The Nut Garden

לקוטים מזוהר (Gleanings of Zohar)

Tag: רֹאשׁ הַשָׁנָה

If the King has No Army and No Camp, Over What does He Rule?

ImageAnd the gain of the land is in everything—a king is subject to the field (Ecclesiastes 5:8).

“Rabbi Shim’on son of Yoḥai taught: ‘You are My witnesses,’ says YHWH, ‘and I am God’ (Isaiah 43:12). When you are My witnesses, I am God. When you are not My witnesses, I am not, as it were, God” (Sifrei Deuteronomy 346).

“If the king has no army and no camp, over what does he rule? And if there is no people praising the king, what is that king’s glory?” (Pirqe de-Rabbi Eli’ezer 3, cf. Zohar 3:69a).

“Whoever acquires a Hebrew slave acquires for himself a master” (BT Qiddushin 20a).

 

Advertisements

Vitality of the World

Add. 27006“Rabbi Me’ir said, ‘When a person is in distress, what expression does the Shekhinah say? As it were: My head is lighter, my arm is lighter [a euphemism for feeling heaviness and pain].’

If so for the Omnipresent in distress on account of the blood of the wicked when it is shed, how much more so on account of the blood of the righteous!” (M Sanhedrin 6:5).

“We learned in the primary compisition: ‘The Other Side prefers most of all that Judgment should overwhelm a righteous one—for then he does not care about the [debts owed him by the] whole world and ignores them’ (Zohar 3:218a) [cf. Tiqqunei ha-Zohar 1a–b]. While [the Companions] were still discussing, a shade [the spirit of Rabbi Pinḥas son of Ya’ir] came upon them and asked: ‘How do we know? We know from Job. For the blessed Holy One, saw that generation was deserving of annihilation, and when the adversary came to denounce, the blessed Holy One said to him: Have you paid heed to My servant Job, for there is none like him on earth (Job 1:8) in order to save the whole generation through him. The matter can be likened to a shepherd when a wolf comes to devour his flock and destroy them. Being wise, what does the shepherd do? He gives the wolf a lamb that is stronger, fatter, and larger than the others, the leader of the flock, and the wolf, out of his desire to have control over the lamb, forgets about the rest of the flock. What does the shepherd do next? While the wolf is preoccupied with that lamb, he flees with the flock and brings them to safety. Later, he returns to the lamb and saves it from the wolf.

This is exactly what the blessed Holy One, did with the generation. He offered the righteous one for indictment in order to save the generation on his account. And if, like Jacob, he is strong, the verse says of him: and a man wrestled with him (Genesis 32:25). This is even more the case when he overcomes, until he says: Let me go (ibid., 27).’ He said: ‘O Shade! O Shade! It certainly must be so. Happy is the portion of that righteous man who is strong in suffering afflictions, and how much more so the one who, by means of his [afflictions], manages to overcome his denouncer who has his control over the whole generation, and it is accounted to him as though he had rescued them, and the blessed Holy One, appoints him as shepherd over them in place [of the adversary]. This was how the Faithful Shepherd [Moses] came to be the shepherd over Israel, and not only that, but he will lead them in the next world. And this was because he saved them that they should not be lost, for he guided them in Torah and mitsvot.’

While they were yet talking, the Faithful Shepherd himself came and said to them: ‘And why was the right arm afflicted? The way of all physicians is to draw blood initially from the right arm. Since the left arm is the one that is nearer the heart, why is blood not let from it [i.e., why is it that one righteous man is afflicted and not another (Sullam), cf. BT Mo’ed Qatan 28a]?’ He answered: ‘Because the blessed Holy One, does not wish overly to strike, and one suffices. But if the bile is serious and spreads throughout the members of the body, blood is drawn from the left arm [too].’

He said to him: ‘If the two of them were not [afflicted] at the same time, that would be fine, but what about the case of the two righteous men, one of whom suffers from diseases and troubles, while the other is treated with kindness? Why is it that if the bile spread, blood is not drawn from both of them who are the two arms, so that healing may be given to all members. And in the case where the bile does not become more serious, and does not spread throughout the members of the body, why is more blood let from the right arm than from the left?’ He said to him: ‘Why don’t you give the answer?’

‘Certainly the body and the two arms correspond to the three Patriarchs and the head to אָדָם קַדְמָאָה (adam qadma’ah), Primordial Man—the right arm corresponds to Abraham and the left arm corresponds to Isaac, the body corresponds to Jacob. Within the body, the liver is to the right, the spleen to the left—Esau and Ishmael. The heart is Jacob in the center. The lungs and kidneys correspond to Abraham and Isaac. Lungs—water—draw in all sorts of elixirs; kidneys—fire—cook the seed that descends from the brain.

And since Abraham [Ḥesed] is ‘water’ he places his children in the exile of Edom. This is why the liver and the gall that is in the liver are to the right of Abraham. [Edom’s] sword is the מְרֵרָה (mererah), gall, of which it is said: But in the end she’s as מָרָה (marah), bitter, as wormwood [sharp as a double-edged sword] (Proverbs 5:4) [cf. BT Avodah Zarah 20b]. And if the liabilities become greater in number among the children of Abraham, who are placed in the exile of Edom, and the מַרְעֵיהּ (mareih), bile, spreads over them from the side of the liver, they must be smitten and blood has to be drawn from the right arm. And ‘Whoever has his money taken is as though his blood was spilled’ (BT Bava Metsi’a 58b), for he remains poor, and a poor man is considered as dead [see BT Shabbat 129a–b; Gittin 70a. Cf. Zohar 3:227a (RM)].

But if the liabilities become greater in number among the children of Isaac they are exiled among Ishmael [see Zohar 2:17a (MhN)]. The bile spreads from the side of the spleen, on the left. And blood has to be drawn from the left arm, and not from any other.

