Kabbalah zu Schemot 31:76

For from the quarrelsome words of the immature grain, a thorn has spread among the brethren and rebellion like the sin of witchcraft (I Sam. 15:23). When the time comes she raises her wings on high (Job 39:18). God know the days of the perfect (Ps. 37:18) and the way of the righteous (Ps. 1:6), and raises up from the dust (Ps. 113:7) and the far distant sea (Ps. 65:6) all the souls of the house of Jacob (Gen. 46:27). They all eagerly desire to hear the word of God and the ancient records (I Chron. 4:22). However, [until] now they have not seen the clear light of [Him who dwells] in the skies. For from the top of the Rocks I see Him (Num. 23:9), and among those who turn the many to righteousness (Dan. 12:3) I behold Him. Grace is poured upon their lips (Ps. 45:3) like roses (Song 5:13). Their waters are more sure than the garden spring, a well of living waters (Song 4:15). Like doves [going] to their cotes (Isa. 60:8) they have drunk spices. They call to God, and He answers them (Ps. 99:6). This one says, I am the Lord’s (Isa. 44:5), answer me with broad spaces (Ps. 118:5), for my heart does not rest at night (Eccles. 2;23), nor does my spirit within me (Isa. 26:9). This one writes with his hand to the Lord (Isa. 44:5) from that which had preceded him [at] Sinai, and on the skins of kid goats (Gen. 27:16) they set up their signs (Ps. 74:4) which they wrote to instruct them for their generations, an eternal covenant (Exod. 31:16).

All of them, whether these 600,000 or all their hosts, shall be called by the name. What is meant by "called by the name"? (Deut. 28:10) If you say that He calls them by their names, it is not so. Because had it been so, He should have said, "be [called] by His name." Rather, when this grade does not amount to the name [Elohim], but is called WHO [M"I], it does not beget (any offspring) and does not bring forth those concealed inside it according to their kinds. Although all of them were hidden inside it, [they had not been clothed in the previously discussed 'precious, radiant garment'] Because He created, Aleph-Lamed-Hei, and they amount to His name, and Yud, and are called Elohim. Thus, by the power of this name He brought them forth in all perfection. And this is the meaning of the phrase, "called by the name," by His own name did He call and bring forth each and every species to exist in perfection. The same appears here, "See, I have called by name" (Exodus 31:2), "I have bestowed My name on Bezalel," so that Bezalel's existence reaches perfection.

"From afar" (Jer. 31:2), refers to the upper Point in His Palace. And the verse refers to it with the words, "You shall keep" (Lev. 19:30), where it is included [in what we must] 'Keep'. "And reverence My sanctuary" refers to the Point in the center that should be most greatly awed, since the penalty for transgressing it is death. For it is written, "Everyone who profanes it shall surely be put to death" (Ex. 31:14). And who "profanes it?" Those who penetrate into the space of the circle and the square - into the spot where that Point is situated - and damage it. They "shall surely be put to death!" This is why it is written, "and reverence." And this Point is called "I" [ani] where the Most High and Concealed One, HaVaYaH, prevails. Thus, "I am the LORD" (Lev. 19:30), all is One. Rabbi Elazar and Rabbi Aba dismounted, and kissed him. They said, "With all this wisdom in your possession you are leading donkeys behind us?!" They asked him: 'who are you?' He answered them, 'Do not ask me who I am, but let us, me and you, walk along and deal in the Torah. Let each of us speak words of wisdom to illuminate the way.

