Let the Water … Be Gathered

479. “And God said, ‘Let the water … be gathered.’” The quality of flesh and blood is not as the quality of the Creator. The works of flesh and blood wear it out, but the Creator wears out His deeds.

480. It is written, “There is none as holy as the Creator for there is none but You.” What is “for there is none but You”? Rather, “wears You out,” that His deeds do not wear Him out.

481. It is written, “Go see the works of the Lord, who brings devastation upon the earth.” King David was alarmed about the deeds that the Creator does in this world and said, “Go see.” Should he not have said “Come see”?

482. However, David said, “All the dwellers of the earth who are in this world, go, go from the beginning of the world to its end and find the works of the Creator, whose works, as they are at the beginning of the world, so are His works at the end of the world. He brings residents into the world; if they merit, He settles them and their children, and their children’s children through the end of the world. If they do not merit, He destroys them from them and a place and a city will never be built, in order to show people that the place was the place of wicked ones, and the Creator cast judgment on it, as it is written, ‘who brings devastation upon the earth,’ who makes the place of the wicked desolation.”

483. “Go see the works of the Lord.” David saw the works of God, and did not say “the works of the Lord.” Rather, the work of creation was completed in the name God. When the Creator created the world, the water was receding. When He threw the earth down, He threw it between the waters, and it was hidden, and froze between the waters.

484. The Creator made a letter within a letter. The letter Aleph, since the way and nature of the world is that the water is light and the ground is heavy, and the heavy goes down, and light goes up. But the Creator, to show His signs and works to people, lowered, sank, and sent the water, which are light, downward, and the ground, which is heavy, He brought up, over the light, as it is written, “He spread out the earth upon the waters.” In other words, the water, which is light, is below, and the earth, which is heavy, is above.

485. The letter Bet: From between the waters, He showed and brought out the earth, as it is written, “And let the dry land appear.” It is not the conduct of the earth to rise dry from water, but rather moisture rises from water. When He raised the dry land from the water, He called its name Earth, as it is written, “And God called the dry land Earth.”

486. He called it by seven names: Eretz [Earth], Adamah [ground], Guy [valley], Neshiya [oblivion], Tziya [desert/wasteland], Arka [Aramaic for Eretz], and Tevel [world/universe]. The biggest of all is Tevel, as it is written, “And He will judge Tevel justly,” and as it is written, “who sets names in the earth,” seven names. The Creator created seven firmaments, and opposite them created seven lands. One land, the water actually brought out, and from it formed seven lands.

487. The foundation of everything was the water, since we find that the primary part of the work of creation was the water. In the beginning, the water was dispersed under the sky, until the Creator admonished it and inserted and collected it into one place, as it is written, “Let the waters under the sky be gathered into one place, and let the dry land appear.” Afterwards, it was dispersed as in the beginning, and He spread out the earth upon the waters, as it is written, “He spread out the earth upon the waters, for His mercy is everlasting.”

488. Why is there a need for Hesed [mercy] here? The Creator did a great mercy in His world when He placed the earth on the water, for had the earth not been on top, the world would have been erased at once.

489. If this were not so, people would not plant and plow and harvest. Now that the earth is on top, they plant and sow, and the earth persists in its force and persistence because of the moisture that is under the earth. Several rivers emerge from below, several springs, several ponds to fertilize the whole world and to grow everything. This is the mercy that the Creator did with His creations and with the whole world.

490. One day, Rabbi Shimon sat at the door of the gate of Lod, and Rabbi Yosi, Rabbi Hagai, and Rabbi Elazar his son were there. Rabbi Pinhas came and ask, “Why is this day different from other days, that you are silent and your mouth is not dripping the sweet honey of wisdom?”

491. He said to him, “I looked into my heart, into what Ezekiel said, ‘I heard the sound of their wings like the sound of many waters, like the voice of the Almighty.’ He weighed many waters and weighed the voice of the Almighty, comparing them to one another. This means that the voice of many waters is as the voice of the Almighty.”

492. This is the meaning of the Merkava [chariot/structure]: Four holy angels ride in their journey of the throne of the holy king. These are the angels who are called “the holy animals Michael, Gabriel, Uriel, Rephael.” They are honorable and higher than all the other angels except for Matat, minister of the faces.

