The Zohar, translated by Harry Sperling and Maurice Simon

THE ZOHAR

SHEMINI

Leviticus IX, 1-XI, 47

AND IT CAME TO PASS ON THE EIGHTH DAY. R. Isaac said: 'Happy are Israel in that God has given them a holy Law which is the universal delight, the joy of the Holy One, blessed be He, and His recreation, as it is written, "and I was daily his delight" (Prov. VIII, 30). The Torah is all one name of the Holy One, blessed be He. By the Torah was the world created, as it is written, "And I was an artificer with him" (Ibid.). By the Torah, too, was man created, as it is written, "And God said, Let us make man" (Gen. I, 26). Said the Holy One, blessed be He, to the Torah: "I desire to create man." She replied: "This man is destined to sin and to provoke Thee unless Thou art long-suffering with him; how, then, shall he endure ?" To which God replied: "I and thou shall maintain him, for not for nothing am I called 'long-suffering'."' R. Hiya said that the Oral and the Written Law together preserve mankind, as it is written: "Let us make man in our image, according to our likeness" -- "image" having reference to the Masculine and "likeness" to the Feminine; and for this reason the Torah commences with the letter Beth (= 2), as already explained. R. Isaac said: 'Why is the beth open on one side and closed on the other? To show that when a man comes [36a] to attach himself to the Torah, it is open to receive him and to join with him; and when a man closes his eyes to it and walks in the other way, then it turns its closed side to him, according to the saying: "If thou leavest me one day, I will leave thee two days", until he returns to attach himself to it, never again to abandon it. Therefore the Torah makes the first approaches to men, proclaiming, "Unto you, O men, I call" (Prov. VIII, 4); and it is also written of her, "she crieth in the chief places of concourse, at the entering in of the gates" (Ibid. I, 21).' R. Judah said: 'The beth has two parallel lines and a third joining them. What do these signify? One for heaven, one for earth, and one for the Holy One, blessed be He, who unites and receives them.' R. Eleazar said: 'These represent three supernal and closely connected holy lights in which the whole Torah is comprised, and which provide the introduction to faith. Therefore to study the Torah is like studying the Holy Name, as we have said, that the Torah is all one holy supernal name. Therefore it commences with the letter beth, which symbolizes the holy name with three bonds of faith. All those who study the Torah cleave to the Holy One, blessed be He, and are crowned with the crowns of the Torah and beloved above and below, and God stretches out to them His right hand; and all the more to those who study at night, who, as. we have stated, are associated with the Shekinah and joined with her. When morning comes the Holy One, blessed be He, winds round them a thread of grace to distinguish between the higher and the lower ranks, and all the stars of the morning, what time the Community of Israel and those who study the Torah come to appear before the King, break forth into song together, as it is written, "When the morning stars sing together and the sons of God shout for joy" (Job XXXVIII, 7).'

R. Eleazar was once travelling along a road on which R. Phineas ben Yair happened to be coming towards him. The ass on which R. Phineas was riding whinnied, and he said: 'Verily, from the note of gladness in the ass's voice, I see that I shall meet someone here.' When he emerged from under the brow of the hill he saw R. Eleazar approaching, and said: 'Assuredly, the omen of the ass's voice has been fulfilled.' R. Eleazar then came up to him and kissed him. He said to him: 'If you have the same destination as I have, let us join company, and if not, go your way.' He replied: 'Indeed, I was going to look for you, and since I have found you I will follow you and we can keep company.' R. Phineas then began a discourse on the verse: "The Lord shall bless thee out of Zion, and thou shalt see the good of Jerusalem" etc. (Ps. CXXVIII, 5). 'Why', he said, "from Zion"? Because there blessings repose, as it is written, "For there the Lord commanded the blessing, even life for evermore" (Ps. CXXXIII, 3). And for the sake of Zion Jerusalem is blessed and visited with mercy, and when Jerusalem is blessed all the people are blessed. The words "all the days of thy life" mean that the rainbow shall not be seen in thy days any more than in the days of thy father [1] "And see thy children to thy children", god-fearing, saintly and holy. "Peace upon Israel": as who should say. "Peace upon the head of the king that he may lack nothing." So there is peace upon Israel when righteous men are in the world.'

