The Nut Garden

לקוטים מזוהר (Gleanings of Zohar)

Tag: exile

To Recover the Remnant of His People

 

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

Rabbi Yoḥanan said: The ingathering of the exiles is as important as the day when the heavens and the earth were created, for it is said, Then shall the children of Judah and the children of Israel be gathered together, and appoint themselves רֹאשׁ אֶחָד (rosh eḥad), one head, and they shall come up out of the land: for great shall be the day of Jezreel (Hosea 2:2); and it is written, And it was evening and it was morning, יוֹם אֶחָד (yom eḥad), first day (Genesis 1:5)” (BT Pesaḥim 87b–88a, cf. Zohar 1:244a).

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

Our rabbis taught: The ten tribes have no portion in the World to Come, as it says, And YHWH tore them from upon their soil in wrath and in anger and in great fury [and flung them into another land as on this day] (ibid.). And YHWH tore them from upon their soil—this world; and flung them into another land—the World to Come: the words of Rabbi Akiva. Rabbi Shim’on son of Yehudah, of the village of Akko, said in the name of Rabbi Shim’on: If their deeds are as this day’s [i.e., if they do not repent, this day referring to the time of their being exiled], they will not return; otherwise they shall. Rabbi said: They will enter the future world, as is said, [And it shall come to pass] on that day, that the great shofar shall be blown, [and they shall come who were ready to perish in the land of Assyria, and the outcasts in the land of Egypt, and shall worship YHWH in the holy mount at Jerusalem] (Isaiah 27:13).

Rabbah son of Son of Ḥanah said in Rabbi Yoḥanan’s name: [Here] Rabbi Akiva abandoned His חֲסִידוּת (ḥasidut), kindness, as is written, Go and proclaim these words toward the north, and say, Return, you backsliding Israel, says YHWH; and I will not cause My anger to fall upon you: for I am חָסִיד (ḥasid), kind, says YHWH, and I will not keep anger forever (Jeremiah 3:12).

Now, to what does ‘his kindness’ refer? As has been taught: The children of the wicked of Israel, [who died] in their minority, will not enter the future world, as is written, For, behold, the day comes, that shall burn as an oven; and all the proud, yea, and all that do wickedly, shall be stubble: and the day that comes shall burn them up, says YHWH of Armies, that it shall leave them neither root nor branch (Malachi 3:19). [… It shall leave them neitherroot—this world; [norbranch—the World to Come: the words of Rabban Gamaliel.

Rabbi Akiva said: They will enter the World to Come, as is written, YHWH protects פְּתָאיִם (peta’im), the simple (Psalms 116:6), and in the island cities, a child is called פָּתִּיאָ (pattia); and it is said also, Cut down the tree and destroy it but leave one of its roots in the ground (Daniel 4:20). How then do I fulfil that it shall leave them neither root nor branch? That He shall not leave them [unpunished the violation of] a single mitsvah nor the remnant of a mitsvah [i.e., even the most insignificant mitsvah]. Another interpretation: root—the נְשָׁמָה (neshamah), soul; branch—the body [but of the wicked themselves, not their children. Thus we see Rabbi Akiva, in his love for Israel, interpreting the verse as leniently as possible]. But as for young children of the wicked gentiles, all agree that they will not enter the future world. And he  derives it from [They are dead, they shall not live; they are deceased, they shall not rise: therefore have] You visited and destroyed them, and made all their memory to perish (Isaiah 26:14)” (BT Sanhedrin 110b, cf. Sifra, Be-Ḥukkotai, 8:1).

And it shall come to pass in that day, that YHWH shall set His hand again the second time to recover the remnant of His people, who shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the coastlands of the sea. And He shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth (Isaiah 11:11–12).

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

Rabbi Abba opened, ‘It is said: Then shall you say in your heart, who has begotten for me these, [since I have lost my children, and am desolate, a captive, and moving to and fro? and who has brought up these? Behold, I was left alone; these, where had they been?] (Isaiah 49:21). What does this mean? Israel below [i.e., on earth] saw that the children of Israel will come before Him, when they will come from Elam, and from Shinar, and from Hamath, and from the coastlands of the sea (Isaiah 11:11), and a vast flock will be established. The Shekhinah will say, Who are all these? Are there not any who are unfit, of foreign children? They will say to Him, We are all Your children, there is no foreigner among us! For they will be severed the one from the other [i.e., the motley throng will be severed from the Assembly of Israel]. And they will be circumcised together and converted. The convert then will return together with Israel and they will be as one.

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

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

“Yehudah, an Ammonite convert, came before [the rabbis] in the academy. He said to them: How can I enter the assembly [i.e., marry a Jewish woman]? Rabbi Yehoshu’a said to him: You are permitted to enter the assembly. Rabban Gamaliel said to him: Has it not already been said, No Ammonite nor Moabite shall come into YHWH’s assembly. [Even his tenth generation shall not come into YHWH’s assembly ever. Because they did not greet  you with bread and water on the way when you came out of Egypt, and for their hiring against you Balaam son of Beor from Aram Naharaim to curse you] (Deuteronomy 23:4–5)? Rabbi Yehoshu’a replied to him: Do Ammon and Moab still reside in their [original] place? Sennacherib king of Assyria long ago went up and בַּלבֵּל (balbel), baffled, all the nations, as it says, [For He says, By the strength of My hand I have done it, and by My wisdom; for I am prudent: and] I have removed the borders of the people, and have robbed their treasures, and I have put down the inhabitants like a valiant man (Isaiah 10:13); and whatever separates, separates from the greater part [and the assumption is that he is from the majority of nations whose members are permitted to enter the assembly, cf. BT Ketubbot 15a in the name of Rabbi Zeira]. Rabban Gamaliel said to him: But has it not been said: And afterward I will bring again the captivity of the children of Ammon, says YHWH (Jeremiah 49:6) so that they have already returned? Rabbi Yehoshu’a replied: And has it not been said, And I will bring again the captivity of My people of Israel, [and they shall rebuild the waste cities, and inhabit them; and they shall plant vineyards, and drink their wine; they shall also make gardens, and eat the fruit of them] (Amos 9:14), and they have not yet returned? Immediately they permitted him to enter the assembly” (BT Berakhot 28a).

