The Nut Garden

לקוטים מזוהר (Gleanings of Zohar)

Tag: redemption

Bitter Almonds: One Can Sweeten Them in the Fire!

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“Why are large [bitter] almonds fit for [tithing]? Rabbi Yoḥanan said: Because one can sweeten them in the fire!” (BT Ḥullin 25b).

You are stationed here today [all of you before YHWH your God, your heads, your tribes, your elders, and your overseers, every man of Israel] (Deuteronomy 29:9:) This is what is said in the verse: הָפוֹךְ (Hafokh), overturn, the wicked and they are gone, but the house of the righteous will stand (Proverbs 12:7)—every time that the blessed Holy One looks at the works of the wicked and מְהַפֵּךְ (mehapek), turns [them] over, they do not remain standing [cf. Zohar 3:136a (IR): ‘Scrutinizing providence, not revealed except when the wicked must be called to account and their deeds examined’]. He looked over the works of the generation of the Flood, and there was no withstanding [it] for them, as is said: And He wiped out all existing things [from the face of the earth, from humans to cattle to crawling things to the fowl of the heavens, they were wiped out from the earth] (Genesis 7:23).

He looked over the works of the Sodomites, and there was no withstanding [it] for them, as is said: And He overthrew all those cities [and all the plain and all the inhabitants of the cities and what grew in the soil] (ibid. 19:25).

He looked over the works of the Egyptians, and there was no withstanding [it] for them, as said, not a single one of them remained (Exodus 14:28).

He looked over the works of Babylon, and there was no withstanding [it] for them, as is said: [And I will rise against them, says YHWH of Armies,] and I will cut off from Babylon name and remnant, kith and kin (Isaiah 14:22).

Of them all David said, There did the doers of mischief fall. They were toppled and could not rise (Psalms 36:13). But Israel falls and stands, as is said: Rejoice not, O my enemy. Though I fall, I will arise. [Though I sit in darkness, YHWH is a light for me] (Micah 7:8)—For I am YHWH, I have not changed [and you, sons of Jacob, have not come to an end] (Malachi 3:6).

Rabbi Ḥanina son of Pappa said: The blessed Holy One said, ‘I have never struck a people repeatedly [i.e., never have a people fallen and risen again], but you, sons of Jacob, have not כְלִיתֶם (kelitem), come to an end, as is said: [I will sweep down evils upon them,] My arrows אֲכַלֶּה (akhalleh), spending, against them [wasted with famine, withered by blight and bitter scourge, and the fang of beasts will I send against them, with the venom of creepers in the dust] (Deuteronomy 32:23–24). My arrows כָּלִין (kalin), are spent, yet [Israel] does not כָּלִים (kalim), come to an end. And so Assembly of Israel said: He bent His bow and stood me up as a target for the arrow. [He drove into my innards the shafts of His quiver] (Lamentations 3:12–13).

A parable: To what can the matter be compared? A man who stood a beam up and shot his arrows at it. The arrows are spent, but the beam stands. Thus with Israel: any time that sufferings overtook them the sufferings ended, and they were [left] standing in their place. As is said, Overturn the wicked and they are gone, [but the house of the righteous will stand].

Hezekiah the son of Rabbi Ḥiyya said, ‘Why is this portion [Nitsavim (Deuteronomy 29:9–30:20)] next to the portion about curses [i.e., Ki Tavo (ibid. 27:11–28:69)]? Because Israel heard a hundred curses less two in this portion, apart from the forty-nine which are mentioned in the priestly Torah [Leviticus]. Immediately their faces turned pale and they said, ‘Who is able to withstand these [curses]?’ Immediately Moses called to them and pacified them: What is written above? And Moses called to all Israel [and said to them, ‘You have seen all that YHWH did before your own eyes in the land of Egypt to Pharaoh and to all his servants and to all his land….] The great trials [that your own eyes have seen, those great signs and portents….] And you came to this place, [and Sihon king of Heshbon and Og king of the Bashan sallied forth to meet us in battle, and we struck them down] (Deuteronomy 29:1–2, 6). And you did not heed My voice, and you spoke words before Me for which you deserved destruction. Still I did not wreak destruction upon you, when it is said: Our fathers in Egypt did not grasp Your wonders. [They did not call to mind Your many kindnesses and rebelled by the sea, at the Sea of Reeds] (Psalms 106:7). And not only that, but they said of the calf, These are your gods, O Israel, [who brought you up from the land of Egypt] (Exodus 32:4).

Now if you should say, ‘Why did the nations deserve destruction, while we remain standing?’ Because when sufferings overtake them, they thwart them and do not recall the name of the blessed Holy One, as is said, Pour out Your wrath on the nations that did not know You [and on the kingdoms that did not call on Your name] (Psalms 79:6). But Israel, when sufferings overtake them, surrender and מִתְפַּלְּלִין (mitpallelin), they pray [lit., make themselves the object of divine intervention], as is said, [The cords of death encircled me— and the straits of Sheol found me]—distress and sorrow did I find. And in the name of YHWH I called. [YHWH, pray, save my life] (ibid. 116:3–4) [cf. Bereishit Rabbah 92:1: ‘Rabbi Yehoshu’a son of Levi said: All sufferings that overcome a man and prevent him from words of Torah are sufferings of rebuke, but sufferings that overcome a man and do not prevent him from words of Torah are sufferings of love. As is written: For whom YHWH loves He rebukes, [and like a father his son, regards him kindly] (Proverbs 3:12)’].

Therefore the blessed Holy One said, ‘Even though these curses overtake you, they stand you up [or: they are your endurance].’ And so He said: [Who feeds you manna in the wilderness, which your fathers did not know,] in order to afflict you and in order to try you, [to make it go well with you in your later time?] (Deuteronomy 8:16). So Moses said to Israel: Even though sufferings overtake you, you have the עֲמִידָה (amidah), Standing Prayer. As is said, You are stationed here today all of you [before YHWH your God] (ibid. 29:9)….

Another interpretation: You are stationed here today—why the day sometimes darkens and sometimes lightens, so it is with you. Although you have darkness, the blessed Holy One is going to shine on you with everlasting light, as said, [No more shall the sun be your light by day, nor the moon’s radiance shine for you,] but YHWH shall be your everlasting light [and your God become your splendor] (Isaiah 60:19). When? When you all become a single אֲגֻדָּה (aguddah), band [or: faction, bunch, bundle], as said, [But you, the ones clinging to YHWH your God,] are all of you alive today (Deuteronomy 4:4). According to the way of the world, if a person takes aguddah, a bunch, of reeds, will he be able to break them in a single stroke? But if he takes them one by one, even a child can break them! And so you find that Israel was not redeemed until they became one bunch, as is said, [In those days and in that time, said YHWH, the Israelites and the Judahites shall come together, [weeping as they walk shall they go, and YHWH their God they shall seek] (Jeremiah 50:4)—when they are united they welcome the face of Shekhinah” (Tanuma, Nitsavim 1).

You shall not תִתְגֹּדְדוּ (titgodedu), gash yourselves (Deuteronomy 14:1)—do not form אֲגֻדּוֹת (aguddot), factions. Rather, be a single אֲגֻדָּה (aguddah), band. And, similarly, He says: He has founded אֲגֻדָּתוֹ (aguddato), His vault, upon earth (Amos 9:6)” (SifreDevarim 96).

