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.

223

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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Kabbalah

Zohar on Rosh Hashanah part II, Emor 187-205

187
בַּחֹדֶשׁ הַשְּׁבִיעִי בְּאֶחָד לַחֹדֶשׁ, ר’ יִצְחָק פָּתַח, תִּקְעוּ בַחֹדֶשׁ שׁוֹפָר בַּכֶּסֶה לְיוֹם חַגֵּנוּ. זַכָּאִין אִינּוּן יִשְׂרָאֵל, דְּקוּדְשָׁא בְּרִיךְ הוּא קָרִיב לוֹן לְגַבֵּיהּ, מִן כָּל אוּמִין עע”ז, וְאִתְרְעֵי בְּהוּ, וּמֵאֲתַר רְחִיקָא קָרִיב לוֹן לְגַבֵּיהּ, הה”ד, וַיֹּאמֶר יְהוֹשֻׁעַ אֶל כָּל הָעָם כֹּה אָמַר ה’ אֱלֹהֵי יִשְׂרָאֵל בְּעֵבֶר הַנָּהָר יָשְׁבוּ אֲבוֹתֵיכֶם מֵעוֹלָם. לְאַחֲזָאָה, דְּהָא מֵאֲתַר רְחִיקָא אִתְרְעֵי בְּהוּ, וְקָרִיב לוֹן לְגַבֵּיהּ, וּכְתִיב, וָאֶקַּח אֶת אֲבִיכֶם אֶת אַבְרָהָם מֵעֵבֶר הַנָּהָר וְגוֹ’. הָנֵי קְרָאֵי אִית לְאִסְתַּכְּלָא בְּהוּ, וְכִי כָּל יִשְׂרָאֵל לָא הֲווֹ יַדְעֵי דָּא, וְכָל שֶׁכֵּן יְהוֹשֻׁעַ.

In the seventh month, on the first day of the month” (Vayikra 23:24). Rabbi Yitzchak opened with, “Blow a Shofar at the new moon, at the full moon on our feast day” (Tehilim 81:4). Happy are Yisrael whom the Holy One, blessed be He, draw near rather than all the nations in the world, and chose them. From afar He drew them near. This is the meaning of, “And Joshua said to all the people, Thus says Hashem Elohim of Yisrael, Your fathers dwelt on the other side of the river in old time” (Yehoshua 24:2), to indicate that He desired them from a distant place and drew them near Him. It is also written, “And I took your father Abraham from the other side of the river” (Ibid. 3). We have to examine these verses. Did not the whole of Yisrael know this and Joshua all the more? WHY THE NEED TO SAY, “THUS SAYS HASHEM”?

188
אֶלָּא אוֹרַיְיתָא כּוּלָהּ סָתִים וְגַלְיָא, כְּמָה דִּשְׁמָא קַדִּישָׁא סָתִים וְגַלְיָא, בְּגִין דְּאוֹרַיְיתָא כּוּלָהּ שְׁמָא קַדִּישָׁא הִיא, וְעַל דָּא אִיהִי סָתִים וְגַלְיָא. אִי יִשְׂרָאֵל וִיהוֹשֻׁעַ הֲווֹ יַדְעֵי, אֲמַאי כְּתִיב כֹּה אָמַר יְיָ’. אֶלָּא וַדַּאי סְתִימָא דְּמִלָּה, טִיבוּ סַגִּי עֲבַד קוּדְשָׁא בְּרִיךְ בְּיִשְׂרָאֵל, דְּאִתְרְעֵי בְּהוּ בַּאֲבָהָתָא, וְעָבֵיד לוֹן רְתִיכָא קַדִּישָׁא עִלָּאָה לִיקָרֵיהּ, וְאַפִּיק לוֹן מִגּוֹ נַהֲרָא עִלָּאָה יַקִּירָא קַדִּישָׁא, בּוּצִינָא דְּכָל בּוּצִינִין, בְּגִין דְּיִתְעֲטָּר בְּהוּ. הֲדָא הוּא דִּכְתִּיב, כֹּה אָמַר יְיָ’ בְּעֵבֶר הַנָּהָר יָשְׁבוּ אֲבוֹתֵיכֶם מֵעוֹלָם. הַנָּהָר: הַהוּא נָהָר דְּאִשְׁתְּמוֹדַע, וְאִתְיְידַע.

The whole Torah is both hidden and revealed just like the Holy Name, which is hidden and revealed, SPELLED AS YUD HEI VAV HEI BUT PRONOUNCED ADONAI. This is because the whole Torah is the Holy Name, which is why it is hidden and revealed. WE ASKED, If Yisrael and Joshua knew this, why is it written, “Thus says Hashem”? HE ANSWERS, Surely the secret meaning is that the Holy One, blessed be He, did great kindness with Yisrael in choosing the patriarchs, making them into a lofty holy Chariot for His glory. He brought them from the supernal, precious and holy river, the luminary of all luminaries, NAMELY BINAH, in order to be adorned by them. This is the meaning of, “Your fathers dwelt on the other side of the river in old time.” The river IS that one specific river, NAMELY BINAH.

189

מֵעוֹלָם, מַאי קָא בָּעֵי הָכָא. אֶלָּא לְאַחֲזָאָה חָכְמְתָא. מֵעֵבֶר הַנָּהָר מֵעוֹלָם, אֶלָּא הַהוּא נָהָר עוֹלָם אִקְרֵי. וְעַל דָּא, בְּעֵבֶר הַנָּהָר יָשְׁבוּ אֲבוֹתֵיכֶם מֵעוֹלָם, לְאַחֲזָאָה טִיבוּ וּקְשׁוֹט דְּעָבֵד קוּדְשָׁא בְּרִיךְ הוּא לְיִשְׂרָאֵל. וָאֶקַּח אֶת אֲבִיכֶם אֶת אַבְרָהָם מֵעֵבֶר הַנָּהָר מַאי קָא מַיְירֵי. אֶלָּא אַבְרָהָם לָא אִתְדְּבַק בֵּיהּ בְּהַהוּא נָהָר, כְּמוֹ יִצְחָק דְּאִתְדְּבַק בֵּיהּ בְּסִטְרֵיה לְאִתְתַּקְּפָא.

THE VERSE SAYS, “in old time (also: ‘from the world’).” HE ASKS, What does this convey, AND ANSWERS, This indicates Chochmah on the other side of the river, NAMELY from the world, since that river is called world. BINAH IS ALSO CALLED WORLD, AND HENCE “FROM THE WORLD” HAS THE SAME MEANING AS ACROSS THE RIVER. Hence IT SAYS, “Your fathers dwelt on the other side of the river from the world,” to show the kindness and truth the Holy One, blessed be He did for Yisrael IN THIS, SINCE, “I took your father Abraham from the other side of the river.” HE ASKS, What does THE VERSE teach us IN SAYING, “AND I TOOK YOUR FATHER ABRAHAM FROM THE OTHER SIDE OF THE RIVER,” AND NOT SAYING, ‘AND I TOOK ISAAC’? HE ANSWERS, Abraham did not cleave to that river like Isaac did, who was attached to his own aspect to draw strength.

