At the time when Israel is proclaiming the unity-the mystery contained in the Shema-with a perfect intention, a light comes forth from the hidden supernal world, which divides into seventy lights, and those seventy lights into the seventy luminous branches of the Tree of Life.
Then the Tree and all the other trees of the Garden of Eden emit sweet odours and praise their Lord, for at that time the Matrona prepares Herself to enter under the shade of the canopy, there to unite herself with her Spouse; and all the supernal potencies unite in one longing and one will to be united in perfect union, without any separation soever. Then the Spouse makes ready likewise to enter the Canopy in order to unite Himself with the Matrona.
Therefore we proclaim loudly: “Hear, O Israel; prepare thyself, for thy Husband has come to receive thee.” And also we say: “The Lord our God, the Lord is one”, which signifies that the two are united as one, in a perfect and glorious union, without any flaw of separation to mar it.
As soon as the Israelites say, “The Lord is One”, to arouse the six aspects, these six unite each with each and ascend in one ardour of love and desire. The symbol of this is the letter Vau (because its numerical value is six) when it stands alone without being joined to any other letter.
Then the Matrona makes herself ready with joy, and adorns herself with delight, and Her attendants accompany Her, and in hushed silence She encounters her Spouse; and Her handmaids proclaim, “Blessed be the Name of the Glory of His Kingdom for ever and ever.” These words are said in a whisper, for so she must be introduced to her Spouse. Blessed is the people which perceives these things, ordering its prayers in accordance with this mystery of the Faith!
At the time when the Spouse is united with the Matrona a herald comes forth from the south, crying: “Awaken, O ye supernal hosts, and unfurl the banners of love in honour of your Lord!”
Then one of the leaders of the celestial array-he whose name is Boel (God is in him)- stands forth, and in his hands are four keys which he obtained one from each of the four corners of the earth. One key has upon it the sign of the letter Yod engraved; the second the letter He‘; and the third the letter Van; and these three keys he lays beneath the boughs of the Tree of Life. Then these three become one. Then the fourth and last key, which bears upon it the second letter He’, joins the three which have become one. And all the angelic hosts enter by means of those keys into the Garden of Eden, where with one voice they proclaim the Divine unity at the selfsame moment as it is proclaimed here below.
Then the Shekinah, the Bride, is conducted to the Palace of the King, Her Bridegroom, for now He stands complete in all His supernal goodness and can supply Her with all that She needs.
As He united Himself above according to six aspects, so also She unites Herself below according to six other aspects, so that the oneness may be completed, both above and below, as it is written: “The Lord will be One, and his Name One” (Zech. 14, 9): Six words above-Shema Israel TETRAGRAMMATON Elohenu TETRAGRAMMATON ehad, corresponding to the six aspects, and six words below-baruk shem kebod malkuto le’olam waed (Blessed be the Name, etc.)-corresponding to the six other aspects. The Lord is one above; and His Name is One below. We say this reponse silently, although it is a triumphant expression of the Oneness, because of the “evil eye”, which still has power under the present dispensation; but in the future (Messianic Age) when the “evil eye” will have ceased to exist and will have no dominion whatsoever over this world, then we shall proclaim the Divine Unity and its full accomplishment openly and in a loud voice.
At present, as the “other side” still cleaves to the Shekinah, She is not entirely One, and therefore, although even in this present time we proclaim the unity, we do so silently, symbolizing it by the letters of the word wa’ed (ever), which are equivalent by certain permutations to those of the word ehad (one).
But in the time that is to be, when that other side shall be removed from the Shekinah and pass away from the world, then shall that unity be proclaimed openly.
When She enters the canopy and is united with the Supernal King, then we awaken the joy of the Right and of the Left, as it is written: “Thou shalt love the Lord thy God with all thy heart”, etc. -that is, without any fear or foreboding, because the “other side” comes not near and has no power here. But whilst Her servants are bringing Her to the King they must keep a great and solemn silence.
Of this Jacob is symbolic. Before his death, when he was about to speak of the “end of days” (and the Shekinah left him) he said to his sons: “Perchance some stain is attached to me or to my seed?” But they replied: “Nay, there is no such stain, nor is any fault found. Thine own heart is possessed only by the One, and as for us-we have no contact with the ‘other side’ or any of its evil minions; on the contrary we, like thyself, are united with the King alone, since all our will and intent has been to separate from the ‘other side’.”
Then Jacob said: “Blessed be the Name of the glory of His Kingdom for ever and ever.” In that hour Jacob and his sons became for a space, as it were, living portraits here on earth of the Shekinah Herself.
