Daily Zohar # 1497 – Kedoshim – The Holy Birth of Rabbi Shimon

Daily Zohar 1497

Daily Zohar 1497

Holy Zohar text. Daily Zohar -1497
Hebrew translation:

30. וְאֶת שַׁבְּתוֹתַי תִּשְׁמֹרוּ. זֶה שָׁקוּל לָזֶה, וְהַכֹּל כְּאֶחָד נִשְׁקָל בְּמִשְׁקָל אֶחָד, שֶׁכָּתוּב (שמות לה) וּשְׁמַרְתֶּם אֶת הַשַּׁבָּת כִּי קֹדֶשׁ הִיא לָכֶם, וְכָתוּב (ויקרא כו) זָכוֹר אֶת יוֹם הַשַּׁבָּת לְקַדְּשׁוֹ. אֶלָּא אֶחָד לָאָב, וְאֶחָד לָאֵם. כָּתוּב כָּאן, אִישׁ אִמּוֹ וְאָבִיו תִּירָאוּ וְאֶת שַׁבְּתוֹתַי תִּשְׁמֹרוּ. וְכָתוּב שָׁם, אֶת שַׁבְּתוֹתַי תִּשְׁמֹרוּ וּמִקְדָּשִׁי תִּירָאוּ. מַהוּ מִקְדָּשִׁי? כְּמַשְׁמָעוֹ. עוֹד מִקְדָּשִׁי – אֵלּוּ אוֹתָם שֶׁמְּקַדְּשִׁים עַצְמָם בְּאוֹתָהּ שָׁעָה. כְּמוֹ זֶה, (יחזקאל ט) וּמִמִּקְדָּשִׁי תָּחֵלּוּ. אַל תִּקְרֵי מִמִּקְדָּשִׁי אֶלָּא מִמְּקֻדָּשַׁי. מַה לְמַעְלָה מִמְּקֻדָּשַׁי, אַף כָּאן מִמְּקֻדָּשַׁי, שֶׁהֵם הָאָב וְהָאֵם. ל/ ב אִישׁ אִמּוֹ וְאָבִיו תִּירָאוּ. רַבִּי שִׁמְעוֹן אָמַר, כָּתוּב (דברים ד) וְאַתֶּם הַדְּבֵקִים בַּה’ וְגוֹ’. אַשְׁרֵיהֶם יִשְׂרָאֵל שֶׁנִּדְבָּקִים בּוֹ בַּקָּדוֹשׁ בָּרוּךְ הוּא, (הֵם וְלֹא אֻמּוֹת עוֹבְדֵי כוֹכָבִים וּמַזָּלוֹת) וּמִשּׁוּם שֶׁנִּדְבָּקִים בּוֹ בַּקָּדוֹשׁ בָּרוּךְ הוּא, כֻּלָּם נִדְבָּקִים כְּאֶחָד זֶה עִם זֶה.
31. בֹּא רְאֵה, בְּשָׁעָה שֶׁאָדָם מְקַדֵּשׁ לְמַטָּה, כְּמוֹ הַחֲבֵרִים שֶׁמְּקַדְּשִׁים אֶת עַצְמָם מִשַּׁבָּת לְשַׁבָּת, בְּשָׁעָה שֶׁהַזִּוּוּג הָעֶלְיוֹן נִמְצָא, שֶׁהֲרֵי בְּאוֹתָהּ הַשָּׁעָה נִמְצָא הָרָצוֹן וְהַבְּרָכָה מִזְדַּמֶּנֶת, אָז כֻּלָּם נִדְבָּקִים כְּאֶחָד – הַנֶּפֶשׁ שֶׁל שַׁבָּת, וְהַגּוּף שֶׁמִּזְדַּמֵּן בְּשַׁבָּת. וְעַל זֶה כָּתוּב אִישׁ אִמּוֹ וְאָבִיו תִּירָאוּ, שֶׁהֵם זִוּוּג אֶחָד בְּגוּף בְּאוֹתָהּ הַשָּׁעָה לְהִתְקַדֵּשׁ.