190

תָּא חֲזֵי, הַאי נָהָר, אַף עַל גַּב דְּלָאו אִיהוּ דִּינָא, דִּינִין נָפְקֵי מִסִּטְרֵיהּ, וְאִתְתָּקָפוּ בֵּיהּ. וְכַד יִצְחָק אִתְתָּקַּף בְּדִינוֹי, כְּדֵין עִלָּאִין וְתַתָּאִין מִתְכַּנְּפֵי לְדִינָא, וְכוּרְסְיָיא דְּדִינָא אִתְתָּקַּן, וּמַלְכָּא קַדִּישָׁא יָתִיב עַל כּוּרְסְיָיא דְּדִינָא, וְדָאִין עָלְמָא, כְּדֵין, תִּקְעוּ בַחֹדֶשׁ שׁוֹפָר בַּכֶּסֶה לְיוֹם חַגֵּנוּ. זַכָּאִין אִינּוּן יִשְׂרָאֵל, דְּיַדְעִין לְסַלְּקָא כּוּרְסְיָיא דְּדִינָא, וּלְתַקְּנָא כּוּרְסְיָיא דְּרַחֲמֵי. וּבְמָּה. בַּשּׁוֹפָר.

Come and see, even though this river, BINAH, is not in Judgment, SINCE BINAH IS THE ATTRIBUTE OF MERCY, NEVERTHELESS Judgments come out from its side, AND JUDGMENTS are strengthened in it. When Isaac grows strong in his Judgments FROM THERE, the higher and lower beings are gathered for Judgment, the throne of Judgment, WHICH IS THE ATTRIBUTE OF JUDGMENT IN MALCHUT, is prepared, and the Holy King, ZEIR ANPIN, sits on the throne of Judgment and sentences the world. Then, “Blow a Shofar at the new moon, at the full moon on our feast day.” BY THE SHOFAR THE ATTRIBUTE OF JUDGMENT TURNS INTO THE ATTRIBUTE OF MERCY. Happy are Yisrael who know how to remove the throne of Judgment and prepare the throne of mercy. How DO THEY DO IT? By the Shofar.

191

רִבִּי אַבָּא הֲוָה יָתִיב קַמֵּיהּ דְּרִבִּי שִׁמְעוֹן, אָמַר לֵיהּ, הָא זִמְנִין סַגִּיאִין שָׁאִילְנָא עַל הַאי שׁוֹפָר, מַאי קָא מַיְירֵי, וְעַד כָּאן לָא אִתְיְשַּׁבְנָא בֵּיהּ. אָמַר לֵיהּ, וַדַּאי הַאי הוּא בְּרִירָא דְּמִלָּה, דְּיִשְׂרָאֵל בַּעְיָין בְּיוֹמָא דְּדִינָא, שׁוֹפָר, וְלָא קֶרֶן. בְּגִין דְּקֶרֶן הָא אִתְיְידַע בְּאָן אֲתַר אִיהוּ, וּלְאִתְדַּבְּקָא דִּינָא לָא בָּעֵינָא. אֲבָל הָא תָּנֵינָן, בְּמִלִּין וּבְעוֹבָדָא, בָּעֵינָן לְאַחֲזָאָה וּלְאַתְעֲרָא מִלִּין סְתִימִין.

Rabbi Aba was sitting before Rabbi Shimon. He said to him, I have asked many times about the purpose of the Shofar, but never felt settled about it. He said to him, Surely this is its clear meaning. Yisrael need a Shofar rather than a horn on the day of Judgment, for the place of origin of the horn is known TO INDICATE MALCHUT, THE ATTRIBUTE OF JUDGMENT, and we should not arouse Judgment. IT IS NOT SO WITH THE SHOFAR THAT ALLUDES TO BINAH, WHICH IS MERCY. Indeed we learned that we need to indicate and rouse hidden things by deed, NAMELY, BY THE BLOWING OF THE SHOFAR AND ITS BLESSING.

192

תָּא חֲזֵי, כַּד הַהוּא שׁוֹפָר עִלָּאָה, דִּנְהִירוּ דְּכֹלָּא בֵּיהּ, אִסְתַּלָּק וְלָא נָהִיר לִבְנִין, כְּדֵין דִּינָא אִתְּעַר, וְכֻרְסְוָון אִתְתְּקָנוּ לְבֵי דִּינָא, וְדָא שׁוֹפָר, אֵילוֹ דְּיִצְחָק אִקְרֵי, תּוּקְפֵיהּ דְּיִצְחָק, תּוּשְׁבַּחְתֵּיהּ דַּאֲבָהָן, כַּד אִסְתְּלַק הַהוּא שׁוֹפָר גָּדוֹל, דְּלָא יַנְקָא לִבְנִין, כְּדֵין יִצְחָק אִתְתָּקַּף, וְאִתְתָּקַּן לְדִינָא בְּעָלְמָא.

Come and see, if the supernal Shofar, which includes all lights, is gone and does not shine upon the children, ZEIR ANPIN AND MALCHUT, Judgment is roused and thrones are prepared for the courthouse. The Shofar, BINAH, is called Isaac’s ram, NAMELY Isaac’s strength, SINCE ‘RAM’ IS DERIVED FROM STRENGTH. It gives importance to the patriarchs, CHESED, GVURAH AND TIFERET THAT RECEIVE ALL THEIR IMPORTANCE FROM THAT SHOFAR, BINAH. When the great Shofar is gone and does not shine on the children, ZEIR ANPIN AND MALCHUT, Isaac grows strong and prepares himself to judge the world.

193

וְכַד אִתְּעַר הַאי שׁוֹפָר וְכַד בְּנֵי נָשָׁא תַּיְיבִין מֵחֲטָאֵיהוֹן, בַּעְיָין לְנַגְדָּא קוֹל שׁוֹפָר מִתַּתָּא, וְהַהוּא קָלָא סָלִיק לְעֵילָּא, כְּדֵין אִתְּעַר שׁוֹפָרָא אָחֳרָא עִלָּאָה, וְאִתְּעַר רַחֲמֵי, וְאִסְתַּלָּק דִּינָא. וּבָעֵינָן לְאַחֲזָאָה עוֹבָדָא בְּשׁוֹפָר, לְאִתְּעָרָא שׁוֹפָרָא אָחֳרָא, וּלְאַפָּקָא בְּהַאי שׁוֹפָר לְתַתָּא, אִינּוּן קַלֵי, לְאַחֲזָאָה דְּכָל אִינּוּן קָלִין דִּלְעֵילָּא, דִּכְלִילָן כֻּלְּהוּ בְּהַהוּא שׁוֹפָר עִלָּאָה, יִתְּעֲרוּן לְנָפְקָא.

When that Shofar is roused and people repent of their sins, the sound of the Shofar should resound from below. The sound arises up and then another, supernal Shofar is roused, WHICH IS BINAH. Mercy is awakened and Judgment is gone. A deed must be displayed by THE BLOWING OF the Shofar, in order to awaken another Shofar, BINAH, and to draw from the lower Shofar all those sounds, T’KIAH, SHVARIM, T’RUAH, T’KIAH, ETC., to show that all the celestial sounds included in the higher Shofar, THE THREE DETAILED COLUMNS INCLUDED IN BINAH, will be roused to emerge FROM BINAH TO ZEIR ANPIN AND MALCHUT.

