About the Zohar Reading

for a
Brit Milah
(Abridged)

The Readings for The Night Before The Bris

Compiled by:
Jeffrey Dweck

The Sephardic Egyptians refer to the readings the night before the Bris as “Zohar,” the
Syrians refer to it as “Shid Il As,” and today in Israel it is called “Limoud Berit Yisshaq.”

One of the oldest printed texts referring to this reading is entitled “Mishmeret HaBen.” It
was printed in Livorno (Leghorn), Italy in 1763-1765.

Who decided which parts of the Zohar we read?

All our reading from the Zohar is based upon the Zohar itself, page 93, which is the
Jewish Kabbalah’s foremost piece of literature. Therefore we read from page 90b all the
way through to the last discussion there regarding the Bris.

Sources for the Translations, attached:

1. Bible Portions and Commentary: The Metsudah Chumash with Rashi, English Translation.

2. Zohar Provisions: The Wisdom of the Zohar, by Tishbi

 In a Nutshell
By: Joey Mosseri

Who originated the readings for a Berit Milah? Where are the first occurrences of the reading
found?

The Egyptians refer to the readings the night before the berit as “Zohar,” the Syrians refer to
it as “Shid Il As,” and today in Israel it is called “Limoud Berit Yisshaq.”

Where are the first occurrences of the reading found?

I can't tell you what the oldest occurrences of the reading are. What I can tell you is that the
oldest printed text I have is entitled “Mishmeret HaBen.” It was printed in Livorno, Italy in
1763-1765.

Who decided which parts of the Zohar we read?

All our reading from the Zohar is based upon the Zohar itself in Perashat Lekh Lekha page
93. Therefore we read from page 90b all the way through to the last discussion there
regarding Berit Milah. The Zohar reading is one continuous piece from Perashat Lekh Lekha
page 90 through 96. Though I'm not exactly sure of the source for the last paragraph which is
read exclusively by the father of the newborn child. It is also mentioned by the Mahzor Vitri.
Among our most famous Sephardic Aharonim who mention it are Rabbi Ya'aqob Shemouel
Hajiz in his Hilkhot Qetanot, and Rabbi Haim Yosef David Azoulai (Hida) in his Shem
HaGedolim.

In This Publication

These pages contain two excerpts from the Berit Milah Zohar readings that take place the
night before a Berit. The excerpts are translations taken from Tishby’s Wisdom of the Zohar
and lend insight into the content of the Zohar reading. An additional piece from the Zohar
concerning the Berit Milah is included.

The purpose of the publication is to de-mystify the Zohar learning and to allow non-experts
of Aramaic to understand at least some portion of the reading that takes place.

As the Zohar reading is based on a Torah portion (the Zohar is structured to the verses of the
Torah), this publication includes also verses from Perashat Lekh Lekha and its Rashi
commentary, by the Metsudah translation and commentary.
 The Bris In The Bible
Genesis, Chapter 17

1: When Abram was ninety-nine years old, The Lord appeared to Abram and said to him: "I am Almighty Sh-
ddai, walk before Me and be perfect.1

2: I will give My covenant between Me and you, and I will multiply you[r descendants] exceedingly.2

3: Abram fell on his face. God spoke with him, saying:3

4: "As for Me, here is My covenant with you; you shall be the father of a multitude of nations.

5: No longer shall your name be called Abram, but your name shall be Abraham, [God changed Abraham’s name
in conjunction with his Bris (at age 99). Based on this, the Zohar explains that a Jewish boy only receives the full
measure of his soul at the Bris, and a person therefore cannot truly be “named” until attaining that completion. (see
Zohar Lech Lecha 93a, Taamey Minhagim 929)], for the father of a multitude of nations I have appointed you.4

1 Rashi Verse 1: I am Almighty Sh-ddai.

[Question: What is the explanation of the name? Meaning:] "I am the One Whose Godliness suffices for
every creature. [It is a contraction.] Therefore, walk before Me and I will be your God and Protector."
Similarly, wherever it [“the name”] appears in Scripture its explanation is thus: "He is sufficient."
However, it also depends on the context.

Walk before me.

As he [Onkelos] translates: "Worship Me." Cling to My worship.

And be perfect.