“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… 

Inasmuch as you will not have served YHWH your God in joy and with a good heart out of an abundance of all things, you will serve your enemies whom YHWH will send against you in hunger and in thirst and in nakedness and in the lack of all things, and he will put an iron yoke on your neck until you are destroyed…

And YHWH will bring you back to Egypt in ships, on the way that I said to you, ‘You shall not see it again,’ and you will put yourselves up for sale there to your enemies as male slaves and slavegirls, and there will be no buyer” (Deuteronomy 28:15, 47–48, 68).

Rabbi Shim’on son of Yoḥai fled to the wilderness of Lydda and hid in a cave—he and his son, Rabbi El’azar. A miracle occurred for them—a carob tree sprouted and a spring of water gushed forth. They ate from the carob tree and drank from the waters. Elijah, of blessed memory, visited them twice daily and taught them, without anyone knowing about it.

One day, the sages were in the beit midrash, questioning and debating: ‘The curses of Leviticus allude to the First Temple, while the curses of Deuteronomy allude to the Second Temple. The curses of Leviticus contain promises and the blessed Holy One’s affection for Israel, as is written: I will remember My covenant with Jacob (Leviticus 26:42), and Yet even this, too—when they are in the land of their enemies, [I will not reject them] (ibid., 44). The curses of Deuteronomy contain no promises nor any consolation at all such as are found in the first curses.’ And none of them could explain it.

Rabbi Yehudah son of Il’ai rose, saying, ‘Woe for the absence of Son of Yoḥai! No on knows his whereabouts; and even if they did, they could not divulge.’

Rabbi Yose son of Rabbi Yehudah arose one morning and saw birds flying—a turtledove trailing them. He stood up, saying, ‘Turtledove! Faithful Turtledove! Since the days of the flood, the form of the holy people has suited you and graced you [because the dove is distinctive among birds in that it does not mate with another bird, should its mate disappear during the season, cf. BT Berakhot 53b]. Go, serve as my messenger to Son of Yoḥai, wherever he is.’ The dove circled around and came before him. He wrote a note, recording what he had said. The dove arose and took it in its mouth, traveling to Rabbi Shim’on, carrying it under her wing [cf. Zohar 1:11b].

Rabbi Shim’on looked at the note and cried—he along with his son Rabbi El’azar. He said, ‘I weep because of our separation from the Companions; and I weep regarding these matters that have not been revealed to them! What will later generations do when they consider this!

Just then, Elijah, of blessed memory, arrived. He saw him weeping, and said, ‘I was ready for a different mission, but the blessed Holy One dispatched me to dry your tears. Oh, Rabbi, Rabbi! Now was not the time to reveal these matters to the righteous, but here is what the blessed Holy One explained. The first curses contain thirty-two verses, all corresponding to the paths of Torah. The latter curses contain fifty-three verses, corresponding to the parashot and routes of the Torah. In the first exile, from the First Temple, Israel passed along those concealed, secret paths. Their sins were revealed and their end was revealed, along with consolation and promises for them. In the latter exile—after the Second Temple—the people of Israel transgressed against fifty-three portions, revealed paths. Their sins were concealed and their ends were concealed—neither promises nor consolation were written [cf. BT Yoma  9b].’

Just then, a wind gusted by, separating them, sweeping Elijah up in a wheel of fire. Rabbi Shim’on remained, weeping. He fell asleep at the opening of the cave. Suddenly Elijah, of blessed memory, came saying, ‘Arise, Rabbi Shim’on! Wake up from your slumber. Happy is your portion, for the blessed Holy One is concerned for your honor! All the promises and consolations of Israel are written in these curses.

Go, see how a king loves his son, and even though he curses and lashes him, his deep love endures. When he displays severe wrath, his compassion for him prevails. Similarly, with the blessed Holy One—even though He curses, His words come from love. In their revealed form they appear to be curses, but they are great boons, because the curses came from love. This contrasts with the first ones, which all derived from harsh judgment. In these there is judgment and love—like a father who loves his son while gripping in his hand a switch for flogging. The child shrieks mightily, creating a din; but the lashes are lessened with love [cf. BT Berakhot 5a].

Most severe of all these curses—What’s more, every illness and every plague that is not mentioned in this Scroll of Torah YHWH will hide from you, that would have caused you to be wiped out (Deuteronomy 28:61). Here are promises of great love from father to son! It is not written יַעֲלֶה (ya’aleh), will bring [upon you], but rather יַעְלֵם (ya’lem), will hide [from you]. He will subdue them and nullify them in a pit—their place—so that they cannot venture forth; rather, they will be subdued and covered in their pit.

Until you are wiped out (ibid.)—which will never, ever happen, for the blessed Holy One took an oath that He would never destroy Israel, and that their memory will endure forever. This is as is written: so shall your seed and your name stand (Isaiah 66:22), and As I live, if the heavens above could be measured… (Jeremiah 31:37). Since it has been sworn by oath that Israel will never, ever be wiped out, it is fitting that plagues and illnesses should be concealed and covered, never emerging to harm them to the extent of annihilation—that will never, ever happen.

The end and conclusion of them all is YHWH will bring you back to Egypt in ships, by a route that I told you, ‘You shall not see it again.’ There you shall offer yourselves for sale to your enemies as male slaves and slavegirls, but there will be no buyer (Deuteronomy 28:68)—promises and consolations that the blessed Holy One provides to Israel at the end of days! YHWH will bring you back to Egypt in ships—a promise to return them, and to perform miracles and signs that the blessed Holy One had enacted in Egypt in days of yore. This is as is said: As in the days of your coming out of the land of Egypt, I will show him wonders (Micah 7:15).

בָּאֳנִיּוֹת (Bo-oniyyot), In ships—but here its meaning is as you have said, expounding it as בַּעֲנִיּוּת (ba-aniyyut), in poverty, without a coin in one’s purse [cf. BT Sanhedrin 97a: ‘The (Messiah,) son of David, will not come until… the (last) coin has gone from the purse’]. Everyone in the world is poised to pounce upon Israel, aboard seafaring vessels, intending to annihilate them, but they will all drown in the sea just as was done in olden days, and joy abounded. Here it is written בָּאֳנִיּוֹת רִנָּתָם (bo-oniyyot rinnatam), raising their voice in ships (Isaiah 43:14)—just as joy is there, so is there joy here [cf. Ester Rabbah, Petiḥta 3].

By a route which I told you—since the day that the world was created the might of the blessed Holy One has not been seen in the world, nor the time of favor, other than on that route. For as you see the Egyptians today (Exodus 14:13)—on that same route, in that very manner, so shall He do for you.

Further, they will gather afterward from all sides against Israel, and the people of Israel will think then that they will be eliminated—sold to their foes—as is written: There you shall offer yourselves for sale. It is not written you shall be sold, but rather you shall offer yourselves for sale—in your hearts you will imagine that you have been sold. But this will not occur—it is written: none will buy. And there will be none who shall rule over them.

All this will occur at the end of days; and it is all dependent upon teshuvah. But it is all concealed, as is written: in order that you may prosper in all that you do (Deuteronomy 29:8)—one who has a heart should contemplate and will know to return to his Lord [on teshuvah as a prerequisite for redemption, see JT Ta’anit 1:1, 63d; BT Sanhedrin 97b; Pirqei de-Rabbi Eli’ezer 43; Tanḥuma, Beḥuqqotai 3; Tanḥuma (Buber), Beḥuqqotai 5; Zohar 1:117b; 2:188b–189a; ZḤ 8a, 23c (both MhN)].

Rabbi Shim’on asked, ‘Where is Israel’s redemption revealed among these curses?’

