Emor: Chapter 22

Holiness and those summoned from holiness

Synopsis

Rabbi Yitzchak speaks about seeking the face of Hashem. This leads into a discussion of the festivals and holidays, and of the psalms and poetry of David, who spoke the words of Yisrael to Zeir Anpin. The celebrations draw holiness from above. Rabbi Yosi talks about the six days of work; Rabbi Chiya says that the six days are not considered holiness because it is permitted to work on them. Rabbi Yehuda tells us about the great holiness of Shabbat; on that day even the wicked in Gehenom are given respite from their punishments. He says that the day of Shabbat is a delight.

Congregation Crowns David Face Heart Mochin Strength Zeir Anpin

100. "These are the feasts of Hashem, holy gatherings, which you shall proclaim in their seasons" (Vayikra 23:4). Rabbi Yitzchak opened with, "Of You my heart has said, Seek My face, Your face, Hashem, I seek" (Tehilim 27:8). This verse has been explained in several places; yet we learned THE MEANING OF this verse this way: David said, "Of You my heart has said" for the Congregation of Yisrael, MALCHUT, before the Holy King, ZEIR ANPIN. What did it say, NAMELY, "Of You my heart has said" - for Your sake, ZEIR ANPIN, my heart said to the people in the world and my heart, which is attached TO MALCHUT, admonished them. It said, "Seek My face" for the supernal King (THAT IS, SEEK THE FACE OF ZEIR ANPIN), which refers to the King's crowns, MOCHIN OF ZEIR ANPIN, to which He is attached, and they to Him. They are His name, FOR THEY ARE ALSO THE MOCHIN OF MALCHUT CALLED HIS NAME, and He, ZEIR ANPIN, and His name, MALCHUT, are the same. Hence David said, "Your face, Hashem, I seek," as, "Seek Hashem, and His strength. Seek His face continually" (Tehilim 105:4).

100. אֵלֶּה מוֹעֲדֵי יְיָ' מִקְרָאֵי קֹדֶשׁ אֲשֶׁר תִּקְרְאוּ אוֹתָם בְּמוֹעֲדָם. רִבִּי יִצְחָק פָּתַח, לְךָ אָמַר לִבִּי בַּקְּשׁוּ פָנָי אֶת פָּנֶיךָ יְיָ' אֲבַקֵּשׁ. הַאי קְרָא אוּקְמוּהָ חַבְרַיָּיא בְּכַמָּה אֲתַר, אֲבָל הַאי קְרָא הָכִי אִתְּמַר, לְךָ אָמַר לִבִּי, דָּוִד מַלְכָּא אָמַר דָּא בְּגִין כְּנֶסֶת יִשְׂרָאֵל, לָקֳבֵל מַלְכָּא קַדִּישָׁא. וּמַאי אָמַר. לְךָ אָמַר לִבִּי, בְּגִינָךְ אָמַר לִבִּי לִבְנֵי עָלְמָא, וְאַזְהַר לוֹן לִבִּי. דְּאִיהוּ אָחִיד בֵּיהּ, דְּדָא בְּגִין מַלְכָּא עִלָּאָה אָמַר. בַּקְּשׁוּ פָנָי, אִלֵּין עִטְרֵי מִכֹּלָּא, דְּאִיהוּ אָחִיד בְּהוּ, וְאִינּוּן בֵּיהּ. אִינּוּן שְׁמֵיהּ, וְאִיהוּ וּשְׁמֵיהּ, מִלָּה חֲדָא הוּא. בְּגִין כַּךְ אָמַר דָּוִד אֶת פָּנֶיךָ יְיָ' אֲבַקֵּשׁ, כד"א, דִּרְשׁוּ יְיָ' וְעֻזּוֹ בַּקְּשׁוּ פָנָיו תָּמִיד.

Chariot Congregation David Zeir Anpin

101. Come and see, it is proper for David to recite poetry for the Congregation of Yisrael, MALCHUT, more than anyone in the world, and to convey the words of the Congregation of Yisrael to the King, ZEIR ANPIN, because he is attached to her, SINCE DAVID IS A CHARIOT TO MALCHUT.

101. ת"ח, יָאוּת הֲוָא דָּוִד מַלְכָּא לְמֵימַר שִׁירָתָא בְּגִין כְּנֶסֶת יִשְׂרָאֵל, יַתִּיר מִכָּל בְּנֵי עָלְמָא, וּלְמֵימָר מִלֵּי דִּכְנֶסֶת יִשְׂרָאֵל לְמַלְכָּא, בְּגִין דְּאִיהוּ אָחִיד בָּהּ.