R. Eleazar discoursed on the verse: "Children's children are the crown of old men, and the glory of children are their fathers" (Prov. XVII, 6). 'The word "children"', he said, 'has its well-known esoteric meaning. "Children's children" are the other crowns of the King, and of them it says that "the glory of children are their fathers", because the sons are only crowned through the fathers. From this we learn that the sons are only crowned and revived by the running Stream when the Fathers are crowned and blessed.' [36b]

& they were going along the time for prayer arrived, so they dismounted and said their prayers. While they were praying a serpent wound itself round the legs of the ass of R. Phineas, which thereupon uttered two cries. When they had finished praying R. Phineas said: 'I can understand my animal being in pain, because earlier in the day, while I was meditating on the Torah, it took me through some filth; hence now it is being hurt.' As they stood up they saw a snake coiled round its legs, whereupon R. Phineas said: "Snake, go and wind yourself round your own hole." At this the snake dissolved and fell into pieces. Said R. Eleazar: 'Is God so particular with the righteous?' He replied: 'Verily He is, and He takes note of all their errors, and desires to raise their holiness to a still higher level. This ass has been tormented because it did not guard my holiness, and this snake was a divine messenger. And how many agents has the Almighty, even beasts of the field and even idolaters, as it says, "The Lord shall bring a nation against thee from far, from the ends of the earth" (Deut. XXVIII, 49).' R. Eleazar asked: 'Does God ever make an Israelite His agent?' He replied: 'Yes: that is, a pious Israelite to punish a wicked one, but not one wicked one to punish another, save when he does so accidentally, as it is written, "but God deliver him into his hand" (Ex. XXI, 13), in order to punish both of them.' Said R. Eleazar: 'How does God use such Israelites and idolaters as His agents?' 'Has not your father told you ?' said R. Phineas. 'I have never yet asked him,' he replied. R. Phineas thereupon began by quoting the verse: "When he giveth quietness who then can condemn?" etc. (Job XXXIV, 29). 'When God', he said, 'gives quietness and ease to a man, who is there that is authorized to injure and malign him? And when He withdraws His watchful providence from him, who can keep watch over him to protect him ? And in this God's ways are "unto a man or a nation alike" -- the same for the world or for a people or for an individual. For when men's actions are virtuous on earth, then the Right Hand of the Holy One, blessed be He, is active for them above, and many friends and protectors come forward on their behalf above on the right and on the left, and the Left Hand is subdued and kept under control. But when men's actions on earth are not virtuous, then the Left is awakened, and all those who come from the side of the left with it, and all become agents to inflict harm on men. For all who transgress the precepts of the Law receive a mark on their faces through which they are recognized by those who rise up from the side of the left. Hence serpents and idolaters, and all who come from the side of the left, are called "agents" in regard to those who bear this mark. Now Israelites, even if their actions are not virtuous, still come from the side of the right, but because the right has been paralysed by their actions the left has power over them, and those who come from the side of the left. Hence the agents chosen for punishing them are serpents and idolaters, and such-like who are from the side of the left, but not other Israelites, even sinners, because they are still from the side of the right. And if it happens that a sinful Israelite falls into the hand of another Israelite sinner, this is that they may both be punished and be purified by their punishment.' Said R. Eleazar: 'Whence do you derive all this?' He answered: 'From the incident of the concubine in Gibeah (Judges XX). For though the sinners there were Israelites, God was unwilling that other sinners of Israel should be the instruments for punishing them, and therefore numbers of them fell time after time until all the sinners in the attacking army had perished, and there were left in it only those [37a] more righteous ones who could more appropriately execute the work. And even righteous Israelites are made the agents only when the two worlds, the upper and lower, are evenly balanced, and at that time [of the incident of Gibeah] they were not evenly balanced. Hence sinners of Israel are not made the agents of the King to punish other sinners of Israel, since they do not come from the side of the left. We may illustrate by the following parable. Certain men having offended against the king, an officer was charged to arrest and punish them. One clever fellow among them went and mixed himself with the officer's men. The officer, however, detected him and said: "Who said you could join us? Are you not one of those who have offended against the king? You shall be punished first." So Israel come from the side of the right and do not attach themselves to the left or mingle with it. Sometimes, however, through their sins they cause the Right to be weakened and the Left to be aroused, with all those that belong to it. Should, then, an Israelite try to insinuate himself among them, if they detect him they say: "Are you not one of those who come from the side of the right which is enfeebled because of their sins? Are you not one of those who have sinned against the king? Who allowed you to come amongst us?" So he is punished first. And King Solomon points openly to these people in the words: "What time one man hath power over another to his hurt" (Eccles. VIII, 9) -- verily to his own hurt, because he is not the agent of the king and does not come from that side.' Said R. Eleazar: 'Verily it is so, since we have learnt that there is a left and there is a right, mercy and judgement, Israel to the right and the idolatrous nations to the left. Israel, although they sin and are humbled, yet they belong to the right and do not cleave to the left nor mingle with it. Therefore it is written, "Save thy right hand and answer us" (Ps. LX, 6), for when the Right Hand is exalted, Israel that cleave to it are exalted and crowned through it, and then the Left Hand and all who come from its side are humbled with it; hence it is written: "Thy right hand, O Lord, breaketh in pieces the enemy" (Ex. XV, 6).'

