I have also found this in the Zohar, section ‘Emor:¹

footnotes: ¹ Zohar III, 91a-b. Cf. Elliot Wolfson, “Circumcision and the Divine Name,” pp. 98, 103-105.

Rabbi Ḥiyya opened his discourse:

“Lord, when You went forth out of Seir; when You marched out of the field of Edom, the earth trembled, the heavens also dropped (Judg. 5:4).

Come and see. Worthy are Israel in this world and in the world-to-come, for the Holy One, blessed be He, delights in them, and they cling to Him and are called holy ones, the nation of God, until He caused them to rise to a high degree which is called ‘holy,’ as is written, Holy is Israel to the Lord (Jer. 2:3).

This is like that which we have taught. For from eight days² Israel clings to Him through His Name and they are His, called by His Name below, as it is written, And who is like Your people, Israel, a unique nation on earth?’ (II Sam. 7:23, I Chron. 17:21).

footnotes: ² The reference is to circumcision, which is performed on the eighth day of life.

The other [nations] do not cling to Him and do not follow His laws. The holy engraving is turned from them until they cling to the ‘other side,’ which is not holy.

Come and see: When the Holy One, blessed be He, wished to give the Torah to Israel, He [first] invited the sons of Esau.³ He said to them, ‘Do you wish to accept My Torah?’

footnotes: ³ Cf. ‘Avodah Zarah 2b.

At that time, the Holy Land quaked and desired to go into the pit of the great abyss.

It said before him, ‘Master of the universe, shall the object of [your] love for the two thousand years prior to the creation of the world⁴ come to those who are not included in Your covenant?

footnotes: ⁴ Cf. Bereshit Rabbah 1:4.

The Holy One, blessed be He, said to it, ‘O Seat! O Seat!⁵ The covenant of the holy Torah will not come before them, as it is written, O Lord, when You left Seir, when You marched from the field of Edom, the earth quaked.’

footnotes: ⁵ The reference is to Malkhut.

Certainly the Torah, which is a holy covenant, will be given only to one who possesses a holy covenant.

He who grants the Torah to one who has not entered into the holy covenant falsifies two covenants.

He falsifies the covenant of the Torah, and he falsifies the covenant between the ‘righteous’ [Yesod] and the community of Israel, for the Torah was given for that place and not another.”⁶

footnotes: ⁶ “That place” signifies the covenant of circumcision. “Another” refers to the uncircumcised.

Rabbi Abba said, “He falsifies three high places. He falsifies the Torah, falsifies the Prophets, falsifies the Hagiographa.

He falsifies the Torah, as is written, This is the Torah which Moses placed before the children of Israel (Deut. 4:44).

He falsifies the Prophets, as it is written, All your children shall be learned of the Lord (Isa. 54:13)—[yours] and not [those of] another!

It is [also] written, ‘seal up the Torah among My disciples’— [among] them and not others.

He falsifies the Hagiographa, as it is written, For He established a testimony in Jacob and appointed a Torah in Israel (Isa. 8:16). It is also written, Surely the righteous shall give thanks to Your Name (Ps. 78:5).

Who are these ‘righteous’? It is the righteous [Yesod] and the community of Israel [Malkhut]. He who has not entered into their covenant will not give thanks to His holy Name, which is the Torah.”

Rabbi Ḥiyya said, “When the Holy One, blessed be he, revealed Himself on Mount Sinai to give the Torah to Israel, the earth was appeased and rested satisfied. Thus it is written, the earth saw and was quiet (Ps. 140:14).”

We have to make the [following] points:

1. It states, “The Holy One, blessed be he, rejoices in them.” Why this lengthy sentence?

2. “For Israel from eight days.” How does this prove all that was stated above?