In that day shall Israel be the third with Egypt and with Assyria, a blessing in the midst of the land [whom YHWH of armies shall bless, saying, Blessed be My people Egypt, My handiwork Assyria, and My heritage Israel] (Isaiah 19:24).

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

And strangers will stand and feed your flocks; foreigners will be your plowmen and your vinedressers. But you shall be named the Priests of YHWH: men shall call you the Ministers of our God: you shall eat the riches of the gentiles, and in their glory shall you boast yourselves (Isaiah 61:5–6, cf. MekhiltaShabbetaKi Tissa 1; BT Berakhot 35b; Zohar 1:143b).

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

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

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

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He is Sleeping Among His People

And Haman said to King Ahasuerus: “There is a certain people scattered and separate from the peoples in all the provinces of your kingdom, and their rules are different from every people’s and they do not observe the king’s rules, and it does not pay for the king to leave them in peace. If it please the king, let it be written to wipe them out, and ten thousand talents of silver will I measure out to the court overseers to bring into the king’s treasury.” And the king removed his ring from his hand and gave it to Haman son of Hammedatha the Agagite, foe of the Jews (Esther 3:8–9, cf. Exodus 1:8).

“Just as oil will not mix with other liquids, so Israel do not mix with the other peoples of the world, as is written, You shall not intermarry with them (Deuteronomy 7:3)” (Shir ha-Shirim Rabbah 1:21).

“[However,] Rabbi El’azar said: The blessed Holy One did not scatter Israel among the peoples except that converts be added to them, for it is said: And I will sow her [Israel] for Myself in the earth (Hosea 2:25); surely a man sows a se’ah in order to harvest many korin! And from this Rabbi Yoḥanan said: and I will have compassion upon her that had not obtained compassion [and I will say to them who were not My people, you are My people; and they shall say, You are my God] (ibid.)” (BT Pesaḥim 87b).

And Haman said to King Aheshurues: יֶשְׁנוֹ עַם אֶחָד (Yeshno am ead), there is one people (Esther 3:8), the very same of whom it is said, [Hear, O Israel! YHWH our God, YHWH is] אֶחָד (ead), One (Deuteronomy 6:4). [Do not read יֶשְׁנוֹ עַם אֶחָד (yeshno am eḥad), there is one people, but rather:] יָשֵׁן לוֹ מֵעַמּוֹ (yashen lo me-ammo), He is sleeping despite [or: among] His people” (Ester Rabbah 7:12, cf. BT Megillah 15b; Abba Guryon 5; Leqaḥ Tov 3:11, 5:14; Aggadat Ester 4:1, 17; Rabbi Ḥayyim Vital, Pri Ets Ḥayyim, Purim 5).

That night the sleep of the king was shaken (Esther 6:1). The heavens, the throne of the King of the King of Kings, the blessed Holy One, were shaken when He saw Israel in such distress. But is there sleep before הַמָּקוֹם (ha-maqom), the Omnipresent?! Is it not said, Behold, He neither slumbers nor sleeps (Psalms 121:4)? Rather, in a time when Israel is in distress and the peoples of the world are at peace, it says, Awake, why sleep, O Master! [Rouse up, neglect not forever. Why do תַסְתִּיר (tastir), You hide, Your face, forget our affliction, our oppression?] (Psalms 44:24–25) [cf. BT Ḥullin 139b: ‘Where is אֶסְתֵּר (ester), Esther, in the Torah? Let Me אַסְתִּירָה (astirah), hide, My face from them (Deuteronomy 32:20)’].

King Ahasuerus’ sleep was also disturbed, because he saw in a dream Haman seizing a sword to kill him, and he awoke in terror from his sleep and told his scribes to bring [the royal annals] the Book of Acts to see what events had occurred, and they opened the book and found how Mordecai had informed against Bigthan and Teresh. So when they said to the king, Look, Haman is standing in the court (Esther 6:5), the king said: ‘What I saw in my dream is true; he has only come at this time of day to kill me'” (Ester Rabbah 10:1).

“[Preparing to impale Mordecai] Haman went about looking for a stake fifty cubits long, but could not find any, save that was in his house, which Parshandatha his son had brought from Kedronia, which is Kerdos. Because Haman’s son was ruler there; and there he saw the stake, which was from Noah’s ark. And Haman uprooted it from his house, so that the curse of Darius might be fulfilled in him, as is written, [Also I have made a decree, that] whosoever shall alter this word, let timber be pulled down from his house, and being set up, let him be impaled (Ezra 6:11). And this word found favor with Haman, and he prepared a gallows for himself; he erected it and perfected it. A heavenly voice called out saying, ‘How proper and fitting is this gallows for you.’