Elijah replied, ‘Examine carefully and see the most horrific instance of them all—that is where it appears.’ He examined carefully, and found the verse Your life will dangle before you, and you will be terrified night and day and will have no faith in your life (Deuteronomy 28:66). Even though there are those who know that time, life dangles before them, and they are uncertain—even though this is the essence, and the words endure.

In the evening, Rabbi Shim’on wrote a note and placed it in the mouth of the turtledove, which journeyed back to Rabbi Yose—who had stayed put, his eyes expectant. Upon spotting [the dove], he said, ‘Turtledove, Turtledove, you are the most faithful bird in the skies!’ He proclaimed of it: the dove came back to him at eventide; and look, a plucked off olive leaf was in its bill (Genesis 8:11). He took the note and went to the Companions. He showed it to them, and they were astonished.

Rabbi Yehudah wept, saying, ‘Alas! Even though we do not know his whereabouts, the place where the tree falls, there it will be (Ecclesiastes 11:3) [cf. BT Bekhorot 57b; Eikhah Rabbah 1:37]. Where Son of Yoḥai is found, his companions are there with him, awakened by him, learning from him. Happy is the soul of Son of Yoḥai, for the blessed Holy One has performed miracles with him; he has decreed, and the blessed Holy One has fulfilled! [cf. BT Mo’ed Qatan 16b; Zohar 3:15a]. In the future, he will be the head of the righteous ones who sit in the Garden of Eden; he will receive the face of the Shekhinah and will see the blessed Holy One. Delighting with the righteous ones, he will call to them: Come, let us bow down kneel; let us bend the knee before YHWH our Maker (Psalms 95:6)” (Zohar Ḥadash 59c–60a).

A Slavegirl that is Heir to Her Mistress and The Messiah’s Shofar by Rabbi Yehudah Ashlag (Ba’al ha-Sullam)

Ba'al ha-Sullam Portrait

A Slavegirl that is Heir to Her Mistress: The reason for hiding Kabbalah

Now you can understand the issue of the concealment of the hidden wisdom from the eyes of the outer ones, as well as what the Sages said, “A gentile must not be taught Torah” (BT Sanhedrin 59a). There seems to be a contradiction between this and the saying, “Even a gentile, even a slave, and even a slavegirl who sit and learn Torah, the Shekhinah is with them” (Tanna debei Eliyyahu, 9). Thus, why did the Sages prohibit teaching Torah to gentiles?

Teaching Torah to gentiles

Indeed, the Tanna debei Eliyyahu relates to a converted gentile, or at least to one who retired from idol worshipping, from superstition. Our sages, conversely, referred to one who did not retire from idol worshipping and wanted to know Israel’s law and wisdom in order to strengthen and fortify his idolatry. And you might say, “Why should we care if this gentile has become more devout in his idol worshipping because of our Torah? If it does not help, what harm will it do?” [see Maimonides on BT Sanhedrin 58b: ‘Resh Laqish said: A gentile who keeps the Sabbath, deserves death, as is written, And day and night shall not cease (Genesis 8:22), and a master has said: Their prohibition is their death sentence’—one is not permitted to make innovations in religion or to create new commandments. He has the privilege to become a true convert by accepting the whole Law’ (Mishneh Torah, Hilkhot Melakhim, 10, 9). On the prohibition against teaching Torah to gentiles (or the uncircumcised), see BT Ḥagigah 13a; Tanḥuma, Mishpatim 5; Tanḥuma (Buber), Mishpatim 3; Shemot Rabbah 30:12; Zohar 2:111b; 3:73a].

Rabbi Shim’on son of Yoḥai’s weeping

Indeed, this is what Rabbi Shim’on son of Yoḥai cried for before he explained an important secret in the hidden wisdom, as is written, “Rabbi Shim’on wept, ‘Woe if I say it! Woe if I do not say it! If I say it, sinners will know how to worship their Lord. If I do not say it, the Companions will be deprived of this word’” (Zohar 1:11b) [cf. ibid. 3:74b].

He was afraid lest this secret would come into the hands of idol worshipers and they would perform their idolatry with the power of this holy mind. This is what prolongs our exile and brings upon us all the afflictions and the ruins, as we now see before us, since the sages of the nations of the world studied all the books of the Children of Israel and turned them into delicacies to strengthen their faith, meaning their wisdom, called “theology” [cf. Zohar 3:14b].

The Messiah’s Shofar: Redemption only through the power of the Kabbalah

Know that this is what it means that the Children of Israel are redeemed only after the hidden wisdom is revealed to a great degree, as is written in the Zohar: “Because the Children of Israel are destined to taste of this Tree of Life, namely this סֵפֶר הַזֹּהַר (sefer ha-zohar), Book of Radiance, they will thereby come forth from exile through compassion” (Zohar 3:124b [RM]). This is because at that time there was hope of redemption with the composition of the Zohar, which began in the days of Rabbi Shim’on son of Yoḥai, during the days when Bar-Kokhba appeared. Rabbi Akiva, Rabbi Shim’on son of Yoḥai’s master, said of him: “דָּרַךְ בָּר כּוֹכבָאדָּרַךְ כּוֹכָב (Darakh kokhav), a star steps forth, out of Jacob (Numbers 24:17)—(darakh bar kokhva), Bar Kokhba steps forth, out of Jacob” (JT Ta’anit 4:8, 68d). Thus, after the ruin of Beitar there was great hope [see JT, Ta’anit 4:5, 24a; BT Gittin 57b; Eikha Rabbah 2:5].

Composing the Zohar and hiding it

And because of that, Rabbi Shim’on son of Yoḥai permitted himself and revealed the hidden wisdom in his books, the Zohar and Tiqqunei ha-Zohar (Embellishments of the Zohar). However, it was with great care, since he only permitted Rabbi Abba, who was able to reveal so only the sages of the Children of Israel would understand, and the sages of the nations would not understand, for fear lest the wicked know how to serve their Lord [see Zohar 1:11b, cf. ibid. 3:74b]. Therefore, as soon as they realized that the time was not ripe for Israel’s redemption, they hid it. For we find much that the Savora’im, who wrote matters within the Zohar as is known [Savora’im (Opiners): Babylonian scholars of the fifth and sixth centuries C.E.].

Revealing the Kabbalah is the will of the blessed Holy One

Indeed, it was the blessed Holy One’s will that it would appear. This is why it found its way to the widow of Rabbi Moshe de León. She inherited the manuscript from her husband, and he probably told her nothing of the prohibition to reveal it, and she, by chance, put it up for sale.

Israel’s troubles are because of revealing the Kabbalah

Indeed, to this day, this was the cause of many a ruin in the house of Israel for the aforementioned reasons [cf. Rabbi Yeshayahu Bassan, Iggerot Shadal, 29].

Good from revealing the Kabbalah

However, there is no bad without good. And therefore, the predominance which the nations have acquired by stealing Secrets of Torah, caused great momentum in the expansion of holiness. And in my opinion, we are in a generation that is actually standing on the verge of redemption, if we only knew how to spread the hidden wisdom among the masses.

First benefit

Apart from the simple reason of Goods he swallowed he will vomit (Job 20:15), this will reveal “the difference between my son [Jacob] and the son of my father-in-law [Esau]” (BT Berakhot 7b), and the difference between the essence of the kernel and the outermost shell, from which all the sages of the nations of the world peeled. This is because all the camps of Israel that have denied the Torah are sure to return to the blessed Holy One and to His service.