This, too, is an imperative following an imperative, [i.e.,] "Be perfect in all the tests." [God subjected
Abraham to 10 tests.] According to its Midrash: "Walk before Me" refers to the precept of circumcision and
as a result of this you will become perfect. For as long as you are uncircumcised, I consider you imperfect.
Another explanation of {Hebrew Ref} : Now you are lacking [control over] [A person has no control over
his sinning with his eyes and ears because he may inadvertently see or hear that which is prohibited. (Ran,
Nedarim 32b)] five organs; two eyes, two ears, and the membrum; by adding one letter to your name the
numerical value of the letters [of your name] will be two hundred and forty-eight corresponding to the
number of your organs [As a result of being circumcised Abraham was in total moral control of all his
actions. That is the meaning of {Hebrew Ref} ---you will be perfect.]

2 Rashi Verse 2: I will give My covenant.

[This refers to] the covenant of love and the covenant for you to possess the land [verse 8] by [your fulfilling] this
precept [circumcision].
3 Rashi Verse 3: Abram fell on his face.
From fear of the Divine Presence. Because prior to being circumcised he did not have the strength to stand while
the Divine Presence stood over him. It is [to this reference] that it is stated concerning Bilam, "Fallen down and eyes
open." [Numbers, 24,4] I found this in the Beraita of R. Eliezer [Pirkei dR. Eliezer 29].

4 Rashi Verse 5: For the father of a multitude of nations.

[Question: How does the adding of the letter {Hebrew Ref} to his name signify this?] This is an acrostic of his name.
The letter {Hebrew Ref} which was originally in [his name] signifying that he was a father only to Aram which was
his [original] country, whereas, now he was a father to the entire world and even the letter {Hebrew Ref} , originally
in his name, was, [nevertheless], not removed from its place [from his name]. For even the letter {Hebrew Ref} of
Sarai's name had complained to the Divine Presence [(Sanhedrin 107a)] until it was added to Yehoshua's name as it
is said [Numbers, 13,16): "Moshe called Hoshea bin Nun [by the name] Yehoshua.
6: I will make you exceedingly fruitful and I will make you into nations; and kings will descend from you.5
7: I will sustain My covenant between Me and you, and between your descendants after you throughout their
generations as an eternal covenant, to be a God to you, and to your descendants after you.6
8: I will give to you, and to your descendants after you, the land of your temporary residence, all the land of
Canaan as an eternal possession, and I will be a God to them."7

9: God said to Abraham: "And as for you, you must preserve My covenant, you and your descendants after you
throughout their generations.8

10: This is My covenant which you must preserve between Me and you, and your descendants after you: every
male among you shall be circumcised.9

11: You shall circumcise the flesh of your foreskin. This shall be the sign of the covenant between Me and you.10

12: At the age of eight days every male among you must be circumcised, throughout your generations; he that is
a house-born [slave] or one that was bought with money from any stranger who is not your descendant.11

5 Rashi Verse 6: And I will make you into nations.

[Question: Why "nations"---plural? Referring to:] Israel and Edom [But not Yishmael]. For he had already had
Yishmael and He would not be revealing tidings concerning him.
6 Rashi Verse 7: I will sustain My covenant.
[Question: The Hebrew term could be interpreted as, "I will establish My covenant---in order that I be a God to
you." This would be similar to {Hebrew Ref} "That I have taken you out of Egypt so that I be a God to you" (Bamid.
15, 41). Rashi explains that in our case this is not so.] And what is this covenant? To be a God to you [it is not a
reason for, but a description of the covenant].
7 Rashi Verse 8: As an eternal possession.
[Question: Why is this followed by {Hebrew Ref} , seemingly a repetition of {Hebrew Ref} in v. 7? (G.A.)] It is there
that I will be a God to you. But, one who resides outside Eretz Yisrael is like someone who has no God [Kesubos
110b. Divine intervention is more direct in Eretz Yisrael. (G.A.)]
8 Rashi Verse 9: And as for you.
The letter {Hebrew Ref} [ {Hebrew Ref} ] here [denotes] a continuation of the previous matter: [i.e.] "As for Me, here is
My covenant with you," [verse 4] and you take heed to keep it. And by what means shall it be kept? "This is My
covenant which you must preserve,... you shall be circumcised" [verse 10].
9 Rashi Verse 10: Between Me and you.

[Referring to:] those who are now alive [the plural denotes him and those belonging to him].

And your descendants after you.

[Referring to:] those who are destined to be born.

