창세기 32:16 카발라: Zohar

IN THE SEVENTH MONTH IN THE FIRST DAY OF THE MONTH. R. Isaac said: ‘Blessed are Israel in that God has drawn them near to Him from a far place, as it says, “And Joshua said unto the people, Thus saith the Lord, the God of Israel, Your fathers dwelt of old beyond the River” (Joshua 24, 2), and a little further on it says, “And I took your father Abraham from beyond the River” (Ibid. 3). Now these verses require consideration. Did not the Israelites, and still more Joshua, know all this? Then why did God tell it to them? The inner meaning, however, is this. Great kindness did God show Israel in choosing the patriarchs and making them a supernal holy chariot for his glory and bringing them forth from the supernal precious holy River, the lamp of all lamps, that he might be crowned with them. Also it says, “I took your father Abraham from beyond the River” (Ibid. 4), because Abraham did not cleave to that River as Isaac clave to his side. Now, although this River is not judgement, yet chastisements issue from its side, and when Isaac takes hold of his sons, then higher and lower angels assemble for judgement, and the throne of judgement is set up and the Holy King takes his seat thereon and judges worlds. Then is the time to “blow up the trumpet on the new moon, at the appointed time on our solemn feast day” (Ps. 81, 4): for happy are Israel who know how to remove the throne of judgement and set up the throne of mercy; and wherewith? With the shofar.’ R. Abba, as he was once studying with R. Simeon, said to him: ‘Many times have I inquired concerning the significance of the shofar, but I have never yet received a satisfactory answer.’ R. Simeon replied: ‘The true explanation is this. Why Israel have to use a ram’s horn on this day and not any other is this, that we know to what place the horn belongs, and we do not desire to awaken judgement. For, as we have learnt, by word and deed we have to awaken secret powers. Now when the supernal Shofar, in which is the illumination of all, removes itself and does not shine upon the sons, then judgement is awakened and the thrones are set up for judgement,

This day is called “the concealing (keseh) for the day of our feast”, because the moon is still covered and does not shine.¹Cf. T. B. Rosh Hashanah, 8b. Through what then will it shine? Through repentance and the sound of the shofar, as it is written, “Blessed is the people that know the trumpet sound, because, O Lord, they shall walk in the light of thy countenance” (Ps. 89, 15). On this day the moon is covered, and it does not shine until the tenth day, when Israel turn with a perfect repentance, so that the supernal Mother gives light to her. Hence this day is called the day of atonements (kipurim,) because two lights are shedding illumination, since the higher lamp is illumining the lower. For on this day the Moon receives illumination from the supernal Light and not from the light of the Sun. R. Abba sent to inquire of R. Simeon: ‘When is the union of the Community of Israel with the Holy King?’ He answered him with the verse: “And moreover she is indeed my sister the daughter of my father, but not the daughter of my mother” (Gen. 20, 12). R. Abba lifted up his voice and wept, saying: ‘My master, my master, holy lamp, alas for the world when thou shalt depart from it, alas for the generation which shall be orphaned of thee!’ R. Hiya said to R. Abba: ‘What means this answer that he sent you?’ He replied: ‘The union of the King with the Matrona is only when she is illumined from the supernal Father, when she is called holy. Then indeed she is “my sister the daughter of my father”, but not “of my mother”, since it is from the Father that she derives this name.’ R. Abba said: ‘On New Year Adam was created and was brought to trial before his Master and repented and was pardoned by the Almighty. He said to him: Adam, thou shalt be a sign to thy descendants for all generations. On this day they are brought to trial, and if they repent I will pardon them and remove from the Throne of Judgement and sit on the Throne of Mercy and have mercy on them.’ HOWBEIT ON THE TENTH DAY OF THIS SEVENTH MONTH IS THE DAY OF ATONEMENT; IT SHALL BE AN HOLY CONVOCATION UNTO YOU. R. Hiya quoted here the verse: “A Psalm of David, Maschil. Blessed is he whose transgression is forgiven, whose sin is covered” (Ps. 32, 1). What’, he said, ‘is meant by Maschil? The waters that give wisdom to those who seek to find that place which is called maschil (lit. he that giveth heed). And because it is called so, forgiveness and complete freedom depend on it. What is meant by “whose sin is covered”? As we have explained, that sin which he commits before God and, concealing it from men, confesses to God. Observe that when a man commits a sin once and twice and three times, and does not repent, his sins are exposed and are published above and below, and heralds go before him and proclaim, Keep away from So-and-so, who is scorned of his Master, scorned above and scorned below, Woe to him that he has impaired the likeness of his Master, woe to him that he has not regarded the honour of his Master. When, however, a man walks in the way of his Master and occupies himself with His service, if then he should happen to commit a sin, all screen him, higher and lower, and he is called “one whose sin is covered”. Said R. Abba to him: ‘All this is quite correct, but you have not yet got to the root of the matter. There are two recondite teachings in this expression. One is this. We have learnt that the good deeds which a man does in this world fashion for him a precious and noble garment wherewith to cover himself. Now when a man has laid up a store of good deeds and then falls into evil ways, if God