That night [the king could not sleep….] (Esther 6:1): On that night sleep [deserted] the carpenters who were preparing the gallows for Haman. On that night sleep deserted the smiths who were preparing the nails to be set in the gallows. On that night sleep deserted the King of Kings. Were in not written, one would dare not say it, as is written: Awake, why sleep, O Master! (Psalms 44:24); And the Master awoke as one sleeping, [like a warrior shaking off wine] (Psalms 78:65). On that very night the blessed Holy One was revealed. [And they impaled Haman on the stake that he had readied for Mordecai, and the king’s wrath subsided…. On the contrary, it was the Jews who dominated their foes (Esther 7:10, 9:1)]” (Targum Ester, see Kasher and Klein, New Fragments of Targum to Esther, p. 154–55).

“Secrecy within secrecy was prepared and arranged in a single skull filled with crystalline dew. Membrane of air, purified and sealed; those strands of clean fleece hanging evenly. Will of Wills is revealed through prayer of those below. Open-eyed watching, never sleeping, ever vigilant; supervision below by supervision of radiance above. Two nostrils of an official arousing breath for all [as a nose supervising commandingly]” (Zohar 2:176b, Sifra di-Tsni’uta).

“Eyes of the White Head are different from other eyes. There is no lid over the eye, nor any eyebrows. Why? Because it is written: Behold, He neither slumbers nor sleeps, the Guardian of Israel (Psalms 121:4)—Israel above. And it is written: that Your eyes may be open (1 Kings 8:52). And it has been taught: Whatever comes in Compassion has no lid over the eye, nor any eyebrows. All the more so, the White Head, which has no need.

Rabbi Shim’on said to Abba, ‘To what does this allude?’ He replied, ‘To fish, fish of the sea, whose eyes have neither lids nor brows, and they do not sleep and need no protection for the eye. All the more so, the Ancient of Ancients—who needs no protection; and all the more so, since He watches over all, and all is nourished by Him, and He does not sleep, as is written: Behold, He neither slumbers nor sleeps, the Guardian of Israel—Israel above.

It is written: Behold, the eye of YHWH is upon those who revere Him (Psalms 33:18), and it is written: The eyes of YHWH range over the whole earth (Zechariah 4:10). There is no contradiction. One refers to זְעֵיר אַנפִּין (Ze’eir Anpin), Small Countenance, and the other to אֲרִיך אַנְפִּין (Arikh Anpin), Elongated Countenance. Nevertheless, there are two eyes, turning into one. This eye is white within white, and a white including all whites” (Zohar 3:129b, Idra Rabba, cf. Zohar 3:137b–138a, Idra Rabba).

Second in Command

roman-vishniac“From forty–nine facets [of pure] and forty–nine facets [of impure] shine the Masters of מִשְׁנָה‎ (mishnah), Rehearsing, which is second to Halakhah, Her slavegirl [cf. Midrash Tehillim 12:4]. For Mordecai the Jew was מִשְׁנֶה (mishneh), second, to King Ahasuerus (Esther 10:3), like this Mishnah is second to the King. From him shine the Masters of Mishnah: like the splendour of the sky (Daniel 12:3)Halakhah, and She is a tradition to Moses from Sinai. She has very many young women, and they are the laws which have been decided. As it says, עֲלָמוֹת (alamot), young women, beyond number (Song of Songs 6:8). And She [Halakhah] is above all of them, this is what is written, [Many daughters have done worthy things,] but you—you surpass all of them (Proverbs 31:29). And She is with everyone, as we have stated, ‘Halakhah as the many’ [see BT Bava Metsi’a 59b: ‘After the majority must one incline,’ cf. Exodus 23:2; BT Ḥulin 11a; Sanhedrin 2a; Qiddushin 40b; Zohar 1:53a].

And those who guide the many to be righteous (Daniel 12:3)—they are like the stars, forever and ever (ibid.). Certainly like stars beyond number, each and every star is called its own world and this is young women beyond number. These young women do not call them עֲלָמוֹת (alamot), young women, but rather עוֹלָמוֹת (olamot), worlds. The righteous are the stars and each one has a star, as the ancients said, ‘Each and every righteous person has their own world’ [see BT Sanhedrin 100a: ‘The blessed Holy One will give to every righteous person three hundred and ten worlds’], and anyone who merits one Halakhah merits one world, certainly one who merits one tractate [of Mishnah] or two, or sixty as it says, Sixty are there queens and eighty concubines (Song of Songs 6:8).

Each tractate is a matronita unto herself, praiseworthy is he who merits her in this world, because הֲלָכָה (halakhah), way of conduct, is the escort of the Matronita, which is קַבָּלָה (qabbalah), Kabbalah. Praiseworthy is he who is occupied with the Shekhinah, because She is greater than all of Halakhah. To take Her out of exile as it says, And for your transgressions is your mother put away (Isaiah 50:1)—to escort Her to Her husband, so She will be מְקוּבָּל (mequbbal), received, in His arms, to fulfill His left hand beneath my head, his right hand embracing me (Song of Songs 2:6).

In exile the Mishnah, which is the angel מְטַּטְרוֹן (Metatron), rules [cf. Zohar 1:223b]. He is second to the King. As viceroy he sits on the side of the מַטְרוֹנִיתָא (Matronita) [Shekhinah], and this is, A slavegirl who dispossesses her mistress (Proverbs 30:23). In the days of Moses never did the slavegirl rule, only the גְּבִרְתָּהּ (gevirtah), Mistress [cf. BT Menaḥot 59b; Zohar 1:232a]. Since Moses died and Joshua inherited, who is the נָעַר (na’ar), Youth [Metatron], the slave rules in the place of kingship [Malkhut], as is said, For I am the commander of YHWH’s army. Now have I come (Joshua 5:14) [cf. Genesis 23:21; BT Yevamot 16b; Arakhin 32b; Sanhedrin 107a]” (Tiqqunei ha-Zohar 14a–b, cf. Zohar 2:65b).

