by admin » Mon Oct 26, 2015 1:52 am
Part 1 of 2
EMOR
Leviticus XXI, 1-XXIV, 23
AND THE LORD SAID UNTO MOSES, SPEAK UNTO THE PRIESTS THE SONS OF AARON AND SAY UNTO THEM, THERE SHALL NONE DEFILE HIMSELF FOR THE DEAD AMONG HIS PEOPLE. R. Jose said: 'What is the connection of this with the verse that immediately precedes, "A man also or a woman that hath a familiar spirit or that is a wizard shall be put to death" (Lev. XX, 27)? It is this: that having admonished the Israelites to sanctify themselves, the Scripture now admonishes the priests to sanctify themselves specially. Later, too, it admonishes the Levites (Num. XVIII, 21 et seq.), so that all should become holy and pure. The priests are designated here "the sons of Aaron", to show that they are something more than merely the sons of Levi, Aaron being the starting point of the priesthood because God chose him to make peace in the world, his conduct having entitled him to this distinction, since all his days he strove to promote peace in the world, so that God appointed him to bring peace to the celestial family also.
'THERE SHALL NONE DEFILE HIMSELF FOR THE DEAD AMONG HIS PEOPLE. Observe that when a man is on his deathbed and on the point of departing for the other world, three messengers are sent to him, and he sees what other men cannot see in this world. That day is a day of heavenly judgement on which the King demands back his deposit. Happy the man who can restore the deposit just as it was lodged within him; for if it has been defiled with the impurity of the body, what will he say to the owner of the deposit? He sees the angel of death standing before him with his sword drawn, and all his limbs are relaxed, nor is anything so hard for the soul as its separation from the body. Before a man dies he beholds the Divine Presence, towards which the soul goes out in great yearning; [88b] and after it has left the body what other soul will cleave to it? This we have discussed elsewhere. After the soul has left the body and the body remains without breath, it is forbidden to keep it unburied. [1] For a dead body which is left unburied for twenty-four hours causes a weakness in the limbs of the Chariot and prevents God's design from being fulfilled; for perhaps God decreed that he should undergo a transmigration at once on the day that he died, which would be better for him, but as long as the body is not buried the soul cannot go into the presence of the Holy One nor be transferred into another body. For a soul cannot enter a second body till the first is buried, just as it is not fitting for a man to take a second wife before the first is buried. Another reason why the body should be buried on the same day is that when the soul departs from the body it cannot enter the other world until it is invested with another body formed of light. (So Elijah had two bodies, one in which he appeared on earth, and one in which he appeared among celestial angels.) So long as the body remains unburied the soul suffers pain and an unclean spirit rests upon the body, and therefore the body should not be kept over night, because by night the unclean spirit spreads over the earth, seeking for a body without a soul to defile it further. Therefore the priest was warned "not to defile himself for the dead among his people".' R. Isaac said that the word "say" here signifies "say quietly", just as all the operations of the priests were carried out in quietness; and the repetition "say" and "thou shalt say" is to give emphasis to the injunction that they should not defile themselves, since he who ministers in a holy place should be holy throughout. As we have said, the body without the spirit is unclean, and the desire of unclean spirits is for the bodies of Israel, since now that the holy spirit has been emptied out of them they want to be joined to a holy vessel. The priests who are additionally holy must not defile themselves at all, since "the oil of the anointment of the Lord is upon him".' [89a] R. Isaac also said: 'The priest who stands here below is emblematic of the Priest above, and therefore he must be in a superior grade of holiness.'
AND FOR HIS SISTER A VIRGIN THAT IS NEAR UNTO HIM. R. Abba quoted here the verse: "Who is this that cometh from Edom, with dyed garments from Bozrah?" (Isa. LXIII, 1). 'God', he said, 'will one day put on garments of vengeance to chastise Edom for having destroyed His house and burnt His Temple and driven the Community of Israel into exile among the nations. He will wreak vengeance on them until all the mountains are full of the slain of the nations, when he will summon all birds of the air and the beasts of the field and they shall feast on them, the beasts twelve months and the birds seven years, and the earth shall not bear the stench thereof. God shall come from Bozrah, because from there the world's hosts went forth to war against Jerusalem, and they began to bum the Temple, and the children of Edom threw down the walls and destroyed the foundations. God will be "glorious in his apparel", His robes of vengeance, and "marching in the greatness of his strength". Said the Israelites to Isaiah: "Who is he that shall do all this?" He replied: "I that speak in righteousness, mighty to save". And why all this? Because "for his sister a virgin that is near unto him, which hath had no husband", to wit, for the Community of Israel who does not belong to the portion of Esau, for her He may be defiled, to wit, in those garments of vengeance with which He will stain himself among all those hosts.'
