He [Rabbi Yudai] said to him [Rabbi Shimon]: Rabbi, this verse needs to be explained so that the [plural] beginning is reconciled with the [singular] end, for it is written: "And to them will I give in My house and within My walls a memorial better than sons and daughters. I will give him an everlasting name/Yad VeShem". (Isaiah 56:5) Why is it written, "I will give him an everlasting name"? It should have been written: 'I will give them' [meaning to those so-called 'eunichs' who restrict their marital union from Holy Shabbat to Holy Shabbat].

He [Rabbi Shimon] said to him: Come and see. It is written: "And I will give to them from My house…." What does "My house" signify? It has the same meaning as in the verse: "For he is trusted in all My house". (Num. 12:7) ["My house" refers to malchut, which is a house for Zeir Anpin] "...and within My walls..." is as it is written: "I have set watchmen upon your walls, O Jerusalem" (Isaiah 62:6) ['watchmen' referring to the camps surrounding the Shechinah]. 'memorial' [lit. 'a hand/Yad', 'and a name/veShem'] means that they would draw holy souls [for their children] from this place; this 'hand' means a portion in the perfect good [that they will be] abundant with sons and daughters. "I will give him an everlasting name," refers to that portion of perfection. "That shall not be cut off" [that his offspring will continue to be Holy] for many generations. Another explanation is that "I will give him," means [only] to him who knows this secret [of the right time for marital union] with appropriate intentions [and these are only singular individuals. All those who restrain themselves to marital intimacy only on Friday nights will merit the memorial mentioned above, but those individuals familiar with the appropriate intentions will also merit descendants whose names will be famous for many generations.]

Rabbi Shimon continued by citing the verse: "You shall kindle no fire throughout your habitations on the Shabbat day" (Ex. 35:3) and he explained that the reason for this [prohibition] is so that no judgment [which is likened to fire] be aroused on that day [and one who kindles a fire arouses fiery judgment above]. You may protest that [fire on the holy altar] rises for the One on High [for Divine purpose, also on Shabbat, and yet we don't fear thereby arousing judgment on that day]. It is written ["You shall kindle no fire]throughout your dwellings," but it is not [forbidden to kindle fire] for the One dwelling above, for that sacrifice which ascends high rises to subdue another judgment. For as we have learned, there is a fire which consumes a fire, and the fire of the altar consumes the other fire.

Therefore [because there is no supernal judgment aroused on Shabbat], Atika Kadisha reveals Himself on that day more than on any other day. And when He reveals Himself, judgment is not in evidence at all, and all the upper and lower beings are in perfect joy, and judgment has no dominion.

We have learned from the verse: "For six days G‑d made heavens and earth" (Gen. 31:17) that it was truly "six days". Therefore, it is not written, 'over [the period of] six days'.

Those supernal holy days are called days [representing the 6 extremities of Zeir Anpin that are called supernal holy days] in which the Holy Name is included and they are [likewise] contained within it. Fortunate is the portion of Israel above all the heathen nations; of them it is written: "But you that did cleave to the L-rd your G‑d are alive every one of you this day". (Deut. 4:4)

BeRahamim LeHayyim: What does this mean to you and why are you receiving it right now?

It is a pity that so many Jewish spiritual seekers search and search all over the world, from Ashrams to Temples, from yoga mats to Tibetan bells, from Reiki to incense. They yearn for significance and connection.

All may be found at home. In our home. Our home religion. For our home, the Bayit, represents Malchut, and the Shechinah. "There is no place like home," and for those with a Jewish soul, this "home is where the heart is" and should be.

The Zohar has given over a tremendous spiritual secret. The calendar is not just based on the position of the sun in the sky. "There is nothing new under the sun!" But we Jews look above the sun, to higher sensitivities. Each day stands for a different energy. And each hour. And each minute. And each second. Each possesses universes of possibility. The days on our world correspond to supernal holy "days", and if we could just ponder and connect to this, that could be all any spiritual "seeker" might need.

Bracketed annotations from Metok Midevash and Sulam commentaries
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