194

וּבְהָנֵי קָלִין דִּלְתַתָּא, יָהֲבִין יִשְׂרָאֵל חֵילָא לְעֵילָּא, וְעַל דָּא בָּעֵינָן לְזַמְּנָא שׁוֹפָר בְּיוֹמָא דָּא, וּלְסַדְּרָא קָלִין, לְכַוְּונָא בֵּיהּ בְּגִין לְאַתְעֲרָא שׁוֹפָר אָחֳרָא, דְּבֵיהּ כְּלִילָן קַלֵי לְעֵילָּא.

By the sounds below Yisrael give strength above. Hence a Shofar needs to be summoned on that day, to arrange the sounds, NAMELY THE PATTERNS OF T’KIAH SHVARIM T’RUAH T’KIAH, ETC. to meditate on it so as to rouse another Shofar, BINAH, in which all the upper sounds, CHESED, GVURAH AND TIFERET OF ZEIR ANPIN are included.

195

סִדְרָא קַדְמָאָה, קָלָא נָפִיק, וּמִתְעַטָּר לְעֵילָּא, סָלִיק רְקִיעִין, וְאִתְבָּקַע בֵּין טוּרֵי רָמָאֵי, וּמָטֵי לְגַבֵּיהּ דְּאַבְרָהָם, וְשַׁרְיָא בְּרֵישֵׁיהּ, וְאִתְעַטָּר, וְאִתְּעַר הוּא, וְאַתְקִן לְכוּרְסְיָיא. וּבְסִפְרָא דְּאַגַּדְתָּא תָּנֵינָן, בְּשַׁעֲתָא דְּהַהוּא קָלָא קַדְמָאָה סָלִיק, אִתְּעַר וְאִתְעַטָּר אַבְרָהָם, וְאַתְקִן לְכוּרְסְיָיא, פַּקְדִין עָלֵיהּ אַבָּא.

In the first sequence OF THE THREE SEQUENCES, T’KIAH SHVARIM T’RUAH T’KIAH, ETC., a sound reverberates, adorned above IN BINAH. It rises through firmaments to be cleft between the high mountains. FROM THERE comes Abraham, CHESED OF ZEIR ANPIN, to dwell at its top. He is adorned, is roused and prepares the throne TO BE A THRONE OF MERCY. In the book of Agadah, we learned that when the first sound rises, Abraham awakens. He is adorned and prepares the throne. Aba is summoned upon him.

196

אַדְּהָכִי, סַלְּקָא תִּנְיָינָא, תַּקִּיפָא לְתַּבְרָא תּוּקְפֵי רְגִיזִין. וְדָא סִדְרָא תִּנְיָינָא, הַהוּא קָלָא תְּבִירָא בְּתוּקְפוֹי. וּכְדֵין סַלְּקָא, וְכָל דִּינִין דְּאִתְעַרְעַן קָמֵיהּ אִתְּבָּרוּ, עַד דְּסָלִיק לְאַתְרֵיהּ דְּיִצְחָק. כֵּיוָן דְּיִצְחָק אִתְּעַר, וְחָמֵי לְאַבְרָהָם מְתַקֵּן לְכוּרְסְיָיא לְקַיְּימָא קַמֵּיהּ, כְּדֵין אִתְכַּפְיָא, וְתָבַר תּוּקְפָּא קַשְׁיָא. וּבְהַאי, בָּעֵי מַאן דְּתָקַע, לְכַוְּונָא לִבָּא וּרְעוּתָא, בְּגִין לְתַּבְרָא חֵילָא וְתּוּקְפָּא דְּדִינָא קַשְׁיָא, הֲדָא הוּא דִּכְתִּיב, אַשְׁרֵי הָעָם יוֹדְעֵי תְרוּעָה, יוֹדְעֵי תְרוּעָה וַדַּאי.

In the meantime the second sound resonates. It is strong to break harsh Judgments. This is the second sequence OF T’KIAH SHVARIM T’RUAH TEKIAH. The sound breaks with its strength. It rises TO BINAH and all Judgments that meet THERE are broken before it, until they rise to where Isaac is. When Isaac is roused and sees Abraham preparing the throne OF MERCY to stand before it, he is subdued and breaks the harsh Judgment. Whoever blows should meditate in heart and desire upon this, in order to break that power and the strength of the harsh Judgment. This is the meaning of, “Happy is the people that know the joyful note (Heb. t’ruah)” (Tehilim 89:16). T’RUAH IS DERIVED FROM BREAKING. Assuredly they know T’ruah.

197

סִדְרָא תְּלִיתָאָה, קָלָא נָפִיק, וְסָלִיק, וּבָקַע כָּל אִינּוּן רְקִיעִין, וְרַחֲמֵי מִתְעֲרָן, וּמָטֵי הַהוּא קָלָא לְרֵישֵׁיהּ דְּיַעֲקֹב וְיַעֲקֹב אִתְּעַר, וְחָמֵי לְאַבְרָהָם מְתְתַּקֵּן בְּגִיסָא אָחֳרָא, כְּדֵין אֲחִידָן תַּרְוַויְיהוּ בֵּיהּ בְּיִצְחָק, דָּא מֵהַאי סִטְרָא, וְדָא, מֵהַאי סִטְרָא וְלָא יַכְלִין תּוּקְפוֹי לְנָפְקָא לְבַר. וְהָנֵי תְּלָתָא סִדְרִין, כֻּלְּהוּ סִדְרָא חַד.

In the third sequence OF T’KIAH SHVARIM T’RUAH T’KIAH, a sound emerges and rises. It cleaves all firmaments and mercy is aroused. ALL THIS OCCURS IN BINAH AND FROM THERE that sound reaches Jacob’s head. Jacob wakes up and sees Abraham preparing on the other side. Then both hold Isaac from one side, THE RIGHT, and the other, THE CENTER, and the power OF THE JUDGMENT OF THE LEFT cannot come out. All these three sequences are all one sequence.

198

סִדְרָא אָחֳרָא, קָלָא נָפִיק, וְסָלִיק, וְנָטִיל לְאַבְרָהָם מֵאַתְרֵיהּ, וְנָגִיד לֵיהּ לְתַתָּא, לַאֲתַר דְּתוּקְפֵיהוֹן דְּיִצְחָק שַׁרְיָין וְקַיְימָן לֵיהּ לְאַבְרָהָם בְּגַוַויְיהוּ.

As for the other sequence OF THE THREE TIMES T’KIAH SHVARIM T’KIAH, a sound reverberates, rises, takes Abraham from his place and draws him down to where the powers of Isaac dwell. They maintain Abraham among them.