Jacob symbolized the six sides of the supernal world as a single whole, and his sons were shaped to the likeness of the six aspects as manifested in the lower world. Now he desired to reveal to them a certain “end”, for, as we have pointed out elsewhere,1Zohar, Genesis, 62b. there is one “end of days” (kez ha-yamin), which refers to the Holy Kingdom, the mystery of Faith, the mystery of the King of Heaven; and another “end of days” (kez ha- yamim), which is the mystery of the Guilty King, the “other King”, ruler of the powers of darkness, and that end is called “the end of all flesh”.
Now when Jacob perceived that the Shekinah was withdrawing from him, he questioned his sons, as we have pointed out. And as Jacob and his sons proclaimed the union of the world above and the world below, so also must we.
Blessed is he who concentrates his mind and will, with true humility and longing, upon this mystery. Blessed is he in this world and blessed shall he be in the world to come!’
Said R. Hamnuna the Ancient: ‘This stirring up of the unity has indeed been rightly and justly expounded, and that which we have just now heard is indeed very true; and in the future time these word’s which we have now uttered will stand before the Ancient of Days and in no wise be abashed.’
(ד"א כאן חסר) בְּשַׁעֲתָא דְּקָא מְיַחֲדֵי יִשְׂרָאֵל, יִחוּדָא דְרָזָא דִּשְׁמַע יִשְׂרָאֵל, בִּרְעוּתָא שְׁלִים, כְּדֵין נַפְקֵי מִגּוֹ סְתִימוּ דְּעָלְמָא עִלָּאָה, חַד נְהִירוּ, וְהַהוּא נְהִירוּ בָּטַשׁ גּוֹ בּוּצִינָא דְּקַרְדִּינוּתָא, וְאִתְפְּלַג לְע' נְהוֹרִין, וְאִינּוּן ע' נְהוֹרִין, בְּע' עַנְפִין דְּאִילָנָא דְּחַיֵּי.
At the time when Israel is proclaiming the unity-the mystery contained in the Shema-with a perfect intention, a light comes forth from the hidden supernal world, which divides into seventy lights, and those seventy lights into the seventy luminous branches of the Tree of Life.
כְּדֵין, הַהוּא אִילָנָא סָלִיק רֵיחִין וּבוּסְמִין, וְכָל אִילָנִי דְּגִנְתָּא דְּעֵדֶן, כֻּלְּהוּ סַלְּקִין רֵיחִין, וּמְשַׁבְּחָן לְמָארֵיהוֹן, דְּהָא כְּדֵין אִתְתַּקְּנַת מַטְרוֹנִיתָא, לְאַעֲלָא לַחוּפָּה בַּהֲדֵי בַּעְלָהּ, כָל אִינּוּן שַׁיְיפִין עִלָּאִין, כֻּלְּהוּ מִתְחַבְּרָן בְּתִיאוּבְתָּא חֲדָא, וּבִרְעוּתָא חֲדָא, לְמֶהֱוֵי חַד בְּלָא פִּרוּדָא כְּלָל. וּכְדֵין בַּעְלָהּ אִתְתָּקַּן לְגַבָּהָא לְאַעֲלָא לַחוּפָּה בְּיִחוּדָא חַד, לְאִתְיַיחֲדָא בְּמַטְרוֹנִיתָא.
Then the Tree and all the other trees of the Garden of Eden emit sweet odours and praise their Lord, for at that time the Matrona prepares Herself to enter under the shade of the canopy, there to unite herself with her Spouse; and all the supernal potencies unite in one longing and one will to be united in perfect union, without any separation soever. Then the Spouse makes ready likewise to enter the Canopy in order to unite Himself with the Matrona.
וְעַל דָּא אֲנָן מִתְּעַרֵי לֵיהּ, וְאַמְרִינָן (דברים ו) שְׁמַע יִשְׂרָאֵל, אַתְקִין גַּרְמָךְ, הָא בַּעְלִיךְ יֵיתֵי לְגַבִּיךְ בְּתִקּוּנוֹי, זַמִּין לָקֳבְלָךְ. יְיָ' אֱלֹהֵינוּ יְיָ' אֶחָד, בְּיִחוּדָא חֲדָא, בִּרְעוּתָא חֲדָא, בְּלֹא פִּרוּדָא, דְּכָל אִינּוּן שַׁיְיפִין כֻּלְּהוּ אִתְעָבִידוּ חַד, וְעַיְילִין בְּחַד תִּיאוּבְתָּא.
Therefore we proclaim loudly: “Hear, O Israel; prepare thyself, for thy Husband has come to receive thee.” And also we say: “The Lord our God, the Lord is one”, which signifies that the two are united as one, in a perfect and glorious union, without any flaw of separation to mar it.