Second benefit

There is another reason for it. We have accepted that there is a precondition for the redemption: all the nations of the world will know Israel’s Torah, as is written, For the earth shall be filled with knowledge [of the glory of YHWH, as the waters cover the sea] (Habakkuk 2:14), as with the exodus from Egypt, where there was a must that Pharaoh, too, know the true God and His commandments, and allow them to leave.

Redemption through divulging Kabbalah to the nations of the world

This is why it is written that each of the nations will take hold of a Jewish man and lead him to the Holy Land [see Zechariah 8:23: Thus says YHWH of Armies; In those days it shall come to pass, that ten men shall take hold, out of every language of the nations, even shall take hold of the robe of him that is a Jew, saying, We will go with you: for we have heard that God is with you]. And it was not enough that they leave by themselves. You must understand how the nations of the world would come by such a desire or notion. Know that this is through the dissemination of the true wisdom, so they will evidently see the true God and the true law [cf. BT Pesaḥim 87b].

Dissemination of the wisdom of Kabbalah the world over

And the dissemination of the wisdom among the masses is called a שׁוֹפָר (shofar), ram’s horn. Like the shofar, whose voice travels a great distance, the reverberation of the wisdom will spread the world over, so that even the nations will hear and know that there is divine wisdom in Israel.

The revelation of Kabbalah to all the nations is the revelation of Elijah

And this task was said about Elijah the prophet, since revealing Secrets of Torah is always referred to as “the revelation of Elijah.” It is as they have said, “set it aside until Elijah comes” [see M Sheqalim 2:5: “Rabbi Me’ir said, the excess funds for a specific dead person is set aside until Elijah comes”] and also, “תִּשְׁבִּי יְתָרֵץ קֻשְׁיוֹת וְאִבַּעְיוֹת (Tishbi yetarets qushyot ve-iba’eyot), the Tishbite [namely, Elijah] will resolve difficult questions and problems” [תִּיקוּ (tiqu), “It is undecided,” is taken as an acronym for the aforementioned saying, and is often employed in the Talmud. Cf. Zohar 3:27b (RM)]. For this reason, they said that three days (a wellknown hint) prior to the coming of the Messiah, Elijah would walk upon the hilltops and sound a great shofar, and so forth.

Revealing Kabbalah to all the nations is a necessity for the final redemption

You must understand these allusions: The matter of the shofar is only revealing the hidden wisdom to great masses, which is a necessity that must be fulfilled prior to the complete redemption.

And the books that have already been revealed through me in this wisdom testify to it, that matters of the greatest importance have been spread out like a gown for all to see. This is a true witness that we are already on the verge of redemption, and that the voice of the great shofar has already been heard, though not in the distance, for it still sounds very softly.

But indeed, any greatness requires prior smallness, and there is no great voice if it is not preceded by a soft sound, for this is the way of the shofar, that it grows progressively. And who better than I knows that I am not at all worthy of being even a messenger or a scribe for revealing such secrets, much less to thoroughly understand them. And why has the blessed Holy One done so for me? It is only because the generation is worthy of it, since it is the final generation, which stands on the verge of complete redemption. And for this reason, [the generation] is worthy of beginning to hear the voice of Messiah’s shofar, which is the revealing of secrets, as has been explained.

Look, All this God Performs Twice or Thrice with a Man

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For I am YHWH, your God, Israel’s Holy One, your Rescuer. I have made Egypt your ransom, Nubia and Saba in your stead. As you are precious in My eyes, you are honored, and I love you. And I put people in your stead and nations instead of your life (Isaiah 43:3–4).

אֱלֹהִים (Elohim) will ransom my life, from the grip of Sheol He will take me. selah (Psalms 49:16).

Every womb-breach for all flesh… and the firstborn of unclean beasts you shall redeem (Numbers 18:15). This decree is to redeem the firstborn of a donkey, to redeem for the world that is coming. If prior to going to that world he does not redeem his nafsha and ruḥa and nishmeta, with Torah, he is destined to return to this world as before: he’d return to the days of his youth (Job 33:25), and receive nafsha and ruḥa and nishmeta [on a person’s donkey-like behavior, see BT Pesaḥim 49b in the name of Rabbi Akiva, cf. Tiqqunei ha-Zohar 30a–31a].

It is written: Look, all this God performs twice or thrice with a man [to bring back his being from the Pit, to glow in the light of life] (Job 33:29)—Israel. Because ransom was taken without [merit accrued from] Torah, which is hidden silver [Ḥesed] of the World that is Coming [Binah], they returned to exile three times. [However, since they are destined to be] released [from the prison of exile] through Torah they will never return to exile for ever [cf. Tiqqunie ha-Zohar 22b]. The Rabbis came and gave him their blessings, saying, ‘Faithful Shepherd, the blessed Holy One will redeem you, and He will redeem all of Israel through your hand, and you will be renewed with them and they with you….

[Shekhinah’s] ransom is dependent on the blessed Holy One which Israel accrue to Her by the knot of the tefillin, with the sign of the Sabbath, with the marking of the festival days, with the mark of circumcision, with Torah, and with many פִּקוּדִין (piqudin), decrees [alluding to פִּיקָדוֹנוֹת (piqadonot), deposits, installments]. Since Her ransom is dependent on the blessed Holy One this is what it says, but I acted for My Name’s sake [that She should not be polluted before the nations, among whom they were, in whose sight I made Myself known to them, in bringing them forth out of the land of Egypt] (Ezekiel 20:9), and for Her: Yet even זֹאת (zot), this, [too—when they are in the land of their enemies I will not reject them…] (Leviticus 26:44) [on Shekhinah as zot, see Zohar 1:49b, 72a, 93b, 176b, 200b, 228a; 2:12a, 37b, 39b, 50b–51a, 54b, 57a, 126b; 3:31a, 41a, 179b]. In this manner, people perform many decrees in order to receive reward. Each decree has a [certain] value in that world. However, the punishment for someone who transgresses them has no value [itself]” (Zohar 3:178a–b, Ra’aya Meheimna Qoraḥ).

“יְהוּ (Yod, he, vav)Look, all this God performs twice or thrice with a man (Job 33:29). Regarding the wicked, it is said: And so I have seen the wicked brought to the grave, and from a holy place they went forth (Ecclesiastes 8:10). Causing These are your gods, O Israel (Exodus 32:4), and of them is said: Thus says YHWH; For three transgressions of Israel, and for four, I will not turn away his punishment (Amos 2:6). After they have corrupted themselves three times and they have not merited יהו (yod, he, vav), of which is said: The place where the tree falls, יְהוּא (yehu), there it will lie (Ecclesiastes 11:3). And for four, I will not turn away his punishment—he will be judged in Hell by destruction, anger, and wrath.

And the garments of these three letters [יהו (yod, he, vav)] are known from the rainbow, namely white, red, and green. One in his first time is white [Ḥesed]; in the second he is red [Gevurah]; and in the third he is green [Tif’eret]. And since these letters are included in Jacob, and the tree takes root, grows, and gives good fruits: Jacob shall not now be ashamed, neither shall his face now wax pale (Isaiah 29:22). So that his chariot should not journey with the evil impulse, which is the serpent, nor with any other type of evil beasts. For this reason: And he strove with an angel, and prevailed (Hosea 12:5), and because man is called אִילָנָא (ilana), Tree, he is, in this mystery, a tree planted in a place where he does not bear fruit [cf. Psalms 1:3]. What can he do about it? He removes him and replants him elsewhere. This is why the Masters of Mishnah taught that one is not considered barren until he be replanted in the land of Israel and tries to make a woman conceive there [see BT Yevamot 65b–66a].