199

סִדְרָא תִּנְיָינָא, נָפִיק קָלָא תְּבִירָא, לָא תַּקִּיפָא כְּקַדְמָאָה, לָא דְּחָלִישׁ הַהוּא קָלָא דְּתָקַע, אֶלָּא דְּהַהוּא קָלָא לָאו אִיהוּ לְגַבֵּי יִצְחָק בְּקַדְמֵיתָא, דְּתַמָּן תּוּקְפָּא תַּקִּיפָא שַׁרְיָא, אֶלָּא לְגַבֵּי אִינּוּן בֵּי דִּינָא דִּלְתַתָּא, דְּאִינּוּן רְפוּיִין יַתִּיר, וְכֻלְּהוּ חָמָאן לְאַבְרָהָם לְגַבַּיְיהוּ, וְאִתְכַּפְיָין קַמֵּיהּ.

In the second sequence OF T’KIAH SHVARIM T’KIAH, a broken sound reverberates, not as strong as the first. It is not because the sound he blew is weak, but it is not directed at Isaac as before, where there is great strength. But THIS SOUND is meant for the lower courthouse, WHERE JUDGMENTS are more lax. They all see Abraham by them and are subdued before him.

200

אַדְּהָכִי, סִדְרָא תְּלִיתָאָה, קָלָא נָפִיק, וְסָלִיק, וְאִתְעַטָּר בְּרֵישֵׁיהּ דְּיַעֲקֹב, וְנָגִיד לֵיהּ לְתַתָּא לְהַהוּא אֲתַר דְּאִינּוּן גְּבוּרָאן שַׁרְיָין, וְקָאֵים לָקֳּבְלַיְיהוּ, אַבְרָהָם מֵהַאי סִטְרָא, וְיַעֲקֹב מֵהַאי סִטְרָא, וְאִינּוּן בְּאֶמְצָעִיתָא. כְּדֵין אִתְכַּפְיָין כֻּלְּהוּ, וּמִשְׁתַּכְחִין בְּאַתְרַיְיהוּ. וְהָנֵי כֻּלְּהוּ סִדְרָא אָחֳרָא תִּנְיָינָא.

Then comes the third sequence OF T’KIAH SHVARIM T’KIAH. A sound emerges and rises. It is crowned on the head of Jacob and draws him down to where the Judgments of the left dwell. Before it stand Abraham on the one side and Jacob on the other. There are GVUROT inside the two of them, wh- ich are then subdued and SHINE where they are. All THREE SEQUENCES are another, INCLUSIVE sequence.

201

סִדְרָא בַּתְרָאָה, דְּבַעְיָיא לְסַלְּקָא לוֹן לְאַתְרַיְיהוּ, וּלְיַישְׁבָא בֵּינַיְיהוּ לְיִצְחָק כְּמִלְּקַדְּמִין. בְּגִין דְּהַאי בָּעֵי לְיַשְּׁרָא לֵיהּ בַּאֲתְרֵיהּ, וְלָא יִפּוּק בְּתוּקְפוֹי לְבַר, כְּדֵין דִּינִין כֻּלְּהוּ אִתְכַּפְיָין, וְרַחֲמִין אִתְּעֲרוּ.

The last, INCLUSIVE sequence IS THREE TIMES T’KIAH T’RUAH T’KIAH. These need to raise them to their places and settle Isaac among them as before. For that reason, they need to place him in his place IN SUCH A WAY that he will not come out through the power OF HIS GVUROT. All Judgments are subdued then and Mercy awakens.

202

עַל דָּא בָּעֵי לְכַוְּונָא לִבָּא וּרְעוּתָא בְּהָנֵי קַלֵי, וּלְמֶהְדַר בְּתִיּוּבְתָּא קָמֵי מָארֵיהוֹן. כְּדֵין כַּד יִשְׂרָאֵל מְתַקְּנֵי וּמְסַדְּרֵי קָלִין בִּרְעוּתָא דְּלִבָּא כַּדְקָא יָאוּת, בְּשׁוֹפָרָא דָּא, אַהְדָּר הַהוּא שׁוֹפָר עִלָּאָה, וְכַד אַהְדָּר, מְעַטְּרָא לֵיהּ לְיַעֲקֹב, וְאִתְתָּקַּן כֹּלָּא. וְכוּרְסְיָיא אָחֳרָא רְמִיוּ, וּכְדֵין חֵידוּ אִשְׁתְּכַח בְּכֹלָּא, וְקוּדְשָׁא בְּרִיךְ הוּא מְרַחֵם עַל עָלְמָא. זַכָּאָה חוּלָקֵיהוֹן דְּיִשְׂרָאֵל, דְּיַדְעִין לְנַגְדָּא וּלְאַמְשָׁכָא לְמָארֵיהוֹן, מִדִּינָא לְרַחֲמֵי, וּלְתַקְּנָא כֻּלְּהוּ עָלְמִין עַל יְדַיְיהוּ.

For that reason it behooves us to meditate and concentrate on these sounds OF THREE TIMES T’KIAH SHVARIM T’RUAH T’KIAH, THREE TIMES T’KIAH SHVARIM T’KIAH AND THREE TIMES T’KIAH T’RUAH T’KIAH. And they need to repent before their Master. Then, when Yisrael ready themselves and arrange these sounds willingly and properly with this LOWER Shofar, BINAH, the upper Shofar SHINES again. When it SHINES again, it adorns Jacob, ZEIR ANPIN, and everything is established. A different throne, THE THRONE OF MERCY, is placed. Joy abounds everywhere and the Holy One, blessed be He has mercy upon the world. Happy is the lot of Yisrael, who know how to direct and draw their Master from Judgment to Mercy, and establish the worlds by their handiwork.

203

ת”ח, לָקֳבֵל דָּא, תְּלָתָא סִפְרִין פְּתִיחִין בְּיוֹמָא דָּא, וּכְמָה דְּרַחֲמִין מִתְעָרִין, וְדִינִין קַשְׁיָין אִתְכַּפְיָין וְעָאלִין לְדוּכְתַּיְיהוּ. כַּךְ הוּא לְתַתָּא כְּגַוְונָא דִּלְעֵילָּא, דִּינִין קַשְׁיָין אִתְכַּפְיָין וְאִתְעֲבָרוּ מֵעָלְמָא. וּמַאן אִינּוּן. אִלֵּין אִינּוּן רְשָׁעִים גְּמוּרִים, דְּאִינּוּן דִּינִין קַשְׁיָין דְּאִתְכַּפְיָין וְאִתְעֲבָרוּ מֵעָלְמָא. וְעַל דָּא נִכְתָּבִים וְנֶחֱתָּמִים וְכוּ’. א”ר אַבָּא, וַדַּאי דָּא הוּא בְּרִירָא דְּמִלָּה, בְּרִיךְ רַחֲמָנָא דְּשָׁאִילְנָא וְרַוַוחְנָא בְּהָנֵי מִילֵי.

