KabbalaOnline.org Korach 5783 The Holy Ari Insights on the Torah Reading

 KabbalaOnline.org Korach 5783 The Holy Ari Insights on the Torah Reading

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Confounding the Work of Creation

The Holy Ari

From the teachings of Rabbi Yitzchak Luria; translated and edited by Moshe Yaakov Wisnefsky

In this parashah, the Torah chronicles the rebellion of Korach.

You can understand Korach’s quarrel with Moses based on what is written in the Zohar(1:17a) on the verse, "And G‑d said, ‘Let there be a firmament in the midst of the waters.’" (Genesis 1:7) In the middle of that passage [in the Zohar] it says, "Similar to this is the quarrel of Korach with Aaron."

The division of the water into two (atmospheric and ocean water) presaged the division of Korach.

The seven days of the Creation week manifested the seven sefirot of the emotions. Sunday, when light was created, manifested chesed, pure giving. Monday, when the primordial water was divided into atmospheric moisture (the upper water) and the oceans (the lower water), manifested gevura, restraint. Water is naturally heavier than air, so in order for it to be suspended in air, it had to be restrained from precipitating, and this aspect of the hydrological system/cycle is referred to as the "firmament."

In particular, however, the upper and lower waters manifest chesedand gevura, and thefirmament manifests tiferet, which harmonizes chesed and gevura. This is why the work of creation involving water was not finished until the third day (when the oceans were "gathered" in order for the dry land to appear), for the third day manifested tiferet.

Know that Korach was a Levite, and thus embodied gevura, and [moreover] was the head of the Levites, and thus embodied the highest aspect of all states of gevura, while Aaron [embodied the highest aspect of all] states of chesed. Thus, their quarrel was that of the left side with the right side.

Chesed is the central sefira on the right axis of the sefirot, while gevura is the central sefira on the left axis. Their natures are fundamentally opposed, chesed being the nature to give and gevura being the nature to withhold. The tension between them is thus the fundamental tension of duality in all reality.

Moses observed [this] and said: "It is proper for me to try to harmonize them." This befitted Moses, for he [embodied the principle that] sweetens all states of gevura above [i.e., in the spiritual realm], the middle axis.

The middle axis of the sefirot harmonizes the right and left axes, combining the positive qualities in each and neutralizing their extremeness.

Furthermore, Moses embodied the yesod of Abba, which is revealed at the level of tiferet of Zeir Anpin, as is known, because it emerges [from its investiture in yesod of Ima] and extend further down than yesod of Imma.

Yesod of Abba (the drive of insight for self-actualization) becomes clothed in the yesod of Imma (the drive of the intellect proper for self-actualization) and thereafter, together with it, in Zeir Anpin (the emotions produced by the intellect). Thus, the emotions are "driven" by these two drives, one invested within and driving the other. The yesod of Imma, however, is invested in Zeir Anpin only as far down as its tiferet, while yesod of Abba continues down until the yesod of Zeir Anpin. Thus, yesod of Abba is revealed (i.e., openly manifest) when the emotions reach their central point of development, tiferet, the element of "mercy" in the emotional array. The essence of any new insight is a new, higher, better way of looking at reality. This new insight, if properly transmitted, will enable everyone to live life better, and therefore transmitting it is an act of mercy on creation. Therefore, yesod of Abba becomes manifest in tiferet of Zeir Anpin.

This manifest light of Abba also serves to sweeten the states of gevura at that point.

It is the exposed light of yesod of Abba that enables tiferet to harmonize the two preceding sub-sefirot of Zeir Anpin, chesed and gevura.

This is [the mystical meaning of] what is said of Moses, "And she saw him[oto]" — i.e. his "sign [ ot] of the holy covenant," which was yesod of Abba—"that he was good" (Exodus 2:2) — that it manifest only states of chesed, and could serve to sweeten states of gevurah.

In the phrase, "And she saw him, that he was good," the word for "him" (oto) can also mean "his sign," and thus the phrase can read, "And she saw that his sign was good." The male reproductive organ is known as "the sign of the holy covenant [of circumcision]" (Tikunei Zohar, introduction 17a)

But Korach did not want to be reconciled [with Aaron] and therefore persisted [in his quarrel].