Be circumcised.
[Question: Why is the verb infinitive and not imperative?] As if [it were written] {Hebrew Ref} [to circumcise]
[Saying, in effect: The way to keep My covenant is to circumcise every male] as you might say {Hebrew Ref} in
place of {Hebrew Ref} [to do] [Leviticus 18, 30. Here, too, the imperative is used in place of the infinitive].
10 Rashi Verse 11: You shall circumcise.
[ {Hebrew Ref} ] has the same meaning as {Hebrew Ref} and the letter {Hebrew Ref} is an addition that periodically
appears in it, as the letter {Hebrew Ref} in {Hebrew Ref} and the letter {Hebrew Ref} in {Hebrew Ref} . {Hebrew Ref} has
the same form as {Hebrew Ref} [Genesis, 45,19]. But, the word {Hebrew Ref} [verse 12] is the form {Hebrew Ref} , [that
form means “shall be circumcised”] as in {Hebrew Ref} [shall be done], [or] {Hebrew Ref} [shall be eaten].
11 Rashi Verse 12: House-born.

[Meaning:] to whom a maidservant gave birth in [your] house.

13: Your house-born slaves must be circumcised, and also those bought with your money. This shall be My
covenant in your flesh as an eternal covenant.12

14: An uncircumcised male, who will not circumcise his foreskin, that soul shall be cut off from its people; he
has broken My covenant."13

15: And God said to Abraham "[As for] Sarai your wife, do not call her by the name Sarai, for Sarah is her
name.14

16: I will bless her, and I will also give you a son through her. I will bless her, and she will be [a mother] of
nations, kings of peoples will descend from her."15

17: Abraham fell on his face and laughed. He said in his heart: "Can a hundred year old man have children?
Shall Sarah, who is ninety years old give birth?"16

Bought with money.

[Referring to:] one who was bought after birth.
12 Rashi Verse 13: Your house-born slaves must be circumcised.
Here [the circumcision of {Hebrew Ref} ] is repeated and it does not say, "On the eighth day" [as in v. 12], in order to
teach you that there is a {Hebrew Ref} that is circumcised after eight days as is explained in Meseches Shabbos
[134b. In verse 12 it talks of a {Hebrew Ref} that was born to a {Hebrew Ref} that was owned prior to the birth. That
circumcision is on the eighth day. This verse deals with a {Hebrew Ref} that was bought with a born child whose
circumcision takes place after he is eight days old].
13 Rashi Verse 14: An uncircumcised male.

Here it teaches that circumcision [is performed] in that place where there is a distinction between male
and female [Genesis Rabbah 46, 13].

Who will not circumcise.

[This applies to] one who has reached the age of [being liable to] punishment and then he shall be excised.
However, his father [who fails to circumcise him] is not punished for it by being excised, but is guilty of
transgressing a positive precept.

That soul shall be cut off.

He will go childless and die before his time [See Rashi Shabbat 25b].
14 Rashi Verse 15: Do not call her by the name Sarai.
{Hebrew Ref} implies "my princess" [the hebrew ending denotes first person possessive] but not to others. But, her
name will be Sarah---in a general sense [Berachot 13a] for she will be a princess [ {Hebrew Ref} ] to everyone.

15 Rashi Verse 16: I will bless her.

[Two blessings are mentioned in this verse without specifying what they are.] What is this blessing? It is that she
reverted to her youthfulness, as it is said: "Now that I am worn out, shall I have the pleasure [of a son]. [Genesis
18,12].
I will bless her.
The ability to breastfeed, when she needed this [ability] on the day of Isaac's feast when people were maliciously
saying of them [Abraham and Sarah] that they took in a foundling from the street. They, [however,] said, "He is our
child." So each woman brought her child--- but neglected to bring its nursemaid--- and she nursed them all. This is
what is said: "Sarah has nursed the children.” [Genesis 21,7] Ber. Rab. [53,9] partially alludes to this.
16 Rashi Verse 17: Abraham fell on his face and laughed.

This one [the Hebrew word] Onkelos translates, happiness and rejoicing, whereas [the word {Hebrew Ref} ]
concerning Sarah he interprets as laughter. You may learn [from this] that Abraham believed [the
prophecy] and rejoiced but Sarah did not believe, and ridiculed. That is why God was angry with Sarah
18: And Abraham said to God: "May it be granted that Yishmael live before You."17

19: God said: "Indeed, your wife Sarah will bear you a son, and you will name him Isaac. I will establish My
covenant with him as an eternal covenant to his descendants after him.18

20: And as for Yishmael, I have heard you. I have blessed him, and I will make him fruitful, and will increase
him exceedingly. He will become the father of twelve princes, and I will make him into a great nation.19

[for laughing; see 18, 13] but was not angry with Abraham [For laughing. The indication that He was not
angry is that God told Abraham to name his son “Isaac” -- due to the laughter. (M.L.)].