And if liabilities become greater in number amongst the children of Jacob, who are scattered among the children of Esau and Ishmael, then the bile spreads over the body and blood has to be drawn from both arms [cf. Zohar 3:246a]. But if all three of them are afflicted as one, the bile then rises to the head and blood must be drawn from veins of the head. And these three became a chariot for Primordial Man and the Patriarchs, and acquire from them strength to suffer torments and protect the generation throughout the four directions of the world.

Woe to the generation that causes the Patriarchs and Primordial Man to be struck, for this includes also the righteous amongst them, for there is no difference between Primordial Man and the Righteous One and the Patriarchs and Primordial Man. This is because these are their נִשְׁמָתִין (nishmatin), souls, and their illnesses, pains, and sufferings reach the Patriarchs and Man. Just as when a number of rivers flow out from the Sea and return to Her murky and dirty, but the Sea removes their murkiness and dirtiness. And because of the Sea’s valor, for She is strong, She does not suffer from their filth, but expels it, and the rivers remain clear and pure, without that filth. Just as a mother cleans dirt from her little ones. Indeed, the Patriarchs remove the liabilities and the filth from their children, Israel, when there are people of righteous deeds among them who are strong enough to suffer torments for the sake of the generation [on the merit of the Patriarchs, see BT Shabbat 55a; BT Rosh ha-Shanah 11a]. At that time there is no difference between them [namely, the righteous of the generation and the Patriarchs].’ They all came and greeted him [Moses the Faithful Shepherd] and said to him: ‘Sinai! Sinai! Through whose mouth the blessed Holy One and His Shekhinah speak. Who is able to challenge Him in anything? Happy is our portion that we have merited to renew matters in the primary compostion [of Zohar] through you, so that the Shekhinah may give light in exile.’

He said to them: ‘Rabbis of every generation, those who have been [or will be] during their time, and how much more so the Holy Lamp whose wisdom will shine in all the generations that come after him: do not give the blessed Holy One, quiet in Torah until the Holy Spirit is poured out on us.’ …

None but you [Moses, Faithful Shepherd,] may employ great מְטַטְרוֹן שַׂר הַפָּנִים (Metatron Sar ha-Panim), Metatron, Prince of the Countenance, since your name [מֹשֶׁה‎ (Moshe), Moses] is intimated in the initials of his.

And now there is need of a physician to know by how many degrees the pulse of the patient, Israel, has increased in the exile of Edom, for it is said of him I am in a fever of love (Song of Songs 5:8). For a number of physicians gathered over him to check the pulse in order to know when his illness would come to an end, but not one of them could understand them, for no physician is competent to read the pulse of this particular patient, for there are beats of Teqiah Shevarim Teru’ah Teqiah, Teqiah Shevarim Teqiah, Teqiah Teru’ah Teqiah, as the prophet said of them: Like a woman with child, that draws near the time of her delivery, is in pain, and cries out in her pangs (Isaiah 26:17).

And all the ten shofar blasts are included in three תְּקִיעָה שְׁבָרִים תְּרוּעָה (Teqiah Shevarim Teru’ah). תְּקִיעָה (Teqiah)—the length of the exile. שְׁבָרִים (Shevarim), Moaning—the proximity of the exile. תְּרוּעָה (Teru’ah), Wailing Alarm—the coming redemption; teaching of the duress after duress with no respite between them [cf. BT Rosh ha-Shanah 33b–34a]. And clearly, since the other nations make Israel’s exile more difficult, it is the duress that they exert that brings redemption closer. And so too in our case of the patient’s pulse: beats come faster, one after the other, with no space between them, and the man’s נַפְשָׁא (nafsha), soul [or: breath], leaves him.

קשר״ק קש״ק קר״ק (Teqiah Shevarim Teru’ah, Teqiah Teqiah Shevarim, Teqiah Teqiah Teru’ah, Teqiah)—קֶשֶׁר (qesher), conspiracy, to remove שֶׁקֶר (sheqer), falsehood, from the world [cf. BT Rosh ha-Shanah 16b]. Concerning this was the oath: מִלְחָמָה לַיהוָה בַּעֲמָלֵק (milḥamah la-Adonai ba-Amaleq), War for YHWH against Amalek for all time [the intial letters of which are numerically equivalent to ע״ב (seventy-two), cf. TZ 67a; TZḤ 115a] (Exodus 17:16). A simple, double, triple and quadruple song will arise in the world, where the letters [יהוה (YHWH)] will ascend: י יה יהו יהוה (Y YH YHW YHWH) [numerically equivalent to seventy-two, cf. Ibn Ezra on Genesis 4:19]. At that time [the prayer] will be answered: ‘וּבְכֵן (U-vekhen), and therefore, the righteous shall see and be glad, the upright exult and the pious rejoice in song’ (Amidah for the Days of Awe). This additional ו״ (six) [of ‘וּבְכֵן (U-vekhen)’ alludes to]the Sixth Millennium. The Second Temple was destroyed קע״ב (one hundred and seventy-two) years before [the Sixth Millennium]. And following the completion of רע״ב (two hundred and seventy-two), as in the verse, At עֶרֶב (erev), evening, you shall know that it was YHWH who brought you out [of the land of Egypt] (Exodus 16.6). Also, For your servant became עָרַב (arev), pledge, for the lad (Genesis 44:32) [‘you should know that all these dates mentioned in the Zohar refer to an arousal from above, which occur at these times for redemption, however, certainly it depends on the people’s actions and repentance’ (Sullam)]” (Zohar 3:218a, Ra’aya Meheimna Pineḥas).

Vitality of the World (Daniel 12:7).

A Prisoner cannot Free Himself from Jail

20150502-crime-compensaIn his day you shall give his wages (Deuteronomy 24:15).

