Wyjścia 6:1 Kabała: Zohar, The Wars & Sha'arei Kedusha

AND ELOHIM SPAKE UNTO MOSES AND HE SAID TO HIM I AM TETRAGRAMMATON. It is written above (v. 22): “And Moses said, Lord (Adonai), wherefore hast thou evil entreated this people?” What prophet could speak with such boldness as this save Moses, who knew that another and superior degree (viz. TETRAGRAMMATON) was awaiting him?

From all the statements in the Zohar and its commentaries mentioned above, it is evident that they ascribe these titles to each of the countenances in the divine emanations of Atzilut, such as Havayah, Adonut, Elohim, and the Holy One, Blessed be He. However, they chose to worship the last countenance, which is Ze'eir Anpin. And they said that the Infinite One, with all the emanated countenances deriving from Him, is not involved in any service or invocation, and that one who prays to them is not generally answered in their exaltedness. Even more so, the countenances in the higher worlds, which are above the world of Atzilut, have no connection to any service in most cases, and only with Ze'eir Anpin alone is there a connection to service, prayer, and calling upon Him in times of distress. For He is with them as the intermediary that connects all the forces above and below, as He was elevated by Abba and Ima and entrusted with dominion over all creatures. They were commanded to serve and bless Him, and according to their understanding, He is the Lord our God. And it is explained in the Zohar, Parshat Balak, page 191b, with the commentary of "Mikdash Melech" on the verse "He does not withhold blessing from His nation" (Numbers 23:20). And the secret of the word "Bereiza" is written in the secret of the supernal word, His Name and the Name of His son, "Ki Teda" (meaning "that you may know"). That Name is the knowledge of the Lord of Hosts (meaning "Abba"), and the Name of His son is Israel (meaning "Ze'eir Anpin"), as it is written, "Israel is My firstborn" (Exodus 4:22), and this Israel is the key to all the gates of faith. And it is concealed, and He said, "The Lord said to me, 'You are My son'" (Psalm 2:7), which means that Abba, who is called the Lord of Hosts, entrusted it to me, my son. And this is certainly the case. Indeed, Abba and Imma crowned him and blessed him with many blessings. And it is said, "And they appointed for him guards with swords, lest he become angry." They appointed guards for this son, as if to say, "We rule and give him authority over every chamber, so that he may merit compassion and mercy." All the blessings from above and below rise and adorn that son. And why do they withhold blessings from this son? It is because they first spread out their sins before the Holy King (some say, before the Holy Mother) in order to be cleansed. That is the understanding. Indeed, it is clear that the Zohar refers to Abba as "the Lord of Hosts," and it refers to Zeir Anpin as the "Son of Abba and Imma." The name YHVH is also used in several places in the Zohar to refer to Zeir Anpin. Abba and Imma have bestowed upon him power and dominion over all creation and commanded to serve him. Our blessings and prayers specifically ascend to him to become a crown for Zeir Anpin, not for Abba and Imma, not for Arich Anpin, not for Atik, not for Adam Kadmon, who is called the "Sacrifice of all sacrifices" (as mentioned above), and not even for Adam Kadmon, for all the higher worlds beyond the world of Atzilut are encompassed within him (Mikdash Melech Genesis 115). And certainly, they do not reach the Infinite, who is distant and transcendent above all. Regarding him (Zeir Anpin), it is said that no worship, prayer, or blessing is directed towards him. Rather, only Zeir Anpin is relevant and dependent on the providence over the lower realms and their actions, not on the higher divinities. He alone, as Zeir Anpin, rewards the righteous and punishes the wicked. However, all the higher faces, together with the Infinite, who is above all, do not oversee or assign tasks in the affairs of the lower realms, whether for good or for evil. Their hands are short and unable to redeem, and they lack the power to rescue those who call upon them in times of distress. God forbid, the heavens and the earth are abandoned by the Infinite, and they are entrusted to the hands of a short-tempered being, namely Zeir Anpin. He (Zeir Anpin) is a creation and not a creator, as will be further explained later from the words of the Zohar and the Kabbalists. Our sages, may their memory be blessed, interpreted the verse "Who has ascended to heaven and come down?" in a beautiful manner. It is brought in Yalkut Mishlei (remaz 522) and in Midrash Hagadol (beginning of Parshat Shemot) that "Who has ascended to heaven?" refers to the Holy One, blessed be He, who ascended with a shout, and "and come down" - the Lord descended on Mount Sinai. "Who has gathered the wind in His fists? Who has wrapped up the waters in a garment? Who has established all the ends of the earth? What is His name?" (Proverbs 30:4). His name is the Rock, His name is the Almighty, His name is the Lord of Hosts. And what is His name? "Bnei Bechori Yisrael" (My firstborn son is Israel). The matter is straightforward, as it refers to Israel who are called children of the Most High, because through Israel, the divinity of the Almighty is revealed in the world. It does not mean that there is a name for Zeir Anpin referred to as "son" in the Zohar, as understood by the philosophers. And now we have completed the matter that we began.

Arising after midnight:⁷²⁷To pray the Tikkun Chatzot prayer and to study Torah. Firstly, by engaging in this practice he is counted among those who mourn for Zion and Jerusalem, about which it states,⁷²⁸Isaiah 66:10 “Be glad in Jerusalem and rejoice in her, all you who love her, exult with her in jubilation, all you who mourn for her.” For, it is at that hour that the Holy One, blessed is He, also mourns and roars like a lion.⁷²⁹Talmud Bavli, Brachot 3a Moreover, in regard to one’s study of Torah at that hour, our sages, of blessed memory, stated,⁷³⁰Midrash Shemot Rabba 47:5; Vayikra Rabba 19:1 “The exaltation in the Torah is only at night.” Additionally, our sages, of blessed memory, stated,⁷³¹Talmud Bavli, Avoda Zarah 3b; Midrash Mishlei 31:3; Tanna d’Bei Eliyahu Zuta, Pirke Derech Eretz 2 “Whoever occupies himself with Torah study at night, the Holy One, blessed is He, extends a thread of kindness upon him by day.” Our sages, of blessed memory, also stated,⁷³²Talmud Bavli, Tamid 32b “Anyone who occupies himself with Torah study at night, the Indwelling Presence of HaShem-יהו״ה (the Shechinah), is opposite him. The verse states,⁷³³Lamentations 2:19 – In reference to Torah study (Shemot Rabba 47:5). “Arise! Exalt in the night, at the beginning of the watches!” King David, peace be upon him, only merited to live in this world and in the coming world on account of this practice,⁷³⁴Talmud Bavli, Brachot 3b-4a and elsewhere. as written,⁷³⁵Psalms 119:62 “At midnight I arise to thank You for Your righteous ordinances.” The book of Zohar is filled with explanations praising this mitzvah to no end, and the Holy Spirit of Divine Inspiration (Ru’ach HaKodesh) dwells upon such a person, as mentioned there in Parshat Shemot.⁷³⁶Zohar II 18b