Similarly, if one breaks away from any fence or safeguards of the Sages might become defiled, since the safeguards that the Sages put up are for the sake of not letting the Chitzonim have space to enter the holiness. One who breaks away from the safeguard [of the Sages] will be bit by the snake, since he gives it place to enter by breaking the fence. This concept was brought in the Introduction of the Tikkunei Zohar: 262. “Thus, Yisrael should keep the Shabbat” (Shemot 31:16). This only daughter, Malchut, that is the safeguard to Yisrael each and every Shabbat. 263. And he, who desecrates the Shabbat, the Holy One, blessed be He, does not guard him. Furthermore, it says about it, “He who desecrates her should be put to death...” (Shemot 31:14). That means, anyone that places in her domain a profaned immoral maiden. As her domain is the border limits of Shabbat, similar to the limits and borders of the sea, as it says, “I placed sand (Heb. chol), a border limit to the sea” (Yirmeyah 5:22). MEANING FIXING THE DIVIDING CURTAIN, SO NO LIGHT WILL PASS FROM THE DIVIDING CURTAIN OF MALCHUT AND LOWER. 264. HE ASKS, Who is this border of the sea? AND ANSWERS. This is what is written, “And the number of the children of Yisrael will be like the sand (Heb. chol) of the sea (Heb. yam)” (Hoshea 2:1). MEANING TO SAY, THAT THE CHILDREN OF YISRAEL WATCH THEMSELVES NOT TO DRAW DOWN THE MOCHIN OF THE SHABBAT FROM ABOVE BELOW. And sea (Heb. yam) is only the Torah, THE MOCHIN IS CALLED TORAH. Whoever transgress over this, AND WISHES TO DRAW THE LIGHT FROM THE DIVIDING LINE AND LOWER, it is as if he returns the world to a shapeless and empty state. Therefore it is written proximate to this, BERESHEET – YERE – SHABBAT. The verse, “The earth was formless and empty” (Beresheet 1:2). 265. THIS EMENDATION, that like sand to the sea, MEANING NOT TO EXTEND THE MOCHIN FROM THE DIVIDING CURTAIN AND BELOW, IS like the ring that links the dog to the chain, whoever removes him from the chain causes many painful bites BY THE DOG THAT WILL BITE HIM. For this sake, did David say, “Save my soul from the sword, my special darling from the dog” (Tehilim 22:21). And this SPECIFIC DOG is Samael, who is seized in the collar chain, by the side of those who tie him up by the signpost of the Tefilin THAT IS CALLED OT (ENG. ‘SIGN’) and a strap on his arm, and is bound by two straps over his horns, SINCE SAMAEL is an ox, notoriously forewarned (with a liability to injure), ABOUT WHOM IT SAYS, “AND THE OX SHOULD BE STONED” (SHEMOT 21:29). Thus it has been explained that the domain of Shabbat and the sand of the sea are one aspect: to distance the Samech-Mem angel from the holiness, and anyone who penetrates the fence causes the Samech-Mem angel to bite him.