כֵּיוָן דְּאַמְרֵי יִשְׂרָאֵל יְיָ' אֶחָד בְּאִתְעָרוּתָא דְּשִׁית סִטְרִין, כְּדֵין כָּל אִינּוּן שִׁית סִטְרִין, אִתְעָבִידוּ חַד וְעָאלִין בְּחַד תִּיאוּבְתָּא, וְרָזָא דָּא ו' חַד פְּשִׁיטוּ בִּלְחוֹדוֹי, בְּלֹא דְּבֵקוּתָא אַחֲרָא לְגַבֵּיהּ, אֶלָּא אִיהוּ בִּלְחוֹדוֹי פָּשִׁיט מִכֹּלָּא, וְאִיהוּ חַד.
As soon as the Israelites say, “The Lord is One”, to arouse the six aspects, these six unite each with each and ascend in one ardour of love and desire. The symbol of this is the letter Vau (because its numerical value is six) when it stands alone without being joined to any other letter.
בְּהַהִיא שַׁעֲתָא, מַטְרוֹנִיתָא מִתְתַּקְּנָא וּמִתְקַשְּׁטָא, וְעַיְילִין לָהּ שַׁמָּשָׁהָא בִּלְחִישׁוּ סַגִּי, לְגַבֵּי בַּעְלָהּ, וְאַמְרֵי בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד. דָּא אִיהוּ בִּלְחִישׁוּ, דְּהָכִי אִצְטְרִיךְ לְאַעֲלָא לָהּ לְגַבֵּי בַּעְלָהּ. זַכָּאָה עַמָּא דְּיַדְעֵי דָּא, וּמְסַדְּרֵי סִדּוּרָא עִלָּאָה דִּמְהֵימְנוּתָא.
Then the Matrona makes herself ready with joy, and adorns herself with delight, and Her attendants accompany Her, and in hushed silence She encounters her Spouse; and Her handmaids proclaim, “Blessed be the Name of the Glory of His Kingdom for ever and ever.” These words are said in a whisper, for so she must be introduced to her Spouse. Blessed is the people which perceives these things, ordering its prayers in accordance with this mystery of the Faith!
בְּהַהִיא שַׁעֲתָא דְּאִתְחַבְּרוּ בַּעְלָהּ וּמַטְרוֹנִיתָא כַּחֲדָא, כְּדֵין כָּרוֹזָא נָפִיק מִסִּטְרָא דְּדָרוֹם, אִתְעָרוּ חֵילִין וּמַשְׁרְיָין דְּגַלֵּי רְחִימוּתָא לְגַבֵּי מָארִיכוֹן.
At the time when the Spouse is united with the Matrona a herald comes forth from the south, crying: “Awaken, O ye supernal hosts, and unfurl the banners of love in honour of your Lord!”
כְּדֵין אִתְּעַר חַד מְמָנָא עִלָּאָה, (קכ"ז ע"א) בּוּאֵ"ל שְׁמֵיהּ, רַב מַשְׁרְיָין, וּבִידֵיהּ אַרְבַּע מַפְתְּחָן, דְּנָטִיל מְד' סִטְרֵי עָלְמָא, וְחַד מַפְתְּחָא אִתְרְשִׁים בְּאָת י', וּמַפְתְּחָא אַחֲרָא אִתְרְשִׁים בְּאָת ה'. וְחַד מַפְתְּחָא אִתְרְשִׁים בְּאָת ו'. (מפתחא אחרא אתרשים באת ה') וְאָנַח לְהוּ תְּחוֹת אִילָנָא דְּחַיֵּי. אִינּוּן תְּלַת מַפְתְּחָן, דְּאִתְרְשִׁימוּ בִּתְלַת אַתְוָון אִלֵּין, אִתְעָבִידוּ חַד. כֵּיוָן דְּאִתְעָבֵידוּ חַד, הַהוּא מַפְתְּחָא אַחֲרָא, סָלִיק וְקָאִים וְאִתְחֲבָּר בְּהַהוּא אַחֲרָא כְּלָלָא דִּתְלַת, וְכָל אִינּוּן מַשְׁרְיָין וְחַיָּילִין עַיְילִין לְאִינוּן תְּרֵין מַפְתְּחָן גּוֹ גִּנְתָּא וְכֻלְּהוּ מְיַחֲדֵי כְּגַוְונָא דִּלְתַתָּא.
Then one of the leaders of the celestial array-he whose name is Boel (God is in him)- stands forth, and in his hands are four keys which he obtained one from each of the four corners of the earth. One key has upon it the sign of the letter Yod engraved; the second the letter He‘; and the third the letter Van; and these three keys he lays beneath the boughs of the Tree of Life. Then these three become one. Then the fourth and last key, which bears upon it the second letter He’, joins the three which have become one. And all the angelic hosts enter by means of those keys into the Garden of Eden, where with one voice they proclaim the Divine unity at the selfsame moment as it is proclaimed here below.
