The Nut Garden

לקוטים מזוהר (Gleanings of Zohar)

Tag: אוּמָה

To Recover the Remnant of His People

malang

“The blessed Holy One scattered Israel among the peoples only so that they may accumulate converts, for it is said: And I will sow her for Me in the land and show mercy to Lo-Ruhamah, [and I will say to Lo-Ami, ‘You are My people,’ and he shall say, ‘You are my God!’] (Hosea 2:25)—surely, a man sows a se’ah in order to harvest many korin….

Rabbi Yoḥanan said: The ingathering of the exiles is as important as the day when the heavens and the earth were created, for it is said, And the people of Judah and the people of Israel shall gather together and set over them רֹאשׁ אֶחָד (rosh eḥad), a single chief, and they shall go up from the lands, for great is the day of Jezreel (Hosea 2:2); and it is written, And it was evening and it was morning, יוֹם אֶחָד (yom eḥad), first day (Genesis 1:5)” (BT Pesaḥim 87b–88a, cf. Zohar 1:244a).

“‘The ten tribes will not return, as is written, And flung them into another land as on this day (Deuteronomy 29:27)—just as the day goes and does not return, so they too went and will not return: the words of Rabbi Akiva. Rabbi Eli’ezer said: As on this day—just as the day darkens and then becomes light again, so the Ten Tribes. Even as it went dark for them, so will it become light for them’ (M Sanhedrin 10:3).

Our Rabbis taught: The ten tribes have no portion in the world to come, as it says, And YHWH tore them from upon their soil in wrath and in anger and in great fury [and flung them into another land as on this day] (ibid.). And YHWH tore them from upon their soil—this world; and flung them into another land—the world to come: the words of Rabbi Akiva. Rabbi Shim’on son of Yehudah, of the village of Akko, said in the name of Rabbi Shim’on: If their deeds are as this day’s, they will not return; otherwise they shall. Rabbi said: They will enter the world to come, as is said, [And it shall be] on that day a great ram’s horn shall sound, [and those lost in the land of Assyria shall come, and the dispersed in the land of Egypt and bow down to YHWH on the holy mountain, in Jerusalem] (Isaiah 27:13).

Rabbah son of Son of Ḥanah said in Rabbi Yoḥanan’s name: [Here] Rabbi Akiva abandoned His חֲסִידוּת (ḥasidut), kindness, as is written, Go and call out these words to the north and say, Turn back, Rebel Israel, said YHWH, and I will not set My face against you, for I am חָסִיד (ḥasid), faithful, said YHWH. I will not bear a grudge forever (Jeremiah 3:12).

Now, to what does ‘his kindness’ refer? As has been taught: The children of the wicked of Israel, [who died] in their minority, will not enter the world to come, as is written, For, look, the day is coming, burning like a kiln, when all the arrogant and all the evil doers shall be straw. And the day that is coming shall set them ablaze, said YHWH of Armies, shall not leave them root or branch (Malachi 3:19). Root—this world; branch—the world to come: the words of Rabban Gamaliel.

Rabbi Akiva said: They will enter the world to come, as is written, YHWH protects פְּתָאיִם (peta’im), the simple (Psalms 116:6), and in the island cities, a child is called פָּתִּיאָ (pattia); and it is said also, Cut down the tree and destroy it but leave one of its roots in the ground (Daniel 4:20). How then do I fulfill that shall not leave them root or branch? That He shall not leave them [unpunished the violation of] a single mitsvah nor the remnant of a mitsvah [i.e., even the most insignificant mitsvah]. Another interpretation: root—the נְשָׁמָה (neshamah), soul; branch—the body [but of the wicked themselves, not their children. Thus we see Rabbi Akiva, in his love for Israel, interpreting the verse as leniently as possible]. But as for young children of the wicked gentiles, all agree that they will not enter the world to come. And he  derives it from [The dead shall not live, nor shall the shades rise up. Therefore have] You singled them out and destroyed them and expunged all remembrance of them (Isaiah 26:14)” (BT Sanhedrin 110b, cf. Sifra, Be-Ḥukkotai, 8:1).

And it shall happen on that day, the Master shall pull in His hand once more to take back His people’s remnant that will remain from Assyria and Egypt and from Patros and from Cush and from Elam and from Shinar and from Hamath and from coastlands. And He shall raise a banner to the nations, and gather the banished of Israel and the dispersed of Judah He shall assemble from the four corners of the earth (Isaiah 11:11–12).