R. Eleazar then discoursed on the verse: "And it came to pass on the eighth day", etc. He said: 'This "eighth day" has reference to the preceding statement. "for he shall consecrate you seven days" (Lev. VIII, 33). Why seven days? Happy indeed are the priests who are crowned with the crowns of the holy King, and anointed with the holy oil, because thereby is put in motion the supernal oil which moistens all the Seven and from which the seven lamps are lit, this oil comprising them all, as we have learnt that there are six, and this is the consummation of all; hence, "seven days he shall consecrate you". Therefore, too, the Community of Israel is called "Bathsheba" (lit. daughter of seven), because She is the consummation of six others. After this septet had perfected the priests and crowned them and anointed them, when they reached the Community of Israel, which is the eighth, Aaron was commanded to offer a calf, to atone for the sin of that other calf which Aaron made, thereby sinning against the "cow", which is the eighth, the completion of the guardians of Israel. Thus the priest is found complete in all, in the eight different vestments and in all crowns, complete above and below. Now, on all solemn occasions some act must be manifested, and therefore a ceremony was performed with Aaron below to produce a corresponding reaction above, and in this way worlds were blessed through the mediation of the priest. Aaron had to bring a calf for a sin-offering on account of the sin he had previously committed. Also a ram for a burnt-offering. Why a ram? Because of the ram of Isaac, who was a perfect burnt-offering, and this also was brought to make the sacrifice complete. Thus the calf was brought for its own sake and the ram to complete it [37b] duly with the perfection of Isaac. Israel, who shared the sin of the priest, had to bring a similar offering, viz., "an ox and a ram for peace offerings, to sacrifice before the Lord", an ox for their sin and a ram to complete this place with the perfection of Isaac. The term "sin-offering" is not used in connection with Israel as with the priest, because Israel had already suffered their punishment in many places, and therefore God did not wish to mention their sin; hence it is written here, "for a peace offering" and not "for a sin-offering", as a sign of peace, to show that God had been reconciled with Israel in respect or this. Aaron, however, who had been saved from punishment through the prayer of Moses (v. Deut. IX, 20), and whose guilt still hung over him, had to bring a sin-offering, that his sin might be atoned for and that he should be purified and whole. On that day upper and lower beings reached their perfection, and there was peace everywhere in the joy of heaven and earth, and but for the tragedy of the sons of Aaron on that day there would have been no such joy above and below from the day that the Israelites came up from the Red Sea. On that day the sin of the Golden Calf was wiped out, and priests and people were cleansed of it. On that day all the accusers above were silenced, and they circled round Israel without being able to find any spot at which to attack them until the hour arrived when Nadab and Abihu rose up and spoilt the general joy, and wrath descended on the world. We have learnt that on that day it was the joy of the Community of Israel to be united [with her Spouse] by the bond of faith with all holy ties (for the incense binds all -- hence its name), [2] and they came and linked all the others together and left Her outside, and linked up something else.' Said R. Phineas to him: 'Do not say that they left her outside, but only that the Community of Israel was not united [to the rest] through them, [3] for wherever male and female are not found together, the Community of Israel does not abide. Therefore it is written, "With this shall Aaron come into the sanctuary" (Lev. XVI, 3), which was a warning to him that he should be male with female; and therefore a priest should not enter the sanctuary till he is married, in order that he may have a share in the union of the Community of Israel.' R. Jose referred in this connection to the verse: "As a lily among thorns, so is my love among the daughters" (S.S. II, 2). 'As has been explained,' he said, 'this verse is spoken by the Holy One, blessed be He, in praise of the Community of Israel in His love and desire for Her, and therefore it is a married man who should utter the praises of the Holy One; blessed be He, and of the Community of Israel. For, since he cleaves to his spouse and devotes his affection to her, when he comes to serve before the Holy God he awakens another love, that of the Holy One, blessed be He, for the Community of Israel. And for this the Holy One blesses him and the Community of Israel blesses him. [38a] For the Community of Israel is blessed by the priest and the Israelite is blessed by the priest, and the priest is blessed by the Supernal Priest, as it is said: "And they shall put my name upon the children of Israel and I will bless them" (Num. VI, 27).'

