The Nut Garden

לקוטים מזוהר (Gleanings of Zohar)

Tag: מָשִׁיחַ

Come My Lover, Let Us Go Out to the Field

“Rabbi Yose [son of Beivah] said: The blessed Holy One appears to the nations only in the hour when people generally take leave of each other, as it says, And to me came a word in secret… in musings from nighttime’s visions when slumber falls upon men (Job 4:12). Rabbi Leazar son of Menaḥem said: YHWH is far from the wicked (Proverbs 15:29)—the prophets of other nations; but the prayer of the righteous He hears (ibid.)—the prophets of Israel. And Elohim appears to the nations only like one who comes from afar, as you read, They have come from a far country unto me (Isaiah 39:3). But in connection with the prophets of Israel we read [And YHWH] appeared to him (Genesis 18:1), And He called (Leviticus 1:1)—implying, from the immediate vicinity.

What is the difference between the prophets of Israel and the prophets of other nations? Rabbi Ḥanina [son of Papa] said: A parable: A king was with his friend in a chamber but separated by a curtain; whenever he desired to speak to his friend, he folded up the curtain and spoke with him. However, He speaks to the prophets of other nations without folding the curtain back, rather from behind it. The Rabbis compared it to a king who has a wife and a concubine; to his wife he goes openly, but to his slavegirl he goes in stealth [cf. Ecclesiastes 2:7]. Similarly, the blessed Holy One appears to the nations only at night, as it says, And Elohim came to Balaam in the night (Numbers 22:20); And Elohim came to Laban the Aramean in a night-dream (Genesis 31:24); And Elohim came to Abimelech in a night-dream (ibid. 20:3)” (Bereshit Rabbah 52:3).

”Rabbi Abba son of Qahana opened, רִגְזוּ (Rigzu), quake, and do not offend (Psalms 4:5). David said to the blessed Holy One ‘How long will מִתְרַגְּזִים (mitraggezim), they rage against, me and say, Is he not of tainted descent? Is he not a descendant of Ruth the Moabite? Speak in your hearts on your beds (ibid.). You also, are you not descended from two sisters [namely, Rachel and Leah who married the same man]? Look upon your own genealogy and be still (ibid.). And Tamar who married your ancestor Judah—is it not a tainted descent? She was but a descendant of Shem the son of Noah [who married his sister, see Jubilees 4:11]. Do you then have an honorable descent?’…

Rav Huna said: It is written, ‘God has granted me other seed’ (Genesis 4:25)—seed from another place, referring to the Messiah.

Rabbi Berekhiyah and Rabbi Shim’on said: We may illustrate with a parable: A king who was travelling from one place to another, when a precious pearl fell from his head. So the king and all his retinue stopped there. All the passers-by asked, ‘What are the king and his retinue doing here?’ They discerned the reason and said, ‘A pearl has fallen from his head.’ What did he do? He gathered all the soil into heaps and brought brooms [alt., sieves]. He had one heap swept, but did not find it; a second heap, and he did not find it; but in the third, he found it, and they announced ‘The king has found his pearl!’ So the blessed Holy One said to Abraham, Go forth (Genesis 12:1). It was to you that I looked forward. What need had I to record the lineage of Shem, Arpachshad, Shelah, Eber, Peleg, Reu, Serug, Nahor, and Terah (1 Chronicles 1:24–26)? Only on account of you, Abram; the same is Abraham (ibid.); And found his heart faithful before You (Nehemiah 9:8). So said the blessed Holy One to David, ‘What need had I to record the lineage of Perez, Hezron, Ram, Aminadab, Nahshon, Salmah, Boaz, Obed, and Jesse? Only on account of you; I found David My servant (Psalms 89:21)” (Rut Rabbah 8a, cf. Bereshit Rabbah 23:5, 51:8).

”The Messiah, what is his name?… The House of Rabbi Yannai said: His name is Yinnon for it is written, May his name be forever. As long as the sun may his name יִנּוֹן (yinnon), bear seed (Psalms 72:17)” (BT Sanhedrin 98b).

“The name of Messiah was contemplated [before the creation of the world], as is written, As long as the sun may his name יִנּוֹן (yinnon), bear seed (Psalms 72:17)” (Bereshit Rabbah 1:4).

“They asked [Rabbi Berekhiyah], ‘What is the letter צ (tsadi)?’ He said: ‘This is נ (nun) and י (yod)—צ (tsadi). Its partner [ץ (final tsadi)] is also נ (nun) and י (yod), as is written, צַדִּיק (Tsaddiq), the Righteous One, is a lasting foundation (Proverbs 10:25)” (Bahir §61).

“Why should the נ (nun) have two forms, bent and elongated? Because it is written, As long as the sun may his name יִנּוֹן (yinnon), bear seed (Psalms 72:17)—from נוּניִן (nunin), two nuns, the bent נ (nun) and the elongated ן (nun), and [the Messiah] must be [conceived] through a man and a woman” (Bahir §86).

“They asked [Rabbi Berekhiyah]: And he took him to the Lookouts’ field [… and YHWH chanced upon Balaam and put a word in his mouth(Numbers 23:14–16). What is Lookouts’ field? As is written, Come my lover, let us go out to the field, [spend the night in the henna. There will I give my love to you] (Song of Songs 7:12). Do not read הַשָּׂדֶה (ha-sadeh), the field, but הַשִׁדָּה (ha-shiddah), the concubine [see Ecclesiastes 2:8]. And why the concubine? The blessed Holy One’s Heart said to Him, ‘Come my lover, let us go out to the concubine for a stroll and not always lie in one place.’

And what is His Heart? He said to him: If Son of Zoma is outside you are with him [see BT Ḥagigah 14b–16a]! The לֵב (lev) Heart, is ל״ב (thirty-two). These are sealed and with them the world was created [i.e., with the thirty-two iterations of אֱלֹהִים (Elohim) in the Account of Creation, see Zohar 3:82b, 256b–257a (all RM), cf. Zohar 2:123a]. What are these thirty-two? He said: These are thirty-two paths [see Sefer Yetsirah §1–§2].

A parable: a king residing within the innermost chambers, thirty-two in all, each with its own path. Now, is it fitting for this king that everyone enter his chambers by his paths? Certainly not! But is it fitting for him not to display his pearls, his brocades, his hidden treasures, and his precious objects? Certainly not! What did he do? He designated [lit., נֶגַע (nega), touched] the daughter and included all the paths in her and in her garments. Whoever wishes to enter, let him gaze here! He married her to a king, and also gave her to him as a gift. Because of his love for her, he sometimes calls her ‘My sister,’ since they come from a single place. Sometimes he calls her ‘My daughter,’ for she is his daughter; and sometimes he calls her ‘My mother’ [cf. Shir ha-Shirim Rabbah on 3:11]” (Bahir §62–§63).