Can, etc.

[Question: Usually the prefix {Hebrew Ref} denotes incredity---something that could not possibly be true.
Here, this is not the case for, as Rashi has just explained, Abraham had no doubts.] There are expressions
of astonishment that [mean to] affirm [what was said] as in "Did I reveal myself?" [1 Samuel 2,27, Where
the intent is, "Of course, I revealed myself!"] [or] "Do you see?" [2 Samuel 15,27, Meaning: "Of course, you
see!"] Here, too, it is an affirmation, and this is what he thought to himself: "Would this favor [that a son
should be born to a 100 year-old man] be done to another that which God is doing for me?"

Shall Sarah, who is ninety.

Is she worthy of giving birth? Though the earlier generations gave birth [even] at the age of 500, in the days of
Abraham, life was already shorter and a waning of strength had set in the world. Go and learn this from the ten
generations between Noach and Abraham who gave birth at the [relatively] early age of 60-70.
17 Rashi Verse 18: May it be granted that Yishmael live.

If only Yishmael might live. [Meaning:] "I am unworthy to receive such a reward." [Genesis Rabbah 47,2]

Live before You.

[Question: What is the meaning of "before you"? Meaning:] that he live in fear of You, as in "Walk before Me,"[verse
1, which Onkelos translates:] "Worship Me."
18 Rashi Verse 19: Indeed.

An expression of affirmation [as Onkelos translates it, “truly”]. Similarly: "Truly, we are sinners." [Genesis
42,21] [Or] "Truly, she has no son." [2 Kings 4,14].

And you will name him Isaac.

Based on the laughter [verse 17]. Some say, [Genesis Rabbah 53,7] based on the Hebrew letter Yod[
{Hebrew Ref} ] 10 trials and [ {Hebrew Ref} ] for 90 years of Sarah['s age] and [ {Hebrew Ref} ] for the 8th day
when he was circumcised and [ {Hebrew Ref} ] for the 100 years of Abraham's age.

I will establish My covenant with him.

Why is this said? It has already been written "And as for you, you must preserve My covenant, you and
your descendants."[verse 9] But, since He said, "I will establish, etc," [verse 7] I might think that the
descendants of Yishmael and the descendants of Keturoh [who are also descendants of Abraham] are
included in the establishment [of the covenant]. It is, therefore, said: "I will establish My covenant with him
[Isaac] and not with others. [If so, why is the verse] "My covenant I shall establish with Isaac" [verse 21
again] stated? To teach that he was holy from the womb [Shabbat 137b]. Another explanation [for
repeating v. 19]: R. Abba said, From here the son of the mistress [Isaac, sons of Sarah] drew a logical
conclusion from the maidservant's son [Ismael, son of Hagar] It is written [verse 20], "I have blessed him
[Ismael] and I will make him fruitful and will increase him." This refers to Yishmael. How much more so...
will I establish My covenant with Isaac [Genesis Rabbah 47,5].

My covenant.
That the Covenant of Circumcision will be transmitted [only] to the descendants of Isaac.
19 Rashi Verse 20: Twelve princes.
21: But I will establish My covenant with Isaac, who Sarah will bear to you at this time next year.”

22: And when He finished speaking with him, God ascended from Abraham.20

23: Abraham took his son, Yishmael, and all those that were born in his household, and all that he had bought
with his money, every male member of Abraham's household, and he circumcised the flesh of their foreskin on
that very day as God had said to him.21
24: Abraham was ninety-nine years old when he circumcised the flesh of his foreskin.22
25: And his son Yishmael was thirteen years old when he circumcised the flesh of his foreskin.23

26: On that very day Abraham and his son Yishmael were circumcised.24

27: All the men of his household, those born in his household, and bought with money from a stranger, were
circumcised with him.

[Question: Why are they not referred to as {Hebrew Ref} as are Yaakov's descendants? A reference to the fact] they
will dissipate like clouds [the Hebrew word has two meanings, 1) princes, 2) clouds], as in: "Clouds [ {Hebrew Ref} ]
and wind." [Proverbs 25,14]
20 Rashi Verse 22: From [above] Abraham.
[The usual expression would be {Hebrew Ref} [from Abraham]. However, it would suggest an equality, therefore,
{Hebrew Ref} --- from above Abraham is used.] This is a more fitting expression when referring to the Divine
Presence and we also learn that the righteous are the "chariots" of God [Genesis Rabbah 47, 8. By sanctifying His
Name in the world they, in effect, "carry" the Divine Presence to the people of the earth. (M., G.A.)].
21 Rashi Verse 23: Very day.