THEY SHALL NOT MAKE BALDNESS UPON THEIR HEAD. R. Jose said: 'The reason is that on the head of the supernal Priest is the holy oil of anointing, the removal of which would cause baldness; and therefore the priest below must perform an action symbolical of this.' [2] [89b]
(AND HE THAT IS THE HIGH PRIEST AMONG HIS BRETHREN, ETC.) R. Abba here quoted the verse: "To thee, O Lord, belongeth righteousness, but unto us confusion of face" (Dan. IX, 7). ' "Righteousness" " he said, 'refers to the place to which all the shining faces are attached, as it is attached to them; and "confusion of face" refers to the place from which the shining faces are removed. Therefore the High Priest should always present a face bright and shining and more joyful than others, seeing that he symbolizes the higher grade.
[90a] 'HE SHALL NOT PROFANE HIS SEED AMONG HIS PEOPLE. Whoever discharges his semen without purpose will never be allowed to behold the divine Presence, [3] and such a one is called wicked. This is not the case, however, if a man's wife does not conceive; still, a man should pray that God should provide him a fitting vessel so that his seed should not be spoilt. For he who discharges his seed into a vessel that is not fitting spoils his seed; and if this is the case with ordinary men, how much more so with the priest who is the counterpart on earth of the supernal holiness. AMONG HIS PEOPLE: that is to say, this is a disgrace, a defect among his people. FOR I AM THE LORD WHICH SANCTIFY HIM: I am He that sanctifies him every day, and therefore he must not spoil his seed nor must any blemish be found in him. He must be holy throughout, so that the Holy One may be served by a holy one. [90b] And because God is served by the hand of the priest, who is holy, the priest is served by one who is sanctified by his purity, to wit, the Levite. The ordinary man, too, is served [4] by one who has already sanctified himself, and thus Israel are set apart in holiness to serve the Holy One, blessed be He.'
He further expounded the verse: "Salvation is the Lord's; thy blessing be upon thy people" (Ps. III, 9). 'We have learnt', he said, 'that wherever Israel go into exile the Shekinah goes with them. [5] When, therefore, they will come forth from captivity, who will be delivered? Israel or God? The answer is given in the verse, "Salvation is the Lord's". And when will this be ? When "thy blessing is upon thy people, selah", to take them out of captivity and deal well with them.'
WHOEVER HE BE OF THY SEED THROUGHOUT THEIR GENERATIONS THAT HATH A BLEMISH. R. Isaac said: 'Whoever has a blemish is not fitted to serve before the Holy One, as we have laid down, that whoever has a blemish has no true faith, and his blemish bears witness against him.' R. Eleazar was once sitting in the room of his father-in-law, and he complained that his eyes were watering. A man happened to pass by who had lost one eye. 'Let us ask him,' said the father-in-law. He replied: 'He is blemished, and therefore not to be trusted.' 'Still let us ask him,' said the other. So they said to him: 'Who is mightiest in the world?' He replied: 'A rich man; and I shall remain with him through all.' Said R. Eleazar: 'His words show that he has no religious faith in him.' He then discoursed on the verse: "For the law and for the testimony; if they speak not according to this word" (Isa. VIII, 20). '''Law'' here', he said, 'signifies the Written Law, and "testimony" the Oral Law. The Oral Law does not rest in a blemished place, because it is fashioned from the Written Law. Hence the text says "Bind up the testimony" (Ibid. 16), because there in the Oral Law is the bundle of life, and the knot of faith is tied up with the testimony above, and thence diverse paths through all the worlds. "Seal the law among my disciples" (Ibid.) Where is the seal of the Written Law? In "my disciples", that is, the prophets. The whole is established only in its completeness, and holiness rests on it only when it is complete, when part is joined with part and there is no empty place. Hence no man with a blemish must draw near to serve, nor must a sacrifice with a blemish be offered. But surely it may be said, God abides only in a broken place, a broken vessel, as it is written, "With him that is of a contrite and humble spirit" (Isa. LVII, 15)? That is so, for this place is more perfect than all, when a man humbles himself so that the grandeur of all, the heavenly grandeur may rest upon him. But it is not written [91a] "with the blind and crippled". If a man humbles himself, God raises him. Therefore the priest must above all others be complete and not show any blemish, and therefore the Scripture warns the priests saying, "whoever of thy seed hath a blemish", etc.' He further quoted the verse: "And when ye offer the blind for sacrifice, is it no evil?" etc. (Mal. I, 8). In those days the Israelites used to appoint priests with blemishes to serve at the altar and in the Sanctuary, saying: What does it matter to God if it is this one or another? It is no evil. And God answered them with their own words: It is no evil I "Present it now unto thy governor, will he be pleased with thee or will he accept thy person ?" (Ibid.) If anyone of you wanted to make a present to the king, would he send it by the hand of a man who was deformed ? How then can you set before Me a man with a blemish to present your gift ? Such a gift is given to the dog.' R. Jose said: 'God will one day make Israel whole so that there shall be none with a blemish among them, in order that they may adorn the world as a man's garments adorn his body. Observe that when the dead rise from the dust, they will leave it as they entered; if they went into it lame or blind, they shall rise from it lame or blind, in order that it should not be said that it is another who has risen. Afterwards, however, God will heal them and they will be whole before Him and the world will be whole. [6]
