Kabbalah

Zohar on Rosh Hashanah part III, Emor 206-223

206

בַּחֹדֶשׁ הַשְּׁבִיעִי בְּאֶחָד לַחֹדֶשׁ וְגוֹ’. פִּקּוּדָא דָּא, לִתְקוֹעַ שׁוֹפָר בְּרֹאשׁ הַשָּׁנָה, דְּהוּא יוֹמָא דְּדִינָא לְעָלְמָא, כְּמָה דְּאוֹקִימְנָא. וְהָא אוּקְמוּהָ דִּכְתִּיב, תִּקְעוּ בַחֹדֶשׁ שׁוֹפָר בַּכֶּסֶה לְיוֹם חַגֵּנוּ. וְהָא אִתְּמַר. דְּהַאי אִיהוּ יוֹמָא דְּסִיהֲרָא אִתְכַּסֵּי בֵּיהּ, וְקָאֵים עָלְמָא בִּידָנָא בְּגִין, דְּהַהוּא מְקַטְרְגָא, חָפֵי וְכַסֵּי וְאַנְעָל פִּתְחָא עַל מַלְכָּא, אֲתַר דְּדִינָא שַׁרְיָא, לְמִתְבַּע דִּינָא עַל עָלְמָא.

“In the seventh month, on the first day of the month” (Vayikra 23:24). This commandment is to blow the Shofar on Rosh Hashanah, which is Judgment day to the world as we explained. We explained the words, “Blow a Shofar at the new moon, at the full moon (or: ‘covering’) on our feast day” (Tehilim 81:4). We learned that this day is a day when the moon, MALCHUT, is covered and the world is under Judgment. For the prosecutor covers and hides and locks the entrance to the King, WHO IS ZEIR ANPIN, AND THE MOON IS a place where Judgment abides to demand justice from the world.

207

וְאִי תֵּימָא, אֵיךְ אִתְיְיהִיב לֵיהּ רְשׁוּ לְהַהוּא מְקַטְרְגָא לְחַפָּאָה וּלְמִתְבַּע דִּינָא. אֶלָּא וַדַּאי בִּידָא דְּהַאי מְקַטְרְגָא, שַׁוֵּי קוּדְשָׁא בְּרִיךְ הוּא לְמִתְבַּע דִּינָא עַל כָּל עָלְמָא, וְשַׁוֵּי לֵיהּ יוֹמָא יְדִיעָא, לְמִתְבַּע קַמֵּיהּ כָּל דִּינִין דְּעָלְמָא, דְּהָא קוּדְשָׁא בְּרִיךְ הוּא עָבֵד לֵיהּ וְשַׁוֵּי לֵיהּ קַמֵּיהּ, לְמֶהֱוֵי דְּחִילוּ דְּקוּדְשָׁא בְּרִיךְ הוּא סַלְּקָא, וְשַׁרְיָא עַל כֹּלָּא. וְרָזָא דָּא, וְהָאֱלֹהִים עָשָׂה שֶׁיִּרְאוּ מִלְּפָנָיו. מַאי עָשָׂה. עָשָׂה לְהַאי מְקַטְרְגָא, וְאַתְקִין לֵיהּ קַמֵּיהּ, לְמֶהֱוֵי סַיְיפָא שִׁנָנָא עַל כָּל עָלְמָא. וְכָל דָּא בְּגִין דְּיִדְחֲלוּן מִקַּמֵּי קוּדְשָׁא בְּרִיךְ הוּא כֹּלָּא. וְדָא אִיהוּ סַנְטִירָא, דְּתָבַע חוֹבֵי בְּנֵי נָשָׁא, וְתָבַע דִּינָא, וְתָפִיס בְּנֵי נָשָׁא וְקָטִיל לוֹן וְאַלְקֵי לוֹן, כֹּלָּא כְּמָה דְּנָפִיק מִן דִּינָא.

You may wonder how the prosecutor was given permission to cover THE LIGHT OF MALCHUT and demand punishment. AND HE ANSWERS, Surely the Holy One, blessed be He, allowed the prosecutor to demand justice from the whole world. He allotted him a specific day in which to demand all the punishments in the world, for the Holy One, blessed be He, made him and placed him before Himself, so the fear of the Holy One, blessed be He, will increase and rest on everyone. This is the secret of, “and Elohim does it, so that men should fear before Him” (Kohelet 3:14). What is “does”? He did this prosecutor and made him before Himself to be a sharp sword over the whole world, all for the reason that all will fear the Holy One, blessed be He. He oversees and prosecutes the sins of people, demands punishment and seizes people; kills them and strikes them, all just as it was decided in court.

