The two passages cited from the Zohar conclude with the interpretation of the concepts according to the Kabbalah. Therefore R. Moshe Cordevero1R. Moshe Cordevero [5282 (1522 CE) – 5330 (1570 CE)], was one of the leading Kabbalists in the city of Safed. in his text Pardes Rimonim, which is based entirely on the teachings of Kabbalah, in the portion entitled Shaar Miut HaYarei’ach (“The Portal of the Diminishment of the Moon”), cited these two passages at length. He interpreted them – and continuing that approach, also the passage from Tractate Chulin cited above – according to the teachings of Kabbalah. I, however, will do the opposite, for the passage in Chulin lends itself (more) to an interpretation according to its simple, literal meaning (pshat). True, the concluding portions of the passages from the Zohar follow the approach of the Kabbalah. Nevertheless, I found it possible to understand the initial portions of these passages according to their simple, literal meaning, and it is proper to do so. Although Scripture alludes to sublime realms, it speaks about matters on this lowly, earthly plane.2The wording used by Tosfos Yom Tov is found in the commentary of Ramban (Bereishis 1:1) and Rabbeinu Bachaya (Bamidbar 32:3). In contrast to this, Rama of Fano [R. Menachem Azaria of Fano, [5308 (1548 CE) - 5380 (1620 CE)], a leading Italian sage and Kabbalist in his text Asarah Maamaros (the maamar entitled Chikur Din, sec. 3, ch. 22) and Shalah [R. Yeshayahu HaLevi Horowitz 5325 (1565 CE) – 5390 (1630 CE), a sage who lived in Prague at the same time as Tosfos Yom Tov, but later moved to Eretz Yisrael] in his text Shalah, (p. 13b ff., 161a ff.), switched the order of those words. These sages phrase the quote: “The Torah speaks in the sublime realms and alludes to this lowly earthly plane.” Thus, Rama and Shalah imply that the primary dimension of the Torah is its mystical truth that reveals a higher spiritual reality. That spiritual reality is reflected in the events and laws recorded in the Torah. By emphasizing the original wording used by Ramban,Tosfos Yom Tov is highlighting that the wording Rama and Shalah used could lead to a wrong approach. One could understand that their intent is that the ultimate truth of the Torah is the teachings of Kabbalah, and the Written Law and the mitzvos are mere reflections of those sublime truths. Furthermore, by basing his text on pshat,Tosfos Yom Tov underscored that it is the Torah as it exists on this physical plane – the simple, literal meaning of the narrative and the laws – that deserves precedence. Certainly, the simple meaning of the Torah’s narrative and laws reflects higher truths, but those higher truths are expressed through study and observance on this physical plane. This is reflected in the approach of most commentaries, and is summarized in the above-quoted principle that “The interpretation of a Scriptural phrase never departs from its simple, literal meaning,” as Mar bar Ravina3The standard printed text of the Talmud attributes this teaching to Mar bar Rav Huna. However, there are texts which attribute it to Mar bar Ravina. Apparently, Tosfos Yom Tov was referring to these texts. recorded in Tractate Shabbos.4Shabbos 63a. If so, everything said concerning any verse should be interpreted according to its simple, literal meaning.
וְהִנֵּה עִם הֱיוֹת שֶׁשְּׁנֵי מַאֲמָרֵי הַזֹּהַר מְסַיְּמִין בְּפֵרוּשׁ הָעִנְיָנִים עַל פִּי דֶּרֶךְ הַקַּבָּלָה, וּמִפְּנֵי כֵן הָרַב ר׳ מֹשֶׁה קוֹרְדִיווַארוֹ זללה״ה בְּסִפְרוֹ 'פַּרְדֵּס רִמּוֹנִים' הַמְּיֻסָּד כֻּלּוֹ עַל דֶּרֶךְ הַקַּבָּלָה בְּשַׁעַר מִעוּט הַיָּרֵחַ שָׁם, הֱבִיאָם לִשְׁנֵי הַמַּאֲמָרִים הָהֵם בַּאֲרִיכוּת, וּפֵרְשָׁם, וְנִמְשַׁךְ לְפָרֵשׁ גַּם מַאֲמָר דְּחֻלִּין פֶּרֶק הַנִּזְכָּר לְמַעְלָה עַל דֶּרֶךְ הַקַּבָּלָה .