יְהוָֹ"ה: דָּא רְשִׁימוּ דְּאָת י', רֵישָׁא עִלָּאָה דְּבִשְׁמָא קַדִּישָׁא. אֱלֹהֵינוּ: דָּא אִיהוּ רָזָא דִּרְשִׁימוּ דְּאָת ה' עִלָּאָה, אָת תִּנְיָינָא דְּבִשְׁמָא קַדִּישָׁא. יְדוָֹ"ד: דָּא מְשִׁיכוּ דְּאִתְמְשַׁךְ לְתַתָּא, בְּרָזָא דִּרְשִׁימוּ דְּאָת ו', דְּאִינּוּן תְּרֵין אַתְוָון אִתְמְשָׁכוּ לְמֶהֱוֵי בַּאֲתָר דָּא, וְאִיהוּ אֶחָד. כָּל הָנֵי תְּלָתָא אִינּוּן חַד, בְּיִחוּדָא חַד.
Then the Shekinah, the Bride, is conducted to the Palace of the King, Her Bridegroom, for now He stands complete in all His supernal goodness and can supply Her with all that She needs.
כֵּיוָן דְּכָל דָּא אִתְעָבִיד חַד בְּיִחוּדָא חַד, וְאִשְׁתְּאַר כֹּלָּא בְּרָזָא דְּאָת ו' שְׁלִים, מֵרֵישָׁא דְּמַבּוּעָא, וּמֵהֵיכָלָא פְּנִימָאָה, וְיָרִית לְאַבָּא וְאִימָּא, כְּדֵין עַיְילִין לְמַטְרוֹנִיתָא בַּהֲדֵיהּ, דְּהָא הַשְׁתָּא אִיהוּ שְׁלִים בְּכָל טִיבוּ עִלָּאָה, וְיָכִיל לְאַתְזְנָא לָהּ, וּלְמֵיהַב לָהּ מְזוֹנָא וְסִפּוּקָא כַּדְקָא יֵאוֹת. וְכָל אִינּוּן שַׁיְיפִין דִּילֵיהּ כֻּלְּהוּ חַד. כְּדֵין עַיְילִין לָהּ לְגַבֵּיהּ, בִּלְחִישׁוּ. אֲמַאי בִּלְחִישׁוּ. בְּגִין דְּלָא יִתְעָרַב זָר בְּהַהִיא חֶדְוָה, כְּמָה דְאַתְּ אָמֵר (משלי י״ד:י׳) וּבְשִׂמְחָתוֹ לא יִתְעָרַב זָר.
Thus her attendants bring Her in unto Him in silence. Why in silence? In order that no “stranger” (evil potencies) should participate in her joy.
כֵּיוָן דְּאִיהוּ אִתְיָחַד לְעֵילָּא בְּשִׁית סִטְרִין. אוּף הָכִי אִיהִי אִתְיַחֲדַת לְתַתָּא בְּשִׁית סִטְרִין אָחֲרָנִין. בְּגִין לְמֶהוֵי אֶחָד לְעֵילָּא, וְאֶחָד לְתַתָּא, כְּמָה דְאַתְּ אָמֵר (זכריה י״ד:ט׳) יִהְיֶה יְיָ' אֶחָד וּשְׁמוֹ אֶחָד. אֶחָד לְעֵילָּא בְּשִׁית סִטְרִין, דִּכְתִּיב, (דברים ו׳:ד׳) שְׁמַע יִשְׂרָאֵל יְיָ' אֱלהֵינוּ יְיָ' אֶחָד. הָא שִׁית תֵּיבִין, לָקֳבֵל שִׁית סִטְרִין. אֶחָד לְתַתָּא בְּשִׁית סִטְרִין, (הדא הוא דכתיב) בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד, הָא שִׁית סִטְרִין אָחֲרָנִין בְּשִׁית תֵּיבִין. יְיָ' אֶחָד לְעֵילָּא, וּשְׁמוֹ אֶחָד לְתַתָּא.
As He united Himself above according to six aspects, so also She unites Herself below according to six other aspects, so that the oneness may be completed, both above and below, as it is written: “The Lord will be One, and his Name One” (Zech. 14, 9): Six words above-Shema Israel TETRAGRAMMATON Elohenu TETRAGRAMMATON ehad, corresponding to the six aspects, and six words below-baruk shem kebod malkuto le’olam waed (Blessed be the Name, etc.)-corresponding to the six other aspects. The Lord is one above; and His Name is One below. We say this reponse silently, although it is a triumphant expression of the Oneness, because of the “evil eye”, which still has power under the present dispensation; but in the future (Messianic Age) when the “evil eye” will have ceased to exist and will have no dominion whatsoever over this world, then we shall proclaim the Divine Unity and its full accomplishment openly and in a loud voice.