208

כְּגַוְונָא דְּהַהוּא מְמוּנֶה בֵּית דִּין דִּלְתַתָּא, דְּאִתְיְיהִיב לֵיהּ רְשׁוּ לְאַדְכְּרָא קַמֵּי בֵּי דִּינָא, פְּלוֹנִי עֲבַד כַּךְ, וּפְלוֹנִי עָבַר עַל כַּךְ, וּלְמִתְבַּע עָלַיְיהוּ דִּינָא. וּתְנָן, רְשׁוּ אִתְיְיהִיב לְהַהוּא מְמוּנֶה בֵּית דִּין, לְאַנְעֲלָא עַל בֵּי דִּינָא פִּתְחָא, עַד דְּיִגְזְרוּן דִּינָא עַל כָּל מַה דְּאִיהוּ תָּבַע, וְלֵית רְשׁוּ לְבֵית דֵּין לְדַחְיָיא לֵיהּ. בְּגִין כִּי אֲנִי יְיָ’ אוֹהֵב מִשְׁפָּט. וְאִיהוּ בָּעֵי דְּעָלְמָא יִתְקְיַּים בְּדִינָא, וּלְמִנְדַּע דְּאִית דִּין וְאִית דַּיָּין.

It is like the minister appointed over the terrestrial court, who was given permission to mention before the court that so and so did this, and so and so transgressed that, and to demand punishment. We learned that the minister appointed over the court was given permission to lock the entrance to the court until verdicts will be meted out to all his persecution. The court is not allowed to decline him, because, “For I Hashem love justice” (Yeshayah 61:8), and He wants the world to be maintained by judgment, so as to make known that there is judgment and there is a judge. ALL THIS APPLIES TO THE TERRESTRIAL COURT.

209

כְּהַאי גַּוְונָא שַׁוֵּי קוּדְשָׁא בְּרִיךְ הוּא קַמֵּיהּ לְהַאי, דְּאִיהוּ תָּבַע דִּינָא קַמֵּי מַלְכָּא, עַל כָּל בְּנֵי עָלְמָא. וּבְהַאי יוֹמָא אִתְיְיהִיב לֵיהּ רְשׁוּ, לְכַסָּאָה פִּתְחָא דְּמַלְכָּא, וְסִיהֲרָא אִתְחַפְּיָיא לְגוֹ, עַד דְּיִתְגְּזַר דִּינָא עַל כָּל בְּנֵי עָלְמָא. וְאַף עַל גַּב דְּכֹלָּא אִתְגְּלֵי קַמֵּי קוּדְשָׁא בְּרִיךְ הוּא, לָא בָּעֵי אֶלָּא בְּדִינָא.

The Holy One, blessed be He, did the same. He placed before Him that PROSECUTOR who demands punishment before the King for all the people in the world. On that day, he is given permission to cover the entrance of the King, ZEIR ANPIN, and the moon, MALCHUT, is hidden inside until punishment is meted out to all the people in the world. Though everything is revealed before the Holy One, blessed be He, He nevertheless desires nothing but according to Judgment.

210

כֹּלָּא כְּגַוְונָא חֲדָא עֵילָּא וְתַתָּא, אַתְקִין כּוּרְסְיָא דְּדִינָא בְּהַאי יוֹמָא, וְסַנְטִירָא אָתָא, וְתָבַע דִּינָא עַל כָּל עוֹבָדֵי בְּנֵי עָלְמָא, כָּל חַד וְחַד כְּפוּם אָרְחוֹי, וּכְפוּם מַה דַּעֲבַד. וְסַהֲדִין אַתְיָין וְסָהֲדֵי עַל כָּל עוֹבָדֵי בְּנֵי עָלְמָא. וְאִלֵּין אִינּוּן עֵינֵי יי’, דְּאִינּוּן מְשַׁטְּטֵי בְּכָל עָלְמָא. וְכַמָּה אִינּוּן עֵינֵי יְיָ’, דְּלֵית לוֹן חוּשְׁבָּנָא, דְּקָא אַזְלֵי וּמְשַׁטְטֵי בְּכָל עָלְמָא, וְחָמָאן כָּל עוֹבָדֵי בְּנֵי עָלְמָא.

