Vayigash: Chapter 3

"For the Kings were assembled"

Synopsis

Rabbi Yehuda and Rabbi Chiya discourse on the meeting of the Kings, Judah and Joseph, which symbolizes the union of the Supernal World - Zeir Anpin - and the Lower World of Malchut. The section explores the significance of the unity of Male and Female, and the conditions most conducive for the atonement of sins. The positive effects of the symbolic meeting of the Kings is emphasized.

Relevance

Humanity shares important attributes of the moon, like the moon, we generate no light of our own. Just as lunar light is derived from the sun, man's spiritual Light is derived from the bordering dimension known as Zeir Anpin. Light can only flow when these two worlds are conjoined, just as a lamp can only illuminate when connected to electrical current. On a metaphysical level, woman corresponds to Malchut and male denotes the realm of Zeir Anpin. Intimate relations between man and woman thus join Malchut and Zeir Anpin in this world as well as in the Upper Realms. The pleasure that accompanies this union is the Light of the Upper Worlds filling Malchut. When our consciousness is directed towards revealing this spiritual Light during sexual relations, the entire world is brightened and elevated. This section of Zohar raises our consciousness so that we can transform the sexual act into a force for bringing down Light, rather than as a tool of darkness. Moreover, the Light that is evoked through sexual union shines around the world as we meditate upon this passage.

Benjamin Hands Joseph Judah World to Come, The

23. Rabbi Yehuda began the discussion with the verse, "For the kings were assembled" (Tehilim 48:5): These are Judah and Joseph, who were both kings. The two of them came together to dispute, because Judah became surety for Benjamin and pledged himself before his father in this world and the World to Come. He therefore came to argue with Joseph on account of Benjamin, so he would not be banned from this world and the World to Come, as it is written, "I will be surety for him; of my hand shall you require him: If I bring him not to you, and set him before you" (Beresheet 43:9), " ...then I shall have sinned to my father for ever" (Beresheet 44:32) in this world and the World to Come.

23. ר' יְהוּדָה פְּתַח וַאֲמַר, כִּי הִנֵּה הַמְלָכִים נוֹעֲדוּ, דָּא יְהוּדָה וְיוֹסֵף, בְּגִין דְּתַרְוַויְיהוּ מְלָכִים, וְאִתְקְרִיבוּ דָּא בְּדָא, לְאִתְוַוכְּחָא תַּרְוַויְיהוּ כַּחֲדָא בְּגִין דִּיהוּדָה אִתְעָרֵב בֵּיהּ בְּבִנְיָמִן, וַהֲוָה עָרֵב לְגַבֵּיהּ דַּאֲבוֹי בֵּיהּ, בְּהַאי עַלְמָא, וּבְעַלְמָא דְאָתֵי. וְעַל דָּא אִתְקְרֵיב קַמֵּיהּ דְּיוֹסֵף, לְאִתְוַוכְּחָא עִמֵּיהּ, עַל עִסְקָא דְבִנְיָמִין, דְּלָא לְמֶהֱוֵי בְּנִדּוּי, בְּהַאי עַלְמָא, וּבְעַלְמָא דְאָתֵי, כְּד"א אָנֹכִי אֶעֶרְבֶנּוּ מִיָּדִי תְּבַקְּשֶׁנּוּ אִם לֹא הֲבִיאוֹתִיו אֵלֶיךָ וְהִצַּגְתִּיו לְפָנֶיךָ וְחָטָאתִי לְאָבִי כָּל הַיָּמִים, בְּהַאי עַלְמָא, וּבְעַלְמָא דְאָתֵי.

Benjamin Fear

24. Therefore, "the kings were assembled, they came on ? together" means that they quarreled together and were angry with each other because of Benjamin. Then, it is written, "As soon as they saw, they were astounded; they were affrighted; they rushed away. Fear took hold of them there" (Tehilim 48:6), of all those present.

24. וְעַל דָּא, כִּי הִנֵּה הַמְּלָכִים נוֹעֲדוּ עָבְרוּ יַחְדָּיו, אִתְרְגִיזוּ כַּחֲדָא, וְאִתְרְגִּיזוּ דָּא בְּדָא, בְּגִינֵיהּ דְּבִנְיָמִן. מַה כְּתִיב, הֵמָּה רָאוּ כֵּן תָּמָהוּ נִבְהֲלוּ נֶחְפָּזוּ רְעָדָה אֲחָזָתַם שָׁם, לְכָל אִינוּן דַּהֲווֹ תַּמָּן.

Benjamin Fear Joseph Judah Women

25. "...And pain, like a woman in travail" (Tehilim 48:7), for they were fearful lest they would kill or be killed on account of Benjamin. For Joseph was sold by Judah and was lost to his father. Now that he became surety for Benjamin, he was fearful lest he would perish. Thus, it is written, "Judah came near to him."