Zohar Kedoshim

The Zohar continues the discussion about the holiness of the unification between the light and vessel, man and woman, especially on Shabbat as we described in previous DZ.

For this Zohar I decided to share with you the story about a holy unification and birth of Rabbi Shimon.

Rabbi Shimon was born about fifty years after the destruction of the second Holy Temple. His father, Yochai was from the tribe of Yehuda, one of the greats of his generation, rich and respectable by all. His wife, Sarah was from the line of spiritual leaders and descendant of Rabbi Hillel, the elder.

For many years Sarah was barren and couldn’t have children. Yochai knew that he should have a child and told his wife that he is thinking of divorcing her to have the merit of a righteous child.
Sarah started fasting, giving charity, tzedakah and pray to God with cries and tears to give her a child and have continuation for the seed of Yochai. God listened to her prayers.
On the night of Rosh Hashanah, Yochai saw himself in a dream standing in a huge forest with many thousands of trees around him. Some carry fruits and some were dry. He was leaning against a dry tree. Suddenly he saw a great man with awe inspiring appearance. He was using a large water vessel to water some of the dry trees but not all the dry ones.
When he came to the tree Yochai was leaning on he took from his chest a small plate with water and water the tree. The little water overflows around the tree that immediately, grew, flourished and brought fruits.
Yochai was happy and quotes Psalms 113:9 “מוֹשִׁיבִי, עֲקֶרֶת הַבַּיִת– אֵם-הַבָּנִים שְׂמֵחָה:
הַלְלוּ-יָהּ.” “He makes the barren woman abide in the house as a joyful mother of children. Praise YHVH!”. This verse is also from the first part of the Halel that we recite every Rosh Chodesh and holidays.

With joy he told the dream to his wife and explained that the interpretation is simple. The forest is the aspect of the world; the trees are the women, some bare fruits and some barren. IN Rosh Hashanah some of the barren women are given the proper vessel for children. You are the tree I was leaning on. The water was from the spring of blessings to deliver righteous and wise children. Just one thing left for me to understand, said Yochai and that is why all the trees were watered from the big water vessel and your tree from the small plate.
His wife, Sarah, asked him to go to Rabbi Akiva to tell the dream and ask for his interpretation.
After Rosh Hashanah ends they went both to the Holy Rabbi Akiva and Yochai told him the dream. Rabbi Akiva interpret the dream as Yochai did but he also explained the small plate. Because of the many prayers to God and her tears Sarah merited to have her vessel changed from barren to a mother. The small plate contained her tears gathered above to make her vessel fruitful and deliver children.
Rabbi Akiva turned to Sarah and told her “This year you will be pregnant and deliver a child that will bring light to all Israel with his wisdom and actions”.

Yochai and Sarah were very happy for the words of the great Rabbi Akiva and went back home. Sarah got pregnant and delivered a child on the holiday of Shavuot, a day that we celebrate receiving the gift of the Torah. Their house was filled with the light that was surrounded him. Everyone knew that he is destined to reveal great light for the nation of Israel. His parents made a great feast for his circumcision and named him Shimon שמעון because God listen (same root as ‘listen’, שמע) to the prayers and tears of the mother.
His parents raised him in holiness and purity and kept him away from all impurities. When he started talking they taught him sacred words. At age five he was taken to the school of the great sage, Rabban Gamliel. As a child he was known for his wise questions.

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Daily Zohar # 1496 – Kedoshim – How to know your wife?