Everything operates in the same way above and below. On that day, THE HOLY ONE, BLESSED BE HE, fixes the throne of Judgment, and the administrator comes and demands justice for all the deeds of the people in the world, each according to his ways and deeds. Witnesses come and testify to all the deeds of the people in the world, and these WITNESSES ARE CALLED the eyes of Hashem that roam throughout the whole world and see the deeds of the people in the world.

211

וַוי לְאִינּוּן דְּלָא מַשְׁגִּיחִין וְלָא מִסְתַּכְּלִין בְּעוֹבָדֵיהוֹן, דְּהָא לְגַבַּיְיהוּ קַיְימִין אִלֵּין סַהֲדֵי מַלְכָּא, וּמַשְׁגִּיחִין וְחָמָאן כָּל מַה דְּאִינּוּן עַבְדִּין, וְקָאֲמְרֵי, דְּהָא אִינּוּן סַלְקֵי וְסָהֲדֵי קַמֵּי מַלְכָּא. וְהַאי סַנְטִירָא קָאֵים קָמֵּי מַלְכָּא, וְתָבַע דִּינָא, פְּלוֹנִי עָבַר דִּינָא, פְּלוֹנִי עֲבַד כַּךְ. וְהָא הָכָא סַהֲדֵי. וְעַד דְּקוּדְשָׁא בְּרִיךְ הוּא לָא שָׁאִיל לוֹן, לֵית לוֹן רְשׁוּ לְסַהֲדָא. כְּדֵין אִינּוּן סַהֲדֵי סַהֲדוּתָא.

Woe to those who do not care and do not observe their doings, for the witnesses of the King stand by them, observe and see whatever they do or say. They ascend and testify before the King. The administrator stands before the King and demands punishment: so and so transgressed the law and so and so did that; here are the witnesses. As long as the Holy One, blessed be He, does not ask them, they have no permission to testify. WHEN HE ASKS THEM, they deliver their testimony.

212

וְכֹלָּא אַכְתִּיב קַמֵּי מַלְכָּא בְּפִתְקָא. בְּבֵי מַלְכָּא אִית חַד הֵיכָלָא. הֵיכָלָא דָּא מַלְיָא אֶשָּׁא חִוָּורָא, וְהַאי אֶשָּׁא מִתְגַּלְגְּלָא בְּפַלְקָא, וְלָהִיט שְׁבִיבִין וְהַאי לָא פָּסִיק לְעָלְמִין. לְגוֹ הַאי הֵיכָלָא, אִית הֵיכָלָא אוֹחֲרָא, מַלְיָא אֶשָּׁא אוּכָמָא, דְּלָא פָּסִיק לְעָלְמִין. תְּרֵין סוֹפְרִין קַיְימִין תָּדִיר קַמֵּיהּ מַלְכָּא. בְּשַׁעֲתָא דְּדִינָא, סָהֲדִין כָּל סַהֲדֵי קַמֵּי מַלְכָּא. אִינּוּן סוֹפְרִין נַטְלִין מֵהַהוּא פַּלְקָא דְּאֶשָּׁא חִוָּורָא, וְכַתְבֵי עָלֵיהּ בְּהַהוּא אֶשָּׁא אוּכָמָא.

Everything is put in writing before the King. In the King’s house there is a certain chamber, full of white fire. This fire rolls in a circle with burning sparks and never ceases. Inside this chamber there is another chamber, full of black fire, which never ceases. Two scribes stand before the King at all times. During trials, all witnesses testify before the King. The scribes take from the circle of white fire and write THE VERDICT on it with the black circle.

