AND THE LORD SPAKE UNTO MOSES SAYING, SPEAK UNTO THE CHILDREN OF ISRAEL THAT THEY TAKE ME A HEAVE OFFERING. R. Hiya, on coming to this portion, quoted the verse, “For Jacob hath chosen Kah unto himself, Israel is his costly possession” (Ps. 135, 4). Said he: ‘How beloved must Israel be to the Holy One, blessed be He, seeing that He has chosen them and desired to unite Himself with them and be bound up with them, making them a nation unique throughout all the world, as it is written: “Who is like unto thy people Israel, a unique people on earth?” (2 Sam. 7, 23). And they, too, have chosen Him and bound themselves up with Him, as it is written, “Jacob hath chosen Kah unto himself’. Yea, for over the other nations He appointed celestial principalities and powers, but reserved Israel for His own special portion.’
R. Simeon discoursed on the text: “Who is this (zoth) that looketh forth as the morning, fair as the moon, clear as the sun and terrible as furnished with banners?” (S.S. 6, 10). He said: ‘The words “Who” and “This” denote the two worlds: the “Who” symbolizing the most supernal sphere, the unknowable beginning of all things, and “This” a lower sphere, the so-called “lower world”; and these two are indissolubly linked together.
When they first unite, this lower world “looks forth as the dawn” when it is striving to become bright; when they draw closer, it is as “fair as the moon” when the sun’s rays beat upon her; and finally it is “like the sun”, when its moonlight becomes full. It is then “terrible as furnished with banners”; yea, mighty to protect all, furnished with power from the supernal world,
through “Jacob”, the.”complete one”, who united the two worlds as one. He united them above, and he united them below, and from him issued the twelve holy tribes after the supernal pattern.1i.e. symbolizing the twelve permutations of the Tetragrammaton. Jacob, who was “a man of completeness” (Gen. 25, 27), brought harmony to the two worlds, as has been elsewhere explained.2By marrying Leah and Rachel..v. Zohar, Genesis, 153b. Other and lesser men, however, who follow Jacob’s example (in marrying two sisters) merely “uncover nakedness” (i.e. dishonour the spirit of righteousness) both above and below, causing antagonism in both worlds, and engendering separation, as it is written: “Neither shalt thou take a wife to her sister in her life time to vex her” (Lev. 18, 18).
And should it be pointed out that even Jacob was not spared this enmity in wives, as we read that “Rachel was jealous of Leah” (Gen. xxx, I), then would I answer: Surely so! and how could it be otherwise? For the whole longing and the most ardent desire of the lower world (symbolized by Rachel) is to be in all outer seeming like unto the upper world (symbolized by Leah), and to usurp its powers and reign in its stead.
So not even Jacob could succeed in bringing perfect harmony into being between them. Other men, therefore (by marrying two sisters), will cause only enmity, separation and chaos, “removing the veil” from the hidden places in regard both to the world above and to the world below. “Who” and “This” are termed “sisters”, because they are united in love and sisterly affection. They are also called “mother and daughter”. And he who “uncovers their nakedness” shall find no portion in the world to come, nor any part in the Faith.’
(שמות כ״ה:א׳-ב׳) וַיְדַבֵּר יְיָ' אֶל מֹשֶׁה לֵאמֹר. דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל וְיִקְחוּ לִי תְּרוּמָה מֵאֵת כָּל אִישׁ אֲשֶׁר יִדְּבֶנּוּ לִבּוֹ וְגוֹ'. רַבִּי חִיָּיא פָּתַח, (תהילים קל״ה:ד׳) כִּי יַעֲקֹב בָּחַר לוֹ יָהּ יִשְׂרָאֵל לִסְגוּלָתוֹ, כַּמָּה חֲבִיבִין יִשְׂרָאֵל קָמֵי קוּדְשָׁא בְּרִיךְ הוּא, דְּאִתְרְעֵי בְּהוּ, וּבָעָא לְאִתְדַּבְּקָא בְּהוּ, וּלְאִתְקְשְּׁרָא עִמְּהוֹן. וְעָבִיד לְהוֹן עַמָּא יְחִידָאִי בְּעָלְמָא, דִּכְתִּיב, (שמואל ב ז׳:כ״ג) וּמִי כְעַמְּךָ כְּיִשְׂרָאֵל גּוֹי אֶחָד בָּאָרֶץ, וְאִינּוּן אִתְרְעוּ בֵּיהּ, וְאִתְקַשְּׁרָן בֵּיהּ. הֲדָא הוּא דִכְתִיב, כִּי יַעֲקֹב בָּחַר לוֹ יָהּ. וּכְתִיב (דברים לכ) כִּי חֵלֶק יְיָ' עַמּוֹ. וְיָהַב לִשְׁאַר עַמִּין שׁוּלְטָנִין רַבְרְבָן מְמָנָן עָלַיְיהוּ, וְהוּא נָטִיל לְחוּלָקֵיהּ יִשְׂרָאֵל.