The Faithful Shepherd opened, ‘The following decree is to give a hired worker his hire in time. This is, In his day you shall give his wages, and the sun shall not set on him (ibid.). Listen, heads of the Academy high and low: Metatron is the hire of the hired worker, a messenger from the eighteen worlds to receive the eighteen blessings of the Amidah prayer every day, three times a day. For that reason, In his day you shall give his wages—the Shaḥarit service; and the sun shall not set on himMinḥah service, for if the day is past, the offering is no longer valid. For he is poor (ibid.)—surely he is poor in exile and has nothing but what he is given in prayer [see Zohar 1:179b: ‘(Metatron) the youth who is a poor child, possessing nothing at all of his own’]. For that reason his prayer is, prayer for the lowly when יַעֲטֹף (ya’atof), he is faint (Psalms 102:1), namely the יַעֲטוֹף (ya’atof), wrap, of the tsitsit and the hand tefillin [playing on two senses of the root עטף (‘tf), which can mean both ‘to be faint’ and ‘to cover oneself, wrap,’ as in ‘wrapping oneself in a tallit’ before binding tefillin, cf. Zohar 3:113b, TZ 6, 22a–b, 11, 26b; 21, 55b].

And his heart counts on it (Deuteronomy 24:15)—the Arvit (evening) service, which [corresponds to] the parts of the sacrifice and the fatty parts that are left from the offerings of the day [since prayer replaces Temple sacrifice, see BT Berakhot 6b on Psalms 141:2, cf. Psalms 69:31–32; Hosea 14:3]. They are like single grapes of the vineyard and the edge of your field (Leviticus 19:9) of which we learned leaving things [over for the poor] is a mitsvah and hinders [divine] punishment. For the poor [Shekhinah and Metatron] and for the sojourner you shall leave them (ibid. 10). For the middle pillar [Tif’eret], when He is outside of His place is called a sojourner. For that reason, I [Moses the Faithful Shepherd, my rung being of the middle pillar], called myself a sojourner in the first exile. This is, A sojourner have I been in a foreign land (Exodus 2:22), for He [Ze’eir Anpin] lies in exile for Her sake.’

The Masters of Mishnah asked him, ‘Faithful Shepherd, yet Israel performed this decree in the land of Israel? He said to them, this is in order to invoke compassion on those driven away from their place. For a man outside his place is called a sojourner, and all the more so the נִשְׁמָתִין (nishmatin), souls, that walk naked from that world and come into this world. Of them the verse says, Like a bird wandering from its nest is a man wandering from his place (Proverbs 27:8). The soul from, which the Shekhinah does not move, is a man (ibid.), of whom it says, YHWH is a man of war (Exodus 15:3), wandering from his place (Proverbs 27:8), roaming and roving from His place, which is the World that is Coming, Binah. And He wanders after her in this world, until the days that the soul needs to go outside her place are completed. He guards her until He returns her to her place and swears He shall not return to His place before He returns her to her own. [Therefore] whoever repents is as if he returned the blessed Holy One and His Shekhinah to His place. This is the mystery of redemption, as is said, If you would only heed His voice! (Psalms 95:7)” (Zohar 3:278a–b, Ra’aya Meheimna Ki Tetse).

If you should lend money to My people, to the pauper among you, you shall not be to him like a creditor, you shall not impose interest on him. If you should indeed take in pledge your fellow man’s cloak, before the sun comes down you shall return it to him. For it is his sole covering, it is his cloak for his skin—in what can he lie? (Exodus 22:24–26).

“Woe to the sons of man who imprison the blessed Holy One with them in exile. The Shekhinah is imprisoned with them too, as is said, ‘A prisoner cannot free himself from jail’ (BT Berakhot 5b). Release is תְּשׁוּבָה (teshuvah), repentance [lit., returning], supernal Mother [Binah], which does depend on them. The fifty gates of freedom are with Her [cf. Leviticus 25:54], for the fifty times going out of Egypt is mentioned in the Torah [see Zohar 3:262a]. This is: and he turned כֹּה וָכֹה (koh va-khoh), this way and that way (Exodus 2:12). Through these fifty letters one unifies twice every day in the recitation of Shema which has כ״ה וכ״ה (twenty-five and twenty-five) letters. And saw that no man was about (ibid.)—to awaken Her inside of them.

She watches from the windows, it says of them: And now, I pray you, beseech אֵל (El), God, that He will be gracious to us (Malachi 1:9)—to Her. Of Her is said, אֵל (El), God, pray, heal her, pray (Numbers 12:13), and the healing is through His hands, which is the spread hand to receive the penitents. And saw that no man was about—this is: through the window she looked out, and moaned (Judges 5:28), like teru’ah [of the ram’s horn], which is moaning. As is said, Noah opened the window of the ark he had made (Genesis 8:6)—on Yom Kippur, because the ark of Noah is supernal Mother. Through its window, the middle, pillar came the light. And Torah is light—אוֹר הַגָּנוּז (or ha-ganuz), the hidden light.

And he turned this way and that way (Exodus 2:12). 

Peeping through the crannies (Song of Songs 2:9)—the Ten Days of Repentance. And saw that no man was about (Exodus ibid.). Furthermore: Peering through the windows (Song of Songs ibid.)—the windows of the house of assembly. Father [Abba] and Son [Ze’eir Anpin] are in the house of prisoners, and every day He [Arikh Anpin] watches over them and gives them sustenance.

And he turned this way and that way—if there might be someone who stirred to return and break his prison, as is written, That You may say to the prisoners, Go forth; to them that are in darkness, Show yourselves (Isaiah 49:9). And he turned this way and that way and saw that no man was about (Exodus 2:12). We have turned everyone to his own way (Isaiah 53:6); they all look to their own way, everyone for his gain, from his own quarter (ibid. 56:11). To gain more in this world, to inherit this world, and they are not from that place of which it says, God-fearing men, truthful men, haters of bribes (Exodus 18:21). Rather, in prayer on Yom Kippur all were howling like dogs. ‘Give! Give! Money, forgiveness, atonement, life. Seal us for life!’ And these are the greedy, likened to dogs [see Isaiah 56:1; Proverbs 30:15]. They are the nations of the world, that moan for themselves, and they are not shamefaced [see BT Sotah 49b: ‘With the footsteps of Messiah braz will increase… the face of the generation is like the face of a dog]. There are none who call to Him in repentance, to return the Shekhinah to the blessed Holy One, who is far from Him, to return Her to Him. They resemble dogs, as it says, And they mingled with the nations and learned their deeds (Psalms 106:35). These are the motley throng. Every good deed they do is only to benefit themselves [cf. BT Shabbat 33b; Bava Batra 10b].