213

וּכְדֵין מַלְכָּא אַחְמִיץ דִּינָא, עַד זִמְנָא יְדִיעָא, דִּלְמָא בֵּין כַּךְ וּבֵין כַּךְ יְהַדְרוּן בִּתְשׁוּבָה. אִי יָהַדְרוּן, פִּתְקִין נִקְרָעִין. וְאִי לָאו, מַלְכָּא יָתִיב, וְכָל אִינּוּן דְּבֵי זְכוּתָא קַיְימֵי קַמֵּיהּ, כָּרוֹזָא קָם וְכָרִיז, פְּלוֹנִי עֲבַד כַּךְ, מַאן יוֹלִיף עָלֵיהּ זְכוּת, אִי אִית מַאן דְּיוֹלִיף עָלֵיהּ זְכוּת, יָאוּת. וְאִי לָאו הָא אִתְמְסַר לְסַנְטִירָא.

The King then holds the verdict for some time, in case they will repent in the meantime. If they returned IN REPENTANCE, the writings are torn up. If not, the King sits and all the defenders stand before Him. The crier stands and announces, so and so did this; who shall defend him? If there is someone to defend him, it is well. Otherwise, he is given to the administrator FOR PUNISHMENT.

214

וְכֹלָּא יָדַע קוּדְשָׁא בְּרִיךְ הוּא, אַמַאי אִצְטְרִיךְ לְכָל דָּא. אֶלָּא בְּגִין דְּלָא, יְהֵא פִּטְרָא דְּפוּמָא לִבְנֵי עָלְמָא. אֶלָּא לְאַחֲזָאָה דְּכֹלָּא עֲבִיד בְּאֹרַח קְשׁוֹט, וְנִיחָא קַמֵּיהּ מַאן דְּאִשְׁתְּזִיב מִן דִּינֵיהּ. וְאִי תֵּימָא מְנָלָן. הַאי, אִתְמְסַר לְחַכִּימֵי, וַאֲפִילּוּ לְמַאן דְּלָא יַדְעֵי, מַאן דְּבָעֵי לְאִסְתַּכְּלָא, יַשְׁגַּח בְּמַה דְּאִיהוּ בְּאִתְגַּלְיָא, וְיֵדַע בְּמַה דְּאִיהוּ בְּסִתְרָא, דְּהָא כֹּלָּא כְּגַוְונָא חֲדָא, כָּל מַה דְּפָקִיד קוּדְשָׁא בְּרִיךְ הוּא בְּאַרְעָא, כֹּלָּא אִיהוּ כְּגַוְונָא דִּלְעֵילָּא.

HE ASKS, Yet the Holy One, blessed be He, knows everything, why does He need all this? AND HE ANSWERS, This is so that people will have no excuse, but rather to show that He does everything truthfully. He prefers it when one is saved from His punishment. You may ask whence we know that. THIS was given to the sages, and even those who do not know, whoever may wish to see, may see what is divulged BELOW IN THIS WORLD, and thus know what is a mystery ABOVE, since everything follows the same pattern. For whatever the Holy One, blessed be He, does in the ways of the world, is in the likeness of above.

215

יוֹמָא דר”ה, אִיהוּ יוֹמָא דְּדִינָא, וּמַלְכָּא יָתִיב בְּכוּרְסְיָיא דְּדִינָא, סַנְטִירָא קָא אָתֵי וְחָפֵּי פִּתְחָא דְּמַלְכָּא, וְתָבַע דִּינָא. וְאַף עַל גַּב דְּקוּדְשָׁא בְּרִיךְ הוּא רָחִים לֵיהּ לְדִינָא, כְּמָה דְּאַתְּ אָמֵר, כִּי אֲנִי יְיָ’ אוֹהֵב מִשְׁפָּט. נָצַח רְחִימוּ דִּבְנוֹי, לִרְחִימוּ דְּדִינָא. וּבְשַׁעֲתָא דְּסַנְטִירָא קָם לְמִטְעַן מִלִּין עָלַיְיהוּ, פָּקִיד לְמִתְקַע בַּשּׁוֹפָר, בְּגִין לְאִתְּעָרָא רַחֲמֵי מִתַּתָּא לְעֵילָּא, בְּהַהוּא שׁוֹפָר.

The day of Rosh Hashanah is Judgment day, and the King sits on the throne of Judgment. The administrator comes and covers the entrance to the King and demands punishment. Even though the Holy One, blessed be He, loves judgment, as written, “For I Hashem love justice,” the love of His children overcame the love of judgment. When the administrator rises to speak about them, THE HOLY ONE, BLESSED BE HE, commanded to blow the Shofar in order to rouse love from below upward by that Shofar.