And Israel saw Joseph’s sons and he said, ‘Who are these?’ (Genesis 48:8).

Rabbi Abba opened, ‘It is said: And you shall say in your heart: ‘Who gave birth for me to these, [when I was bereaved and barren, exiled and cast aside, and these, why, who has raised?] (Isaiah 49:21). What does this mean? Israel below saw that the children of Israel will come before Him, when they will come from Elam and from Shinar and from Hamath and from coastlands (ibid. 11:11), and a vast flock will be established. The Shekhinah will say, Who are these? Are there not any who are unfit, of foreign children? They will say to Him, We are all Your children, there is no foreigner among us! For they will be severed the one from the other [i.e., the motley throng will be severed from the Assembly of Israel]. And they will be circumcised together and converted. The convert then will return together with Israel and they will be as one.

It was taught: ‘[Rabbi Ḥelbo said:] Converts are as tough for Israel as a סַּפַּחַת (sapaḥat), scab’ (BT Qiddushin 70b; Yevamot 47b; Niddah 13b; Zohar 3:206b), as is written, For YHWH shall have pity on Jacob and again shall choose Israel and set them down on their land, and the sojourner shall join them וְנִסְפְּחוּ (ve-nispeḥu), and they shall cling, to the house of Jacob (Isaiah 14:1). When the children will return to their land and there will be compassion among them, then YHWH shall be one and His name one (Zechariah 14:9). Then the convert will tag along with the people of Israel like a scab on their skin.’

Why? Come and hear: Rabbi Shim’on said it refers to the borders of the land, for every one will want to live in the land of Israel, and the inhabitants will be afraid. It is written, [Spread wide the place of your tent,] and let the curtains of your dwelling stretch out [—do not stint. Lengthen you cords and strengthen your tent pegs] (Isaiah 54:2). The curtains you once had, should be stretched and strengthened, as it were, more than those of the other peoples whom you saw strengthening them in your exile. [Indeed, a vast flock of converts] will be established” (Zohar 1:215a).

“Yehudah, an Ammonite convert, came before [the Rabbis] in the academy. He said to them: How can I enter the assembly [i.e., marry a Jewish woman]? Rabbi Yehoshu’a said to him: You are permitted to enter the assembly. Rabban Gamaliel said to him: Has it not already been said, No Ammonite nor Moabite shall come into YHWH’s assembly. [Even his tenth generation shall not come into YHWH’s assembly ever. Because they did not greet  you with bread and water on the way when you came out of Egypt, and for their hiring against you Balaam son of Beor from Aram Naharaim to curse you] (Deuteronomy 23:4–5)? Rabbi Yehoshu’a replied to him: Do Ammon and Moab still reside in their [original] place? Sennacherib king of Assyria long ago went up and בַּלבֵּל (balbel), baffled, all the nations, as it says, [For he has said: ‘Through the power of my hand I have done it, and through my wisdom, for I was discerning.] I have wiped out the borders of peoples and their riches plundered and brought down to the dust those who dwelled there (Isaiah 10:13); and whatever separates, separates from the greater part [and the assumption is that he is from the majority of nations whose members are permitted to enter the assembly, cf. BT Ketubbot 15a in the name of Rabbi Zeira]. Rabban Gamaliel said to him: But has it not been said: And afterward I will restore the fortunes of the Ammonites, said YHWH (Jeremiah 49:6) so that they have already returned? Rabbi Yehoshu’a replied: And has it not been said, And I will restore the fortunes of My people Israel, [and they shall rebuild desolate towns and dwell there and plant vineyards and drink their wine. And they shall make gardens and eat their fruit. And I will plant them on their soil, and they shall no more be uprooted from their soil that I have given them, said YHWH your God] (Amos 9:14), and they have not yet returned? Immediately they permitted him to enter the assembly” (BT Berakhot 28a).

On that day Israel shall be a third partner with Egypt and with Assyria, as a blessing in the midst of the earth. [Which YHWH of Armies conferred, saying, ‘Blessed are My people Egypt and My handiwork Assyria and Israel My estate] (Isaiah 19:24).