So also, a righteous man who wanders from place to place, from house to house, is like one who goes through many [life] cycles. That is what is meant by And doing kindness to the thousandth generation for those who love Me, and for those who keep My commands (Exodus 20:6), until he achieves perfection in the world that is coming. But the guilty are not allowed more than three times. If he repents, however, we have learnt that ‘Exile atones for transgression’ (BT Sanhedrin 37b). This is why the Masters of Mishnah taught: ‘The righteous do not return to their dust’ (BT Sanhedrin 92a).

But [concerning the wicked] it says: And different earth shall be taken and the house plastered (Leviticus 14:42); Man to the dust would return (Job 34:15); And dust returns to the earth as it was [and the life-breath returns to God who gave it] (Ecclesiastes 12:7). Since he who is afflicted has but a bad wifethe evil impulse—of which we have learned, ‘A bad woman is like skin blanch to her husband’ (BT Yevamot 63b). What remedy does he have? ‘Let him divorce her and be healed’ (ibid.). For she was the cause of: וַיְגָרֶשׁ אֶת הָאָדָם (va-yigaresh et ha-adam), And He drove out the man (Genesis 3:24). הָאָדָם (Ha-adam), the mannishmeta. אֶת (Et)mate of the man: Like a bird wandering from its nest is a man wandering from his place (Proverbs 27:8) [the souls of women do not generally undergo new life-cycles, as is written, Look, all this God performs twice or thrice with a גָּבֶר (gaver), man (Job 33:29)—one who fails to become a אִישׁ (ish), husband, to a wife and father to children. Cf. Zohar 2:106a–109a (SdM)].

And that is why: Even the bird has found a home (Psalms 84:4)—the deceased brother’s wife. And the swallow a nest for herself (ibid.)—the redeemer [who marries the deceased brother’s widow and finds himself a nest in her]. Where she puts her fledglings (ibid.)—[they beget] a son and a daughter. Happy is he who makes a nest, And redeem what his brother sold (Leviticus 25:25)—[for she] is considered as though sold to him, for she is not his” (Zohar 3:216a, Ra’aya Meheimna Pineḥas).

The Glory of this Latter House Shall be Greater than that of the Former: Like its Building, Great is its Reading in Torah

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I have hearkened to your prayer and to your plea that you pleaded before Me. I have sanctified this house that you built to set My name there forever, and My eyes and My heart shall be there for all time (1 Kings 9:3).

“Rav Shmu’el son of Abba said: The blessed Holy One said to Israel, ‘Even though the House is destined to be destroyed and the sacrifices nullified, do not forget the order of the sacrifices, but rather be careful to learn them and review them. And if you occupy yourselves with them, I will reckon it to you as if you were occupied with the sacrifices.’

Come and see: When the blessed Holy One showed Ezekiel the design of the House, what did He say? You, man, tell the house of Israel about the house, and let them be ashamed of their crimes, and let them measure its design (Ezekiel 43:10). Ezekiel said before the blessed Holy One: Master of the Universe! Until now we are in exile delivered into in the land of our enemies, yet You say to me go and tell Israel the design of the House, [and if they are ashamed of all that they have done, inform them of the plan of the house and its design…] and write them before there eyes that they may observe all its design and its regulations [and do them] (ibid., 11). And are they able to do [them]?! Leave them until they go up from exile, and afterwards I will go and tell them. The blessed Holy One said to Ezekiel: And because My children are in exile, will the building of My House be nullified? The blessed Holy One said to him: Like its building, great is its reading in Torah. Go and say it to them and they will occupy themselves with reading the design of the House in Torah. And in reward for its reading, that they occupy themselves in its reading, I reckon it to them as if they were occupied with the building of the House.

And happy is the man who engages in Torah and gives his money to teach Torah to his son. As on account of the money that he gives for teaching, he merits life in the world to come, as is said, For He is your life and your length of days (Deuteronomy 30:20). Your life—in the world to come; and your length of days—in the world that is long. And know that it is so. Rabbi Asya said: Why do the schoolchildren of Rabban’s house study the book of Leviticus? Since all the sacrifices are written in it, and because they are pure until now and do not know the taste of offense and crime. Therefore, the blessed Holy One said: Let them first begin with the order of the sacrifices—let pure ones come and occupy themselves with acts of purification. Therefore, I reckon it to them as if they were standing and offering sacrifices before Me. And He is informing you that even though the Temple is destroyed and sacrifices are not practiced, were it not for schoolchildren that read the order of sacrifices, the world would not stand. Therefore, the blessed Holy One said to Israel: My children, even though the Temple is destroyed and the sacrifices are nullified and the sacrifice of the burnt offering is not practiced, if you occupy yourselves with reading the portion of the burnt offering and study the portion of sacrifices, I reckon it to you as if you were offering the sacrifice of a burnt offering before Me, as is said, This it the teaching for the burnt offering (Leviticus 7:37)—one who occupies himself with the teaching of the burnt offering merits life in the world to come. What is written above? Should a person offend and betray YHWH’s trust and dissemble with his fellow [about a deposit or a pledge, or by theft, or defraud his fellow, or should he find something lost… he shall pay back the principal and add a fifth to him to whom it belongs he shall give it, when his guilt is confirmed] (Leviticus 5:21). And afterwards: This it the teaching for the burnt offering. Isaiah said: For I, YHWH, love justice, and hate robbery (Isaiah 61:8)—with a burnt offering. The blessed Holy One says: Do not say, ‘I will steal and defraud, and bring a burnt offering and it will atone for me.’ Since I hate theft, even with a burnt offering made for theft. And if the world wants Me to accept a burnt offering, return the theft to its owner. Afterwards, if he bring up a burnt offering for it, I will accept it, as is said, For I, YHWH… hate robbery with a burnt offering—I hate the burnt offering when the theft is still in his hand.

And one who reads the teaching of the burnt offering is as if he brings and offers up a burnt offering before the blessed Holy One. Therefore, happy is the one who teaches himself Torah and gives his money to teach himself and his sons, as is said, And this is the teaching of the communion sacrifice (Leviticus 7:11). Israel said before the blessed Holy One: Master of the Universe: Behold You command us that we bring all of these sacrifices. When the Temple was still in existence, a man that offended brought a sacrifice and it ransomed for him. And so [too], he brought a meal offering and it was accepted. But now that the Temple is destroyed, what can we do for our offenses and for our guilt? The blessed Holy One said to them: If you want them to be atonement for you, keep My laws, and I will reckon it to you as if you offered up sacrifice before Me. From where is this known? This is the teaching for the burnt offering, for the grain offering, and for the offense offering and for the guilt offering and for the installation offering and for the communion sacrifice [which YHWH charged Moses on Mount Sinai…] (Leviticus 7:37). Do not read it so: [This is the teaching לָעוֹלָה (la-olah), for the burnt offering…], but rather: This is the teaching לֹא לָעוֹלָה (lo la-olah), not the burnt offering, not the grain offering, and not the offense offering and not the guilt offering and not the installation offering and not the communion sacrifice. Rather, occupy yourselves with Torah, and it will be reckoned by Me as if you offered up all of the sacrifices before Me. Therefore, David said, How I loved Your teaching. All day long it was my theme (Psalms 119:97)—since I know that engaging in Your Torah atones for crime, thus How I loved Your teaching.