Daily Zohar 1496

Daily Zohar 1496

Holy Zohar text. Daily Zohar -1496
Hebrew translation:

26. אִישׁ אִמּוֹ וְאָבִיו תִּירָאוּ וְגוֹ’. הֲרֵי שָׁנִינוּ שֶׁפָּרָשָׁה זוֹ הִיא הַכְּלָל שֶׁל הַתּוֹרָה. מַקִּישׁ יִרְאַת אָב וָאֵם לְשַׁבְּתוֹתַי. אֶלָּא אָמַר רַבִּי יוֹסֵי, הַכֹּל אֶחָד. מִי שֶׁיָּרֵא מִזֶּה, שׁוֹמֵר אֶת זֶה.
27. אִישׁ אִמּוֹ, מָה הַטַּעַם הִקְדִּים אִמּוֹ לְאָבִיו בַּיִּרְאָה? כְּמוֹ שֶׁבֵּאֲרוּהָ. אֲבָל הָאֵם שֶׁאֵין רְשׁוּת בְּיָדֶיהָ כָּל כָּךְ כְּמוֹ אָבִיו, (אֲבָל בֹּא רְאֵה, אִמּוֹ – זוֹ כְּנֶסֶת יִשְׂרָאֵל, וּמִשּׁוּם שֶׁבָּהּ שׁוֹרָה הַיִּרְאָה וְהִיא נִקְרֵאת יִרְאַת ה’) הִקְדִּים אֶת יִרְאָתָהּ.
28. רַבִּי יִצְחָק אָמַר, מַה כָּתוּב לְמַעְלָה? קְדֹשִׁים תִּהְיוּ. בָּא אָדָם לְהִתְקַדֵּשׁ עִם אִשְׁתּוֹ כְּאֶחָד, מִמִּי הוּא יוֹתֵר שֶׁבַח בְּאוֹתָהּ קְדֻשָּׁה? הֱוֵה אוֹמֵר מֵהַנְּקֵבָה. מִשּׁוּם כָּךְ אִישׁ אִמּוֹ וְאָבִיו תִּירָאוּ.
29. רַבִּי יְהוּדָה אָמַר, אִישׁ אִמּוֹ וְאָבִיו תִּירָאוּ, כְּגוֹן זֶה (בראשית ב) בְּיוֹם עֲשׂוֹת ה’ אֱלֹהִים אֶרֶץ וְשָׁמָיִם. וּבְמָקוֹם אַחֵר הִקְדִּים שָׁמַיִם לָאָרֶץ. אֶלָּא לְהַרְאוֹת שֶׁשְּׁנֵיהֶם כְּאֶחָד נַעֲשׂוּ. אַף כָּאן הִקְדִּים אֵם לְאָב, וּבְמָקוֹם אַחֵר הִקְדִּים אָב לְאֵם, לְהַרְאוֹת שֶׁשְּׁנֵיהֶם כְּאֶחָד הִשְׁתַּדְּלוּ בוֹ.

Zohar Kedoshim

Leviticus 19:3
“אִישׁ אִמּוֹ וְאָבִיו תִּירָאוּ, וְאֶת-שַׁבְּתֹתַי תִּשְׁמֹרוּ: אֲנִי, יְהוָה אֱלֹהֵיכֶם”
“Every one of you shall reverence (also ‘with awe’) his mother and his father, and you shall keep My sabbaths; I am YHVH your God.”

The Zohar asks why the mother’s name precedes the father. The question is valid because spiritually, man, male energy, connects first to the light because he is a channel. The woman is a vessel and receives the light drawn by the man.
She gets the awe of every man because she is what completes the holiness with unification and oneness. Without his wife a man cannot have holiness. Like the Shabbat gives us the holiness of the week so does the woman when unifying in holiness with her husband.

Genesis 2:3
“ אֵלֶּה תוֹלְדוֹת הַשָּׁמַיִם וְהָאָרֶץ, בְּהִבָּרְאָם: בְּיוֹם, עֲשׂוֹת יְהוָה אֱלֹהִים–אֶרֶץ וְשָׁמָיִם”
“This is the account of the heavens and the earth when they were created, in the day that the LORD God made earth and heaven.”