“[Rabbi Yose] opened, saying, ‘The abundance of the earth is in all, a king for a cultivated field (Ecclesiastes 5:8). The abundance of the earth is in all, indeed, since from there issue spirits, souls, and benefit for the world. A king for a cultivated field. Who is a king? The blessed Holy One. For a cultivated field—when properly tilled. A king—Supernal King, who unites with the field when it is cultivated. Who is the field? The field blessed by YHWH, as is written: like the fragrance of a field blessed by YHWH (Genesis 27:27), for when it is completely cultivated and tilled, the Supernal King unites with it.’

Rabbi El’azar said, ‘A king for a cultivated field. How many nuances of supernal mystery are embedded here! A kingShekhinah, who does not inhabit a house, establishing Herself there, unless a man is married, coupling with her to engender and yield fruit. Then She generates souls to dwell therein. So, לְשָׂדֶה נֶעֱבָד (le-sadeh ne-evad), for a cultivated field, for none other.

Alternatively, A king—a woman in awe of YHWH, as is written: A woman in awe of YHWH is to be praised (Proverbs 31:30).

Le-sadeh ne-evadEnslaved to a field—a strange woman, as is said: to protect you from a strange woman (Proverbs 7:5). For there is a field, and then, there is a field! There is a field planted with all kinds of blessing and holiness, as is written: like the fragrance of a field blessed by YHWH. Then, there is a field planted with all kinds of destruction, defilement, desolation, killing, and war. Sometimes this king is enslaved to this field, and then this verse applies: At three things the earth trembles: … at a slave who becomes king… and a slavegirl supplanting her mistress (Proverbs 30:21–23). 

The light of this king is concealed—darkened—until he is purified, uniting above. Therefore, the goat of the new moon, for that field is isolated, lacking the king’s blessings. When he is enslaved to a field, then this applies: For in the field he found her; the engaged girl screamed… (Deuteronomy 22:27). For in the field, as has been said” (Zohar 1:122a–b).

Reuben went out during the days of the wheat harvest (Genesis 30:14). We have learned: Cup of Blessing receives blessing only from the side; so as long as the right is aroused toward Cup of Blessing, the left provides no support. For the right finds warrant in that cup to arouse it toward the upper world.

This secret: Out went Reuben—south side; thus, his banner is in the south. For he is head of the twelve boundaries, and his desire—to find a means, an offering—for Matronita, to bless Her. What is written? [Hefound mandrakes in the field. He went searching amid all Her treasures and found, in this field, mandrakes. Of them is written The mandrakes give forth fragrance… (Song of Songs 7:14)—two cherubim, Her embellishments awakening arousal above. For among all those adornments, none arous besides cherubim.

South side—when does He arouse toward Her, seeking cause to bless Her? During the days of the wheat harvest (Genesis 30:14)—when She distributes shares of fortune to Her legions and all the reapers of the field. At once, [hebrought them to Leah his mother—their fragrance and arousal wafted upward, toward Upper World, concealed world, arousing blessings for the Lower World.

Once She is blessed, those mandrakes collect, then bestow upon all worlds, as is written: the mandrakes give forth fragrance, at our doors all delicacies (Song of Songs 7:14). When they exude their aroma, south side absorbs it, arousing toward the Upper World. At once, at our doors all delicacies—no beneficence lacking from the world. Lower world does not arouse toward Upper World without the cherubim wafting fragrance toward the right. After they bestow aroma to the right, and the right arouses toward Upper World, at once Lower World arouses to petition for its needs. What is written? Rachel said to Leah, ‘Please give me’ (Genesis 30:14). Give me blessings from the arousal of mandrakes, aroused for you by the right side.

Then, Upper World joyfully, playfully, responded to her, saying, ‘Is your taking my husband a small thing?‘ (ibid. 30:15)—like a mother to her daughter. If so, the Husband of the Upper World must be Jacob! Not so! Yearning of the Father is always exclusively for his Daughter. His love is directed toward Her because She is the only daughter, among six sons [sefirot]. He doles out provisions, largesse, and gifts to each of those six sons—but He allocates nothing for Her, nor does She inherit anything. On account of all this, He watches over Her with greater fondness and love than all the rest.

Out of love for Her, He called Her ‘Daughter’ [cf. BT Bava Batra 16b]. This did not satisfy Him, so He called Her ‘Sister’ [cf. Genesis 20:1; Proverbs 7:4]. This did not satisfy Him, so He called Her ‘Mother,’ in the name of His Mother [cf. Proverbs 2:3; BT Berakhot 57a]. This did not satisfy Him, so He called Her by His name, as is written: But הַחָכְמָה (ḥokhmah), Wisdom, found from אַיִן (ayin), Nothing (Job 28:12)—Ḥokhmah, actually! This is why Upper World said to Her, ‘Is your taking my husband a small thing’—for all of His love is drawn toward You” (Zohar 1:156a–b, Sitrei Torah, cf. Zohar 2:100b).

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He is Unclean, He shall Dwell Apart: Yet it was Our Sickness He was Bearing!

“Rabbi Yehoshu’a son of Levi met Elijah at the opening of the cave of Rabbi Shim’on son of Yoḥai [cf. 1 Kings 19:8–9]. He asked him: ‘Do I have a portion in the world to come?’ He said, ‘If this lord desires.’ Rabbi Yehoshu’a son of Levi said, ‘I saw two, but heard the voice of a third [i.e., the Shekhinah (Rashi)].’ He then asked him, ‘When will the Messiah come?’ ‘Go and ask him himself,’ he replied. ‘Where is he sitting?’ He said, ‘At the portal of the city [of Rome (GRA)].’ ‘And by what sign may I recognize him?’ He said, ‘He is sitting among the ill, poor, and suffering: everyone of them untie all at once and rebandage them together, whereas he unties and rebandages each separately [before treating the next], thinking, should I be wanted, I must not be delayed [by having to bandage a number of sores].’ So he went to him and greeted him, saying, ‘Peace be upon you, Rabbi and Teacher.’ ‘Peace be upon you son of Levi,’ he replied. ‘When will you come Master?’ he asked, ‘Today,’ he replied. On his returning to Elijah, he asked, ‘What did he say to you?’ ‘Peace be upon you Son of Levi,’ he replied. [Elijah] said, ‘He thereby assured you and your father of [a portion in] the world to come.’ ‘He spoke a lie to me, saying that he would come today, but has not.’ [Elijah] answered him, ‘This is what he said to you, Today, if you would only heed His voice!’ (Psalms 95:7)” (BT Sanhedrin 98a).

“The Rabbis said: [The Messiah,] his name is חִיוְורָא (ḥivvra), White, of the House of Rabbi [Yehudah ha-Nasi], as is written, Yet it was our sickness that he was bearing, our pains that he endured—though we considered him plagued, stricken by God and afflicted (Isaiah 53:4) [i.e., the Messiah is as הַמְּצֹרָע (ha-metsora), the one afflicted with skin blanch—he is called unclean and dwells outside the camp (Rashi)]” (BT Sanhedrin 98b).