The seventy princes who govern the army on high are divided in their midst. One division is governed by the prince of Ishmael, called Egypt, and the other division is governed by the prince of Edom, called Assyria [cf. 2 Kings 16; Isaiah 7–9; 2 Chronicles 28]. Both divisions receive from Gevurah, at the left side of the Chariot, but as we said, Gevurah is divided in two: one aspect is harsh judgment and the other weak [cf. Zohar 2:178a, 187a]; the harsh is exceedingly hard and the weak is soft. However, one stately light expands from the way of Tif’eret engulfing these two qualities, covering and influencing them. And in the future yet to come, when these two princes behold this light, they will call it the Light of Blessing, as is written, On that day Israel shall be a third partner with Egypt and with Assyria, as a blessing in the midst of the earth. And look, truly some of the nations will be restored to the dominion of Israel” (Berit Menuḥa, Third Way: The Way of Peace, cf. Zohar 1:13a, 164a; 2:57b; 3:218a–b [RM], 227b).

And foreigners shall stand and tend your flocks and strangers be your farmers and keepers of your vineyards. As for you, YHWH’s priests you shall be called, our God’s ministrants it shall be said of you. The wealth of nations you shall enjoy and in their glory revel. Instead of the shame twice over and disgrace they shall exult in their lot. Therefore they shall possess their land twice over, everlasting joy shall be theirs (Isaiah 61:5–7, cf. Mekhilta, Shabbeta, Ki Tissa 1; BT Berakhot 35b; Zohar 1:143b).

“Rabbi Ḥiyya was traveling to visit Rabbi El’azar. He found him sitting next to Rabbi Shim’on son of Rabbi Yose, son of Lekonya, his father-in-law. As he raised his head, he saw Rabbi Ḥiyya. He said, In that day Israel will be the third with Egypt and with Assyria, a blessing on earth, whom YHVH of Hosts will bless, saying, ‘Blessed be My people Egypt, [My handiwork Assyria, and My heritage Israel]’ (Isaiah 19:24–25). How foolish are the inhabitants of the world, who do not know or consider the words of Torah!

Are then Ashur and Egypt close to the blessed Holy One? Rather, all those members of the exiles who will go up from Egypt and Ashur. But if we say that it is Egypt and Ashur [themselves] it refers to the pious among them who repent, and remain to serve Israel and King Messiah, as is written, and may all kings bow to him, and all nations serve him (Psalms 72:11), and, And kings shall be your attendants [and princesses your wet nurses. Face to the ground they shall bow to you and lick the dust of your feet. And you shall know that I am YHWH, all who hope for Me shall not be shamed] (Isaiah 49:23) [cf. BT Shevu’ot 47b: ‘In the academy of Rabbi Yishma’el it was taught: The servant of a king is like a king’]” (Zohar 2:57b).

“All things will be fittingly restored, and the impure aspect will be eliminated from the world. This has been affirmed, as is written: I will eliminate the spirit of impurity from earth (Isaiah 25:8). The blessed Holy One will then remain alone, as is written: Idols will utterly vanish (ibid. 2:18), and similarly: YHWH alone will be exalted on that day (ibid., 17)—He alone, as is written: No alien god with Him (Deuteronomy 32:12), for it will be eradicated from the world. Nothing will remain above or below except the blessed Holy One alone and Israel serving Him, a holy people—called ‘holy,’ as is written: Whoever is left in Zion, who remains in Jerusalem, will be called holy (Isaiah 4:3). Then there will be a single world above and below—a single above; a single world below, a single people serving Him, as is written: Who is like Your people Israel, a single nation on earth? (1 Chronicles 17:21) [Rabbi Moshe Cordovero maintains that other nations will be purified and integrated into Israel, see Or Yaqar]” (Zohar 1:164a).

The Three Oaths

F29173-Jerusalem-1949.jpg

“Rabbi Zeira was evading Rav Yehudah because he wanted to go up to the land of Israel while Rav Yehudah had said, ‘Whoever goes up from Babylon to the land of Israel transgresses a positive commandment, for it is said, To Babylonia shall they be brought, and there shall they be until the day I attend to them and bring them up and return them to this place (Jeremiah 27:22).’ But Rabbi Zeira [says this verse refers] to the vessels of ministry [as is written, For thus said YHWH of Armies God of Israel concerning the vessels remaining in the house of YHWH… (ibid., 21)]. And Rav Yehudah?—it is also written: I make you swear, O daughters of Jerusalem by the deer or the gazelles of the field… (Song of Songs 2:7; 3:5).

