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332) It is a Mitzva [commandment] to build the Temple below like the Temple above, as it is written, “The place that You have made for Your dwelling, O Lord.” This is so because the Temple must be built below, and to pray a prayer within it everyday, to serve the Creator, since prayer is called “Work” [service].
333) And that house of assembly should be built with great beauty and be corrected with all the corrections, since the house of assembly below corresponds to the house of assembly above.
334) The Temple below corresponds to the Temple above, standing opposite each other. And all the corrections, the works, the Kelim, and the servants on that Temple are as it is above. The tabernacle that Moses made in the desert was completely as it is above.
335) The Temple that King Solomon built is a house of rest. It is like the upper one in all the corrections in it, being a house of rest and inheritance in the highest correction. Similarly, the house of assembly should be with all the corrections of beauty as the upper one, to be a house of prayer, and to correct corrections in prayer.
336) That Temple must have windows, as it is written, “And open windows,” such as above. It is written about that, “He looks in through the windows, he peers through the lattice.” And should you say that one should pray even in the field, because there is wind there, it is not so, for we need a house, and there is none. There should be a house below like the house above, Malchut, to bring down the upper tenant, Divinity, into the lower tenant, people.
337) That prayer and that wind [also Ruach] must rise and come out of the strait directly against Jerusalem. It is written about that, “Out of my straits I called upon the Lord.” A narrow place is required, in a strait, and to send that wind within it so it does not drift to the right or to the left. And in the field, the voice cannot send it in this way. It is like the voice of a Shofar [ram’s horn]—pushed outside directly through a narrow place, goes and pierces firmaments, and rises up to evoke the wind above.
338) But it is written, “And Isaac went out to meditate in the field.” Thus, there is prayer in the field. But there was one thing in him that was not in the whole world: he was one of the patriarchs. Moreover, this verse does not come to permit praying in the field, since in another field he certainly would not have prayed.
339) Happy are those who are rewarded with citing poems in this world, and are rewarded with citing it in the next world. This poem is built in twenty-two engraved holy letters and in ten utterances, and all is written in the holy Name, and all is the wholeness of the holy Name.
340) When Israel stood by the sea citing poems, the Creator with all His Merkavot [assemblies/chariots] and His armies appeared to them, so they would know their King, who worked all those miracles and mighty deeds for them, so that each would know and observe what the rest of the prophets in the world did not know and observe.
341) If they did not know and did not attain higher wisdom than this citing, how did they all say the same words, not deviating from one another? Rather, what one said, the other said, too, and did not substitute one word for another, but all were said the same, and the spirit of holiness was in each and everyone’s mouth, and all the words were said as though they came out from the same mouth. Indeed, they were all looking in sublime wisdom and knew sublime things, and the spirit of holiness was in each and everyone’s mouth.
342) Even those in their mother’s abdomens were all citing as one, and they all saw what Prophet Ezekiel did not see. Moreover, they were all looking as if they saw eye to eye. And when the matter was over, they were all enjoying themselves and wished to look and to observe, and did not wish to leave there because of all the craving.
343) At that time, Moses said to the Creator, “For all their desires to look at You, Your sons have no wish to move from the sea.” What did the Creator do? He concealed His glory outside, in the desert, and there He appeared and disappeared. And Moses said to Israel, “Several times have I told you to leave there but you did not wish to, until I showed you the brilliance of the glory of the Creator in the desert,” and they promptly craved it.
344) Yet, they did not go until Moses held them and showed them the brightness of the glory of the Creator in the desert. Then, because of all the longing and the desire to observe, Moses drove them off, as it is written, “And Moses led Israel onward from the Red Sea, and they went out into the desert of Shur.” It is a desert, for there they wished to observe the brightness of the glory of the holy King, and this is why it is called, “the desert of Shur,” which means looking there [Shuru means “look” in Hebrew].
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