“As diadems and crowns commune, thus is the
fulfillment of all.”
~Idra Raba
In the Zoha”k, there are frequent appearances of the
root ShL”M (“Full”) on its
various abbrevations. In separate contexts, the word
“L’Ashlama” (“to fulfill”)
in the Zohar is associated both with the monthly
Becoming-Full of the Moon,
which represents the renewal of the Davidic Kingdom,
with a completion or a
making-full of a privation, with a constant
maintaining and enlivening of the
world by the Holy One (“Ashlim V’Ashkei”, Completes
and Waters [the world]),
with formation and rectification of hylic potencies
(“Kum Ashlim Diuknach”,
“Rise and complete thy Image”), so with rectification
of Judgements (“L’Ashlama
D’Dinin”) and so with the completion of the Universal
Man male and female (so
in the Idratic corpus) and with the completion of
“Shleimuta D’Chola” (“The
fullness of all”), “L’Ashlama D’Chola” (“To make all
full”), in the context of which
the meaning of the term is not too clear, but in this
post I will refer to the
fulfillment of the totality as a Pleromization in
which the being-becoming is
laden with messianic-human vitality, and thus attains
“Fullness” or
“Completeness” (πλήρωμα), as it is completed with
divine-messianic activity.
Reverse Pleromization: The
Completion of God
In the Zohar 2:88a there appears a description of the
three Shabbat meals:
Rabbi Shim’on said, “If one
completes three meals on Shabbat, a voice issues and
proclaims: Then you will
delight יהוה
על (al YHVH),
above YHVH—one meal, corresponding to the Atika
Kadisha, Holy of all holies. And I will cause you to
ride upon the heights of
the earth—another meal, corresponding to the Holy
Apple Orchard. And I will feed
you the inheritance of your father Ya’acov (Isaiah
58:14)—consummation
completed (“Shleimu D’Ishtaleim”) in Ze’eir Anpin. And
corresponding to Him,
one should complete the meals.
In this passage is described the consummation
(“shleimu”) of the completedness
of Ze’eir Anpin through the meal and the joy
(“chedvata”) of the Shabbat. In
this context, the completness is not the completedness
of the world or of
humanity, but rather the completeness of God (Ze’eir
Anpin, or the
world-in-God) which is applicated by the participation
of the Jew in the third
meal of Shabbat and in his affirmation of the chedvata
of the Holy King. The
pleromization here is a reverse-pleromization; hence,
somewhat in contrast with
the pleromization as it was conceived by Teilhard, as
the ongoing fulfillment
of the world by God (“The creative union of the world
in God”), be it mutual or
one-sided, as the pleromization here is the ongoing
completion of God by
humanity, by the Jew in his keeping of the Mitzvot of
the Torah and in his holy
kavanah; which means that the active and decisive
agent in the historical drama
is man and not God, as God is the first passivity
(“primum passivum”) in which
the world incarnates itself.
In the continuation of the Zohar’s pt. 2 (daf 116b),
there is another usage of
the word “Ashlim” in the context of the holy avodah:
And thus it has been said
(Proverbs 31:29) of other Halachot: “Many women do
noble things”, on your
Halacha it has been said: “But you surpass them all”
that you overcame them
with power (“Gevura”), “YHVH is with thee, thou mighty
(Gibor) man of valour”;
the Construction of the King (Binyana D’Malka) was
strengthened in you, and He
builds His Construction by your mouth and by your
arms, you are blessed.
Here the completion by the Halacha is of “Binyana
D’Malka”, the construction of
the [Holy] King, hence, the construction of the
partzuf of Ze’eir Anpin. The
Halacha is described here as “overcoming” using the
“strength” (Gevura) with
which it was granted. The Gevurot which construct the
body and the partzuf and
motivate Him into a dynamic being-enformed are being
generated through the
world-humanity Halachic activity, through which and in
which the god is
constructed.
On the Author: Gur Dimei is an Israeli
“Frankist Incel”, sha”tzposter
and an independent researcher of the Zohar.