Woe to you, land, whose king is נָעַר (na’ar), a lackey [or: youth] (Ecclesiastes 10:16).

“Masters of Mishnah, awaken your souls and spirits, each of you! Remove שֵׁנָה (shenah), sleep, from yourself, for certainly this is מִשְׁנָה (mishenah), Mishnah, the simple way of this world. I only rouse you with supernal mysteries of the World that is Coming, for you are engaged in them, as is written: Look, he does not slumber nor does he sleep, Israel’s guard (Psalms 121:4) [תִקּוּן חֲצוֹת (tiqqun ḥatsot), midnight vigil: Kabbalists are expected to rise at midnight and adorn Shekhinah with words of Torah in preparation for Her union with Tif’eret. Cf. Zohar 1:92b; 3:119a; BT Berakhot 3b; Ḥagigah 12b; Tamid 32b; JT Berakhot 1:1, 2d]” (Zohar 3:244b, Ra’aya Meheimna Pineḥas).

A Prayer of the Lowly When He Joins in Her Sorrow

Tisha bAvIf the prayer is not whole many demons pursue it, as is written: All her persecutors overtook her in her distress (Lamentations 1:3). This is why people pray: Yet He is compassionate… (Psalms 78:38). [He atones for] Crime (ibid.)—Samael, who is the Serpent; and does not destroy (ibid.)—the Angel of Destruction; and abundantly takes back His wrath and does not arouse all His fury (ibid.). And we pray that these four [shells, namely: crime, destruction, wrath, and fury] do not pursue the prayer, as many demons are attached to these. There are seven ministers, who have seventy more attached to them. Those seventy bring allegations in each and every firmament through which the prayer passes and seven-hundred myriad demons are attached to them.

If the prayer ascends whole, with the mitsvah of wrapping tallit and tefillin of the head and of the hand, it is said of them: And all the peoples of the earth will see that the name of YHWH is called over you and they will fear you (Deuteronomy 28:10). The name of YHWH—this has already been explained as tefillin of the head. Whoever sees the name יהוה (YHWH) over the head in prayer, which is the name אֲדֹנָי (Adonai), shall immediately flee, as is written: A thousand fall at Your side (Psalms 91:7).

Because Jacob saw through the Holy Spirit the oppression of the last exile, in the end of days, it is said of him, And Jacob was greatly afraid, and he was distressed (Genesis 32:8). As a result, he divided the holy nation in exile into three parts, as is written: And he placed the slavegirls and their children first (Genesis 33:2). This means at first in the exile of Edom: and Leah and her children after them, and Rachel and Joseph last (ibid.). Because he saw their eventual poverty and suffering, he prayed for them: if… I return safely to my father’s house (Genesis 28:21), so that they may have the merit to be redeemed and return to the Temple. He said in prayer: and give me bread to eat and clothing to wear (ibid.) [that the shells not overcome them and stop up their abundance].

Because of this exile, David described Shekhinah as hungry and exhausted and thirsty in the wilderness (2 Samuel 17:29), because he saw Shekhinah desolate and withering and then joined in Her sorrow. After he saw that the children of Israel repented with joy, he composed ten types of psalms [cf. Zohar 3:283a (RM); TZ 3a–b]. At the end of them all, he said: A prayer of the lowly when he grows faint (Psalms 102:10). This prayer encompasses all other prayers and ascends before all other prayers [see Vayiqra Rabbah 3:2; Zohar 3:195a]. The other prayers, sung with a melody, are delayed in being presented before the King, and do not enter, until the prayer of the poor does.

Which is the prayer of the lowly? It is the evening prayer. Since She is without Her husband She is lowly and faint and may be taken freely by anyone. The Righteous One is withered and lowly under the rule of all peoples of the world, every people enslaves them and rules over them. This is similar to the evening prayer, because it is the aspect of the night of exile.

The prayer of Sabbath is a charity given to the lowly as the Masters of Mishnah explained that the sun during Sabbath is charity given to the poor [see BT Ta’anit 8b: ‘Rabbi Yitsḥaq further said: Sunshine on the Sabbath is an act of kindness towards the poor, as is said, But unto you that fear My name shall the Sun of righteousness arise with healing in his wings; and you shall go forth, and grow up like calves of the stall (Malachi 4:2)’]. Therefore, on every weekday a person should make himself a pauper at the gate of the King during the prayer of Amidah for the sake of Shekhinah, that he participate in the sorrow of  Shekhinah as did David. He should cover himself with the proper vestments, namely tallit with tassels, as a poor man stands at the gate to the palace of the King, Adonai, because אֲדֹנָי (Adonai) is numerically equivalent to that of הֵיכָל (heikhal), palace. This is why it is said [at the beginning of the Amidah prayer:] Adonai open my lips (Psalms 51:17).

When a person opens his lips during the weekdays at Arvit [the evening prayer], an eagle descends to carry the prayer of the night upon its wings. This eagle is called Nuriel. It is called Uriel from the aspect of Ḥesed and Nuriel from the aspect of Gevurah, which is a burning fire about which is written: A river of fire was flowing and went out before Him (Daniel 7:10).

