Full Zohar Online - Emor

Faith Priests Testimony

41. אִישׁ מִזַּרְעֲךָ לְדוֹרוֹתָם אֲשֶׁר יִהְיֶה בּוֹ מוּם. רִבִּי יִצְחָק אָמַר, בְּגִין דְּאִיהוּ פָּגִים, וּמַאן דְּאִיהוּ פָּגִים, לָא אִתְחֲזֵי לְשַׁמְּשָׁא בְּקוּדְשָׁא. וְהָא אוּקְמוּהָ, דְּב"נ דְּאִשְׁתְּכַח פָּגִים, לֵית בֵּיהּ מְהֵימְנוּתָא, וְהַהוּא פְּגִימוּ אַסְהִיד עָלֵיהּ, כ"ש כַּהֲנָא, דְּבַעְיָא לְאִשְׁתַּכְחָא שְׁלִים, מָארֵיהּ דִּמְהֵימְנוּתָא, יַתִיר מִכֹלָּא, וְהָא אוּקְמוּהָ.

Eyes Holiness (Kedushah) Kedushah (Holiness) Rain Righteous

42. Rabbi Elazar was sitting in his father-in-law's room, saying that a remedy MUST be found for the leak in the room, BECAUSE THE RAIN WAS LEAKING THROUGH THE ROOF. In the meanwhile a man passed who had a defect in one eye. His father-in-law said, let us seek ADVICE from him. RABBI ELAZAR said, he is blemished and therefore not trustworthy. HIS FATHER-IN-LAW SAID, let us test him. They approached to ask him. He asked him, Whoever is the happiest in the world? THAT MAN said, A rich man IS THE HAPPIEST IN THE WORLD, but when taken away FROM HIS WEALTH, woe to him. I WORRY for him most of all, SINCE IF HE LOSES HIS WEALTH, HE IS THE MOST MISERABLE MAN IN THE WORLD. Rabbi Elazar said, From his words I understand he is neither faithful nor trustworthy, SINCE HE THINKS THE RICH MAN, RATHER THAN THE RIGHTEOUS, TO BE THE HAPPIEST. Come and see, the Holy One, blessed be He, said that "whatever man he be that has a blemish, he shall not approach" (Ibid. 18), for supernal holiness does not dwell on a blemished place.

42. ר' אֶלְעָזָר הֲוָה יָתִיב בְּקִסְטְרָא דְּבֵי חָמוּי, וְהוּא הֲוָה אָמַר, זִילְגָא דִּבְקִסְטִירָא בְּעֵיטָא שְׁכִיחַ. אַדְהָכִי, אַעְבָר חַד ב"נ, פָּגִים מְעֵינֵיהּ חַד. אָמַר חָמוּי, נִשְׁאַל לְהַאי. אָמַר, פָּגִים הוּא, וְלָאו מְהֵימָנָא. אָמַר, נִשְׁאַל בַּהֲדֵיהּ. אָתוּ שְׁאִילוּ לֵיהּ. אָ"ל, טוּפְקָא מַאן הוּא בְּעָלְמָא. אָמַר עֲתִירָא, אֲבָל דְּיַשְׁלִיף, וַוי עַל דָּא, בַּהֲדֵיהּ אֲנָא מִכֻּלְּהוּ. אָמַר ר' אֶלְעָזָר, בְּמִלּוֹי אִשְׁתְּמַע, דְּלָאו מְהֵימְנוּתָא גַּבֵּיהּ, וְלָאו בַּר מְהֵימָנָא הוּא. ת"ח, קוּדְשָׁא בְּרִיךְ הוּא אָמַר כָל אִישׁ אֲשֶׁר בּוֹ מוּם לֹא יִקְרָב, דְּהָא קְדוּשָּׁא דִּלְעֵילָּא, לָא שַׁרְיָא בַּאֲתַר פָּגִים.

Testimony Torah Zeir Anpin

43. He opened his discourse saying, "for Torah and for testimony: Surely they will speak according to this word" (Yeshayah 8:20). "For Torah and for testimony:" HE ASKS, What is the Torah and what is the testimony, AND HE ANSWERS that the Torah is the Written Torah, ZEIR ANPIN, while the testimony is the Oral Torah, MALCHUT. The Oral Torah does not dwell on a blemished place, because it is established on the Written Torah, SINCE MALCHUT IS BUILT BY ZEIR ANPIN, WHICH IS WHOLE. It is written, "Bind up the testimony, seal the Torah among My disciples" (Ibid. 16). "Bind up the testimony" refers to the Oral Torah, since there, IN MALCHUT, the bundle of life is bound, and with the testimony the knot of life is tied from above, FROM ZEIR ANPIN so that all will be one.