Moses said: "Surely Purgatory resulted from the intensity of this tension above [in the spiritual realm], it is therefore necessary to combine [Korach, the personification of the left side] with the right side. If he does not want this, he will surely descend into Purgatory, just as when the world was created, the intensity that issued from the tension [between the higher and lower waters] descended into Purgatory."

Initially, chesed argued that kindness should be shown even to the wicked, while gevura argued that punishment should be meted out even to the righteous (for their miniscule faults). Tiferet harmonized these, so that chesed agreed that the wicked should be punished and gevura agreed that the righteous should not. This argument thus produced Purgatory, the fire of Purgatory, wherein the wicked receive their punishment/purification for their sins. Allegorically, the heat of the argument is envisioned as producing the fire of Purgatory.

Korach did not want to agree [to be mollified] because [his quarrel] was not "for the sake of heaven."

The sages state that "Any quarrel that is for the sake of heaven will endure, while [any quarrel] that is not for the sake of heaven will not endure. What is [an example of] a quarrel for the sake of heaven? The quarrel between Hillel and Shamai. And [what is an example of] a quarrel that is not for the sake of heaven? The quarrel of Korach and his congregation." ( Pirkei Avot 5:17) "For the sake of heaven" means "for the purpose of arriving at the truth, in order to further G‑d’s purposes on earth" rather than "for the purpose of self-aggrandizement."

The word for "for the sake of" (lesheim) literally means, "for the name of."

Here, the Arizal interprets this phrase mystically, defining "heaven" and "name" as appellations for specific mystical realms.

"Heaven" refers to Zeir Anpin and "name" refers to Nukva [of Zeir Anpin] which is its "name."

A "name" is something that manifests the entity called by that name. The feminine principle, malchut, expresses the emotions, which are Zeir Anpin.

Thus:

"Any quarrel" — i.e. any manifestation of gevura,

"that is for the sake of heaven" — i.e. for the Nukva of [Zeir Anpin] "heaven,"

" will endure" — i.e. it will remain above, with Zeir Anpin, and will not descend into Purgatory, while

"[any quarrel] that is not for the sake of heaven" but is rather for the "other side" [the side of evil]

" will not endure" there above, but will descend to Purgatory.

Whatever aspects of gevura assent to be sweetened by chesed can remain together with it, functioning as male and female in the orderly development of the creative process. Those coarser aspects of gevura that are too egocentric to be sweetened, ipso facto become the forces of pure punishment for sin, i.e. for egocentricity.

Korach was not concerned with G‑d’s glory, but sought to confound the work of creation [as follows]. The [original]gevura of which we speak is holy, and when it is properly sweetened, it indeed remains above [in the realm of Zeir Anpin]. This increases the glory of holiness.

When, however, aspects of gevura are made to leave [the realm of holiness] and not be sweetened, it causes holiness to descend, weakening holiness and strengthening evil, for [the realm of evil] is thus increased by the force of holiness [transferred to it]. This is what Korach did.

This is how he "confounded the work of creation." His egocentricity added power to evil.

When Moses saw how he deranged the upper realms, diminishing holiness, he himself was being affronted, for [Korach] was fitting to be sweetened and rectified by him.

Korach’s refusal to be reconciled with Aaron was thus both a derangement of the workings of creation and a personal affront to Moses, who, as yesod of Abba, should have rectified him.

When Korach refused him and did not want [to be sweetened], "Moses became very angry" (Numbers 16:15) over the rectification that was meant for him [to orchestrate] but that he could not conclude. For Korach diminished the power of holiness and increased the power of impurity.

[Moses] is therefore described as being "very" [angry] because it was not only that he did not merit to rectify [what he should have] which affected only him personally. [Korach’s rebellion] also blemished the spiritual realms.

Because Korach caused all this, he descended to Purgatory as befitted him.(Ibid. 16:31-33)

Thus, we see how Korach reflected the very first quarrel, in which the [coarser aspects of] gevura asserted themselves stridently.

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Translated and adapted by Moshe-Yaakov Wisnefsky from Sefer HaLikutim; subsequently published in "Apples From the Orchard."