It is written: "Remember, O Lord, thy tender mercies and thy lovingkindnesses, for they have been ever of old" (me'olam, lit. from the world, Ps. XXV, 6). "Mercies" here refers to Jacob and "lovingkindnessess' to Abraham. God takes them from the world and raises them aloft, and makes of them a holy Chariot to shield the world. So God does with all the righteous. It may be asked, why is there no reference to Isaac here ? He was left over to punish those who oppress his offspring, and is referred to in the verse, "Arouse thy might" (Ps. LXXX, 3); and again, "The Lord shall go forth as a mighty man, he shall stir up jealousy like a man of war" (Isa. XLII, 13). R. Hiya said: 'Jacob and Abraham we require to shield us, but Isaac's function is to make war, and therefore we do not desire him to be associated with them. We may also explain the words "for they are from the world" thus. When God created the world He took Isaac and created with him the world. He saw that it would not be able to endure, so He supported it with Abraham. He saw that it needed further support, so He took Jacob and joined him with Isaac. Hence the world is supported by Abraham and Jacob, and they are "from the world".' [4] [38b]

AND MOSES SAID UNTO ELEAZAR AND ITHAMAR, LET NOT THE HAIR OF YOUR HEADS GO LOOSE, ETC....FOR THE ANOINTING OIL OF THE LORD IS UPON YOU. R. Abba said: 'All joy above derives from the Holy Oil, from which issue gladness and blessings to all the Lamps, and with the stream of which the Supernal Priest is crowned. Therefore the priest on earth on whom the anointing oil has flowed must display a smiling and joyful countenance, and there must be no blemish on his head or his attire or anywhere else, that he may not cause a blemish in another place. Hence had Eleazar and Ithamar allowed any blemish to appear at that moment on their heads or their garments they would not have been delivered, for it was a time of judgement. So we have learnt that when a plague is rife a man should not apply himself to any undertaking lest he become a marked man. Hence it is written, "lest ye die. But let your brethren the whole house of Israel bewail the burning", because they did not come from the side of the priests, and therefore would not be injured.'

R. Eleazar here adduced the verse: "And Aaron took him Elisheba, the daughter of Aminadab, the sister of Nahshon, to wife" (Ex. VI, 23). 'Aaron', he said, 'acted fitly, copying the supernal model. "Elisheba" was destined for Aaron from the time of the Creation, just as "Bathsheba" [5] was destined for David from the time of the Creation. Both are one, but the one name refers to judgement, the other to mercy. When she was joined with David, it was for judgement, to wage war and shed blood. Here with Aaron it was for peace, for joy, for gladness and blessing. Hence with David she is called Bathsheba, and with Aaron Elisheba: Elisheba (lit. to seven) to show that she was joined to Grace; Bathsheba (daughter of seven) to signify that she inherited royalty and power. [6] [39a] Hence, "Aaron took Elisheba" to gratify her, to rejoice her, to join her with the King in a perfect union, that blessings might be diffused through all worlds by means of Aaron. Hence the priest must be ever smiling and joyful, since he is the instrument of joy and blessing, and in this way punishment, wrath and gloom are removed from him, that he may not be disqualified for the place to which he is linked.'