And the person afflicted with skin blanch, in whom the affliction is, his clothes shall be torn and his hair disheveled, and his moustache he shall cover, and he shall call out, “Unclean! Unclean!” All the days that the affliction is on him he shall remain unclean. He is unclean. He shall dwell apart. Outside the camp shall his dwelling be (Leviticus 13:45–46).

Yet it was our sickness that he was bearing, our pains that he endured—though we considered him plagued, stricken by God and afflicted. But he was wounded for our sins, crushed for our iniquities, he bore the chastisement that made us whole, and by his wound we were healed (Isaiah 53:4–5).

This shall be the teaching concerning הַמְּצֹרָע (ha-metsora), the one afflicted with skin blanch—הַמוֹצִיא רָע (ha-motsi ra), the one who utters evil. Rabbi Ḥiyya said, ‘If anyone produces evil speech, all his limbs are defiled and he deserves to be confined, for that evil word rises and arouses an impure spirit upon him, defiling him” (Zohar 3:53a).

“Yet he who [continually] declares [others] unclean is [himself] unclean and never speaks in praise [of people]. And Shemu’el said: With his own blemish he stigmatizes [others] as unclean” (BT Qiddushin 70a).

“When [the souls in the Garden of Eden below roam on every new moon and Sabbath] they tell the Messiah about the suffering of Israel in exile and about the wicked among them who do not seek to know their Lord, he weeps aloud over the wicked, as is written: But he was wounded for our sins, crushed for our iniquities (Isaiah 53:5). Those souls return and stand in their places.

In the Garden of Eden there is one chamber called the Chamber of the Ill. The Messiah then enters that chamber and calls for all the illnesses, all the pains, and all the sufferings of Israel to come upon him, and they all do so. And if he did not ease them off of Israel, taking them upon himself, no one could endure the sufferings of Israel from the punishments of Torah, as is written: Yet it was our sickness that he was bearing (Isaiah 53:4). Similarly, Rabbi El’azar on earth [see BT Bava Metsi’a 83b–84b].

For innumerable are the sufferings looming over a person every day, all of which descended into the world at the time when Torah was given. When the people of Israel were in the Holy Land, they eliminated all those illnesses and sufferings from the world through rituals and sacrifices. Now, the Messiah removes them from inhabitants of the world, until a person departs from this world and receives punishment, as has been said. Except for the extremely wicked, who are sent deep within Hell, into those other compartments, where they are punished severely for the extreme filth of the soul; then intense fire is kindled to consume that filth. Woe to the soul who suffers that punishment! Furthermore, angels of destruction harass them with rods of fire to shake out that filth. Woe to the soul who suffers that punishment! Happy are those who keep the commandments of Torah!” (Zohar 2:212a, cf. Zohar Ḥadash 56c).

For this command which I charge you today is not too wondrous for you nor is it distant. It is not in the heavens, to say, “Who will go up for us to the heavens and take it for us and let us hear it, that we may do it?” And it is not beyond the sea, to say, “Who will cross over for us beyond the sea and take it for us and let us hear it, that we may do it?” But the word is very close to you, in your mouth and in your heart, to do it (Deuteronomy 30:11–14).

You are good and do good. Teach me Your statutes. The arrogant plaster me with lies—I with whole heart keep Your decrees. Their heart grows dull like fat—as for me, in Your teaching I delight. It was good for me that I was afflicted, so that I might learn Your statutes. Better for me Your mouth’s teaching than thousands of pieces of silver and gold (Psalms 119:68–72).

“Rabbi Abba said, ‘Yose, my son, I will tell you what happened to me with the Holy Lamp [Rabbi Shim’on son of Yoḥai]. One day we were walking in the valley of Ono, delving into Torah that whole day. Due to the intensity of the sun, we sat ourselves down in the cleft of a certain rock [this recalls the cleft of the rock where God revealed His back to Moses (Exodus 33:22–23). Similarly, here, a profound mystery is revealed: the suffering of the righteous]. I said to him, ‘How is it that whenever the wicked proliferate in the world, the righteous among them are smitten on their account? For we have learned as follows: ‘For a generation’s חוֹבָא (ḥova), sin [lit., liability, debt], the righteous are seized.’ Why? If because they do not reprimand the world for their deeds, well, there are many who do reprimand but are not heeded, and the righteous are overwhelmed by them. And if it is so that there will be no one to protect the world, then let them not die and not be seized for the sins [of the world], since the righteous find joy in the destruction [of the wicked].’

He replied, ‘For a generation’s sin, the righteous are surely seized, and we have established these matters. But when the righteous are seized with illness or afflictions, it is in order to atone for the world; then all sins of the generation are purged. How do we know this? From all members of the body. When all the members are in distress—grave illness prevailing over them—one member must suffer so that all of them may be healed. Which one is it? The arm. The arm is struck and blood is drawn from it, and then all members of the body are healed.

Similarly, inhabitants of the world are bodily members, interlinked. When the blessed Holy One wishes to grant healing to the world, He strikes one righteous person among them, and through him provides healing to all. How do we know this? As is written: But he was wounded for our sins, crushed for our iniquities, and by his wound we are healed (Isaiah 53:5). And by his wound—bloodletting, like someone letting blood from his arm. By that wound we are healed—healing comes to us, to all members of the body.

Never is a righteous person smitten except to provide healing to the generation and to atone for them. This is the mystery of ‘a righteous one who suffers,’ for the Other Side prefers most of all that Judgment should overwhelm a righteous one—for then he does not care about the whole world and ignores them because of the joy of dominating him [cf. Tiqqunei ha-Zohar 1a–b]. Yet that righteous person attains supreme dominion in this world and in the world that is coming. As for ‘a righteous one who prospers,’ this is because the blessed Holy One does not care to atone for the world’” (Zohar 3:217b–18b).

Truth from the Earth Will Spring Up

043-planting“Rabbi Shim’on said: When the blessed Holy One came to create the human, the ministering angels formed themselves into groups and parties, some of them saying, ‘Let him be created,’ whilst others urged, ‘Let him not be created.’ As is written, Kindness and truth have met, justice and peace have kissed (Psalms 85:10). Kindness said, ‘Let him be created, because he will render acts of kindness’; Truth said, ‘Let him not be created, because he is compounded of falsehood’; Justice said, ‘Let him be created, because he will perform just deeds’; Peace said, ‘Let him not be created, because he is full of strife.’ What did the blessed Holy One do? He took Truth and cast it to the earth. The ministering angels said before the blessed Holy One ‘Master of the Universe! Why do You despise Your seal [cf. BT Shabbat 55a: ‘Truth is the seal of the blessed Holy One’]? Let Truth arise from the earth!’ As is written, Truth from the earth תִּצְמָח (titsemaḥ), will spring up (Psalms 85:12)” (Bereshit Rabbah 8:6).

Behold the man whose name is צֶמַח (tsemaḥ), Shoot; and יִצְמָח (yitsemaḥ), he shall shoot up, in his place, and he shall build the temple of YHWH (Zechariah 6:12).