Furthermore, they [only] ask for food, clothing, and time, which is time for coupling, as it says, he should not stint for this one her flesh, כְּסוּתָהּ (kesutah), her wardrobe, and her conjugal rights (Exodus 21:10) [cf. BT Ketubbot 48a]. There is nobody who asks for food of Torah, clothing of the Shekhinah, upper Mother [Binah], as it says, And do not forsake your mother’s teaching (Proverbs 1:8). ‘Clothing’ is the covering of tsitsit, and its cloak, and the tefillin of the hand as it says, A prayer for the lowly when he covers (Psalms 102:1). ‘And time’ is recitation of Shema in its proper time. With these three they did not act for the Shekhinah, [And if he does not do these three for her,] she shall go free without payment, with no כֶּסֶף (kesef), money (Exodus 21:11)—they have no כִּסּוּפָא (kissufa), shame, for the Shekhinah [who is like a pauper], they are brazen. Furthermore: with no כָּסֶף (kesef), money—they will not have any portion in the כִּסּוּפָא (kissufa), hidden, world that is coming [cf. Zohar 2:97a (SdM)].

Look, all this God performs twice or thrice with a גָּבֶר (gaver), man [to bring back his being from the Pit, to glow in the light of life] (Job 33:29). Because of this: for it is his sole כְסוּתֹה (khesutoh), covering (Exodus 22:26)—the first [life] cycle. It is his cloak for his skin (ibid.)—his second [life] cycle. In what can he lie? (ibid.)—his third [life] cycle. These are the three garments, the three coverings of the three colors of the eye, which are garments for the pupil of the eye which is the נְשָׁמָה (neshamah), soul” (Tiqqunei ha-Zohar, 22a–b).

A Man Should Always Regard Himself as though He were Half Liable and Half Meritorious

il_fullxfull.654477583_8ktu“Rabbi Akiva used to say: All is given on collateral, and a net is spread over all the living. The shop is open, the shopkeeper extends credit, the ledger is open, and the hand records. Whoever wishes to borrow may come and borrow. The collectors regularly make their daily rounds and collect payment from a person, whether he realizes it or not. They have [a record] on which they can rely; the judgment is just; and all is prepared for the banquet” (M Avot 3:20).

Our Rabbis taught: A man should always regard himself as though he were half liable and half meritorious: if he performs one mitsvah, happy is he for weighting himself down in the scale of merit; if he commits one offence woe to him for weighting himself down in the scale of liability, for it is said, yet a single offender destroys much good (Ecclesiastes 9:18)—on account of a single offence which he commits much good is lost to him.

Rabbi El’azar son of Rabbi Shim’on said: Because the world is judged by its majority, and an individual [too] is judged by his majority, if he performs one mitsvah, happy is he for turning the scale both of himself and of the whole world on the side of merit; if he commits one offence, woe to him for weighting himself and the whole world in the scale of liability, for it is said: yet a single offender—on account of the single offence which this man commits he and the whole world lose much good.

Rabbi Shim’on son of Yoḥai said: Even if he is perfectly righteous all his life but rebels in the end, he destroys the former, for it is said: The righteousness of the righteous shall not deliver him in the day of his offence (Ezekiel 33:12) [cf. Numbers 20:24]. And even if one is completely wicked all his life but performs תְשׁוּבָה (teshuva), repentance, in the end, he is not reminded of his wickedness, for it is said, As for the wickedness of the wicked, he shall not fall by it in the day that שׁוּבוֹ (shuvo), he turns, from his wickedness (ibid.). Yet, let it be regarded as half offences and half merits!—said Resh Laqish: It means that he regretted his former [in that case his righteous past is completely disregarded]” (BT Qiddushin 40b).

“Rabbi Shemu’el son of Naḥmani said in the name of Rabbi Yonatan: ‘Whoever fulfills a single mitsvah in this world—it ushers him into the world that is coming… and whoever commits a single transgression in this world—it clasps him and ushers him into the day of Judgment” (BT Sotah 3b).

“According to his merits and liabilities. As we have explained, he who does one mitsvah is treated well. He who is average, is a person whose merits and liabilities are balanced, the half of merits is below and the half of liabilities below. This is the secret of What is your petition, and it shall be granted to you, and what is your request? Up to half the kingdom, and it shall be done! (Esther 5:6). In the case of a completely righteous man, all his merits are above and his liabilities below. For a completely wicked man, his liabilities are above and his merits are below” (Zohar 3:111a, Ra’aya Meheimna Behar).

“Rabbi Yosef, the son of Rabbi Yehoshu’a son of Levi, became ill and fell into a coma. When he recovered, his father asked him, ‘What did you see?’ He replied, ‘I saw a upside-down world: the upper below and the lower above.’ He said to him, ‘My son, you saw a clear world. And how are we [situated] there?’ He replied, ‘Just as we are here, so are we there’” (BT Pesaḥim 50a).

“If his offences are many and his mitsvot few, then he receives his reward in this world, [and this] is a wicked man who prospers…. The Masters of Mishnah taught: ‘Woe to him for whom the hour smiles’ [for he receives his reward during his lifetime] (BT Berakhot 7b)” (Zohar 3:230b, Ra’aya Meheimna Pineḥas).

“Rabbi El’azar said, ‘If the scale is evenly balanced—sins on this side, merits on that—what does the blessed Holy One do? He tips it toward love, as is said: Love is Yours, O YHWH (Psalms 62:13).’ Rabbi Yose son of Rabbi Ḥanina said, ‘What does the blessed Holy One do? He snatches one bond of debt from the sins, and instantly the merits tip the scales, as is said: He lifts iniquity and passes over transgression (Micah 7:18)'” (Midrash Tehillim 30:4).