43. פָּתַח וְאָמַר, לְתוֹרָה וְלִתְעוּדָה אִם לֹא יֹאמְרוּ כַּדָּבָר הַזֶּה. לְתוֹרָה וְלִתְעוּדָה. מַאן הוּא תּוֹרָה, וּמַאן הוּא תְּעוּדָה. אֶלָּא תּוֹרָה דָּא תּוֹרָה, שֶׁבִּכְתָּב. תְּעוּדָה דָּא תּוֹרָה שֶׁבְּעַל פֶּה. תּוֹרָה שֶׁבְּעַל פֶּה לָא שַׁרְיָא בַּאֲתַר פָּגִים, דְּהָא מִתּוֹרָה שֶׁבִּכְתָּב אִתְבְּנֵי. כְּתִיב צוֹר תְּעוּדָה חֲתוֹם תּוֹרָה בְּלִמּוּדָי, צוֹר תְּעוּדָה, דָּא תּוֹרָה שֶׁבְּעַ"פ, בְּגִין דְּתַמָּן אִתְּצַר צְרוֹרָא דְּחַיֵּי, וּבִתְעוּדָה אִתְקְשַׁר קִשְׁרָא דְּחַיֵּי דִּלְעֵילָּא, לְמֶהֱוֵי כֹּלָּא חַד.

Streams

Boaz Body Congregation Holiness (Kedushah) Kedushah (Holiness) Lights Melchizedek Pillar Prophets Torah Zeir Anpin

45. "Seal the Torah" refers to the sealing of the Torah, the Written Torah, WHICH IS ZEIR ANPIN. Where does this happen? "Among My disciples," the prophets CALLED "TAUGHT OF HASHEM," NETZACH AND HOD, as it is written, "And he set up the right pillar, and called its name Jachin," WHICH IS NETZACH, "and he set up the left pillar, and called its name Boaz" (I Melachim 7:21), WHICH IS HOD. From there, ways extend to the faithful prophets, WHO RECEIVE FROM NETZACH AND HOD, and these support the body, ZEIR ANPIN with HIS six lights. This is the meaning of, "His legs are pillars of marble" (Shir Hashirim 5:15). HIS LEGS, THE SECRET OF NETZACH AND HOD, ARE PILLARS OF ZEIR ANPIN THAT HAS SIX SFIROT IN HIM. Everything is supported only by MEANS OF perfection, and all their holiness dwells on them only when they are in holiness. For when ZEIR ANPIN AND MALCHUT are united with each other, all is whole, all is one, and no place is rendered defective. Hence the Congregation of Yisrael is called whole, as it is written, "And Melchizedek king of Shalem (lit. 'whole')" (Beresheet 14:18), AS MELCHIZEDEK IS MALCHUT AND THE KING OF WHOLENESS. AND ALSO, "In Shalem also is His tabernacle" Tehilim 76:3), WHICH REFERS TO MALCHUT.

45. חֲתוֹם תּוֹרָה, חֲתִימָה דְּאוֹרַיְיתָא, דְּאִיהִי תּוֹרָה שֶׁבִּכְתָּב בְּאָן אֲתַר. בְּלִמּוּדָי, אִלֵּין נְבִיאֵי, כד"א וַיָּקֶם אֶת הָעַמּוּד הַיְמָנִי וַיִּקְרָא שְׁמוֹ יָכִין וַיָקֶם אֶת הָעַמּוּד הַשְּׂמָאלִי וַיִקְרָא שְׁמוֹ בּוֹעַז. וּמִתַּמָּן אִתְפָּרְשָׁן אוֹרְחֵי לִנְבִיאֵי מְהֵימְנֵי, וְקַיְימֵי אִלֵּין בְּקִיּוּמָא לְגוּפָא, לְשִׁית טְהִירִין, הה"ד שׁוֹקָיו עַמּוּדֵי שֵׁשׁ. וְכֹלָּא לָא קַיְּימָא אֶלָּא בִּשְׁלִימוּ, וְלָא שַׁרְיָא קְדוּשָּׁה דְּכֹלָּא, אֶלָּא בִּשְׁלִימוּ, כַּד מִתְחַבְּרָאן דָּא בְּדָא, כֹּלָּא הוּא שְׁלִים, כֹּלָּא הוּא חַד, לָא אִתְפְּגִים אֲתַר. וְעַל דָּא אִקְרֵי כ"י שָׁלֵם, כד"א וּמַלְכִּי צֶדֶק מֶלֶךְ שָׁלֵם וַיְהִי בְשָׁלֵם סֻכּוֹ.

