The Nut Garden

לקוטים מזוהר (Gleanings of Zohar)

Tag: fruit

I Will Climb into the Palm Tree and Take Hold of its Branches


“Rabbi Yishma’el says: [The mitsvah of the four species requires] three הֲדַסִּים (hadassim), myrtle branches, two עֲרָבוֹת (aravot), willow branches, one לוּלָב (lulav), palm branch, and one אֶתְרוֹג (etrog), citron” (M Sukkah 3:4).

Make me know the path of life. Joys overflow in Your presence, delights in Your right hand forever (Psalms 16:11).

Israel said before the blessed Holy One: ‘Master of the Universe! Make me know the path of life [חַיִּים (ḥayyim), life, is numerically equivalent to לוּלָב (lulav), palm branch]!’ He said to them, ‘Here are the Ten Days of Repentance between Rosh Hashanah and Yom Kippur: שֹׂבַע שְׂמָחוֹת (sova’a semaot), joys overflow, in Your presence—rather read: שֶׁבַע שְׂמָחוֹת (sheva semaot), seven joys, of the festival, and what are they? The four species, plus סֻכָּה (sukkah), hut, the Ḥagigah (festal) offering, and rejoicing. What is delights in Your right hand נֶצַח (netsaḥ), forever? Rabbi Avin said, ‘This is the palm branch, like one who is מְנַצֵחַ (menatseaḥ), victorious, holds a wand. What is this like? Two who entered before the judge, but we do not know who won, unless we see one of them holding a wand in his hand and then we know that he won. Similarly, Israel and the nations of the world go in and contend with the blessed Holy One on Rosh Hashanah, and we do not know who won, but when Israel depart from His presence with their לֻלַּבּין (lullabbin), palm branches, and אֶתְרוֹגִין (etrogin), citrons, in their hands, we know that Israel came out victorious [cf. BT Sukkah 55b]” (Vayiqra Rabbah 30:2, cf. Midrash Tehilim 17:5).

Now, all the holy forms are appointed over all the peoples, but ‘Israel is holy’ (BT Ḥullin 7b), they pluck [a beautiful] נוֹף (nof), branch (Psalms 48:3) [from] the Tree. And his heart, what [is the] heart? The stately fruit of the גוּף (guf), body. So Israel plucks fruit of a stately tree (Leviticus 23:40)—a date palm surrounded by his branches all around with his palm branch in the middle. So Israel plucks a branch of this Tree, which is His Heart. And corresponding to the branch is the spinal cord in man, the root of the guf, trunk. What is this לוּלָב (lulav), palm branch? It denotes: ל״ו ל״ב (Thirty-six, thirty-two)—to לֵב (lev), the Heart, thirty-six are added. And what is this Heart? In Him are ‘Thirty-two wondrous paths of Wisdom’ (Sefer Yetsirah §1). In each path there is also a form keeping guard, as is written, To guard the way to the tree of life (Genesis 3:24)” (Bahir §98, cf. Zohar 3:104a; TZ 21, 47b).

Rabbi Berekhiah sat and expounded: What is the לוּלָב (lulav), palm branch, that we discussed? We said: ל״ו (thirty-six) given over to ל״ב (thirty-two). But how? He replied: There are three princes: תָּלִי (Tali) [alt., תְלִי (Theli), like a serpentine spine which twists the heavens, i.e., Draco, Axis Mundi], Wheel, and Heart. Each one is twelve, and the three therefore reckon thirty-six, by which the world is sustained [see BT Sanhedrin 97b; Sukkah 45b], as is written: The Righteous One is foundation of the world (Proverbs 10:25)” (Bahir §101).

A parable: A king wished to plant nine male trees in his garden, all of them palms. What did he do? He said: Since they are all of the same kind it is impossible for them to endure. What did he do? He planted a אֶתְרוֹג (etrog), citron, among them, and it was one of those nine which arose in thought to be male. And why is the citron, female? Because it is written, The fruit of a stately tree, fronds of palm trees, [and a branch of a leafy tree and willows of the brook, and you shall rejoice before YHWH your God seven days] (Leviticus 23:40). What is the fruit of a stately tree? The Targum renders this, fruit of the citron tree, palm branches, [myrtles and willows]” (Bahir §172).