What is [This is the teaching of the burnt offering. It is the very burnt offering] over its flame on the altar all night till morning (Leviticus 6:2)? That they burn the fats and the limbs the entire night. And the prayers were instituted corresponding to the sacrifices [cf. BT Berakhot 26b: ‘Rabbi Yehoshu’a son of Levi says: The prayers were instituted to replace the daily sacrifices’]. Now that we do not have burnt offerings, nor sacrifices, nor meal offerings, nor guilt offerings, they instituted them as prayers. And the evening prayer can be brought the whole night, just as we bring limbs and fats the whole night. But the Patriarchs instituted the prayers, and this means to say, its burning is on the altar the whole night. And why was the burning on the altar and not in another place? Rather, the verse says, An earthen altar shall you make for Me, [and you shall sacrifice upon it your burnt offerings and your communion sacrifices, your sheep and your cattle] (Exodus 20:24). Why earthen? Because the human was created from the soil, and his name was called אָדָם (adam), human, because he was taken from the אֲדָמָה (adamah), humus. And we offer up burnt offerings and sacrifices on that altar, made of earth, to atone for the body that is taken from the soil. And from where do we know that it ransoms for a life? As is written, For the life of all flesh, its blood is in its life (Leviticus 17:14). And it also says, for it is the blood that ransoms in exchange for life (ibid., 11). And cast the blood round the altar (ibid. 1:5). And cast the blood—the life; round the altar—of soil which is like the body; that ransoms in exchange for life. A perpetual fire shall keep burning on the altar. It shall not go out (ibid. 6:6). And it says, And they shall go out and see the corpses of the people who rebelled against Me, for their worm shall never die and their fire shall not go out (Isaiah 66:24)—those that deny the Omnipresent. But the perpetual fire on the altar atones for the offenses of Israel.

And what is מִזְבֵּחַ (mizbeaḥ), altar? מ (Mem)—מְחִלָּה (meḥillah), wipe out, as it מּוֹחֵל (moḥel), pardons, their crimes; ז (zayin)—זְכוּת (zechut), merit, as it gives them merit for the world to come; ב (bet)—בְּרָכָה (berakhah), blessing, as the blessed Holy One brings them blessing in the work of their hands; ח (ḥet)—חַיִּים (ḥayyim), life, as they merit life in the world to come. One who leaves all of these (pardon, merit, blessing, and life) and goes and serves foreign worship, is burned by His great fire, as is said, For YHWH your God is a consuming fire, a jealous God (Deuteronomy 4:24). How is He jealous? As is said, And I will betroth you to Me in faithfulness (Hosea 2:22)—just as a husband is jealous for his wife, so too the blessed Holy One is jealous, as is said, [As a young man beds a virgin…] and a bridegroom’s rejoicing over the bride [shall your God rejoice over you] (Isaiah 62:5). One who leaves all these will be burnt by His great fire, as is said, For their worm shall never die and their fire shall not go out, and they shall be a horror to all flesh (ibid. 66:24). However, if he repents, the fire burning on the altar ransoms for him and extinguishes the fires of Hell” (Tanḥuma, Tsav 14).

“Rabbi Abba said, ‘I remember something that I heard from the Holy Lamp [Rabbi Shim’on son of Yoḥai], who heard it in the name of Rabbi Eli’ezer [son of Hyrcanus]. One day, a certain clever Gentile came to him and said, Old man, old man… you say that another Temple will be built for you, whereas only two were supposed to be built: the First Temple and the Second Temple—a Third Temple and a Fourth Temple you will not find in the Torah! Surely, what is meant to be built has already been built, and there will never be any more; for, after all, Scripture calls them the two houses of Israel (Isaiah 8:14), and it is written The glory of this last house will be greater than the first (Haggai 2:9)….’

[The Gentile] said, ‘Old man, old man, don’t say anything to me, because I won’t listen to you or accept it!’ [cf. Proverbs 18:2: A fool does not care for discerning but for exposing his inner thoughts; ibid. 26:4–5: Do not answer a dolt by his folly, lest you, too, be like him. Answer the dolt by his folly, lest he seem wise in his own eyes].

Rabbi Eli’ezer raised his eyes and gazed at him, and he turned into a heap of bones. When his wrath subsided, he turned his head and wept. He said, ‘YHWH our Lord, how majestic is Your name throughout the earth! (Psalms 8:2). How mighty is the holy power throughout the earth! There is not a single tiny word appearing in the Torah that has not issued from the mouth of the blessed Holy One. These things asked by that wicked man I asked Elijah one day, and he said that they had been presented in the Heavenly Academy before the blessed Holy One.

For when Israel came out of Egypt, the blessed Holy One wished to make them on earth like holy angels above, and He wanted to build for them a holy house, bring it down from the utmost heavens, and plant Israel as a holy shoot corresponding to the image above. As is written: You will bring them, You will plant them on the mount of Your heritage. In which? A firm place for Your dwelling You fashioned, O YHWH (Exodus 15:17)—in the one that You fashioned Yourself, no one else—the First Temple. The sanctuary, O YHWH, Your hands firmly founded—the Second Temple. Both of them, the artistry of the blessed Holy One.

But because they angered Him in the desert, they died, and the blessed Holy One brought into the Land their children—who learned their ways—and the house was built by human hands. Consequently, it did not endure; and Solomon said, Unless YHWH builds the house, its builders labor in vain (Psalms 127:1), for it has no endurance [cf. Zohar 1:74a; Shir ha-Shirim Rabbah on 1:1 (5): ‘Rabbi Berekhiah said, It is not written here: The House that they were building, but rather: The House, in its being built (1 Kings 6:7). It was built by itself!’].

In the days of Ezra, sin took its toll—due to various transgressions—and they were forced to build it themselves, so it did not endure. Until now, the original building of the blessed Holy One has never appeared in the world. For it is written: YHWH builds Jerusalem (Psalms 147:2)—He and no one else. It is this building we await, not a human building, which has no endurance at all [cf. MekhiltaShirta 10; Melkhilta de-Rashbi, Exodus 15:17; Avot de-Rabbi Natan A, 1; Targum Yerushalmi, Exodus 15:17; TanḥumaNoaḥ 11; Pequdei 11; Tanḥuma (Buber), Noaḥ 17; Pesiqta Rabbati 31, 142b; Yalqut Shim’oni, Psalms 848; Rashi on Exodus 15:17; idem, Rosh ha-Shanah 30a, s.v. la tserikhaSukkah 41a; Zohar 1:114a (MhN), 183b; 2:59a–b, 108a–b].

The blessed Holy One will bring down the First Temple and the Second Temple as one from above—the First Temple, concealed [Binah]; the Second Temple, revealed [Malkhut]. The house called Second Temple will be revealed, so that the artistry of the blessed Holy One will be visible to the whole world—total joy, aspiration of the heart, in full existence.

That First Temple, concealed, will ascend high above the one revealed; and the whole world will see clouds of glory surrounding the revealed one; and within those clouds will be the First Temple, in hidden fashioning, rising to the height of the glorious heavens. It is this building that we await, which has never existed in the world.

Even the city of Jerusalem will not be the work of human hands, for it is written: I Myself—declares YHWH—will be a wall of fire around her… (Zechariah 2:9). If this is what is written about the city, all the more so for the Temple, which is His dwelling. This act should have happened at first, when Israel came out of Egypt, but it has been deferred to the end of days in the final redemption” (Zohar 3:220b–221a).

