He Will Open for You His Goodly Treasure: The Twentieth Day of the Omer—an Opening of Hope

by tillerofthesoil

 

Ilan Sefirot - Kabbalistic Divinity map. Amsterdam, 18th century, NLI“Rafram son of Papa also said in the name of Rav Ḥisda: Since the day when the Temple was destroyed, rain no longer comes down from the ‘good treasury,’ as it says, YHWH will open for you His goodly treasure (Deuteronomy 28:12): When Israel act according to the will of the Omnipresent and are settled in their own land, then rain comes down from a ‘good treasury,’ but when Israel are not settled on their own land, then the rain does not come down from a ‘good treasury’” (BT Bava Batra 25b).

“Happy is one who succeeds in cleaving to the blessed Holy One fittingly! Happy is he in this world and in the world that is coming. [Seven days and seven days (1 Kings 8:65)—whoever joins these with these] the blessed Holy One opens for him holy treasure when his prayer needs to be received, as is written: YHWH will open for you His goodly treasurethe heavens (Deuteronomy 28:12). אֶת הַשָּׁמַיִם (Et ha-shamayim), The heavens—treasures above and below; seven days and seven days, all of them one, as is written: His goodly treasureHis treasure, singular, of et ha-shamayimthe heavensseven and seven channels (Zechariah 4:2), and they are one” (Zohar 1:204b).

Seven and seven (Zechariah 4:2)—all transcendent: one contained within its fellow. They are seven, each one contained within its companion. Now, you might say, ‘Six would have been better, so that each one can be combined within the other, because in this case one remains! With which shall it be combined?’ The answer is that when they all ascend, totaling twelve, the one positioned above them all, completing the number thirteen, is encompassed by the one standing above it. This last one is the lofty point from which all emerge….

When Solomon built the Temple and the lower world was in perfect accord with the upper world, Israel was entirely righteous, ascending numerous, lofty rungs. Then, Throne of Glory rose in rapture with abundant delight, with profuse exaltation. Then, Song of Songs of Solomon (Song of Songs 1:1), ascending in bliss, descending in bliss, joining in bliss—all worlds in bliss.

Song—for the blessed Holy One. Of Songs—for upper and lower realms. Which is Solomon’s—joining of all worlds in rapture, to the King who possesses peace completely.

Uttered by Elijah: ‘Song of Songs. It is written: YHWH will open for you His goodly treasure, the heavens (Deuteronomy 28:12). When the blessed Holy One created the world, He created sublime שִׁיתּין (shittin), channels—founts conducting rain of blessing and transcendent sanctifications from above. These drew first from the Fount of Life, from the supernal place from which they emerged [cf. BT Sukkah 49a]. 

In the beginning, before the world was created, a single desire called Hidden Thought arose and was revealed. Everything was set within that Hidden Thought, everything that existed, and that would come to exist. From that Thought arose the desire to create the world, and a subtle flow comprising hiddenness of Thought issued forth, inaudible, unrevealed. It can be perceived with wisdom that has been conferred—and not conferred—to the wise of heart, because it has not been revealed beyond.

From this flow five founts emerged, plus one that was sealed, and one absorbing all. These springs existed when the world was created, as is written: בְּרֵאשִׁית (Be-reshit), With beginning, ____ created אֱלֹהִים (Elohim), God (Genesis 1:1). בְּרֵאשִׁית (Be-reshit)—בָּרָא שִׁיתּ (bara shit), created a hollow. This hollow is a fount collecting all founts, nourishing worlds. The heavens (ibid.)—those six lofty springs, above all, conveying into this hollow. 

From the day the world was created until the Temple was built, they were sealed, entirely closed. If you say, ‘But Abraham [Ḥesed] was in the world’—behold it is written: And there was famine in the land (ibid. 12:10). Of Isaac [Gevurah]: And there was a famine in the land besides the former famine (ibid. 26:1). Similarly with Jacob [Tif’eret], it is written: And there was famine in all the lands (ibid. 41:54). Of Moses [Netsaḥ], it is written in several places: Who will feed us? (Numbers 11:4, 18); the people thirsted for water there (Exodus 17:3); there was no water for the community (ibid. 20:2). Of Joshua [Hod], despite their having entered the land, it is written: the manna ceased… and they ate of the produce of the land (Joshua 5:12). In the days of the Judges, it is written: In the days when the judges judgedthere was a famine in the land (Ruth 1:1) [cf. BT Bava Batra 14b: ‘Samuel wrote Judges and Ruth’]. Of David [Malkhut], it is written: There was a famine during the reign of David (2 Samuel 21:1) [on the Patriarchs etc., and their corresponding sefirot, see Bahir §135–§136Zohar 1:21b; 3:255b (RM)].

How can this all be explained? The explanation is that those channels had not opened, and the world was nourished only from a squeezed-out ooze, with no opening at all—aside from the resin exuded from a tree, dripping below, or from a rock. When Solomon [Yesod] came and the Temple was built, all the worlds were in a single balance, above and below. Then the hollow that receives and gathers from all lofty channels opened up. When did it open up? When those lofty channels opened up. Once that hollow opened up, blessings flowed to the world.

When did it open? When a crooked one that sat at its feet was removed. When that one was banished, שִׁיתּ (shit), hollow, became שִׁיר (shir), Song, and goodly treasure (Deuteronomy 28:12) opened up.

By whose strength? The heavens (ibid.). These are the rest of the שִׁיתּין (shittin), channels—that is, הַשִּׁירִים (ha-shirim), Songs—for they all opened up and were perfected to bestow nourishment for all the worlds. Then it is written: Judah and Israel dwelt in safetyeveryone under his own vine and under his own fig tree (1 Kings 5:5); and it is written: They ate and drank and rejoiced (ibid. 4:20)—for this שִׁיתּ (shit), hollow, and the שִׁיתּין (shittin), channels, had opened [cf. BT Sukkah 53a].

All sublime delicacies descended into all worlds. Then ardor was aroused from among them toward supernal King, all becoming one, with no division. In this way, praise transcending all praises ascends toward the King who possesses peace, fashioning total delight above and below.

It is written: שִׁיר (shir), A songto You is silent praise, [God in Zion; and to You a vow will be paid] (Psalms 65:1–2). King David knew by the holy spirit that this song was destined to be revealed in the world, and he said: Song—destined to be revealed. To You it is silent—hidden, for permission to reveal this homage is lacking. But this adulation and praise pertains to God in Zion—when the Temple is built, for it mirrors the supernal Temple. Then, a vow will be paid [on David’s vow, see Psalms 132:1–5. David longed to build the Temple, see 2 Samuel 7:2: Seepray, I dwell in a cedarwood house while the Ark of God dwells within curtains]” (Zohar Ḥadash, 62b, 62d–63a).

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