What is [Holy, holy,holy (Isaiah 6:3)? This the אֶתְרוֹג (etrog), citron, stateliness of all. Why is it called stately (Leviticus 23:40)? Do not read הָדָר (hadar), stately, but הַדַר ­(ha-dar), the Dweller [cf. BT Sukkah 35a]. This is the etrog, citron—separate from the לוּלָב (lulav), palm branch, bunch. Yet no mitsvah of lulav, palm branch, exists without it. For it is also bound with All [the Righteous One; Yesod, see Zohar 1:221a]. With each one; unified with them all.

What does the לוּלָב (lulav), palm branch, correspond to? The spinal cord. Therefore it is written, [Fronds of palm trees,] and a branch of a leafy tree and willows of the brook (Leviticus 23:40). The branches must cover the majority [of the bunch]. If its branches do not cover its majority, it is invalid. Why? What is this like? A man has arms, and with them he protects his head. He has two arms, and his head makes three: a branch of a leafy tree. A branch is to the left, and the leaves are to the right. It then comes out that the tree is in the middle. And why is it called a tree? Because it is the root of the Tree.

What are willows of the brook (Leviticus 23:40)? There are two [willow branches in the לוּלָב (lulav), palm branch], and these correspond to the two thighs in man. Why are they called עַרְבֵי נָחַל (arvei naḥal), willows of the brook? Because the greater of the two is inclined toward the מַעֲרֵב (ma’arev), west, and draws its power from there. The one to the north is smaller than it by a journey of five hundred years. It is on the northwest side, through which it functions. It is named after it, since they are both עֲרָבִים (aravim), mixed.

Another interpretation: עַרְבֵי נָחַל (Arvei naḥal), willows of the brook—sometimes their functions מְעָרְבִים (me’arvim), are mixed, this with that. And why are they called willows of the brook? Say because of the place in which they are steady, which is called נָחַל (naḥal), brook [or: river]. Therefore it is written All the rivers go to the sea, and the sea is not full (Ecclesiastes 1:7). What is this sea? We say that it is the אֶתְרוֹג (etrog), citron.

How do we know that each of the seven qualities [sefirot] is called נָחַל (naḥal), river? Because it is written, And from Mattanah to Nahaliel and from Nahaliel to Bamoth (Numbers 21:19) [cf. M Avot 6:2]. Do not read נַחֲלִיאֵל (naḥaliel), Nahaliel, but נַחֲלֵי אֵל (naḥlei El), rivers of God. And all six then go on one way to the Sea. What is this way? It is the one that decides between them. Therefore it is written: Before Him went the pestilence, and burning fever went forth at His feet (Habakkuk 3:5). All of them go to that channel, and from that channel to the Sea. This is And from מַּתָּנָה (mattanah), Mattanah, to Nahaliel—a place which is נִתַן (nitan), given, namely from the brain to Nahaliel and from Nahaliel to Bamoth.

What is Bamoth? As the Targum renders it: רָמָתָא (ramata), Heights. This is the סְגוּלָּה (segullah), which follows the זַרְקָא (zarqa). And from Bamoth to the valley that is in the steppes of Moab, by the top of Pisgah looking out over the wasteland (Numbers 21:19). And from Bamoth, Heights, to the valley that is in the steppes of Moab—that which is מְזוּמָן (mezuman), ready. And what is that which was in the steppes of Moab? Do not read מוֹאָב (mo’av), Moab, but מִאָב (mi-av), from father. This is the Father of whom is written, Because Abraham has listened to My voice and has kept My charge, My commandments, My statutes, [and My teachings] (Genesis 26:5).

What is הַשָּׂדֶה (ha-sadeh), the steppes [or: the field]? It is the one that is at the top of Pisgah, and which is also looking out over the wasteland. יְשִׁימֹן (Yeshimon), the wasteland, is translated as שְׁמַיָּא (shemayya), heavens. Regarding that channel, it is written, A garden spring, a garden of fresh water and streams from Lebanon (Song of Songs 4:15). What is Lebanon? We say this is Ḥokhmah. What are עַרְבֵי נָחַל (arvei naḥal), willows of the brook? We say this is that which gives נַחֲלָה (naḥalah), a heritage, to Israel. And that is two אוֹפַנִי הַמֶרְכָּבָה (ofani ha-merkavah), wheels of the Chariot.