25. חִיל כַּיּוֹלֵדָה, בְּגִין דַּהֲווֹ דַּחֲלִין, לְקָטְלָא, וּלְאִתְקְטָלָא, וְכֹלָּא בְּגִינֵיהּ דְּבִנְיָמִן, דְּהָא יוֹסֵף אִזְדַּבַּן בְּגִינֵיהּ דִּיהוּדָה, וְאִתְאֲבֵיד מֵאֲבוֹי. וְהַשְׁתָּא אִתְעָרַב בֵּיהּ בְּבִנְיָמִין, וְדָחֵיל דְּלָא יִתְאֲבֵיד, וּבְגִין כָּךְ וַיִּגַּשׁ אֵלָיו יְהוּדָה.

Benjamin Joseph Judah

26. Another explanation of the verse, "the kings were assembled," is that Judah and Joseph came to debate with each other as kings. They met to discuss, the one with the other - the one about Benjamin and the other about Benjamin. [THIS PARAGRAPH IS REDUNDANT, AND THE EXPLANATION IS CONTINUED IN THE NEXT PARAGRAPH.]

26. ד"א, כִּי הִנֵּה הַמְּלָכִים נוֹעֲדוּ, דָּא יְהוּדָה וְיוֹסֵף, דְּאִזְדַּמְּנוּ לְאִתְוַכְּחָא דָּא עִם דָּא, לְאִתְוַכְּחָא תַּרְוַויְיהוּ כַּחֲדָא, בְּגִין דִּיהוּדָה הֲוָה מֶלֶךְ, וְיוֹסֵף הֲוָה מֶלֶךְ, וְתַרְוַויְיהוּ אָתוּ כַּחֲדָא, לְאִתְוַכְּחָא דָּא עִם דָּא. דָּא עַל בִּנְיָמִן, וְדָא עַל בִּנְיָמִן.

Faith Female Male Nukva Zeir Anpin

27. Rabbi Yehuda said, " ...The kings" alludes to the secret of faith, THE NUKVA. For when desire was revealed and union adorned IN MALE AND FEMALE, both the MALE AND FEMALE worlds were joined together - the one, ZEIR ANPIN, to open the treasure, TO SPREAD IT, and the other, THE NUKVA, to gather and collect PLENTY within it. Then "the kings were assembled, they came on ? together," both worlds, the Supernal World, ZEIR ANPIN, and the Lower World, THE NUKVA.

27. כִּי הִנֵּה הַמְּלָכִים, אֲמַר ר' יְהוּדָה, רָזָא דִמְהֵימְנוּתָא הָכָא, דְּהָא כַּד רְעוּתָא אִשְׁתַּכַּח, וְקִשּׁוּרָא אִתְעַטַּר כַּחֲדָא, כְּדֵין תְּרֵין עָלְמִין מִתְקַשְּׂרָן כַּחֲדָא, וְאִזְדַּמְּנָן כַּחֲדָא. דָּא לְאַפְתָּחָא אוֹצָרָא, וְדָא לְלַקְּטָא וּלְמִכְנַשׁ בְּגַוֵּיהּ, וּכְדֵין כִּי הִנֵּה הַמְּלָכִים נוֹעֲדוּ, תְּרֵין עָלְמִין קַדִּישִׁין, עַלְמָא עִלָּאָה, וְעַלְמָא תַּתָּאָה.

Face Female Male Sin Unity

28. "...They came on together (also: 'passed')," for no sin in the world is atoned for until THE MALE AND THE FEMALE are united, as it is written, "and forgives (lit. 'passes upon') the transgression" (Michah 7:18), and also "they passed together," the sins passed, because, WITH THE ILLUMINATION OF UNITY, all faces shine and all sins are atoned for.

28. עָבְרוּ יַחְדָּיו, רָזָא דְמִלָּה, דְּכַד מִתְחַבְּרָן כַּחֲדָא, כְּדֵין עָבְרוּ יַחְדָּיו, בְּגִין דְּכָל חִיּוּבִין דְּעַלְמָא, לָא אִתְעַבְרָן לְאִתְכַּפְיָא, עַד דְּמִתְחַבְּרָן כַּחֲדָא, כְּדִכְתִיב וְעוֹבֵר עַל פֶּשַׁע, וְע"ד עָבְרוּ יַחְדָּיו, עָבְרוּ: אִינוּן חוֹבִין אִתְכַּפָּרוּ, בְּגִין דְּהָא כְדֵין כָּל אַנְפִּין נְהִירִין, וְכָל חוֹבִין אִתְעֲבָרוּ.

Atonement Correction (Tikun) Face Female Male Offering Sacrifice Sin Tikun (Correction)

29. Rabbi Chiya said, The secret of this verse applies to correction through offering, for when a sacrifice is offered, everyone receives his provision, each according to what he deserves, and then all is joined as one, all faces shine, and one bond prevails - NAMELY, ONE UNION. Then, "the kings were assembled" to atone for transgressions and make them pass away. When, "the kings were assembled," MALE AND FEMALE, and were connected, "they passed together" - NAMELY, THEY ATONED FOR THEIR SINS so as to cause all faces to shine and make all of one accord.