Blind Nose Sacrifice Vessels

46. Therefore everything dwells only on a wholesome place, and therefore, "whatever man he be that has a blemish, he shall not approach" (Vayikra 21:18). Similarly, a blemished sacrifice shall not be offered, since it is written, "it shall not be acceptable for you" (Vayikra 22:20). You may say that the Holy One, blessed be He, only dwells in a broken place, in a broken vessel, as it is written, "yet with him also that is of a contrite and humble spirit" (Yeshayah 57:15). HE ANSWERS, Such a place is the most wholesome, because one humbles himself so as to allow the loftiest to dwell on him, supernal loftiness. Such a one is whole. But it does not say, "I DWELL ON" (IBID.) "a blind man, or a lame, or he that has a flat nose, or anything superfluous" (Vayikra 21:18), but "with him also that is of a contrite and humble spirit," for the Holy One, blessed be He, raises him who humbles himself.

46. וּבְגִין כַּךְ לָא שַׁרְיָא כֹּלָּא, אֶלָּא בַּאֲתַר שְׁלִים. וְעַל דָּא כָל אִישׁ אֲשֶׁר בּוֹ מוּם לֹא יִקְרָב. כְּגַוְונָא דָּא קָרְבְּנָא דְּבֵיהּ מוּמָא לָא יִתְקְרִיב. מ"ט. דִּכְתִּיב כִּי לֹא לְרָצוֹן יִהְיֶה לָכֶם. וְאִי תֵּימָא הָא קוּדְשָׁא בְּרִיךְ הוּא לָא שָׁארִי אֶלָּא בַּאֲתַר תְּבִירָא, בְּמָאנָא תְּבִירָא, דִּכְתִּיב וְאֶת דַּכָּא וּשְׁפַל רוּחַ. הַאי אֲתַר שְׁלִים יַתִּיר הוּא מִכֹּלָּא, בְּגִין דְּמָאִיךְ גַּרְמֵיהּ לְמִשְׁרֵי עָלֵיהּ גָּאוּתָא דְּכֹלָּא, גָּאוּתָא עִלָּאָה, וְדָא הוּא שְׁלִים. אֲבָל לָא כְּתִיב, וְאֶת עִוֵּר וְשָׁבוּר וְחָרוּם וְשָׂרוּעַ. אֶלָּא וְאֶת דַּכָּא וּשְׁפַל רוּחַ, מַאן דְּמָאִיךְ גַּרְמֵיהּ, קוּדְשָׁא בְּרִיךְ הוּא זָקִיף לֵיהּ.

Likenesses Priests

Altar Animals Blind Evil Priests Sacrifice Temple, The

48. He continued with, "And if you offer the blind for sacrifice, is it not evil? And if you offer a lame or sick animal, is that not evil?" (Malachi 1:8). HE ASKS, Was it the Holy One, blessed be He, who said it is not evil? Then it is good. AND HE ANSWERS, The end of the verse shows that Yisrael used to appoint blemished priests in those days AND BLEMISHED SACRIFICES on the altar, and to serve in the Temple, and said, What does the Holy One, blessed be He, care whether it is this or another? It is they who used to say, It is not evil, and the Holy One, blessed be He, answered them with the very words they would use, saying, 'Yisrael, you say there is not evil in blemished people sacrificing for My worship.' What does the Holy One, blessed be He, care?