We learned that there are ten גַלגַלִים (galgalim), spheres [or: wheels], and ten utterances. Each sphere has its utterance. Not that it is surrounded by it, but rather it surrounds it. This world is like a mustard seed in a ring. Why? Because of the breath that blows upon it, by which it is sustained. If this breath were to be interrupted the world would wither in an instant [in the mystery of You enliven them all (Nehemiah 9:6)]” (Bahir §§175–179).

Why was she called תָמָר (tamar), Date Palm, and not any other name? Because she was female. Can we then say that she was female [i.e., was this something extraordinary]? But it is because she included both male and female. For every date palm includes both male and female. How is this? The לוּלָב (lulav), palm branch, is male. The fruit is male on the outside and female on the inside. And how so? The pit of a date is cleft like a woman. Corresponding to it is the power of the moon above” (Bahir §198).

“A אַמָּה (ammah), cubit [lit., arm], is the measure of the body in four directions and up and down, making six cubits. And each arm has three joints, making eighteen joints in the six cubits, being the secret of the eighteen wavings with the lulav in six directions, three in each direction. Of them it is said: קוֹמָתֵךְ (Qomatekh), Your stature, is like a palm tree (Song of Songs 7:8). And this is the שִׁיעוּר קוֹמָה (shi’ur qomah), measure of the stature, the מִקְוֵה יִשְׂרָאֵל (Miqveh Yisra’el), Gathering of Israel (Jeremiah 14:8) in Shekhinah” (Zohar 3:228a, Ra’aya Meheimna Pineḥas).

“She [Malkhut] is raised with the four species up to Thought [Ḥokhmah], as is written: I thought: I will climb, the palm, [I will grasp its stalks] (Song of Songs 7:9). אֶעֱלֶה (E’eleh), I will climb—a sign: אֶתְרוֹג (etrog), citron, עֲרָבָה (aravah), willow, לוּלָב (lulav), palm branch, and הֲדָס (hadas), myrtle” (Zohar 3:283b, Ra’aya Meheimna Ki Tetse, cf. Tiqqunei ha-Zohar 29b).

אַל תְּבוֹאֵנִי רֶגֶל גַּאֲוָה (Al tevo’eni regel ga’avah), Let no haughty foot overtake me, nor the hand of the wicked repel me (Psalms 36:12)אֶתְרֹג (etrog), citron” (Rabbi Ḥayyim Vital, Sefer ha-Liqqutim).

And She Took of Its Fruit: A Decree was Ordained Beforehand


“‘[Rabbi El’azar son of ha-Qappar said:] Envy, lust, and seeking honor, drive a man out of the world’ (M Avot 4:21).

The ministering angels said before the blessed Holy One, ‘Master of all Worlds: What is a human creature that You should know him? (Psalms 144:3). The human is like unto breath (ibid., 4)—אֵין עַל עָפָר מָשְׁלוֹ (ein al afar mashlo), he has no match on earth [alt., his rule is not over dust] (Job 41:25).’ He said to them, ‘Just as you praise Me above, he shall proclaim My unity below. And moreover, are you able to stand up and give names to all the creatures?’ They stood up but could not. Immediately Adam stood up and gave names to all the creatures, as is said, And the human called names to all the cattle… (Genesis 2:20).

When the ministering angels saw, they said, ‘If we do not come upon Adam with counsel that he might offend before his Creator, we cannot overcome him.’ Now Samael was the great prince in Heaven—the living beings have four wings and the seraphs have six wings, while Samael has twelve wings. He took his band and descended and saw all the creatures which the blessed Holy One had created in His world, and he found among them none so skilled to do evil as the serpent, as is said, Now the serpent was most cunning of all the beasts of the field that YHWH God had made (Genesis 3:1). And his look was like that of a camel, and he mounted and rode upon him. The Torah cried out, saying, ‘Samael, just now the world was created, is it the time to rebel against the Omnipresent? Is it the time to lift yourself on high? The Master of Worlds scoffs at the horse and its rider (Job 39:18).’

A parable: to what can the matter be compared? A man who has an evil spirit within him. And all the deeds that he does, from his own mind does he do them? And all of the words that he speaks, from his own mind does he speak? Is it not that he only does [them] from the mind of the evil spirit which is upon him? So [was it with] the serpent: all the deeds that he performed and all the words that he spoke, he only spoke and only did them by the will of Samael. And of him it says, in his evil the wicked is driven off (Proverbs 14:32).