“The sages said, ‘If the King Messiah comes from among the living, David will be his name; if he comes from among the dead, it will be David himself.’ Rabbi Tanḥuma said, ‘I say that the basis for this teaching is, And keeping faith with His anointed, to David [and his seed forever] (Psalms 18:51).’

Rabbi Yehoshu’a son of Levi said, ‘צֶמַח (tsemaḥ), Shoot, is his name.’ Rabbi Yudan son of Rabbi Ayybo said, ‘מְנַחֵם (menaḥem), Comforter, is his name.’ Ḥananiah son of Rabbi Abahu said, ‘They do not disagree. The numerical value of the letters of one name equals the numerical value of the other—צֶמַח (Tsemaḥ) is equal to מְנַחֵם (Menaḥem)’ [cf. Zohar 3:16a].

And this supports the view of Rabbi Yudan son of Rabbi Ayybo. Once a Jew was plowing and his ox snorted once before him. An Arab who was passing and heard the sound said to him, ‘O son of Judah, O son of Judah. Loosen your ox, and loosen your plow. For today your Temple was destroyed.’ The ox snorted again. He said to him, ‘O son of Judah, O son of Judah. Bind your ox, and bind your plow. For today the King Messiah was born.’ He said to him, ‘What is his name?’ [The Arab replied,] ‘Menaḥem.’ He said to him, ‘And what is his father’s name?’ He said to him, ‘Ḥizqiyah.’ He said to him, ‘Where is he from?’ He said to him, ‘From the royal capital of Bethlehem in Judea.’ He went and sold his ox and sold his plow. And he became a peddler of infants’ clothes. And he went from place to place until he came to that very city. All of the women bought from him. But Menaḥem’s mother did not buy from him. He heard the women saying, ‘O Mother of Menaḥem, O Mother of Menaḥem, come buy for your child.’ She said, ‘I want to choke this enemy of Israel. For on the day he was born the Temple was destroyed.’ He said to her, ‘We are sure that on this day it was destroyed, and on this day it will be rebuilt.’ She said to him, ‘I have no money.’ He said to her, ‘It is of no matter to me. Come and buy for him and if you have no money, pay me when I return.’ After a while he returned. He went up to that place. He said to her, ‘What happened to the infant?’ She said to him, ‘Since the time you saw him a wind came and whisked him away from me.’

Rabbi Bun said, ‘Why must we learn this from an Arab? Do we not have evidence for it? And Lebanon with its mighty shall fall (Isaiah 10:34). And what follows this? And there shall come forth a rod out of the stem of Jesse (Isaiah 11:1)’” (JT Berakhot 2:3, 5a, cf. Eikhah Rabbah 1:51; Zohar 1:82b).

“Rav [Yehudah ha-Nasi, a descendant of David] said: The world was created only on David’s account. Shemu’el [of the tribe of Levi] said: On Moses’ account; Rabbi Yoḥanan said: For the sake of the Messiah. What is his name?—the House of Rabbi Shila said: His name is Shiloh, for it is written, until שִׁילֹה (Shiloh) comes (Genesis 49:10). The House of Rabbi Yannai said: His name is Yinnon for it is written, May his name be forever. As long as the sun may his name יִנּוֹן (yinnon), bear seed (Psalms 72:17) [cf. Bahir §61, §86]. The House of Rabbi Ḥaninah said: His name is Ḥaninah, as is written, [Therefore will I cast you out of this land into a land that you know not, neither you nor your fathers; and there shall you serve other gods day and night;where I will not show you חֲנִינָה (ḥaninah), favor (Jeremiah 16:13). Others say: His name is Menaḥem son of Ḥizqiyah, as is written, Because the מְנַחֵם (menaem), comforter, that would relieve my life is far from me (Lamentations 1:16) [the initial letters of these names are an acronym for מָשִׁיחַ (mashiaḥ), Messiah, see Abarbanel, Yeshu’ot Meshiḥo, 2:3].

The Rabbis said: His name is חִיוְורָא (ḥivvra), White, of the House of Rabbi [Yehudah ha-Nasi], as is written, Yet it was our sickness that he was bearing, our pains that he endured—though we considered him plagued, stricken by God and afflicted (Isaiah 53:4) [i.e., a מְצוֹרָע (metsora), skin blanched one (Rashi), see Leviticus 13:45–6; BT Qiddushin 70a]. Rav Naḥman said: If he is of those living [to day], he might be one like myself, as is written, And their nobles shall be from themselves, and their governor shall proceed from the midst of them (Jeremiah 30:21) [this description fits Rav Naḥman, who, as the son-in-law of the Resh Galuta, enjoyed great power and prestige]. Rav said: If he is of the living, it would be our holy Rabbi [Yehudah ha-Nasi]; if of the dead, it would have been Daniel the most beloved man. Rav Yehudah said in Rav’s name: The blessed Holy One will raise up another David for them, as is written, But they shall serve YHWH their God, and David their king, whom I will raise up for them (ibid., 9): not הַקִים (haqim), I raised up, but אָקִים (aqim), I will raise up, is said. Rav Papa said to Abbaye: But it is written, And my servant David shall be their נָשִׂיא (nasi), prince, for ever (Ezekiel 37:25) [and prince is a lower title than king!]—such as caesar and little caesar [i.e., the second David will be the king, and the former David will be his viceroy]” (BT Sanhedrin 98b).

Until שִׁילֹה (Shiloh) comes (Genesis 49:10)—until שַׁי לוֹ (shai lo), tribute to him, come, as is written: All round Him to bring שַׁי (shai), tribute, to the Fearsome One (Psalms 76:12) [cf. Isaiah 18:7]” (Rashi).

“שִׂיחַ (Shiaḥ), plant, of the field (Genesis 2:5)—the first מָשִׁיחַ (mashiaḥ), Messiah, who was not yet on earth. Shrub, of the field (ibid.)—the second Messiah. Why were they not on the earth? Because Moses was not there with them to serve the Shekhinah [called Earth]. Of him, it is written: And there was no human to till the soil (ibid.). The secret is given in: The scepter shall not pass from Judah (Genesis 49:10)—Messiah son of David; Nor the mace from between his legs (ibid.)—Messiah son of Joseph. Until Shiloh comes (ibid.)—Moses, since מֹשֶׁה (Moshe), Moses, is numerically equivalent to שִׁילֹה (Shiloh), Shiloh. וְלוֹ יִקְהַת (Ve-lo yiqehat), and to him the submission, of peoples (ibid.)—the letters [of]: וְלֵוִי קְהָת (ve-Levi qehat), and Levi Kohath [i.e., reaching from Moses, to Kohath and Levi, his ancestors]” (Zohar 1:25b, Tiqqunei ha-Zohar).