Come and see, in correspondence to this, THE THREE SEQUENCES OF THE SHOFAR, THE THREE COLUMNS, three books are open on that day. ONE IS FOR THE WHOLLY RIGHTEOUS, THE SECRET OF THE RIGHT COLUMN, ONE FOR THE WHOLLY EVIL, THE SECRET OF THE HARSH JUDGMENT ON THE LEFT COLUMN, AND ONE FOR THE MEDIOCRE, THE SECRET OF THE CENTRAL COLUMN. Just as THROUGH THE BLOWING OF THE SHOFAR Mercy awakens and harsh Judgments are subdued and return to their place, it is below as it is above. The harsh Judgments BELOW are subdued and removed from the world. These are the wholly wicked, who are harsh Judgments. They are subdued, and removed from the world. By that they are written and sentenced to death immediately. THE WHOLLY RIGHTEOUS, A CHARIOT TO THE RIGHT, ARE WRITTEN TO LIFE IMMEDIATELY AND THE MEDIOCRE, WHO ARE A CHARIOT TO THE CENTRAL COLUMN, ARE IN SUSPENSE UNTIL YOM KIPPUR, WHEN IT IS COMPLETED THROUGH THE ILLUMINATION OF CHOCHMAH IN BINAH, THE LIGHT OF LIFE. Rabbi Aba said, Surely this is the clear meaning of the matter. Blessed is the Merciful that I have asked and attained these matters.

204

א”ר יְהוּדָה, כְּתִיב זִכְרוֹן תְּרוּעָה, זִכָּרוֹן עַבְדֵּינָן, לְכַוְּונָא לִבָּא וּרְעוּתָא, יִשְׂרָאֵל עַבְדִּין זִכָּרוֹן לְתַתָּא, בְּמָה. בְּעוֹבָדָא, בְּגִין דְּיִתְּעַר מִלָּה כְּהַהוּא גַּוְונָא לְעֵילָּא.

Rabbi Yehuda said, It is written, “a memorial of blowing” (Vayikra 23:24), WHICH MEANS we are reminded to direct the heart and wish IN THE MANNER MENTIONED ABOVE. Yisrael perform a memorial below, by the deed OF BLOWING THE SHOFAR so that a similar thing will be roused above.

אָמַר ר’ אֶלְעָזָר, כְּתִיב בַּכֶּסֶה לְיוֹם חַגֵּנוּ דְּאְתְכַּסְיָא בֵּיהּ סִיהֲרָא. וְהֵיךְ אִתְכַּסְיָא. אֶלָּא, כַּד קַיְּימָא עִיבָא, וְשִׁמְּשָׁא לָא נָהִיר, כְּדֵין סִיהֲרָא אִתְכַּסְיָא, וְלָא נָהִיר. וְעַל דָּא, מִקַּמֵּי עִיבָא שִׁמְשָׁא לָא נָהִיר, כ”ש סִיהֲרָא דְּאִתְכַּסְּיָא וְלָא נְהִירָא. וְעַל דָּא בַּכֶּסֶה לְיוֹם חַגֵּנוּ, בְּהֵ”א, דְּאְתְכַּסְיָא סִיהֲרָא. וּבְמָה נָהִיר. כֹּלָּא בְּתִיּוּבְתָּא, וּבְקָל שׁוֹפָרָא, דִּכְתִּיב אַשְׁרֵי הָעָם יוֹדְעֵי תְרוּעָה כְּדֵין יְיָ’ בְּאוֹר פָּנֶיךָ יְהַלֵּכוּן.

205

Rabbi Elazar said, It is written, “at the full moon (also: ‘the covering’) on our feast day.” THIS IS BECAUSE the moon, MALCHUT, was covered on it, FOR ON ROSH HASHANAH THE MOON IS HIDDEN. HE ASKS, How is it covered, AND ANSWERS, When there is a cloud UNDERNEATH THE SUN and the sun, WHICH IS ZEIR ANPIN, does not shine, the moon is covered, WHICH MEANS it does not shine, SINCE THERE IS NO ONE FROM WHICH TO RECEIVE LIGHT, FOR WHATEVER MALCHUT HAS, SHE RECEIVES FROM ZEIR ANPIN. Therefore, if because of the clouds, WHICH INDICATE JUDGMENTS, the sun, ZEIR ANPIN, cannot shine, the moon all the more is hidden and cannot illuminate. Hence, in “at the covering (Heb. keseh) on our feast day,” KESEH IS SPELLED WITH Hei IN FINAL POSITION, TO INDICATE THAT the moon is covered BECAUSE OF JUDGMENTS. How can everything, BOTH ZEIR ANPIN AND MALCHUT, shine? Through repentance and the sound of the Shofar, as written, “Happy is the people that know the joyful note.” Then, “they shall walk, Hashem, in the light of Your countenance” (Tehilim 89:16).

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

Kabbalah

Zohar on Rosh Hashanah, part I, Bo

shofar

There Was a Day When… Satan Also Came among Them

5) “Now there was a day when the sons of God came to present themselves before the Lord.” “Now there was a day” is Rosh Hashanah [Hebrew, New Year’s Eve], when the Creator rises to judge the world. Thus, “Now there was a day when he came there.” That day is the day of Rosh Hashanah.

6) “When the sons of God came.” These are the appointed ministers, the emissaries in the world, watching over people’s deeds. “To present themselves before the Lord,” as it is written, “And all the host of heaven standing by Him on His right and on His left.” But in this text, “To present themselves before the Lord,” I have found the Creator’s love for Israel. Because these are emissaries appointed over watching over people’s actions, they wander and roam the world, gathering all the deeds, and in the coming judgment day, when the world is judged, they will become accusers, standing and accusing people. And of all the nations in the world, the appointees will not watch actions but only those of Israel, since they are the sons of the Creator.

7) And when Israel’s deeds are deemed improper, when these appointed emissaries wish to present Israel’s deeds, they present themselves before the Creator. This is so because when Israel do things that are not good, they seemingly diminish the force of the Creator. And when they do good deeds they give strength and power to the Creator. It is written about that, “Give strength to God.” With what do they give strength? With good deeds. This is why on that day, all the appointed ministers present themselves before the Creator. Certainly, “Before the Creator,” for because they have gathered to accuse Israel, they present themselves before the Creator, seemingly, to diminish His strength.

8) “And Satan came among them, too.” The word, “too,” implies the inclusion of the sons of God, since they all come to slander Israel. And Satan joins them because he is the biggest slanderer of all. Because the Creator saw that they all came to slander, the Creator immediately told Satan, since he was the biggest, “From where do you come?” Did the Creator not know where he was coming from that He needed to ask him? The answer is that He wished to please Satan, that by these words He gave him room to accuse as he wished.

9) “And the Lord said unto Satan… Then Satan answered the Lord.” “From roaming about on the earth.” Thus, inhabiting the land was given to the side of the others, to the seventy nations, except for the land of Israel, which is sanctified to Israel. Hence, when he said, “From roaming about on the earth,” which is the land of Israel, the Creator saw that he wanted to slander Israel, and not Job or others whom the nations—dwellers of the rest of the nations— appreciate. He promptly said unto Satan, “Have you considered My servant Job?”

10) He saw that now was the time to give Satan a piece to deal with and to stay away from Israel. It is like a shepherd who wished to take his sheep across a river, and a wolf came to prowl on the sheep. The experienced shepherd took a big he-goat and gave it to the wolf, saying, “Let it struggle with the goat until I take my sheep across the river, and then I will come back and take this one, too.” This is what the Creator did, giving Job to Satan, to deal with him and to not slander Israel. And Satan promptly dealt with him and did not slander Israel.

11) “Then Satan answered the Lord.” It is not surprising with a servant whose master does his will, that he fears him. Remove Your providence from him and You will see if he fears You or not.