“The son of David will not come until the [last] coin has gone from the purse [i.e., until all debts have been paid]” (BT Sanhedrin 97a).

Rabbi Shim’on replied: If the blessed Holy One had not created the evil impulse and the good impulse, which are light and darkness, there would not have been any merit or liability for the man of בְּרִיָּה (Beri’ah), Creation. So man was created with both, as it is written: See, I have set before you today life and good and death and evil, that I charge you today to love YHWH your God, to go in His ways and to keep His commands and His statutes and His Laws (Deuteronomy 30:15). They asked him: Why all this? Better He had not created darkness. Then man would have no reward or punishment as opposed to being created and having to offend, thereby causing much [damage].

He said to them: It was right to create him in this way because Torah was created for his sake, for it contains punishments for the offenders and rewards for the righteous. Thus, there can be no reward for the righteous or punishment for the offenders without the man of בְּרִיָּה (Beri’ah), Creation. He did not create it a wasteland. He formed it to be inhabited (Isaiah 45:18). They said, ‘Indeed, we have certainly now heard what we had never heard before. It is now clear that the blessed Holy One did not create anything that he did not require’” (Zohar 1:22a, Tiqqunei ha-Zohar).

“If a man strikes many coins from one stamp they all resemble one another, but the Supreme King of the Kings of Kings, the blessed Holy One, fashioned every man in the stamp of the first man, and yet not one of them resembles his fellow. Therefore every single person is obliged to say: ‘The world was created for my sake’” (BT Sanhedrin 37a).

Israel Make Merry

IMG_0427.JPG“Come and see: There are times in the year when favor is found, and times in the year when Judgment looms. There are times in the month when favor is found, and times in the month when judgments loom over all. There are times in the week when favor is found, and times in the week when judgments appear in the world. There are times in the day when favor is found and the world is fragrant, and times in the day when judgments loom—and even in the hour. Thus it is written: [For everything there is a season,] and a time for every matter (Ecclesiastes 3:1), and similarly: [As for me, may my prayer to You, O YHWH, come] at a time of favor… (Psalms 69:14), and similarly: Why, YHWH, do You stand far off, and hide in times of trouble? (Psalms 10:1), and similarly: From afar, YHWH appeared to me (Jeremiah 31:3). And times when He is near, as is written: Seek YHWH when He may be found, call to Him when He is near (Isaiah 55:6); YHWH is near to all who call Him (Psalms 145:18). Therefore, that he not enter at all times into the sanctuary (Leviticus 16:2)” (Zohar 3:58a–b).

“Rabbi Ḥelbo said in the name of Rav Huna: A man should always be זָהִיר (zahir), conscientious, about the afternoon prayer, since Elijah was answered only during this prayer, as is said: And it happened at the hour of the afternoon offering that Elijah the prophet approached and said… Answer me, YHWH, answer me (1 Kings 18:36–37). Answer me—that the fire may descend from heaven; answer me—that they may not say it is the work of sorcery [cf. Zohar 2:191b]” (BT Berakhot 6b).

“In the ninth [month (Sivan)] Israel was answered by the Sea. And the ninth [seasonal] hour is the time of merriment, blessing, and joy [‘when He is feeding the whole world, from the horned ox to the brood of vermin’ (BT Avodah Zarah 3b)]. It is the hour of the [small] afternoon prayer in which Elijah was answered, as is written: And it happened at the hour of the afternoon offering that Elijah the prophet approached (1 Kings 18:36) [on the time of the small afternoon prayer, see BT Berakhot 26b]. It is received tradition for you that the ninth year of the jubilee is the most auspicious year [see Leviticus 25:20–22], the ninth month is a month of favor, and it is the most auspicious of months. The ninth day of the month is the most auspicious day of the month, and the ninth hour of the day is the most auspicious hour of hours. And the same occurs above, among the supernal ones—the ninth is most auspicious” (Berit Menuḥa: Second Way: The Way of Love, Ninth Vowel).

“From the beginning of the month [of Tishrei] books are opened and judges sit in judgment. Every single day courts are empowered to open proceedings, until the day called ‘ninth of the month.’ On that day judgments all ascend to the Master of Judgment, and a supernal holy throne is prepared for the King. On that day Israel below should rejoice before their Lord, who is ready to sit over them on the holy Throne of Mercy, the Throne of Leniency… Consequently, eating and drinking on the ninth more than on any other day ” (Zohar 3:67a, 69b).

“[Rabbi Shim’on son of Gamliel taught:] No days were as festive in Israel as Yom Kippur” (M Ta’anit 4:8).

“On this day two radiances shine as one—Supernal Mother illumines Lower Mother. Thus it is written יוֹם הַכִּפֻּרִים (Yom ha-Kippurim), the Day of Atonements (Leviticus 23:27), as has been said…

There is one day a year to examine and inspect them, and when this day comes to pass, Supernal Mother—in whose hand is all freedom—appears, to observe Israel. And they gird themselves on this day with many rituals, prayers, and self-afflictions—all of them virtuous… Then She couples with the King in radiance, in joy, in perfection, in rapture, for She has raised children fittingly for the supernal King” (Zohar 3:102a–b).

“On Rosh Hashanah, the left arm is aroused to welcome the Matronita. The whole world is then in fear of Judgment, and the whole world has to be in complete repentance before the blessed Holy One. Later, on the ninth of the month [of Tishrei], the Matronita comes and the palace retinue, Israel, make merry and immerse themselves in the river to purify themselves for the mating of the Matronita, on the next day [Yom Kippur]. For Her mating is accomplished by His placing His left hand under Her head, in accordance with, His left hand beneath my head, [his right hand embracing me] (Song of Songs 2:6).

Then, on the tenth day Israel fast for their sins and are forgiven. For the supernal Mother [Binah] looks kindly on Malkhut in the coupling and makes atonement for all of the retinue of the Temple, Israel, since the left welcomes Her on this day, for the head of Malkhut rests on the left [hand]” (Zohar 3:213b, Ra’aya Meheimna Pineḥas).

