I
place HaShem
before me, always.
(Psalm 16:8)
This is a
great rule
of the Torah!
(Shulkhan Arukh)
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The
Written Works of
Rabbi Ariel Bar Tzadok
Copyright © 1997 - 2003
by Ariel Bar Tzadok.
All rights
reserved.
Sefer Haredim
The Book of the
Pious
The Unity of G-d, Chapter Seven
By the Master Kabbalist, Rabbi Elazar Ezkari
Herein will be
explained that
the Supernal Union and the Indwelling of the Shekhina
are dependent upon shalom.
Translation and commentary by
Rabbi Ariel Bar Tzadok
Copyright © 1998, 2001 by Ariel Bar Tzadok. All rights reserved.
Introduction
The Master Kabbalist, Rabbi Elazar Ben Moshe Ezkari was one of the great
prophetic Kabbalists in Tzfat (Safed, Israel) during the late 1500’s. He
was one in a generation that included some of the greatest Kabbalists of
all times. Among Rabbi Ezkari’s peers was Rabbi Yosef Karo, the author
of the authoritative Code of Jewish Law and the Ari’zal, the master of
all later Kabbalah.
Rav Ezkari is said to have spent his entire life devoted to writing works on Torah and prophetic meditation. He never held any official Rabbinic office, nor did he engage in secular work.
From among his many works, Rabbi Ezkari is best loved for his spiritual Kabbalistic love poem, Yedid Nefesh (Beloved of the Soul), which has become a regular addition to Friday night Sabbath prayers.
His most famous work, Sefer Haredim (the Book of the Pious), was originally published in Venice one year after his death in 1601. Since then, it has become a staple of moralistic/Kabbalistic learning for the entire Jewish community.
Rabbi Ezkari begins Sefer Haredim, the Book of the Pious, by explaining one of the most important Torah concepts: the unity of G-d. In explaining this most important concept, he emphasizes how G-d’s unity must be reflected in human unity. He endeavors to show how unity among men is the only true way to proclaim G-d’s unity. Kabbalists have long preached this message.
In our days, where there is all too much general strife, personal slander and inter-community religious arguments, I feel that Rabbi Ezkari’s exhortions for peace are most needed. We are truly blind to the spiritual damage caused by our physical conflicts. I pray that Rabbi Ezkari’s words might serve to awaken our hearts and assist us in changing our actions.
In order to help make the Kabbalistic references in the Sefer Haredim more intelligible, I have included a running commentary. In order to fully appreciate Rabbi Ezkari’s work, I must ask that you read the commentary as you proceed. In translating, I always endeavor to remain as true to the original text as possible. I do not like to add into the translation those explanations which are necessary to understand it. Thus there develops the need for a commentary. Many things are explained therein.
Without the
commentary to explain the Kabbalistic terminologies and concepts, much
of Rabbi Ezkari’s message would be lost. Indeed his message is too
important. It needs to be heard. Understand it. Heed it well.
The
Book of the Pious,
The Unity of G-d, Chapter Seven
It is a wondrous thing that G-d has taught His creation that He alone directs them all.
We thus serve Him, fear Him and are in awe of Him, in the same way as it is written in Gittin (68A) regarding what was told to Asmodai (the king of the demons), “The Name of your Master is above you.” Upon hearing this he became angry and afraid, and threw himself upon the ground.”
The reason for this is that the ten [Divine] sefirotic [emanations]3 are summed up in the four letters of His great Name, YHWH as is known.
The crown of the Yod refers to Keter. The Yod itself refers to Hokhma. The Hey refers to Binah. The Vav to the next six sefirot. The final Hey refers to Malkhut.
In the beginning, in the realm of [Mind] Beriah, when G-d was about to create the world He created four columns.
They are under the direction of His ten sefirot.
Also in the realm
of [Heart] (Yetzirah) there are the four camps of the Divine Feminine
Presence (the Shekhina).
In the realm of the physical world (Asiyah) there are the four
foundations [of fire, air, water and earth].
[All in the] physical and spiritual [are united] in accordance to the secret of A’Be’Y’Ah (Atzilut, Beriah, Yetzirah, Asiyah).
Intelligence was given to mankind that he should place within his heart that “The Name of your Master is above you”, for we are created from the four foundations, whose origins are the four letters of his great Name.
Of this it is written, that the Patriarchs, they themselves are the [holy Merkava chariot], each one individually by himself, and together they form the collective Merkava.
Avraham is [the attribute of mercy] (Hesed), by which the [letter] Yod is revealed.
Yitzhak is [the attribute of severity] (Gevurah), by which the Hey is revealed.
Ya’aqob is [the attribute of heart and body] Vav and the final Hey. “Ya’agel Ya’aqob” (let Jacob rejoice) with the Hey, “Yis’mah Yisrael” (Israel will be happy) with the Vav, as it is written in the Zohar.
When Israel went forth from Egypt, and G-d brought them to Mt. Sinai, every person individually merited to become the merkava.