48. תּוּ פָּתַח וְאָמַר, וְכִי תַגִּישׁוּן עִוֵּר לִזְבּוֹחַ אֵין רָע, וְכִי תַגִּישׁוּ פִסֵּחַ וְחוֹלֶה אֵין רָע, וְכִי קוּדְשָׁא בְּרִיךְ הוּא אָמַר אֵין רָע, אִי הָכִי טוֹב הוּא. אֶלָּא סוֹפֵיהּ דִּקְרָא אוֹכַח, דְּיִשְׂרָאֵל בְּאִינּוּן יוֹמִין הֲווֹ מְמָנָן כַּהֲנֵי מָארֵי דְּמוּמִין, עַל גַּבֵּי מַדְבְּחָא, וּלְשַׁמְּשָׁא עַל מַקְדְּשָׁא, וְאַמְרֵי מַאי אִכְפַּת לֵיהּ לקוּדְשָׁא בְּרִיךְ הוּא דָּא, אוֹ אָחֳרָא. וְאִינּוּן הֲווֹ דְּאַמְרֵי אֵין רָע. וְקוּדְשָׁא בְּרִיךְ הוּא אָתִיב לְהוֹן הַהִיא מִלָּה דַּהֲווֹ אַמְרֵי. אָמַר: יִשְׂרָאֵל אַתּוּן אַמְרֵי כַּד מְקָרְבֵי מָארֵי דְּמוּמִין עַל פּוּלְחָנִי אֵין רָע, מַאי אִכְפַּת לֵיהּ לקוּדְשָׁא בְּרִיךְ הוּא.

Dogs Faith Offering Peace

49. The end of the verse says, "offer it now to your governor; will he be pleased with you, or will he show you favor?" (Ibid.) If a man among you must make peace with the king and offer him a gift, will you send him a defective one or not? "Will he be pleased with you, or will he show you favor" with that DEFECTIVE gift? Moreover when you bring before Me a blemished man to offer Me an offering, that offering of yours shall be given to the dog. For surely such a blemished man is defective in every respect, defective in faith. Hence it says, "whatever man he be that has a blemish, he shall not approach."

49. סוֹפֵיהּ דִּקְרָא מַה כְּתִיב, הַקְרִיבֵהוּ נָא לְפֶחָתְךָ הֲיִרְצְךָ אוֹ הֲיִשָּׂא פָנֶיךָ. בַּר נָשׁ מִנַּיְיכוּ, אִי בָּעִיתוּ לְשַׁלוּמֵי לְמַלְכָּא, וּלְקָרְבָא קַמֵּיהּ דּוֹרוֹנָוא, אַתּוּן מְשַׁדְרִין לֵיהּ בִּפְגִימָא, אוֹ לָא. הֲיִרְצְךָ אוֹ הֲיִשָּׂא פָנֶיךָ בְּהַהוּא דּוֹרוֹנָא, כ"ש וכ"ש דְּאַתּוּן מְקָרְבִין קָמַאי ב"נ פָּגִים לְקָרְבָא דּוֹרוֹנָא, הָא דּוֹרוֹנָא דִּלְכוֹן לְכַלְבָּא אִתְמְסַר, דְּוַדַּאי ב"נ דְּאִיהוּ פָּגִים, פָּגִים הוּא מִכֹּלָּא, פָּגִים הוּא מְהֵימְנוּתָא. וְעַ"ד כָל אִישׁ אֲשֶׁר בּוֹ מוּם לֹא יִקְרָב.

Body Garments Job Resurrection Vessels

50. א"ר יוֹסֵי, זַמִּין קוּדְשָׁא בְּרִיךְ הוּא לְאַשְׁלְמָא לְהוּ לְיִשְׂרָאֵל, וּלְאִשְׁתַּכְּחָא שְׁלֵימִין בְּכֹלָּא, דְּלָא יְהֵא בְּהוֹן מָארֵי דְּמוּמִין כְּלַל, בְּגִין דִּיהוֹן תִּקּוּנָא דְּעָלְמָא, כְּאִלֵּין מָאנֵי וּלְבוּשָׁא דְּב"נ דְּאִינּוּן תִּקּוּנָא דְּגוּפָא, הה"ד וַיִתְיַצְּבוּ כְּמוֹ לְבוּשׁ.

Blind Body Garments Resurrection

51. Come and see, when they will awaken from the dust DURING RESURRECTION, they will rise as they came INTO THE GRAVE. If they entered lame or blind, they will rise lame or blind, NAMELY THEY WILL RISE with the same garment, BODY, so that none would say it is another who was revived INTO LIFE. The Holy One, blessed be He, will then heal them so they will be whole before Him, and the world will be whole in everything. Then, "on that day Hashem shall be one, and His Name One" (Zecharyah 14:9).