3. Do we need reasons to justify and enumerate the order of separation [between holy and profane]?

4. “Come and see.” What is the connection between this matter and the preceding one? Thus, [for instance], “the Holy Land quaked.” How is the “Holy Land” connected with the giving of the Torah? It would have been better [to state] “the entire world,” for the entire world continues to exist only through the merit of the Torah.⁷ Why, then, was the “Holy Land” specified?

footnotes: ⁷ Cf. Pesaḥim 68b, Nedarim 32a: “Eleazar b. Shammua said: Were it not for the Torah, heaven and earth would cease to exist.”

5. “Desired to go into the pit.” Why was this stated? If the meaning was that it was under the waters of the abyss, why was it phrased so? Let [the passage rather] state, “desired to return to formlessness and void.”

6. “The Holy One, blessed be He, said … ‘O Seat, O Seat!’” He should have stated, “Land, Land”-for the Holy Land was [being addressed]. What does “seat” mean here?

7. [The passage] states, “He falsifies two covenants,” and then enumerates three: Tiferet, Yesod, and Malkhut. Also, how does he falsify these covenants?

8. What is the intention of Rabbi Abba’s statement and of his scriptural proof?

Now we will commence explaining this matter with God’s help. Rabbi Ḥiyya said, “Worthy are Israel in this world and in the world-to-come.” This means that they have a portion in this world, which is Malkhut, and in the world-to-come, which is Binah. This indicates [the greatness of] their level, [reaching up to] Binah.⁸ Regarding [the sefirot] which come between Binah and Malkhut, he also stated that “the Holy One, blessed be He, delights in them.” He [thus] gave a precondition to [Israel’s] coming nigh to holiness, stating that “the Holy One, blessed be He, delights in them.” That is similar to our saying, “He has chosen us from among all nations.”⁹ Previous to this [election], Israel was equal to the other nations. However, “the Holy One, blessed be He, delighted in them” and preferred them and their portion to the other nations. Thus “they cling [to Him]”, referring to Israel’s “clinging” to God. This is similar to [the verse], I am my beloved’s, and my beloved is mine (Song 6:3). For the Holy One, blessed be He, loves Israel, and Israel loves Him.

footnotes: ⁸ Since Binah was one of the highest sefirot, and consequently relatively removed from human understanding, rising to that level was considered a very significant achievement. ⁹ This statement is found in the blessing for the Torah in the liturgy.

Since the divine will desires them, and their will and “clinging” are directed toward Him, these [sefirot] constitute the first level of holiness for [Israel]. Afterwards in this manner [Israel] rises to [the level of] Tiferet, for such is the way from the perspective of His having chosen them. They cling to the Shekhinah, which chooses [them] for its needs and in order to unite herself with her husband, as [Scripture] states, You shall be My own treasure (Exod. 19:5). Afterwards, as they cling to her, they are [also] clinging to Tiferet, as [Scripture] states, You who cleaved to the Lord your God (Deut. 4:4), referring to Tiferet and ‘Ateret.¹⁰ and 16:31.

footnotes: ¹⁰ ‘Ateret is closely connected with Tiferet in the following verses: Isa. 62:3, Jer. 13:18, Prov. 4:9

For this reason [the passage] states, “They … are called holy ones,” referring to the holy nation [clinging] to Tiferet—“the nation of God,” as I have explained. They can thus move themselves [upward] through their occupation with the commandments and [their] clinging [to the divine] until they rise to [the level of the sefirah] Ḥokhmah, which constitutes the place of holiness. This is why [the passage] states, “until He caused them to rise to a high degree which is called ‘holy,’ as it is written, Holy is Israel to the Lord.” This is just as we have explained in the Zohar, section Mishpatim. Read it there.¹¹

footnotes: ¹¹ Zohar II, 108b.