WHEN A BULLOCK OR A SHEEP OR A GOAT IS BROUGHT FORTH, THEN IT SHALL BE SEVEN DAYS UNDER THE DAM. R. Jose said: 'It is written, "Man and beast thou preservest, O Lord" (Ps. XXXVI, 7): that is to say, in mercy God preserves both in equal measure. The law of the beast and the law of the man is the same; man is to be circumcised on the eighth day, and the beast shall be seven days under its dam and from the eighth day it shall be accepted for an offering made by fire unto the Lord.' R. Hiya said: 'Israel from the eighth day cleave to God and are impressed with His name and become His, but the other peoples do not cleave to Him nor conform to His rules, and they remove from themselves the holy impress until [91b] they cleave to the other side which is not holy. When God came to give the Law to Israel, before doing so He summoned the children of Esau and said to them: Do you desire to accept the Law? [7] At that moment the earth quaked and was fain to enter into the cavern of the great deep. She said: Sovereign of the Universe, is that which was a plaything of delight for two thousand years before the universe was created to be presented to the uncircumcised who are not stamped with thy covenant? Whereupon the Holy One, blessed be He, answered: Throne, throne, let a thousand such peoples perish before the covenant of the Law is presented to them. Hence it is written, "Lord, when thou wentest forth out of Seir, when thou marchedst out of the field of Edom, the earth trembled" (Jud. V. 4), because the Law is not to be given save to one who bears on himself the holy covenant. And he who teaches the Torah to one who is not circumcised is false to two covenants, [8] to the covenant of the Zaddik and the covenant of the Community of Israel, since the Torah was given to this place and to no other.' R. Abba said that he is false to three supernal places, the Law, the Prophets, and the Holy Writings.' R. Hiya said: 'When God revealed himself on Mount Sinai to give the Law to Israel, the earth reclined and rested at ease, as it says, "the earth feared and was still" (Ps. LXXVI, 9).
'Observe that when a child is born, a power from above is not appointed to watch over it until it is circumcised. When the child is circumcised, some supernal activity is stirred in connection with it. If he proceeds to the study of the Torah,. the activity is heightened. If he is able to keep the precepts of the Law, the activity is still further heightened. If he advances so far as to marry and beget children and teach them the ways of the Holy King, then he is a complete man. Contrariwise, the beast from the moment of its birth is under the same supervision as throughout its life. Therefore it is written, "when a bullock or a sheep or a goat is born", not "a calf or a lamb or a kid", to show that what it has at the end it has at the moment of birth. It is to be seven days under its dam in order that that power may be settled and firmly established in it. For this it is necessary that one sabbath should pass over it; and then "it is acceptable for an offering made by fire unto the Lord".' [92a]
AND WHETHER IT BE AN OX OR A SHEEP, YE SHALL NOT KILL IT AND ITS YOUNG BOTH ON ONE DAY. R. Jose said: 'This must be taken to refer to the mother, since the young goes after the mother and not the father, [9] nor do we know which it is. Why must not both be killed on one day?' R. Judah said: 'If it is to avoid giving pain to the animal, we could kill one in one place and the other in another, or one somewhat later than the other.' He replied: 'Some actually allow this, but this is not correct; the prohibition relates to the whole of the same day. Observe now that we have learnt that "a fast is as good for a dream as fire for flax", [10] but it must be on the same day, because every day below is controlled by a day above, and therefore if the man fasts, that day does not pass till the adverse decree is annulled, but if he puts it off to another day, then the control belongs to that day. Thus over every day below is appointed a day above, and a man should take heed not to impair that day. Now the act below stimulates a corresponding activity above. [92b] Thus if a man does kindness on earth, he awakens lovingkindness above, and it rests upon that day which is crowned therewith through him. Similarly if he performs a deed of mercy, he crowns that day with mercy and it becomes his protector in the hour of need. So, too, if he performs a cruel action, he has a corresponding effect on that day and impairs it, so that subsequently it becomes cruel to him and tries to destroy him, giving him measure for measure. Israel are withheld from cruelty more than all other peoples, and must not manifest any deed of the kind, since many watchful eyes are upon them.'