The Zohar quotes the above verse that mention heaven (male) and earth (female) the earth and heavens to teach us that even though male is a channel and draw the light first, the female part is equally important and should have the deserved awe and honor.

Best time for a husband and wife to have unification is on Friday night. This is when the Shabbat is Malchut in unification with Zeir Anpin. During Kabbalat Shabbat we turn to the west, which is Yessod and the connection to Zeir Anpin and invite Malchut with Boi Kalah (welcoming the bride).
The Secret is when saying the three times for right left and center is; Right is Chokmah, which represents the father. Left is Binah and represents the mother. The center is the result of the unifications, which is Da’at. Da’at means ‘knowledge’ as in and Adam ‘knew’ Eve. Da’at is the Sefirah that forms when Chokmah and Binah are in unification. In the body it activates the creation of life energy that travels from the midbrain through the spine and shoots out from the penis that is the aspect of Yessod.

Knowing this spiritual system helps a couple to enhance their connection and the spiritual energy of the sperms and the vessel. Even if the couple beyond the age of having children this knowledge and meditation bring greater value of binding the energy of the couple together. It gives them oneness and holiness.

The title of this article gives the ‘knowing’ assignment to the man but, as we learned above, both share the responsibility for the holy connection between them.

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Daily Zohar # 1495 – Kedoshim – One and Holy

Daily Zohar 1495

Daily Zohar 1495

Holy Zohar text. Daily Zohar -1495
Hebrew translation:

23. וּמָתַי נִקְרָא אָדָם אֶחָד? בְּשָׁעָה שֶׁנִּמְצָא זָכָר וּנְקֵבָה, וּמִתְקַדֵּשׁ בִּקְדֻשָּׁה (בַּעֲטָרָה) עֶלְיוֹנָה, וּמִתְכַּוֵּן לְהִתְקַדֵּשׁ. וּבֹא רְאֵה, בִּזְמַן שֶׁנִּמְצָא אָדָם בְּזִוּוּג אֶחָד זָכָר וּנְקֵבָה וּמִתְכַּוֵּן לְהִתְקַדֵּשׁ כָּרָאוּי, אָז הוּא שָׁלֵם, וְנִקְרָא אֶחָד בְּלִי פְגָם.
24. מִשּׁוּם כָּךְ צָרִיךְ אָדָם לְשַׂמֵּחַ אֶת אִשְׁתּוֹ בְּאוֹתָהּ שָׁעָה, לְזַמֵּן אוֹתָהּ בְּרָצוֹן אֶחָד עִמּוֹ. וְיִתְכַּוְּנוּ שְׁנֵיהֶם כְּאֶחָד לְאוֹתוֹ הַדָּבָר. וּכְשֶׁנִּמְצָאִים שְׁנֵיהֶם כְּאֶחָד, אֲזַי הַכֹּל אֶחָד בַּנֶּפֶשׁ וּבַגּוּף. בַּנֶּפֶשׁ – לְהִדָּבֵק זֶה בָּזֶה בְּרָצוֹן אֶחָד. וּבַגּוּף – כְּמוֹ שֶׁלָּמַדְנוּ שֶׁאָדָם שֶׁלֹּא נִשָּׂא הוּא כְּמִי שֶׁנֶּחֱלָק, וּכְשֶׁמִּתְחַבְּרִים זָכָר וּנְקֵבָה, אָז נַעֲשִׂים גּוּף אֶחָד. נִמְצָא שֶׁהֵם נֶפֶשׁ אַחַת וְגוּף אֶחָד, וְנִקְרָא אָדָם אֶחָד. אָז הַקָּדוֹשׁ בָּרוּךְ הוּא שׁוֹרֶה בְאֶחָד, וּמַפְקִיד רוּחַ שֶׁל קְדֻשָּׁה בְּאוֹתוֹ אֶחָד.
25. וְאֵלּוּ נִקְרָאִים בָּנִים שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, כְּמוֹ שֶׁנֶּאֱמַר. וּמִשּׁוּם כָּךְ קְדֹשִׁים תִּהְיוּ כִּי קָדוֹשׁ אֲנִי ה’. אַשְׁרֵיהֶם יִשְׂרָאֵל שֶׁלֹּא בֵאֵר הַדָּבָר הַזֶּה בְּמָקוֹם אַחֵר, אֶלָּא בּוֹ מַמָּשׁ, שֶׁכָּתוּב כִּי קָדוֹשׁ אֲנִי ה’, כְּדֵי לְהִדָּבֵק בּוֹ וְלֹא בְאַחֵר. וְעַל כֵּן קְדֹשִׁים תִּהְיוּ כִּי קָדוֹשׁ אֲנִי ה’ אֱלֹהֵיכֶם.