Aba and Ima Crowns David Face Heart Holiness (Kedushah) Kedushah (Holiness) Mochin Streams Tetragrammaton Yud Hei Vav Hei (YHVH) Zeir Anpin

102. Another explanation for "Of You my heart has said, Seek my face." IT MEANS for Your sake my heart has said to people in the world, "seek my face." This refers to the festivals and holidays, WHICH ARE CHESED, GVURAH AND TIFERET OF ZEIR ANPIN, WHICH ARE THE FIRST THREE SFIROT OF MALCHUT AND HER FACE. "YOUR FACE, HASHEM, I SEEK" MEANS DAVID summoned all OF CHESED, GVURAH AND TIFERET TO RISE to the place called holiness, WHICH IS SUPERNAL ABA AND IMA, CALLED THE FACE OF YUD HEI VAV HEI, ZEIR ANPIN. FOR ZEIR ANPIN RECEIVES THE MOCHIN OF ABA AND IMA, WHICH IS HOLINESS, WHEN HE ASCENDS TO THEM, in order to crown each one OF CHESED, GVURAH AND TIFERET WITH MOCHIN OF ABA AND IMA, each in its own day, each in its season, so they will all draw from the deepest of the deep, from which all springs and streams emerge, NAMELY FROM SUPERNAL ABA AND IMA. Hence it is written, "holy (lit. 'holiness') gatherings;" GATHERINGS MEAN SUMMONED, for they are summoned TO RISE to that place called holiness, WHICH IS SUPERNAL ABA AND IMA, to be adorned by it and draw from it, so that all will be sanctified together and joy will abound in them.

102. ד"א לְךָ אָמַר לִבִּי בַּקְּשׁוּ פָנָי. בְּגִינָךְ אָמַר לִבִּי לִבְנֵי עָלְמָא, בַּקְּשׁוּ פָנָי אִלֵּין זִמְנַיָּיא וְחַגַיָיא דְּכֻלְּהוּ זַמִּין לְהוֹן לַאֲתַר דְּאִקְרֵי קֹדֶשׁ, בְּגִין לְעַטְרָא לוֹן, כָּל חַד וְחַד בְּיוֹמֵיהּ, כָּל חַד וְחַד בִּזְמַנֵיהּ, וְיִשְׁאַבוּן כֻּלְּהוּ מֵהַהוּא עֲמִיקָא דַּעֲמִיקְתָא, דְּנַחֲלִין וּמַבּוּעִין נָפְקִין מִנֵּיהּ, בְּגִין כַּךְ כְּתִיב מִקְרָאֵי קֹדֶשׁ, זְמִינִין אִינּוּן לְהַהוּא אֲתַר דְּאִקְרֵי קֹדֶשׁ, לְאִתְעַטְּרָא בֵּיהּ, וּלְאִשְׁתַּאֲבָא בֵּיהּ, בְּגִין דְּיִתְקַדְּשׁוּן כֻּלְהוֹן כַּחֲדָא, וְיִשְׁתְּכַח בְּהוּ חֶדְוָותָא.

Aba and Ima Flow Holiness (Kedushah) Kedushah (Holiness) Rivers Wine

103. Rabbi Aba said, "holiness gatherings" MEANS summoning of holiness, WHICH IS SUPERNAL ABA AND IMA, WHICH ARE CHOCHMAH. When they are summoned TO THAT PLACE CALLED HOLINESS, it is done from the flowing river, BINAH. THIS IS LIKENED to a king, who summoned people to his feast, and bestowed on them different victuals, and opened before them skins of scented wine that is good to drink. For so it ought to be, that whoever summons, does so to eat and drink. So "summoned from holiness" means that since they are invited to the king's feast, they are also invited to the goodly and worthy preserved wine. Hence it is written, "summoned from holiness, which you shall proclaim in their seasons."

103. רִבִּי אַבָּא אָמַר, מִקְרָאֵי קֹדֶשׁ: זְמִינִין דְּקֹדֶשׁ. וְכַד מֵהַאי זְמִינִין, זְמִינִין מִן נַחֲלָא דְּנַגִּיד וְנָפִיק. לְמַלְכָּא דְּזַמִּין בְּנֵי נָשָׁא לִסְעוּדָתֵיהּ, אַעְטָּר קָמַיְיהוּ מִכָּל זִינֵי מֵיכְלָא דְּעָלְמָא, אַפְתַּח לְהוּ גַּרְבֵּי חַמְרָא, שַׁפִּיר בְּרֵיחָא, שַׁפִּיר לְמִשְׁתְּיָא. דְּהָכִי אִתְחֲזֵי, מַאן דִּמְזַמִּין לְמֵיכְלָא וּלְמִשְׁתְּיָא זַמִּין. כַּךְ מִקְרָאֵי קֹדֶשׁ, כֵּיוָן דְּאִינּוּן זְמִינִין לִסְעוּדָתָא דְּמַלְכָּא, זְמִינִין אִינּוּן לְחַמְרָא טַב וְשַׁפִּיר דְּמִנְטְרָא. וְעַל דָּא מִקְרָאֵי קֹדֶשׁ כְּתִיב.

