The Zohar explains the mystical meaning of Sarah’s role as
sister to Abraham. In the Zohar it sheds light on the Shekinah. Twice Abraham said of Sara, “She is my
sister.” On the first occasion he
referred to the Shekinah, who was constantly with Sarah, and as Abraham was of
the right side he could indeed say of the Shekinah “She is my sister,” using
the term in the same mystic sense as in the verse, “my sister, my love, my
dove, my undefiled.” Abraham always
called her “sister” because he was attached to her inseparably. Abraham says, “moreover she is my sister, the
daughter of my father: the daughter of Supernal Wisdom, for which reason she is
called “my sister” and also Wisdom- “but not the daughter of my mother”- from
the place where is the origin of all most hidden and recondite. “And so she became my wife”, by way of
fondness and affection. Abraham never
deviates from the true faith. By
referring to Sarah as his sister he is claiming the same indissoluble kinship
as between brother and sister.
What Abraham saw in Egypt
was all the people were worshipping the stars and constellations, Abraham, the
true believer, avowed “she is my sister”, as much to say “We two will never
separate.” Abraham and Sarah cleave to
God.
When God created man in his perfect state, man and woman
were side by side (androgynous). When
the female separated from the male they were then face to face. No longer one being but two separate beings. A man who cleaves to God is said to be at the
right side of God. Such a man whom
cleaves to God is called holy, perfect, wholly devoted to God.
The Shekinah is not found in the company of sinners, but
when a man exerts himself to purify himself and to draw near to God, then the Shekinah
rests on him.
When the man and wife are joined together and are called by
one name, then the celestial favors rest upon them. The word for “God” signifies the radiance of
Wisdom into two Hebrew letters He, signifying the female; the letter Vau,
signifying the male; when they are joined the holy neshamah is united to this
spot.
For it is the path taken by man in this world that
determines the path of the soul on her departure. For it is by his acts, by his words, and his
devotion that he can draw to himself that spirit on high. If man follows a certain direction in this
world he will be led further in the same direction when he departs this world;
as that to which he attaches himself in this world, so is that to which he will
find himself attached in the other world: if holy, holy, and if defiled, defiled. If he cleaves to holiness he will on high be
drawn to that side. Similarly if he
clings to uncleanliness, he will be drawn there towards that side and be made
one of the unclean company and be attached to them.
(Deau. 10:20) “Who shall ascend into the mountain of the
Lord?” And the answer given,” He that
hath clean hands and a pure heart.”
(Ps. 24:3-4) , that is he that has not made with his hands
vain shapes nor grasped with them wrongful objects, nor has he defiled himself
through them like those who defile their bodies wilfully.
Reference~ The Zohar, Volume 1
