its place, henceforth he and his descendants after him had a covenant of everlasting priesthood for his being jealous for his God and for atoning for the children of Israel.

162) There is nothing in the world for which the Creator is jealous such as the iniquity of the covenant, as it is written, “a sword that shall execute the vengeance of the covenant.” The iniquity of the generation of the flood was not completed because they sinned in ruining their ways on the earth. And although they were violent toward each other, as it is written, “And the earth was corrupt before God, and the earth was filled with violence,” and it is written, “For the earth is filled with violence through them; and, behold, I will destroy them.” This indicates an eye for an eye, “I will destroy them” for the sin of corrupting semen. Thus, their sentence was sealed only over the flaw of the covenant.

163) “For the earth is filled with violence through them.” Some say that for this iniquity, that their cup was filled only by the iniquity of violence, that they were violent toward each other, since by that they were bad to heaven and to people. Several appointees above have been appointed over the voices of accusers of their friends before heaven for what they did to them. It is written about that iniquity, “For the earth is filled with violence through them,” that each one accused his friend before heaven. This is why it is written about them, “And I will destroy them with the earth.”

(înapoi la pagina ZOHAR CUPRINS / Noah – click)

(înapoi la pagina ZOHAR CUPRINS / Noah – click)

153) “And I will establish My covenant with you.” This seems to mean that the keeping of the covenant of above is as the keeping of the covenant of below. A covenant is Yesod. Keeping the covenant is Zivug ZON. “And I will establish My covenant” applies to Zivug ZON. “With you” means by your connecting in the ark, since Noah and the ark are Yesod and Malchut of below, and the Zivug of Yesod and Malchut of above, ZON, depends on them.

When there are righteous in the world, the world exists above and below. The Nukva is called “the world above,” and keeping means Zivug. When there are righteous in the lower world that cause the Zivug of ZON above, the Nukva exists through them, as it is written, “And I will establish My covenant with you.”

154) The awakening of the male to the female is when he is jealous for her. When there is a righteous in the world, the Shechina does not depart from him, and her passion is for him. Then the upper passion for her awakens with love, as the passion of a male for a female when he is jealous for her, as it is written, “And I will establish My covenant with you,” that the passion has awakened in me because of you, as it is written, “And I will establish My covenant, Isaac,” which is because of Isaac, as with Noah.

Everything, whether corrections or corruptions, is extended to the world through the Nukva, as it is written, “And His kingship rules over all.” When her bestowal is corrected, she extends from Zivug ZON. When her bestowal is corrupted, she extends from Zivug de Tuma’a, called “another god,” which clings to Nukva de ZA and draws to it the abundance of Kedusha, turning her into Tuma’a and corruptions. This is the envy that ZA is jealous for the Nukva, that another god might cling to her.

When there is a righteous in the world, because of the great desire of the Nukva to bestow upon the righteous, she moves away from the other god and the love of ZA intensifies tremendously to mate with the Shechina, to bestow upon the righteous, as the love of a man for his wife intensifies when he is jealous for her and is afraid she will hide with another. Similarly, ZA feared that she would cling to bestow upon another god.

155) It is written, “And I will establish My covenant with you,” that You will be My covenant in the world. Subsequently, it is written, “And you will come into the ark,” for were he not righteous, he would not have entered the ark because only a righteous man can connect to the ark. This is why it is written, “And you will come into the ark,” after it is written, “And I will establish My covenant with you.”

156) As long as people keep to this covenant, there is not a people or a language in the world that can harm them. Noah kept this covenant and guarded it; this is why the Creator guarded him. But all of his contemporaries did not keep the covenant, which is why the Creator removed them from the world. They were eradicated from the world in the very same manner in which they sinned that sin.

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