R. Simeon said: 'When God resolves to punish the world with famine, He makes the proclamation Himself, and not by the hand of a herald, as in the case of all other punishments. [11] From that moment it is forbidden to a man who still has plenty to make a show of it, since in so doing he defies the word of the King and, as it were, drives the emissaries of the King from their place. Therefore it was that Jacob said to his sons when the famine came, "Do not show yourselves off", as much as to say: Why do you cause blemish both above and below, and belie the word of the king and all his emissaries? For Jacob still had much com, and yet he only desired to "buy among those that came", so that no blame should attach to his actions. So, too, when Aaron blessed the people he raised his right hand above his left, so that the action below should stimulate a corresponding action above.' [93a]
THE SET FEASTS OF THE LORD WHICH YE SHALL PROCLAIM TO BE HOLY CONVOCATIONS. R. Isaac said: 'It is written, "And God called the light day" (Gen. I, 5). Does this mean that the light called day exists by itself? No, for it says, "and the darkness he called night". Does this mean that each exists separately? [93b] No, for it says, "And there was evening and there was morning one day". This shows that there is no day without night and no night without day, and on account of their interlocking they are called one. Similarly the Holy One, blessed be He, and the Community of Israel are called one when together, but not when parted; and so now that the Community of Israel is in exile, she is, as it were, not called one, and will only be called one when Israel emerge from captivity. Similarly it says: "These are the appointed feasts of the Lord which ye shall proclaim" (lit. call), that is, invite all to one place so that all shall form one, and Israel below shall be one nation on the earth. And how will they be called one? Through the earthly Jerusalem, as it is written, "And who is like thy people Israel one nation in the earth" (2 Sam. VII, 23), since they are only called one when wedded to this "earth", after the supernal pattern.'
HOLY CONVOCATIONS. R. Isaac cited here the verse: "Unto thee my heart said, Seek ye my face; thy face, Lord, will I seek" (Ps. XXVII, 8). 'We can explain this verse', he said, by supposing that King David was speaking here on behalf of the Community of Israel, thus: "For Thy sake my heart says to mankind: Seek ye my face, to wit, the Crowns of the King which are one with the King"; and David was more qualified than any other man to speak thus in the name of the Community of Israel because he was closely attached to Her. We may also interpret the word "face" to refer to the appointed seasons and festivals, all of which were invited by David to the place called "holy", in order to crown each of them on its day and its appointed time, that all might draw from that most profound source from which issue streams arid fountains. Therefore they are called "invited to holiness" -- invited to that place called "holiness" to be crowned with it and draw from it that all may be sanctified together and joy may be found among them. R. Abba said that "holy convocations" means "invited by holiness", and when they are invited by this, they are invited by the Stream that issues forth perennially. We may compare it to a king who, having invited people to a banquet, sets before them all manner of dishes and opens for them casks of well flavoured wine, for he who invites invites to eat and drink. So the "holy convocations", since they are invited to the banquet of the King, are invited to partake of the good wine which has long been kept in store. Israel, too, are called "holiness", because they are invited by the holiness above; therefore they should prepare a banquet and rejoice, since for them it is fitting. [94a]
THESE ARE THE SET FEASTS OF THE LORD. R. Simeon said: 'They are from the Lord (YHVH), because He is the link between those (grades) above and those below, all being united through Him. Why? Because just as the King inherits the Father and Mother and is attached to their holiness, so all those that are attached to the King are to be invited to that supernal place called "holiness" in order that they may all be united. Hence they are called first "set feasts of the Lord", and then "holy convocations".
'WHICH YE SHALL PROCLAIM IN THEIR APPOINTED SEASON. Israel have two portions in them -- whether from the sir1p of the King, since Israel "cleave to the Lord", or from the side of Holiness, since they are called "men of holiness". Therefore (says the Scripture), for you it is fitting to invite them and to prepare a joyful feast before them and rejoice in them: for one who invites a guest must show him a smiling face to crown his visit therewith. Imagine a king who invites an honoured guest and says to his court: All other days you are each in his house doing his work there, or in business or in the field, save only on my special day which you devote to rejoicing with me. Now I have invited a very honoured guest, and I desire that you should engage in no work in the house or in business or in the field, but that you should all come together as on my special day and prepare to meet that guest with smiles, with joy and with praises. So God said to Israel: All other days you are engaged in work and in business, save on my special day (the Sabbath). Now I have invited a very honoured guest, and do you therefore receive him with smiles and prepare for him a special table as on my own day. Hence it says: "You shall call (i.e. invite) them in their appointed time". See now. When Israel below rejoice in those festivals and sing praises to the Holy One, blessed be He, and prepare a table and put on their best garments, the angels in heaven ask: What do Israel mean by this, and God answers them: They have a distinguished guest on this day. But, they say, is he not Thy guest, from the place called Holiness? He replies: And are not Israel holy and called holy, so that it is meet for them to invite My guest -- alike from My side, because they cling to Me, and from the side of holiness, since it is written, "Israel are holy to the Lord". Assuredly the guest is theirs. Then they all break forth with the words, "Happy is the people that is in such a case".
