Chasidut su Numeri 16:3
וַיִּֽקָּהֲל֞וּ עַל־מֹשֶׁ֣ה וְעַֽל־אַהֲרֹ֗ן וַיֹּאמְר֣וּ אֲלֵהֶם֮ רַב־לָכֶם֒ כִּ֤י כָל־הָֽעֵדָה֙ כֻּלָּ֣ם קְדֹשִׁ֔ים וּבְתוֹכָ֖ם יְהוָ֑ה וּמַדּ֥וּעַ תִּֽתְנַשְּׂא֖וּ עַל־קְהַ֥ל יְהוָֽה׃
e si radunarono contro Mosè e contro Aaronne e dissero loro: 'Prendi troppo su di te, vedendo che tutta la congregazione è santa, ognuna di loro, e l'Eterno è in mezzo a loro; quindi allora sollevatevi sopra l'assemblea dell'Eterno?'
Mevo HaShearim
Chapter 6404In Chapter 6, R. Shapiro distinguishes between the Zohar and the sacred works of Kabbalah which came after it. The nature and level of the Zohar’s revelation and text is sui generis, as explained below.
As we said above, pre-Beshtian Kabbalah ‘bent’ the world of Atzilut down to the Atzilut within a person, that is to his Hokhmah, while the revelation of the Besht had an effect on the vessels and the bodies, [in the sense of] “and all of the community are holy.”405Numbers 16:3. The citation is from Korah and his associates, in their rebellious charge against Moses. Some hasidic masters were sympathetic to this position of Korah, and perhaps R. Shapiro here alludes to this position. Through this, the Kabbalah and all its sacred systems inhered not only Above but also within the Israelite. [In all this,] we have not spoken of the essence of Kabbalah, which is above our grasp—for what am I and my lowly life to speak about and explain such sacred matters? We have merely spoken of our understanding in explicating these matters, as it says in the Zohar on the verse ‘and her husband is known in the gates [shearim],”406Proverbs 31:23. “each according to how his heart surmises [mishaer]…”407See Zohar I: 103b. Now we wish to clarify why we have primarily spoken of those kabbalistic works authored by the holy angels of God besides the Zohar. [In what follows, we delineate] the difference, as we understand it, between the Zohar and the sacred works of Kabbalah which came after it.
As we said above, pre-Beshtian Kabbalah ‘bent’ the world of Atzilut down to the Atzilut within a person, that is to his Hokhmah, while the revelation of the Besht had an effect on the vessels and the bodies, [in the sense of] “and all of the community are holy.”405Numbers 16:3. The citation is from Korah and his associates, in their rebellious charge against Moses. Some hasidic masters were sympathetic to this position of Korah, and perhaps R. Shapiro here alludes to this position. Through this, the Kabbalah and all its sacred systems inhered not only Above but also within the Israelite. [In all this,] we have not spoken of the essence of Kabbalah, which is above our grasp—for what am I and my lowly life to speak about and explain such sacred matters? We have merely spoken of our understanding in explicating these matters, as it says in the Zohar on the verse ‘and her husband is known in the gates [shearim],”406Proverbs 31:23. “each according to how his heart surmises [mishaer]…”407See Zohar I: 103b. Now we wish to clarify why we have primarily spoken of those kabbalistic works authored by the holy angels of God besides the Zohar. [In what follows, we delineate] the difference, as we understand it, between the Zohar and the sacred works of Kabbalah which came after it.
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