During Shaḥarit (Morning Service), the lion descends to receive the prayer with its arms and wings—every living being has four wings—this is the angel Michael. During Minḥah (Afternoon Service), the ox descends to receive the prayer with its horns and wings, and this is the angel Gabriel.

On Sabbath, the blessed Holy One descends with the three Patriarchs [Ḥesed, Gevurah, and Tif’eret] to receive His only Daughter [Shekhinah] through them. This is the secret of the Sabbath which consists of ש (shin) and בַּת (bat), daughter. The three lines of ש (shin) refer to the three Patriarchs. Through them, the blessed Holy One receives the prayer of Sabbath. At that time, the celestial living beings that are called by the name יהוה (YHWH) say, as is written: Lift up your heads, O gates, and lift up, eternal portals, that the King of glory may enter (Psalms 24:9).

At this time, seven הֵיכָלִין (heikhalin), chambers, are opened. The first chamber is the chamber of Love, the second is the chamber of Fear, the third is the chamber of Compassion, the fourth is the chamber of Prophecy from the aspect of the speculum that shines, the fifth is the chamber of Prophecy from the aspect of the dim glass, the sixth is the chamber of Justice and the seventh is in the chamber of Judgment. These chambers correspond to the seven sefirot. The chamber of Love is Ḥesed, Fear is Gevurah, Compassion is Tif’eret, the speculum that shines is Netsaḥ, the dim glass is Hod, Justice is Yesod and Judgment is Malkhut.

Of them is written: בְּרֵאשִׁית (Bereshit), In the beginning, which consists of בָּרָא שִׁית (bara shit), created six; אֱלֹהִים (Elohim) is in the seventh chamber. There are seven chambers below, and seven chambers above. The seven voices that correspond to them appear in the psalm, Grant to YHWH (Psalms 29:1), which includes eighteen [iterations of] יהוה (YHWH). By these the blessed Holy One sails through eighteen worlds according to the mystery of: The chariots of Elohim are myriads, thousands of thousands (Psalms 68:18) and there are 18,000 worlds [see BT Avodah Zarah 3b]. Many guardians of the gates stand before the chambers to receive the prayers and no prayer enters without being measured and weighed.

None can stand before the gate of prayers and prevent any prayer from entering. Of such a one is written: [Like arrows in the warrior’s hand, thus are sons born in youth. Happy the man who fills his quiver with them.] They shall not be shamed when they speak with their enemies at the gate (Psalms 127:5). This is the gate of the King. Since the prayer is a mitsvah and Shekhinah and Torah is the blessed Holy One they must not be separated. Torah and the mitsvah should be elevated with Love and Fear.

There are the 248 words in the recitation of Shema that were given in love and fear, and that are contained in the ה (he) of יהוה (YHWH). Therefore, the blessing: ‘He Who chooses His people Israel with love,’ is recited before the recitation of Shema to indicate that we draw solely from the aspect of Love, which is the mystery of the 248 positive mitsvot. These 248 positive mitsvot are included within Abraham [because אַבְרָהָם (Avraham), Abraham, is numerically equivalent to 248, and his is the quality of Loving-kindness]. It is written of him: The seed of Abraham My lover (Isaiah 41:8).

Tefillin are strength, as they were given from the aspect of Fear, which is the left. This is the Terror of Isaac, because all the prosecutors ascend to demand all the Judgments throughout the worlds. Thus, it is written: And by the arm of His strength (Isaiah 62:8). This is why it is written: Love אֶת יְהוָה (et-Adonai), YHWH, all His faithful (Psalms 31:24). But Tif’eret of יהוה (YHWH) comprises all, as it is the middle pillar. Hence it says of Jacob, And, look, YHWH was poised over him (Genesis 28:13). This was not mentioned in relation to Abraham or Isaac, because Jacob is the aspect of Tif’eret, which includes all, since it is the middle pillar. When called by the name Jacob, He includes the quality of Abraham, וה (vav, he), and the 248 positive mitsvot. Later, when he was called Israel, he rose by יוד הא ואו הא (Yod He Vav He). The mystery of יוד הא ואו הא (Yod He Vav He) appears in the expression ‘Israel arose in thought’ to be created because מַחֲשָׁבָה (maḥshavah), thought, consists of: מַה חַשָׁב (mah ḥashav), ‘What thought.’ מַה (Mah)—יוד הא ואו הא (Yod He Vav He) [numerically equivalent to מַה (mah)], in which the Holy Name lies. Because of Jacob, who is called Israel, it is written: And Elohim created the human in his image (Genesis 1:27) after the likeness of his Master.

Sons, life and sustenance are drawn down to the lower beings only through the aspect of the middle pillar, of which is written: My son, My firstborn is Israel (Exodus 4:22) [on ‘sons, life, and sustenance,’ see BT Mo’ed Qatan 28a]. This is the Tree of Life, as is written: The tree [grew and became mighty, and its top reached the heavens and its branches to the end of all the earth. Its foliage was lovely and its fruit great, and there was] food for all [in it(Daniel 4:8–9). As for Shekhinah—Israel below are Her life; Torah—Her sustenance; and prayer—an offering which offers Shekhinah for coupling [with Ze’eir Anpin]. During the exile, it is said that Shekhinah said to Her husband: Give me sons, for if You don’t, I am a dead woman! (Genesis 30:1).