493. Some say that Matat is among those four angels, but he is not so, since so it is found in King Solomon’s book.

494. When these four angels gather in an assembly in their journeys, the sound of their journeying is heard throughout the firmament as the sound of the many high angels, who are called “a thousand thousands” and “a myriad myriads.” As that voice of Matat, who serves the High King, and the gathering they gather, it is when He comes to bestow upon them mercy and honor of their king.

“As the voice of many waters” means many angels. “As the voice of the Almighty” means angel Matat, who is named after his Master, the Almighty. “I heard the sound of their wings,” of the four angels, who are the Merkava of Malchut, and are also called “animals.”

495. Rabbi Pinhas wept with excitement and said, “At the door of the depths, the sealed off treasures are opened,” meaning that Rabbi Shimon is like a key that opens any deep matter, and all the sealed off secrets that cannot be revealed. “You are like the angels that rise, and this is why you know their secret. Please, complete the verse.”

496. Rabbi Shimon said, “a sound of tumult like the sound of a camp.” When the angels praise the Creator, each word before Him is as the word of the praises of the camp of Israel who praise Him below. The sound of the tumult of the angels is as the sound of the camp of Israel.”

497. It is also written, “When they stood, they let down their wings,” meaning when they stopped praising, since when the camp of Israel does not praise the Creator below, the wings of angels are immediately let down above because the power of the holy group of angels is weakened and they do not have the strength to praise a complete praise before Him.

498. There is another verse that assists this, where it is written, “And there came a voice from above the firmament over their heads.” “And there came a voice” is the voice of Jacob. When praying profusely, where does it rise? Above the firmament that is over the heads of the animals, where the prayer of the righteous is placed.

499. When ceasing to sound their voice and pray and read in the Torah, it is written, “When they stood [stopped],” in their silence from the Torah and the prayer, the animals let down their wings.

500. “Let the water … be gathered,” like that line that craftsmen place in order to build a building so that nothing will come out of it to here and to here. Similarly, the Creator made a line for the water so it would not go beyond its banks to here and to here, as it is written, “And I said, ‘Thus far shall you come, and no further.’”

501. The Creator made a boundary for the sea. This is the sand that is around the sea, as it is written, “I placed the sand as the boundary for the sea.” When the waves see that sand, they retreat and do not come out beyond that line which the Creator gave them.

502. How much are water the main part of the world? The sky took its name from it, since Shamayim [sky] has the letters of Shin-Mayim [Hebrew: “of water”]. It is called water since the Creator added fire to the water and created the sky from it, meaning fire and water, since the sky was made of fire and water.

503. The sky was created from love before the Creator; thus, there is no fire in it, which is judgments.

The middle line that unites the right and the left is called sky. The right line is water; the left line is fire. Since the middle line unites and completes the two lines water and fire, it contains both of them in itself, and there are also water and fire in the middle line. This is why it is called Shamayim [sky], from the letters of Esh [fire] and Mayim [water]. But water is the right line and Hassadim, and this is the core of the sky, since the main governance in the sky is to the right line.

505. Anyone who wants to know and look into his heart from the wisdom of the upper King should first know what is water. One who wishes to know what is the freezing in His throne will look into the persistence of the matter that is written, “A covenant of salt is everlasting.” From these two, he will look into the holy wisdom of above.

When Malchut is in a state of posterior, she is adhered to the left line of Bina. At that time, when she receives Hochma without Hassadim, her lights are frozen, meaning they cannot shine. Afterwards, when she is established in ZA, the middle line, she can no longer receive Hochma from the left of Bina, but receives Hassadim from ZA. However, the freezing remains in her from the state of posterior, which is Hochma, and now it melts and dresses in Hassadim, and by this she is completed with Hochma and Hassadim.

The frozen lights are called “salt.” It is written, “On all your offerings, you shall offer salt,” in order to receive from there sparks of Hochma from the state of posterior, so it will be an offering complete with Hochma and Hassadim.

Anyone who wants to know, who wants to awaken Hochma in Malchut, should first know what is water, that it is Hassadim. Malchut is called “throne,” and when she was in posterior, her lights were frozen. One who wants to know what is the freezing in His throne should look into the persistence of the matter, for it is written, “a covenant of salt is everlasting,” since from the frozen lights, the correction of salt is established, which completes every thing.

From these two—from salt, which is the sparks of freezing that were made in the state of posterior, and from water, which is Hassadim—he should look at the holy Hochma of above. By the clothing of the frozen lights called “salt” in Hassadim, called “water,” the Hochma is revealed.