The Blessed Holy One Hewed out all the Letters of Torah, Engraving them with Breath

Alex-bet jumble“Quarry of the Torah, treasury of Wisdom, quarry of God’s breath, to teach that the blessed Holy One hewed out all the letters of Torah, engraving them with breath, and actualizing צוּרוֹתָיו (tsurotaiv), His forms, within, as is written: There is no צוּר (tsur), rock, like our God (1 Samuel 2:2)—‘there is no צַיָּיר (tsayyar), artist, like our God’ (BT Berakhot 10a)” (Bahir §143).

“Rav Hamnuna Sava said: ‘We find the letters backward [in the first verse of the Torah]: ב (bet) first, followed by ב (bet): בְּרֵאשִׁית (Bereshit), in the beginning, followed by בָּרָא (bara), created. Then א (alef) first, followed by א (alef): אֱלֹהִים (Elohim), followed by אֵת (et).

‘The reason is: When the blessed Holy One wished to fashion the world, all the letters were hidden away. For two thousand years before creating the world, the blessed Holy One contemplated them and played with them [see Bahir §5]. As He verged on creating the world, all the letters presented themselves before Him, from last to first.

The letter ת (tav) entered first of all. She said, ‘Master of the worlds, may it please You to create the world by me, for I complete Your seal: אֶמֶת (emet), truth—and You are called Truth. It is fitting for the King of Truth to begin with a letter of truth and to create the world by me.’ The blessed Holy One replied: ‘You are seemly and worthy, but not deserving to initiate Creation, since you are destined to be marked upon the foreheads of the faithful who fulfilled the Torah from א (alef) to ת (tav) and by your mark they will die. Furthermore, you are the seal of מָוֶת (mavet), death. So, you do not deserve to serve as an instrument of Creation.’ She departed immediately.

The letter ש (shin) came before Him. She said, ‘Master of the worlds, may it please You to create the world by me, for by me You are named שַׁדָּי (Shaddai), and it is fitting for the world to be created by a holy name. He replied: You are seemly, you are good and you are true, but since the letters of deceit come and take you for their partner, I do not want to create the world by you. For a lie cannot exist unless ק״ר (qof, resh) take you. So whoever wants to tell a lie will first lay their foundation of truth and then construct the lie [cf. Proverbs 12:19; BT Shabbat 104a; Sotah 35a]. For ש (shin) is a letter of truth, a true letter of the patriarchs, who were united in it; ק״ר (qof, resh) are the letters that appear on the evil side. In order to survive, they entangle the letter ש (shin), forming קֶשֶׁר (qesher), conspiracy. Seeing this, she left His presence.

The letter צ (tsadi) entered. She said to Him, ‘Master of the worlds, may it please You to create the world by me, for צַדִּיקִים (tsaddiqim), the righteous, are sealed by me, and You, who are called צַדִּיק (tsaddiq), Righteous, are signified by me, as is written, For YHWH is צַדִּיק (tsaddiq), righteous—loving righteousness (Psalms 11:7). It is fitting to create the world by me!’ He replied, ‘צ (Tsadi), you are צַדִּיק (tsaddiq), righteous, but you should remain hidden—not so revealed—so as not to provide the world a pretext.’ How so? She is נ (nun). י (Yod) from the name of the holy covenant comes and rides on her, is united with her. This is the mystery: When the blessed Holy One created Adam, He created him with two faces…. So the י (yod) faces backward…. They were not turned face to face… it [י (yod)] looked upwards…. it [י (yod)] looked downwards…. The blessed Holy One said to her ‘Turn back, for I intend to split you and transfigure you face-to-face, but you will arise elsewhere.’ She left His presence and departed.

The letter פ (peh) entered. She said to Him, ‘Master of the worlds, may it please You to create the world by me, for I signify פּוּרְקֶנָא (purqena), the redemption, that You will someday bring upon the world and also פְּדוּת (pedut), deliverance. It is fitting to create the world by me!’ He replied, ‘You are seemly, but you signify hidden transgression, like a serpent striking, then tucking its head into its body: so one who sins bows his head, stretching out his hands.’

Similarly, ע (ayin) stands for עֲו‍ֹן (avon), iniquity. Although she said, ‘I imply עֲנָוָה (anavah), humility,’ the blessed Holy One replied, ‘I will not create the world by you.’ She left His presence.

The letter ס (samekh) entered. She said to Him, ‘Master of the worlds, may it please You to create the world by me, for by me סְמִיכָא (semikha), support, exists for those who fall, as is written, סוֹמֵךְ יְהוָה (somekh Adonai), YHWH supports all who fall (Psalms 145:14). He replied, ‘So you are needed where you are! Don’t move from there! If you leave, what would happen to the fallen, who depend on you?’ She immediately left His presence.

The letter נ (nun) entered. She said to Him, ‘Master of the worlds, may it please You to create the world by me, for by me You are called נוֹרָא (nora), Awesome, in praises (Exodus 15:11). By me, the praise of the righteous is called נָאוָה (navah), comely (Psalms 33:1).’ He replied, ‘נ (Nun), return to your place, for because of you ס (samekh) has returned to her place. Depend on her.’ She returned immediately, leaving His presence [נ (nun) alludes to נוֹפְלִים (nofelim), the fallen, supported by ס (samekh), see BT Berakhot 4b].

The letter מ (mem) entered. She said to Him, ‘Master of the worlds, may it please You to create the world by me, for by me You are called מֶלֶךְ (melekh), King.’ He replied, ‘Certainly so, but I will not create the world by you, since the world needs a king. Return to your place, you along with ל (lamed) and ך (kaf), for the world should not be without a king.’

At that moment כ (kaf) descended from His throne of glory. Trembling, she said to Him, ‘Master of the worlds, may it please You to create the world by me, for I am your כָּבוֹד (Kavod), ‘Glory.’’