'There are three that are invited from Holiness, and no more -- the Feast of Unleavened Bread, the Feast of Weeks, and the Feast of Tabernacles.' 'But', said R. Abba to him, 'is not Sabbath also invited from Holiness ?' 'No,' he replied, 'for two reasons. One is that Sabbath is itself called holiness, and the other is that Sabbath has the right of entry by inheritance. Hence all the rest are invited and link themselves with Sabbath and crown themselves with it, but the Sabbath is not invited. It is like a son who enters the house of his father and mother and eats there whenever he desires. A king, we will say, had a son whom he fondly loved, and to whom he assigned a number of companions. One day he said: It would be a good thing to invite my son's companions and to show my affection and esteem for them. So he invited the companions, but the son did not need an invitation, since he could go into his father's house and eat and drink there whenever he wished.' [94b]
It is written here: SIX DAYS SHALL WORK BE DONE. R. Jose said: 'The six Days made the heaven and the earth, each performing its own work, and therefore they are called the six workdays.' Said R. Isaac: 'Why then are they called the six "ordinary" days ?' 'Because now', replied R. Jose, 'the world is carried on by their agent, [12] and therefore they are called "ordinary" or "profane".' R. Hiya said 'It is because work may be done on them. For that reason they are not called holy, and what is not called holy is called ordinary. Hence the Companions have laid down that we should say at the close of Sabbath, "who divideth between holy and profane", the separation consisting in the fact that holiness is something apart, and the rest issue from it. Hence these are for work. And there is a time when these too are to be kept, namely, when they are invited, from Holiness'. [13] R. Judah said: 'The joy and the observance of the Sabbath are superior to that of all the others, because this day is crowned with the Father and the Mother, and is invested with an additional holiness; wherefore it is a day of joy for higher and lower, and full of blessings in all worlds. On this day, too, there is rest for higher and lower, and even for the sinners in Gehinnom. Suppose a king made a feast in honour of his only son, during which he placed a crown upon him and invested him with supreme authority. There would be universal joy, so that the governor of a prison who had in his charge men condemned to stripes and execution, would, in honour of the king's celebration, release them, So that day is the day of the King's rejoicing with the Matrona. of the joy of Father and Mother in Him, of the rejoicing of higher and lower. In the joy of the King all must rejoice, and there must be no suffering then. On this day the sons of the King must prepare three meals for their table for the honour of the King, as we have laid down. But if a festival or appointed time occurs on it, a man need not prepare two tables for each meal, one for Sabbath and one for the guest: there is sufficient at the King's table for the guest who has come.' R. Eleazar asked: 'If the guest arrives at the time of the third Sabbath meal, [14] do we waive it nor not? If we waive it, then the guest is debarred from the table of the King. If we do not waive it, then the banquet of the King is itself deficient.' R. Simeon his father replied: 'The case is like that of a king on whom a guest happened to call, so he took food and put it before him, so that although the king did not eat with him, yet he ate from the food of the king. In the household of R. Hamnuna the Elder, however, they used to pay no attention to the guest at this time, but later they used to set a table for the guest.' 'But,' said R. Eleazar, 'how is it possible not to set the king's banquet before the guest, seeing that if the fourteenth day of Nisan falls on a Sabbath, the banquet of the king is waived in favour of the Passover, although it is not yet a guest.' He replied: [95a] 'There are indeed a number of reasons why the banquet of the King is waived on account of the Passover -- one, that a man should come hungry to the unleavened bread and bitter herbs, and, again, there is no bread after midday, and a table without bread is not complete. However, I myself have always been particular not to waive the third Sabbath meal even when the Sabbath happens to be the eve of Passover. On this day (of Sabbath) the holy Field of Apples is blessed, and higher and lower are blessed, and this day is the link of the (two branches of the) Torah.' R. Abba said: 'R. Simeon, when the Sabbath meal was removed, used to arrange his table and meditate on the Construction of the Chariot, [15] and say, Here is the banquet of the King, let Him come and partake with me. Therefore Sabbath is superior to all feasts and appointed seasons, and is called "holy" and not "holy convocation".' R. Judah said: 'New Year and the Day of Atonement are not called "holy convocations", because there is no joy on them, they being days of judgement. But the three festivals are times of gladness when Israel have joyous communion with the Holy One, blessed be He. On the Sabbath all sorrow and vexation and trouble is forgotten because it is the day of the espousals of the King, when an additional soul is imparted (to men) as in the future world. R. Isaac asked R. Judah: 'Why have we learnt that Sabbath is to be remembered over wine ?' He replied: 'Because wine represents the joy of the Torah, and the wine of the Torah is the universal joy.'
IN THE FIRST MONTH ON THE FOURTEENTH DAY OF THE MONTH. R. Hiya adduced here the verse: "I was asleep but my heart waked, it is the voice of my beloved that knocketh", etc. (S.S. II, 2). 'Says the Community of Israel: I was asleep in the captivity of Egypt, when my children were sore oppressed, but my heart was awake to preserve them so that they should not perish under the oppression. "The voice of my beloved", the Holy One, blessed be He, saying, Open to me an opening no bigger than the eye of a needle, and I will open to thee the supernal gates. "Open to me, my sister", because thou art the door through which there is entrance to Me; if thou openest not, I am closed. Thus it was that when the Holy One, blessed be He, slew the firstborn in Egypt, at that very time Israel entered into the covenant of the holy sign, and linked themselves with the Community of Israel, by means of the blood which they displayed on the door -- the blood of the paschal lamb and the blood of the circumcision, one on one side and one on the other, and one between, to show their faith. On the fourteenth day, too, they removed the leaven and Israel emerged from the sphere of an alien power and clung to the unleavened, [95b] which is a holy bond, and later they became linked to a still higher realm of faith called "heaven".