וְאִי תֵּימָא, הָא כְּתִיב אֶחָד לְעֵילָּא, וּלְתַתָּא לָא כְּתִיב אֶחָד. וָעֶד הוּא אֶחָד, בְּחִלּוּפֵי אַתְוָון. אַתְוָון דִּדְכוּרָא לָא מִתְחַלְּפֵי, אַתְוָון דְּנוּקְבָּא מִתְחַלְּפֵי, דְּהָא שְׁבָחָא דִּדְכוּרָא עַל נוּקְבָּא. וּבְגִין דְּלָא תִּשְׁלוֹט עַיִן הָרָע, אֲנָן מְחַלְּפֵי אַתְוָון, דְּלָא אַמְרֵינָן אֶחָד בְּאִתְגַּלְיָיא. וּבְזִמְנָא דְּאָתֵי, דְּיִתְעֲבָר עַיִן הָרָע מֵעָלְמָא, וְלָא תִּשְׁלוֹט, (בהדה) כְּדֵין יִתְקְרֵי אֶחָד בְּאִתְגַּלְיָיא. בְּגִין דְּהַשְׁתָּא דְּהַהוּא סִטְרָא אַחֲרָא אִתְדָּבַּק בַּהֲדָהּ, לָאו אִיהִי אֶחָד, אֶלָּא דַּאֲנָן מְיַחֲדִין לָהּ בִּלְחִישׁוּ, בְּרָזָא דְּאַתְוָון אָחֲרָנִין, וְאַמְרִי וָעֶד.
At present, as the “other side” still cleaves to the Shekinah, She is not entirely One, and therefore, although even in this present time we proclaim the unity, we do so silently, symbolizing it by the letters of the word wa’ed (ever), which are equivalent by certain permutations to those of the word ehad (one).
אֲבָל בְּזִמְנָא דְּאָתֵי, דְּיִתְפְּרַשׁ הַהוּא סִטְרָא מִינָהּ, וְיִתְעֲבָר מֵעָלְמָא, כְּדֵין יִתְקְרֵי אֶחָד וַדַּאי, דְּלָא יְהֵא בַּהֲדָהּ שׁוּתָּפוּ וּדְבִיקוּ אַחֲרָא, כְּמָה דְאַתְּ אָמֵר (זכריה י״ד:ט׳) בַּיּוֹם הַהוּא יִהְיֶה יְיָ' אֶחָד וּשְׁמוֹ אֶחָד, בְּאִתְגַּלְיָא בְּהֶדְיָא, וְלָא בִּלְחִישׁוּ, וְלָא בְּרָזָא.
But in the time that is to be, when that other side shall be removed from the Shekinah and pass away from the world, then shall that unity be proclaimed openly.
וְעַל דָּא, אֲנָן מְיַחֲדִין לָהּ מֵהַהוּא סִטְרָא אַחֲרָא, כְּמַאן דְּזַמִּין לְאַחֲרָא לְמֶיהֱוֵי סָהִיד דִּילֵיהּ. בְּגִין דְּדָא אִיהוּ סָהִיד דִּילָן, וְסִטְרָא אַחֲרָא לָאו אִיהוּ סָהֲדָא לְגַבָּן. וּכְדֵין אִיהִי אִתְפְּרִישַׁת מֵהַהוּא סִטְרָא. כֵּיוָן דְּאָתַת, אֲנָן מַעֲלִין לָהּ לַחוּפָּה לְגַבֵּי בַּעְלָהּ, מַלְכָּא עִלָּאָה, בְּכָל רְעוּתָא וְכַוָּונָא דְּלִבָּא, וְעַל דָּא אִיהוּ אֶחָד.
