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134) “O You who hears prayer.” The one who hears the prayer is the Creator, ZA. And what is “prayer”? It should have said, “Hears prayers.” However, “a prayer” is the assembly of Israel, Malchut, as it is written, “But I am all prayer.” Malchut is called “I,” and it is called “prayer.” It is said about that, “Who hears prayer,” meaning Malchut. This is a prayer of the hand, of which it is written, “Upon thy hand” with a Hey at the end [of the word “hand,” unusual in Hebrew], which indicates Malchut.
135) “Unto You shall all flesh come.” When the body is afflicted by disease and sores, as it is written, “When the body has a boil on its skin… the plague in the skin of the flesh,” the raw flesh. This is why it is not written, “Unto You shall all spirit come,” but “All flesh come.” “Unto You,” as it is written, “Then he shall be brought unto the priest,” the Creator, as it is written, “But if the priest look on it,” which is the Creator. In one place it writes, “Aaron the priest,” and in another place, just “The priest,” without writing Aaron, and this is the Creator.
136) “When the plague of leprosy is in a man, then he shall be brought unto the priest,” which is the Creator, since every purity and holiness depends on the Creator. Hence, why is it said “Shall be brought”? It should have said, “Shall be raised,” since it is ascent when it is toward the Creator, not bringing. It is similar to the words, “Its poles shall be inserted into the rings,” meaning bringing one within the other. Here, too, “brought” means ushered into the Creator, who is called “Priest,” in order to purify him, and the thing was brought before him.
137) “The plague of leprosy.” A plague means harsh judgment that is present in the world. Leprosy means closing, as we learned that it is closing of the upper light, closing of the upper goodness, which does not descend unto the world. “Is in a man,” plainly man, referring to man above and Adam below. “Shall be brought unto the priest” is the priest below, who is corrected so as to open the closing, to light the candles, the Sefirot. Thus, blessings will be on his hands above and below, and that plague will be removed and gone, and the light of mercy shall be upon everyone. For this reason, “He shall be brought unto the priest.”
138) I see the people in the world who do not observe and do not know the glory of their Master. It is written about Israel, “I have set you apart from the peoples to be Mine,” and it is written, “Sanctify yourselves and be holy; for I am holy.” And if they part from the Creator, where is their sanctity? After all, it is their desire that turns away from Him.
The writing declares and says, “Do not be as the horse or as the mule which have no understanding.” Indeed, what is the difference between a human and a horse or a mule? Only their sanctity—to be whole and marked above all.
139) Hence, the coupling of people is at set times, to aim their desire to adhere to the Creator. And they already commented that at midnight, the Creator enters the Garden of Eden to entertain with the righteous, and the assembly of Israel, Malchut, praises the Creator. This is a good time to cling to them, to the Creator and His Divinity.
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