12) In a time of trouble, when a piece is given to this side to deal with, it then completely moves away. Similarly, when sacrificing a scapegoat on the beginning of a month and on the Day of Atonement, a piece is given to the Sitra Achra to deal with, so it will leave Israel in their kingdom. But here came the time to take this share for the Sitra Achra from the whole of Abraham’s seed, as it is written, “Behold, Milcah, too, has borne children…Uz his firstborn.” And Job was in the land of Uz, meaning he was from Abraham’s family.

13) When Satan said to the Creator, “From roaming in the earth,” he asked of the Creator to pass judgment on Israel. This is because just a land is the land of Israel, and he had the judgment over Abraham and he collected from the Creator, since the judgment was not carried out on Isaac when he was sacrificed at the altar because he did not have a substitute for the sacrifice he had prepared on the altar with the ram. But here Isaac was already on the altar and was fully made into a sacrifice, but the judgment was not executed in him. And he asked the Creator for this, as he asked for judgment on selling Joseph for several generations, and all that Satan asks for, he asks justly.

14) And from the time Isaac was saved and was replaced in the sacrifice, the Creator has been preparing Job—who lived in the land of Uz—for that slanderer. This is said immediately after the binding of Isaac. But here, in the birth of Uz, Satan came to take his share from all of Abraham’s seed, and he will not come near to harm Israel.

15) It is all in just judgment. As Job sentenced, so he was sentenced. Job was among Pharaoh’s counselors. And when Pharaoh rose against Israel and wanted to kill them, Job told him, “No, take their money and rule their bodies with hard work, and don’t kill them.” The Creator told him, “You will be sentenced to the same sentence that you passed over Israel.” What does it say? “However, put forth Your hand now, and touch his bone.” As he sentenced Israel, so he himself will be sentenced, even though in all other things he feared the Creator.

16) “But spare his soul.” He was given dominion over his flesh, as it is written, “The end of all flesh has come before Me.” “The end of all flesh” is the destroying Satan. “Come before Me,” to receive permission, which is the meaning of, “The end of all flesh.” It is not called, “The end of all spirit,” which is an end that comes from the side of darkness— male judgments. “And to the farthest limit” is like, “to all flesh,” since there is another end, the end of the right, in holiness. And the one here is another end, which comes from the left— darkness. This is why he was given permission to hurt his bone and his flesh.

17) Was he not punished justly, but rather due to the words of the slanderer, who incited and diverted Him? Indeed, it was all justly done: he was sentenced as he sentenced Israel with Pharaoh.

18) The words, “Although you incited Me against him to ruin him without cause” do not mean, “you incited Me to swallow him,” but “you incited Me against him.” “Against him” is in His mind—what He thinks. “Although you incited Me,” as Job said, “and shine upon the counsel of the wicked.” Similarly, “But they deceived Him with their mouth and lied to Him with their tongue.” This is difficult, as well, for can the Creator be seduced? However, it did not say, “But they deceived Him and lied to Him,” but only, “But they deceived Him with their mouth.” It is with their mouths that He was seduced, that they think so, when it is really not so.

19) But can he slander before the Creator, who knows everything? Yes, because he is an old and foolish king, as it is written, “A poor… lad is better than an old and foolish king.” And because he is king over people, he can slander man, since he is the people’s trustee. That is, being king over them, he is their trustee.

20) This concerns only the sentence of an individual. But concerning the sentence of the world, it is written, “And the Lord came down to see.” “I will go down and see,” so he was not given faith, but he is in the hands of the Creator alone, since He did not wish to destroy the world according to the words of the slanderer, whose desire is always to destroy. How do we know this? It is written, “Man puts an end to darkness and to the farthest limit he searches out.” He searches to destroy everything, which is, “The end of all flesh has come before Me,” that Satan, called, “The end of all flesh,” has certainly come to destroy.

21) It has been explained that in the beginning of the year, two sides stand opposite the world. All those who come before the Creator with repentance and good deeds are rewarded with being written on the side of life, which produces results of life. And those who are from that side are written to life. And all those who come with bad deeds, to put people to death, are written on the other side, which is death, called “death,” and where death lies.

22) And on that day, these two sides—life and death—stand. There are those who are written to the side of life, and those who are written to the side of death, and sometimes the world is in between, half sinner and half righteous. If a righteous is found, he sentences the world and all stand and are written to life. But if a sinner sentences the world, all are written to death.

23) At that time, the world was in between, half sinner and half righteous. And the slanderer wished to accuse the world and sentence the world to a scale of sin. Promptly, it says, “Have thou considered My servant Job, that there is none like him in the earth.” Since he was set apart, the slanderer instantly attacked him. Hence, one should not exclude oneself from the public so he will not be noted specifically and will not be slandered above.

24) It is written about the Shunammite that she said, “I dwell among my own people.” This means that if one does not wish to exclude oneself from the public, “I dwell among my own people,” to this day. “Among my own people” means I will be known above in one collective. And here, with Job, since he was known and noted above, the slanderer immediately charged him and said, “Does Job fear God for nothing?” He does not fear You and strengthens in good deeds for nothing, as it is written, “Have You not made a hedge about him?” But take away that goodness that You have given him and you will immediately see, “he will surely curse You to Your face,” will leave You and cling to the other side. Now there is food on Your table. Remove Your table from him and we will see from whom he is and to which side he clings.

25) He immediately said unto Satan, “All that he has is in your hands,” to show that Job’s fear of the Creator was to maintain his wealth. We learn from this that all those who fear the Creator for their wealth or for their sons, it is not proper fear. This is why the slanderer said, “Does Job fear God for nothing?” as it is written, “Have You not made a hedge about him?” You blessed his deeds and this is why he fears You. And then he was given permission to accuse him and to show that Job was not serving the Creator out of love.

26) Because he was tested, he departed the way and did not maintain his firmness. What does it say? “Through all this Job did not sin” with his lips, though he did sin in his will. Later, he sinned in all, as it is written, “the earth is given into the hand of the wicked.”

27) And should you say that no other man but Job was tested, it is written, “The Lord tries the righteous.” For this reason, Job, too, was tested. And even though he did not remain properly firm, he did not exit the domain of his Master to adhere unto the other side.

28) How long was his trial? The government of the other side is twelve months, as it is written, “the sentence of the wicked in hell is twelve months. And because he did not cling unto the other side, it is written, “The Lord blessed the latter days of Job more than his beginning.”

29) Job’s is not a trial from the Creator, as are the trials of the rest of the righteous, since it is not written, “And God tried Job,” as it is written, “God tested Abraham.” Abraham sacrificed his only son to the Creator with his own hand, whereas Job gave nothing and passed nothing unto the Creator.

30) And he was not told of the test, as was Abraham, since it was evident to him that he would not be able to properly endure it. Instead, he was given to the hands of the accuser. Moreover, it was done by the Creator’s sentence, for having inflicted Israel with hard labor in Egypt. Thus, the Creator drew the attention of the slanderer to this sentence, as it is written, “Have you noticed My servant Job?”