51. תָּא חֲזֵי, כַּד יִתְּעֲרוּן מֵעַפְרָא, כְּמָה דְּעָאלוּ, הָכִי יְקוּמוּן, חִגְרִין אוֹ סוּמִין. עָאלוּ חִגְרִין וְסוּמִין, יְקוּמוּן בְּהַהוּא לְבוּשָׁא, דְּלָא יֵימְרוּן דְּאָחֳרָא הוּא דְּאִתְּעַר. וּלְבָתַר, קוּדְשָׁא בְּרִיךְ הוּא יֵיסֵי לוֹן, וְיִשְׁתַּכְחוּן שְׁלֵימִין קַמֵּיהּ, וּכְדֵין יְהֵא עָלְמָא שְׁלִים בְּכֹלָּא, כְּדֵין בַּיוֹם הַהוּא יִהְיֶה יְיָ' אֶחָד וּשְׁמוֹ אֶחָד.

Balsam Balsam Tree Beasts Compassion Goats Grades Judgment Mercy Mountains Seven Sheep Tree

52. "When a bullock, or a sheep, or a goat, is brought forth, then it shall be seven days under its mother..." (Vayikra 22:27). Rabbi Yosi opened with, "Your righteousness is like the great mountains; Your laws are a great deep. Hashem, You preserve man and beast" (Tehilim 36:7). We have to examine this verse. Yet come and see, righteousness IS a holy supernal Sfirah, NAMELY MALCHUT. "Like the great mountains" MEANS like the supernal holy mountains called mountains of pure balsam tree, WHICH ARE BINAH. Since MALCHUT rises to be attached to them above, all her Judgments become equal, since this Judgment contains no Mercy. THEREFORE "Your laws are a great deep." Law, which is Mercy, descends to that grade, MALCHUT, to perfect the world, and have compassion over everything, and executes Judgment with Mercy to mitigate the world.

52. שׁוֹר אוֹ כֶשֶׂב אוֹ עֵז כִּי יִוָּלֵד וְהָיָה שִׁבְעַת יָמִים תַּחַת אִמּוֹ וְגוֹ.' ר' יוֹסֵי פָּתַח, צִדְקָתְךָ כְּהַרְרֵי אֵל מִשְׁפָּטֶיךָ תְּהוֹם רַבָּה אָדָם וּבְהֵמָה תּוֹשִׁיעַ יְיָ.' הַאי קְרָא אִית לְאִסְתַּכְּלָא בֵּיהּ, אֲבָל תָּא חֲזֵי, צֶדֶק: כִּתְרָא קַדִישָׁא עִלָּאָה. כְּהַרְרֵי אֵל: כְּאִינּוּן טוּרִין עִלָּאִין קַדִּישִׁין, דְּאִקְרוּן טוּרֵי דְּאֲפַרְסְמוֹנָא דַּכְיָא. וּבְגִין דְּאִיהִי סַלְּקָא לְאִתְקַשְּׁרָא בְּהוּ לְעֵילָּא, כָּל דִּינָהָא בְּשִּׁקוּלָא חֲדָא לְכֹלָּא, דְּלֵית בְּהַהוּא דִּינָא רַחֲמֵי. מִשְׁפָּטֶיךָ תְּהוֹם רַבָּה. מִשְׁפָּט דְּאִיהוּ רַחֲמֵי, נָחִית לְתַתָּא לְהַהוּא דַּרְגָּא לְתַקְּנָא עָלְמִין וְחָיֵיס עַל כֹּלָּא וְעָבֵיד דִּינָא בְּרַחֲמֵי לְבַסְּמָא עָלְמָא.

Beasts Circumcision Fire Mercy Offering Seven Shabbat

53. Since it is Mercy, "Hashem, You preserve man and beast," NAMELY equally. In relation to man and beast, it has been explained as referring to a man who behaves like a beast. BUT "man and beast" MEANS the same law applies for men and beasts. For men, "And he that is eight days old shall be circumcised among you" (Beresheet 17:12). For beasts, "it shall be seven days under its mother; and from the eighth day and thenceforth it shall be accepted for an offering made by fire to Hashem" (Vayikra 22:27), SO THAT they will spend at least one Shabbat. This has already been explained.