“For Israel.” There is a problem here concerning Israel’s entering into Malkhut and Yesod so that through “clinging” they might reach Tiferet, as we have explained. The answer [to this difficulty] is that “Israel from eight days.” Indeed the mystery of this commandment [of circumcision] is that of entering into Malkhut and Yesod, as is known concerning the recondite meaning of circumcision and the uncovering of the membrane. Thus [the passage] states, “They cling to Him through His Name.” The meaning of this is that “Him” is Yesod; “through His Name” signifies Malkhut in the mystery of [the divine name] Shaddai Adonai. Now once they grasp [the meaning of] these names, Shaddai and Adonai, they may afterwards grasp, through the Torah story, the [meaning of the divine] name YHWH. He who does not cling to these two names, though he may occupy himself with the Torah story, will never attain [meaning of] the name YHWH at all, since he has no [point of] beginning and entry [into this mystery]. Even if he should possess the Torah story, he does not “cling” to it on high. On the contrary, he does harm.

“[The other nations] do not cling to Him and do not follow His laws.” This refers to the establishment of justice and of good qualities, such as mercy, generosity, and silence, which our rabbis, their memory be a blessing, ascribed [to Him] in several places. These are His qualities, may He be blessed, and His laws which are apart from the [laws enumerated in the] Torah. Thus [Scripture] states, You shall walk in His ways (Deut. 28:9), just as He is merciful.¹²

footnotes: ¹² Cf. Sotah 14a.

With this [statement] he indicates the greatness of [Israel’s] preparation which the Creator prepared for them and [through which] He chose them. Through this they cling to Malkhut and afterwards, [possessed of] the holy sign [of circumcision], they cling also to Yesod.¹³

footnotes: ¹³ Since the sefirah Yesod was a conduit between the “male” Tiferet and the “female” Malkhut, it was connected, by anatomical analogy, with the penis. Hence references to circumcision in Kabbalah were often connected with Yesod.

All this is an explanation for the earth’s quaking. [One might think], “Is Israel holy except through the Torah? If this is so, then anyone accepting the Torah will become holy.” Because of this [possible misinterpretation, the passage] said that it is not so. For apart from the Torah, [Israel] has a portion in holiness, in [divine] qualities, and in circumcision. Thus [the passage] stated, “Come and see.” The proof of [Israel’s] holiness is derived from the fact that the earth quaked. Were this not so, then what complaint could [the earth] have had other than the one we have outlined?

“He [first] invited the sons of Esau.” This has already been explained in the midrash, textually and conceptually. It will be explained in its place, with God’s help.

“At that time the Holy Land quaked.” It is well known that the Land of Israel and the Torah have a closeness and a relationship similar to that of the life-force to the heart. For the Torah constitutes the life-force of the world, as [the liturgy] states, “He planted eternal life in our midst.” The life-force and the soul dwell in the heart and its essential workings are there. Thence it spreads to the rest of the body. The same is true of the Torah. Its essence is in the Land of Israel, and many commandments are dependent upon [the land].¹⁴ There is no doubt that it is more meritorious to perform the commandments in the Land [of Israel] than outside [the Land]. Thus [the performance of] the commandment does not [require] leaving the “dwelling place of the heart.” This is the case with the sacrifices.

footnotes: ¹⁴ Many of the Torah’s commandments are only binding upon Jews living in the Land of Israel.

Thus, knowing this background, when the Land of Israel thought that the Torah would be given to the sons of Esau, the earth quaked and said, “What will come of this is that the Land of Israel will be given to those who [merely] observe the Torah, which is an [earthly] throne directed toward the Land on high.” Thus it [will have been] given to the ‘outside’ ones, among the kelipot. This is why [the passage] stated: “[It] desired to go into the pit of the great abyss.” That is to say, it thought that it was abandoning its holiness to [become] the dwelling place of the “outside” ones, whose place is in the “pit of the great abyss.” Thus the impure would¹⁵ enter [the Land] to defile the holy. For this reason it was necessary that she leave her place for the “outside.” On this account He sat her down [on] “the seats,” etc. He said, “Do not think that you are a seat for the ‘outside’ ones, God forbid. You are [rather] ‘seats,’ the place of the throne of Glory. Enemies and ‘outside’ ones will not rule over you, as it is written, I am the Lord. That is My Name; I will not yield My glory to another (Isa. 42:8). When you see me take the Torah to Seir and Paran and similar [places], it appears to you that I would be obliged to give the Torah to them so that the world will not be destroyed if Israel does not desire to accept it.¹⁶ This is not so. On the contrary, a thousand worlds will be lost and My Torah will not be given into their hands, God forbid.” This is because it would constitute a desecration of the place of Torah, which, as is known, is Tiferet.

footnotes: ¹⁵ The text literally states “would not enter.” However, the sense of the passage requires a positive sentence. ¹⁶ Cf. ‘Avodah Zarah 3a.