Aba and Ima Holiness (Kedushah) Kedushah (Holiness) Meals

104. "Which you shall proclaim in their seasons." It is written, "And you shall be holy men (lit. 'men of holiness') to Me" (Shemot 22:30). Yisrael below are called men of holiness, because they are invited from holiness above, THAT IS, THEY ARE INVITED TO RECEIVE FROM THE PLENTY OF ABA AND IMA CALLED HOLINESS THAT IS RECEIVED IN MALCHUT. THE MEANING OF THE VERSE, "WHICH YOU SHALL PROCLAIM IN THEIR SEASONS" IS you men of holiness below invite those FESTIVALS, WHICH ARE CHESED, GVURAH AND TIFERET, IN THEIR SEASON. You should then prepare a meal and rejoice, because it befits you, since you are called men of holiness. Everyone will be invited from all aspects from holiness above, ABA AND IMA, and from below, FROM MALCHUT, BY YISRAEL WHO RECEIVE FROM MALCHUT.

104. אֲשֶׁר תִּקְרְאוּ אוֹתָם בְּמוֹעֲדָם, כְּתִיב וְאַנְשֵׁי קֹדֶשׁ תִּהְיוּן לִי, יִשְׂרָאֵל לְתַתָּא אִקְרוּן אַנְשֵׁי קֹדֶשׁ. כֵּיוָן דִּזְמִינִין אִינּוּן מִקֹּדֶשׁ דִּלְעֵילָּא אַתּוּן אַנְשֵׁי קֹדֶשׁ לְתַתָּא זְמִינָא לְהוּ, כְּדֵין אַתְקִינוּ סְעוּדָתָא, וְחַדוּ, דְּהָא לְכוּ אִתְחֲזֵי, בְּגִין דְּאַתּוּן אִתְקְרוּן אַנְשֵׁי קֹדֶשׁ, וְיֵהוֹן כֻּלְּהוּ זְמִינִין בְּכָל סִטְרִין דְּקֹדֶשׁ לְעֵילָּא וְתַתָּא.

Aba and Ima Crowns Holiness (Kedushah) Kedushah (Holiness) Zeir Anpin

105. Another explanation of "These are the feasts of Hashem." What are the feasts of Hashem? Rabbi Shimon said, THE FESTIVALS ARE from Hashem, NAMELY FROM ZEIR ANPIN, to whom there is attachment both from below upwards and from above downwards. All are attached to Him, and all are adorned so as to be attached together to the King's bond. The reason is that just as the King, ZEIR ANPIN, inherits Aba and Ima, is united with that holiness, and is crowned with them, so are all those who are attached to the King - NAMELY, THE FESTIVALS THAT ARE ATTACHED TO CHESED, GVURAH AND TIFERET OF ZEIR ANPIN, have to reach that supernal place called holiness, ABA AND IMA, so that all will be joined as one. Therefore they are called "the feasts of Hashem," and then "holy gatherings (lit. 'summoned from holiness')," through which they can be crowned by the King.

105. ד"א אֵלֶּה מוֹעֲדֵי יְיָ.' מַהוּ מוֹעֲדֵי יְיָ.' ר"ש אָמַר, מֵיְיָ' אִינּוּן. דְּבֵיהּ אִתְקָשָּׁרוּ מִתַתָּא לְעֵילָּא, וּמֵעֵילָּא לְתַתָּא, כֻּלְּהוּ בֵּיהּ מִתְקַשְּׁרָן, וּמִתְעַטְּרָן כֻּלְּהוּ, לְאִתְקַשְּׁרָא קִשְׁרָא חַד בְּקִשְׁרָא דְּמַלְכָּא. מַאי טַעֲמָא. כְּמָה דְּמַלְכָּא יָרִית לְאַבָּא וּלְאִימָּא, וְאָחִיד בְּהַהוּא קֹדֶשׁ, וְאִתְעַטָּר בְּהוּ. כַּךְ כָּל אִינּוּן דַּאֲחִידָן בֵּיהּ בְּמַלְכָּא, בַּעְיָין לְאִזְדַמְּנָא בְּהַהוּא אֲתַר עִלָּאָה דְּאִקְרֵי קֹדֶשׁ, בְּגִין דְּיִתְאַחֲדוּ כֻּלְּהוּ כַּחֲדָא. וְעַל דָּא מוֹעֲדֵי יְיָ' אִקְרֵי וּלְבָתַר מִקְרָאֵי קֹדֶשׁ, דְּהָא בְּהוּ אִתְעֲטָּר בְּמַלְכָּא.