AND THE LORD SPAKE UNTO MOSES SAYING, SPEAK UNTO THE CHILDREN OF ISRAEL THAT THEY TAKE ME A HEAVE OFFERING. R. Hiya, on coming to this portion, quoted the verse, “For Jacob hath chosen Kah unto himself, Israel is his costly possession” (Ps. 135, 4). Said he: ‘How beloved must Israel be to the Holy One, blessed be He, seeing that He has chosen them and desired to unite Himself with them and be bound up with them, making them a nation unique throughout all the world, as it is written: “Who is like unto thy people Israel, a unique people on earth?” (2 Sam. 7, 23). And they, too, have chosen Him and bound themselves up with Him, as it is written, “Jacob hath chosen Kah unto himself’. Yea, for over the other nations He appointed celestial principalities and powers, but reserved Israel for His own special portion.’
רַבִּי שִׁמְעוֹן פָּתַח, (שיר השירים ו׳:י׳) מִי זֹאת הַנִּשְׁקָפָה כְּמוֹ שָׁחַר יָפָה כַלְּבָנָה בָּרָה כַּחַמָּה אֲיוּמָה כַּנִּדְגָּלוֹת. מִי זֹאת, רָזָא דִּתְרֵין עָלְמִין מִתְחַבְּרָן כַּחֲדָא, וְדָא הוּא עוֹלָם וְעוֹלָם. מִ"י: הָא (בראשית ל"א ע"א) אוֹקִימְנָא דַּרְגָּא עִלָּאָה לְעֵילָּא, שֵׁירוּתָא דְּקַיְּימָא בִּשְׁאֶלְתָּא, וְאִקְרֵי מִ"י, כְּמָה דְאַתְּ אָמֵר (ישעיהו מ׳:כ״ו) שְׂאוּ מָרוֹם עֵינֵיכֶם וּרְאוּ מִי בָרָא אֵלֶּה. זֹא"ת: דַּרְגָּא תַּתָּאָה לְתַתָּא, עָלְמָא תַּתָּאָה. וְתַרְוַויְיהוּ, תְּרֵין עָלְמִין בְּחִבּוּרָא חֲדָא, בְּקִשּׁוּרָא חֲדָא כַּחֲדָא.
R. Simeon discoursed on the text: “Who is this (zoth) that looketh forth as the morning, fair as the moon, clear as the sun and terrible as furnished with banners?” (S.S. 6, 10). He said: ‘The words “Who” and “This” denote the two worlds: the “Who” symbolizing the most supernal sphere, the unknowable beginning of all things, and “This” a lower sphere, the so-called “lower world”; and these two are indissolubly linked together.
הַנִּשְׁקָפָה: כַּד מִתְחַבְּרָן תַּרְוַויְיהוּ כַּחֲדָא. כְּמוֹ שָׁחַר: כַּד בַּעְיָיא שַׁחֲרוּתָא לְאַנְהָרָא וּלְבָתַר אִתְנְהִיר כְּסִיהֲרָא, כַּד (כניש) בָּטַשׁ בָּהּ נְהִירוּ דְּשִׁמְשָׁא. וּלְבָתַר כְּשִׁמְשָׁא, כַּד קַיְּימָא סִיהֲרָא בִּשְׁלִימוּ. אֲיוּמָה: תַּקִּיפָא, לְאַגָּנָא עַל כֹּלָּא. דְּהָא כְּדִין אִית לָהּ שְׁלִימוּ וּתְקִיפוּ, לְמֶעְבַּד חֵילָא.
When they first unite, this lower world “looks forth as the dawn” when it is striving to become bright; when they draw closer, it is as “fair as the moon” when the sun’s rays beat upon her; and finally it is “like the sun”, when its moonlight becomes full. It is then “terrible as furnished with banners”; yea, mighty to protect all, furnished with power from the supernal world,
וְנַטְלָא חֵילָא מֵעָלְמָא עִלָּאָה, עַל יְדָא דְּיַעֲקֹב שְׁלֵימָא, דְּחִבֵּר לוֹן כַּחֲדָא. חִבֵּר לוֹן כַּחֲדָא לְעֵילָּא. וְחִבֵּר לוֹן כַּחֲדָא לְתַתָּא. וּמִתַּמָּן נַפְקוּ, תְּרֵיסַר שְׁבָטִין קַדִּישִׁין, כְּגַוְונָא דִּלְעֵילָּא. יַעֲקֹב דְּהֲוָה שְׁלִים, אָעִיל רְחִימוּ בִּתְרֵין עָלְמִין, כְּמָה דְּאוֹקִימְנָא. שְׁאַר בְּנֵי נָשָׁא דְּעַבְדִין כְּדֵין מְגַלִּין עֶרְיָין לְעֵילָּא וְתַתָּא, גָּרִים דְּבָבוּ בִּתְרֵין עָלְמִין, וְגָרִים פִּרוּדָא, הֲדָא הוּא דִכְתִיב, (ויקרא י״ח:י״ח) וְאִשָּׁה אֶל אֲחוֹתָהּ לא תִּקַּח לִצְרוֹ"ר, דְּאִתְעָבֵידוּ מָארֵי דְּבָבוּ דָּא לְדָא.