DRINK NO WINE NOR STRONG DRINK, THOU NOR THY SONS, ETC. R Judah said: 'The fact that this injunction was given to the priests shows that Nadab and Abihu were under the influence of wine.' R. Hiya adduced here the verse: "Wine rejoiceth the heart of man" (Ps. CIV, 15). 'If', he said, the priest requires to be glad and smiling more than other men, why is he forbidden wine, which creates joy and smiles? The truth is that wine rejoices at first and saddens afterwards, and the priest must be glad throughout. Also wine is of the side of the Levites, but the side of the priests is pure and clear water.' R Jose said: 'Each lends to the other, and therefore wine gladdens at first because it contains water, but afterwards it reverts to its own nature and brings gloom.' R Abba said: 'Wine, oil and water issue from the same place. Water and oil, which are on the right, are taken by the priests, especially oil, which is joy first and last, as it is written: "Like the goodly oil upon the head that ran down upon the beard, even Aaron's beard" (Ps. CXXXIII, 2). Wine, which is on the left, is inherited by the Levites, that they may raise their voices in song and not be silent, for wine is never silent, but oil is always noiseless. The difference between them is this. Oil comes from the side of Thought, which is always silent and unheard, whereas wine, which is for raising the voice, comes from the side of the Mother. Therefore the priest, when he entered the Sanctuary to perform divine service, was forbidden to drink wine, because his service is carried out quietly.'

R Judah and R Isaac were once going from Be Merunia to Sepphoris, and with them was a youth leading an ass, on which was a jar of honey. Said R Judah: 'Let us discourse on the Torah as we go.' R Isaac began by quoting the verse: "And thy palate is like the best wine that goeth down smoothly for my beloved" (S.S. VII, 9). 'This wine', he said, 'is the wine of the Torah, which is in truth good, because there is another wine which is not good. But the wine of the Torah is good for all -- good for this world and good for the world to come. This, too, is the wine that pleases the Holy One, blessed be He, more than all, and therefore he who quaffs deeply of the wine of the Torah will wake in the world to come and will come to life when God shall raise the righteous.' Said R. Judah: 'We have learnt that even in that world he will be able to study the Torah, as it is written, "He causeth to mutter the lips of the sleepers" (Ibid.).' The youth hereupon remarked: 'If it had been written, "thy palate is from the best wine", your explanation would have been correct, but it is written "like the best wine".' They looked at him, and R. Judah said: 'Speak on, for your remark is a good one.' He continued: 'I have heard that if a man who studies the Torah diligently allows his expositions to be heard and does not merely whisper them, [39b] then he is like good wine, which also is not silent and causes the voice to be raised. When he departs from this world, then "my beloved goeth straight forward", turning neither to the right nor the left, and none interferes with him; and in that world, too, his lips mutter words of the Torah. I have further heard that this verse was addressed to the Community of Israel in her praise. It may be asked, who is it that praises her thus, for if it is the Holy One, blessed be He, we should expect "for me" instead of "for my beloved". However, the Holy One does in truth praise the Community of Israel thus, in response to Her praises. As She says, "His palate is sweet", He replies, "Thy palate is like the best wine", to wit, the wine that has been treasured from the Creation. "My beloved" is Isaac, who is called "beloved from the womb", and "straight forward" means, to unite the left with the right, through the joy diffused by that wine. Hence "causing to mutter the lips of the sleepers", because all are awakened with joy and blessing, and all worlds rejoice and rouse themselves to pour down blessings below.' R. Judah and R. Isaac approached him joyfully and kissed him. They said to him: 'What is your name ?' He replied: 'Jesse.' They said: 'You shall be Rabbi Jesse: you shall become more famous than our colleague Rabbi Jesse who has departed from us.' They then said to him: 'Who is your father?' He replied: 'He is no longer alive. He used to teach me every day three expositions of the Torah, and every night three pieces of Agadaic lore. What I have just told you I learnt from my father, and now I live with a man who will not let me study, and makes me work all day, and so every day I go over again the things I learnt from my father.' They said to him: 'Does that man know anything of the Torah?' He replied: 'He does not. He is an old man and he cannot say Grace, and he has sons whom he does not send to school.' Said R. Judah: 'If that were not the case, I would go into that village to talk to him about you, but after what you tell me, it would be wrong of us to look at him. Leave your ass, therefore, and come along with us.' They then asked him who his father was. He replied: 'R. Zeira of Kfar Ramin.' On hearing this R. Judah wept and said: 'I was once in his house, and I learnt from him three things concerning the Cup of Benediction and two relating to the work of Creation.' Said R. Isaac: 'Seeing that we could learn from his son, how much more from himself!'

