(înapoi la pagina ZOHAR CUPRINS / Noah – click)
273) “This stone, which I have set up as a pillar will be the house of God.” The stone is a foundation stone, from which the world was planted and on which the Temple was built.
274) But the foundation stone was even before the world was created, and the world was planted from it. “This stone, which I have set up as a pillar,” how can it mean that Jacob has now set it up as a pillar if until now it was not corrected? It is written, “And [Jacob] took the stone that he had put under his head.” Thus, the foundation stone was corrected even before the world was created. Moreover, Jacob was in Beit-El, and the foundation stone was in Jerusalem, since it is standing at the place of the Temple, which is in Jerusalem.
275) It is written, “Prepare to meet your God, O Israel,” and it is written, “Be silent and listen, O Israel,” for words of Torah require intention and must be corrected in both body and will.
276) Words of Torah require the correction of the body and heart. Were it not for that, he would be laying in his bed contemplating the matters in his heart. But even one who sits and engages in Torah, the Shechina connects with him. If the Shechina were here, would he be laying in his bed? Moreover, words of Torah require cleanness, and the mind of one who lays in one’s bed is not clean.
277) Also, anyone who rises to engage in Torah from midnight onward, when the north wind awakens, at that time the Creator comes in to play with the righteous in the Garden of Eden, and He is with all the righteous in the garden, and all are listening to these words coming out of His mouth. If the Creator and all the righteous were refined to hear words of Torah at that time, would he be laying in his bed?
278) How could the foundation stone be before the world was created, and that the world was planted from it? It means that Jacob has now placed it. It is also written, “And [Jacob] took the stone that he had put under his head.”
279) Jacob was in Beit-El, and that stone was in Jerusalem. He folded under him the whole of the land of Israel and that stone was under him, although he was in Beit-El. But it is written, “that he had put,” and it is written, “This stone, which I have set up as a pillar will be the house of God.” This means that he has now corrected it, and how is a foundation stone corrected ahead of the world?
280) It is written, “In righteousness I shall behold Your face; I shall be satisfied when I awake with Your likeness.” The fondness and Dvekut [adhesion] of King David were in that foundation stone, Malchut, called “foundation stone” and called “righteousness” [or “justice”]. He said about it, “The stone which the builders loathed has become the corner stone.” When he wanted to look in the vision of the glory of his Master, he first took the stone into his hands, and then entered.
281) It is so because anyone who wishes to be seen before his Master enters only in that stone, as it is written, “By this will Aaron come into the holiness.” Malchut is called “this.” And David praises himself and says, “I am in righteousness,” which is Malchut, “I shall behold Your face.” All that David engaged in was to be seen properly toward above, in that stone.
Mochin de Hochma are called Eynaim [eyes], as well as “seeing” [or “vision”]. These Mochin do not illuminate in any degree past Hochma de AA that was concealed, except in Malchut, Nukva de ZA, which is called “foundation stone.” And the Mochin of vision are only in her.
282) Abraham established the morning prayer corresponding to Hesed de ZA, and announced the essence of the Master in the world. He corrected that time in its corrections as it should be, meaning corrected the quality of Hesed that rules in the morning.
Isaac established the afternoon prayer corresponding to Gevura de ZA, and announced in the world that there is a Din [judgment] and there is Dayan [a judge] who can save the world and judge the world, who corrected the quality of Gevura.
283) Jacob established the evening prayer corresponding to Malchut, Nukva de ZA. And because he established this prayer, which Adam did not previously establish properly, he praised himself and said, “This stone,” Malchut, “which I have set up as a pillar,” which he established, for until then none other had established it like him.
284) This is why it is written, “And [Jacob] took the stone that he had put under his head, and set it up as a pillar.” A pillar means that there was a fall in Malchut and he raised her. “And set it up for a pillar, and poured oil on its top,” since it was up to Jacob to correct it more than on all the people of the world, for Jacob is a Merkava for Tifferet. He is her husband, and on him depend the corrections of Malchut, his Nukva.
286) Solomon sat on the throne of his father, David, and greatly corrected his kingship. The praise of Solomon is that he corrected the foundation stone and placed on it the Holy of Holies, correcting the Malchut and extending for it Mochin de GAR, which are regarded as the Holy of Holies.
287) It is written, “And I will see it to remember the everlasting covenant,” since the Creator’s passion is always for Malchut. One who is not seen in her, who does not receive from her Mochin of seeing, Hochma, does not enter before his Master, since these Mochin extend only from her. This is why it is written, “And I will see it to remember the everlasting covenant,” for seeing is only in her.
288) What is “And I will see it”? To which Behina in her does the seeing refer? Is it for the Din in her, which causes all the Mochin in the Masach de Hirik, or for the Miftacha in her, in which the actual Mochin is received? Seeing concerns the letter Tav in Malchut, the Din in her, as it is written, “And set a mark upon the foreheads of the people.” This Tav saved the people for it was seen in their foreheads because it caused the disclosure of the Mochin.
And some say that seeing revolves around the Reshimo of the holy sign that is in the flesh, in her Hitkalelut in Ateret Yesod, Miftacha, in which the Mochin are received, as it extends to her the Kelim de Ima and the Mochin de Ima.
289) It is certainly all in the words, “see it,” both the Tav in it, and the Atarah [Keter/crown]. But that bow is seen in the upper world, Bina, and stands only in the Atarah in her, which equates her to Bina, and she receives the Mochin and the Kelim from her. When Israel come out of the exile, that bow will be decorated in its colors as a bride adorns herself for her husband. That is, the three colors—white, red, and green—the Mochin in her, will be illuminating strongly.
290) Do not await the arrival of the Messiah until that bow is seen in the world, decorating itself with illuminating colors, and shining for the world. Then you can expect the Messiah.
291) From where do we know that? It is written, “And I will see it to remember the everlasting covenant.” Now, at the time of the exile, when the bow is seen in dark colors, it is seen only to remember that a flood will not come to the world. But when the Messiah comes it will be seen in bright colors, decorated in its corrections as a bride adorns herself for her husband. Then the verse, “to remember the everlasting covenant,” will come true, and the Creator will remember that that covenant is in exile, and He will raise her from the dust.
It is written, “And sought the Lord their God, and David their king.” “David their king” implies Malchut, the bow. It is written, “And they shall serve the Lord their God, and David their king, whom I will raise up for them.” That is, “I shall raise up from the dust,” as it is written, “I shall raise the fallen tabernacle of David.” This is why at that time it was said, “And I will see it to remember the everlasting covenant,” and to raise her from the dust.
292) This is why the redemption of Israel and the memory of Malchut are mentioned in the Torah, as it is written, “remember the everlasting covenant,” which indicates the redemption of Israel and the correction of Malchut. At the time of redemption, it is written, “As I have sworn that the waters of Noah should no more go over the earth, so have I sworn that I would not be angry with you, nor rebuke you.” He swore upon seeing the bow that He would no longer bring a flood upon the earth, which is also at the time of the exile. Likewise, at the time of redemption, when the bow illuminates in bright colors, the Creator will say, “I have sworn that I would not be angry with you, nor rebuke you,” for then David’s fallen tabernacle will rise and the verse, “to remember the everlasting covenant” will come true.
(înapoi la pagina ZOHAR CUPRINS / Noah – click)