בְּשַׁעֲתָא דְּאִיהִי אָתַת בְּעוּלֵימְתָהָא, וּבָעָאת לְאִתְפָּרְשָׁא מִסִּטְרָא אַחֲרָא, לָא אָתַת, אֶלָּא כְּמַאן דְּאִזְדַּמְּנַת לְמֵחמֵי בִּיקָרָא דְּמַלְכָּא וְלָא יַתִּיר, וְהָכִי מַכְרִיזֵי דְּיִזְדַּמְּנוּן לְמֵחמֵי בִּיקָרָא דְּמַלְכָּא. כְּמָה דְאַתְּ אָמֵר (שיר השירים ג׳:י״א) צְאֶנָה וּרְאֶינָה בְּנוֹת צִיּוֹן בַּמֶּלֶךְ שְׁלֹמֹה, פּוּקוּ לְמֵחמֵי בִּיקָרָא דְּמַלְכָּא, כְּדֵין סִטְרָא אַחֲרָא לָא נִיחָא לֵיהּ לְמֵחֱמֵי, וְאִתְפְּרַשׁ מִינָהּ. כֵּיוָן דְּאָתַת. כָּל אִינּוּן שַׁמָּשָׁהָא, עַיְילִין לָהּ לַחוּפָּה בַּהֲדֵי מַלְכָּא עִלָּאָה, בִּלְחִישׁוּ בְּרָזָא. דְּאִלְמָלֵא לָאו הָכִי, לָא יִתְפְּרַשׁ מִינָהּ הַהוּא סִטְרָא אַחֲרָא וְיִתְעַרֶב חֶדְוָותָא. אֲבָל בְּזִמְנָא דְּאָתֵי, דְּיִתְפְּרַשׁ מִינָהּ הַהִיא סִטְרָא אַחֲרָא, כְּדֵין בַּיּוֹם הַהוּא יִהְיֶה יְיָ' אֶחָד וּשְׁמוֹ אֶחָד.
כֵּיוָן דְּעָאלָת לַחוּפָּה, וְאִיהִי בַּהֲדֵי מַלְכָּא. עִלָּאָה, כְּדֵין אֲנָן מִתְעָרֵי חֶדְוָה דִּימִינָא וּשְׂמָאלָא, כְּמָה דְאַתְּ אָמֵר (דברים ו׳:ה׳) וְאָהַבְתָּ אֶת יְיָ' אֱלֹהֶיךָ בְּכָל לְבָבְךָ וְגוֹ'. וְהָיָה אִם שָׁמוֹעַ וְגוֹ'. בְּלָא דְּחִילוּ כְּלָל, דְּהָא סִטְרָא אַחֲרָא לָא יִתְקָרַב תַּמָּן, וְלֵית לֵיהּ רְשׁוּ.
When She enters the canopy and is united with the Supernal King, then we awaken the joy of the Right and of the Left, as it is written: “Thou shalt love the Lord thy God with all thy heart”, etc. -that is, without any fear or foreboding, because the “other side” comes not near and has no power here. But whilst Her servants are bringing Her to the King they must keep a great and solemn silence.
כַּלָּה, כָּל זִמְנָא דְּבָעָאן לְאַעֲלָא לָהּ לְגַבֵּי מַלְכָּא, לְחֶדְוָה דְּשִׁמּוּשָׁא, אִצְטְרִיךְ בִּלְחִישׁוּ בְּרָזָא, בְּגִין דְּלָא יִשְׁתְּכַח בְּרַגְלֵי (בר נש דגלי) צַעֲדָהָא, רֶמֶז דְּסִטְרָא בִּישָׁא, וְלָא יִתְדָּבַק בַּהֲדָהּ, וְלָא יִשְׁתְּכְּחוּן בְּבָנֵי, רֶמֶז פִּסוּל כְּלַל.
וְהָכִי אָמַר יַעֲקֹב לִבְנוֹי, שֶׁמָּא חַס וְשָׁלוֹם אֵירַע פִּסוּל (בזרעאי) בְּעַרְסִי, כְּדֵין אִינּוּן אָמְרוּ, כְּמָה דְּלֵית בְּלִבָּךְ אֶלָּא אֶחָד, כַּךְ וְכוּ' לֵית לָן דְּבִיקוּ בְּסִטְרָא אַחֲרָא כְּלָל, דְּהָא פְּרִישָׁא הֲוָה מֵעַרְסָךְ, וַאֲנָן בְּיִחוּדָא לְגַבֵּי מַלְכָּא עִלָּאָה, וְלֵית לָן דְּבִיקוּ כְּלָל בְּסִטְרָא אַחֲרָא, דְּהָא בִּפְרִישׁוּ מִסִּטְרָא אַחֲרָא (נ"א הוינן ברעו) הֲוָה רְעוּתָא וּמַחֲשַׁבְתָּא דִּילָן.
Of this Jacob is symbolic. Before his death, when he was about to speak of the “end of days” (and the Shekinah left him) he said to his sons: “Perchance some stain is attached to me or to my seed?” But they replied: “Nay, there is no such stain, nor is any fault found. Thine own heart is possessed only by the One, and as for us-we have no contact with the ‘other side’ or any of its evil minions; on the contrary we, like thyself, are united with the King alone, since all our will and intent has been to separate from the ‘other side’.”