A parable. To what can the matter be compared? To a king who married a woman and made her supreme over all that he had—precious stones and pearls. He said to her: All that I have shall be in your hands, except this cask, which is full of scorpions. A certain old man visited her; he asks, for instance, for vinegar. He said to her: Will you argue that he deals kindly with you? ‘He deals with me (thus): over all that he possesses has he made me supreme. Thus he said to her: Behold, all that I have is given into your hands except this cask, which is full of scorpions. [The old man] said to her: Is not all the jewelry of the king indeed in this cask? But he wishes to marry another woman, and to give them to her—the king is the first man [Adam], the woman is Eve, and the one who asked for vinegar is the serpent; of them is said, There did the doers of mischief fall. They were toppled and could not rise (Psalms 36:13).

The serpent argued with himself, saying: If I go and speak to Adam, I know that he will not listen to me, for a man is always hard, as is said, [the woman had a good mind and lovely looks,but the man was hard and evil in deeds (1 Samuel 25:3) [cf. Bereshit Rabbah 17:8]; and, look, I will speak to Eve, for I know that she will listen to me; for women listen to all creatures, as is said, [The foolish woman bustles about.Gullibility!—and she knows nothing of it (Proverbs 9:13). The serpent went and spoke to the woman: Is it [true that] you also have been commanded concerning the fruit of the tree? She said: Yes, as is said, [“From the fruit of the garden’s trees we may eat,but from the fruit of the tree in the midst of the garden [Elohim has said, ‘You shall not eat from it and you shall not touch it, lest you die’”] (Genesis 3:3). And when the serpent heard the words of Eve, he found an opening through which he could enter, so he said to her: This command is nothing else except the evil eye, for in the hour when you eat, you will be like אֱלֹהִים (Elohim), gods—a Creator. Just as He creates worlds and destroys worlds, so will you be able to create worlds and to destroy worlds. Just as He kills and brings to life, so also will you be able to kill and to bring to life, as is said, For God knows that on the day you eat of it your eyes will be opened [and you will become as gods knowing good and evil] (ibid., 5).

The serpent went and touched the tree, which commenced to cry out, saying: Wicked One! do not touch me! as it is said, Let no haughty foot overtake me, nor the hand of the wicked repel me. There did the doers of mischief fall. [They were toppled and could not rise] (Ps. 36:11–13). The serpent went and said to the woman: Behold, I touched it, but I did not die; you too may touch it, and you will not die. The woman went and touched the tree, and she saw the angel of death coming towards her; she said: Woe is me! I will die now, and the blessed Holy One will make another woman and give her to Adam, but behold I will cause him to eat with me; if we die, we will both die, and if we live, we will both live. And she took of the fruits of the tree, and ate, and also gave to her husband, so that he should eat with her, as is said, “and she took of its fruit and ate, and she also gave to her man, [and he ate] (Genesis 3:6). When Adam had eaten of the fruit of the tree, he saw that he was naked, and his eyes were opened, and his teeth were blunted. He said to her: What is this that you have given me to eat, that my eyes should be opened and my teeth blunted? Just as my teeth were blunted, so shall the teeth of all generations be blunted [cf. Jeremiah 31:29: The fathers ate unripe fruit and the sons’ teeth were blunted]….

He sat in judgment and He judged with judgment. He said to him: Why did you flee before Me? He answered Him: I heard Your sound and my bones trembled,’ as is said, I heard Your sound in the garden and I was afraid, for I was naked, and I hid (Genesis 3:10).

What was the garment of the first man? A skin of nail and a cloud of glory covered him. But when he ate of the fruits of the tree, his skin of nail was stripped off him and he saw himself naked, and the cloud of glory departed from him, as is said, And He said, ‘Who told you that you were naked? From the tree I commanded you not to eat have you eaten?’ (ibid., 11). Man said before the blessed Holy One: Master of all Worlds! When I was alone, I did not offend against You. But the woman whom You have brought to me enticed me away from Your words, as is said, The woman whom you gave by me, [she gave me from the tree, and I ate] (ibid., 12).

The blessed Holy One called to Eve, and said to her: Was it not enough for you that you yourself offended? But [also] that you should make Adam offend? She said before Him: Master of all Worlds! The serpent enticed my mind to offend before You, as is said, The serpent beguiled me and I ate (ibid., 13).