Holiness (Kedushah) Jeremiah Kedushah (Holiness) Zeir Anpin

106. "Which you shall proclaim:" Yisrael have two portions. From the side of the King, ZEIR ANPIN, FROM THE ILLUMINATION OF CHOCHMAH IN HIM, they have a supernal share in Him, as it is written, "But you that did cleave to Hashem your Elohim are alive every one of you this day" (Devarim 4:4), and, "For Hashem's portion is His people" (Devarim 32:9). From the supernal side of holiness, Yisrael have a supernal share in it, as it is written, "And you shall be men of holiness to Me," and, "Yisrael is holiness to Hashem" (Yirmeyah 2:3). HASHEM therefore SAID, 'You are worthy of summoning them, THE HOLIDAYS, and arrange before them joy and a feast and rejoice in them.'

106. אֲשֶׁר תִּקְרְאוּ אוֹתָם בְּמוֹעֲדָם, תְּרֵין חוּלָקִין אִית לְיִשְׂרָאֵל בְּהוּ אִי מִסִּטְרָא דְּמַלְכָּא, חוּלָקָא עִלָּאָה אִית לְיִשְׂרָאֵל בֵּיהּ, דִּכְתִּיב וְאַתֶּם הַדְּבֵקִים בַּיְיָ' אֱלֹהֵיכֶם וְגוֹ,' כִּי חֵלֶק יְיָ' עַמּוֹ. וְאִי מִסִּטְרָא עִלָּאָה דְּקֹדֶשׁ, חוּלָקָא עִלָּאָה אִית לְיִשְׂרָאֵל בֵּיהּ, דִּכְתִיב וְאַנְשֵׁי קֹדֶשׁ תִּהְיוּן לִי, וּכְתִיב קֹדֶשׁ יִשְׂרָאֵל לַיְיָ.' וְעַ"ד לְכוּ אִתְחֲזֵי לְזַמְּנָא לְהוּ, וּלְתַקְּנָא קַמַּיְיהוּ חֶדְוָותָא וּסְעוּדָתָא וּלְמֵחֱדֵי בְּהוּ.

Singing

107. Whoever invites someone to him should display joy and welcoming countenance, and decorate the path of the guest, LIKE a king who invited a precious guest. He told his household people, every other day you were each at home, one doing his craft, one traveling with his merchandise and another walking to his field. This day of mine is an exception; you are all invited to my joy, for I have just invited a lofty precious guest. I do not want you to do your work, handle merchandise, or be in your field. But all of you come TO REJOICE as in my day. Prepare yourself to receive that guest with welcoming countenance, joy and singing, and prepare for him a delectable feast, so he will be invited by me in every respect, THAT IS, SO HE WILL ENJOY ON MY SIDE AND ON YOURS.

107. וּמַאן דִּמְזַמֵּן לְאָחֳרָא, בָּעֵי לְאַחֲזָאָה לֵיהּ חֵידוּ, וְאַנְפִּין נְהִירִין לְעַטְּרָא אוֹרְחֵיהּ דְּהַהוּא אוּשְׁפִּיזָא. לְמַלְכָּא דְּזַמִּין אוּשְׁפִּיזָא יַקִּירָא, אָמַר לִבְנֵי הֵיכָלֵיהּ, כָּל שְׁאָר יוֹמִין הֲוִיתוּן כָּל חַד וְחַד בְּבֵיתֵיהּ, דָּא עָבֵיד עֲבִידְתֵיהּ, וְדָא אָזִיל בִּסְחוֹרָתֵיהּ, וְדָא אָזִיל בְּחַקְלֵיהּ. בַּר הַהוּא יוֹמָא דִּילִי, דְּכֻלְכוֹן מִתְעַתְדֵי בְּחֶדְוָותָא דִּילִי, הַשְׁתָּא זְמִינִית אוּשְׁפִּיזָא עִלָּאָה וְיַקִּירָא, לָא בָּעֵינָא דְּתִשְׁתַּדְּלוּן בַּעֲבִידְתָא, וְלָא בִּסְחוֹרָתָא, וְלָא בְּמַדְבְּרֵי אֶלָּא כֻּלְכוּ אִזְדְּמָנוּ, כְּגַוְונָא דְּהַהוּא יוֹמָא דִּילִי, וְאַתְקִינוּ גַּרְמַיְיכוּ לְקַבְּלָא לְהַהוּא אוּשְׁפִּיזָא, בְּאַנְפִּין נְהִירִין, בְּחֶדְוָותָא בְּתוּשְׁבַּחְתָּא. אַתְקִינוּ לֵיהּ סְעוּדָתָא יַקִּירָא, בְּגִין דִּיהֵא זְמִינִי דִּילִי בְּכָל סִטְרִין.

Meals Table

108. So did the Holy One, blessed be He, say to Yisrael, 'My children, every other day you are dealing with your work and with merchandise, except in My day. I have invited now a high and precious guest. Invite him, prepare for him superior meals, and set tables, as befits this day of Mine.' Therefore SCRIPTURE SAYS, "which you shall proclaim (or: 'call') in their seasons."