Shekhinah is an offering for the blessed Holy One which He receives with both the right and the left arm, and with the body. His coupling with Her is accomplished by the Righteous One [Yesod, called ‘sign’]. This is the sign of the tefillin, of Sabbath and of the holidays. So when prayer [Shekhinah] ascends [to Ze’eir Anpin] She should be joined with Him with all ten sefirot [because there can be no holiness with fewer than ten] which is His own holiness, His blessing and unity. Therefore, when a person wishes his prayer to ascend, he should raise it with all its movement, the musical intonations and the vowels, since the letters are horses, the vowels horsemen, and the musical intonations weapons. If the serpent aims to seize the prayer, one must prepare a sling against it, and the mystery of the matter lies in זַרְקָא (zarqa), מַקַּף (maqqaf), שׁוֹפָר הוֹלֵךְ (shofar holekh), and סְגוֹלְתָּא (segolta)” (Zohar 1:23a, Tiqqunei ha-Zohar, cf. Zohar 2:86b).

The Three Oaths

Image“Rabbi Zera was evading Rav Yehudah because he desired to go up to the land of Israel while Rav Yehudah had said, ‘Whoever goes up from Babylon to the land of Israel transgresses a positive commandment, for it is said, They shall be carried to Babylon, and there shall they be until the day that I visit them, says YHWH; then will I bring them up, and restore them to this place (Jeremiah 27:22).’ But Rabbi Zera [how does he interpret this verse?]—this refers to the vessels of ministry [as is written, Yea, thus says YHWH of armies, the God of Israel, concerning the vessels that remain in the house of YHWH… (ibid., 21)]. And Rav Yehudah?—it is also written: I make you swear, O daughters of Jerusalem by the deer or the gazelles of the field… (Song of Songs 2:7; 3:5).

And Rabbi Zera?—this implies that Israel shall not go up [all together as if surrounded] by a wall [alt., ‘like a wall’]. And Rav Yehudah?—another swear to Me is written in Scripture. And Rabbi Zera?—this is required for [an exposition] like that of Rabbi Yose son of Rabbi Ḥanina who said: ‘What was the purpose of those three adjurations [cf. Song of Songs 2:7; 3:5; 5:8]?—one, that Israel shall not go up [altogether as if surrounded] by a wall; the second, that whereby the blessed Holy One adjured Israel that they shall not rebel against the nations of the world; and the third is that whereby the blessed Holy One adjured the idolaters that they shall not oppress Israel too much.’

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

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

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

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

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

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

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

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

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

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

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

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

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

This Doe has a Narrow Womb

ImageDo you observe the calving of does? (Job 39:1). This doe has a narrow womb. When she crouches to give birth, I prepare a serpent which bites the genitalia and she is loosened of her offspring. If it comes one second too soon or one second too late, she immediately dies” (BT Bava Batra 16b, cf. Zohar 2:111b; Tiqqunei ha-Zohar 43a).

At the tent flap sin crouches (Genesis 4:7). The serpent which bites the genitalia is the secret of ‘קַבֵּל רִנַּת עַמְּךָ שַׂגְּבֵנוּ טַהֲרֵנוּ נוֹרָא (Qabel rinnat Amekha saggvenu taharenu nora), accept Your people’s prayer. Strengthen us, purify us, You who are revered’ (Anna be-Khoaḥ)—קֶרַע שָׂטָן (qera satan), tear [of the] adversary” (Rabbi Ḥayyim Vital, Sefer ha-Liqqutim).

“נָחָשׁ (Naḥash), serpent, [שָׂטָן (satan), adversary,] and מָשִׁיחַ (Mashiaḥ), Messiah, are numerically equivalent” (Rabbi Yitsḥaq ben Ya’aqov ha-Kohen, Madda’ei ha-Yahadut, 2 [1927] 273, cf. Psalms 140:4: כְּמוֹ נָחָשׁ [kemo naḥash], like a serpent, and מָשִׁיחַ בֵּן דָּוִד [Mashiaḥ ben David], Messiah son of David, are numerically equivalent).

“Rabbi Shim’on said, ‘There is one אַיֶּלֶת (ayyelet), doe, on earth, and the blessed Holy One does so much for her. When she cries out, the blessed Holy One hearkens to her anguish. And when the world is in need of mercy, for water, she cries aloud and the blessed Holy One listens and then feels compassion for the world, as is written As a hind longs for streams of water (Psalms 42:2). When she needs to give birth, she is totally constricted; then she puts her head between her knees, crying out and screaming, and the blessed Holy One feels compassion for her and provides her with a serpent who bites her genitalia, opening and tearing that place, and immediately she gives birth.’ Rabbi Shim’on said, ‘Concerning this matter, do not ask and do not test את יהוה (et YHWH)—so it is precisely!’” (Zohar 2:52b)

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).

“In the first month (Numbers 28:16). Rabbi Abba opened, ‘As a hart craves for streams of water, so my soul craves for You, O God (Psalms 42:2). This verse has been established. But it is written אַיָּל (ayyal), hart, and it is written אַיֶּלֶת (ayyelet), hind (Psalms 22:1); and all is one, for there is male and female. Even though there is male and female, this אַיָּל (ayyal), hart, is called ‘male’ and is called ‘female,’ as is written: כְּאַיָּל תַּעֲרֹג (ke-ayyal ta’arog), as a hart craves, and it is not written יַעֲרוֹג (ya’arog), [he] craves.