“Come and see: Four hundred years, the minister of the children of Ishmael stood and begged before the blessed Holy One: ‘Whoever is circumcised has a portion in Your name.’ He said to him, ‘it is so.’ ‘Behold Ishmael who is circumcised. Why does he not have a portion in You like Isaac?’ He said to him, ‘It is not so, the one was circumcised properly and according to the full requirements, while the other was not so [as Ishmael do not fulfill פּרִיעָה (peri’ah), uncovering, which is alluded to by the verse: He will be פֶּרֶא אָדָם (pere adam), a wild ass of a man, his hand against all, the hand of all against him… (Genesis 16:12, see Zohar 2:86a; 3:192b). אָתוֹן (Aton), she-ass, is numerically equivalent to יִשְׁמָעֵאל (Yishma’el), Ishmael)].

Moreover, they cleave to Me as is specified, on the eighth day, while the others are distanced from me for many days [being circumcised only at age thirteen, see Bereshit Rabbah 55:4].’ ‘But still in all, since he is circumcised, would he not have a good reward for this?’ [Rabbi Ḥiyya said:] Woe is to the time that Ishmael was born into the world and was circumcised. What did the blessed Holy One do? He distanced the children of Ishmael from supernal cleaving and gave them a portion below in the Holy Land, because of their circumcision. And in the future, the children of Ishmael are destined to rule over the Holy Land for a long time when it is empty, like their circumcision, empty and imperfect. And they will prevent the children of Israel from returning to their place until the reward for the merit of the children of Ishmael reaches completion.

The children of Ishmael will cause great wars in the world and the children of Edom will gather against them, and wage war against them, one on the sea, one on the dry land, and one near Jerusalem. And they will rule over each other, but the Holy Land will not be given over to the children of Edom [cf. Numbers 24:19]. At that time, a nation from the end of the earth will be roused against evil Rome and wage war against it for three months. Nations will gather there, and will fall into their hands until all the children of Edom will gather against it from all the corners of the world. Then the blessed Holy One will be roused against them. This is the meaning of For YHWH has a sacrifice in Botzrah (Isaiah 34:6). And afterwards, it is written That it might take hold of the ends of the earth (Job 38:13).

He will destroy the descendants of Ishmael from the Land, and break all [its] powers above. There will not remain any power of any people on earth, except the power of Israel alone. This is the meaning of YHWH is your shade upon your right hand (Psalms 121:5). For the Holy Name is on the right, and the Torah is on the right. Therefore, everything stems from the right. We have learned that one should raise the right over the left, as it is written In His right hand a fiery law (Deuteronomy 33:2). In the time to come: Save with Your right hand and answer me (Psalms 60:7). And of that time, it is written: For then I will purify the language of the peoples, that all of them may call upon the name of YHWH and serve Him shoulder to shoulder (Zephaniah 3:9), and On that day YHWH will be one, and His name will be One (Zechariah 14:9)” (Zohar 2:32a).

First Born Ox

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“I have ox and donkey (Genesis 32:6). Ox—מָשׁוּחַ מִלחָמָה (mashuaḥ milḥamah), Anointed for War, as is said, His first born ox is His glory (Deuteronomy 33:17). Donkey—מֶלֶך הַמָשִׁיחַ (Melekh ha-Mashia), the King Messiah, as is said, He is lowly and rides a donkey (Zechariah 9:9)” (Bereshit Rabbah 75:6, cf. Tanḥuma [Buber] 1:54, 179).

Rejoice with all your heart, daughter of Zion! Shout in triumph, daughter of Jerusalem! Look! Your King is coming to you: He is righteous and victorious. He is lowly and rides on a donkey, on a colt, a young pack animal (Zechariah 9:9).

“The Masters of Mishnah taught: ‘Who is mighty? He who conquers his [evil] impulse’ (M Avot 4:1). And there are those for whom it becomes a חֲמוֹר (ḥamor), donkey, that causes no trouble for its rider, and they are the ones who exert themselves in קַל וָחוֹמֶר (qal va-ḥomer), inference from minor to major. And this is why it is written of Abraham: And saddled his donkey (Genesis 22:3). And this is also why it is said about Messiah: He is lowly and rides on a donkey (Zechariah 9:9)” (Zohar 3:237b, Ra’aya Meheimna Pineḥas).

He is lowly and rides on a donkey (Zechariah 9:9)—עָנִי (ani), lowly, stands for the Mishnah orders of עֵרוּבִין (eruvin), Mixture [i.e., Sabbath borders], נִדָּה (niddah), Separated [i.e., laws of the menstruate] and יְבָמוֹת (yevamot), Levirates [i.e., laws of marriage between a widow and her brother-in-law]. The rest of the orders of the Mishnah are comprised in these but one is not considered a king until he rides on a horse, which is the Assembly of Israel [cf. Song of Songs 1:9: To my mare among Pharaoh’s chariots I likened you, my friend]….

And when the gulf is open, whoever falls there does not come up. And Messiah the Son of David fell there together with Messiah son of Joseph, of whom one is written: He is lowly and rides on a donkey, and the other is, His first born ox (Deuteronomy 33:17). This is the meaning of: If a man shall dig a pit, and not cover it, and an ox or a donkey fall into it (Exodus 21:33). For that reason Messiah is called בַּר נַפְלֵי (bar nafli), Son of the Fallen [see BT Sanhedrin 96b–97a], and She [Shekhinah] fell with them, and of Her it says, Fallen, not to rise again, is Virgin Israel (Amos 5:2). And you [Faithful Shepherd], the owner of the pit shall pay silver, shall make good to its owner, and the carcass shall be his (Exodus 21:34). The dead refers to Messiah son of Joseph who in the future will be slain [… censored passage]. Joseph, His first born ox is His glory (Deuteronomy 33:17), of whom it says, And they… cast him into a pit (Genesis 37:24)—the evil female. And the pit was empty (ibid.)—the male which is empty, without Torah, but instead has snakes and scorpions in it. This is the fourth exile [of Esau] which is a wicked generation, full of snakes and scorpions, scoundrels like snakes and who are עַקְרַבִּֽים (aqrabim), scorpions, since they עָקוּר (aqoor), uproot, the words of the Rabbis and give false sentence. Of them it says: Her adversaries have become the chief (Lamentations 1:5)” (Zohar 3:276b–279b, Ra’aya Meheimna Ki Tetse).

And the land shall mourn, every clan apart; the clan of the house of David apart, and their wives apart (Zechariah 12:12)…. what is the cause of the mourning?—Rabbi Dosa and the Rabbis disagree. One explained, The cause is the slaying of Messiah son of Joseph [in the war of Gog from the land of Magog prior to the ultimate redemption with the coming of Messiah son of David], and the other explained, The cause is the slaying of the evil impulse. It is well according to him who explains that the cause is the slaying of Messiah son of Joseph, since that well agrees with: And they shall look upon Me because they have thrust him through, and they shall mourn for him as one mourns for his only son (ibid., 10); but according to him who explains the cause to be the slaying of the evil impulse, is this an occasion for mourning? Is it not rather an occasion for rejoicing? Why then should they weep?—as Rabbi Yehudah expounded: In the time yet to come the blessed Holy One will bring the evil impulse and slay it in the presence of the righteous and the wicked. To the righteous it will have the appearance of a towering hill, and to the wicked it will have the appearance of a hair thread. Both the former and the latter will weep; the righteous will weep saying, ‘How were we able to overcome such a towering hill!’ The wicked also will weep saying, ‘How is it that we were unable to conquer this hair thread!’ And the blessed Holy One will also marvel together with them, as is said, Thus says YHWH of armies; If it is marvelous in the eyes of the remnant of this people in these days, would it also be marvelous in My eyes? says YHWH of armies (ibid. 8:6). 