Reprinted with permission from Chabad of California. Copyright 2004 by Chabad of California, Inc. All rights reserved, including the right to reproduce this work or portions thereof, in any form, without permission, in writing, from Chabad of California, Inc.

 

 

From the teachings of Rabbi Yitzchak Luria; translated and edited by Moshe Yaakov Wisnefsky

Rabbi Yitzchak Luria […Ashkenazi ben Shlomo] (5294-5332 = 1534-1572 c.e.); Yahrtzeit (anniversary of death): 5th of Av. Buried in the Old Cemetery of Tzfat. Commonly known as the Ari, an acronym standing for Eloki Rabbi Yitzchak, the G-dly Rabbi Isaac. No other master or sage ever had this extra letter Aleph, standing for Eloki [G-dly], prefaced to his name. This was a sign of what his contemporaries thought of him. Later generations, fearful that this appellation might be misunderstood, said that this Aleph stood for Ashkenazi, indicating that his family had originated in Germany, as indeed it had. But the original meaning is the correct one, and to this day among Kabbalists, Rabbi Yitzchak Luria is only referred to as Rabbenu HaAri, HaAri HaKadosh [the holy Ari] or Arizal [the Ari of blessed memory].

Moshe Yaakov Wisnefsky is a scholar, writer, editor and anthologist living in Jerusalem. He is a co-founder of Ascent Institute of Safed and one of the first contributing writers for KabbalaOnline.org. He has produced two monumental works: "Apples from the Orchard: Arizal on the Weekly Torah and a Chumash translation with commentary based on the works of the Lubavitcher Rebbe (Kehot).

 