וַאֲנִי אֶעֱשֶׂה בְּהֵפֶךְ, שֶׁמִּפְּנֵי הֱיוֹת מַאֲמָר דְּחֻלִּין מַשְׁמַע (יוֹתֵר) כְּפִי הַפְּשָׁט, אַף עַל פִּי שֶׁתַּכְלִיתָן וְסִיּוּמָן שֶׁל מַאֲמָרֵי הַזֹּהַר הוּא עַל דֶּרֶךְ הַקַּבָּלָה, עִם כָּל זֶה יָכוֹלְנִי לְהַמְשִׁיךְ דִּבְרֵיהֶם שֶׁבִּתְחִלָּה גַּם כֵּן עַל דֶּרֶךְ הַפְּשָׁט, וְכֵן יָאוּת. שֶׁאַף עַל פִּי שֶׁיִּרְמֹז הַכָּתוּב בָּעֶלְיוֹנִים אלשון זה מופיע בכמה ספרי מקובלים קדמונים. וז"ל הרמב"ן: (בראשית א א) תדע כי על דרך האמת הכתוב יגיד בתחתונים וירמוז בעליונים. וכ"ה ברבינו בחיי (במדבר לב ג), ובעבודת הקדש ח"א פ"ז וח"ד פ"ז, ועוד., מִכָּל מָקוֹם מְדַבֵּר בַּתַּחְתּוֹנִים וּבְשִׁטַּת רֻבֵּי הַמְּפָרְשִׁים, וּכְדִבְרֵי הָאוֹמֵר אֵין מִקְרָא יוֹצֵא מִידֵי פְשׁוּטוֹ לְעוֹלָם. וּמַר בְּרֵיהּ דְּרָבִינָא בבגמרות שלנו הגירסא מר בריה דרב הונא אולם בגליון שם י"ג דרבינא. והלשון הוא ע"פ יבמות כב. חָתַם עֲלַהּ בְּפֶרֶק בַּמֶּה אִשָּׁה (שבת סג.). וְאִם כֵּן, כָּל מַאי דְּאִתְּמַר בְּפֵרוּשׁ הַפָּסוּק יֵשׁ לְפָרְשׁוֹ בְּכוּלֵי הַנֵּי גַוְנֵי עַל דֶּרֶךְ הַפְּשָׁט.
The two passages cited from the Zohar conclude with the interpretation of the concepts according to the Kabbalah. Therefore R. Moshe Cordevero1R. Moshe Cordevero [5282 (1522 CE) – 5330 (1570 CE)], was one of the leading Kabbalists in the city of Safed. in his text Pardes Rimonim, which is based entirely on the teachings of Kabbalah, in the portion entitled Shaar Miut HaYarei’ach (“The Portal of the Diminishment of the Moon”), cited these two passages at length. He interpreted them – and continuing that approach, also the passage from Tractate Chulin cited above – according to the teachings of Kabbalah. I, however, will do the opposite, for the passage in Chulin lends itself (more) to an interpretation according to its simple, literal meaning (pshat). True, the concluding portions of the passages from the Zohar follow the approach of the Kabbalah. Nevertheless, I found it possible to understand the initial portions of these passages according to their simple, literal meaning, and it is proper to do so. Although Scripture alludes to sublime realms, it speaks about matters on this lowly, earthly plane.2The wording used by Tosfos Yom Tov is found in the commentary of Ramban (Bereishis 1:1) and Rabbeinu Bachaya (Bamidbar 32:3). In contrast to this, Rama of Fano [R. Menachem Azaria of Fano, [5308 (1548 CE) - 5380 (1620 CE)], a leading Italian sage and Kabbalist in his text Asarah Maamaros (the maamar entitled Chikur Din, sec. 3, ch. 22) and Shalah [R. Yeshayahu HaLevi Horowitz 5325 (1565 CE) – 5390 (1630 CE), a sage who lived in Prague at the same time as Tosfos Yom Tov, but later moved to Eretz Yisrael] in his text Shalah, (p. 13b ff., 161a ff.), switched the order of those words. These sages phrase the quote: “The Torah speaks in the sublime realms and alludes to this lowly earthly plane.” Thus, Rama and Shalah imply that the primary dimension of the Torah is its mystical truth that reveals a higher spiritual reality. That spiritual reality is reflected in the events and laws recorded in the Torah.
By emphasizing the original wording used by Ramban, Tosfos Yom Tov is highlighting that the wording Rama and Shalah used could lead to a wrong approach. One could understand that their intent is that the ultimate truth of the Torah is the teachings of Kabbalah, and the Written Law and the mitzvos are mere reflections of those sublime truths.
Furthermore, by basing his text on pshat, Tosfos Yom Tov underscored that it is the Torah as it exists on this physical plane – the simple, literal meaning of the narrative and the laws – that deserves precedence. Certainly, the simple meaning of the Torah’s narrative and laws reflects higher truths, but those higher truths are expressed through study and observance on this physical plane. This is reflected in the approach of most commentaries, and is summarized in the above-quoted principle that “The interpretation of a Scriptural phrase never departs from its simple, literal meaning,” as Mar bar Ravina3 The standard printed text of the Talmud attributes this teaching to Mar bar Rav Huna. However, there are texts which attribute it to Mar bar Ravina. Apparently, Tosfos Yom Tov was referring to these texts. recorded in Tractate Shabbos.4Shabbos 63a. If so, everything said concerning any verse should be interpreted according to its simple, literal meaning.