53. וּבְגִין דְּאִיהוּ רַחֲמֵי, אָדָם וּבְהֵמָה תּוֹשִׁיעַ יְיָ.' לְכֹלָּא בְּשִּׁקוּלָא חֲדָא. אָדָם וּבְהֵמָה, הָא אוּקְמוּהָ, מַאן דְּהוּא אָדָם, וְשַׁוֵּי לְגַרְמֵיהּ כַּבְּהֵמָה. אָדָם וּבְהֵמָה: דִּין אָדָם, וְדִין בְּהֵמָה, חַד הוּא. אָדָם: וּבֶן שְׁמֹנַת יָמִים יִמּוֹל לָכֶם כָּל זָכָר. בְּהֵמָה: וְהָיָה שִׁבְעַת יָמִים תַּחַת אִמּוֹ וּמִיוֹם הַשְּׁמִינִי וָהָלְאָה יֵרָצֶה לְקָרְבַּן אִשֶּׁה לַיְיָ,' בְּגִין דִּיעָבַר עָלַיְיהוּ שַׁבָּת חַד, וְהָא אוּקְמוּהָ.

Earth Edom Grades Heavens Holiness (Kedushah) Jeremiah Kedushah (Holiness) Other Side Samuel Seir World to Come, The

54. Rabbi Chiya opened, "Hashem, when You did go out of Seir, when You did march out of the field of Edom, the earth trembled, and the heavens dropped" (Shoftim 5:4). Come and see, happy are Yisrael in this world and in the World to Come, since the Holy One, blessed be He, chose them and they cleave to Him and are called holy, a Holy Nation, WHICH IS THE ASPECT OF BINAH. Moreover, He even raised them to a supernal grade called holiness, WHICH IS CHOCHMAH, AND THAT WHICH RECEIVES FROM HOLINESS, NAMELY BINAH, IS CONSIDERED HOLY, as it is written, "Yisrael is holiness to Hashem, the firstfruits of His increase" (Yirmeyah 2:3). As we explained, that is because Yisrael cleave to Him through His name after eight days, are marked by His name, and are His, as it is written, "And what one nation in the earth is like Your people, like Yisrael" (II Shmuel 7:23). The nations do not cleave to Him, nor follow His commands and the holy imprint is absent from them, so they cleave to the unholy Other Side.

54. רִבִּי חִיָּיא פָּתַח יְיָ' בְּצֵאתְךָ מִשֵּׂעִיר בְּצַעְדְּךָ מִשְּׂדֵה אֱדוֹם אֶרֶץ רָעָשָׁה גַּם שָׁמַיִם נָטָפוּ. תָּא חֲזֵי, זַכָּאִין אִינּוּן יִשְׂרָאֵל בְּעָלְמָא דֵּין, וּבְעָלְמָא דְּאָתֵי, דְּקוּדְשָׁא בְּרִיךְ הוּא אִתְרְעֵי בְּהוּ, וְאִינּוּן מִתְדַּבְּקִין בֵּיהּ, וְאִקְרוּן קַדִּישִׁין, עַם קָדוֹשׁ. וְכֵן עַד דְּסָלִיק לוֹן לְדַרְגָּא עִלָּאָה דְּאִקְרֵי קֹדֶשׁ, דִּכְתִּיב, קֹדֶשׁ יִשְׂרָאֵל לַיְיָ' רֵאשִׁית תְּבוּאָתֹה. כְּמָה דְּאוֹקִימְנָא, דְּהָא יִשְׂרָאֵל מִתְּמַנְיָא יוֹמִין מִתְדַּבְּקִין בֵּיהּ בִּשְׁמֵיהּ, וּרְשִׁימִין בִּשְׁמֵיהּ, וְאִינּוּן דִּילֵיהּ. כְּמָה דְּאַתְּ אָמֵר, וּמִי כְעַמְּךָ כְּיִשְׂרָאֵל גּוֹי אֶחָד בָּאָרֶץ. וְעַמְמִין לָא מִתְדַּבְּקִין בֵּיהּ, וְלָא אָזְלִין בְּנִימּוּסֵיהּ, וּרְשִׁימָא קַדִּישָׁא אַעְדִּיאוּ מִנַּיְיהוּ, עַד דְּאִינּוּן מִתְדַּבְּקָן בְּסִטְרָא אָחֳרָא דְּלָאו קַדִּישָׁא.