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KabbalaOnline.org is a project of Ascent of Safed www.ascentofsafed.com ascent@ascentofsafed.com Pirkei Avot 6:10 Dr. Joshua Kulp חֲמִשָּׁה קִנְיָנִים קָנָה לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא בְעוֹלָמוֹ, וְאֵלּוּ הֵן, תּוֹרָה קִנְיָן אֶחָד, שָׁמַיִם וָאָרֶץ קִנְיָן אֶחָד, אַבְרָהָם קִנְיָן אֶחָד, יִשְׂרָאֵל קִנְיָן אֶחָד, בֵּית הַמִּקְדָּשׁ קִנְיָן אֶחָד. תּוֹרָה מִנַּיִן, דִּכְתִיב (משלי ח), ה' קָנָנִי רֵאשִׁית דַּרְכּוֹ קֶדֶם מִפְעָלָיו מֵאָז. שָׁמַיִם וָאָרֶץ קִנְיָן אֶחָד מִנַּיִן, דִּכְתִיב (ישעיה סו), כֹּה אָמַר ה' הַשָּׁמַיִם כִּסְאִי וְהָאָרֶץ הֲדֹם רַגְלָי אֵי זֶה בַיִת אֲשֶׁר תִּבְנוּ לִי וְאֵי זֶה מָקוֹם מְנוּחָתִי, וְאוֹמֵר (תהלים קד) מָה רַבּוּ מַעֲשֶׂיךָ ה' כֻּלָּם בְּחָכְמָה עָשִׂיתָ מָלְאָה הָאָרֶץ קִנְיָנֶךָ. אַבְרָהָם קִנְיָן אֶחָד מִנַּיִן, דִּכְתִיב (בראשית יד), וַיְבָרְכֵהוּ וַיֹּאמַר בָּרוּךְ אַבְרָם לְאֵל עֶלְיוֹן קֹנֵה שָׁמַיִם וָאָרֶץ. יִשְׂרָאֵל קִנְיָן אֶחָד מִנַּיִן, דִּכְתִיב (שמות טו), עַד יַעֲבֹר עַמְּךָ ה' עַד יַעֲבֹר עַם זוּ קָנִיתָ, וְאוֹמֵר (תהלים טז) לִקְדוֹשִׁים אֲשֶׁר בָּאָרֶץ הֵמָּה וְאַדִּירֵי כָּל חֶפְצִי בָם. בֵּית הַמִּקְדָּשׁ קִנְיָן אֶחָד מִנַּיִן, דִּכְתִיב (שמות טו), מָכוֹן לְשִׁבְתְּךָ פָּעַלְתָּ ה' מִקְּדָשׁ ה' כּוֹנְנוּ יָדֶיךָ. וְאוֹמֵר (תהלים עח) וַיְבִיאֵם אֶל גְּבוּל קָדְשׁוֹ הַר זֶה קָנְתָה יְמִינוֹ: Five possessions did the Holy Blessed One, set aside as his own in this world, and these are they: The Torah, one possession; Heaven and earth, another possession; Abraham, another possession; Israel, another possession; The Temple, another possession. 1a) The Torah is one possession. From where do we know this? Since it is written, “The Lord possessed (usually translated as ‘created’) me at the beginning of his course, at the first of His works of old” (Proverbs 8:22). 2a) Heaven and earth, another possession. From where do we know this? Since it is said: “Thus said the Lord: The heaven is My throne and the earth is My footstool; Where could you build a house for Me, What place could serve as My abode? (Isaiah 66:1) And it says: “How many are the things You have made, O Lord; You have made them all with wisdom; the earth is full of Your possessions” (Psalms 104:24). 3a) Abraham is another possession. From where do we know this? Since it is written: “He blessed him, saying, “Blessed by Abram of God Most High, Possessor of heaven and earth” (Genesis 15:19). 4a) Israel is another possession. From where do we know this? Since it is written: “Till Your people cross over, O Lord, Till Your people whom You have possessed” (Exodus 15:16). And it says: “As to the holy and mighty ones that are in the land, my whole desire (possession) is in them” (Psalms 16:3). 5a) The Temple is another possession. From where do we know this? Since it is said: “The sanctuary, O lord, which your hands have established” (Exodus 15:17”, And it says: “And He brought them to His holy realm, to the mountain, which His right hand had possessed” (Psalms 78:54).   I like to call out to all my Jewish friends: Zechariah 8:23   23So said the Lord of Hosts: In those days, when ten men of all the languages of the nations shall take hold of the skirt of a Jewish man, saying, "Let us go with you, for we have heard that God is with you."   כגכֹּֽה־אָמַר֘ יְהֹוָ֣ה צְבָאוֹת֒ בַּיָּמִ֣ים הָהֵ֔מָּה אֲשֶׁ֚ר יַֽחֲזִ֙יקוּ֙ עֲשָׂרָ֣ה אֲנָשִׁ֔ים מִכֹּ֖ל לְשֹׁנ֣וֹת הַגּוֹיִ֑ם וְֽהֶחֱזִ֡יקוּ בִּכְנַף֩ אִ֨ישׁ יְהוּדִ֜י לֵאמֹ֗ר נֵֽלְכָה֙ עִמָּכֶ֔ם כִּ֥י שָׁמַ֖עְנוּ אֱלֹהִ֥ים עִמָּכֶֽם: ten men: from the seventy nations. This equals seven hundred for each corner. For the four corners of the tallith there will be two thousand and eight hundred.   עשרה אנשים: משבעים לשון הרי שבע מאות לכל כנף וכנף הרי לד' כנפי הטלית אלפים ושמונ' מאו': Please Judah if a righteous gentile tries ‘to grasp your ‘tsi-sit’ and say:  "Let me go with you, for I have heard that God is with you." Open your heart for him/her and share all our Torah. The Torah of Moshe Rabbeinu as it is written and spared and is teaches in the Tanach and all scripture of Rabbinical Judaism……… Ariel your Representee, Representee of Ephraim and adviser (not a rabbi but friendly adviser) of Bet Yisrael international on the Har HaBayit.  Read my story: https://rb.gy/i654b Please contact me for further questions: Telegram https://t.me/ArielRepresentative WhatsApp: +972 54-568-3031 Ariel van Kessel LinkedIn: https://www.linkedin.com/in/ariel-van-kessel-71797424 Email: arielvankessel@aol.com Ariel, hopefully your Representative A Living Library of Torah Sefaria is home to 3,000 years of Jewish texts. We are a non-profit organization offering free access to texts, translations, and commentaries so that everyone can participate in the ongoing process of studying, interpreting, and creating Torah. Learn More › Click: Your Gift. Your Impact. For Sefaria. 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