– SURSĂ DE TEXTE FUNDAMENTALE, CĂRŢI, CURSURI, LECŢII, ÎN LIMBA ROMÂNĂ –
Autor: arhiprofesor
Rene Guenon spunea candva ca numai prostii cred ca se pot initia singuri. Intotdeuna ai nevoie de un maestru. Dar cartea ramane o sursa de imbogatire a cunostintelor noastre fara de care nici maestrii nu-si pot desavarsi lucrarea. Biblioteca de arhitectura este pentru un arhitect tot atat de importanta cat experimentarea in concret a trairii fiecarui spatiu arhitectural.
(înapoi la pagina ZOHAR CUPRINS / BEHUKOTAI – click)
60) “A son honors his father, and a servant his master.” “A son honors his father,” as it is written, “Honor thy father and thy mother,” honor with food and drink and with everything. This is his duty in life. After he dies, if you say that he is exempt from honoring, it is not so. Even though he died, he is even more obliged to honor, as it is written, “Honor thy father” even after his death. And if that son takes the wrong path, he certainly dishonors his father, and certainly causes him disgrace. And if that son takes the right path and corrects his deeds, this certainly honors his father—honors him in this world, among people, and honors him in the next world, with the Creator. And the Creator has mercy on him and places him on His throne. Certainly, “A son honors his father.”
61) Like Rabbi Elazar, who honored his father in this world and in that world, now he increased the merit of Rabbi Shimon in both worlds, in this world and in the next world even more than during his life, for he has been rewarded with holy sons and holy races. Happy are the righteous who are rewarded with holy sons and holy races. It is said about them, “All who see them will recognize them for they are the offspring whom the Lord has blessed,” Amen.
(înapoi la pagina ZOHAR CUPRINS / BEHUKOTAI – click)
(înapoi la pagina ZOHAR CUPRINS / BEHUKOTAI – click)
57) “I will not reject them, neither will I abhor them, to destroy them utterly.” It should have said, “I will not strike them, neither will I kill them, to destroy them utterly.” But no, “I will not reject them, neither will I abhor them,” meaning anyone who hates another is loathsome before him and he is abhorred in abhorrence before him. But here, “I will not reject them, neither will I abhor them” because My beloved one is among them, meaning Divinity, for whom they are all My beloved. It writes, “To destroy them utterly” without the Vav [in Hebrew], indicating Divinity, who is called “a bride.” “To destroy them utterly” [UleChalotam] is like “for the bride” [UleCalatam (the same letters in Hebrew)], meaning it is for the bride that I did not reject them and did not abhor them, since she is My soul’s beloved, and My beloved is with them.
58) Like a man who loves a woman who lives in a tanners’ market whose smell is foul, if she did not live there, he would never walk in there. Since she is there, the tanners’ market seems like a perfume market to him, where all the finest fragrances in the world are found.
59) And even when they are in the land of their enemies, which is the foul-smelling market, “I will not reject them, neither will I abhor them.” Why? “To destroy them utterly,” meaning for their bride, Divinity, which I love, who is My soul’s beloved and is there. Hence, to me, it seems like the finest scents in the world because that bride is among them.
(înapoi la pagina ZOHAR CUPRINS / BEHUKOTAI – click)
(înapoi la pagina ZOHAR CUPRINS / BEHUKOTAI – click)
52) “These are the words of the covenant.” “The words of the covenant”? It should have said, “The words of the Creator.” And these curses in the law of the priests were said by the Creator, and the ones in Deuteronomy by Moses himself.
53) Both are the words of the covenant. Even though the words come from the Creator, they are the words of the covenant because good and evil depend on it. Good comes from the Tzadik [righteous], Yesod. Evil comes from Din, Tzedek [justice], Malchut, and Tzadik and Tzedek, Yesod and Malchut, are a covenant. Hence these words are the words of the covenant. And the covenant means Yesod and Malchut that are tied together. For this reason, “Remember and keep” are Tifferet and Malchut, which are tied together—“remember” during the day and “keep” during the night.
And they are together, as it is written, “And there was evening and there was morning, one day.” Thus, the covenant, meaning Yesod and Malchut together, means that ZA is not tied to Malchut but to Yesod. This is why it writes covenant, since these are certainly the words of the covenant. The admonition in the law of the priests and in Deuteronomy and wherever the covenant is mentioned is in this place.
54) So it is. And this is why the Sabbath, which is “Remember and keep,” Yesod and Malchut, is called “covenant,” as it is written, “And the sons of Israel shall observe the Sabbath, to observe the Sabbath throughout their generations, for a perpetual covenant,” and all is one thing. And this place, Yesod and Malchut together, is called “a covenant” in all the places.
55) “And I will give peace in the land.” Peace is Yesod, the peace of the land, peace at home and peace in the world. This is so because Malchut is called “earth,” it is called “home,” and it is called “world.” “And I also will chastise you seven.” Seven is Tzedek, Malchut from the side of Din. And this is a covenant, and for this reason, they are the words of the covenant. Peace is from Yesod and affliction is from Malchut, and both appear from Yesod and from Malchut when they are in a Zivug together, which is a covenant.