Similarly, if one breaks away from any fence or safeguards of the Sages might become defiled, since the safeguards that the Sages put up are for the sake of not letting the Chitzonim have space to enter the holiness. One who breaks away from the safeguard [of the Sages] will be bit by the snake, since he gives it place to enter by breaking the fence. This concept was brought in the Introduction of the Tikkunei Zohar: 262. “Thus, Yisrael should keep the Shabbat” (Shemot 31:16). This only daughter, Malchut, that is the safeguard to Yisrael each and every Shabbat. 263. And he, who desecrates the Shabbat, the Holy One, blessed be He, does not guard him. Furthermore, it says about it, “He who desecrates her should be put to death...” (Shemot 31:14). That means, anyone that places in her domain a profaned immoral maiden. As her domain is the border limits of Shabbat, similar to the limits and borders of the sea, as it says, “I placed sand (Heb. chol), a border limit to the sea” (Yirmeyah 5:22). MEANING FIXING THE DIVIDING CURTAIN, SO NO LIGHT WILL PASS FROM THE DIVIDING CURTAIN OF MALCHUT AND LOWER. 264. HE ASKS, Who is this border of the sea? AND ANSWERS. This is what is written, “And the number of the children of Yisrael will be like the sand (Heb. chol) of the sea (Heb. yam)” (Hoshea 2:1). MEANING TO SAY, THAT THE CHILDREN OF YISRAEL WATCH THEMSELVES NOT TO DRAW DOWN THE MOCHIN OF THE SHABBAT FROM ABOVE BELOW. And sea (Heb. yam) is only the Torah, THE MOCHIN IS CALLED TORAH. Whoever transgress over this, AND WISHES TO DRAW THE LIGHT FROM THE DIVIDING LINE AND LOWER, it is as if he returns the world to a shapeless and empty state. Therefore it is written proximate to this, BERESHEET – YERE – SHABBAT. The verse, “The earth was formless and empty” (Beresheet 1:2). 265. THIS EMENDATION, that like sand to the sea, MEANING NOT TO EXTEND THE MOCHIN FROM THE DIVIDING CURTAIN AND BELOW, IS like the ring that links the dog to the chain, whoever removes him from the chain causes many painful bites BY THE DOG THAT WILL BITE HIM. For this sake, did David say, “Save my soul from the sword, my special darling from the dog” (Tehilim 22:21). And this SPECIFIC DOG is Samael, who is seized in the collar chain, by the side of those who tie him up by the signpost of the Tefilin THAT IS CALLED OT (ENG. ‘SIGN’) and a strap on his arm, and is bound by two straps over his horns, SINCE SAMAEL is an ox, notoriously forewarned (with a liability to injure), ABOUT WHOM IT SAYS, “AND THE OX SHOULD BE STONED” (SHEMOT 21:29). Thus it has been explained that the domain of Shabbat and the sand of the sea are one aspect: to distance the Samech-Mem angel from the holiness, and anyone who penetrates the fence causes the Samech-Mem angel to bite him.

[The Holy One wanted to create the human] like the form of His image/d’yoqna, without nakedness and without rupture or division, as it said: “Let us make a human in our image as our likeness”, to have all the Sefirot included in him . . . and to unite Son and Daughter (Tif ’eret and Malkhut), who are siblings.

"Bereshit, in the beginning" (Genesis 1:1). This includes two fires ("trei esh"), which are the two flames [referred to in the blessing] "Blessed is the Creator of the lights of fire". And in this regard it is written (Song of Songs 2:5) "Sustain me with cakes (ashishot)", that is, with two fires (eishot). Why is 'sustain me' said in this context? This refers to the eves of the Shabbat, when an additional soul descends in order to support the lower Shechina in exile, of whom it is said (Amos 5:2) "Fallen, not to rise again [is the maiden of Israel.]" When Shabbat reaches its end, this additional soul leaves, of which it is written (Exodus 31:17) "[God was] refreshed (vayinafash)". [This is the meaning of ] vayinafash? As soon as it leaves, woe to the soul! (vay nefesh!), for nobody is left to support her. In such moments, she cries out to Israel "Support me with ashishot", that is, with lights of fires. What are these fires? Two Torahs, carved of fire, which are ELOHIM, the aspect of might. These are known as (Isaiah 54:13) "Teachings of the Lord," two lips of burning flames, or two apples out of which the spirit of the Messiah comes, of which is said (Isaiah 11:2) "The spirit of the Lord shall alight on him."

At that time, She is robed in three colours, flaunting Herself before Him with the three colours of Her eyes: white, red and green. At that time, He will say of Her (Song of Songs 6:5): "Turn your eyes away from me, for they overwhelm me!" - they burn me with their flames of your love! [Then Elijah exclaimed:] Sacred Lamp! (Rabbi Shimon), these two eyes are the two precious tablets of Torah, of which it is said (Exodus 31:18): "stone tablets inscribed with the finger of God." They are written on both sides, coloured with twelve shades on this side and twelve shades on the other. These are the twenty-four sides, and it is written (Exodus 32:15) "they were inscribed on one side (zeh) and the other side (zeh)." Zeh is written twice, [and its numerical value (12) doubled is like] the twenty-four books of the Tanach.