The Tabernacle and the Temple

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414) In the beginning, in the tabernacle that Moses made, he established it in the upper degree that he stood in—the degree of ZA. In the Temple that Solomon made, he established it in the river that comes out of Eden, which is domestic peace, Yesod, and is the contentment of the house, Malchut. Hence, in the tabernacle there is proximity of fondness in the Guf [body], Tifferet, Moses’ degree, in which there is proximity of fondness and not of rest. This is why the tabernacle would be taken along on journeys. When Solomon came and established the Temple, it was established in the fondness of rest. This is why it is written about Solomon, “He will be a man of rest.”

Moses established the tabernacle in VAKHGT NHY of lights and HBD HGT de Kelim. This is why it is considered that the correction is from ZA, from his Tifferet, and not from his Yesod, since Malchut, the tabernacle, lacks NHY de Kelim. This is why the tabernacle was taken on journeys, like the animals and the Ophanim of ZA. But in Solomon’s days, the NHY de Kelim de Malchut were already corrected, hence she received from Yesod de ZA, from the river that comes out of Eden, and then her own essence was revealed—that her animals and Ophanim are at rest.

415) This is why Moses erected in the degree of Tifferet, and Solomon erected in the degree of Yesod. And the form of one is in the other—the form of Tifferet in Yesod, as it is written, “These are the generations of Jacob Joseph,” for the form of Jacob, Tifferet, is similar to the form of Joseph, Yesod.

416) The beginning that Moses began to correct in the place of Kedusha is that he established the rising of the point that stands in the middle, Malchut, which was dark and sunken in its place, unseen, and does not illuminate at all. First, he established that point which sunk in its place, and then corrected all the others, which are the structure of that point.

417) Had that point, Malchut, not been corrected first, all that expanded from her would have been unable to be corrected. And once that point had been established and illuminated, the rest of the corrections were corrected, and it settled in its place. This is why it is first written, “And Moses established the tabernacle,” which is the point that was dark and sunken in its place, and then, “And placed its bases,” which are the bases from here and from here, from all the sides of the tabernacle. They added up to 100, and all were divided to their places to the sides of the tabernacle, as it is written, “One hundred bases for the hundred talents, a talent for a base.”

418) Rising is not written in regard to those bases, but “And placed,” because it is placing, on which to put the boards, since there are lower and higher one atop the other. This is why “placing” is written in regard to them.

419) When that point was established, the other side sank. However, it was not at all annihilated. But in the future, it will be obliterated from the world. And here this was erected, and that one sank—the Sitra Achra.

420) Then the side of Kedusha began to strengthen. And when those bases were placed, all the bases of the Sitra Achra sank and entered the hole of the great deep, for because the side of upper Kedusha rose, and its portion ascended, the other side sank and went into the hole of the deep, as when one rises, the other sinks.

421) And had Israel not sinned, the Sitra Achra would have been unable to rule the world. Afterwards they sinned, and also drew over them the Sitra Achra as before. Since that day, there has been no counsel against the Sitra Achra, except to give her a portion of everything—of the sacrifices, the oils, and the offerings. This is why the offering is burned in the fire entirely, to surrender that side and to raise the side of Kedusha. And because Moses established the place of Kedusha, the place of Tuma’a sank.

422) Moses erected the side of Kedusha. The other side, of Tuma’a, sank. He placed the bases on the side of Kedusha, and the side of Tuma’a weakened. He placed the boards on the side of Kedusha, and the other side, of Tuma’a, surrendered. Afterwards, “And put in its bars.”

423) Afterwards it is written “established” again so that the beginning and the end will be in establishing. This is why he begins with establishing and ends with establishing, for establishing is required in both, in the beginning and in the end, since the establishing in the beginning is for the Sitra Achra to weaken. In the end, it is establishing to the side of Kedusha, to exist and to rise up, to be one connection as it should. This is so because each time the Kedusha governs and rises, the Tuma’a is lowered and descends.

Rising means GAR. There are two kinds of establishing for Malchut: 1) when she was in the two great lights; 2) after she diminished and was rebuilt from the Chazeh and below.

This is why it writes “established” twice: the first establishing is considered GAR de VAK, and the second establishing was not yet in the tabernacle in actual GAR, but VAK de GAR.

The first establishing—the establishing in the two great lights—came to weaken the Sitra Achra, for she could not exist in that state. It is establishing to the side of Kedusha, to exist and to rise up, which is the second establishing, when she was rebuilt in order to rise up to ZA and to cling to him, for then she can exist.

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