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Guarding the Covenant, Pt. 1
Translation and commentary by Rabbi Moshe Miller
When the Jewish People do not keep the covenant of
circumcision, the nations of the world dominate them. (Tikunei Zohar, Tikun ) 13)
Torah is also called brit. See Zohar III,
73b; Shabbat 33a.
One who guards the covenants of circumcision [ yesod
of Zeir Anpin] and of Torah, the central pillar [yesod of
Abba], will be protected by both of them, by one [circumcision] in
this world [corresponding to malchut, which receives from yesod of
Zeir Anpin], and by the other [Torah] in the World to Come [corresponding
to bina, which receives from yesod Abba. (Kisei Melech)( Tikunei Zohar, end
Tikun 13)  | | " In the beginning can be rearranged to form the words covenant of fire..." | | |
[The letters of the word BeReiShIT, meaning
"In the beginning" (Gen. 1:1), can be rearranged to form the
words] BRIT AiSh [meaning "covenant of fire"], the sign upon which both
the higher and lower worlds exist [as the verse states "If not for My covenant
of circumcision. I would not have established day and night, and the laws of
heaven and earth" (Jeremiah 33:25). Alternatively, the] "covenant of fire"
will protect him from the fires of Gehinom.
(Tikunei Zohar, Tikun 22; Tikun 3)
When a person guards the covenant, regarding the son
that the Holy One will give him, the verse states, "And G-d caused to sprout
from the ground every tree that was pleasing to the sight..." (Gen.2:9), for he
will merit [to understand] the secrets of the Torah.(Tikunei Zohar, Tikun53)
The second mitzvah with which the fear of G-d is
united and from which it is never separated, is [the mitzvah] of loving [G-d]. | | " The bird cannot soar aloft with only one wing..." | | |
In his Introduction to the Zohar, Rabbi
Shimon lists and discusses the 613 commandments. The first commandment is awe or
fear of G-d; the second, love of G-d. Elsewhere the Zohar explains that
love and awe of G-d are inseparable, for they are compared to the two wings of a
bird. The bird cannot soar aloft with only one wing. (Tikunei Zohar p.
82b. See Tanya chap. 41 ff. p. 57b ff.)
A person should love G-d with an absolute [literally
"great"] love which is called "infinite". [Regarding this G-d told Abraham,]
"Walk before Me and be perfect ".(Gen. 17:1)
After fulfilling the mitzvah of circumcision, Abraham
would attain the level of absolute, perfect love. | | " A person should love his Master fully..." | | |
Regarding this it is written, "And G-d said, 'Let
there be light'". (Gen.1:3) This absolute love, called "infinite love", is a
mitzvah. A person should love his Master fully.
There are two kinds of love: conditional and
unconditional love. The former is a response to the goodness with which G-d
bestows upon a person. This was the type of love which Noah had for G-d. It was
a direct result of the goodness and kindness which G-d showered upon him.
Regarding this the Torah states:
"Noah walked with G-d." (Gen.6:9) [i.e., with G-d's
help - Bereishit Rabba ch. 30. See also Rashi's commentary on the verse]. This
love is regarded as incomplete and conditional, for it depends on G-d's display
of magnanimity. Abraham's love for G-d, by contrast, was not a product of
G-d's
benevolence. It was perfect and unconditional love. Accordingly the verse
states, "Walk before Me [without My help] and be perfect [in your love for Me ( Sulam)]."Zohar I, 11b)
Note that the mitzvah of circumcision is comprised of
two parts: (1) to be circumcised and (2) not to be an uncircumcised.
Accordingly, one who was born naturally circumcised is still regarded as an
arel and requires a procedure known as hatafat dam brit. See
Yerushalmi, Shabbat 87b; Yerushalmi, Yevamot 45a. See also Ran, Nedarim
31b.
Rabbi Abba said, "Come and see. After Abraham was
circumcised and he was no longer as one uncircumcised, he entered the holy
covenant, became crowned with holiness and entered the foundation upon which the
world stands.He became the righteous person upon whose merit the entire world
exists, as in the verse, "And a righteous man is the foundation of the world".
(Proverbs 10:25).
Then the world was sustained in his merit, as it is
written "If not for My covenant [of circumcision (that the verse refers to
circumcision, see Mishna Nedarim 3:11.)], I would not have established
day and night, and the laws of heaven and earth (Jer. 33:25). Therefore
concerning creation it is written, "These are the products of the heaven and the
earth when they were created (in Hebrew, BHaBaRAM)" (Gen. 2:4). The word
"BHaBaRAM" has the identical letters as "B'ABRaHaM", meaning "with
Abraham", for in his merit the world was sustained. [See Shabbat 137b] (Zohar I, 91b) | | " According to Jewish tradition Elijah attends every circumcision, and this is why..." | | |
In the circumcision ceremony, the baby is placed on a
chair which has been set aside as "the Chair of Eliyahu" just prior to the
circumcision. In most communities today the mohel (person performing the
circumcision) designates the chair and says out loud, "this is the chair of
Eliyahu" as he places the baby upon it for a few seconds.