When כ (kaf) descended from the throne of glory, 200,000 worlds trembled, the throne trembled, and all the worlds verged on collapse. The blessed Holy One said to her, ‘כ , כ, (Kafkaf) what are you doing here? I will not create the world by you. Return to your place, for you imply כְּלָיָה (kelayah), destruction—a decree of destruction (Isaiah 10:23). Return to your throne and stay there.’ She thereupon left His presence and returned to her place.

The letter י (yod) entered. She said to Him, ‘Master of the worlds, may it please You to create the world by me, for I am the beginning of the holy Name. It is fitting for You to create the world by me!’ He replied, ‘It is enough for you to be engraved in Me, to be inscribed in Me. My desire culminates in you. You should not be uprooted from My name.’

The letter ט (tet) entered. She said to Him, ‘Master of the worlds, may it please You to create the world by me, for by me You are called טוֹב וְיָשָׁר (tov ve-yashar), Good and upright (Psalms 25:8).’ He replied, ‘I will not create the world by you, for your goodness is concealed and hidden within you, as is written, How abundant is Your goodness that You have hidden away for those in awe of You (Psalms 31:20). Since it is hidden within you, it plays no part in this world that I am about to create, but rather in the world to come. Furthermore, because your goodness is hidden within you, the gates of My Temple will sink, as is written: Her gates טָבְעוּ (tave’u), have sunk, into the earth (Lamentations 2:9). Further, facing you is ח (ḥet), and when you join together with her, you spell חֵטְא (ḥet), sin. So these two letters are not inscribed in the holy tribes. She immediately left His presence.

The letter ז (zayin) entered. She said to Him, ‘Master of the worlds, may it please You to create the world by me, for by me Your children observe the Sabbath, as is written: זָכוֹר (zakhor), Remember, the Sabbath day, to hallow it (Exodus 20:8).’ He replied, ‘I will not create the world by you, for you imply war—a sharp sword and a spear for battle, like a ן (nun). She immediately left His presence.

The letter ו (vav) entered. She said to Him, ‘Master of the world, may it please You to create the world by me, for I am a letter in Your Name.’ He replied, ‘ו (Vav), it is enough for you and ה (he) to be letters of My name, included in the mystery of My name, engraved and carved in My name. I will not create the world by either of you.’

The letters ד (dalet) and ג (gimel) entered and made the same request. He replied to them as well, ‘It is enough for you to be with each other, since the poor will never cease and need to be treated kindly. ד (Dalet) is poor; ג (gimel), גְמוֹל (gomel), renders, goodness to her. Do not separate from one another! It is enough for one of you to sustain the other.’

The letter ב (bet) entered, she said to Him, ‘Master of the world, may it please You to create the world by me, for by me you are בָּרוּךְ, (barukh), blessed, above and below.’ The blessed Holy One replied, ‘Indeed, by you I will create the world. You will be the beginning of Creation.’

The letter א (alef) stood but did not enter. The blessed Holy One said to her, ‘א ,א (Alefalef), why do you not enter My presence like all of the other letters?’ She replied, ‘Master of the world! Because I saw all the letters leaving Your presence fruitlessly. What could I do there? Further more, look, You have given this great gift to the letter ב (bet), and it is not fitting for the exalted King to take back a gift He has given to His servant and give it to another!’ The blessed Holy One said, ‘א ,א (Alefalef)! Although I will create the world with the letter ב (bet), you will be the first of all the letters. Only through you do I become יִחוּדָא (yiḥuda), one. With you, all counting begins and every deed in the world. No יִחוּדָא (yiḥuda), union, is actualized except by א (alef)’” (Zohar 1:2b–3b).

Of the letters of Torah it says: ‘There is no early or late in Torah’ (BT Pesaḥim 6b). However, in the Throne [Shekhinah] all is arrayed fittingly. And this secret has been set aside for those wise of heart. 

And the enlightened will shine (Daniel 12:3)—these are the letters which have a mind to enter before the King, each one according to its תִקוּנא (tiqquna), order. From the side of Judgement each one entered from last to first, because the left arm is [the month of] Tishrei [see BT Rosh ha-Shanah 18a]. This is בְּרֵאשִׁית (Bereshit), in the beginning, and it is בְּ״א תִּשְׁרֵי (be-alef tishrei), in the first of Tishrei, because the world was created with Judgment [cf. Rabbenu Tam on BT Rosh ha-Shanah 27a]. Therefore they entered from last to first. But we have said that the world was created from the right side, and the letters entered from first to last? The mystery of the matter: I have said, the world is built by חֶסֶד (ḥesed), kindness (Psalms 89:3). Therefore when the letters entered from last to first, and then from first to last, the blessed Holy One did not want to create the world by them until He joined them together, the right side and the left side. Only then did He create the world by them.

He took א (alef), and then ב (bet) in order, and He took תש״ר (tav, shin, resh) in reverse order. He then placed י (yod) with them from His Name, and He created the world by them, that the building should endure, and they are: אביתש״ר (alef, bet, yod, tav, shin, resh). The letters of אֲבִי (avi), my Father, are: אֲשֶׁר בְּיָדוֹ נֶפֶשׁ כָּל חָי (Asher be-yado nefesh kal ai), in whose hand is the breath of each living thing (Job 12:10); ת (tav) is תּוֹרַת יְהוָה תְּמִימָה (torat Adonai temimah)the teaching of YHWH is perfect (Psalms 19:8); ש (shin) is שַׁבָּת (shabbat), Sabbath; ר (resh) is רֵאשִׁית חָכְמָה יִרְאַת יְהוָה (reshit ḥakhmah yirat Adonai), the beginning of wisdom—fear of YHWH (Psalms 111:10). And from all of these only with the letter ב (bet) did the blessed Holy One wish to begin. It is the building of the אָב (av), Father, the building of the world, and from there He began, because in the future by it He will build Jerusalem, as is said, בּוֹנֵה יְרוּשָׁלִַם יְהוָה (boneh yerushalayim Adonai)Builder of Jerusalem, YHWH (Psalms 147:2); אִם יְהוָה לֹא יִבְנֶה בַיִת (im Adonai lo yivneh vayit), if YHWH does not build a house [in vain do its builders labor on it] (Psalms 127:1). Also, the building of Torah and the World that is Coming are with the letter ב (bet), and on her the world endures. In the time of its building, it is as the time the world was being created and built. And this is, בְּרֵאשִׁית (Bereshit), in the beginning (Genesis 1:1). But when the First Temple was destroyed it was as if the world was welter and waste [cf. BT Sanhedrin 103a in the name of Rabbi Shim’on son of Yoḥai]. And this is, And the earth then was תֹהוּ וָבֹהוּ (tohu va-vohu), welter and waste (Genesis 1:1). Immediately after it is built it is written, And YHWH said, ‘Let there be light’ (Genesis 1:3). Because all the letters shine there. Even though the אוֹר (or), light, is the letter א (alef) His light shines into ב (bet) with the ה״ (five) lights which is the upper ה (he) of יהוה (YHWH)” (Tiqqunie ha-Zohar 16a).