“Rabbi Yoḥanan said in the name of Rabbi Shim’on son of Yoḥai: If Israel kept two Sabbaths according to her halakhot, they would be redeemed immediately [מִיָד (miyad), ‘immediately’ can be read as an acrostic: מָשִׁיחַ (mashiaḥ), Messiah, or: מֹשֶׁה (Moshe), Moses, and יוֹסֵף (Yosef), Joseph, and דָוִד (David), David], as is said, Thus says YHWH of the eunuch that keep My Sabbaths (Isaiah 56:4), which is followed by, even them will I bring to My holy mountain (ibid., 7)” (BT Shabbat 118b, cf. JT Ta’anit 1:1; 64:1).

“[Rabbi Yoḥanan son of Zakkai used to say,] ‘If you have a sapling in your hand, and it is said to you, ‘Behold, there is the Messiah’—go on with your planting, and afterward go out and receive him” (Avot de-Rabbi Natan B, 31).

Just as Big Fish Swallow Up Small Fish

Talmud TeacherTanna’im and Amora’im, you come from the aspect of the qualities of the blessed Holy One. You have labored much to purify my daughter the Halakhah [Malkhut] from the husks of the mixed multitude, which are the evil questions that cannot be interpreted or explained away. Of them it says: The crooked cannot תְקֹן (teqon), turn, straight nor can the lack be counted (Ecclesiastes 1:15). But תִּיקוּ (tiqu), ‘It is undecided,’ applies to them [a phrase employed in the Gemara and interpreted as an acronym: תִּשְׁבִּי יְתָרֵץ קֻשְׁיוֹת וְאִבַּעְיוֹת (Tishbi yetarets qushyot ve-iba’eyot), the Tishbite (i.e., Elijah) will resolve difficult questions and problems]. Anything undecided concerning a prohibition is handled as a stricture. It is a תִּיקּוּן (tiqqun), correction, without final ן (nun), [indicating] it can not be corrected, since it lacks final ן (nun), which is the World that is Coming [namely, Binah and Her ן״ (fifty) gates]. For תִּיקוּ (tiqu), undecided, in the World that is Coming is שְׁתִיקָה (shetiqah), silence, as in ‘שְׁתוֹק (shetoq), Silence! For so it arose in thought.’

There are questions that are the garments of the Halakhah of which it says filigree of gold—as is written: All the princess’s treasure is pearls, filigree of gold her raiment. [In embroidered stuff she is led to the king, maidens in train, her companions] (Psalms 45:14). You [Amorai’m], cut into several legal sentences and later fix and explain them away using various arguments.

If one chapter of the Mishnah is missing, and it has been maintained that something is missing from the Mishnah, you מְתַקְּנִין (me-taqqnin), repair it. [For example, where it is stated in the Gemara: ‘A clause has been omitted, for this is the way we have learned it’] such is a lack that can be counted. If a simpleton comes and spreads an evil report of the craftsman that cuts the garments, saying: The Torah is lacking, yet, it is written: The תּוֹרַת (torat), teaching, of YHWH is perfect (Psalms 19:8). Perfect—in all the members of the body, the 248 positive decrees, as is written: You are all beautiful, my love, and there is no flaw in you (Song of Songs 4:7); perfect—in Her garments. How can anything be lacking in the Mishnah?

Say to him: Look carefully and find the [missing] piece. You may find it mixed with other verses and Mishnahyot [meaning, it is the custom of Torah to be lacking in one place and abundant in another], for it is the way of the craftsman to cut garments into several pieces [and that which is missing in one place is filled out in another]. The disciples, inexperienced in connecting the Halakhah to those pieces confuse the sentences and questions, and cannot explain the dilemmas until the craftsman comes and explains all the doubts they have. At that time, Halakhah, the princess [Malkhut], rises before the King, perfect in everything, in body, garments and jewelry. And in it is fulfilled: And I will see it, to remember the everlasting covenant (Genesis 9:16). Sometimes the craftsman has an experienced disciple whom he sends to correct them.

They all rose and said: Faithful Shepherd, surely you are the craftsman, for it says of you, ‘Moses received the Torah at Sinai’ (M Avot 1:1). From that time onward, everyone is your disciple, from Joshua to the end of all generations. This is what we learned, that he ‘handed it on to Joshua; Joshua to the elders; the elders to the prophets; [and the prophets handed it on to the men of the Great Assembly]’ to the end of all (ibid.). And who is your skilled disciple? We see that it has been said to let everything wait until Elijah comes” (Zohar 3:27b, Ra’aya Meheimna Tsav).

“We learned that fish and locusts do not require [ritual] slaughter [in order to be eaten, rather, it is their gathering which makes them permissible, see BT Ḥullin 27b]. Such are the Masters of Mishnah. They are consumed without slaughter [by the Angel of Death]. It says of them, And was gathered to his kinfolk (Genesis 49:33). Like fish of the sea live in the sea, so do the disciples of sages and Masters of Mishnah live in the sea—if they are separated from Torah they immediately die. תַּנִּינָא דְּמַתְנִיתִין (Tannina de-matnitin), Rehearser of Mishnah, wherein proliferate תַנִינֵי יַמָּא (taninei yamma), sea monsters. If those [beasts] who live on dry land [i.e., those without Torah and mitsvot] fall into the water but cannot swim they die. However, [only] the Masters of Kabbalah who are above all are אָדָם (adam), human [and know how to tread deep water, i.e., the sea of Torah and Her hidden depths, cf. BT Bava Metsi’a 114b; Keritot 6b]. Of them it says Hold sway over the fish of the sea and the fowl of the heavens (Genesis 1:26), who are מָארֵי מַתְנִיתִין תַּנִּינָיָּא (marei Matnitin tanninayya), Masters of Mishnah—sea monsters [who prey on small fish]. הַתַּנִּינִם הַגָּדוֹל (Ha-tanninim ha-gadol), the great sea monster (Genesis 1:21), is the נָחָשׁ בָּרִחַ (naḥash bariaḥ), fleeing serpent (Isaiah 27:1), corresponding to: וְהַבְּרִיחַ (ve-ha-beriaḥ), and the crossbar, in the middle board [shall מַבְרִחַ (maberiaḥ), shoot through, from end to end] (Exodus 26:28).

When תַּנִּינִם (tanninim), sea monsters [punning on תַּנָּאִים (tanna’im), Rehearsers]—the Masters of Mishnah—have a disagreement among them, asking each other difficult questions, [one then] swallows his colleague [as large fish swallow small fish]. This refers to a disciple unqualified to teach who teaches, which is punishable by death [cf. BT Sotah 22a: ‘Rav said, What is the meaning of the verse Many are those she has struck dead, numerous are her slain (Proverbs 7:26)? Many are those she has struck dead—this refers to a disciple unqualified to teach [to decide questions of law] who teaches. Numerous are her slain—this refers to a disciple qualified to teach who does not’; Zohar 1:5a; 3:84b–85b]. But if they are matched [both being big fish] and have an argument or difficulty, it says of them in the end, וָהֵב בְּסוּפָה (waheb be-sufah), against Waheb in a whirlwind (Numbers 21:14), which has been interpreted: אַהֲבָה בְּסוֹפָהּ (ahava be-sofah), love at its end (BT Qiddushin 30b) [cf. Tiqqunei ha-Zohar 6a].