108. כַּךְ אָמַר קוּדְשָׁא בְּרִיךְ הוּא לְיִשְׂרָאֵל, בָּנַי, כָּל שְׁאָר יוֹמִין אַתּוּן מִשְׁתַּדְּלֵי בַּעֲבִידְתָא בִּסְחוֹרָתָא, בַּר הַהוּא יוֹמָא דִּילִי. הַשְׁתָּא אוּשְׁפִּיזָא עִלָּאָה וְיַקִּירָא זְמִינִית, אַתּוּן קַבִּילוּ לֵיהּ, בְּאַנְפִּין נְהִירִין, זָמִינוּ לֵיהּ, אַתְקִינוּ לֵיהּ סְעוּדָתֵי עִלָּאֵי, פָּתוֹרֵי מְסַדְּרָן, כְּגַוְונָא דְּהַהוּא יוֹמָא דִּילִי. בְּג"כ תִּקְרְאוּ אוֹתָם בְּמוֹעֲדָם.

Angels Garments Holiness (Kedushah) Kedushah (Holiness) Praise Table

109. Come and see, when Yisrael below rejoice in those festivals, praise the Holy One, blessed be He, set tables and ready themselves with glorious garments, the supernal angels say, Why do Yisrael do this? The Holy One, blessed be He, said, 'I have a precious guest, this day.' THE ANGELS say, Is it not Yours, from the place called holiness? He said to them, 'Are not Yisrael holiness? They are called holiness. They are worthy of inviting My guest, once from My aspect, since they are devoted to Me, and once from the side of holiness, as it is written, "Yisrael is holiness to Hashem".' Since Yisrael are called holiness, then it is their guest surely, because the guest is summoned from holiness, as it is written, "holy gatherings (lit. 'summoned from holiness')." They all started saying, "Happy is that people, that is in such a case" (Tehilim 144:15).

109. ת"ח, בְּשַׁעֲתָא דְּיִשְׂרָאֵל לְתַתָּא חֲדָאן בְּהָנֵי מוֹעֲדַיָּא, וּמְשַׁבְּחִין שְׁבָחָא לְקוּדְשָׁא בְּרִיךְ הוּא, מְסַדְּרִין פָּתוֹרֵי, מְתַקְּנֵי גַּרְמַיְיהוּ בְּמָאנֵי יְקָר, מַלְאֲכֵי עִלָּאֵי אַמְרִין, מַה טִיבָן דְּיִשְׂרָאֵל בְּכַךְ. קוּדְשָׁא בְּרִיךְ הוּא אָמַר, אוּשְׁפִּיזָא עִלָּאָה אִית לוֹן יוֹמָא דָּא. אַמְרֵי וְלָאו דִּילָךְ הוּא, מֵהַהוּא אֲתַר דְּאִקְרֵי קֹדֶשׁ. אָמַר לוֹן וְכִי יִשְׂרָאֵל לָאו קֹדֶשׁ נִינְהוּ, וְאִקְרוּן קֹדֶשׁ, לוֹן אִתְחֲזֵי לְזַמְּנָא אוּשְׁפִּיזָא דִּילִי, חַד מִסִּטְרָא דִּילִי, דְּהָא אִינּוּן דְּבֵקִים בִּי. וְחַד מִסִּטְרָא דְּקֹדֶשׁ, דִּכְתִיב קֹדֶשׁ יִשְׂרָאֵל לַיְיָ,' הוֹאִיל וְיִשְׂרָאֵל אִקְרוּן קֹדֶשׁ, אוּשְׁפִּיזָא דִּלְהוֹן הוּא וַדַּאי, בְּגִין דִּזְמִינוּ דְּהַאי אוּשְׁפִּיזָא מִקֹּדֶשׁ הוּא, דִּכְתִּיב מִקְרָאֵי קֹדֶשׁ. פָּתְחוּ כֻּלְּהוּ וְאָמְרוּ, אַשְׁרֵי הָעָם שֶׁכָּכָה לּוֹ.

Bread Holiness (Kedushah) Kedushah (Holiness) Shabbat Shavuot Sukkot

110. Three and no more are summoned from holiness. THESE ARE the feast of unleavened bread, the holiday of Shavuot and the holiday of Sukkot. Rabbi Aba said to him, Is not Shabbat called from holiness? He said to him, No, for two reasons. The one is that it is surely considered to be holiness NO LESS THAN THE FESTIVALS, AS IT IS WRITTEN, "You shall keep the Shabbat therefore; for it is holiness to you" (Shemot 31:14). The other is that Shabbat is not called FROM HOLINESS, because SHABBAT receives the inheritance OF HOLINESS and is not called. Hence all are called from holiness, are attached to Shabbat and adorn themselves with it. Through this HOLINESS, the seventh day is adorned. Shabbat therefore is not called FROM HOLINESS.