So they went along holding his hand until they came to a field where they sat down. They said to him: 'Tell us something that your father taught you concerning the work of Creation.' He thereupon discoursed on the verse: "And God created the great sea-monsters," etc. (Gen. I, 21). He said: 'The name Elohim is usually applied to the place of judgement, but here it is applied to the most high place from which judgements issue, for although it is intrinsically a place of Mercy, yet judgements issue from it and depend upon it. The "great sea-monsters" are the "Patriarchs", which. are watered first and spread their roots throughout all. "And every living creature" (lit. living soul): this is the soul which the supernal Earth brought forth from the "living creature" (hayah), which is the highest of all, to wit, the soul of the first man which formed in its midst. "That moveth": this is the "living creature" (hayah) that moves about on all sides above and below. "Which the waters brought forth abundantly", namely the waters of that supernal stream which issues from Eden and waters the Tree there that it may spread its roots and provide food for all. "And every winged fowl after its kind": these are the holy angels whose function it is to sanctify the name of their Master every day, or to perform the messages of their Master in this world.' Said R. Judah: 'This is really too much for one so young to know, and I foresee that he will be removed to a place of eminence.' R. Isaac said: [40a] 'The "living creature that moveth" is the Hayah that is supreme above all, there being also another which is called by Scripture "earth". The expression here, "and let fowl multiply in the earth", means in the earth and not in the water, because the original stream flows on undivided up to that place which is called "earth" but from there, as it says, "it separates", etc. (Gen. II, 10); and the "fowl" mentioned are watered from this "earth".'

They then rose and went on their way, and R. Judah said: 'Let us take this youth into our company, and let each of us give some exposition of the Torah.' He then commenced with the verse: "Stay ye me with raisins, comfort me with apples", etc. (S.S. II, 5). He said: 'The Community of Israel speaks thus in exile. Support is needed by one who falls, and therefore the Community of Israel, of whom it is written, "she is fallen, she shall no more rise" (Amos V, 2), requires support, and she says, "Stay me". To whom does she say this? To her children who are in exile with her. And with what shall they support her? "With raisins": these are the "patriarchs", who are the first to be replenished with that good wine stored away from the Creation; and when they are replenished, blessings light upon her through the agency of a certain grade, namely the Righteous One, and so he who knows how to unify the Holy Name, even though blessings are not vouchsafed to the world, supports and stays the Community of Israel in exile. "Comfort me with apples": this is the same, and it also contains an inner meaning. Raisins intoxicate, but apples sober. Hence raisins to excite, and apples to see that the intoxication does not harm. And why all this? Because "I am sick of love" in the exile. He who unifies the Holy Name must fitly join Mercy with Justice, and this is what supports the Community of Israel in exile.'

R. Isaac took the verse: "Which did eat the fat of their sacrifices and drink the wine of their drink offering". He said: 'Happy are Israel in that they are holy, and God desired to sanctify them. All the life of this world that they inherit is derived from the World-to-come, because that is life both above and below, and the place where the "treasured wine" commences, and from which life and holiness issue. And Israel use wine on account of the wine of another Israel, for the supernal Israel derives life therefrom, and therefore they bless the Holy One with wine. Hence, when the idolater, who is unclean and defiles anyone who associates with him, touches the wine of Israel it becomes unclean and is forbidden; all the more the wine which he himself makes. All the practices of Israel are on the supernal pattern, and especially their offering of wine, which holds a very high rank, like the "treasured wine". Hence Israel drink the wine of Israel which has been made in holiness, as is fitting, just as the Israel above drinks of that holy wine, and they do not drink wine which has been made in defilement and from the side of defilement, for the spirit of uncleanness rests on it, and if one drinks it his spirit is defiled and he is not of the side of Israel and has no share in the World-to-come, which is the "treasured wine". Hence God is blessed with wine above all, because wine rejoices the Left side and in that joy merges itself in the Right, and when the whole becomes Right the Holy Name is glad, and blessings are everywhere diffused.' [40b]