Happy the People that Know the Shofar’s Blast

holocaust_shofarHappy the people who know the תְרוּעָה (teru’ah), blast. O YHWH, they walk in the light of Your presence (Psalms 89:16). Happy the people who know—and it is not written who hear. Who know the blast: by virtue of the wise, who know through the air of the Holy Land [cf. BT Bava Batra 158b], they know תְרוּעָה (teru’ah), the blast—mystery of תְרוּעָה (teru’ah), as it is written: You will תְּרֹעֵם (tero’em), You will smash them, with a rod of iron (Psalms 2:9). What nation is like Israel, who know supernal mysteries of their Lord—to come before Him and draw near to Him? All those who know the mystery of תְרוּעָה (teru’ah) may draw near, to walk in the light of the countenance of the blessed Holy One. This is the primordial light that the blessed Holy One has treasured away for the righteous. So one should know it” (Zohar 3:231b, cf. ibid. 3:100b).

“But now there is need of a physician to know by how many degrees the pulse of the patient, Israel, has increased in the exile of Edom, for it is said about him I am in a fever of love (Song of Songs 5:8). For a number of physicians gathered over him to consider the pulse in order to know when his illness would come to an end, but not one of them could understand them, for no physician is competent to read the pulse of this particular patient, for there are beats of Teqiah Shevarim Teru’ah Teqiah, Teqiah Shevarim Teqiah, Teqiah Teru’ah Teqiah, as the prophet said about them: Like a woman with child, that draws near the time of her delivery, is in pain, and cries out in her pangs (Isaiah 26:17).

And all the ten shofar blasts are included in three תְּקִיעָה שְׁבָרִים תְּרוּעָה (Teqiah Shevarim Teru’ah). תְּקִיעָה (Teqiah), Blast—the length of exile. שְׁבָרִים (Shevarim), Moaning—the proximity of exile. תְּרוּעָה (Teru’ah), Wailing Alarm—the coming redemption; teaching of the duress after duress with no respite between them [cf. BT Rosh ha-Shanah 33b-34a]. And clearly, since the other nations make Israel’s exile more difficult, it is the duress that they exert that brings the redemption closer. And so too in our case of the patient’s pulse: beats come faster, one after the other, with no space between them, and the man’s נַפְשָׁא (nafsha), breath, leaves him.

קשר״ק קש״ק קר״ק (Teqiah Shevarim Teru’ah, Teqiah Teqiah Shevarim, Teqiah Teqiah Teru’ah, Teqiah) [mystery of the heart’s beating]—קֶשֶׁר (qesher), conspiracy, by which שֶׁקֶר (sheqer), falsehood, is removed from the world [cf. BT Rosh ha-Shanah 16b]. Concerning this was the oath: מִלְחָמָה לַיהוָה בַּעֲמָלֵק (milḥamah la-Adonai ba-Amaleq), War for YHWH against Amalek for all time [the intial letters of which are numerically equivalent to ע״ב (seventy-two), cf. TZ 67a; TZḤ 115a] (Exodus 17:16). A simple, double, triple and quadruple song will arise in the world, where the letters [יהוה (YHWH)] will ascend: י יה יהו יהוה (Y YH YHW YHWH) [numerically equivalent to seventy-two, cf. ibn Ezra on Genesis 4:19]. At that time [the prayer] will be answered: ‘וּבְכֵן (U-vekhen), and therefore, the righteous shall see and be glad, the upright exult and the pious rejoice in song’ (Amidah for the Days of Awe). This additional ו״ (six) [of ‘וּבְכֵן (U-vekhen)’ alludes to]the Sixth Millennium. The Second Temple was destroyed קע״ב (one hundred and seventy-two) years before [the Sixth Millennium]. And following the completion of רע״ב (two hundred and seventy-two), as in the verse, At עֶרֶב (erev), evening, you shall know that it was YHWH who brought you out [of the land of Egypt] (Exodus 16.6). Also, For your servant became עָרַב (arev), pledge, for the lad (Genesis 44:32) [you should know that all these dates mentioned in the Zohar refer to an arousal from above, which occur at these times for redemption, however, certainly it depends on the people’s actions and repentance (Sullam)]” (Zohar 3:218a, Ra’aya Meheimna Pineḥas).

“The Faithful Shepherd said: Certainly, since the limbs and the arteries of the לֵב (lev), heart, which are likened to Israel, are in trouble, they have to awaken in the trachea pipe, the windpipe connected to the lung, mystery of the shofar. Since the lobes of the lung are unable to quiet the anger of the gall, which overcomes the arteries of the heart and all the arteries in the limbs of the body, that breath that blows in them, rises in the trachea, the shofar, namely the World that is Coming. And so it has been taught: The esophagus is like this world, [which has] eating and drinking in it. The trachea is likened to the World that is Coming, for [in it] there is no eating nor drinking [see BT Berakhot 17a]” (Zohar 3:231b, Ra’aya Meheimna Pineḥas).