'AND ON THE FIFTEENTH DAY OF THE SAME MONTH. At the hour of wedlock, when the moon is in full union with the sun and the lower crowns are not found in such numbers in the world (for the evil species abound at new moon and spread throughout the world, but when the moon enjoys the full light of the sun they all withdraw to a certain place and the sanctifications of the King are aroused), of that time it is written, "a night of vigils for the Lord", for then the holy wedlock takes place which is protection for all.' R. Abba said: 'Therefore the adornment of the bride is on that day, and at night is the visiting of the house. Woe to those that are not of the household when the two Torahs come to unite, woe to them that are not present! Therefore holy Israel prepare for them the house all that day, and through them the visitors enter, and they rejoice and sing gleefully.' Said R. Jose: 'The verse says as much distinctly in the word "vigils", which implies two -- the union of the moon with the sun. It is "for all the children of Israel for their generations", since from that time they were linked to the holy Name and emerged from the dominion of another power. Therefore on the fourteenth day they prepare themselves and remove leaven from among them and enrol themselves under holy power, and then the bridegroom and the bride are crowned with the crowns of the Supernal Mother, and a man should show that he is free.'
R. Jose asked: 'What is the meaning of the four cups of wine drunk on this night?' R. Abba replied: 'The Companions have explained that they correspond to the four expressions of deliverance, [16] but a better explanation is given in the book of R. Jesse the Elder, which says that it is because the holy wedlock takes place on this night, and this is consummated in four unions. When this wedlock takes place we partake in the joy of all, and therefore this night is different from all other nights and it behoves us to form the Name in all four. Further, we call those four "deliverances", because this last grade [17] is called "deliverer", and that only on account of another higher grade which illumines it, and that one does not do so save through the agency of two more which are above it, so that in all there are four deliverances.'
R. Judah asked R. Abba: 'Seeing that the seven days of Passover are all days of joy, why do we not say the complete Hallel on all of them, as on Tabernacles?' He replied: 'Because at this point Israel were not yet linked with the supernal world to such an extent as they were to be later. Therefore on this night (the first night of Passover) when there is the divine wedlock and universal joy in which Israel participate, we say the whole Hallel as a sign of completeness. But afterwards we do not say the whole, because Israel were not yet linked with those four higher grades, since the holy sign was not yet displayed on their flesh, and they had not yet received the Torah; whereas on Tabernacles all had been completed and the joy was more complete.' [96a] Said R. Judah to him: 'All this is quite correct, and this is the second time I hear It, but I had forgotten. Now I should like to know another thing. Why is it that Passover and Tabernacles consist of seven days, but not the Feast of Weeks, which really ought to more than the others?' He replied: 'It is written: "Who is like thy people Israel one nation in the earth?" (2 Sam. VII, 23). Now why are Israel called "one" here rather than in any other place? It is because the text is here speaking in praise of Israel, because it is the pride of Israel to be one. The reason is that the junction of upper and lower takes place at the spot called "Israel", which is linked with what is above and what is below, and with the Community of Israel: wherefore the whole is called one, and in this spot faith becomes manifest and complete union and supernal holy unity. The Tree of Life is also called one, and its day therefore is one, and therefore we have Passover and Tabernacles and this in the middle, and this is the honour of the Torah that it should have this one day and no more.' R. Isaac said: 'Israel will in the future chant joyful hymns of praise to the Holy One, blessed be He, like those which they chanted on the night of the Passover when the Community of Israel was hallowed with the sanctity of the King, as it is written: "Ye shall have a song as in the night when the holy feast was kept" (Isa. XXX, 29).