216

סַלְּקָא הַהוּא קָלָא, כְּלִילָא בְּאֶשָּׁא וְרוּחָא וּמַיָּא, וְאִתְעָבֵיד מִנַּיְיהוּ קָלָא חֲדָא, וְאִתְּעַר קָלָא אָחֳרָא לְעֵילָּא, כַּד הַהוּא קָלָא אִתְּעַר מֵעֵילָּא וּמִתַּתָּא, כְּדֵין כָּל טַעֲנוֹת דְּקָא טָעִין הַהוּא מְקַטְרְגָא מִתְעַרְבְּבֵי.

The sound rises, included of fire, wind and water, WHICH CORRESPOND TO CHESED, GVURAH AND TIFERET, that merge into one sound. Another sound from above is roused before it, WHICH IS THE CENTRAL COLUMN THAT JOINS LEFT AND RIGHT. When that sound is roused from above and from below, all the charges the prosecutors raise are confused.

217

בְּיוֹמָא דְּרֹאשׁ הַשָּׁנָה, נָפִיק יִצְחָק בִּלְחוֹדוֹי, וְקָרֵי לְעֵשָׂו, לְאַטְעֲמָא לֵיהּ תַּבְשִׁילִין דְּכָל עָלְמָא, כָּל חַד כְּפוּם אוֹרְחוֹי, דְּהָא בְּהַהִיא שַׁעֲתָא וַתִּכְהֶןָ עֵינָיו מֵרְאוֹת, דְּנָפִיק מִנֵּיהּ מַאן דְּאַחְשָׁךְ אַפֵּי בִּרְיָין, וְאִתְפְּרַשׁ, וְשָׁכִיב עַל עַרְסֵיהּ דְּדִינָא, וְקָרֵי לְעֵשָׂו, וְאָמַר וְצוּדָה לִי צָיִדה וַעֲשֵׂה לִי מַטְעַמִּים וְהָבִיאָה לִּי.

On the day of Rosh Hashanah, Isaac comes out alone, THAT IS, THE LEFT COLUMN REIGNS WITHOUT THE RIGHT, WITHOUT THE JOINING OF THE CENTRAL COLUMN, WHICH ARE ABRAHAM AND JACOB. He calls Esau, THE OTHER SIDE, to give him dishes to eat of the whole world, according to their deeds, NAMELY, TO DEMAND PUNISHMENT FOR THE ACTIONS OF ALL THE PEOPLE IN THE WORLD. For at that time, “his eyes were dim, so that he could not see” (Beresheet 27:1), because he that darkens people’s faces comes out from him THAT IS, THE PROSECUTOR IS DRAWN FROM THE LEFT, WHEN IT IS WITHOUT THE RIGHT. He is separated FROM THE RIGHT AND CENTRAL COLUMN, lies on the couch of Judgment and calls Esau, WHO IS THE OTHER SIDE AND THE PROSECUTOR. And he said, “catch me some venison; and make me savory food” (Ibid. 3-4) FROM THE EVIL DEEDS OF PEOPLE, “and bring it to me” (Ibid.).

218

וְרִבְקָה אָמְרָה אֶל יַעֲקֹב בְּנָהּ, רְחִימָא דְּנַפְשָׁהּ, בְּנָהּ רְחִימָא דְּאִתְּמְסַר לָהּ מִיּוֹמָא דְּאִתְבְּרֵי עָלְמָא. וּפְקִידַת לֵיהּ, לְאִתְּעָרָא אִיהוּ בְּאִינּוּן מַטְעַמִּים דִּילֵיהּ. וְיַעֲקֹב אִתְּעַר מִתַּתָּא, וּמִתְלְבַּשׁ בִּצְלוֹתִין וּבָעוּתִין, וְהַקּוֹל קוֹל יַעֲקֹב בְּהַהוּא שׁוֹפָר דְּקָא סָלִיק, וְאִתְּעַר יַעֲקֹב לְגַבֵּיהּ, וְאִתְקְרִיב בַּהֲדֵיהּ, וַיַּגֵּשׁ לוֹ וַיֹּאכַל, וְאִתְכְּלִיל דָּא בְּדָא. כֵּיוָן דְּאִתְכְּלִיל בַּהֲדֵיהּ, וַיָּבֵא לוֹ יַיִן, דָּא יַיִן דְּמִנְטְרָא, יַיִן דְּהוּא חֵידוּ דְּלִבָּא, רָזָא דְּעָלְמָא דְּאָתֵי, כְּדֵין וַיָּרַח אֶת רֵיחַ בְּגָדָיו, צְלוֹתִין דְּסַלְּקִין וּבָעוּתִין. וַיְבָרֲכֵהוּ, נַח רוּגְזָא, וְחַדֵּי לִבָּא, וְכֹלָּא אִיהוּ רַחֲמֵי.