כֵּיוָן דְּיָדַע דְּסִטְרָא אַחֲרָא לָא אִתְדָּבַּק תַּמָּן כְּלָל כְּדֵין עָאלַת אִתְּתָא, לְגַבֵּי בַּעְלָהּ בִּלְחִישׁוּ, בְּרָזָא דְּיִחוּדָא דְּשִׁית סִטְרִין. פָּתַח וְאָמַר, בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד דְּהָא אִיהִי בְּרָזָא דְּאֶחָד, בְּעוּלֵימְתָהָא, בְּלָא עִרְבּוּבָא כְּלָל וְלָא שׁוּתָּפוּ דְּסִטְרָא אַחֲרָא.
Then Jacob said: “Blessed be the Name of the glory of His Kingdom for ever and ever.” In that hour Jacob and his sons became for a space, as it were, living portraits here on earth of the Shekinah Herself.
וְתָא חֲזִי, בְּהַהִיא שַׁעֲתָא, יַעֲקֹב וּבְנוֹי הֲווֹ בְּדִיּוּקְנָא עִלָּאָה לְתַתָּא בַּהֲדֵי שְׁכִינְתָּא. יַעֲקֹב הֲוָה בְּרָזָא דְּשִׁית סִטְרִין דְּעָלְמָא עִלָּאָה, בְּרָזָא חַד. בְּנוֹי הֲווֹ בְּדִיּוּקְנָא דְּשִׁית סִטְרִין דְּעָלְמָא תַּתָּאָה. וְאִיהוּ בָּעָא לְגַלָּאָה לוֹן הַהוּא קֵץ, כְּמָה דְּאוֹקִימְנָא, דְּאִית קֵץ וְאִית קֵץ, אִית (קכ"א ע"א) קֵץ הַיָּמִין, וְאִית קֵץ הַיָּמִים. קֵץ הַיָּמִין: דָּא מַלְכוּת קַדִּישָׁא רָזָא דִּמְהֵימְנוּתָא רָזָא דְּמַלְכוּ דִּשְׁמַיָּא. קֵץ הַיָּמִים: דָּא רָזָא דְּמַלְכוּ חַיָּיבָא רָזָא דְּסִטְרָא אַחֲרָא דְּאִקְרֵי קֵץ כָּל בָּשָׂר. וְהָא אוּקִימְנָא.
Jacob symbolized the six sides of the supernal world as a single whole, and his sons were shaped to the likeness of the six aspects as manifested in the lower world. Now he desired to reveal to them a certain “end”, for, as we have pointed out elsewhere,1Zohar, Genesis, 62b. there is one “end of days” (kez ha-yamin), which refers to the Holy Kingdom, the mystery of Faith, the mystery of the King of Heaven; and another “end of days” (kez ha- yamim), which is the mystery of the Guilty King, the “other King”, ruler of the powers of darkness, and that end is called “the end of all flesh”.
כֵּיוָן דְּחָמָא דְּאִסְתַּלָּקַת שְׁכִינְתָּא מִנֵּיהּ וְכוּ'. אִינּוּן אָמְרוּ כְּמָּה דְּלֵית בְּלִבָּךְ אֶלָּא אֶחָד, דְּאַנְתְּ בְּרָזָא דְּעָלְמָא עִלָּאָה, וְאִיהוּ אֶחָד. אוּף אֲנָן, דְּאֲנָן בְּרָזָא דְּעָלְמָא תַּתָּאָה, אִיהוּ אֶחָד. וְעַל דָּא אַדְכְּרוּ תְּרֵי לְבָבוֹת, רָזָא דְּעָלְמָא עִלָּאָה, דְּאִיהוּ לִבָּא דְּיַעֲקֹב, וְרָזָא דְּעָלְמָא תַּתָּאָה, דְּאִיהוּ לִבָּא דִּבְנוֹי, כְּדֵין אָעִיל לָהּ בִּלְחִישׁוּ.
Now when Jacob perceived that the Shekinah was withdrawing from him, he questioned his sons, as we have pointed out. And as Jacob and his sons proclaimed the union of the world above and the world below, so also must we.
וְכְמָה דְּאִינּוּן אִתְיַיחֲדוּ רָזָא דְּעָלְמָא עִלָּאָה בְּאֶחָד, וְרָזָא דְּעָלְמָא תַּתָּאָה בְּאֶחָד. אוּף הָכִי אֲנָן צְרִיכִין לְיַחֲדָא עָלְמָא עִלָּאָה בְּאֶחָד, וּלְיַחֲדָא עָלְמָא תַּתָּאָה בְּרָזָא דְּאֶחָד. דָּא בְּשִׁית סִטְרִין, וְדָא בְּשִׁית סִטְרִין. וּבְגִין כַּךְ, שִׁית תֵּיבִין הָכָא, בְּרָזָא דְּשִׁית סִטְרִין. וְשִׁית תֵּיבִין הָכָא, בְּרָזָא דְּשִׁית סִטְרִין, (זכריה יד) יְיָ' אֶחָד וּשְׁמוֹ אֶחָד. זַכָּאָה עַדְבֵיהּ וְחוּלָקֵיהּ מַאן דְּיִשְׁוֵי רְעוּתֵיהּ לְהַאי, בְּעָלְמָא דֵּין, וּבְעָלְמָא דְּאָתֵי.