through “Jacob”, the.”complete one”, who united the two worlds as one. He united them above, and he united them below, and from him issued the twelve holy tribes after the supernal pattern.1i.e. symbolizing the twelve permutations of the Tetragrammaton. Jacob, who was “a man of completeness” (Gen. 25, 27), brought harmony to the two worlds, as has been elsewhere explained.2By marrying Leah and Rachel..v. Zohar, Genesis, 153b. Other and lesser men, however, who follow Jacob’s example (in marrying two sisters) merely “uncover nakedness” (i.e. dishonour the spirit of righteousness) both above and below, causing antagonism in both worlds, and engendering separation, as it is written: “Neither shalt thou take a wife to her sister in her life time to vex her” (Lev. 18, 18).
וְאִי תֵּימָא (בראשית ל׳:א׳) וַתְּקַנֵּא רָחֵל בַּאֲחוֹתָהּ. הָכִי הוּא וַדַּאי דְּהָא עָלְמָא תַּתָּאָה, כָּל תִּיאוּבְתֵּהּ לָאו אִיהוּ, אֶלָּא בְּגִין לְמֶיהֱוֵי כְּגַוְונָא דְּעָלְמָא עִלָּאָה, וּלְמֵירַת דּוּכְתָּהָא. בְּדוּכְתָּא אַחֲרָא קִנְאַת סוֹפְרִים אַסְגִיאַת חָכְמְתָא, וְהָכָא קִנְאַת סוֹפְרִין, בְּגִין דְּאִית (קל"ז ע"ב) סֵפֶר וְסֵפֶר, אַסְגִּיאוּ מְשִׁיכוּ דְּחָכְמְתָא (עלאה) לְגַבַּיְיהוּ. (נ"א ועל דא יעקב אשלים כו')
And should it be pointed out that even Jacob was not spared this enmity in wives, as we read that “Rachel was jealous of Leah” (Gen. xxx, I), then would I answer: Surely so! and how could it be otherwise? For the whole longing and the most ardent desire of the lower world (symbolized by Rachel) is to be in all outer seeming like unto the upper world (symbolized by Leah), and to usurp its powers and reign in its stead.
וְעִם כָּל דָּא, אֲפִילּוּ יַעֲקֹב לָא אַשְׁלִים לְגַבַּיְיהוּ כַּדְקָא חֲזֵי. שְׁאַר בְּנֵי עָלְמָא, גַּרְמִין דְּבָבוּ, וְגַרְמִין פִּרוּדָא, וּמְגַלִּין עֶרְיָין דְּכֹלָּא, עֶרְיָין דְּעֵילָּא וְתַתָּא. וּבְרָזָא דָּא אִית רָזָא דְּעֶרְיָין, עֶרְיָין דְּאִימָא וּבְרָתָא, וְכֹלָּא בְּרָזָא חֲדָא. מִי זֹאת אִתְקְרוּן אֲחְתָן, בְּגִין דְּאִינּוּן בְּאַחְוָה וּבִרְחִימוּ, וּבְחִבּוּרָא דִּרְעוּתָא. וְאִקְרוּן אִמָא וּבְרָתָא. מַאן דְּגַלֵּי עֲרָיַיתְהוֹן, לֵית לֵיהּ חוּלָקָא לְעָלְמָא דְּאָתֵי, וְלֵית לֵיהּ חוּלָקָא בִּמְהֵימָנוּתָא.
So not even Jacob could succeed in bringing perfect harmony into being between them. Other men, therefore (by marrying two sisters), will cause only enmity, separation and chaos, “removing the veil” from the hidden places in regard both to the world above and to the world below. “Who” and “This” are termed “sisters”, because they are united in love and sisterly affection. They are also called “mother and daughter”. And he who “uncovers their nakedness” shall find no portion in the world to come, nor any part in the Faith.’
תָּא חֲזֵי, כִּי יַעֲקֹב בָּחַר לוֹ יָהּ, רָזָא עִלָּאָה לְעֵילָּא. כֵּיוָן דְּאַשְׁלִים, וְאִקְרֵי יִשְׂרָאֵל, כְּדֵין לִסְגֻלָּתוֹ, נָטִיל כֹּלָּא בְּכָל סִטְרִין, וְנָטִיל לְעֵילָּא וְנָטִיל לְתַתָּא, וְאִשְׁתְּלִים בְּכֹלָּא.