On the same day that he was commanded, by day and not by night. He was not afraid of the idolaters or of
the scoffers. And so that his enemies and contemporaries not claim: "Had we seen him we would not have
let him do the circumcision and fulfill God's precept." [Genesis Rabbah, 47,9]

And he circumcised.
This is the {Hebrew Ref} form [Equivalent to {Hebrew Ref} in the {Hebrew Ref} conjugation].
22 Rashi Verse 24: When he circumcised.
In the {Hebrew Ref} form [I.e., in the {Hebrew Ref} conjugation, i.e., "when he was circumcised," not---"when he
circumcised himself." See Rashi v. 10 {Hebrew Ref}] the same [form] as {Hebrew Ref} ---"when they were created
[Genesis 2,4].
23 Rashi Verse 25: When he circumcised the flesh of his foreskin.
[Question: Why is the word {Hebrew Ref} omitted in the previous verse?] Concerning Abraham it does not state
{Hebrew Ref} , because he only lacked cutting the flesh [For his circumcision. He did not require {Hebrew Ref} ---the
tearing of the membrane surrounding the corona] for [the membrane] had already dissolved. But, Yishmael who
was a lad required [actual] cutting the foreskin and tearing open the corona membrane. Therefore, concerning him
{Hebrew Ref} [the Hebrew word denotes something additional] is said [Genesis Rabbah 47,8].
24 Rashi Verse 26: On that very day.
[On the day] that Abraham turned ninety-nine and Yishmael thirteen years, Abraham and his son Yishmael were
circumcised.
 SELECTIONS FROM THE ZOHAR READING
(FIRST PORTION OF THE READING)
THE FORM OF THE SOULS
(Zohar I, 90b-91a)

Rabbi Abba began by quoting, “Who is a god apart from the Lord, and who is a rock
[apart from our God]?” (2 Samuel 22: 32). King David said this verse: “Who is a god
apart from the Lord?” -- which ruler or appointee is there that can do anything “apart
from the Lord,” but [they do] whatever is commanded by the Holy One, blessed be He,
for they have no power of their own, and can do nothing without His authority. “And
who is a rock” -- who is strong and can perform mighty feats on his own, “apart from
our God?” But they are all in the power of the Holy One, blessed be He, and can do
nothing without His authority.

There is another interpretation. “Who is a god apart from the Lord,” for everything is
in the power of the Holy One, blessed be He, and it is not as it appears from the sight of
the stars and the planets; they all signify something, but the Holy One, blessed be He,
changes it into something else (God has the power to change what has previously been
predestined by the stars). “And who is a rock (Zur) apart from our God?” They have
already explained (B.T. Berakhot 10a) that this means that there is no designer (zayyar)
like the Holy One, blessed be He, for He is the perfect designer, making and designing
form within form, and completing the form in all its aspects, and inserting into it the
supernal soul, which is like the configuration in the world above. Consequently, there
is no designer apart from the Holy One, blessed be He.

Come and see. [We may deduce this] from man's progeny, for when his desire for the
female is stimulated, and the female is stimulated toward him, they are both joined to
one another, and they produce a child, who consists of two forms as one, because the
Holy One, blessed be He, designs him in a form that comprises both of them. Therefore
man should sanctify himself at that time (at the time of intercourse), so that the form
can be produced in a perfect design as it should be.

Rabbi Hiyya said: Come and see how great are the deeds of the Holy One, blessed be
He, for the structure and form of man are modeled on the world, and the Holy One,
blessed be He, creates the world continually, through the union of intercourse, each one
as it should be, and He designs their forms before they come into the world.

Come and see. Rabbi Simeon said: It is written, “This is the book of the generations of
Adam” (Genesis 5: 1). Did he really have a book? No. They have already explained
(B.T. Avodah Zarah 5a) that the Holy One, blessed be He, showed Adam the future
generations. How did He show him? You might say that he saw by means of the holy
spirit that they were to enter the world, like someone who in his wisdom can see the
future. But it was not so. He saw them all with his own eyes. In the form in which they
were later to exist in the world he saw them all with his own eyes. How could this
happen? Because from the moment that the world was created all the souls that were to
exist in the future within mankind were present before the Holy One, blessed be He, in
the actual form that they would assume in the world. In a similar fashion, when the
righteous depart from the world their souls all ascend, and the Holy One, blessed be
He, prepares for them another form that they can put on, and that reflects their
existence in this world (the garment that the soul dons after death in the Garden of
Eden is woven from the commandments that were fulfilled and the good deeds that
were done in the physical world). Consequently, they were all present before Him, and
Adam actually saw them with his eyes.