Abyss Brit (Covenant) Covenant (Brit) Creation Earth Esau Torah Universe Year

55. Come and see, when the Holy One, blessed be He, wished to give the Torah to Yisrael, He summoned the children of Esau and asked them, 'Do you wish to receive the Torah?' At that moment the earth, MALCHUT, trembled, and wanted to enter a chasm in the great abyss. It said before Him, Master of the Universe, shall the delights of Your joy since 2,000 years prior to the creation of the world, WHICH IS THE TORAH, ACCORDING TO THE MEANING OF, "AND I WAS DAILY HIS DELIGHT" (MISHLEI 8:30), come before the uncircumcised who are not imprinted with Your covenant?

55. וְתָא חֲזֵי, בְּשַׁעֲתָא דְּבָעָא קוּדְשָׁא בְּרִיךְ הוּא לְמֵיהַב אוֹרַיְיתָא לְיִשְׂרָאֵל, זַמִּין בָּהּ לִבְנֵי עֵשָׂו, אָמַר לוֹן, בָּעָאן אַתּוּן לְקַבְּלָא אוֹרַיְיתָא. בְּהַהִיא שַׁעֲתָא אִתְרְגִיזַת אַרְעָא קַדִּישָׁא, וּבָעַאת לְאַעֲלָא לְנוּקְבָּא דִּתְהוֹמָא רַבָּה. אָמְרָה קַמֵּיהּ, מָארֵי דְּעָלְמָא, פַּסְטִירָא דְּחֶדְוָה תְּרֵי אַלְפֵי שְׁנִין עַד לָא אִתְבְּרֵי עָלְמָא, אִזְדְּמַן קַמֵּי עָרֵלִין דְּלָא רְשִׁימָן בְּקִיּוּמָךְ.

Brit (Covenant) Congregation Covenant (Brit) Earth Edom Jeremiah Righteous Seir Throne Torah

56. The Holy One, blessed be He, said to it, 'Throne, throne (NAMELY MALCHUT CALLED THRONE), may a thousand such nations perish, the covenant of the Torah shall not appear before them.' This is the meaning of, "Hashem, when You did go out of Seir, when You did march out of the field of Edom, the earth trembled" surely, for the Torah is given only to him who has the Holy Covenant in him. Whoever teaches the Torah to the uncircumcised is false to two covenants, the covenant of the Torah, AS THE TORAH IS CALLED COVENANT, AS IT IS WRITTEN, "IF I HAVE NOT APPOINTED MY COVENANT..." (YIRMEYAH 33:25), and the covenant of the Righteous and the Congregation of Yisrael. For the Torah was given to that place, THE COVENANT, and to no other, THE FORESKIN.

56. אָמַר לָהּ קוּדְשָׁא בְּרִיךְ הוּא, כּוּרְסְיָיא כּוּרְסְיָיא, יֵיבְדוּן אֶלֶף אוּמִין כְּוָותַיְיהוּ, וְקַיָּימָא דְּאוֹרַיְיתָא לָא יִזְדְּמַן קַמַּיְיהוּ, הה"ד יְיָ' בְּצֵאתְךָ מִשֵּׂעִיר בְּצַעְדְּךָ מִשְּׂדֵה אֱדוֹם אֶרֶץ רָעָשָׁה. וַדַּאי בְּגִין דְּאוֹרַיְיתָא לָא אִתְיְיהִיבַת אֶלָּא לְמַאן דְּאִית בֵּיהּ קַיָּימָא קַדִּישָׁא. וּמַאן דְּיָלִיף אוֹרַיְיתָא לְמַאן דְּלָא אִתְגְּזַר, מְשַׁקֵּר בִּתְרֵי קַיְימֵי, מְשַׁקֵּר בְּקַיָימָא דְּאוֹרַיְיתָא, וּמְשַׁקֵּר בְּקַיָימָא דְּצַדִּיק וּכְנֶסֶת יִשְׂרָאֵל. דְּאוֹרַיְיתָא לְהַאי אֲתַר אִתְיְיהִיבַת, וְלָא לְאָחֳרָא.

"Whoever he be of your seed in their generations that has any blemish"