“And Rivkah spoke to Jacob her son” (Ibid. 6), her heart’s beloved, her beloved son given to her since the world was created. She orders him to rouse himself with his own dishes. Jacob awakens below, dons prayers and petitions, and “The voice is Jacob’s voice” (Ibid. 22), with the celestial Shofar. SUPERNAL Jacob awakens, WHO IS THE CENTRAL COLUMN, towards him, ISAAC, and approaches him, BY JOINING HIM WITH ABRAHAM, WHO IS THE RIGHT. “And he brought it near to him, and he did eat” (Ibid. 25), WHICH MEANS they were incorporated within each other, AND THE MOCHIN SHONE, THE SECRET OF EATING. Once THE CENTRAL COLUMN was included in him, “he brought him wine” (Ibid.), the preserved wine, NAMELY, THE ILLUMINATION OF CHOCHMAH THAT SHINES FROM BELOW UPWARDS, FIXED BY THE CENTRAL COLUMN. The wine rejoices the heart, the secret of the World to Come, NAMELY THE ILLUMINATION OF CHOCHMAH THAT IS DRAWN FROM BINAH CALLED THE WORLD TO COME. Then, “he smelt the smell of his garments” (Ibid. 27), THAT IS, the ascending prayers and petitions, “and blessed him” (Ibid.). THAT MEANS anger abated, the heart rejoiced and everything is full of Mercy.

219

כֵּיוָן דְּאִיהוּ אִתְכְּלִיל בְּיַעֲקֹב, כָּל אִינּוּן חַיָּילִין וְתוּקְפִין וְרוּגְזִין דַּהֲווֹ זְמִינִין, אִתְבָּדְרוּ, וְלָא אִשְׁתְּכָחוּ תַּמָּן. וְיִשְׂרָאֵל נָפְקִין מִן דִּינָא, בְּחֶדְוָה וּבְבִרְכָּאן. וַיְהִי אַךְ יָצֹא יָצָא יַעֲקֹב מֵאֵת פְּנֵי יִצְחָק אָבִיו, בְּיוֹמָא דָּא, בְּחֶדְוָה, וּבְבִרְכָּאן עִלָּאִין, וְעֵשָׂו אָחִיו בָּא מִצֵּידוֹ, טָעִין טוֹעֲנֵי מֵעוֹבָדֵי דְּעָלְמָא, וַיַּעַשׂ גַּם הוּא מַטְעַמִּים, חַדִיד לִישָׁנֵיהּ לְמִטְעָן טַעֲנוֹת. אַתְקִין סַהֲדֵי, וַיָּבֵא לְאָבִיו וַיֹּאמֶר יָקוּם אָבִי, יִתְּעַר בְּדִינוֹי, וְיֹאכַל כַּמָה עוֹבָדִין בִּישִׁין דְּכָל עָלְמָא דְּקָא אַשְׁכַּחְנָא.

Once he is incorporated in Jacob, all the awaiting powers, harsh Judgments and anger dispersed and were no longer present there. Yisrael emerged from Judgment with happiness and blessings. “and Jacob was yet scarce gone out from the presence of Isaac his father,” on that day, with joy and celestial blessings, “that Esau his brother came in from his hunting” (Ibid. 30), loaded with burdens of the deeds of the world TO DENOUNCE THEM. “And he also had made savory food” (Ibid. 31), sharpening his tongue to give charges and prepare testimony, “and brought it to his father, and said to his father, Let my father arise,” rousing himself with his Judgment, “and eat” (Ibid.) the many evil deeds DONE in the whole world that I have found.

