(înapoi la pagina ZOHAR CUPRINS / BESHALACH – click)
345) “And they went three days in the desert and found no water.” There is no water but the Torah. And who gave them the Torah here, since thus far the Torah has not been given to them?
346) They went out to the desert to look, and the Creator took the effulgence of the glory from there. They went to observe it but did not find it. The Creator is called “Torah,” hence there is no water but the Torah, and there is no Torah but the Creator.
347) While they were walking in the desert, another authority appeared over them, that of the rest of the nations. This is the one who governs the desert, and he met them there. Israel saw that he was not the brightness of the glory of their King, as it is written, “When they came to Marah, they could not drink the waters of Marah, for they were bitter” [Mar means “bitter” in Hebrew], and their souls were not perfumed as in the beginning. Moreover, he came to slander them.
348) It is written, “And he cried out to the Lord, and the Lord showed him a tree.” But there is no tree but the Torah, as it is written, “She is a tree of life to them that have a hold of her.” Also, there is no Torah but the Creator. And there is no tree but the Creator, as it is written, “For man is the tree of the field.” The tree of the field is surely a field of trees of holy apples. This field is Malchut, the tree of the field is ZA, her husband, and when the brightness of the glory of the King appeared on them, then “He threw it into the waters, and the waters became sweet.” “The waters became sweet” means that the slandering became advocacy.
Since “The Lord,” the Creator “Showed him a tree,” and the brightness of His glory returned upon them, then why did He also throw it into the water? After all, water is the Creator, too. It was written that the accuser became an advocate, since the Sitra Achra that was in the water slandered them, and has now become an advocate.
349) In the beginning, when Israel came into the covenant of the Creator, they did not come in properly, since they circumcised but they did not expose. Thus, the holy impression was not revealed. When they arrived here at Marah, it is written, “There He made for them a statute and regulation, and there He tested them.” This means that there Israel came into both holy parts, Malchut and Yesod, that they were rewarded with them through circumcision and exposure. In disclosure, when their impression was revealed, they were called “Statute and regulation.” This statute is Malchut and indicates the circumcision. This law is Yesod, implying to the Mochin that appear through the exposure, which is called “statute.” Because it is a law, the test is pertinent, as it is written, “For it is a statute for Israel.”
(înapoi la pagina ZOHAR CUPRINS / BESHALACH – click)