You might say that once he had seen them they did not continue to exist (they were
brought into existence so that Adam could see them, and then they vanished). Come
and see. All the manifestations of the Holy One, blessed be He, actually exist, and are
present before Him, until they come down into the world. Scripture says in similar
vein “with him that stands here with us this day [before the Lord our God, and also
with him that is not here with us this day]” (Deuteronomy 29: 14). They have already
explained that all those that were later to exist in the world were there (during the
revelation of the Torah at Mt. Sinai; see Pirkei de-Rabbi Eliezer, chap. 41). We must
examine this carefully. It is written “and also with him that is not here with us ...” This
seems to exclude those that were actually present there, for it is written “with us this
day” and not “standing with us this day.” (Since the second half of the verse omits the
word “standing,” which is present in the first half, there seems to be a distinction
between those who came our of Egypt, and who were actually present, and their
descendants who, although included in the covenant, were not actually present. See
Shemot Rabbah 28: 4.) But all of them were actually present there, although they could
not be seen by the human eye. That is why it is written “with us this day” even though
they could not be seen. Why could they not be seen here, just as they were seen by
Adam, who saw them with his own eyes -- especially since it was much more suitable
for them to be seen here? The answer is that when the Torah was given to Israel they
saw a different sight (the radiance of the Shekhinah), and supernal levels, and they were
able to look [upon them] with their own eyes, and they were desirous of contemplating
the glory of their Maker. Therefore they saw only the exalted glory of the Holy One,
blessed be He, and nothing else.

Consequently, all those who are to exist in the world are present before the Holy One,
blessed be He, in the actual form that they are later to assume. This is the meaning of
“Your eyes have seen my substance, and in Your book...” (Psalm 139: 16). “Your eyes
have seen my substance.” How is this possible? Because there exists another higher
form like this. Therefore, it is written “Who is a rock (zur) apart from our God?”
(Psalm 18: 32) -- who can design (mezayyer) the forms of men like the Holy One, blessed
be He?
 THE COVENANT OF CIRCUMCISION
(Zohar I, 93a)

(APPROXIMATELY HALF WAY THROUGH THE READING)

Rabbi Abba began by quoting “Your people shall all be righteous, [they shall inherit the
land for ever, the branch of My planting]” (Isaiah 60: 21). This matter has already been
explained by the companions. What is the meaning of “Your people shall all be
righteous”? Are then all Jews righteous? Are there not many guilty ones in Israel, many
sinners, many wicked people who transgress the commandments of the Torah? But this
is the mystical teaching that has been transmitted: Happy are Israel who bring an
offering willingly to the Holy One, blessed be He, for they bring their sons on the eighth
day as an offering. And when they arc circumcised they enter into a goodly portion of
the Holy One, blessed be He, as it is written “The righteous is the foundation of the
world” (Proverbs 10: 25). Once they have entered into this portion of the Righteous
One, they are called “righteous,” to be sure: they “shall all be righteous.” Therefore
“they shall inherit the land for ever,” as it is written “Open to me the gates of
righteousness. I will enter into them,” and it is also written “This is the gate of the
Lord. The righteous shall enter into it” (Psalm 118: 19-20) that is, those who are
circumcised and called “righteous.” “The branch of My planting” -- the branch of those
plants that the Holy One, blessed be He, planted in the Garden of Eden. This land (erez)
is one of them. Therefore Israel will have a goodly portion in the world to come, and it
is written “The righteous shall inherit the land” (Psalm 37: 29). “They shall inherit the
land for ever (le-olam).” What does le-olam mean? It is as we have interpreted it in our
teaching, and this matter has already been explained among the companions.

Come and see. The Holy One, blessed be He, did not call Abraham “Abraham” until
this moment. Why? We have explained it like this: before this moment he was not
circumcised. But once he was circumcised the letter H was joined to him and remained
with him, and then he was called “Abraham.” This is the significance of “These are the
generations of the heaven and of the earth when they were created (be-hibar'am)”
(Genesis 2: 4). It is taught [that this means]: With H did He create them. And it is also
taught: With Abraham. What did they mean? One is Hesed and the other is the
Shekhinah. The whole descended together, and there is no contradiction. Both were
involved.