In the meantime a נוּנָא רַבָּא (nuna rabba), great fish, came [namely, Rav Hamnuna Saba], saying, ‘[Moses] Faithful Shepherd, אֵיתָן (etan), Staunch, is your settlement, and set in the rock your nest (Numbers 24:21). [The תַּנָּאִים (tanna’im), Rehearsers, say] תַּנְיָ (tanya), ‘It was taught‘ [and this] assists you because the fish have their nest in the Rock [Malkhut]. אֵיתָן (Eitan), staunch, is [the letters of] תַּנְיָ (tanya), ‘It was taught,’ rearranged; אֵתָנִים (etanim), Mighty (Job 12:19), is [the letters of] תַּנָּאִים (tanna’im), Rehearsers, rearranged. Beware of them, because you are heavy-mouthed and heavy-tongued (Exodus 4:10). And whoever wishes to attack the fish of the sea in the Rock—Masters of Mishnah, the תַּנָּאִים (Tanna’im)—needs to be fierce and of a sharp and polished tongue to bore to the great abyss which lies there.

For the vision is yet for an appointed time, but at the end he shall speak, and not lie: [though he tarries, wait for him; because he will surely come, he will not delay] (Habakkuk 2:3). It has been explained ‘This verse pierces and descends to the very abyss’ (BT Sanhedrin 97b). Who is it that shall descend to the great abyss to find that time [of the End] but You, of whom it says, Your justice like the unending mountains, Your judgment, the great abyss (Psalms 36:7). Many Masters of Mishnah wanted to penetrate the depth of Halakhah to find there the time of the coming of redemption, but went down and did not come up [הֲלָכָה (halakhah), ‘ways of conduct,’ alludes to הַכַּלָה (ha-kalah), the Bride, i.e., Malkhut, Shekhinah]. Though their tongue was Like a hammer that shatters the rock in pieces (Jeremiah 23:29), their hammer was too weak and could not penetrate that Rock [to discover the End]. Whoever penetrates that Rock without permission, a serpent will come to bite him; others bore into Her until they reach the great abyss but do not come up from there [cf. Ecclesiastes 10:8: He who digs a pit will fall in it, and he who breaches a wall, a snake will bite him].’ …

And you [Moses, Faithful Shepherd] aid yourself by תַּנְיָא (tanya), ‘it was taught,’ more than all of them, since you are the Leviathan of the sea of Torah. For the master of all fishes is called לִוְיָתָן (Livyatan), Leviathan, named after Torah, of which it says, For they are a לִוְיַת (livyat), garland of grace, on your head (Proverbs 1:9). Because of you Man and beast YHWH rescues (Psalms 36:7). Man—of him it has been said [The Torah (is maintained by)] a man who dies in a tent (Numbers 19:14), and the Masters of Mishnah have taught that Torah does not remain except for one who kills himself for Her, and death is only poverty [cf. M Avot 6:4; BT Tamid 32a: ‘What shall a man do to live? Let him kill himself. What should a man do to kill himself? Let him keep himself alive’]. Beast—the ignorant, who are submissive like horses and mules to the Masters of Mishnah” (Zohar 3:278a–80b, Ra’aya Meheimna Ki Tetse).

A Tower of Strength: The Bird has Found a Home

ad68b51709542856c238222f560acefbThe name of YHWH is a tower of strength; the righteous one runs into it and is secure (Proverbs 18:10). The Head of the Academy explained this verse. The name of YHWH—Assembly of Israel. The righteous one יָרוּץ (yaruts), runs, into it—רְעוּתֵיהּ (re’uteih), the desire of, the righteous one is always for it. Therefore, it is secure—that tower, so that it will never fall, as it did.

Rabbi Kruspedai, desired by the heart, explained this verse before he passed away, explaining it well. A tower of strength: the תֵּיבָה (teivah), pulpit, and the Torah scroll, which is strength, to be placed on it and taken out of the הֵיכָל (heikhal), ark—image of the inner heikhal, from which emerges Torah [cf. Zohar 3:134a (IR): ‘All depends on mazzal, even the Torah scroll in the heikhal‘]. That tower is the name of YHWH and His image, and it must have six steps.

The righteous one runs into it. Into what: into the tower or in the Torah scroll? Well, he expounded the verse both ways. When he interpreted it as ‘into the tower,’ then this righteous one must be the ḥazzan of the synagogue—truly righteous, image of the supernal Righteous One. When he interpreted it as referring to the Torah scroll, the one reading must be righteous, and is called righteous.

Of all of them, who is called righteous? The sixth one ascending among those seven.

Rabbi Shimon said, ‘Surely, for all his life he ascended only sixth among those ascending. The righteous one runs in it—in the Torah scroll run the words of this righteous one.

And is secure—from what? From fear of the Angel of Death, for he lived a long life. And is secure—never to be harmed.

In the tower rising among those towers stands a radiance in the image of a Torah scroll. When a bird comes, it takes that tower from its place and sets it in the middle of the courtyard beneath the wings of the cherubim. Whereas its height had reached the loft of the heavens, it now descends, entering beneath those wings, its wall between the heads of the cherubim.

Three hundred openings there [see BT Ḥagigah 15b]. In the middle opening stands this radiance—image of a Torah scroll, in which the king of Israel is destined to read the portion הַקְהֵל (Haqhel), Assemble. This will be King Messiah and no other, and in that Torah scroll of radiance” (Zohar 3:164a–b, Rav Metivta).

“Rabbi Shim’on said to his son, Rabbi El’azar, ‘El’azar, when King Messiah arouses, countless other signs, and miracles will arise in the whole world. Come and see: In the Garden of Eden below, there is a single place hidden, concealed, unknown—embroidered with many colors; within are hidden a thousand palaces of yearning. No one enters them except Messiah, who abides constantly in the Garden of Eden.

The entire Garden is encompassed by many crowns of the righteous, and Messiah stands over countless forces and camps of souls of the righteous. On festivals and Sabbaths, Messiah enters that place and delights in all those palaces.

Within, within those palaces is another place—concealed and hidden, completely unknown, called Eden. No one is capable of knowing it [cf. Isaiah 64:4]. Messiah is hidden outside, around that place, until a place called קֵן צִפּוֹר (qen tsipor), Bird’s Nest, is revealed to him—a place proclaimed by that bird who arouses in the Garden every day.

In that place are embroidered images of all other nations who have gathered against Israel to harm them. He enters that place, raises his eyes, and sees the patriarchs entering the ruins of the House of God, until he sees Rachel, tears on her face, and the blessed Holy One comforting her—but she does not want to be comforted, as is said: She refuses to be comforted for her children (Jeremiah 31:15). Then Messiah raises his voice and weeps, and the whole Garden of Eden trembles and all those righteous ones there scream and weep [cf. Pesiqta Rabbati 36:4–6]. He screams and weeps a second time, and the heavens above the Garden tremble, along with 1,500 myriads of supernal camps, until reaching the supernal Throne. Then the blessed Holy One beckons to that bird, who enters her nest and sits by Messiah, crying what she cries, arousing what is aroused.