Blessed is he who concentrates his mind and will, with true humility and longing, upon this mystery. Blessed is he in this world and blessed shall he be in the world to come!’
רַב הַמְנוּנָא סָבָא אָמַר הָכִי, דָּא אִתְעָרוּתָא דְּיִחוּדָא שַׁפִּיר אִיהוּ, דְרָזָא דִּבְרִירָא דְּמִלְתָּא הָא אוֹקִימְנָא. וּמִלִּין אִלֵּין זְמִינִין לְאִתְעַתְּדָא קָמֵי עַתִּיק יוֹמִין, בְּלֹא כִּסּוּפָא כְּלַל.
Said R. Hamnuna the Ancient: ‘This stirring up of the unity has indeed been rightly and justly expounded, and that which we have just now heard is indeed very true; and in the future time these word’s which we have now uttered will stand before the Ancient of Days and in no wise be abashed.’
רעיא מהימנא פִּקּוּדָא לִלְמוֹד תּוֹרָה בְּכָל יוֹמָא, דְּאִיהִי רָזָא דִּמְהֵימְנוּתָא עִלָּאָה, לְמִנְדַּע אָרְחֵיהּ דְּקוּדְשָׁא בְּרִיךְ הוּא. דְּכָל מַאן דְּאִשְׁתָּדַּל בְּאוֹרַיְיתָא, זָכֵי בְּהַאי עָלְמָא, וְזָכֵי בְּעָלְמָא דְּאָתֵי, וְאִשְׁתְּזִיב מִכָּל קִטְרוּגִין בִּישִׁין. בְגִין דְּאוֹרַיְיתָא רָזָא דִּמְהֵימְנוּתָא אִיהִי, דְּמַאן דְּאִתְעַסָּק בָּהּ, אִתְעַסַּק בִּמְהֵימָנוּתָא עִלָּאָה, קוּדְשָׁא בְּרִיךְ הוּא אַשְׁרֵי שְׁכִינְתֵּיהּ בְּגַוִּיהּ דְּלָא תַּעְדֵּי מִנֵּיהּ.
מַאן דְּיָדַע מִלָּה דְּאוֹרַיְיתָא, אִצְטְרִיךְ לְמִרְדַּף אֲבַתְרֵיהּ, וּלְאוֹלְפָא הַאי מִלָּה מִנֵּיהּ, לְקַיְּימָא רָזָא דִּכְתִּיב, מֵאֵת כָּל אִישׁ אֲשֶׁר יִדְּבֶנּוּ לִבּוֹ תִּקְחוּ אֶת תְּרוּמָתִי. אוֹרַיְיתָא אִילָנָא דְּחַיֵּי אִיהוּ, לְמֵיהַב חַיִּין לְכֹלָּא. מַאן דְּאִתְתָּקַּף בְּאוֹרַיְיתָא, אִתְתָּקַּף בְּאִילָנָא דְּחַיֵּי, כְּמָה דְאַתְּ אָמֵר (משלי ג׳:י״ח) עֵץ חַיִּים הִיא לַמַּחֲזִיקִים בָּהּ.
וְכַמָּה רָזִין עִלָּאִין אוֹקִימְנָא בְּמַאן דְּאִשְׁתָּדַּל בְּאוֹרַיְיתָא, דְּזַכֵּי לְאִתְקַשְּׁרָא בְּאוֹרַיְיתָא דִּלְעֵילָּא. בְּהַאי עָלְמָא לָא שָׁכִיךְ, וְלָא שָׁכִיךְ בְּעָלְמָא דְּאָתֵי, וַאֲפִילּוּ בְּקִבְרָא שִׁפְוָותֵיהּ מְרַחֲשָׁן אוֹרַיְיתָא, כְּמָה דְאַתְּ אָמֵר (שיר השירים ז׳:י׳) דּוֹבֵב שִׂפְתֵי יְשֵׁנִים. עֲד כָּאן. וְהָיָה כְּעֵץ שָׁתוּל וכו' עַד כְּאִילוּ קִיֵּים וְהָגִיתָ בּוֹ יוֹמָם וָלַיְלָה, וּמִכָּאן תֵלֵךְ ויקרא רס"ג ע"א שֵׁמַע יִשְׂרָאֵל.