And it is written אַיֶּלֶת (ayyelet), the hind of, dawn (Psalms 22:1). What is the hind of dawn? Well, this is a certain compassionate animal, more compassionate than any in the world—for when She needs food, She goes afar on a distant journey and brings back food, and does not want to eat until She returns to her place. Why? So that the other animals may gather by Her and She can share that food with them. When She comes, all the other animals gather by Her, and She stands in the middle, distributing to each one [and the sign is in: She gets up while it is still night and provides nourishment for her house and a portion for her young women (Proverbs 31:15) (Sullam)]. By when She distributes, She is satisfied, as if She had eaten more than all [cf. BT Pesaḥim 112a, in the name of Rabbi Akiva: ‘More than the calf wants to suck, the cow wants to suckle’].

When does She distribute to them? When morning is about to come—while it is still night, and darkness lifts, lightening [as is written: She gets up while it is still night and provides nourishment for her house (Proverbs 31:15)]. Once morning shines, they are all sated with Her food.

Then a voice is aroused in the middle of the sky, proclaiming aloud: ‘You who are near, enter your places; you who are far, depart! Let each one be gathered to his appropriate place.’

As soon as the sun shines, each one is gathered to his place, as is written: When the sun rises, they gather [and in their dens they crouch] (Psalms 104:22). She goes in the day, is revealed at night, and distributes in the morning; so She is called אַיֶּלֶת (ayyelet), the hind of, dawn. Afterward, She is invigorated like a warrior and goes—and is called אַיָּל (ayyal), a hart.

Where does She go? She goes sixty phrasings from the place that She left, and enters the Mountains of Darkness, where She catches the scent of food. She proceeds into that Mountain of Darkness, and a certain tortuous serpent catches the scent of Her foot and follows Her; and She climbs from there toward the Mountain of Light. Once She arrives there, the blessed Holy One summons for Her another serpent, who emerges and attacks the other one, and She is saved. From there She takes food, and returns to Her place at midnight, She begins to distribute until the darkness of morning lifts. Once the day dawns, She goes and is no longer seen, as has been said.

When the world needs rain, all the other animals gather toward Her, and She ascends to the top of a high mountain, and, wrapping Her head between Her knees, She lets out one low after another. And the blessed Holy One hears Her voice, and is filled with mercy, and takes pity on the world. She descends from the top of the mountain, and runs and hides Herself, and all the other animals run after Her, but do not find Her—as is written: As a hart craves for streams of water. What is meant by for streams of water? For those that have dried up, and the world is thirsting for water; so she craves.

When She is pregnant, She is stopped up. When the time comes for Her to give birth, She lows and cries out, cry after cry—up to seventy cries, equaling the number of words in May YHWH answer you on the day of distress (Psalms 20:2), which is the song for a pregnant woman. The blessed Holy One hears Her and is ready for Her: He brings forth a great serpent from the Mountains of Darkness, and it comes through the mountains, its mouth licking the dust. It reaches this hart and comes and bites Her twice in that place [cf. BT Gittin 69b].

The first time, blood comes out, and it licks it up. The second time, water comes out, and all those animals of the mountains drink, and She is opened and gives birth. Your mnemonic is: He struck the rock with his staff twice: and it is written and the community, with its beasts, drank (Numbers 20:11) [cf. Shemot Rabbah 3:13].

At the moment when the blessed Holy One takes pity on Her—through the act of this serpent—what is written? The voice of YHWH brings on the birth pangs of hinds… (Psalms 29:9). The voice of YHWH brings on the birth pangs of hinds—those pangs and pains, arousing those seventy cries. Immediately, and strips the forests bare (ibid.)—to remove that serpent, exposing it among them to go away” (Zohar 3:249a–b, cf. ibid. 2:219b–220a; 3:68b [RM]).

“One might suggest that after seventy [years] She will feel [birth-pangs], and in two years She will give birth one thousand and two hundred years after [the destruction of the Second Temple, that is to say, after the end of the Fifth Millennium, which is all destruction, and a further two hundred years into the Sixth Millennium, and seventy years for the birth-pangs, and two years for the birth itself] coming to the year 272 [of the Sixth Millennium]. But it is written: Before she travailed, she brought forth; [before her pain came, she was delivered of a man child] (Isaiah 66:7). And the secret of the matter is contained in the verse: And it shall come to pass, that before they call, I will answer; and while they are yet speaking, I will hear (Isaiah 65:24). And what is the meaning of before? Before the completion of the seventy years and the two years following the passing of one thousand and two hundred years, the birth-pangs, two Messiahs will be revealed to the world. And at that time: And in His palace all says glory (Psalms 29:9). And it has already been taught: The wise inherit כָּבוֹד (kavod)glory (Proverbs 3:35).

And at that time, those Torah sages will be respected, those who suffered pangs and travails as a woman in labor, and who were despised by the ignorant; they will be honored. And immediately: YHWH was enthroned at the flood (Psalms 29:10) on account of the wicked. Flood—judgments of the flood, when All the wellsprings of the great deep burst [and the casements of the heavens were opened] (Genesis 7:11), at the time of the flood. So, too, judgments will rise over them above and below, with no end. And every contempt and disgrace shown by the idolatrous nations of the world towards YHWH and His people and the many insults that Israel suffered from them for the sake of YHWH’s Name—for all of them the blessed Holy One will exact vengeance, and therefore, as far as they are concerned, [God is jealous, and YHWH avenges;YHWH avenges, and is furious; [YHWH will take vengeance on His adversaries, and He reserves wrath for His enemies] (Nahum 1:2).