Zohar Kedoshim

2 Samuel 7:23
“ וּמִי כְעַמְּךָ כְּיִשְׂרָאֵל, גּוֹי אֶחָד בָּאָרֶץ”
“And who is like your people Israel, the one nation on earth ”

The Zohar quotes this verse from King David’s prayer and thanks to God. The Zohar focuses on the word ‘One’. God chose the Israelites to be a nation of one that is like the name of God. The word ‘one’ , אחד has the numerical value of 13, same as for ‘Love’, אהבה, and the connection to the precepts of the Torah with love adds 13 and together 26, that makes a unification with YHVH, יהוה (=26).

The Zohar emphasizes that there is no unification or connection to holiness of the Light without the aspect of ‘one’. One is the aspect of unity that creates circuit of energy that brings the light into the vessel.

The Zohar asks: when is a person called ‘one’? and answers: when he is in male and female with the pure consciousness of sanctification.

The beginning of Kedoshim, we read in Leviticus 19:2
“דַּבֵּר אֶל-כָּל-עֲדַת בְּנֵי-יִשְׂרָאֵל, וְאָמַרְתָּ אֲלֵהֶם–קְדֹשִׁים תִּהְיוּ: כִּי קָדוֹשׁ, אֲנִי יְהוָה אֱלֹהֵיכֶם”
““Speak to all the congregation of the people of Israel and say to them, You shall be holy, for I YHVH your God am holy.”

God expects us to be holy and one with him. The Torah is the channel of the light of Zeir Anpin. It has male energy. The Zohar itself is the study of the Torah and it creates the unification to Zeir Anpin. With that the Zohar forms a channel from Binah to Malchut for the ultimate unification of Light and Vessel.

When we study the Zohar, we make unification with it. We get elevated to a higher spiritual level, matching each one of us to the level of effort we put in making the Zohar connection. The good news is that as we grow our vessel we get more of that light that brings us closer to what God is expecting from us.

Most of us have a long way to go but as long as we are on the right path we gain more of that holiness level.

A precept, מצוה, the last two letters that are closer to us represent Zeir Anpin וV and Malchut Hה. When we act on a percept, we transform the first two letters, מצ (numerically 130) to YH יה. These letters, in special Gimatria, are called ATBASH אתבש becomes יהYH. That completes the name YHVH and we have unification that draws the light from upper to lower.

The Zohar and the sages tell us that the entire Torah is a name of God. That makes every letter of the Torah, a precept. In almost every paragraph of the Zohar we find a quote from the Torah or the Bible. Rabbi Shimon explains the aspect of revealing the secrets in a story found in the ‘Concealed book’ ספרא דצניעותא.

A man that lives far from human habitat can eat wheat grains all his life without appreciation for the good food that can be produced from it. The Torah is like the wheat grains that we need to grind and process in order to reveal all that we can do with it. The Zohar is the mill and the bakery that provides us with all the goodies. All we need is to get into it.

You should know that Kabbalah lectures without direct study from the Zohar are just for entertainment. If you don’t see the words of the Zohar or listen to them, then the spiritual connection is shallow and mostly stays on the level of Malchut.