He brought the three of them and passed sentence of judgment upon them, consisting of nine curses and death. He cast down Samael and his band from their holy place in the heavens, and cut off the feet of the serpent. And He cursed him more than all living beasts and all cattle, and decreed that he should shed his skin and suffer pain once in seven years in great pain, and cursed him that he should drag himself by his belly, and his food is turned in his innards into dust and viper’s bile (Job 20:14), and death is in his mouth, and He put hatred between him and the children of the woman, so that they should bruise his head, and after all these death.

He gave the woman nine curses and death [see BT Eruvin 100b]: the afflictions arising from menstruation and the tokens of virginity; the affliction of conception in the womb; and the affliction of childbirth; and the affliction of bringing up children; and her head is covered like a mourner, and it is not shaved except on account of immorality, and her ear is pierced like perpetual slaves; and like a slavegirl she waits upon her husband; and she is not believed in [a matter of] testimony; and after all these death [see BT Sotah 12a].

He extended retribution to Adam [as to a part of the] nine curses and death. He reduced his power, and He reduced his stature because of the impurity connected with issues and with pollution; as well as the [ritual] impurity arising from sexual intercourse; he was to sow wheat and to reap thistles, and his food was to be the grass of the earth, like that of the beast; and [he was to earn] his bread in anxiety, and his food by the sweat [of his brow]; and after all these death.

He extended pardon to Adam [as to a part of the] nine curses and death. He reduced his power and He reduced his stature because of the impurity of issues and of pollution [see BT Sanhedrin 38b]; as well as the impurity arising from sexual intercourse; he was to sow wheat and to reap thistles, and his food was to be the grass of the earth, like that of the beast; and [he was to earn] his bread in anxiety, and his food by the sweat [of his brow]; and after all these: death. If Adam offended, what was the offence of the earth, that it should be cursed? Because it did not speak against the [evil] deed [see Targum Yerushalmi (fag.) on Genesis 3:17], therefore it was cursed; for in the hour when the sons of man miss the mark in graver transgressions He sends a plague to the sons of man; and in the hour when the sons of man miss the mark in less vital transgressions, He smites the fruits of the earth, because of [the offenses of] the sons of man, as is said, Cursed be the soil for your sake, [with pangs shall you eat from it all the days of your life] (ibid., 17)” (Pirqei de-Rabbi Eli’ezer 13–14).

“נִשְׁמַת נְקֵבָה (Nishmat neqevah), female inspiration, is from the Female, and נִשְׁמַת זָכָר (nishmat zakhar), male inspiration, is from the Male. This is the reason the serpent went after Eve [cf. Bereshit Rabbah 20:11]. He said, ‘Her soul comes from the north, and so I will soon seduce her.’ And how did he seduce her? By mounting her.

His disciples asked: Tell us how this happened? He replied: The wicked Samael conspired with the entire army on high against his Master, since the blessed Holy One said To hold sway over the fish of the sea and the winged creature of the heavens (Genesis 1:26) [cf. Deuteronomy 14:20]. He said: How can we cause him to offend and be driven from before His presence? He descended with all his army, and sought a suitable companion on earth. At last he found the serpent, which looked like a camel, and he rode on him [cf. Bereshit Rabbah 19:1; Pirqei de-Rabbi Eli’ezer 13; Zohar 1:228a]. He then went to the woman, saying to her: Though Elohim said, you shall not eat from any tree of the garden… (ibid. 3:1)—however, I will seek more, I will add in order that she detract. She replied: From the fruit of the garden’s trees we may eat (ibid., 2)—He did not prevent us, except for the fruit of the tree in the midst of the garden Elohim has said, “You shall not eat from it and you shall not touch it lest you die” (ibid., 2–3). She added two things: the fruit of the tree in the midst of the garden—He only said, from the tree (ibid. 2:17); and you shall not touch it, lest you die. What did Samael do? He went and touched the tree. The tree cried out, saying, “Wicked one! Do not touch me!” Therefore, it is written: Let no haughty foot overtake me, nor the hand of the wicked repel me. There did the doers of mischief fall. They were toppled and could not rise (Psalms 36:12–13).

