Yochai bar Shimon: Zohar V

Shimon bar Yochai: Zohar V

Book of Shining; Vajece, Vajišlah

Vaishlach:

In this part of the secret teachings of the Torah [תורה], Rabbi Hiyya discusses the symbolism and meaning of the famous verse of Ecclesiastes: "The sun rises, the sun sets, and hastens again to the place from which it rose" (Ve 'zarah ha'shemesh u'ba ha'shemesh ve'el mekomo shoef zoreah hu sham, Ecclesiastes 1:5; Milin). The verse describes Jacob leaving Bersheva (Be'er Sheva [באר שבע]) [Literally translated Bersheva means seven springs (editor's note)] for Haran, where, according to Genesis, he "spent the night, because the sun had set." The solar sides, north and south, refer to the energies of the left and right pillars, that is, to negative and positive forces. Rabbi Ashlag specifies that the "place" refers to Malchut [מלכות], the physical world. But Jacob (Ya'akov [יעקב]) and the "sun" represent Zeir Anpin - the Higher World, the source of spiritual Light. We learn that the spiritual emanation described in the text as "And Jacob came from" is complete, including the secret of Hochma [חוקמה] and the secret of Hasadim - the Right Pillar (alluding to the two primary Sefirah of the Right Pillar). Rabbi Hiya interprets Jacob's journey from the point of view of the descent of the light of Zeir Anpin into the material world of darkness, Malchut; On the other hand, Rabbi Yossi considers Jacob's pilgrimage from the point of view of Jewish exile (galut [גלות]). These interpretations, however, are in the service of exploring the nature of one aspect of the Creator that causes even greater admiration - namely, His "fierce anger..." The Rabbis then speak briefly of the tefillin, as a sign of the divine presence and receiver of Light, which does not lose its effect, even in seemingly opaque darkness and demonic circumstances. The reader begins to understand that such Torah stories are indeed allegories with multiple meanings, revealing the structures of reality, the inner and outer universe, as well as the essential harmony of God's creation. Finally, in Secret 22, it is revealed that the driving force of the universe, at every level, is the desire for unity between Zeir Anpin, the Higher World, and Nukvah, which is attributed to the Left Pillar and then leads to Malchut, our physical dimension. It also includes seemingly opposite aspects, such as the principle of male and female, darkness and light, wrath and mercy. The rabbis further assert that this same division and contradiction lies at the core of our own confusion, fear, anger, and loneliness—all that prevents us from rising and uniting with the Oneness of Yahid [יחדים]) or One (Ehad [אחד] ). Patriarch Jacob is the living embodiment of the power of the Central Pillar, known as Susprejanje or Otpor. While the right and left poles correspond to the positive and negative poles of an electric bulb, the central pole on the Tree of Life corresponds to a fiber that produces light by resistance. Spiritual light works on the same principle. We channel the Light from the Higher World, Zeir Anpin, into our physical world, Malchut, when we apply the principle of Resistance in our own lives. We do this by resisting our impulsive, selfish desires. Tefillin helps us in all this. It is tied to the right hand, which symbolizes the negative force of the left pillar. Binding and restraining the power of the left hand weakens our own left column, as the source of selfish, destructive desires. The forces released through our visual association with the Hebrew letters in turn strengthen our connection to the Light, which helps us resolve the inner conflict that gives us a sense of separation from the Eternal. By invoking the power of Jacob and Tefillin through careful study of these sections, we gain the emotional support, willpower, and discernment we need to rise above the instinctive and impulsive within us and unite with the Light of the Creator.

Eggs:

Rabbi Yahuda begins a discussion of the propensity for good and evil, the two angels that constantly hover over man. When a person is governed virtuously, the inclination to good prevails over the inclination to evil and the right side of the relationship prevails over the left. Rabbi Eleazar then spoke about the Shekhinah and the legions of holy angels who protected David from the king of Gath, as well as Jacob when he was fled from Laban's grip. In the dialogue that follows, the rabbis discuss why Jacob was "abandoned" by the angel and how he was able to overcome Esau's messenger. In the end, Rabbi Shimon explains why Jacob sent angelic messengers to Esau, as a predecessor, in order to reconcile with his brother and fulfill the verse: "It is better to be despised..." (Proverbs 12:9; T. Dretar). ).

When we are aware that what we intend to do is right and best for us, another voice inside begins to answer us. And when we know that some behavior or omissions are bad, there is a kind of impatience hidden in us that forces us to act that way at any cost, even though we don't consciously want to go in that direction. These are the Propensity for Good and the Propensity for Evil at work. We must learn to recognize these two drives as different voices fighting for supremacy over our governance. The moment we recognize the Tendency to Evil as our enemy, the one working for our head, its influence on us begins to weaken. The spiritual forces emanating from this section reveal this metaphysical truth, giving us the strength to resist and overcome negative tendencies.