110. תְּלָתָא אִינּוּן זְמִינִין מִקֹּדֶשׁ, וְלָא יוֹתֵר. חַג הַמַּצוֹת. וְחַג הַשָּׁבוּעוֹת. וְחַג הַסּוּכּוֹת. אָ"ל רִבִּי אַבָּא, וְכִי שַׁבָּת לָאו מִקֹּדֶשׁ הוּא זַמִּין. אָ"ל לָאו, בִּתְרֵי סִטְרִין, חַד, דְּהוּא וַדַּאי קֹדֶשׁ אִקְרֵי, דִּכְתִּיב וּשְׁמַרְתֶּם אֶת הַשַּׁבָּת כִּי קֹדֶשׁ הִיא לָכֶם. וְחַד, דְּשַׁבָּת לָאו זַמִּין הוּא, דְּהָא יְרוּתָא דִּילֵיהּ הוּא וַדַּאי. יְרוּתָא דְּקֹדֶשׁ הוּא יָרִית, וְלָאו זְמִינִי. וְעַל דָּא כֻּלְּהוֹן זְמִינִין בַּקֹּדֶשׁ, וּמִתְקַשְּׁרָן בְּשַׁבָּת, וּמִתְעַטְּרָן בֵּיהּ. בְּהַאי, יוֹמָא שְׁבִיעָאָה אִתְעֲטָּר בֵּיהּ, וְעַ"ד שַׁבָּת לָאו זַמִּין הוּא.

Aba and Ima Elim Holiness (Kedushah) Kedushah (Holiness) Love Shabbat Zeir Anpin

111. SHABBAT RESEMBLES the son who comes to the house of his father and mother and eats and drinks whenever he wants to. ABA AND IMA DO NOT HAVE TO INVITE HIM. THIS IS LIKENED to a king who had an only son, beloved by him. He gave him a companion who would protect him and keep him company. The king said, It will be well to invite my son's friends and show them my love and honor, so he invited those friends. But there is no need to invite my son, but he comes in to eat and drink in his father's house whenever he wants to. This is the meaning of, "Who is like You, Hashem, among the Elim. Who is like You, glorious in holiness" (Shemot 15:11). "Glorious in holiness" surely MEANS as a son helped by his fathers, THAT IS, ZEIR ANPIN ALREADY ROSE TO ABA AND IMA AND BECAME LIKE HIM, AS IN SHABBAT. HE IS THEN "GLORIOUS IN HOLINESS" instead of summoned from holiness.

111. לִבְרָא דְּעָאל לְבֵיתָא דַּאֲבוֹי וְאִמֵּיהּ, וְאָכַל וְשָׁתֵי, בְּשַׁעֲתָא דְּהוּא בָּעֵי. לְמַלְכָּא דַּהֲוָה לֵיהּ בְּרָא יְחִידָאי, חֲבִיבָא דְּנַפְשֵׁיהּ, יָהַב לֵיהּ שׁוּשְׁבִינָא לְנַטְרָא לֵיהּ, וּלְאִתְחַבְּרָא בְּהוּ. אָמַר מַלְכָּא, יָאוּת הוּא לְזַמְּנָא לְאִלֵּין שׁוּשְׁבִינִין דִּבְרִי, וּלְאַחְזָאָה יְקָרָא וַחֲבִיבוּתָא דִּילִי בְּהוּ, זַמִּין לוֹן לְהָנֵי שׁוּשְׁבִינִין. בְּרָא לָא אִתְחֲזֵי לְזַמְּנָא, אֶלָּא לְמֵיעַל וּלְמֵיכַל וּלְמִשְׁתֵּי בְּבֵיתָא דַּאֲבוֹי, בְּשַׁעֲתָא דְּאִיהוּ בָּעֵי. הֲדָא הוּא דִּכְתִּיב, מִי כָמוֹכָה בָּאֵלִים יְיָ' מִי כָּמוֹךָ נֶאְדָּר בַּקֹּדֶשׁ, נֶאְדָּר בַּקֹּדֶשׁ וַדַּאי, כְּבַר דְּאִתְתְּקַן בַּאֲבוֹי, נֶאְדָּר בַּקֹּדֶשׁ, וְלָאו זַמִּין מִקֹּדֶשׁ.

Creation Earth Heaven

112. "Six days shall work be done" (Vayikra 23:3). He asks: What are these six days? Rabbi Yosi said, It is written, "for six days Hashem made heaven and earth" (Shemot 20:11), and not 'in six DAYS.' We have explained that each day did its work, FOR WHICH REASON they are called days of work. THEY ARE THE SIX SUPERNAL DAYS, CHESED, GVURAH, TIFERET, NETZACH, HOD AND YESOD, FROM WHICH ALL THE WORKS OF CREATION WERE PERFORMED, EACH ONE IN ITS OWN DAY, CHESED IN THE FIRST, GVURAH IN THE SECOND, ETC.