29. ר' חִיָּיא אֲמַר, רָזָא דָא בְתִקּוּנָא דְּקָרְבָּנָא אִיהוּ, דְּהָא כַּד קָרְבָּנָא אִתְקְרֵיב, וְכֹלָּא מִסְתַּפְּקִין, וְכָל חַד וְחַד כִּדְקָא חָזֵי לֵיהּ, כְּדֵין אִתְקַשַּׁר כֹּלָּא כַּחֲדָא, וְכָל אַנְפִּין נְהִירִין, וְקִשּׁוּרָא חַד אִשְׁתַּכַּח, וּכְדֵין הַמְּלָכִים נוֹעֲדוּ, וְאִזְדַּמְּנוּ כַּחֲדָא, לְכַפָּרָא עַל חוֹבִין, לְאַעֲבָרָא עֲלַיְיהוּ, וּכְדֵין הַמְּלָכִים נוֹעֲדוּ, וְאִתְקַשְּׁרָן כַּחֲדָא, עָבְרוּ יַחְדָּיו, לְאַנְהָרָא כָּל אַנְפִּין, וּלְמֶהֱוֵי כֹּלָּא רְעוּתָא חָדָא.

Female Male

30. "As soon as they saw, they were astounded" (Tehilim 58:5-6). HE ASKS, Could it be that the kings SAW AND WERE ASTOUNDED? HE REPLIED, NOT THEY, but the accusers, who delight in executing justice, according to orders they receive. When the kings were assembled with mutual wishes, "they saw" the wish of both worlds, MALE AND FEMALE, and "they were astounded, they were affrighted; they rushed away" because all the accusers were subdued and passed out of the world, for they cannot rule. Both their existence and their government were then interrupted.

30. הֵמָּה רָאוּ כֵּן תָּמָהוּ, ס"ד דְּאִינוּן מְלָכִים, אֶלָּא אִלֵּין מָארֵיהוֹן דְּדִינִין, דְּחֶדְוָה דִלְהוֹן לְמֶעְבַּד הַהוּא דִינָא, דְּאִתְפַּקְּדוּ עֲלֵיהּ, וּכְדֵין, כַּד מְלָכִים אִזְדַּמְּנוּ תַּרְוַויְיהוּ בִּרְעוּתָא חָדָא, כְּדֵין הֵמָה רָאוּ הַהוּא רְעוּתָא דִתְרֵין עָלְמִין, כֵּן תָּמָהוּ נִבְהֲלוּ נֶחְפָּזוּ, בְּגִין דְּכֻלְּהוּ מָארֵי דְדִינָא אִתְכַּפְיָין וּמִתְעַבְרָן מֵעַלְמָא, וְלָא יָכְלֵי לְשַׁלְּטָאָה, וּכְדֵין מִתְעַבְרִין קִיּוּמֵיהוֹן, מְעַבְרִין שָׁלְטָנְהוֹן.

Jacob Joseph Judah Nukva Peace Righteous Tribes Zeir Anpin

31. Rabbi Elazar said, "Then Judah came near to him." Why? HE ANSWERS, This is how it ought to have been, for he became surety, as it is written, "For your servant became surety for the boy." The secret is that Judah and Joseph should have approached each other simultaneously, because Joseph is righteous, NAMELY, YESOD OF ZEIR ANPIN and Judah is a king, NAMELY, MALCHUT, THE NUKVA OF ZEIR ANPIN. Therefore, "Then Judah came near to him," because their coming together produced many benefits for the world, resulted in peace among all the tribes, peace between themselves - BETWEEN JUDAH AND JOSEPH - and caused the spirit of Jacob to revive, as it is written, "the spirit of Jacob their father revived" (Beresheet 45:27). Hence, their joining together was needed by all sides, above and below.

31. ר' אֶלְעָזָר אֲמַר וַיִּגַשׁ אֵלָיו יְהוּדָה, מ"ט יְהוּדָה. בְּגִין דְּהָכֵי אִצְטְרִיךְ, דְּאִיהוּ עָרַב, כְּד"א כִּי עַבְדְּךָ עָרַב אֶת הַנַּעַר, וְרָזָא דְמִלָּה, יְהוּדָה וְיוֹסֵף הָכֵי אִצְטְרִיכוּ לְאִתְקָרְבָא כַּחֲדָא, בְּגִין דְּיוֹסֵף אִיהוּ צַדִּיק, יְהוּדָה אִיהוּ מֶלֶךְ, וְעַל דָּא וַיִּגַּשׁ אֵלָיו יְהוּדָה, בְּגִין דְּקוּרְבָא דִלְהוֹן, דְאִתְקְרִיבוּ כַּחֲדָא, גָּרַם כַּמָּה טָבִין לְעַלְמָא, גָּרַם שְׁלָמָא לְכֻלְּהוּ שִׁבְטִין, גָּרַם שְׁלָמָא בֵּינַייהוּ, גָּרַם לְיַעֲקֹב דְּאִתְקַיַּים רוּחָא דִילֵיהּ, כְּד"א וַתְּחִי רוּחַ יַעֲקֹב אֲבִיהֶם, וְעַל דָּא קְרִיבוּ דְּדָא עִם דָּא אִצְטְרִיךְ, בְּכֻלְּהוּ סִטְרִין, לְעֵילָא וְתַתָּא.

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