He then said to the woman: See, I touched the tree and did not die. You too can touch and not die. The woman went and touched the tree. She saw the Angel of Death approaching her and said: ‘Oy! Now I will die and the blessed Holy One will make another woman and give her to Adam! I will therefore cause him to eat with me. If we die, we will both die, and if we live, we will both live. She took the fruit of the tree and ate it, and she also gave to her husband. Their eyes opened, their teeth were blunted (Jeremiah 31:29). He said: What is this that you have given me to eat? Just as my teeth were blunted, so will the teeth of all generations be blunted. He sat in true judgment, as is written, For You upheld my justice, my right, You sat on the throne of the righteous judge (Psalms 9:5). He called to Adam, saying: Why do you hide from Me? He replied: I heard Your sound in the garden (Genesis 3:10). I heard Your sound in the garden—and my bones trembled; And I was afraid, for I was naked, and I hid. I was naked—of works; I was naked—of mitsvot; and I was naked—of actions. Therefore, it is written: and I was afraid, for I was naked, and I hid.

What was Adam’s clothing? A skin of nail. However, when he ate of the fruits of the tree, his skin of nail was stripped from him and he saw himself naked, as is written, Who told you that you were naked? (ibid., 11). Adam said before the blessed Holy One: Master of the World: When I was alone did I offend You? But the woman whom You gave me, she drove me away from Your words, as is written, The woman whom You gave me, [she gave me from the tree, and I ate] (ibid., 12). The blessed Holy One said to her: Was it not enough for you to offend, but you also caused Adam to offend? She said before Him: Master of the World: The serpent [beguiled me so] that I offend You. He summoned all three of them and sentenced nine curses upon them and death, and cast down the wicked Samael and his band from their holy place in the heavens. He severed the serpent’s feet and cursed him more than any living creature, more than any beast, and decreed that he be stripped of his skin every seven years, in great pain [see BT Bekhorot 8a]. 

Therefore, Let me hear gladness and joy, [let the bones that You crushed exult] (Psalms 51:10)” (Bahir §§199–200).

“The letter מ (mem) was the original sign for Adam, establishing death upon the world, because this letter was flying over Adam’s head when, as is written: She took מִפִּרְיוֹ (mi-piryo), of its fruit (Genesis 3:6)—מ פִּרְיוֹ (mem, piryo)—and it was waiting for ו ת (vavtav). When, as is written, וַתֹּאכַל וַתִּתֵּן (va-tokhal va-titten), and she ate, and she gave, וַתִּפָּקַחְנָה (va-tippaqaḥnah), And [the eyes of the two] were opened (ibid., 6–7), then מָוֶת (mavet), death, was established upon the world” (Zohar 3:237a, cf. ibid. 1:12b).

“Rabbi Shim’on said, ‘A decree was ordained beforehand that Adam should die since he was taken from the ground. As implied by what is written: on the day you eat from it [you will surely die] (Genesis 2:17)—teaching that had he not sinned, he would have had a long life [cf. BT Shabbat 55a–b]. As soon as he sinned, the punishment was that his days be shortened—and that he die on that very day. After he repented, the blessed Holy One granted him His day—which is one thousand years [cf. Bereshit Rabbah 8:2].

This proves that the decree that he die was prior. For were it not so, when he repented He should have rescinded the decree!

Rabbi Shim’on explained, ‘He repented and He rescinded the decree ordained for him—on the day you eat from it (ibid.); He lengthened his days, granting him His day” (Zohar Ḥadash 18c).

I will Hasten it in its Due Time


“Rabbi Yoḥanan said: ‘What is He who tends a fig tree will eat its fruit? (Proverbs 27:18)—why are words of Torah compared to a fruit tree?’ Any time a person searches in it, he finds figs in it, [since figs on a tree do not ripen all at once, but a little each day]. So too with Torah: Any time a person murmurs, pondering them, he finds in them [more] טַעַם (ta’am), flavor [or: reason]” (BT Eruvin 54a).

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

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

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

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

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

The Olive does not Produce Oil Until it is Crushed


A leafy olive tree beautiful with shapely fruit; amid the sound of great commotion He has set fire to it and its branches were broken (Jeremiah 11:16). Yehoshu’a son of Levi said: Just as the olive tree’s leaves do not fall neither in winter or summer so too Israel will always remain in this and the world to come [cf. Zohar 1:116a]….

Why is Israel compared to an olive? To teach that just as the olive does not produce its oil until it is crushed, so too Israel does not return except through suffering” (BT Menakhot 53b).