56) “Also, when they are in the land of their enemies.” “Also,” also is like saying, “And I also,” meaning ZA. “Also” includes the assembly of Israel, called “this,” Malchut, which never leaves them. “When they are in the land of their enemies” means when they are everything together, “I will not reject them, neither will I abhor them,” although I do not join them. “To break My covenant with them,” for if I do not redeem them then My covenant is divided, meaning the Zivug of Yesod and Malchut is cancelled. This is why it is written, “To break My covenant with them.”
(înapoi la pagina ZOHAR CUPRINS / BEHUKOTAI – click)
(înapoi la pagina ZOHAR CUPRINS / BEHUKOTAI – click)
51) “For your transgressions was your mother sent away.” The Creator said, “You caused it that Me and you will not dwell in the land. Thus, the queen leaves the palace with you; and thus, all is ruined; The palace of Me and you is destroyed. A palace is fit for a king only when he enters it with a queen, Malchut. And the king rejoices only when he enters the queen’s palace, and her sons are with her in the palace, and all rejoice together. Now that the son and the queen are gone, My palace is more ruined than everything. Thus, what shall I do? I am with you.” And now, even though Israel are in exile, the Creator is with them and does not leave them. And when Israel come out of exile the Creator will return with them, as it is written, “Then the Lord thy God will turn,” meaning the Creator will return.
(înapoi la pagina ZOHAR CUPRINS / BEHUKOTAI – click)
(înapoi la pagina ZOHAR CUPRINS / BEHUKOTAI – click)
42) “My son, do not reject the discipline of the Lord or loathe His reproof.” How beloved are Israel by the Creator. The Creator wishes to reprove them and to lead them in the straight path, as a father has mercy on his son. And out of his love for him his cane is always in his hand, to lead him in the straight path and so that he will not stray to the right or to the left, as it is written, “For whom the Lord loves He reproves, even as a father corrects the son in whom he delights.” And the one whom the Creator does not love and loathes, He removes His reproach from him, removes the scepter from him.
43) “I have loved you, says the Lord,” and out of His love, His cane is always in His hand to guide us. “But Esau I hated,” which is why I removed the cane from him, removed the reproof from him so I would not give him a part in Me, for My soul loathes him. But you I love, and this is why, “My son, do not reject the discipline of the Lord or loathe His reproof.” Do not loathe, as one who runs from thistles, for those kings that enslave Israel are as thorns in one’s body.
44) When justice, which is the Din side of Malchut, awakens in his Dinim, several spirits awaken on the right and on the left, and several scepters come out. Some are scepters of fire, some are scepters of ember, and some are scepters of flame. They all come out and awaken in the world, and strike people. Beneath them are other damaging appointees, forty appointees minus one. They roam, descend, strike, and ascend, and take permission and enter to puncture the great abyss, and they point and climb. And a scorching fire joins with them, and burning embers come out and roam, descend, and stand opposite people. This is why it is written, “then I will chastise you… more,” meaning I will give the litigants addition to their Din.
There are two types of Dinim in Malchut, from the two points, Man’ula [lock] and Miftacha [key]. First, the Dinim of Man’ula awaken in Malchut, which are Malchut de [of] TzimtzumAleph [first restriction] that is not mitigated in Bina, harsh Dinim. Subsequently, through Malchut’s ascent to Bina, the DinimdeMiftacha awaken and the Klipot that extend from the Dinim in Malchut rise after Malchut and cling to Bina. From here comes BinadeKlipa, called “Nukva of the great abyss.” They extend from the first, but they are damaging because they jump from Malchut’s place and sabotage Bina. And they are forty minus one, since by jumping to cling onto Bina, they lose the Malchut deMalchut, the Man’ula. Also, they contain four Sefirot of Klipot HBTM, in each of which are ten, but lacking Malchut deMalchut.
First, they roam and descend and are flawed by the Dinim below, the Man’ula, like the first Klipot. Then they rise to cling to Bina, and they take permission and take the strength for it from Malchut herself, who rose to Bina, who is the section of those Klipot that cling to Bina. This is so because the place of the Klipot that cling to Man’ula are called “Nukva of the small abyss,” where they paint themselves red like the Dinim from Bina. And they climb and rise to cling to Bina, to which a burning fire from Bina is added. Then they emerge from the Nukva of the great abyss like scorching ember from the Dinim of Bina, descending and judging people with those additional Dinim that they received from Malchut in the place of Bina. And besides clinging to the Malchut of the quality of Din, the Man’ula, I will give them additional grip to Bina, too.
45) “I will never again curse the ground on account of man.” “I will never again,” meaning I will not give addition to the litigants to destroy the world, but only add as much as the world can bear. It is written about that, “then I will [chastise you] more,” meaning add what the world can bear.
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