The youth then followed, taking as his text: "The king by judgement establisheth the land, but a man of offerings overthroweth it" (Prov. XXIX, 4). 'The king here', he said, 'is the Holy One, blessed be He. "Judgement" is Jacob, who is the epitome of the patriarchs. "A man of offerings" is Esau, who used to ask questions about offerings, but never bring any. Or again, I can say that "offerings" is the negation of judgement, being the elevation of mercy, and therefore "a man of offerings overthroweth it". But was not David "a man of offerings", and yet the land was established by him? This was because it is written of him, "the sure mercies of David"; as he clung to one quality, so did he cling to the other. All his days David strove that this "offering" should be united with judgement. Solomon came and wedded them together, so that the moon became full and the land was established. Zedekiah came and parted them, and the land was left without judgement, and the moon was impaired and the land was devastated. Note that oil was for the priests and wine for the Levites -- not because they require wine. but from the "treasured wine" some comes to their side to link the whole together and make all worlds glad. right and left being found clasped together in them. so that they should be beloved of the true believers. Whoso concentrates his thought on this is perfect in this world and in the world to come. and all his days clings to repentance, the place where oil and wine are found. In this way he will not hanker after this world or its delights, for another kind of wealth is stored up for him, and he has a share in the future world, the place where oil and wine are stored. And he who loves this place does not require wealth or strive for it. Happy are the righteous who all their days strive after the celestial wealth of which it is written, "Gold and glass cannot equal it. neither shall the exchange thereof be jewels of fine gold" (Job XXVIII, 17).'

He further discoursed on the verse: "And the Lord said unto Moses, Come up to me, and I will give thee ... the law and the commandment which I have written to teach them" (Ex. XXIV, 12). 'The word lehorotham (to teach them) may be read lehoratham (to her that conceived them), the "them" referring to the law and the commandment. "She that conceived them" is the place of "treasured wine", because all writing of the Supernal Book commences there. and from thence issues the Torah which we call the Written Torah. The other Torah is called the Oral Torah (Torah of the mouth), the "mouth" being Knowledge which is the mouth of book and writing.

'It is written: "Take away the wicked from before the king and his throne shall be established in lovingkindness" (Prov. XXV, 3). When sinners are numerous in the world, the throne of the holy King is established in judgement and flames play around the world. But when the wicked are removed from the world, His throne is established in lovingkindness and not in judgement. This shows that the lower world depends on the higher, and the higher is disposed according to the conduct of the lower. [41a] We further learn from this verse that when the priest enters the sanctuary he should enter with lovingkindness, of which the emblem is water, and not with wine, which is the emblem of severity.' R. Judah and R. Isaac then came and kissed his head, and from that day he never left R. Judah, and when he entered the House of Study, R. Judah used to rise before him, saying: 'I have learnt something from him, and it is fitting that I should show him respect.' Afterwards he became one of the Companions and they used to call him "R. Jesse the hammerhead that breaks rocks and makes the sparks fly in all directions", and R. Eleazar used to apply to him the verse: "Before I formed thee in the belly I knew thee" (Jer. I, 4).

AND THE LORD SPAKE UNTO MOSES AND TO AARON SAYING, THESE ARE THE LIVING THINGS WHICH YE SHALL EAT, ETC. Why was Aaron joined with Moses here? Because it was always his function to divide between the clean and the unclean. R. Abba expounded in this connection the verse: "What man is he that desireth life and loveth many days that he may see good?" (Ps. XXXIV, 13). 'Life here', he said, 'is the life which is called " the world to come", where true life abides. Similarly the "tree of life" means the tree that springs from that life and is planted therein. By "days" here is signified the name of the Holy King which is attached to the supernal days called "the days of the heaven over the earth". He who desires to have a portion in the higher life and to cleave to the supernal days should above all keep guard over his mouth and his tongue. He should preserve his mouth from food and drink which defile the soul and remove man from those supernal days and life, and he should keep his tongue from words of evil so as not to be defiled by them. Further, "mouth" and "tongue" are names given to supernal places, and therefore a man should be careful not to bring a stain on his mouth and tongue.'

