The Book of Splendor

Main Text (Zohar)

original: "Ve-eleh Shemot" — the opening words of the Book of Exodus.

Come and see why this section is different: for the darkness of the night was separated from the light of the day until they were walking in the light, and then the time of exile arrived. Rabbi Eleazar saw that the matters of exile had departed, and they contemplated them; afterward, they rose and went on their way. Rabbi Eleazar opened his discourse and said:

"There is a vanity which is done upon the earth; that there be righteous men, unto whom it happeneth according to the work of the wicked; again, there be wicked men, to whom it happeneth according to the work of the righteous: I said that this also is vanity." (Ecclesiastes 8:14)

This verse has been established and sealed. However, regarding this "vanity," King Solomon addressed them all, and we have established that the world stands upon seven "vanities" The Hebrew word 'Hevel' means vanity, but also breath or vapor. The Zohar treats these as the spiritual foundations of the universe., and these are the seven pillars that support the world, corresponding to the seven firmaments. And these [firmaments] are: Vilon, Rakia, Shechakim, Zevul, Ma'on, Machon, and Aravot. And in the tradition of all "vanity" mentioned in Ecclesiastes, it says that all vanities are a "vanity of vanities," just as there are seven firmaments, there are others that are finer than them, which spread out and emerge from them. So too, there are other "vanities" that spread out and emerge from these, and Solomon spoke of all of them, for the "breath" vanity of wisdom is within it.

There is a "vanity" that emerges from those upper vanities upon which the world stands, and this is "done upon the earth," and it is strengthened in its existence and strengthened in its power like the deeds of the wicked. And in the ascent that rises from the earth, this is done upon the earth, and all its strength and existence are like those souls of the righteous who are removed from the earth while they are still meritorious, before they have labored [in sin], while they still give off a good fragrance. Such was Enoch, of whom it is written:

"And he was not; for God took him." (Genesis 5:24)

He [God] took him before his time arrived, and this was done to him. And so it is with the other righteous of the world who are taken for two reasons: the righteous are removed from the world before their time arrives, first, because of the sins of the generation. For when the sinners are found in the world, the righteous who are found among them are seized for their sins. And immediately, when it is revealed before the Holy One, Blessed Be He, that they might turn to evil later, He raises them from the world before their time arrives. This is what is written: "there be righteous men, unto whom it happeneth according to the work of the wicked," because He saw that above it is as if they had committed the sins and deeds of the wicked Meaning, God foresees potential future sins and takes them while they are still pure.. For Rabbi Yose asked: when Jacob said "I have been small" original: "Katonti", did they merit in the time of Rabbi Akiva and his companions who were removed from the world and died? And in that same manner, Rabbi Meir? Is this written in the whole Torah? Heaven forbid! Rather, Solomon said: "there be righteous men, unto whom it happeneth according to the work of the wicked."

And there are wicked men to whom it happens according to the work of the righteous: they sit in tranquility and goodness as if the suffering of the world does not reach them, as if they performed the deeds of the righteous. But this is because it is revealed before the Holy One, Blessed Be He, that they will eventually return in repentance, or that a righteous seed will come from them into the world—such as Terah, from whom came the righteous seed of Abraham, or Ahaz, from whom came Hezekiah, and other sinners of the world. And because of this, on this side and on that side, the "vanity" of which we spoke is "done" and strengthened upon the earth as we have said.

Come and see: "There is a vanity which is done upon the earth," as we said, which is strengthened over the world because "there be righteous men, unto whom it happeneth according to the work of the wicked." There reaches them those deeds of the guilty, such as those who hold onto deeds that are slightly wicked, yet they stand before those who blaspheme and do not desire rest at all. Like many righteous of truth to whose hands come such deeds, and they are "mighty in strength" who do the will of their Master and do not sin. And because of this, "all is done upon the earth" and strengthened in its power.

"And there be wicked men, to whom it happeneth according to the work of the righteous." There reaches their hand a spark of life, a deed of the righteous, and they merit in it and perform it. For example, there was a bandit who used to rob in the mountains; he found poor people there, and when he knew [their plight], he would help them pass through, protecting them and saving them from others. Rabbi Akiva would read over him: "there be wicked men, to whom it happeneth according to the work of the righteous." And because the end proves that it was to his merit...

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Commentary

Exodus

Page 2, Side A

The marginalia provides a quick reference to the Parasha (Shemot) and the folio number in the standard Mantua/Lublin pagination (2a).