31) “So it came about in the course of time that Cain brought.” It writes, “in the course of time,” not “in the course of right” [in Hebrew the difference is only one letter], since “in the course of time” is the Sitra Achra and “in the course of right” is holiness. This is so because he rejected “in the course of right” and moved closer to “in the course of time.” It is written, “But go thy way till the end.” And Daniel said, “To which end, the end of right or the end of time?” And the Creator answered him, “The end of right,” which is in holiness. This is also what David feared, when he said, “Lord, make me know my end,” the end of time or the end of right? And what does it say here? “So it came about in the course of time,” which is in the Sitra Achra, and not in the course of right, which is in holiness. Hence, his offering was not accepted, since it was from the Sitra Achra.

32) “And Abel, too, brought.” What is “too”? “Too” is including, for he, too, brought a little to the Sitra Achra, as did Cain, but his offering was all for the Creator, for the offering was essentially to the Creator, and he gave a piece to the other side, as it is written, “And from their fat.” This means that he offered the majority of the sacrifice, the fat, to the Creator, and gave the bad part to the Sitra Achra. But Cain gave the majority of the offering to the course of time, which is the Sitra Achra, and gave a share to the Creator; hence, it was not accepted.

33) It is written about Job, “And his sons used to go and hold a feast… When the days of feasting had completed their cycle.” The slanderer was at the feast every day, and he could not prevail over him, because it is written, “Have You not made a hedge about him, and about his house?” Thus, he never gave a share to the Sitra Achra, because it is written, “And offering burnt offerings according to the number of them all.” And the offering rose up and he did not give a share to the Sitra Achra. Had he given him a share, Satan would have been unable to prevail over him later. All that Satan took from him was of his own, since he did not give him a share of his offerings.

34) Why did the Creator harm him because he did not give a share to Satan? Had he given his share to the Sitra Achra, he would have cleared the way for holiness, since the Sitra Achra would depart from the Temple and the holy side would soar upwards. But he did not do so, and this is why the Creator sought to have judgment over him.

35) Just as he separated and did not include good and bad when he did not give a share to the Sitra Achra, in order to purify the holiness, He sentenced him similarly—first giving him good, then bad, and subsequently bringing him back to the good. And so it should be; man should know the good and know the bad, and to bring himself back to the good. This is the secret of faith, Nukva. Job was of Pharaoh’s servants, which is why it is written about him, “He that feared the word of the Lord among the servants of Pharaoh.”

— Zohar with Sulam commentary, Parshat Bo

Kabbalah

Ein Sof

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The essence of divinity is found in every single thing—nothing but it exists. Since it causes every thing to be, no thing can live by anything else. It enlivens them; its existence exists in each existent. Don’t attribute duality to God. Let God be solely God. If you suppose that Ein Sof [Boundless, Infinite (Divine)] emanates until a certain point, and that from that point on is outside of it, you have dualized. God forbid! Realize, rather, that Ein Sof exists in each existent. Do not say, “This is a stone and not God.” God forbid! Rather, all existence is God, and the stone is a thing pervaded by divinity.

— Moses Cordovero (Shi’ur Qomah, 206b)

Christianity · Kabbalah

Word of the Lord

There is a known passage from Gospel of John: “In the beginning was the Word, and the Word was with God, and the Word was God. He was with God in the beginning. Through him all things were made; without him nothing was made that has been made. In him was life, and that life was the light of all mankind. The light shines in the darkness, and the darkness has not overcome it.”

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Probably this is the most common quote from the New Testament.. I pondered about it many many times, what all these mean? What is the spiritual meaning of this “Word”? In the Book of Zohar with Sulam commentary (of Yehuda Ashlag) we have the answer:

11) Rabbi Shimon said, “Elazar my son, cease talking, and you will discover the concealing of the uppermost secret that the people of the world do not know.” Rabbi Elazar went silent. Rabbi Shimon wept and said, “Elazar, what is ELEH [these]? If you say that it is the stars and the signs, are they always visible? And in MA [what], which is Malchut, were they created? It is written, ‘The heavens were made by the word of the Lord.’ The heavens were made by Malchut, who is called ‘The word of the Lord.’ And if ELEH was said about the hidden things, it should not have written ELEH, since they are disclosed stars and signs.

— Hakdama Zohar, MI Bara ELE deEliahu

Many times I thought that “the word” is about light of the Creator, we could say light of hochma. But here it’s written that “word of the Lord” is malchut! And malchut is kli, container of light, a vessel. We also know that it’s written in the Talmud Eser Sfirot: “In the world of Ein Sof, He and His name are one”. And “His name” is malchut, so in the olam (world) Ein Sof there is actually no difference between light and kli, because there is no duality here.

We know also that “there is no light without kli”, so in order to receive light, to be conscious of it, there must be something to receive this light, because light without kli can’t be known.

So light can be known only in a vessel (kli), in emptiness or darkness. There is emptiness in us because we made tzimtzum (restriction) in ourselves. And this darkness is already awareness of light. This is the space in which we are aware of God, but from the side of darkness/emptiness. And this emptiness is created in us by light of God. There is a reshimo in it, trace about the light that was before, but now is gone. The kli was full of it and now it is empty. But neverthless it shines, we are aware of his boundaries, possiblity of being filled completely once again, etc. And this is why it’s written that “light shines in the darkness”.
We can abide our mind in this space, in “her”, because darkness has feminine qualities, it’s “she”. So this darkness is very precious thing, it’s a gift from God.

In other words we could say that this is our “new heart”, above mundane things, thoughts, etc. There is a second heart, with old habits, uncorrected wishes, etc. But new heart is a holy space, it’s above it, it is in inner man, second heart is in outer man.

The divine darkness is not the kind of blackness we experience stumbling into an underground room with no lights. This darkness is a positive reality that helps us to discover God, and hence is called “luminous.” Although it sounds like a contradiction in terms, a luminous darkness is one filled with God’s presence, and by faith, the soul can begin to perceive God in darkness. In fact, the closer that God comes to the soul, the more intense the darkness becomes; it is then that all other things of this world are cleared away. The soul looks up to the Lord and never ceases to desire him.

— St. Gregory of Nyssa

In this darkness there is a part of us that don’t want to stay in this dark room, this part want the light of day and not darkness. Raising above this with faith (strengthening masach/screen in our kli) is a correction and brings change in consciousness, it gives light of faith (hasadim), it may actually mark a new day for us (light of hochma dressed in the light of hasadim), new revelation, because now we have strength to receive it.

This emptiness is created by four levels of light expansion in the mystery of the name HaVaYaH, as is explained in the first chapter of the “Pticha le hochma de kabbalah”

4) The reason why the will to receive must cascade by the four above-mentioned discernments in ABYA (Atzilut, Beria, Yetzira, Assiya) is that there is a great rule concerning the Kelim (plural for Kli): the expansion of the Light and its departure make the Kli fit for its task. This means that as long as the Kli has not been separated from its Light, it is included in the Light and is annulled within it like a candle in a torch.

This annulment is because they are completely opposite from one another, on opposite ends. This is so because the Light extends from His Essence existence from existence. From the perspective of the Thought of Creation in Ein Sof, it is all towards bestowal and there is no trace of will to receive in it. Its opposite is the Kli, the great will to receive that abundance, which is the root of the initiated creature, in which there is no bestowal whatsoever.