observes that his bad deeds outweigh the good and that he is wicked enough to regret all the good deeds that he did at first,¹v. T. B. Kiddushm, 40b. then he is entirely lost both in this world and in the other. What, then, does God do with the good deeds which he performed at first? For though the wicked sinner perishes, the good deeds that he performed do not perish. If, then, there is a righteous man who walks in the ways of the King and is preparing his garment from his works, but before he has completed it he departs from this world, God completes it from the deeds which have been lost to that wicked sinner for him to array himself therewith in the other world, as it is written, “He (the wicked man) shall prepare it, but the just shall put it on” (Job 27, 17). Hence he may be said to be “covered from sin”, that is, from the sins of the wicked. Another lesson is this, that the sin of this righteous man is hidden in what are called “the depths of the sea”, just as one who falls into the depths of the sea can never be found, because the waters cover him. What are these “depths of the sea”? It is a deep mystery, which R. Simeon has explained. All those that come from the violent side and are attached to the “evil species,” the lower crowns, like Azazel on the Day of Atonement, are called the “depths (m’zuloth=darifying region) of the sea”, since they draw the impurities off the holy sea in the same way as the fire purifies silver, drawing off its dross. All the sins are thus dropped into it. For this reason it is also called “Sin” (hetaah, lit. failure), inasmuch as it takes away, especially on this day, the defilement of the soul and of the body, to wit, the sins committed through the evil prompting which is called filthy and disgusting.’ R. Jose said: ‘It is written, “And he shall put on the two he-goats lots”. This would seem to be a great honour for Azazel. Have you ever seen a slave cast lots with his master? Usually the servant takes only what his master gives him. The fact, however, is that because Samael is ready on this day with his accusations, and so that he should not have any grievance, he is given a portion in this way. This lot used to come up of itself. For so said R. Judah in the name of R. Isaac: We find a great wonder in the lot. The lot which Joshua cast used of itself to say, This is the portion of Judah, this is the portion of Benjamin, etc. And so here, too, when the priest placed his hands in position, the lots used to leap up and come down in their places, as it is written, “The goat on which hath gone up the lot for the Lord”. Not on this occasion only, but whenever accusation is prepared and permission is given to the accuser it behoves us to set before him something with which he may occupy himself and so leave Israel alone. The Companions have noted in connection with the words of the Satan “from going to and fro in the earth” (Job 1, 7), that, when the Israelites were about to cross the Red Sea, he said, I have gone to and fro through the Holy Land and I have seen that these are not worthy to enter it. If Thou wilt here execute judgement on the Egyptians, how do the Israelites differ from them?¹v. Yalkut Reubeni on Beshalah. Either let them all die together, or let them all return to Egypt. And further, didst Thou not say, “they shall serve them four hundred years”, and only two hundred and ten of the number are past? Thereupon God said: ‘What am I to do? This one must have some sop thrown to him. I will give him something with which to occupy himself so as to leave my sons. I have someone for the purpose. Straightway God said to him, “Hast thou considered my servant Job?”, and straightway the Satan sought to discredit him, saying, “Does Job fear God for nothing?”. Imagine a shepherd seeking to take his flock across a river, when he sees a wolf about to fall on them. What shall I do? he says. While I am carrying the lambs across, he will fall on the sheep. Then he catches sight among the flock of a ram from the fields, strong and powerful. I will throw this one to him, he says, and while they are struggling I will take all the flock across and save them. So God said: Here is a strong and powerful ram, I will throw it to him, and while he is busy with it my sons shall cross and not be attacked. Thus while the Satan was busy with Job he left Israel alone and they were not accused. So on the Day of Atonement also the informer is ready to spy out the land, and we must send him something with which he may occupy himself. So there is a saying, Give some wine to the menial of the king’s palace and he will praise thee to the king, and if not he will malign thee to him, and it may be that the officers of the king will take up his words and the king will execute judgement.’ R. Isaac said: ‘Give the fool who stands before the king some wine and tell him all the faults and errors thou hast committed and he will come and praise thee and say that there is not another in the world like thee. So here the informer is ever before the king, and Israel present him a gift along with a list of all the faults and wrongs which they have done, and he comes and praises Israel and becomes their defender, and God puts all on the head of the wicked of his own people.’ Said R. Jose: ‘Woe to the people of Esau at the time when Israel send that he-goat to the Informer who is their Chieftain, since for its sake he comes and praises Israel and God diverts all those sins on to the head of his people.’ Said R. Judah: ‘If the heathen knew of that he-goat, they would not leave Israel alive a single day. All that day Satan is occupied with that goat, and therefore God makes atonement for Israel and purifies them from all their sins and they are not accused before Him. Afterwards the Satan comes and praises Israel and the accuser becomes defender and departs. Then God says to the seventy Chiefs that surround His throne, Do you see how this Informer is always seeking to attack my sons? A certain goat has been sent to him with a tablet recording all their sins and errors which they have committed before me, and he has accepted it. Then they all agree that those sins should be discharged on the head of his own people.’ R. Abba said: ‘At first all those sins cleave to him, and afterwards they are discharged upon the head of his people. ‘On this day the priest is crowned with superior crowns and stands between heavenly and earthly beings and makes atonement for himself and his house and the priests and the sanctuary and all Israel. We have learnt that at the moment when he enters with the blood of the bullock he concentrates his thoughts on the highest principle of faith and sprinkles with his finger, as it is written, “and he shall sprinkle it upon the mercy-seat and before the mercy-seat”’ He used to dip the top of his finger in the blood and sprinkle, going lower and lower each time, at the side of the mercy-seat. He began to count one¹v. T. B. Yoma, 53b. -the first “one” by itself, one being the sum of all, the glory of all, the goal of all, the beginning of all. Then “one and one”, joined together in love and friendship inseparable. When he had passed this “and one” which is the mother of all, he began to count in pairs, saying, “one and two”, “one and three”, “one and four”, “one and five”, “one and six”, “one and seven”, so as to draw down this “one” which is the supernal Mother by certain grades to the crown of the lower Mother¹Al. “to illumine the lower Mother”. and to draw deep rivers from their place to the Community of Israel. Hence on this day two luminaries diffuse light together, the supernal Mother giving light to the lower Mother.’ R. Isaac said: ‘A cord was tied to the feet of the High Priest before he entered the Holy of Holies, so that if he died suddenly within they should be able to draw him out. They used to know by a certain thread of scarlet if the priest had been successful in his intercessions. If its colour did not change, they knew that the priest within was not free from sin, but if he was to issue in peace, it was known by the thread changing its colour to white, when there was rejoicing above and below. If it did not, however, all were distressed, knowing that their prayer had not been accepted.’¹v. T. B. Yoma, 39a. R. Judah said: ‘When he went in and closed his eyes so as not to see what he had no right to see, and heard the voice of the Cherubim chanting praises, he knew that all was in joy and that he would come out in peace, and another sign was if his words came forth joyfully, so as to be accepted and blessed.’ R. Eleazar asked R. Simeon: ‘Why is this day attached only to this grade? Surely it should more than any other day be in the grade where the King abides?’ He replied: ‘Eleazar, my son, you have asked a good question. The reason is this. The Holy King has left his temple and house in the hands of the Matrona and has left his sons with her that she may guide them and chastise them and abide in their midst, so that if they are virtuous the Matrona enters with joy and honour into the presence of the King. If, however, they are not deserving, She and they are sent into exile according to our interpretation of the text, “and through your transgression your mother is sent away” (Isa. 50, 1). Hence one day is appointed in the year for examining them. When this day comes the supernal Mother, in whose hand is all freedom, comes to examine Israel, and Israel prepare themselves on this day with many prayers and services and fastings to make themselves worthy. Then is freedom granted to them from the place where all freedom abides, through the hand of the Matrona. And when she sees the sons of the King, her sons who are entrusted to her hands, all virtuous without sin or guilt, She joins the King with smiles, with gladness, and with perfect love, because she has trained up fitting sons for the supreme King. But if they are not found as they should be on this day, woe to them and woe to their emissaries, for the Matrona is removed from the King and the supreme Mother departs and no freedom proceeds from her to any world. Happy are Israel whom the Holy One, blessed be He, has taught His ways that they may be delivered from judgement and found deserving before Him. Hence it is written: “For on that day he shall make atonement for you” (Lev. 16, 30), and “I shall sprinkle on you purifying waters” (Ezek. 36, 25).’

HOWBEIT ON THE FIFTEENTH DAY OF THE SEVENTH MONTH. R. Jose asked R. Abba: ‘What is the meaning of these fifteen days?’ He replied: ‘Assuredly they contain a deep mystery. Observe that both above and below each day proceeds on its own path and remains in its own place and performs its own function. The first group of ten belongs to the Community of Israel, while the five are of the King, because in the fifth grade (from the Matrona) the King sits upon his throne. And should you say that the Matrona is the seventh, this is because the King completes the Patriarchs. Therefore the seventh is the day on which the King is fully crowned and inherits from the Father and Mother, who are joined together. Hence both come to the same thing.’ R. Judah discoursed here on the verse: “And the Canaanite the king of Arad heard” (Num. 21, 1). ‘We have learnt’,¹v. T. B. Taanith, 9a. he said, ‘that three notable gifts were conferred upon Israel through the three brethren, Moses, Aaron, and Miriam. The manna was given to them for the merit of Moses, the clouds of glory for the merit of Aaron, and the well for the merit of Miriam.