From within the holy Throne, that Bird’s Nest and Messiah are summoned. All elevate them above, and the blessed Holy One swears to them to eliminate the wicked kingdom from the world by the hand of Messiah and to avenge Israel—and all the goodness that the blessed Holy One intends to do for His people. Then the Bird’s Nest, with Messiah in it, returns to its place, Messiah slipping into its hiding place as before….’

A voice will burst in the branches of the trees of the Garden, calling potently: ‘Awaken, high holy ones! Rise before the Messiah! Behold, the time has come for the Doe to unite with Her Husband. And Her Husband wishes to avenge Her in the world and raise Her from the dust.’

Then they will all rise and gird him with his weapons as before, Abraham on his right, Isaac on his left, Jacob in front of him, Moses the Faithful Shepherd above all the righteous, dancing along in the Garden.

Once the Messiah is arrayed by the righteous in the Garden of Eden, he will enter that place called Bird’s Nest, as previously, and see the image of the destruction of the Temple and the many righteous who were killed there. Then he takes from there ten garments, called ‘garments of zeal,’ and hides himself there for forty days, totally unrevealed.

At the end of forty days a single voice arouses, and from the supernal Throne the Bird’s Nest is summoned along with the King Messiah hidden within. Then he is raised above, and when the blessed Holy One sees King Messiah dressed in garments of vengeance, girded with his weapons, He takes him and kisses him on the head….

He enters into one palace there and sees all the supernal angels called Mourners of Zion—those who weep over the destruction of the Temple, weeping constantly—and they give him a purple robe to wreak vengeance. Then the blessed Holy One hides him away in the Bird’s Nest, where he is concealed for thirty days [cf. Rut Rabbah 5:6]. After ward, within that bird’s nest, he will descend from above to below, arrayed in all those adornments, surrounded by countless holy camps. The whole world will see a radiance hovering between heaven and earth, persisting for seven days, and all inhabitants of the world will be astonished and confounded, totally unable to comprehend—except for the wise, who know these mysteries; happy is their share!…

On that day the whole world will tremble as before, from one end of heaven to the other, and then the whole world will know that King Messiah has been revealed in the land of Galilee. All those who study Torah assiduously will gather round him—though they are few in the world [see BT Sanhedrin 97a]—and through the merit of schoolchildren his strength will be vitalized, overpowering. This is the mystery of fledglings (Deuteronomy 22:6). And if these are not to be found, then infants sitting in their mother’s potent bosom, suckling, as is said: [Whom will he teach knowledge? To whom will he explain a message?] Those weaned from milk, taken from the breast (Isaiah 28:9)—namely, or eggs (Deuteronomy ibid.)—because for their sake Shekhinah dwells with Israel in exile, since as for the wise, few will be found at that time. Thus, and the mother crouching over עַל (al), for the sake of, the fledglings or for the sake of the eggs (ibid.).

Do not take the mother together with the children (ibid.). For the matter does not depend on him—to deliver Her from exile—but rather on the supernal King. Once these children and sucklings empower King Messiah, then supernal Mother, crouching over them, arouses toward Her Husband. For twelve more months, it will be delayed; then Her Husband will come and raise Her from the dust, as is said: I will raise the fallen booth of David (Amos 9:11)” (Zohar 2:8a–9a).

“Men of mysteries offer a pearl to their disciples, and if they do not understand the hint, it is explained to them in jest. For example, a man says that a single egg overthrew sixty villages, because the egg was dropped by a bird in the air and struck the villages. The jesters said that this is not what he meant, but that a man wrote [a note] ‘sixty villages’ and the egg dropped by the bird effaced ‘sixty villages.’ But perish the thought that the Masters of Torah should say jocular or trivial things in Torah [see BT Bekhorot 57b: ‘Once the egg of a bar yokhani fell and its contents swamped sixteen cities and destroyed three hundred cedar trees. But does it actually cast the egg? Is it not written: The ostrich’s wing joyously beats (Job 39:13)?—the egg was a rotten one’]!

And they taught: Fledglings—Masters of Mishnah. Or eggs—Masters of Scripture. And just as נָפַל (nafal), falling, from that נִפּוֹל (nipol), young bird, He is called, בַּר נַפְלֵי (Bar Nafli), Son of the Fallen [alluding to נֵפֶל (nefel), stillborn (Psalms 58:9; Job 3:16)]. For the the egg [Malkhut] falls, which is like a אֶתְרוֹג (etrog), citron, as it is the same size as an egg, and of Her it is said: I will raise הַנֹּפֶלֶת (ha-nofelet), the fallen, booth of David (Amos 9:11). And with Her fell sixty queens [i.e., the six lower sefirot each of which contains ten (Sullam)] (Song of Songs 6:8), since they are כְּרִיכִין (kerikhin), bound, with Her. It has the same sense as in, ‘How they did כּוֹרְכִין (korkhin), bind, the Shema [i.e., recitation of Shema without pausing between phrases]’ (BT Pesaḥim 56a), and these correspond to the sixty tractates [of Mishnah]. And young women beyond number (ibid.); maidens in train, her companions (Psalms 45:15), which are הֲלָכוֹת (halakhot), rulings, without number.

And that נִיפּוֹל (nipol), young bird, is the בֶּן יָהּ (Ben Yah), Son of God [Ze’eir Anpin], he is within the Fifty Gates of בִינָה (Binah), Understanding, namely יָהּ (Yah), God—י״ (ten) times ה״ (five) [cf. BT Rosh ha-Shanah 38b; Nedarim 38a]. ו (Vav) is a נִיפּוֹל (nipol), young bird, because He fell, as it is said: How are you fallen from the heavens, O bright star, son of the dawn! (Isaiah 14:12). He is called נִיפּוֹל (nipol), ‘young bird,’ but not נָפַל (nafal), falling, and not נוֹפֵל (nofel), falls [since it is not Him who falls but Malkhut who falls from Him]. י ו (Yod, vav)—He descends through them [in order to raise] ה ה (he, he) [upper and lower] Malkhut, of whom it is said: And the two of them went (Ruth 1:19). It is also written: You shall surely send off [lit., sending off, you shall send off] (Deuteronomy 22:7)—the first [sending off] is the First Temple. The second [you shall send off] the Second Temple, in order to raise them up, as is written: יִשְׂמְחוּ הַשָּׁמַיִם וְתָגֵל הָאָרֶץ (Yismeḥu ha-shamayim ve-tagel ha-arets)Let the heavens rejoice and the earth exalt [יהוה (YHWH)] (Psalms 96:11)” (Zohar 3:215a, Ra’aya Meheimna Pineḥas).