'AND ON THE DAY OF THE FIRST FRUITS WHEN YE BRING A NEW OFFERING TO THE LORD IN YOUR WEEKS, ETC. Up to this time Israel were bringing "the produce of the earth", that is to say, an earthly product (barley), literally, and they occupied themselves therewith and found therein their link (with the divine). God said: I gave you manna in the wilderness from the place which is called "heaven", and now you bring before me barley (for the Omer). The truth is that this offering had the same significance as the offering brought by the wife of the jealous husband, which was also of barley, and was to show that the Community of Israel was not unfaithful to the Holy King. [96b] This was brought for seven full weeks, and then the Holy King came to join the Community of Israel and the Torah was given to Israel. [97a]
'AND YE SHALL COUNT TO YOU FROM THE MORROW AFTER THE SABBATH. Observe that when Israel were in Egypt they were under an alien domination and they were trammelled with uncleanness like a woman in the days of her uncleanness. When they were circumcised, they entered into the holy portion which is called "covenant", [97b] and thereupon the uncleanness left them as the blood of uncleanness leaves a woman. Just as a woman then has to count seven days, so now God hade the Israelites count days for purity. They were to count "for themselves", so as to be purified with supernal holy waters, and then to be attached to the King and to receive the Torah. The woman had to count seven days, the people seven weeks. Why seven weeks? That they might be worthy to be cleansed by the waters of that stream which is called "living waters," and from which issue seven Sabbaths. When Israel drew near to Mount Sinai, that dew that descends from the supernal Point came down in its fullness and purified them so that their filth left them and they became attached to the Holy King and the Community of Israel and received the Torah, as we have explained. Observe that any man who does not count those seven complete weeks so as to qualify himself for purity is not called "pure" and is not in the class of "pure", nor is he worthy to have a portion in the Torah. But if a man has reached this day in purity and has not lost count, then it behoves him on this night to study the Torah and to preserve the special purity to which he has attained on this night. We have learnt [98a] that the Torah which he ought to study on this night is the Oral Law, and afterwards in daytime the Written Law can come and he can attach himself to it, so that both may be interlocked above. Then proclamation is made concerning him, saying, "And as for me, this is my covenant with them, saith the Lord; my spirit which is upon thee and my words which I have put in thy mouth", etc. (Isa. LIX, 21). Therefore the pious ones of old used not to sleep on this night, but they used to study the Torah and say, Let us acquire a holy inheritance for ourselves and our sons in two worlds. On that night the Community of Israel is crowned above them, and comes to join the Holy King, and both are crowned above the heads of those who are worthy of this. When the Companions gathered round him on this night, R. Simeon used to say: 'Let us go and prepare the ornaments of the Bride, that to-morrow she may appear before the King fitly adorned and bedecked. Happy the portion of the Companions when the King shall inquire of the Matrona who has arranged her adornments and illumined her crowns. For there is none in the world who knows how to arrange the jewels of the Bride like the Companions, happy is their portion in this world and in the world to come! Now the Companions adorn the Bride, but who prepares the King on this night for his visit to the Matrona? It is the Holy Stream, the deepest of all streams, the Supernal Mother, as it says, "Go forth, ye daughters of Zion, and behold King Solomon in the crown wherewith his mother hath crowned him in the day of his espousals" (S.S. III, 1I). After she has prepared the King and crowned him, she goes to purify the Matrona and those that are with her. Imagine a king who had an only son whom he united in marriage to a noble lady. What did his mother do? All that night she spent in her storeroom, and she brought forth therefrom a noble crown set with seventy [98b] precious stones to crown him with; she brought forth silken garments and clad him therewith and adorned him royally. Then she wept to the bride and saw how her maidens were arranging her crown and her garments and her jewels. She said to them: I have prepared a bath with flowing water perfumed with all manner of sweet scents to purify my daughter-in-law. Let my daughter-in-law, the lady of my son, come with all her maidens that they may purify themselves in the place of flowing water which I have prepared for them, and then they can robe her with all her ornaments. To-morrow when my son comes to wed the lady he will prepare a palace for all and his abode shall be among you. So it is with the Holy King and the Matrona and the Companions, whose dwelling shall thus be together inseparably, as it is written, "Lord, who shall sojourn in thy tabernacle? ... He that walketh uprightly and worketh righteousness" (Ps. XV, I, 2); these are they that array the Matrona in her jewels, her raiment and her crowns.
IN THE SEVENTH MONTH IN THE FIRST DAY OF THE MONTH. R. Isaac said: 'Blessed are Israel in that Go d has drawn them near to Him from a far place, as it says, "And Joshua said unto the people, Thus saith the Lord, the God of Israel, Your fathers dwelt of old beyond the River" (Joshua XXIV, 2), and a little further on it says, "And I took your father Abraham from beyond the River" (Ibid. 3). Now these verses require consideration. Did not the Israelites, and still more Joshua, know all this? [99a] Then why did God tell it to them? The inner meaning, however, is this. Great kindness did Goo show Israel in choosing the patriarchs and making them a supernal holy chariot for his glory and bringing them forth from the supernal precious holy River, the lamp of all lamps, that he might be crowned with them. Also it says, "I took your father Abraham from beyond the River" (Ibid. 4), because Abraham did not cleave to that River as Isaac clave to his side. Now, although this River is not judgement, yet chastisements issue from its side, and when Isaac lakes hold of his sons, then higher and lower angels assemble for judgement, and the throne of judgement is set up and the Holy King takes his seat thereon and judges worlds. Then is the time to "blow up the trumpet on the new moon, at the appointed time on our solemn feast day" (Ps. LXXXI, 4): for happy are Israel who know how to remove the throne of judgement and set up the throne of mercy; and wherewith? With the shofar.' R. Abba, as he was once studying with R. Simeon, said to him: 'Many times have I inquired concerning the significance of the shofar, but I have never yet received a satisfactory answer.' R. Simeon replied: 'The true explanation is this. Why Israel have to use a ram's horn on this day and not any other is this, that we know to what place the horn belongs, and we do not desire to awaken judgement. For, as we have learnt, by word and deed we have to awaken secret powers. Now when the supernal Shofar, in which is the illumination of all, removes itself and does not shine upon the sons, then judgement is awakened and the thrones are set up for judgement, [99b] and Isaac strengthens and prepares himself for judgement. But when this Shofar rouses itself and men repent of their sins, it behoves them to blow the shofar below, and the sound thereof ascends on high and awakens another supernal Shofar, and so mercy is awakened and judgement is removed. We must produce from this shofar below various sounds to arouse all the voices that are contained in the supernal Shofar, and therefore we not only use the shofar on this day but arrange the blasts in a number of series.