Hence, when they are bound together, the will to receive is annulled in the Light within it, and can determine its form only once the Light has departed thence once. This is so because following the departure of the Light from it, it begins to crave it, and this craving properly determines and sets the shape of the will to receive. Subsequently, when the Light dresses in it once more, it is regarded as two separate matters: Kli and Light, or Guf and Life. Observe closely, for this is most profound.

— Pticha, Yehuda Ashlag

This quote above is one of my favourite from Pticha, and these parts from book of Zohar which I quoted above for me are the most important. They are the key. All the Hakdama Zohar, but this maamar (article) “MI Bara ELE” and the next “MI Bara ELE Elyahu” are essence of the wisdom of kabbalah.

In kabbalah there is a rosh (head) and guf (body) and together they are called “partzuf”. Of course these are pure spiritual terms, there is nothing here about physical body or head, it should be obvious. This is our inner being.
Rosh is the light of pure consciousness and guf is a vessel. This vessel has two parts: toch and sof.

So word of God is malchut. There is no creation without malchut, without the wish to receive light. And actually this creation is unfolding in us. Now. The more light of consciousness we can receive in our vessels, the greater spectrum of reality we perceive. Even in mundane things there is a infinite depth. Why? Because God is infinite, and our spiritual vessel has no boundaries, no limits, etc. I every sfirah there is another 10 sfirot and another 10 and so on..  You don’t believe in angels or heavenly beings? You think that they don’t exist? You have right, because you don’t perceive it yet, for you they don’t exist, because today you have limited awareness. But still there is possibility to perceive it tomorrow by expanding your awareness, this is the only way.  And by raising vibrations, because there is law of similarity between spiritual objects. You can’t perceive angels unless you have similar qualities.. And remember, there is no light without a kli and there are spiritual laws of  receiving the light correctly  (laws of tzimtzum, masach, or hozer, three lines, etc.). But this is another story..

Kabbalah · Tantra

Similar concepts in lurianic Kabbalah and Kashmir Shaivism

There are some similarities between kabbalah concepts expounded in many sources like “Etz Chaim” and these from Kashmir Shaivism. I’m not expert of the latter, but I know kabbalistic teachings enough to explore some deeper concepts in tantric traditions.

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I know that both these traditions are not popular, they are hermetic, esoteric and these concepts may seem difficult to grasp. In reality we must try to find these teachings inside us, because it’s how it should be. This is something that we already know, we only reaveal that which we temporarily forgot (as a Divine Being).

Of course these teachings are very deep and require experiential knowledge far beyond our senses and wordly mind.

Below is a quote from Paramarthasara of Abhinavagupta (with commnetary of Yogaraja). This is the quote that is particularly similar with the kabbalistic concept of tzimtzum.

“The supreme Lord, who is of the nature of pure consciousness and who as such underlies the universe  has the self-experience in the form of “I become the universe”. Subsequently he negates [his absolute nature] and thereby creates void in himself. This void, created by following the negation of his absolute nature, is the foundation of all existence, the world, to be manifested subsequently, and the blissful state in which this occurs is called śakti tattva. This level of the supreme Lord’s involution, which is one of both negation and fullness, on account of the dissolution and the creation of the universe, has been designated as Śakti in all secret doctrines [the Agamas].”

These are actually the words of Yogaraja,  from commentary. He was the disciple of Abhinavagupta.

And now “Etz Chaim” from Arizal:

“Know that before any emanations or creatures were fashioned there was an Upper Light (Or Elyon) that simply permeated all Existence, and there was no empty place, in the sense of atmosphere, merely space. However, everything was imbued with Infinite Light (Ayn Sof Or), to which there was no beginning nor yet any end; all was Light permeating everything evenly. This is called the Infinite Light (Ayn Sof Or).

And when He wished to create worlds and cause emanations, to bring into being His perfect works, names and attributes–which was the reason for the creation of the worlds, He then contracted (tzimtzum) Himself into the middle point, in the very center. He contracted that Light and removed Himself far to the perimeter round the midpoint, so that in that very midpoint there remained an empty place and air and a void.”

I think that these two quotes are very interesting. For me Arizal words have more power, it’s like he writes from very high level, beyond any doubt, with such uncomparable precision.. Every word here has deep meaning..

What he explains here is about Ayn Sof (blessed be He), where all creation is only in potentiality, we could say it’s Unmanifested yet.

In Talmud Eser Sfirot from Yehuda Ashlag (commentary to the Arizal teachings) there is the explanation of the meaning of this “empty place, in the sense of atmosphere”, that this is not particularly material place or atmoshphere, but a kind of spiritual light (in hebrew text this “atmosphere” is called avira dahia which is also translated as “empty air”]. And he warns us that in spirituality there is nothing about material space, time, etc. This is very important.

“You should know that that Ohr Hassadim is called Avir or Ruach. When it is by itself, without Ohr de Hochma, it is called “empty Avir,” meaning empty of Ohr Hochma. Then it waits for Ohr Hochma to clothe it and fulfill it.”

Ohr – means light.

“Bear in mind, that the entire wisdom of Kabbalah is founded on spiritual matters that do not take up time or space. They are not subject to change or absence and all the changes that are spoken of in this wisdom do not imply that the first form becomes absent and is replaced by a different form. The above change rather implies an additional form, while the first does not move from its place, as absence and change are corporeal conducts.” Talmud Eser Sfirot, chapter 1

I hope that this give some key about such superficial matters… There is more things to reveal. Maybe later (with God’s help)  I’ll write something about letters of alphabet, and give some keys from Zohar and compare this with Matrikacakra concept from Kashmir Shaivism. Or maybe concepts from Vedas and Torah, like sacrifices, which have also spiritual meaning and are explained in the wisdom of kabbalah. These traditions to be honest are not so far from each other, there are probably both part of one old teaching… (I mean Vedas and Torah)

Kabbalah

Holy waters

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“When the blessed Holy One adorns Himself in His crowns, He crowns Himself above and below. Above, from the site of deepest of all ; below, with what? With souls of the righteous. Then vitality is lavished above and below, embracing the site of the sanctuary on all sides. The cistern is filled, the ocean consummated, providing for all.

“It is written: Drink water from your cistern, flowing water from your well. Why first your cistern, then your well? A cistern is empty, unflowing, while a well bubbles with water. Yet all is one site. The site embracing the poor is called cistern, possessing nothing of its own, only what is deposited there. Who is that? ד (Dalet). Subsequently it becomes a well, filled from all directions. Who is that? ה (He), filled from above, bubbling from below. Filled from above, as we have explained; bubbling from below, from souls of righteous. [..]

“Desire of the female toward the male arouses only when a spirit enters her and she gushes water toward upper, masculine waters. Similarly Assembly of Israel arouses desire toward the blessed Holy One only by the spirit of the righteous entering Her. Then waters flow from within Her toward waters of the male, all becoming one desire, one cluster, one nexus. Rapture, total rapture! An amble ambled by the blessed Holy One with souls of the righteous.”

— Zohar, Noah 1:160a-b