506. One who wants to know the meaning of the existence of this world, Malchut, who is called “this world,” should know the meaning of salt which was done from the servant who was appointed instead of his master. He should know what is salt, how it dissolves in water, and should look in wisdom.

In the state of posterior, the lights in Malchut are frozen. At that time, Matat serves her, and then he is the one who operates in the frozen lights in Malchut, which are salt. When the lights of Malchut are salt, the servant Matat operates. When Malchut returns to the state of Hassadim, water, the frozen lights freeze inside the water, Hassadim, and the two of them are completed together to shine in Hochma and in Hassadim.

He should know what is salt, how it dissolves in water, and should look in wisdom, meaning know the matter of clothing of Hochma in Hassadim, and how it is done in the second state of Malchut, when she has already returned to Hassadim, water, at which time the salt dissolves in the water and Hochma is revealed.

507. Those who make predictions in the stars, who place cups of water and salt, it is a matter of light and the candlelight, in order to look at Hochma.

Those who make predictions in the stars want to resemble the unification of the holiness. For this reason, they place cups of water and salt, whose unification awakens revealing of Hochma. This is the meaning of light, the light of Hassadim, called “water.” The candlelight, illuminations of fire, implied in the salt, is to look at Hochma, by which they awaken looking at Hochma.

508. And God said, ‘Let the water under the heaven be gathered into one place.’” It is written, “Mightier than the sound of many waters, mightier than the waves of the sea, the Lord on high is mighty!” “The sound of many waters”: When the Creator said to the waters to gather into one place, they were wandering here and here, and were being proud above.

509. At that time, the waters took the earth, which was tucked in them, and covered it. The Creator said to it, “Not so, but rather all of you gather into one place, and the dry land will appear.” This means that initially, the earth was among the waters, dry, without moisture, for it is written “the dry land,” with the “the,” meaning that beforehand, it was dry.

510. The waters were going, rising and falling, and making their sounds to the end of the sky. Finally, the Creator admonished them and put them into the depth, and there is the origin of the water. But until now, their sound has not been silenced. He called “seas,” and when they rise, there, in that place, their power breaks and they come down and do not go outside for fear of the might of the Creator, as it is written, “Mightier than the waves of the sea, the Lord on high is mighty!”

511. It is written, “Your testimonies are fully confirmed; holiness adorns Your house, O Lord, for all the days to come.” David said, “Master of the world, the testimony You have made in the work of creation is truth to testify to them each day. Anyone who testifies about the work of creation each day is guaranteed to be in the next world.”

512. And David said, “You who have made the whole world, and have made the waters, and the waters covered the world because of the profusion of them, and You made them gather in restriction all of them into one place, so may it please You that Your Shechina, who fills the whole world, You will restrict her in Your house, for it is more becoming that she will be there, as it is written, “Holiness adorns Your house,” and not for a short while, but “for all the days to come.”

513. “And God said, ‘Let the waters under the sky be gathered into one place, and let the dry land appear.’” It is written, “The righteous perishes, and no one takes it to heart; men of mercy are taken away, while no one understands that the righteous is taken away because of the evil.” When the Creator looks at the world and sees that people are not righteous, and many wicked ones flourish in the world, He executes judgment in the world. As the body does with the soul, so the Creator does with the generation.

514. The righteous are like the soul of the generation, and the wicked are like the body of the generation. When the Creator looks at the world, He takes the soul and the body remains, and the flesh rots. You find that He takes the soul, who are the righteous, and the body remains, namely the wicked.

515. “And God said, ‘Let the waters … be gathered.’” These are the righteous who are taken away to their everlasting home, which is a place that is dedicated to them, to their merit. When they are taken away to the next world, it is written, “And let the dry land appear,” which are the wicked, who are without action, who have no one to protect them and cover them, as it is written, “And when all the congregation saw that Aaron had perished,” do not pronounce it “saw” but rather “feared,” since there is no one to protect them.

516. Then there are others who say that as long as there are righteous in the generation, the quality of judgment cannot control them, as it is written, “He intended to destroy them, had not Moses, His chosen one, withstood the outburst, to soothe His wrath from destroying.” When the Creator wishes to execute judgment on the wicked, He removes the righteous from among them, and then executes judgment on the wicked.

517. This is similar to a king who had an orchard. One day, the king went into his garden and saw that it was all thorns and thistles. He said, “I want to clear them out from here.” He raised his eyes and saw good and handsome roses. He said, “For these roses, I will leave all the thistles.” When the roses emitted scent, he took and uprooted them from the garden.