“He falsifies two oaths.” This has already been explained in the previous passage, for an imperfection in Yesod and Malkhut is the same as one in Tiferet. Therefore it states, “He falsifies two pillars.” Now the first imperfection in Tiferet puts it in the category of the “nakedness” of Torah, which we have explained in the previous section. The second [imperfection causes] the two qualities of Yesod and Malkhut to be empty of emanation. That is why it states that “he falsifies the Torah,” as I have explained. For the Torah is not worthy of being in force except where Yesod and Malkhut exist.

“He falsifies the pillar of the righteous [Yesod] and the community of Israel,” for the Torah was given for this place—of Yesod and Malkhut—and not for another, which is the place of the sons of the handmaid and of the foreskin, as we have explained. In other words, there is an obligation [to give Torah] in this place and not in another. [This signifies] the negation of the “outside” ones. Therefore one who gives [Torah] to the “outside” causes it to leave its proper place and places it among the “outside” ones.

“Rabbi Abba said, ‘He falsifies the Torah,’” which is Tiferet, “falsifies the Prophets” , which are Nezaḥ and Hod, “and falsifies the Hagiographa,” which are Yesod and Malkhut. This was stated as a proof that just as the Torah is divided into three parts— Torah, Prophets, and Hagiographa—so he who causes the Torah [to dwell] among the “outside” ones does damage to these three [sefirotic] “places.” After that, by giving the Torah to the “outside” ones, he certainly [would] cause damage to these three “places.”

[Scripture] states, This is the Torah which Moses placed, meaning Tiferet. Where was it placed? Before the children of Israel (Deut. 4:44), signifying Nezaḥ and Hod. Were the Torah to be given to the “outside” ones, it would be damaged and not be [fit] to be put in the holy place.

“He falsifies the Hagiographa,” as it is written, All your children will be disciples of the Lord (Isa. 54:13). They are [thus] disciples of the Lord and of no one else. That is to say, Nezaḥ and Hod can be termed disciples of the Lord. [Thus] when [Scripture] states all your children, referring to the children of Israel, [it means that they constitute] a foundation for Tiferet. These and no other are the disciples of the Lord. One who replaces them with others certainly causes harm.

[Scripture] further states, Seal the Torah with My disciples (Isa. 8:16). This means that only the “disciples” are worthy of the dwelling place of Torah, which is Tiferet. He who replaces them with others causes them harm.

“He falsifies the Hagiographa,” as [Scripture] states, He established a decree in Jacob (Ps. 78:5). There is no doubt that “Jacob” refers to Malkhut, for there is a difference between “Jacob” and “Israel,” as I explained in the book Pardes [Rimmonim].¹⁷ sec 23, chap. 10, s.v. ya’akov. The sefirotic meaning of “Israel” is Tiferet. Cf. Zohar I, 148b. Since [Scripture] states He established a decree in Jacob,” it means that none is worthy of fulfilling the “decree” except for that which is “Jacob.” If this is so, then he who brings in “others” causes harm, referring to him who teaches the children of Lilith, the evil maidservant.

footnotes: ¹⁷ Pardes Rimmonim,

Because proof is given here only with reference to Malkhut, [Scripture] also included Yesod in this category when it stated, Surely the righteous (Ps. 140:14), which designates the “righteous” [Yesod] and “righteousness” [Malkhut] and refers to their union. They will instruct [refers to] one who cuts and circumcises, as I have explained.

It is clear from this passage that one is obliged to shun the Torah instruction of one who is not worthy, particularly with reference to [its] mysteries, as I explained in the previous chapter.