To be holy and merit the Final Redemption we need the Zohar. We cannot buy it but we can definitely connect to it.

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Daily Zohar # 1494 – Kedoshim

Daily Zohar 1494

Daily Zohar 1494

Holy Zohar text. Daily Zohar -1494
Hebrew translation:

20. קְדֹשִׁים תִּהְיוּ. רַבִּי אַבָּא פָּתַח, (שמואל-ב ז) וּמִי כְעַמְּךָ כְּיִשְׂרָאֵל גּוֹי אֶחָד בָּאָרֶץ. בֹּא רְאֵה, בְּכָל עַמֵּי הָעוֹלָם לֹא רָצָה הַקָּדוֹשׁ בָּרוּךְ הוּא בָּהֶם, פְּרָט לְיִשְׂרָאֵל בִּלְבַדָּם, וְעָשָׂה אוֹתָם עַם יָחִיד בָּעוֹלָם, וְקָרָא לָהֶם גּוֹי אֶחָד כִּשְׁמוֹ, וְעִטֵּר אוֹתָם בְּכַמָּה עֲטָרוֹת וְכַמָּה מִצְווֹת לְהִתְעַטֵּר בָּהֶן. וְעַל כֵּן תְּפִלִּין שֶׁל רֹאשׁ וּתְפִלִּין שֶׁל זְרוֹעַ שֶׁיִּתְעַטֵּר בָּהֶן בֶּן אָדָם כְּמוֹ שֶׁלְּמַעְלָה, וּלְהִמָּצֵא אֶחָד שָׁלֵם בַּכֹּל.
21. וּבְאוֹתָהּ שָׁעָה שֶׁמִּתְעַטֵּר בָּהֶן אָדָם וּמִתְקַדֵּשׁ בָּהֶן, נַעֲשֶׂה שָׁלֵם וְנִקְרָא אֶחָד, שֶׁלֹּא נִקְרָא אֶחָד אֶלָּא כְּשֶׁהוּא שָׁלֵם. וּמִי שֶׁפָּגוּם, לֹא נִקְרָא אֶחָד. וְעַל כֵּן הַקָּדוֹשׁ בָּרוּךְ הוּא נִקְרָא אֶחָד – בִּשְׁלֵמוּת הַכֹּל, בִּשְׁלֵמוּת הָאָבוֹת, בַּשְּׁלֵמוּת שֶׁל כְּנֶסֶת יִשְׂרָאֵל. מִשּׁוּם כָּךְ יִשְׂרָאֵל לְמַטָּה נִקְרָאִים אֶחָד. שֶׁכַּאֲשֶׁר מֵנִיחַ אָדָם תְּפִלִּין וּמִתְכַּסֶּה בְּכִסּוּי שֶׁל מִצְוָה, אֲזַי הוּא מִתְעַטֵּר בַּעֲטָרוֹת קְדוֹשׁוֹת כְּמוֹ שֶׁלְּמַעְלָה, וְנִקְרָא אֶחָד.
22. וּמִשּׁוּם כָּךְ, יָבֹא אֶחָד וְיִשְׁתַּדֵּל עִם אֶחָד. הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁהוּא אֶחָד יִשְׁתַּדֵּל עִם אֶחָד, שֶׁהֲרֵי אֵין מֶלֶךְ מִשְׁתַּדֵּל אֶלָּא בְּמַה שֶּׁרָאוּי לוֹ. וּמִשּׁוּם כָּךְ כָּתוּב, וְהוּא בְאֶחָד וּמִי יְשִׁיבֶנּוּ, אֵין הַקָּדוֹשׁ בָּרוּךְ הוּא שׁוֹרֶה וְלֹא נִמְצָא אֶלָּא בְּאֶחָד. בְּאֶחָד?! אֶחָד צָרִיךְ לִהְיוֹת! אֶלָּא בְּמִי שֶׁמִּתְתַּקֵּן בִּקְדֻשָּׁה עֶלְיוֹנָה לִהְיוֹת אֶחָד, אָז הוּא שׁוֹרֶה בְאֶחָד, וְלֹא בְמָקוֹם אַחֵר.
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Daily Zohar # 1493 – Kedoshim

