(înapoi la pagina ZOHAR CUPRINS / VAYECHI – click)
386) “And Hezekiah turned his face to the wall and prayed to the Lord.” One should pray only next to a wall and nothing should part between him and the wall. How does it differ? Regarding all the others who prayed, it does not write, “He turned his face to the wall.” It was enough to say, “And he prayed to the Lord.” One who prays a prayer, properly aims his mind even when he is not turning his face to the wall, as it is written about Moses, “And he prayed to the Lord.” It is written, “And Moses cried unto the Lord,” and it does not say, “And he turned his face.” But here, with Hezekiah, why does it say that he turned his face to the wall and then prayed to the Creator?
387) At the time, Hezekiah was unmarried; he did not have a wife and did not bear sons. It is written, “And Isaiah the prophet, the son of Amoz, came to him and said to him, ‘For you shall die and not live.’” “For you shall die” in this world, “And not live” in the next world because he did not bear sons.
388) Anyone who does not try to bear sons in this world does not persist in the next world and has no share in that world, and his soul is banished in the world and finds no rest anyplace in the world. This is the punishment that is written in the Torah, “They will die alone,” without children, since when one who is without a child goes to that world, he dies there. Thus, he dies in this world and in the next world. This is why it is written, “For you shall die and not live.”
389) Moreover, Divinity is not over him whatsoever. Then it is written, “And Hezekiah turned his face to the wall,” meaning he placed thoughts and directed himself to taking a wife, so that Divinity, called “a wall,” will be over him.
390) This is why it is written, “And he prayed to the Lord.” One who has a transgression in his hand, and who wishes to plead for mercy for himself, should aim his face and thoughts to correcting himself from that transgression, and then ask his prayer, as it is written, “Let us examine and probe our ways” first, and then, “Let us return.” Here, too, since Hezekiah knew his iniquity, it is written, “And Hezekiah turned his face to the wall,” meaning he turned his face to correct in Divinity, who is a wall, since there was the place where he sinned.
391) Because all the females in the world are in Divinity, one who has a female, Divinity is on him. And one who does not have one, she is not over him. This is why Hezekiah corrected himself into being corrected with her, and took it upon himself to marry a wife, and then, “And he prayed to the Lord.”
392) A wall is the Lord of all the land, Divinity, as it is written, “Behold, the ark of the covenant of the Lord of all the earth.” Thus, the ark of the covenant, Divinity, is the Lord of all the earth, which is a wall, and for this reason, “Hezekiah turned his face to the wall.”
393) It is written in a prayer, “Remember now, O Lord, I beseech You, how I have walked before You,” meaning that he kept the holy covenant and did not defile it, “In truth and with a whole heart, intending in all the meanings of faith that are included in the truth.
394) “And have done what is good in Your eyes,” attaching redemption to prayer. Yesod is called “redemption.” The Nukva is called “prayer.” He intended to make that unification properly, hence, “And Hezekiah wept bitterly.” There is no gate that stands before tears and does not open. When redemption is attached to prayer, the Nukva, the redeeming angel, is found in all the redemptions in the world.
(înapoi la pagina ZOHAR CUPRINS / VAYECHI – click)