זוהר ויקרא — דף לא ע”ב

Folio 31b answers the question left open at the end of the previous folio: where does defilement come from, if "from above" seems paradoxical? Rabbi Chiya explains: as we have learned, through the deed below a deed above is awakened. If the deed below is in holiness, holiness is awakened above, comes and rests upon him, sanctifying him through it; and if he defiles himself below, a spirit of impurity is awakened from above, comes and rests upon him, defiling him through it — it all depends on the deed. For there is no good and evil, holiness and impurity, that does not have its root and source above; and through the deed below, the deed above is awakened — what depends on deed is awakened above through deed and a deed is made, and what depends on speech, through speech: when a thing is decreed in speech, it is likewise awakened above. And if one asks what speech awakens, it is written "and speak a word" (Isaiah 58) — that word awakens another word above called "davar," such as "the word of the Lord which was" (Hosea 1), "the word of the Lord was precious" (1 Samuel 3), "by the word of the Lord the heavens were made" (Psalm 33); for we have learned that word ascends and splits the firmaments until it settles in its place, awakening whatever it awakens — if good, good; if bad, bad. Hence "and you shall guard yourself from every evil thing [davar]" (Deuteronomy 23). The Zohar then turns to the four species of the lulav, which are actually seven: four that divide into three others, and through their performance seven others are awakened above to benefit the world in several ways. The community of Israel, though included among them, is blessed by all six and by the deep stream of the wellspring that flows ceaselessly and waters them, nursing the daughter; for she is daughter to both the upper and lower worlds, and is blessed by them through this awakening — and when the community of Israel is blessed by them, all worlds are blessed, which is why they circle the altar. In this awakening, the six are also blessed with water to delight in, all drawing from the deep wellspring of the wine/sea of all; therefore all must remain moist and not dry, for these trees are always moist and their leaves always present, and their time of rejoicing is now. And as we learn in the book of Rav Hamnuna Sabba, the power appointed over these trees receives blessings of joy above only at this time, and their joy above and the joy of these trees below are all at this same time, their awakening depending on the holy ones of the King — and when Israel takes them, everything is awakened and the world is blessed. "The voice of the Lord is upon the waters, the God of glory" (Psalm 29) is expounded in reference to the seven sefirot: "with power" — Isaac; "with majesty" — Jacob; "breaking cedars" — Netzach; "hewing flames of fire" — Hod; "shakes the wilderness" — the Righteous One (Yesod); "makes the hinds calve" — Tzedek (Malchut), and all grow and are nourished by the waters, as "a river went out of Eden to water the garden," thereby awakening blessings for the world from that watering. The Zohar adds that throughout the rest of the year, the seven voices depend on speech of the mouth, but at this time (the festival of Sukkot) they depend only on deed — for this time blesses the whole year. On the seventh day of the festival (Hoshana Rabbah), the world's judgment concludes, notes go out from the King's house, and the Gevurot are awakened and concluded on this day, the willows of the brook depending on them; one must awaken the Gevurot toward the waters and circle seven times to saturate this altar with Isaac's waters, for when Isaac's well is filled with water, the whole world is blessed with water. The folio closes by noting the need to awaken and conclude the Gevurot on this day — beating the willows upon the ground and finishing with them, for this day is one of awakening and conclusion, and that is why this is done with the willows of the brook.