And Rabbi Zeira?—this implies that Israel shall not go up [all together as if surrounded] by a wall [alt., ‘like a wall’]. And Rav Yehudah?—another swear to Me is written in Scripture. And Rabbi Zeira?—this is required for [an exposition] like that of Rabbi Yose son of Rabbi Ḥanina who said: ‘What was the purpose of those three adjurations [see Song of Songs 2:7; 3:5; 5:8]? One, that Israel shall not go up [altogether as if surrounded] by a wall; the second, that whereby the blessed Holy One adjured Israel that they shall not rebel against the nations of the world; and the third is that whereby the blessed Holy One adjured the nations that they shall not oppress Israel יוֹתֵר מִדַּאי (yoter middai), too much’ [cf. Zohar Ḥadash 56c: ‘It will be discovered that they had oppressed excessively by a measure and a half. In response, He demotes them from every realm and branch’].

And Rav Yehudah?—it is written that you will not rouse not stir love until it is ripe (Song of Songs 2:7). And Rabbi Zeira?—that text is required for [an exposition] like that of Rabbi Levi who stated: ‘What was the purpose of those six adjurations [each of the three adjurations is repeated]?—three for the purposes just mentioned and the others, that [the prophets] shall not make known the end, that [the people] shall not delay the end [by their misdeeds], and that they shall not reveal the secret to the nations.’ By the deer or the gazelles of the field—Rabbi El’azar explained: The blessed Holy One said to Israel, ‘If you will keep the adjuration, well and good; but if not, I will permit your flesh [to be a prey] like [that of] the deer or the gazelles of the field’” (BT Ketubbot 110b–111a).

“Resh Laqish was swimming in the Jordan. Thereupon Rabbah son of Son of Ḥana came and gave him the hand: If she is a wall, we will build on her a silver turret. If she is a door, we will besiege her with cedar boards (Song of Songs 8:9). Had you [Assembly of Israel] made yourself like a wall and had all come up in the days of Ezra, you would have been compared to silver, which no rottenness can ever affect. Now that you have come up like doors, you are like cedar boards, over which rottenness prevails” (BT Yoma 9b).

“Rabbi Yose said to him, ‘All this is longer than the Companions have established, namely, one day of exile for Assembly of Israel, no more, as is written: He has made me desolate, faint all the day (Lamentations 1:13).’ He replied, ‘So I learned from father in the mysteries of letters of the Holy Name, the duration of the world and the days of Creation—all a single mystery” (Zohar 1:116a–18b).

“Rabbi Yitsḥaq opened, ‘Before the day breathes and the shadows flee (Song of Songs 4:6). Before the day breathes—the exile of Israel; that they would be subjugated in exile until the day when rule of the peoples is ended.’ For we have learned that Rabbi Yitsḥaq said, ‘The dominion of all peoples together over Israel would last one thousand years. There is no people that would not subjugate them. ‘One day’ corresponds to: But it shall be one day which shall be known to YHWH, [not day, nor night: but it shall come to pass, that at evening time it shall be light] (Zechariah 14:7).

Another explanation: Before the day שֶׁיָּפוּחַ (sheyafuaḥ), breathes—before that day the peoples יָפוּחַ (yafuaḥ), expire. And the shadows flee—princes ruling over them. I will hurry to the mountain of myrrh, and to the hill of frankincense (Song of Songs 4:6). Said the blessed Holy One ‘I will betake Myself to shake the peoples from Jerusalem, the הַר הַמּוֹר (har ha-mor), the mountain of myrrh,’ as is written, Jerusalem on הַר הַמּוֹרִיָּה (har ha-moriyah), mount Moriah (2 Chronicles 3:1). And to the hill of frankincense—the Temple that is in Zion, as it is written, Lovely in heights, all the earth’s joy, Mount Zion (Psalms 48:3). And it is written, To seize the earth’s corners, that the wicked be shaken from it (Job 38:13)—as one holds a garment to shake all the filth from it.’