“Rabbi Shim’on son of Laqish said: Covenant is mentioned with regards to salt, and covenant is said with regard to suffering: Covenant is said with regards to salt, as is written: And every offering of your grain you shall season with salt (Leviticus 2:13). Covenant is said with regard suffering, as is written: [And it shall be, if you do not heed the voice of YHWH your God to keep to do all His commands and His statutes that I charge you today, all these curses will come upon you and overtake you… (Deuteronomy 28:15).] These are the words of the Covenant (ibid., 69). Just as the covenant said with regard to salt, the salt sweetens meat, so too the covenant mentioned with regard to suffering, the suffering washes away all the crimes of man.

It has been taught: Rabbi Shim’on son of Yoḥai says: The blessed Holy One gave Israel three precious gifts, and all of them were given only through suffering: Torah, the land of Israel, and the World that is Coming. How do we know this of Torah? As is said: Happy the man whom Yah chastises, and whom מִתּוֹרָתְךָ (mitoratekha), from His teaching, He instructs (Psalms 94:12). The land of Israel—as is written: As a man chastises his son YHWH your God chastises you (Deuteronomy 8:5), and after that it is written: For YHWH your God is about to bring you to a goodly land (ibid.). The World that is Coming—as is written: For a mitsvah a lamp and a teaching a light, and the way of life—stern rebukes (Proverbs 6:23)” (BT Berakhot 5a).

The Other Side Always Precedes: Growing, Developing, Protecting the Fruit and Once it has Grown, it is Cast Aside


Yes, YHWH’s portion is His people [Jacob the parcel of His estate] (Deuteronomy 32:9)—a parable: A king had a field which he leased to land tenants. When they began to steal from it, he took it away from them and leased it to their children. When the children began to act worse than the first, he took it away from them and gave it to their grandchildren. Now a son was born to him and he said to them, ‘Leave my property. You may not stay there. Give me back my portion, so that I may repossess it.’ Thus when our father Abraham came into the world, פְּסוֹלֶת (pesolet), refuse, issued from him—Ishmael and the sons of Keturah. Our father Isaac came into the world, [and] refuse issued from him—Esau and all the princes of Edom who became worse than the first. When Jacob came into the world, refuse did not issue from him, but rather, all his sons were worthy, as is said, And Jacob was a simple man, a dweller in tents (Genesis 25:27)” (Sifrei, Deuteronomy 312).

“The powers of impurity emanate before the powers of purity, for at first the refuse is purified, and afterwards the powers of purity emerge. As is said, Remove the dross from silver, and for the refiner the vessel comes out (Proverbs 25:4). So it is with Cain and Abel, Cain came out first from the refuse which is on the left side, and afterwards Abel who is from the side of Ḥesed, Kindness. And similarly with Esau and Jacob. And it says: Esau came out from the dross of gold. Therefore, Isaac loved Esau for he came from his dregs….

And what is said that ‘He kept building worlds and destroying them [until He created these]’ (Bereshit Rabbah 3:7, 9:2), hints to the powers of impurity which emanated first and were nullified. And of this is written, who are shriveled before their time, their foundation pours out like a river (Job 22:16)” (MS Paris 859, 16a, 42a–43a).

And YHWH said to Samuel, “Look not to his appearance and to his lofty stature, for I have cast him aside. For not as man sees does God see. For man sees with the eyes and YHWH sees with the heart” (1 Samuel 16:7).

“As for the seed of David, the appearance of colors is reversed. Therefore Samuel erred, as is written: Look not at his appearance (1 Samuel 16:7), for the Other Side was in Eliab, which was not so in David” (Zohar 2:74a).

“At first, Er, firstborn of Judah, was evil (Genesis 38:7) similarly, Mahlon, but not as much. But by these, evil was consumed and good eventually emerged—the one of whom is written goodly to look on, and YHWH is with him (1 Samuel 16:12, 18)” (Zohar 2:103b).

“For Rabbi Abba has said, ‘How many wicked there are in the world who engender more virtuous children than the righteous!” (Zohar 2:12b).

“Here is a mystery. In all actions performed by the blessed Holy One, He begins with the external, and then the kernel within…. The Other Side always precedes: growing, developing, protecting the fruit. Once it has grown, it is cast aside; What the wicked will prepare, the righteous will wear (Job 27:17)—that קְלִפָּה (qelipah), shell, is thrown away and the Righteous One of the world is blessed [cf. BT Pesaḥim 49b]….

Israel is the kernel of the world; Israel arose in thought. Other nations, who are the shell, preceded, as is written: These are the kings who reigned in the land of Edom before any king reigned over the Children of Israel (Genesis 36:31)” (Zohar 2:108b).