220

וַיֶּחֱרַד יִצְחָק חֲרָדָה גְּדוֹלָה עַד מְאֹד, דְּהָא לָא יָכִיל לְאִתְפָּרְשָׁא מִכְּלָלָא דְּיַעֲקֹב, דְּאִיהוּ בְּחֶדְוָה. וַיֹּאמֶר מִי אֵפוֹא הוּא הַצָּד צַיִד, בְּכַמָּה צְלוֹתִין וּבָעוּתִין, וָאוֹכַל מִכָּל בְּטֶרֶם תָּבֹא וָאֲבָרֲכֵהוּ גַּם בָּרוּךְ יִהְיֶה. כִּשְׁמוֹעַ עֵשָׂו אֶת דִּבְרֵי יִצְחָק אָבִיו וַיִּצְעַק צְעָקָה וְגוֹ’. דְּחָמֵי דְּהָא צֵידוֹ לָא הֲוָה כְּלוּם. עַד לְבָתַר דְּאָמַר לֵיהּ, הִנֵּה מִשְׁמַנֵּי הָאָרֶץ וְגוֹ’ אִלֵּין תַּקִּיפִין וְאוּכְלוּסִין דִשְׁאָר עַמִּין וְדָא קַשְׁיָא לֵיהּ מִכֹּלָּא. וַיִּשְׂטוֹם עֵשָׂו אֶת יַעֲקֹב, לְמֵיזָל אֲבַתְרֵיהּ, וּלְקַטְרֵגָא לֵיהּ תָּדִיר.

“And Isaac trembled very much” (Ibid. 33), for he could not be separated from being incorporated in Jacob, who abides in joy, “and said, Who then is he that has taken venison” by many prayers and petitions, “and I have eaten of all before you came, and have blessed him? Moreover, he shall be blessed. And when Esau heard the words of his father, he cried with a great and exceedingly bitter cry” (Ibid. 33-34), because he saw that his venison was worthless. Eventually he said to him, “Behold, your dwelling shall be of the fatness of the earth” (Ibid. 39), the mighty men and the multitudes of the other people. This was hardest for him, “And Esau hated Jacob” (Ibid. 41), following him and constantly denouncing him.
221

וְיַעֲקֹב אָזִיל בְּאִינּוּן יוֹמִין דְּבֵין ר”ה לְיוֹם הַכִּפּוּרִים, עָרִיק לְאִשְׁתְּזָבָא מִנֵּיהּ. תָּב בְּתִיּוּבְתָּא, שַׁוֵּי גַּרְמֵיהּ בְּתַעֲנִיתָא, עַד דְּאָתֵי יָ”ה, כְּדֵין יַדְעֵי יִשְׂרָאֵל דְּעֵשָׂו בָּא, וְעִמּוֹ אַרְבַּע מֵאוֹת אִישׁ, כֻּלְּהוּ מְקַטְרְגֵי זְמִינִין לְקַטְרְגָא לוֹן, מִיַּד וַיִּירָא יַעֲקֹב מְאֹד וַיֵּיצֶר לוֹ וְאַסְגֵּי בִּצְלוֹתִין וּבָעוּתִין. וַיֹּאמֶר יַעֲקֹב אֱלֹהֵי אָבִי אַבְרָהָם וֵאלֹהֵי אָבִי וְגוֹ’. עַד דְּנָטִיל עֵיטָא וְאָמַר, כִּי אָמַר אֲכַפְּרָה פָנָיו בַּמִּנְחָה הַהוֹלֶכֶת לְפָנָי וַיִּקַּח מִן הַבָּא בְיָדוֹ מִנְחָה וְגוֹ’, עִזִּים מָאתַיִם וּתְיָשִׁים עֶשְׂרִים רְחֵלִים מָאתַיִם וְגוֹ’.

Jacob goes the days between Rosh Hashanah and Yom Kippur, and flees so as to be saved from him. He repents and fasts until Yom Kippur. Then Yisrael know that Esau comes with four hundred people, all prosecutors ready to denounce them. Forthwith, “Jacob was greatly afraid and distressed” (Beresheet 32:8), and raised many prayers and petitions, “And Jacob said, O Elohim of my father Abraham, and Elohim of my father” (Ibid. 10), until he reached a decision, saying, “For he said, I will appease him with the present that goes before me” (Ibid. 21), “and took of that which came to his hand a present two hundred she goats, and twenty he goats, two hundred ewes” (Ibid. 14-15).