THESE ARE THE LIVING THINGS WHICH YE SHALL EAT ... AMONG ALL THE BEASTS. Why does it say first "living things" and then "beasts"? What it means is that as long as Israel keep their souls from impurity, then they will eat "living things" so as to be of a high grade of holiness and cleave to God's Name through rejecting the "beasts" which are not selected as clean. But if they do not keep themselves from unclean food and drink, then they shall cleave to another unclean place and be defiled by it. The eating, however, of the animals selected will be clean and will not defile them nor deprive them of a share in God's Name. Again, we may lay stress on the word zoth (this) and interpret: zoth (i.e. the Shekinah) confronts you to punish you if you defile your souls, because your souls are from her, and therefore she stands before you for good or ill. R. Eleazar said: 'Of all the beasts that are attached to one side you may eat, and of all that do not come from that side you may not eat. For there are beasts that come [41b] from either side, and both sides have their signs. Hence, whoever eats of those that come from the unclean side defiles therewith himself and his soul, which comes from the side of purity.'

R. Simeon said: 'As there are ten Crowns of Faith above, so there are ten crowns of unclean sorcery below. All things on earth are attached either to one side or to the other. It may be asked, What of the goat in which dwells an unclean spirit, and is yet permitted? This is not really so, for if an unclean spirit dwelt in it, we should not be permitted to eat it. The fact is that the evil spirit passes through it and appears in front of it, but is not allowed to dwell in it. For when the evil spirit comes to take possession of it, another spirit passes by, and the evil spirit departs from it, though still appearing in front of it; and therefore it is not forbidden to us as food. Cattle, beasts, birds and fishes show signs of right or left, and whichever comes from the right we may eat and whichever comes from the left we may not eat, because an unclean spirit dwells in them; wherefore the holy spirit of Israel must not be mixed up with them, in order that they may remain holy and be recognized as such above and below. Happy is the portion of Israel in that the holy King delights in them and desires to sanctify and purify them above all others because they cling to Him. It is written, "Israel in whom I am glorified" (Isa. XLIX, 3). If the Holy One, blessed be He, takes pride in Israel, how can they go and defile themselves and cling to the other, unclean side? Therefore it is written, "Sanctify yourselves therefore and be ye holy, for I am holy"; he that is in the likeness of the king should not depart from the ways of the king. Happy the portion of Israel of whom it is written, "All that see them shall acknowledge them that they are the seed which the Lord hath blessed" (Isa. LXI, 9). Whoever eats of these unclean foods cleaves to the other side and defiles himself and shows that he has no portion in the most high God and comes not from His side, and if he departs in this state from this world he is seized by those who belong to the side of uncleanness, who punish him as a man spurned of his Master, and there is no healing to his defilement and he never escapes from it.' R. Jose said: 'King Solomon wrote in his wisdom: "All the labour of man is for his mouth" (Eccles. VI, 7). This signifies that all the punishment [42a] which a man undergoes in the other world is on account of his mouth, because he did not guard it and through it defiled his soul.' R. Isaac said: 'For one to defile himself with unclean foods is like serving idols; just as he who serves idols quits the side of life and of the domain of holiness for another domain, so likewise he who eats unclean foods is defiled both in this world and the next, for these were assigned to the idolatrous peoples, who are already unclean and come from the side of uncleanness.'

R. Eleazar once said to his father: 'We have learnt that God will one day purify Israel; with what?' He answered: 'With that which is mentioned in the verse, "And I will sprinkle clean water upon you and ye shall be clean" (Ezek. XXXVI, 25). And when they are purified they shall be sanctified and called holy, as it is written, "Holy is Israel to the Lord" (Jer. II, 3). Happy are Israel of whom God has said: "Ye shall be holy for I am holy", because it is written, "And to him ye shall cleave" (Deut. X, 20).'

_______________

Notes:

1. The appearance of the rainbow was supposed to indicate a lack of virtue in the generation. Cf. Zohar, Gen. 225a.

2. Ketoreth, connected with katar, Aramaic for "bind".

3. Because they were not married.

4. The text here inserts a passage which in substance is merely a repetition of p. 37a, "R. Eleazar discoursed ... " to p. 37b, "something else".

5. v. p. 37a.

6. The text here introduces a brief digression on the esoteric significance of the "voice of the trumpet", the substance of which has already appeared elsewhere.

Go to Next Page