Once he uprooted them, he said, “Now is the time to uproot the thistles from the garden and clear them out from here.” So is the Creator: As long as there are righteous in the generation, judgment is not executed on the wicked. Once the righteous have departed from among them, judgment is executed on the wicked.

519. “And God saw … that it was good.” If this were before the fact, it would be true and well. However, it is implied from the text that it was after the fact, implying that He did not know in advance the essence of the act and its correction and beauty, but rather when the act was finished. It is implied that He was examining it as it stood, and then He said, “it was good,” for it is written, “and God saw,” and then He said, “that it was good.”

520. That verse is a warning that when one learns in the act of creation the operation of each day, he should not ask about what is not commanded and say “Why is this act done this way, in this image, and that one in that image?” since God saw that it was good to do it; therefore, ask no further.

521. Also, it is in order to show them the right way, since the act is revealed and known to Him even before He acts. Nevertheless, He did not want to say “that it was good” before the completion of the work. Similarly, one should not praise a matter before it is completed, lest a flaw is found in it and it will turn out that he has lied and will be caught in his words.

522. Accordingly, in several places, the Creator warned man to beware of it. Although He did not need to, and everything is revealed before Him, but in order to warn man, He had to do so. It is written, “I will go down now and see whether they have done altogether according to the outcry against it that has come to Me.” Was it not revealed to Him that He had to know and search?

From here comes the warning to the courthouse that they must not rely on their own opinion but should know and search and inquire thoroughly into the matter, as it is written, “And you shall inquire, search out, and ask diligently,” and you have no permission to rely on your own opinion.

524. Everything that the Creator did, He did it by commanding it through a medium. He said to the earth, “Do this,” and it did as it was commanded and did not stray from it. He said to the water, “Do that,” and the water did the deed they were commanded and did not stray from it. It was likewise with the firmament, in the same manner.

525. When one of them did as it was commanded, the Creator would see that it operated in the same manner He had commanded it, and would praise it for that operation, as it is written, “And God saw that … was good,” meaning He saw in that act that it did it as it was commanded and would say “that it was good.” In other words, “it was good,” it acted as it was commanded. This is “And God saw that … was good.”

526. Thus, should it not have been written, “And God saw all that they had done, and behold, it was very good?” Why is it written “all that He had done,” implying that “it was good” does not pertain to the mediums but to His own actions?

527. It is written, “All that He had done,” in general, and it is not written “all that they had done.” This is so because “all that He had done” means that it concerns those mediums that He had done, and it is written about them, “and behold, it was very good,” since they carried out all that they had been commanded, and it was good. This is why it is written, “all that He had done.”

528. “And God saw all that He had done, and behold, it was good,” since they always stand in the same persistence and the same manner He had made them, and will never deviate from this path.

529. There are three whom the Creator named in the work of creation: the sky, the earth, and the water, as it is written, “And God called the firmament ‘sky.’” The earth, as it is written, “And God called the dry land ‘earth.’” The water, as it is written, “And to the bodies of water He called ‘seas.’” He called them names in order to do all His work in them, since all His work was done through these three.

530. What came out from these three, the sky, the earth, and the water, the Creator left for man to give them names. Everything that the sky and the earth emitted, Adam HaRishon gave them names, as it is written, “And the man gave names to all the beasts, the birds in the sky, and to every animal of the field.”

קבלה מדיה

קבלה מדיה

איזור אישיכדאי להיכנס כדי להוסיף לייק לסרטונים, לשמור תכנים ולהירשם למינויים.

שיעור הקבלה היומי10. čvn 2019(צהריים)חלק 1 זוהר לעם. זוהר חדש, שיר השירים, פסקה 583, ערב

חלק 1 זוהר לעם. זוהר חדש, שיר השירים, פסקה 583, ערב

זוהר לעם. זוהר חדש, שיר השירים, פסקה 583, ערב

טועןתיכף מגיע

קבלה מדיה© כל הזכויות שמורות 2003-2026 בני ברוך - קבלה לעם

איזור אישי
כדאי להיכנס כדי להוסיף לייק לסרטונים, לשמור תכנים ולהירשם למינויים.

שיעור הקבלה היומי10. čvn 2019(צהריים)
חלק 1 זוהר לעם. זוהר חדש, שיר השירים, פסקה 583, ערב

טוען
תיכף מגיע

קבלה מדיה
© כל הזכויות שמורות 2003-2026 בני ברוך - קבלה לעם