Daily Zohar 1493

Daily Zohar 1493

Holy Zohar text. Daily Zohar -1493
Hebrew translation:

17. אָמַר רַבִּי אַבָּא, מָה הַטַּעַם שֶׁפָּרָשַׁת עֲרָיוֹת וּפָרָשַׁת קְדֹשִׁים תִּהְיוּ סְמוּכוֹת זוֹ לָזוֹ? אֶלָּא כָּךְ לָמַדְנוּ, כָּל מִי שֶׁנִּשְׁמָר מִן הָעֲרָיוֹת הַלָּלוּ, וַדַּאי שֶׁנַּעֲשָׂה בִּקְדֻשָּׁה. וְכָל שֶׁכֵּן אִם מִתְקַדֵּשׁ בִּקְדֻשַּׁת רִבּוֹנוֹ, וַהֲרֵי הֵעִירוּ הַחֲבֵרִים.
18. מָתַי הִיא עוֹנָתָם שֶׁל כֻּלָּם שֶׁיִּתְקַדֵּשׁ אָדָם? בֹּא רְאֵה, מִי שֶׁרוֹצֶה לְהִתְקַדֵּשׁ בִּרְצוֹן רִבּוֹנוֹ, אַל יְשַׁמֵּשׁ אֶלָּא מֵחֲצוֹת הַלַּיְלָה וְאֵילָךְ, אוֹ בַּחֲצוֹת הַלַּיְלָה. שֶׁהֲרֵי בְּאוֹתָהּ הַשָּׁעָה הַקָּדוֹשׁ בָּרוּךְ הוּא נִמְצָא בְּגַן עֵדֶן, וְהַקְּדֻשָּׁה הָעֶלְיוֹנָה מִתְעוֹרֶרֶת, וְאָז הַשָּׁעָה לְהִתְקַדֵּשׁ. זֶה לִשְׁאָר בְּנֵי הָאָדָם, תַּלְמִידֵי חֲכָמִים שֶׁיּוֹדְעִים אֶת דַּרְכֵי הַתּוֹרָה, בַּחֲצוֹת הַלַּיְלָה שְׁעָתָם לַעֲמֹד וְלַעֲסֹק בַּתּוֹרָה, לְהִזְדַּוֵּג עִם כְּנֶסֶת יִשְׂרָאֵל, לְשַׁבֵּחַ אֶת הַשֵּׁם הַקָּדוֹשׁ, אֶת הַמֶּלֶךְ הַקָּדוֹשׁ.
19. בְּלֵיל שַׁבָּת, שֶׁנִּמְצָא הָרָצוֹן שֶׁל הַכֹּל, הַזִּוּוּג שֶׁלָּהֶם בְּאוֹתָהּ שָׁעָה לְהוֹצִיא אֶת רְצוֹנוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא וּכְנֶסֶת יִשְׂרָאֵל, כְּמוֹ שֶׁנֶּאֱמַר שֶׁכָּתוּב, (דברים יד) בָּנִים אַתֶּם לַה’ אֱלֹהֵיכֶם. וְאֵלֶּה נִקְרָאִים קְדוֹשִׁים, שֶׁכָּתוּב קְדֹשִׁים תִּהְיוּ כִּי קָדוֹשׁ אֲנִי ה’. וְכָתוּב (תהלים א) וְהָיָה כְּעֵץ שָׁתוּל עַל פַּלְגֵי מָיִם אֲשֶׁר פִּרְיוֹ יִתֵּן בְּעִתּוֹ וְגוֹ’.
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