In the first month (Numbers 28:16). What is the first month? It is Nisan, which is when that animal gave birth, in accord with the teaching of the Masters of Mishnah: ‘In the month of Nisan they were redeemed, and in the month of Nisan they will be redeemed'[נִיסָן (Nisan) is the month of נִסִים (nisim), miracles] (BT Rosh ha-Shanah 11a). And this is with His יָד (yad), hand [which is numerically equivalent to fourteen, according to the secret of the verse:] And he said, ‘For יָד (yad), hand, upon Yah’s throne: [War for YHWH against Amalek from all time] (Exodus 17:16), when He swore to remove the seed of Esau, Amalek, from the world. At that time: Draw out and take yourselves sheep according to your clans and slaughter the Passover offering (Exodus 12:21), [where the meaning of] מִשְׁכוּ (mishkhu)draw out, is as in the verse: מָשַׁךְ יָדוֹ (mashak yado)he stretched out his hand, with scoffers (Hosea 7:5).

At that time, thus said YHWH: ‘To the rulers who transgressed against Me: neither shall they enter into the land of Israel (Ezekiel 13:9)—the shepherds of the flock, the supporters of the generation. Wherefore it is said about them: Therefore, behold, I will allure her, and bring her into the wilderness, and speak comfortably to her (Hosea 2:16). And I will bring you into the wilderness of the people, and there will I enter into judgment with you face to face. Like I entered into judgment with your fathers in the wilderness of the land of Egypt, so will I enter into judgment with you, says YHWH God (Ezekiel 20:35–36), [namely] whom He killed in the plague of darkness” (Zohar 3:249a–b, Ra’aya Meheimna Pineas).

“A voice issued… O low, sleeping ones, closed-eyed, awake! Who among you turns darkness into light, bitter into sweet before arriving here? Who among you awaits each day the light that shines when the King visits the doe and is glorified…? Whoever does not await this each day… has no portion here” (Zohar 1:4a).

“Rabbi [Yehudah ha-Nasi] says: The rising column of the moon is different from that of the sun. The light column of the moon rises straight like a stick, the light column of the sun [the dawn] irradiates in all directions… Just as the antlers of the doe branch off this way and that way, so the light of the dawn is scattered in all directions—Rabbi Zera said: Why was Esther compared to a אַיֶּלֶת (ayyelet), doe [BT Megillah 15b]? To tell you that just as a doe has a narrow womb and is desirable to her mate at all times as at the first time, so was Esther precious to King Ahasuerus at all times as at the first time. Rabbi Assi said: Why was Esther compared to the dawn [see BT Eruvin 54b]? To tell you that just as the dawn is the end of the whole night, so is the story of Esther the end of all the miracles. But there is Ḥanukkah?—we refer to those included in Scripture” (BT Yoma 28b–29b).

In these Garments the Rainbow Clothes Herself when She Appears Before the King

url“Rabbi Yose said, ‘The rainbow appears in order to protect the world. This may be compared to a king, who, whenever his son sins against him, comes to punish him—but the matronita appears in splendid garments of royalty. the king sees her, and eliminates his anger against his son and rejoices with her. Thus, I will see her, to remember the everlasting covenant (Genesis 9:16). Therefore the rainbow appears over the world only in splendid garments of royalty.

When there is a righteous person on earth, he himself is the covenant, fulfilling the covenant, and he protects the world. When there is no righteous person, behold, a rainbow, demonstrating that the world is poised on destruction—were it not for this rainbow.’

Rabbi El’azar said, ‘This rainbow is never clothed in anything but the garments of the primordial patriarchs: green, red, and white. Green is the garments of Abraham, imbued with this color when Ishmael issued from him [green is the traditional color of Islam]. Red is the color of Isaac, for red came imbuing when Esau issued from him, and that אָדוֹם (adom), red, spread until the planet מַאְדִים (Ma’dim), Mars, to which Esau is linked. White is the fine garment of Jacob, whose countenance never changed.’

Rabbi Abba said, ‘That is fine, but the Holy Lamp [Rabbi Shim’on son of Yoḥai] said as follows: White is Abraham, who was whitened by the white-hot fire [when he was cast into a blazing furnace by Nimrod after refusing to worship idols]. Red is Isaac, surely. Green is Jacob, situated between two colors. Of Jacob is written Jacob shall not now be ashamed, neither shall his face become white (Isaiah 29:22), for his whole bed was perfect. So it is: Jacob shall not now be ashamed—appearing red like Isaac, from who issued Esau. Neither shall his face become white—appearing white like Abraham, from whom issued Ishmael. Rather, he absorbs colors, adorning himself with them beyond his fathers. In these garments, the rainbow clothes Herself when She appears before the King’” (Zohar 3:215a).

“But how can the Queen put on garments of royalty in Exile? For in Exile the blessed Holy One draws away from the Queen. Now She is covered in gloomy darkness and says: Do not see me only as dark (Song of Songs 1:6)…. When His anger at His son [Israel] leaves him, Then the king’s wrath was pacified (Esther 7:10). And the King says to Her, with the Amidah prayer before Him, What is your petition? and it shall be granted you: and what is your request (Esther 5:6). Then She asks for Her redemption and that of Her sons [of Israel], as it is said: let my life be given me at my petition, and my people at my request (Esther 7:3). But a rainbow that appears in the world during a time of Exile is of the slave [Metatron]. And sometimes She comes out completely, when Her sons act correctly, while at other times She does not come out completely, when Her sons do not act correctly” (Zohar 3:214a–b, Ra’aya Meheimna Pineḥas).