112. שֵׁשֶׁת יָמִים תֵּעָשֶׂה מְלָאכָה, שֵׁשֶׁת יָמִים מַאי עֲבִידְתַיְיהוּ. א"ר יוֹסֵי, כְּתִיב כִּי שֵׁשֶׁת יָמִים עָשָׂה יְיָ' אֶת הַשָּׁמַיִם וְאֶת הָאָרֶץ, וְלָא כְּתִיב בְּשֵׁשֶׁת. וְהָא אוּקְמוּהָ, וְכָל יוֹמָא וְיוֹמָא עָבֵיד עֲבִידְתֵיהּ, וְאִקְרוּן יוֹמֵי מְלָאכָה.

Angels Metatron Zeir Anpin

113. Rabbi Yitzchak said, If it is so, AND THEY ARE THE SECRET OF THE SIX SFIROT, CHESED, GVURAH, TIFERET, NETZACH, HOD AND YESOD, why are they called weekdays (lit. 'secular days'), IF THEY ARE THE HOLY SFIROT OF ZEIR ANPIN? Rabbi Yosi said, The world is led by their messengers, NAMELY, BY THE SIX SFIROT, CHESED, GVURAH, TIFERET, NETZACH, HOD AND YESOD OF METATRON THE ANGEL. Hence they are called secular, BECAUSE METATRON IS SECULAR.

113. א"ר יִצְחָק אִי הָכִי אֲמַאי אִקְרוּן שֵׁשֶׁת יְמֵי חוֹל, אֲמַאי חוֹל. א"ר יוֹסֵי, הַשְׁתָּא אִתְנְהִיג עָלְמָא עַל יְדָא דִּשְׁלוּחַיְיהוּ, בְּג"כ יוֹמֵי חוֹל אִקְרוּן.

Aba and Ima Grades Holiness (Kedushah) Kedushah (Holiness) Zeir Anpin

114. Rabbi Chiya said, Since it is permitted to work on them, they are not considered holiness, EVEN THOUGH THEY ARE THE SECRET OF CHESED, GVURAH, TIFERET, NETZACH, HOD AND YESOD OF ZEIR ANPIN. For those who are not considered holiness are considered secular. The friends have composed the Havdalah (lit. 'separation') between the holy and the secular. He asks, What does Havdalah have to do with it, WERE THEY EVER INTERMINGLED? AND HE ANSWERS, Holiness is on its own, NOT MIXED WITH ANYTHING, BEING OF SUPERNAL ABA AND IMA, whence all the rest OF THE GRADES come. Therefore, THE SEPARATION IS since those SECULAR DAYS are meant for work while these DAYS OF HOLINESS are for keeping. When are THE WEEKDAYS kept? When they are summoned from holiness, RECEIVING FROM ABA AND IMA DURING THE HOLIDAYS.

114. ר' חִיָּיא אָמַר, בְּגִין דְּשָׁרֵי לְמֶעְבַּד בְּהוֹן עֲבִידְתָא, ובג"ד לָא אִקְרוּן קֹדֶשׁ. וּמַאן דְּלָאו אִקְרוּן קֹדֶשׁ, חוֹל אִקְרוּן. וְעַל דָּא אַתְקִינוּ חַבְרַיָּיא בְּהַבְדָּלָה, בֵּין קֹדֶשׁ לְחוֹל. מַאי הַבְדָּלָה הָכָא. אֶלָּא קֹדֶשׁ מִלָּה בְּגַרְמֵיהּ הוּא, וְשַׁארָא מִנֵּיהּ אַתְיָין. וְעַל דָּא אִלֵּין לְעוֹבָדָא, וְאִלֵּין לְנַטְרָא. וְאֵימָתַי אִשְׁתְּכַח נְטִירוּ בְּהוּ. כַּד זְמִינִין מִקֹּדֶשׁ.

Aba and Ima Blessing Crowns Gehenom (Hell) Hell (Gehenom) Holiness (Kedushah) Kedushah (Holiness) Shabbat Wicked Wickedness Zeir Anpin

115. Rabbi Yehuda said, Joy and keeping on the day of Shabbat is HIGH above anything, and since this day is adorned with Aba and Ima, AS ZEIR ANPIN AND MALCHUT RISE AND CLOTHE SUPERNAL ABA AND IMA, more holiness is added to their own holiness, unlike on other days. For ZEIR ANPIN is holiness, and is crowned with holiness BY CLOTHING HOLINESS, SUPERNAL ABA AND IMA, and adds holiness to its holiness. For that reason that day is the joy of the upper and lower beings. Everybody rejoices in it, and since it fills all worlds with blessings all the worlds are improved BY IT on this day, repose for higher and lower beings. On this day there is respite for the wicked in Gehenom.