Rabbi Abba said: When a man brings his son into the
covenant [of circumcision] the Holy One calls His heavenly entourage [of angels]
and says to them, "Come and look at what my sons are doing in the world." At
that moment Elijah [the angel of the covenant] swoops down there in four leaps
[See Berachot 4b. Elijah did not die but rose up in a whirlwind to heaven (Kings
II 2:11) and became the angel of the covenant.] For this reason we have been
taught [see also Pirkei d' Rabbi Elazar ch. 29; Tur, Yoreh De'ah
265] that one must prepare a chair in Elijah's honor, and should say, "this is
the chair of Elijah." If he does not do this, then Elijah does not dwell there.
Then he [Elijah] ascends to the Holy One and testifies before Him. See now that
first it is written ([see Kings I 19:9 ff.) that where G-d says to the Prophet
Elijah, who had secluded himself in a cave, ] "Elijah, what are you doing here,
[instead of remaining among the people - see Malbim on the verse - where you
belong?"] Then it is written "I have been very zealous for the Lord, G-d of
Hosts, for the children of Israel have forsaken Your covenant. . . ." [by
failing to circumcise their sons. (Cf. Radak)] G-d replied, "I vow that whenever
My children make this sign in their flesh [i.e., whenever there is a
circumcision], you will be present, and the mouth which testified that the
Jewish people have abandoned My covenant will testify that they are keeping it."
Thus we learn (see also Shir HaShirim Rabba 1) that Elijah was punished
by the Holy One for vilifying the Jewish people, [and he was given the
opportunity to rectify his error by testifying in their favor and to their
credit; namely, that they keep the covenant. (See Or HaChamah by the
Ramak.) It is for this reason that Elijah must be present at every
circumcision.] | | " Holiness does not dwell upon a person while he is uncircumcised..." | | |
Rabbi Abba said: Happy are the Jewish people whom G-d
chose from among all the nations and gave them this sign of the covenant [of
circumcision]. Whoever has this sign [sealed in his flesh] will not descend to
Gehinom, if he guarded it properly and did not place it in another person's
domain. [Apparently a euphemism for adultery. However, other interpretations may
also be intended. See Eruvin 19a.](Zohar I, 93a)
As long as a person bears the mark of this holy sign
[the covenant of circumcision], from it he perceives the Holy One, blessed be He
- from it literally! [This is because only when a man is circumcised can] he be
imbued with a holy soul [that is part of G-d above...(See Tanya, Chapter 2)]. If
he is worthy and guards it the covenant, the Shechina will not depart
from him... (Zohar I, 94a)
"When Abram was ninety-nine years old, G-d appeared to
Abram." (Gen. 17:1) This verse needs examination, for it presents several
difficulties. Had the Holy One not revealed Himself to Abraham until now? Did
G-d reveal Himself to him only when Abraham reached this age? It is written
[previously], "G-d spoke to Abram (Gen. 12:1), "G-d said to Abram" (Gen. 13:14),
"And He said to Abram, 'Know for sure...' (Gen. 15:13), [and so on]! [Moreover,]
now a specific age is mentioned in connection with which the verse states that
G-d appeared to Abram [implying that only when Abram was ninety-nine years old,
did G-d appear to him...
[Note: Since the words "And G-d
appeared to Abram" are not mentioned at the beginning of the verse, as almost
everywhere else, but in the middle of it, after his age was stated, this
indicates that Abram's age was the reason that G-d was revealed to him (Ziv
HaZohar).]
...From this we understand that until this point G-d did
not appear to him. However, this is what we have learned: Prior to this it
was not written that G-d appeared to him, for as long as he was uncircumcised
the Holy One did not appear to him fully...
[Note: Although the identical phrase is
used prior to this (see 12:7), nevertheless, this was a lower level of
revelation, from the sefira of malchut. Here, however, the five aspects of
chesed were revealed, as will become evident in the text further on. These are
alluded to in the additional letter hei (having the numerical value of 5) which was added to
Abram's name, making Abraham. Accordingly, this was the first full revelation. (Mikdash
Melech)]
...Now He appeared to him because He wished to reveal
the crown of holiness [circumcision], and the Holy One wanted to produce holy
seed [Isaac] from him. Although holiness does not dwell upon a person while he
is uncircumcised, now that he was ninety-nine years old, and would soon produce
holy offspring, G-d wanted Abram himself to be holy, prior to producing holy
offspring.(Zohar I, 95a)
Visitor Comments: 1
hiutopor hiutopor, from uk, 9/19/2007
Very interesting information!<
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