Therefore were the Ten Commandments spoken in the single tense saying “I am HaShem your G-d” (Elokekha - In singular, not plural). The commandments were spoken to each person individually as the RaMBaN has spoken.
What this means is that HaShem your G-d (in the singular) rules over you through your four foundations. Each letter [of His holy Name] corresponding to its foundation.
Yod corresponds to the foundation of water. Hey corresponds to the foundation of fire. Vav corresponds to the foundation of air. The final Hey corresponds to the foundation of earth.
When the Shekhina (the Divine Presence) dwells amongst [the Children of Israel], they became the four camps (of the Shekhina).
They became one (unified) Merkava, in the image of the four camps of the Shekhina that are in Yetzirah.
The Torah also speaks to the Children of Israel in the collective form in Parashat Kedoshim (Leviticus 19:2), where it is written, “I am HaShem Your G-d” (in the plural) corresponding to “I am HaShem your G-d” (mentioned in the singular in the Ten Commandments. “A man will fear his mother and father” (Leviticus 19:3), corresponding to Honor your father, etc... as our Sages have explained.
As HaShem’s ten sefirot are all united, His Throne, which is in the realm of Beriah, is also united.
This is also true in Yetzirah, as we say (in our daily prayers), All are loving, all are one.”
This is also true in Asiyah, where the chosen nation is commanded “love your neighbor as yourself.” (Leviticus. 19:18), and “do not hold a grudge or take revenge against a member of your people.” (Leviticus. 19:17) and “not to hate your brother in your heart.” (ibid.).
The commandments that are between man and man were given by G-d with the intent to make mankind unite as one so that they would be in the image of the three worlds that are above: Yetzirah, Beriah and Atzilut. All of them are united.
If, G-d forbid, there is found argument and division among people the Shekhina will not rest amongst them, as [the Bible commentator] Rashi has commented on the verse, “And He is at one (B’Ehad), who will return us.” (Job 23:13).
Our Sages have pointed out that the verse does not say, “is one” (Ehad), but rather “is at one” (B’Ehad), meaning that the Shekhina will not dwell in a place of conflict, but only in a place of unity.
And what does, “who will return us” mean? In accordance to what our Sages have taught, When Israel dwells together in unity, the dark side can have no hold over them, as it is written, “A united bundle of wood is Ephraim” (Hoshea 4:17).
The Shekhina will
not depart from among (the Jewish people), even if they practice
idolatry.
This is the meaning of “who will return us”, meaning there is no sin
[other than loss of love] that can cause the Shekhina to depart from
(the Jewish people). This is how it was in the generation of Ahav, even
though Israel practiced idolatry, because they were at peace with one
another, when they went out to war, they would still be victorious.
However, when there is no peace between the people, they fall, even if they were all righteous men like in the generation of David, (according to Midrash Raba, Bereshit 38:6).
Therefore has our exile been prolonged due to the strife and hatred that exists among us.
We are still not free from it.
All the worlds are intertwined, and when there is disunity here below we cause there to correspondingly be disunity in the worlds above us.
There is no greater idolatry than this.
Therefore is it written in the Gemara (Yebamot 96B), “There was once an argument in the synagogue in Tiveria. One person rose up and said, because of this sin (of division) this synagogue is destined to become a house of idolatry, mida k’neged mida, (G-d repays in equal measure) and so it was.”
Also, being that the souls of Israel are carved out from under the Throne of Glory; all of them together form the union of the one Name. Thus is the singular tense used in the verse (Exodus 1:5), “seventy soul” (and not “souls” went down into Egypt.
If there is ever disunity amongst us below, this causes division in the Throne of Glory above.
Therefore when the time of our redemption comes, Elijah the prophet will come and make great peace in Israel, as it is written, (Mal. 3:23) “Behold I send to you Elijah the Prophet, and he will turn the hearts of the fathers back to the children, and the hearts of the children back to their fathers.” This verse means he will make peace, as we have said.
This is also what we recite in the Minha prayer recited on Sabbath afternoons, which speaks of the days of Mashiah. “You are one, Your Name is one, and who is like Your people Israel, one nation in the land” (ref. II Chronicles. 17:21).
When we, the seed of Israel, become one nation in the [holy] land, on that day will HaShem be one and His Name one...
Therefore each and every person must be fearful of ever causing a blemish in the supernal unity by the sins of hatred, slander, or G-d forbid, arguments.
One must place upon one’s heart to fulfill the first commandment, “One thing has G-d spoken, two things have I heard” (Psalm 62:12), meaning “I am HaShem your G-d” and “Have no other gods before me”. (Exodus 20:2).
One must have an abundance of love, peace and brotherhood with all Israel.
Also we must endeavor to make peace in the world.
The Sages, knowing this secret, are very careful with it, as it is written (Ber. 64A), “The Sages spread peace throughout the world.” They do this in order to fulfill the first commandment, which is the source and essence of all.