The Rose: Part 4
Adapted from the Zohar by Peretz Auerbach; click here
for the introduction to the series.
Also the divine name Elo-him [related to
bina, here in the Torah's opening verse] from the time that it is mentioned,
brought out the next thirteen words in the Torah to surround Knesset Yisrael
and to guard her.
And after this it [the name Elo-him] is
mentioned another time [: "And the spirit of Elo-him hovered..." (Gen.
1:2) Why is it mentioned another time? In order to give out five sepals to
surround the rose. And these five are called "salvations", and they are five
gates. And concerning this secret, it is written, "The cup of salvations shall I
shall raise." (Psalms 116:13) - This is the cup of blessing. The cup of blessing
is required to be upon five fingers and no more - just like the rose which rests
on five sepals that are like the five fingers. And the rose - this is the cup of
blessing. (Zohar I, Intro. pg 1)
In this and the following section of the introduction
the Zohar delves briefly into the opening verses of the Torah. (Obviously the
Zohar goes into much greater depth and exploration in its commentary on
parashat Bereishit.) The immediate focus is on the creation of the Thirteen
Paths of Mercy and the five loving-kindnesses (chasadim) through the
enclothing of the words between each instance of the divine name "Elo-him"
and the frequency of the word "light". There is also the interplay between
the creation of spiritual vessels and the divine flow into and out of them.
"Elo-him...": Prior to understanding the
Elo-him-bina interplay, we must briefly preface an idea mentioned in
the commentator's introduction.  | | " The interrelationships of divine names and sefirot must always be understood within a specific context..." | | |
Using a musical parable let us consider a note. In
terms of one song or scale it possesses one type of sound and meaning. The very
same note when heard in a different song or scale blends in a completely
different way. So, too, the interrelationships of divine names and sefirot
must always be understood within a specific context. In one place, a divine name
will be linked to a particular sefira or symbolic representation. In
another place the same divine name will be linked in a completely different way.
Thus we learn how to attune our spiritual ear to hear the divine song of the
world in terms of each specific aspect.
The name "Elo-him" is sometimes used to mean a
judge (see Ex. 22.7). Therefore, this divine name always identifies with the
sefirot of the left side. The sefira of bina is eighth up in
the structure. It therefore represents the source level of the days of Creation,
which come from the seven lower sefirot. In this context, "Elo-him"
is explained by the Zohar as a creative force, hence the identification with
bina.
Previously we stated that the Thirteen Paths originate
from keter. Here we see that these thirteen paths arise from Elo-him-bina,
the creative force of these thirteen words. This is not contradictory because
even though keter is the hidden source of these qualities, they can be
revealed through a number of ways. Here, the first time that "Elo-him"
is mentioned, these thirteen paths shine from keter to malchut
via bina.
"The next thirteen words...": These are: (1 and 2)
"the Heavens", (3 and 4) "and the earth", (5) "and the earth", (6) "was", (7)
"chaos", (8) "and void", (9) "and darkness", (10) "was upon", (11) "the face",
(12) "of the abyss", (13) "and the spirit of...". (Gen. 1:2
"In order to give out five sepals...": These
correspond to five loving-kindnesses (in Hebrew, "chasadim") that bina
produces to further protect the Shechina-malchut . These five
derive from five of bina's ten sefirot, namely chesed,
gevura, tiferet, netzach, and hod.
"And these five are called 'salvations'...": This is
because they save her from the kelipot.
The need for malchut to have a second safeguard
is because the kelipot attack in a variety of ways. This can be compared
to an army base that is protected by walls, barricades and roadblocks. So, too,
is malchut, so to speak, protected on all flanks. | | " Chesed is the motion of expansion..." | | |
Chesed and gevura correspond to the right
and left sides of the sefira structure. One way of explaining the
chesed-gevura relationship is that chesed is the motion of
expansion, such as light outward, whereas gevura is the motion of
restriction, such as the restriction of that same light within a specific
boundary. However, when judgment overextends its dominion over the light, the
result is a complete concealment of holiness, which gives strength to the
kelipot.
Thus the strength of the kelipot expresses
itself in the effort to make the quality of judgment dominate over the quality
of loving-kindness. This is one way that the kelipot wage war against the
side of holiness.
What countermeasures are built into the system to
prevent the victory of the kelipot? These are the Thirteen Paths of Mercy
and the five loving-kindnesses, and this is how they work:
The Thirteen Paths give power to the
light-loving-kindnesses of malchut , strengthening them over her
judgments. This is called in Kabbala "sweetening the judgments". This saves
malchut from the kelipot. If, however, the judgments are sometimes
too strong to be sweetened, then these five loving-kindnesses come to the
rescue. This can be compared to cinnamon which on its own is bitter
(representing judgment). The proper amount of sugar (representing
loving-kindness) will sweeten it. If however there is too much cinnamon, the
sugar won't ameliorate it. You would then need to add honey to sweeten it.
Therefore the five loving-kindnesses are called sepals because they protect
malchut where the thirteen petals aren't enough. | | " The rose protects its vulnerable inner parts with thirteen petals and an outer casing of five stronger petals..." | | |
Now the Zohar's analogy comes into full focus. The
rose protects its vulnerable inner parts with thirteen petals and an outer
casing of five stronger petals. In the same way the Thirteen Paths of Mercy and
the five chasadim protect the balance of judgment and loving-kindness
within malchut. It is this mechanism of balance which protects from the
kelipot.
"...and they are five gates": Bina is the
eighth sefira from the bottom. Thus it is one step above the natural
world, which was created in seven days from the lower seven sefirot.
Therefore the sefirot of bina are called "gates" because they are
openings to the realm above.
"And concerning this secret it is written, 'the cup of
salvations shall I raise.'":
The "cup of salvations" refers to the ritual cup of
blessing which is filled up with wine, and over which benedictions are recited
(e.g. for Kiddush, Havdala, etc.).
The allusion here is to the "cup" (i.e. "vessel") of
malchut being raised up (i.e. protected by) the five fingers (chasadim).
The cup, which is a vessel, is filled up with wine. Metaphorically malchut
is filled up with the "wine" of the sefirot above. It is then raised
signifying its being taken out of reach of the kelipot.
The Hebrew word for cup, "kos" has the
numerical value of 86. This is the same numerical value as the divine name
Elo-him, which corresponds to malchut. | | " The entire Zohar is from sod, and therefore learning it saves the soul..." | | |
As the Zohar is referring here to the cup of blessing
filled with wine, it is worth mentioning that the numerical value of the Hebrew
word for "wine", "yayin", is 70 - exactly the same as the Hebrew word for
"secret", "sod". "Sod" is the deepest level of understanding Torah
and corresponds to the Kabbala. Therefore, one who drinks this vintage wine
merits salvation. The entire Zohar is from sod, and therefore learning it
saves the soul. Indeed the Zohar teaches in reference to itself: "With this book
they will go out of exile."
"...upon five fingers": The cup of blessing is held
in the right hand, the side of loving-kindness. Its five fingers therefore
represent the five loving-kindnesses.
"...and not more": This means without help from the
left hand, which is the side of judgment.
"And the rose...": As mentioned above, the rose is
likened to Knesset Yisrael, which in turn corresponds to malchut .
The cup of blessing also corresponds to malchut. To proceed to the next entry in this series of articles
on the Zohar, The Rose: Part 5 - click here.
Visitor Comments: 1
susan , from rockville,Md., 4/6/2006
I have recently returned to my
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