222

גְּמַלִּים וְגוֹ’, כַּךְ הוּא סִטְרָא דִּילֵיהּ. גְּמַלִּים הוּא נָחָשׁ, כְּמִין גָּמָל, בְּשַׁעֲתָא דְּפַתֵּי סָמָאֵ”ל לְאָדָם, אַרְכִּיב עַל נָחָשׁ כְּמִין גָּמָל. תָּנֵינָן, מַאן דְּחָמֵי גָּמָל בְּחֶלְמֵיהּ, מִיתָה נִקְנְסָה עָלֵיהּ מִלְּמַעְלָה, וְאִשְׁתְּזִיב מִינָּהּ. וְכֹלָּא חַד.

“Camels” (Ibid. 16). Such is his side, LIKE CAMELS. Camels are the PRIMORDIAL serpent THAT WAS like a camel. When THE ANGEL Samael tempted Adam TO EAT OF THE TREE OF KNOWLEDGE OF GOOD AND EVIL, he was riding on a camel-like serpent. We learned that whoever sees a camel in his dream was punished by death from above but was saved from it. It is all the same, WHICH MEANS THAT THE CAMEL AND THE SERPENT THAT DELIVERED DEATH TO THE WORLD ARE THE SAME THING.

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וּכְדֵין, אַהְדָּר עֵשָׂו אַפֹּטְרוֹפּוֹסָא דְּיַעֲקֹב, וְיַעֲקֹב לָא בָּעָא דּוּבְשֵׁיהּ וְעוּקְצֵיהּ. יַעֲבָר נָא אֲדוֹנִי לִפְנֵי עַבְדּוֹ. כְּדֵין וַיָּשָׁב בַּיוֹם הַהוּא עֵשָׂו לְדַרְכּוֹ. אֵימָתַי. בְּשַׁעַת נְעִילָה, דְּהָא אִתְפְּרַשׁ מֵעַמָּא קַדִּישָׁא. וְקוּדְשָׁא בְּרִיךְ הוּא שָׁבִיק לְחוֹבֵיהוֹן, וְכִפֵּר עָלַיְיהוּ. כֵּיוָן דְּהַהוּא מְקַטְרְגָא אָזַל בְּהַהוּא דּוֹרוֹנָא, וְאִתְפְּרַשׁ מִנַּיְיהוּ, בָּעֵי קוּדְשָׁא בְּרִיךְ הוּא לְמֶחְדֵּי בִּבְנוֹי, מַה כְּתִיב, וְיַעֲקֹב נָסַע סֻכֹּתָה וַיִּבֶן לוֹן בָּיִת וְגוֹ’. עַל כֵּן קָרָא שֵׁם הַמָּקוֹם סוּכּוֹת, כֵּיוָן דְּיַתְבֵי בַּסֻּכּוֹת, הָא אִשְׁתֵּזִיבוּ מִן מְקַטְרְגָא, וקוּדְשָׁא בְּרִיךְ הוּא חַדֵּי בִּבְנוֹי. זַכָּאָה חוּלָקֵיהוֹן בְּהַאי עָלְמָא וּבְעָלְמָא דְּאָתֵי. ע”כ רעיא מהימנא.

Esau then reverted to be Jacob’s defender, yet Jacob wanted neither his honey nor his sting, BUT SAID, “Let my master, I pray you, pass over before his servant” (Beresheet 33:14). Then, “Esau returned that day on his way to Seir” (Ibid. 16). When WAS THAT? During the Neilah prayer, since then he parted from the holy nation, and the Holy One, blessed be He, forgives their iniquities and atones for them. Once the prosecutor left with the gift and separated from them, the Holy One, blessed be He, wishes to rejoice with His children. It is then written, “And Jacob journeyed to Sukkot, and built him a house therefore the name of the place is called Sukkot” (Ibid. 17). Since Yisrael dwelt in Sukkot, they were saved from the prosecutor and the Holy One, blessed be He, rejoiced in His children. Happy is their lot in this world and in the World to Come.

— Zohar with Sulam commentary (only english text with capital letters), parshat Emor

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