'With the first blast the voice goes forth and makes its way upwards to the firmaments, breaking through lofty mountains till it reaches Abraham, on whose head it rests so that he awakes and prepares himself for the throne, where the Father and Mother appoint him to his station. Then there goes up a second mighty blast to break down wrath, being itself of broken notes, and all chastisements that stand in its way as it ascends to Isaac are broken. Then Isaac awakens and beholds Abraham preparing the throne and standing before it, and then he also is chastened and his severity is abated. And on this he who blows the shofar should concentrate his mind, so as to break the strength of stern judgement. With the third blast the voice issues and ascends and cleaves the firmaments, till it reaches the head of Jacob, [100a] who thereupon awakens and sees Abraham ready on the other side. Then both take hold of Isaac, one on one side and one on the other, so that his violence cannot break forth. These three blasts form one series.
'In the next series a voice goes forth and ascends and takes hold of Abraham and brings him down to the place where the harshness of Isaac abides and sets Abraham in the midst thereof. With the second blast goes forth a broken voice, not so powerful as the first; not that it is weaker, but because it does not approach Isaac like the previous one, but only the lower court, which is weaker; and they all see Abraham among them and are humbled. With the third blast a voice issues and rises till it forms a crown on the head of Jacob, whom it brings down to the place where those powers of judgement are, so that Abraham faces them on one side and Jacob on the other, and they being in the middle are rendered more lenient. These form the second series.
'The last series has to take them back to their places and to place Isaac between them as before, since it is necessary to fix him in his place so that he should not leave it in his violent mood. In this way all punishments are kept in check and mercy is awakened. This is the purpose which these blasts should serve, being accompanied by repentance before God. Thus when Israel produce the blasts of the shofar with proper devotion, the supernal Shofar returns and crowns Jacob so that all is properly arranged. Another throne is set up and joy is universally diffused and God has mercy on the 'world. Happy are Israel who know how to divert [100b] their Master from justice to mercy and to be the instruments for establishing all worlds. Corresponding to the three series of blasts three books are opened above on this day, and just as mercy is awakened and punishments are restrained and put back in their place above, so below in the same way harsh punishments are kept back and removed from the world. And what are these? These are the irremediably wicked who are inscribed at once for death.' Said R. Abba: 'Assuredly this is the true explanation of the matter. Blessed be God that I asked for and obtained this instruction.' R. Judah said: 'It is written, A MEMORIAL OF BLOWING OF TRUMPETS. We make a memorial by the concentration of our mind and thought. Israel make a memorial below by an appropriate ceremony, so as to arouse a corresponding reaction above.'
R. Eleazar said: 'This day is called "the concealing (keseh) for the day of our feast", because the moon is still covered and does not shine. [18] Through what then will it shine? Through repentance and the sound of the shofar, as it is written, "Blessed is the people that know the trumpet sound, because, O Lord, they shall walk in the light of thy countenance" (Ps. LXXXIX, 15). On this day the moon is covered, and it does not shine until the tenth day, when Israel turn with a perfect repentance, so that the supernal Mother gives light to her. Hence this day is called the day of atonements (kippurim), because two lights are shedding illumination, since the higher lamp is illumining the lower. For on this day the Moon receives illumination from the supernal Light and not from the light of the Sun.'
R. Abba sent to inquire of R. Simeon: 'When is the union of the Community of Israel with the Holy King ?' He answered him with the verse: "And moreover she is indeed my sister the daughter of my father, but not the daughter of my mother" (Gen. XX, 12). R. Abba lifted up his voice and wept, saying: 'My master, my master, holy lamp, alas for the world when thou shalt depart from it, alas for the generation which shall be orphaned of thee!' R. Hiya said to R. Abba: 'What means this answer that he sent you?' He replied: 'The union of the King with the Matrona is only when she is illumined from the supernal Father, when she is called holy. Then indeed she is "my sister the daughter of my father", but not "of my mother", since it is from the Father that she derives this name.'
R. Abba said: 'On New Year Adam was created and was brought to trial before his Master and [101a] repented and was pardoned by the Almighty. He said to him: Adam, thou shalt be a sign to thy descendants for all generations. On this day they are brought to trial, and if they repent I will pardon them and remove from the Throne of Judgement and sit on the Throne of Mercy and have mercy on them.'