“The Faithful Shepherd said: How obscure these matters are for one who does not know them, and how transparent for one who does! Certainly that bird is the Shekhinah and Her nest is the Temple. And Israel are the fledglings, upon whom the mother [Shekhinah] sits. And the mother is crouched over the fledglings (Deuteronomy 22:6)—Masters of Mishnah, who fly with Her decrees. Or eggs (ibid.)—Masters of Scripture.

But when Israel sinned, and the Temple was destroyed, what is written? You shall surely send off the mother (ibid., 7), as is written: And for your transgressions is your mother put away (Isaiah 50:1). And about the masters of the six orders of Mishnah, it is written: And the sons you may take for yourself (ibid.)—six [orders], from the aspect of six sons [i.e., the six lower sefirot], which are under upper Mother [Binah], and which are alluded to in the six words of the recitation of Shema Yisra’el, or in the six orders of Mishnah. It is all the same, whether [one offers] much or little, if only he directs his mind towards Heaven [Tif’eret], and binds it with the knot of the tefillin on the head and on the hand….

And for this reason, fledglings are from the aspect of ו (vav) which includes the six orders of Mishnah [the six lower sefirot]. Or eggs—Masters of Scripture. And it is said of them: At ה״ (five) years old, one is fit for the study of Five [namely, the Five Books of Moses], and this is Malkhut, [which is] ה (he). Sons—aspect of the Son of יָהּ (Yah), God, and these are the Masters of Kabbalah, of whom it is said: You shall not take the mother together with the sons (Deuteronomy 22:6)” (Zohar 3:254b, Ra’aya Meheimna Pineḥas).

I will Hasten it in its Time

Brown_Turkey“Rabbi Yoḥanan said: ‘What is the meaning of He who tends a fig tree will eat its fruit? (Proverbs 27:18). Why is the Torah compared to a fruit tree?’ Figs on a tree do not ripen all at once, but a little each day. Therefore, the longer one searches in the tree, the more figs he finds. So too with Torah: The more one studies, the more knowledge and wisdom one finds” (BT Eruvin 54a).

Noah, a man of the soil, was the first to plant a vineyard (Genesis 9:20). Rabbi Yehudah and Rabbi Yose. One said, ‘It was banished from the Garden of Eden, and he planted it here.’ The other said, ‘It was in the earth and he uprooted it, then transplanted it. That same day it yielded fruit, blossoming into grapes; he squeezed them, drank of the wine and became drunk.’

Rabbi Shim’on said, ‘There is a mystery here in this verse. When he sought to probe the sin probed by Adamnot to cling but to know, to mend the worldhe was incapable. He squeezed grapes to probe that vineyard [Shekinah], but as soon as he arrived, he became drunk and exposed himself (ibid., 21), and was powerless to rise. So, he exposed himself, exposing the breach of the world that had been closed [when, after his sin, Adam returned to God]. Inside אָהֳלֹה (ahaloh), his tent (ibid.)spelled with a ה (he) [rather than the normal masculine possessive suffix ו (vav), thus we read]: Inside אֹהֱלָה (ohelah)her tent, the tent of that vineyard” (Zohar 1:73a).

I make you swear, O daughters of Jerusalem by the deer or the gazelles of the field, that you shall not rouse not stir love until it is ripe (Song of Songs 2:7; 3:5). For although Solomon in his great wisdom understood how to vocalize יהוה (YHWH), he swore in the name of all the holy people not to ponder it until the day God bestows compassion on His people and their land, and open before them the gates of light. And now the gates of wisdom have begun to open, and therefore, one may study and gain great wisdom” (Berit Menuḥa, The Second Way: The Way of Love, Ninth Vowel).

“Rabbi Alexandri said: Rabbi Yehoshu’a son of Levi pointed out a contradiction. It is written, In his time (Isaiah 60:22), whilst it is also written, I, YHWH, will hasten him (ibid.)—if they are worthy, I will hasten him: if not, In his time. Rabbi Alexandri said: Rabbi Yehoshu’a opposed two verses: it is written, And, look, with the clouds of the heavens one like a human being [was coming] (Daniel 7:13) whilst [elsewhere] it is written, [Look, your King comes to you…lowly, and riding upon a donkey (Zechariah 9:9)—if they are meritorious, [he will come] with the clouds of heaven [i.e., swiftly (Rashi)]; if not, lowly, and riding upon a donkey. King Shapur said to Shemu’el, ‘You say Messiah will come upon a donkey: I will rather send him a white horse of mine’ [perhaps an overt invitation to the Jews to help Shapur in his struggle with the Romans]. He replied, ‘Do you have a multi-colored one?’” (BT Sanhedrin 98a).

“In the six hundredth year of the sixth [millennium], springs of wisdom will open above, springs of wisdom below, and the whole world will prepare to enter the seventh [millennium], just like a person preparing on the sixth day, as the sun is about to set, to enter Sabbath. Your mnemonic: In the six hundredth year of Noah’s life… all the springs of the great abyss burst and the sluices of heaven were opened (Genesis 7:11).’… [Yet] the blessed Holy One makes everything depend upon returning—if they prove worthy or not—as that verse has been explained: I, YHWH, will hasten it in its time (Isaiah 60:22)—if they are worthy, I will hasten; if not, in its time [see BT Sanhedrin 98a]…. Rabbi Shim’on said to them, ‘The blessed Holy One does not want this to be revealed openly to the world. But verging on the days of the Messiah, even children of the world are destined to find hidden treasures of wisdom, thereby discovering calculations of the end. At that time it will be revealed to all, as is written: For then (Zephaniah 3:9). What does then mean? When Assembly of Israel rises from the dust, raised by the blessed Holy One. Then I will transform the language of the peoples into a pure one, so they may all call upon the name of YHWH and serve Him shoulder to shoulder (ibid.)” (Zohar 1:116a–118b).

Acacia

0049744.002I will plant in the wilderness the cedar, the acacia tree, and the myrtle, and the oil tree; I will set in the desert the cypress tree, and the pine, and the box tree together (Isaiah 41:19).

And it shall come to pass in that day, that the mountains shall drop down new wine, and the hills shall flow with milk, and all the rivers of Judah shall flow with waters, and a fountain shall come forth from the house of YHWH, and shall water the Valley of Acacias (Joel 4:18, cf. Ezekiel 47:1–12).

“Jacob our father planted at the time he descended to Egypt. He said, ‘My sons, eventually you will be redeemed from this place, and the blessed Holy One will say to you: ‘You will be redeemed,’ so that you may build a sanctuary for Him. Therefore, go plant acacia trees now so that when He commands you to erect a sanctuary for Him, beams of acacia will be available. Immediately they arose and planted as he had commanded them to do” (Tanḥuma 1:9, cf. Bereshit Rabbah 94:4; Ibn Ezra on Exodus 25:5).

For a tree has hope: though cut down, it can still be removed, and it’s shoots will not cease (Job 14:7).