115. א"ר יְהוּדָה, חֶדְוָותָא וּנְטִירוּתָא דְּיוֹמָא דְּשַׁבְּתָא עַל כֹּלָּא הוּא, וּבְגִין דְּהָא יוֹמָא אִתְעֲטָּר בְּאַבָּא וְאִימָּא, וְאִתוֹסַף קְדוּשָּׁה עַל קְדוּשָּׁתֵיהּ, מַה דְּלָא אִשְׁתְּכַח הָכִי בִּשְׁאָר יוֹמֵי, דְּהָא הוּא קֹדֶשׁ, וְאִתְעַטָּר בַּקֹּדֶשׁ, וְאוֹסִיף קְדוּשָׁה עַל קְדוּשָּׁתֵיהּ. בְּגִין כַּךְ הַאי יוֹמָא חֶדְוָותָא דְּעִלָּאֵי וְתַתָּאֵי, כֹּלָּא חֲדָאן בֵּיהּ. מָלֵי בִּרְכָאן בְּכֻלְּהוּ עָלְמִין. כֻּלְּהוּ מִנֵּיהּ אִתְקָנוּ, בְּהַאי יוֹמָא נַיְיחָא דְּעִלָאֵי וְתַתָּאֵי. בְּהַאי יוֹמָא נַיְיחָא דְּחַיָּיבַיָּא דְּגֵיהִנָם.

Crowns Death Death and the Afterlife

116. THIS IS LIKENED to a king who had a feast for his only son, and put a superior crown on him. The king put him in command over everything. That day there is joy to all THE PEOPLE OF THE LAND. A certain officer in charge of punishing people had in his care people who should be put to death and people who should be flogged, but for the glory of the king's joy, he disregarded his punishments and kept the king's joy SO AS NOT TO INFLICT PAIN ON ANYONE.

116. לְמַלְכָּא דְּעָבֵד הִלוּלָא לִבְרֵיהּ יְחִידָאִי, אַעְטָּר לֵיהּ בְּעִטְרָא עִלָּאָה, מָנֵי לֵיהּ מַלְכָּא עַל כֹּלָּא. בְּהַאי יוֹמָא חֶדְוָותָא לְכֹלָּא. חַד סַנְטִירָא דְּאִתְפְּקַד עַל דִּינָא דִּבְנֵי נָשָׁא, הֲווֹ בִּידֵיהּ גּוּבְרִין דְּבַעְיָין קָטּוּלָא, גּוּבְרִין דְּבַעְיָין לְאַלְקָאָה. בְּגִין יְקָרָא דְּהַאי יוֹמָא דְּחֶדְוְותָא דְּמַלְכָּא, שָׁבִיק דִּינוֹי, וְנָטַר לְחֶדְוָותָא דְּמַלְכָּא.

Aba and Ima Crowns Holiness (Kedushah) Kedushah (Holiness) Shabbat Zeir Anpin

117. So is that day, SHABBAT, the feast of joy of the King with the Queen, WHO ARE ZEIR ANPIN AND MALCHUT, and the joy of Aba and Ima. The higher and lower beings rejoice in it. Everyone has joy and have no pain in it. It is therefore written, "and call the Shabbat a delight" (Yeshayah 58:13). What is a delight? HE ANSWERS, Delight only exists above, where supernal holiness dwells, NAMELY IN SUPERNAL ABA AND IMA, as it is written, "then shall you delight yourself in (lit. 'above') Hashem" (Ibid. 14), NAMELY, ABOVE ZEIR ANPIN. For that delight is above Hashem, NAMELY IN ABA AND IMA THAT ARE ABOVE ZEIR ANPIN. That day, SHABBAT, which is the feast of joy of the King, is adorned with that crown of delight FROM SUPERNAL ABA AND IMA. This is the meaning of, "and call the Shabbat a delight," which is not the case in other days.

117. כַּךְ הַהוּא יוֹמָא, הִלוּלָא דְּמַלְכָּא בְּמַטְרוֹנִיתָא, חֶדְוָותָא דְּאַבָּא וְאִימָּא עָלֵיהּ, חֶדְוָותָא דְּעִלָּאִין וְתַתָּאִין. בְּחֶדְוָותָא דְּמַלְכָּא, כֻּלְּהוּ חַדָּאן, וְלָא יִצְטַעֲרוּן בֵּיהּ. עַל דָּא כְּתִיב וְקָרָאתָ לַשַּׁבָּת עֹנֶג. מַאי עֹנֶג. עֹנֶג לָא אִשְׁתְּכַח אֶלָּא לְעֵילָּא בַּאֲתַר דְּקֹדֶשׁ עִלָּאָה שָׁארֵי. כד"א, אָז תִּתְעַנַּג עַל יְיָ.' דְּהַאי עֹנֶג עַל יְיָ' הוּא. וְהַאי יוֹמָא דְּהוּא הִלוּלָא דְּמַלְכָּא, אִתְעֲטָּר בְּהַהוּא עִטְרָא דְּעֹנֶג הה"ד וְקָרָאתָ לַשַּׁבָּת עֹנֶג. מַה דְּלָא אִשְׁתְּכַח הָכִי בִּשְׁאָר יוֹמִין.

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