Kabbalah su Giobbe 20:78

He also said that it is as if he robbed from his father and mother.¹⁵I.e., Rabbi Hanina bar Papa in the passage from Berakhot 35b associates enjoying something from this world without a blessing with robbing one’s father and mother. For through the kavvanah¹⁶The mystical or theurgic intention that to contemplated when one uners the blessing. of the blessing recited when eating fruit, a person who eats rectifies the sparks of his own soul as well as the sparks that pertain to the souls of his parents. This is the esoteric meaning of, “I will make him disgorge what he has swallowed,”¹⁷Jer. 51:44. which is related to [the secret of the verse], “the riches he swallowed, he vomits, [God empties it out of his stomach],”¹⁸Job 20:15. So if one enjoys the fruit without a blessing, it is as if he robbed his parents of the divine sparks that pertain to their souls.¹⁹In the teaching cited from B. Berakhot 35b, the father is identified as the Blessed Holy One and the mother is the Community of Israel. Thus the kabbalistic meaning would seem to allude to sparks pertaining to Tiferet and Malkhut or to the partzufim, Ze’ir ‘Anpin and Nuqba. “He is a comrade of the Destroyer.“²⁰Pro. 28:24 For the Destroyer’s only intention is to rob the divine sparks and to absorb them [in the realm of evil] and to [prevent them from] returning to [their source] in holiness. That is the esoteric meaning of “for a person does not live on bread alone, but on all that goes forth from the mouth of YHVH.”²¹Deut. 8:3. [All use of ‘Lord’ in Rabbi Krassen’s quotations of scripture, have been replaced with ‘YHVH’ unless they translate ‘ADoNaY‘. — Aharon Varady] This alludes to the secret of the blessing, which retrieves [the sparks] from impurity to holiness.²²The blessing prevents the divine sparks in the food from being appropriated by the evil forces and recycles them to the forces of holiness. It is brought about through the “mouth of YHVH,” i.e., by means of the chewing of the thirty-two teeth which correspond to the thirty-two times that Elohim is mentioned in the Story of Creation,²³The divine name Elohim appears thirty-two times in the first section of Genesis that details the stages of Creation. The thirty-two teeth which chew the food that has been blessed and return the divine sparks to holiness correspond to these thirty-two divine names. Thus they are alluded to by the ‘mouth of YHVH,’ mentioned in Deut. 8:3. as we have explained at length in the previous section concerning the tikkun of the meal.²⁴This is not found in the previous chapter of Hemdat Yamim. Location of this tikkun would aid in identifying the source of Peri Eitz Hadar.

And may all the holy sparks which were dispersed by us or by our ancestors and [also] through the sin that Adam committed with the fruit of the tree now return to be included in the splendid power of the Tree of Life. May all evil be removed from them through the power of Your great name which emerges from the verse, “the power that he swallows, he vomits out.“⁷⁶Job 20:15.

If the spirit which rules all fails and they prophesy, my words will be fulfilled on those who rise against me (Ps. 92:12). Is Saul also among the prophets? (I Sam. 10:11). This you will answer, And who is their father? (I Sam. 10:12). These things go after the intention of the heart. I, in my innocence (Ps. 26:1), plead before my judges: Let him judge all the words of this epistle leniently in its quantity and quality. If my soul does not speak from worry (Josh. 22:24), consider me as one who mentions and reminds the enlightened ones of my bountiful nation (Song 6:12). “Dear is man, who was created in [God’s] image” (Avot 3:15). Speaking as a righteous company (Ps. 58:2), He will judge righteousness. For my heart is not haughty (Ps. 131:1), all my senses are in me (Job 20:2), and my eyes are not haughty (Ps. 131:1) before the God of Sinai (Ps, 68:9). I have not walked in greatness or wonders (Ps. 131:1) with the King, the Lord of Hosts (Isa. 6:5). For the maidservant has seen⁷The reference is to the midrash which states that a maidservant at the parting of the Red Sea saw more than the prophet Ezekiel in his visions. Cf. Mekhilta, Shirta 3. and is more righteous than I (Gen. 38:26). I am lighter [in consequence] than she is (II Sam. 6:22). I am lower than the earth (Isa. 29:4). I speak in honor of our God, who dwells in Zion (Josh. 4:21). And He, being merciful, will forgive [my] sin (Ps. 78:38).

34 (34) Said the Intellect - Now that we have returned to your hearts the order of HaShem's actions may he be blessed, All of the great actions He has done since placing man upon the earth (Job 20:4), and everything that her promised us to do through the holy prophets, behold that which is clear to us from this with complete clarity - is the might of His singularity may He be blessed. And you will see that all of the other characteristics of his completeness which is without limitation, are not clear to us at all, because we do not have the strength to grasp them. By example, We know that he is wise, but we cannot grasp the ends of his wisdom; we know that he is knowing, but we cannot grasp his knowledge. And therefore the Rabbis may their memory be blessed said (Prayer of Eliyahu, Tikunei Zohar, second introduction), "You are wise, and not with knowable wisdom, you are understanding and not with knowable insight", and since we are unable to understand these characteristics, a forbidding of examination of these emerges for us, for in regard to all like this it says (Chaggigah 13a in the name of Ben Sirah 3:21) "In that which is beyond your comprehension do not seek, in that which is hidden from you do not examine"; and similarly they said (Sefer Yetzira chapter 1), "If your heart runs - return to your place":