Rabbi Yose said, ‘The blessed Holy One will eventually be revealed in earthly Jerusalem, and purify it from the filth of the peoples, before the day of the peoples is complete [cf. BT Ta’anit 5a].’ For Rabbi Ḥiyya said, ‘Dominion over Israel lasts only one day, and that is a day of the blessed Holy One which is one thousand years [cf. BT Sanhderin 97a; Bahir §5: ‘Each day of the blessed Holy One is a thousand years, as it is written, For a thousand years in Your eyes are like yesterday gone (Psalms 90:4)’]. This is what is written, He has made me desolate, faint all the day (Lamentations 1:13)—one day, and no more.’

Rabbi Yose said, ‘If they are subjugated more than one thousand years, it is not because of the King’s decree, but rather because they do not wish to return before Him [in repentance to the land of Israel]. And it is written, And it shall be, when all these things come upon you, [the blessing and the curse that I have set before you, that your heart shall turn back among all the nations to which YHWH your God will make you to stray] (Deuteronomy 30:1–2), and, Should your strayed one be at the edge of the heavens, from there shall YHWH your God gather you (ibid., 4)’” (Zohar 2:17a, Midrash ha-Ne’lam).

“He opened, saying, ‘Look, the day is still long; it is not time to gather in the herd. Water the sheep and go and let them graze (Genesis 29:7). This verse has already been established, for when the people of Israel arouse teshuvah before the blessed Holy One, by the merit of Torah they will return to the Holy Land and be gathered from exile. For surely the exile of Israel will be for one day and no more, as is written: He has made me desolate, faint all the day (Lamentations 1:13).

If they do not engage in teshuvah, the blessed Holy One says, Look, the day is still long; it is not time to gather in the herd—without merit, without worthy deeds. But there is one remedy for you: Go, water the sheep—delve into Torah and be watered by it—and go and let them graze in a restful place, in the fine, desirable place of your inheritance.’

Alternatively, He said, ‘Look, the day is still long…‘—the day called a day of tumult and din and confusion (Isaiah 22:5), on which the Temple was destroyed and Israel fell into exile. In the face of evil deeds, that day is prolonged and extended, as is written: The day is still long; it is not time to gather in the herd—because they are prolonging that day. Water the sheep—as has been said, with words of Torah, for by the merit of Torah Israel will come out of exile” (Zohar 3:270a–b).

Open for me, my sister, my friend, my dove, תַמָּתִי (tammati), my perfect one (Songs of Songs 5:2). Because, תַּם (tam), Complete, is the punishment of your offence, O daughter of Zion; He will no more carry you away into exile (Lamentations 4:22).

For my head is filled with dew (Song of Songs 5:2). Filled with dew? Rather, the blessed Holy One says, ‘Do you then imagine that from the day the Holy Temple was destroyed I have entered My house, or entered My dwelling place? Not so! I have not entered at all since the time of your exile. Behold you have a sign: For my head is filled with dew.

הא (He)—Shekhinah in exile [separated from יוה (Yod He Vav)]. Her perfection and Her life is טַל (tal), dew, and this is: יוד הא ואו (Yod He Vav). הא (Heis Shekhinah which is not of the dew. But יוד הא ואו (Yod He Vav) is numerically equivalent to ל״ט (thirty-nine) [and טַל (tal), dew]. He fills Shekhinah from the flowing of all supernal sources (Tiqqunei ha-Zohar 17b).

Only on Account of Israel

map-660x504

“The blessed Holy One scattered Israel among the peoples only so that they may accumulate converts, for it is said: And I will sow her for Myself in the earth; [and I will have mercy upon her that had not obtained mercy; and I will say to them who were not My people, you are My people; and they shall say, You are my God] (Hosea 2:25)—surely, a man sows a se’ah in order to harvest many korin” (BT Pesaḥim 87b, cf. Zohar 1:244a).

“Come and see: All nations of the world and all kings of the world are empowered only on account of Israel. Egypt did not rule over the whole world until Israel came, entering exile; then they overwhelmed all nations of the world. Babylon overpowered all nations of the world only so that Israel would be exiled among them. Edom overpowered all nations of the world only on account of Israel—so that they would be exiled among them. For these nations had been subdued by other nations and were lower than all of them, but on account of Israel they became powerful…. Why? Because Israel alone corresponds to all nations of the world” (Zohar 2:6a).