Rabbi Akiba said to Rabbi Abba: The H of hibar'am is small, while the H of Ha-ladonai is
large. Why the difference?

He said to him: One is the seventh year (shemittah), and the other is the Jubilee. Some
teach that it is all one. When she is illumined by the Righteous One, she exists in her
perfect state, and then she is the large H, for she is then illumined as she should be. But
at times when she does not exist in her perfect state, and derives nourishment from sitra
ahra, she is the small H. Consequently, the moon is sometimes in its perfect state, and at
other times it is imperfect. One can see this plainly. It is all in order, and clearly
explained.

Rabbi Abba said: Happy are Israel in that the Holy One, blessed be He, takes more
delight in them than in other peoples, and has given them this sign of the covenant.
For whoever bears this sign will not descend into Gehinnom, if he safeguards this sign
as he should by not introducing it into a foreign domain and not dealing falsely with
the name of the King; for whoever deals falsely with this is like someone who deals
falsely with the name of the Holy One, blessed be He, as it is written “They have dealt
treacherously against the Lord, for they have begotten strange children” (Hosea 5: 7).

Furthermore, Rabbi Abba said: When a man brings his son into the covenant of
circumcision, the Holy One, blessed be He, calls to His retinue and says: See what My
son is doing in the world. At that very moment Elijah is summoned and flies four times
through the world and is present there. It is for this reason that we have learned that
another chair must be prepared for him, and one should say: This is the chair of Elijah.
If not, he will not be present. He then ascends and testifies to the Holy One, blessed be
He. Come and see. At first it is written “Why are you here, Elijah? ...” (I Kings 19: 9),
and it is written “I have been very jealous for the Lord, the God of hosts; for the
children of Israel have forsaken Your covenant...” (ibid., 10). He said to him: By your
life, wherever My children make this holy mark in their flesh, you will be present there;
and the mouth that testified that Israel had forsaken this covenant will testify in the
future that Israel have fulfilled it. And we have already learned: Why was Elijah
punished by the Holy One, blessed be He? Because he brought accusations against His
children.
 SELECTIONS FROM THE ZOHAR
ON THE OBSERVANCE OF CIRCUMCISION
(Zohar III, 13b I4a)

(NOT INCLUDED IN THE READING)

“If a soul sins [and commits a trespass against the Lord]” (Leviticus 5: 21).

Rabbi Abba began by quoting: “All this has come upon us. But we have not forgotten
You; nor have we been false to Your covenant” (Psalm 44: 18). “All this has come upon
us.” It would have been better to say “All these things have come upon us.” But [it
means that] all the judgments of the upper world have come upon us and yet “we have
not forgotten You” -- we have not forgotten the words of Your Torah. Hence we learn
that he who forgets the words of the Torah and does not wish to study it is like one who
has forgotten the Holy One, blessed be He, for the whole Torah is the name of the Holy
One, blessed be He. “Nor have we been false to Your covenant,” for whoever is false to
the sign of the covenant of holiness, with which he is marked, is false as it were to the
name of the King, for the name of the King is marked on a man.

Another verse confirms this one, since it is written “If we had forgotten the name of our
God, or stretched our hands out to a foreign god' (Psalm 44:21). “If we had forgotten
the name of our God” parallels “But we have not forgotten You.” “Or stretched our
hands out to a foreign god” parallels “Nor have we been false to Your covenant.” It is
all one. What is the falsehood here (what is the basis of the parallelism in the latter two
phrases)? He stretches his hands out to a foreign domain, and is false to this covenant.
Therefore, the Torah depends on this (on the precept of circumcision), for whoever
maintains this covenant is held to maintain the whole Torah, and whoever is false to
this is false, as it were, to the whole Torah.

Come and see. It is not said of Abraham before he was circumcised that he observed
the Torah. But once he was circumcised it is written “Because Abraham listened to My
voice, and kept My charge, My commandments, My statutes, and My laws” (Genesis
26: 5). And because he was circumcised and the holy mark was marked in him, and he
maintained it in the proper manner, [Scripture] regards him as if he had kept the whole
Torah.

Concerning Isaac also it is written “My covenant will I establish with Isaac” (ibid., 17:
21). That is why the Torah is called a “covenant.”
Come and see. Joseph, because he maintained this covenant and refused to be false to
it, gained honor in this world (royal privileges in Egypt) and in the world to come.
Furthermore, the Holy One, blessed be He, put His own name into his, as it is written
“He appointed it in Joseph for a testimony” (Psalm 81: 6) (Joseph is written
exceptionally here with an additional H – Yehosef instead of Yosef) and he gained the
blessing of this world and of the world to come.

Rabbi Isaac said: It is written [of Joseph]: “His firstborn ox, majesty is his, [and his horns
are the horns of the wild ox]” (Deuteronomy 33:17). Because Joseph maintained the
covenant he deserved the ox, which was the first offering (according to the aggadah
Adam offered the ox as a sacrifice).

Rabbi Judah said to him: If that is so, why was he blessed with something that is on the
left? It should have been something on the right, since it is written “the face of an ox on
the left side” (Ezekiel 1: 10). He replied: So that he could form a protection against the
sins of Jeroboam.

He said to him: We learn a mystery from this verse. Because Joseph maintained this
covenant he was able to grasp two levels, and these two levels are given [divine] names
in the world above. We learn from the section dealing with the red heifer that the heifer
is one of the two levels in the world above and the heifer's mate is called “ox.” This is
the meaning of “His firstborn ox, majesty is his, and his horns are the horns of the wild
ox.” “Majesty is his” indeed. And this was not like the oxen in this world, but “his
horns are the horns of the wild ox”--a horn higher than all the others. Therefore, “With
them he shall gore the peoples, all of them, even the ends of the earth” (Deuteronomy
33: 17).

Rabbi Abba said: This means that whoever maintains the sign of this holy mark is
connected to these two supernal levels, which will protect him from everything and
crown him with celestial glory. Therefore [Joseph] was rewarded with two kingdoms,
one for himself, and one for his descendant (Jeroboam, who became King of Israel), for
when King Solomon associated with foreign women the kingdom was given to
Jeroboam. Consequently, the covenant [of circumcision] is the most precious of all.

It was for this reason that Rabbi Simeon said: A man who has a son (and has him
circumcised) is linked to the Shekhinah, who is a door to all doors, and the child that is
circumcised is linked to the Shekhinah, who is a door to all the celestial crowns, a door
that is linked to the holy name. The blood that comes from the child is preserved
before the Holy One, blessed be He. And when judgments are aroused in the world,
the Holy One blessed be He, looks at the blood, and saves the world. It is for this
reason that it is written “He that is eight days old shall be circumcised among you,
every male …” (Genesis 17: 12), and it is also written “And because of additional
strength eighty years” (Psalm 90: 10). It all amounts to the same (“eight days” and
“eighty years” refer to the same topic).
It has been taught: It is because of this blood that the world is perfumed with Love and
all the worlds survive, as it is written “If My covenant be not with day and night, if I
have not appointed the ordinances of heaven and earth” (Jeremiah 33: 25). “My
covenant” one can understand, but what is the significance of “day and night”? Rabbi
Simeon said: We have learned that there are two crowns united together, and they are
the door to all the other crowns, and it has been taught: One is Judgment and one is
Mercy, and they are perfumed one with the other, male and female. On the male side
resides Love, and on the female side Judgment, one white and the other red. And so
that they should perfume one another, they are linked to one another. And this
covenant attaches to them, to “day and night,” to Judgment and Love; to Judgment first,
and afterward Love rests upon it, and the whole is perfumed. And this is the covenant,
described as being “with day and night,” which attaches to both of them.

Whoever is virtuous enough to maintain this covenant in the proper manner, and does
not sin with it throughout his life, is attached to them, to day and night, and he gains
both worlds: this world and the world to come. That is why Abraham was called
“whole,” as it is written “Walk before Me, and be whole” (Genesis 17: 1). And when
was he called “whole”? After he had merited both of them, day and night, as it is
written “By day the Lord will command His love (Hesed), and in thc night His song
shall be with me” (Psalm 42: 9), and both of them were possessed by Abraham. But
Hesed did not exist in him in full perfection until he was circumcised. Once he was
circumcised it existed in him, and he gained both of them, and he was called “whole.”
Similarly, we have learned: It is written “He sat at the tent door in the heat of the day”
(Genesis 18: l). “The tent door” this is the tenth crown of the King, which is the door to
the whole sacred tabernacle of the other crowns. And King David called this door
“Zedek” (Righteousness), as it is written “Open for me the gates of righteousness”
(Psalm 118: 19), and it is also written “This is the gate to the Lord” (ibid., 20). “In the
heat of the day,” that is, when the light of Hesed shines, which is the portion of his
inheritance. Just as he sat there, so he also sat here. When did these exist in him?
When he was circumcised. Therefore, the covenant is described as being “with day and
night.”