Rav Assi said, ‘The evil impulse is at first like the thread of a spider, but ultimately becomes like cart ropes, as is said, Woe unto them that draw guilt with cords of vanity, and sin as it were with a cart rope (Isaiah 5:18).’

Our Rabbis taught, the blessed Holy One will say to the Messiah, Son of David (May he reveal himself speedily in our days), ‘Ask of Me anything, and I will give it to you,’ as is said, Let me tell as is due of YHWH. He said to me: ‘You are My son. I Myself today did beget you. Ask of Me, and I shall give nations as your estate (Psalms 2:7–8). But when he will see that the Messiah son of Joseph is slain, he will say to Him, ‘Master of the World, I ask of You only the gift of life.’ As to life, He would answer him, ‘Your father David has already prophesied this concerning you’, as is said, Life he asked You—You gave him, [length of days for time without end] (Psalms 21:4)” (BT Sukkah 52a).

“And two Messiahs arouse before them. Messiah son of David parallels נֶצַח (Netsaḥ), and is connected with the morning of Abraham [Ḥesed, see Zohar 1:182b on Genesis 22:3] which is: At Your right hand are pleasures for נֶצַח (netsaḥ), evermore (Psalms 16:11). Hod to Gevurah, since to it is attached Messiah Son of Ephraim [synonymous with Messiah son of Joseph]. You [Moses the Faithful Shepherd], are in the middle, and your rung is Tif’eret, for the middle pillar is connected with you, and also Yesod, the Vitality of the Worlds, is on your rung. Ḥokhmah is on the right: ‘Let him who wants to be wise turn south’ (BT Berakhot 30a). Binah is on the left: ‘Let him who wants to be rich turn to the north’ (ibid.)” (Zohar 3:242b, Ra’aya Meheimna Pineḥas).

“And after this a king עַז פָּנִים (‘az panim), brazen faced, will arise for three months, and then the wicked kingdom will rule over Israel for nine months, as it says, Therefore will he give them up, until the time that she who travails has brought forth: [then the remnant of his brethren shall return unto the children of Israel] (Micah 5:2). And there shall sprout up for them Messiah Son of Joseph, and he will bring them up to Jerusalem. He will rebuild the Temple and offer sacrifices; fire shall descend from heaven and consume their sacrifices, as is written, The lawless sons of your people shall be raised up to fulfill the vision, but they shall stumble (Daniel 11:14). If they are not worthy, Messiah Son of Ephraim comes [i.e., Messiah Son of Joseph]; but if they are worthy, Messiah Son of David will come.

A wicked king will arise whose name is Armilus: bald, with small eyes and a skin-blanched forehead; his right ear closed up and his left ear open. If a good person should speak to him, he will turn his closed ear toward him, and if a wicked person should speak to him, he will turn his open ear to him. He is the offspring of the שָׂטָן (satan), adversary, and a stone [statue], and he will come up to Jerusalem and incite war with Messiah Son of Ephraim comes [i.e., Messiah Son of Joseph] at the eastern gate, as is written, And they shall look to me whom they have thrust through (Zechariah 12:10)” (Nistarot shel Rabbi Shim’on bar Yoḥai).

“From the right of Abraham, whose rung is Ḥesed, He takes vengeance on Ishmael and his prince, and from the left of Isaac, whose rung is פַּחַד (paḥad), Terror, He takes vengeance on Esau and his appointed prince by means of two Messiahs, one of whom, Messiah son of David, is from the right, while the other, Messiah son of Joseph, is from the left. And the rung of Jacob that corresponds to them, in the mystery of changing his hands (Genesis 48:14)—the lion, to the left, and the ox to the right, to Ishmael. And since Judah was exiled in Esau, it follows that the right of holiness is with the left of Esau, and likewise the left of holiness is with the impure right of Ishmael. Until שִׁילֹה (Shiloh), come (Genesis 49:10) [cf. BT Sanhedrin 98b]—Shiloh, who is [Moses] the Faithful Shepherd [since the numerical value of שִׁילֹה (Shiloh), is equal to מֹשֶׁה (moshe), Moses], whose rung is Tif’eret Israel [the middle pillar]. He will take vengeance from the motley throng. In these three rungs כֹּהֲנִים לְוִיִּם וְיִשְׂרְאֵלִים (kohanimlevi’im, ve-yisraelim), Priests, Levites, and Israelites, will be recalled from the Exile, and with them [His כְּלִי (keli), weapon] He takes vengeance upon Esau, Ishmael, and the motley throng. Just as the motley throng is intermingled with Esau and Ishmael, so Jacob is composed of Abraham and Isaac for he is a mixture of the two of them. So too, Shiloh [Moses the Faithful Shepherd] is intermingled with Messiah son of David and Messiah son of Joseph and he will be the link between the two of them, as at the time that Bilaam saw in his prophecy [see Genesis 49:10]. For thus the two Messiahs are connected with the Faithful Shepherd, like the three patriarchs, in the final exile” (Zohar 3:245a–b, Ra’aya Meheimna Pineḥas).

“Since they brought it on you and did good things for you, you have suffered for their sakes many troubles so that Messiah son of Joseph shall not be killed, of whom it says, the face of an ox on the left side (Ezekiel 1:10), who is a descendant of Joseph, of whom it says, His first born ox is His glory (Deuteronomy 33:17). That is because he and his descendants shall not be violated among the heathen nations because of the sin of Jeroboam who worshipped idols [cf. 1 Kings], for which he and his seed were to be violated among the idol worshiping nations. For Jeroboam the son of Nebat is a descendant of Joseph and it is because of him that it says of you: But he was wounded because of our transgressions… and by his injury we are healed (Isaiah 53:5). And since Israel include right and left where Your ה (he) and י (yod) are in a state of completion, it behooves You to unite with Her between them. Because he [Jeroboam] has brought out an evil name upon a virgin of Israel, it says of her, and she shall be his wife; he may not put her away all his days (Deuteronomy 22:19), in exile he may not be away from her all his days….

But the Masters of Mishnah do not know the Faithful Shepherd [Moses]. Elijah, an oath upon you in the Name of YHWH and in the explicit Name, reveal him to all the heads of the Masters of Mishnah so they will recognize him and he shall no more יִתְחַלֵּל (yitḥalal), be violated, And he מְחוֹלָל (meḥolal), was wounded, for our transgressions, (Isaiah 53:5). You do not have to receive permission because I am a messenger from the Master of the World, and I know that if you do that, the blessed Holy One will thank you for it and your descendants shall be exalted for it above and below. Do not tarry in doing it, neither a week nor a month, nor a year, but do it immediately!” (Zohar 3:277a–283a, Ra’aya Meheimna Ki Tetse).

“What is meant by, but at the end it shall speak, and not lie (Habakkuk 2:3)?What is [For there is yet a vision for the appointed time] וְיָפֵחַ (ve-yafe’aḥ), and a witness, for the end who is not false (Habakkuk 2:3)? Rabbi Shemu’el son of Naḥmani said in the name of Rabbi Yonatan: תִּיפָּח (Tippaḥ), blasted, be the bones of those who calculate the end [cf. Rabbi Hillel Rivlin of Shklov in the name of the Gaon of Vilna, Qol ha-Tor 4:2]. For they would say, since the predetermined time has arrived, and yet he has not come, he will never come. But [even so], wait for him, as is written, Though he tarries, wait for him (ibid.). Should you say, ‘We await [his coming] but He does not [come]’: therefore Scripture says, And therefore YHWH shall wait to grant you grace, and therefore He shall rise to show you mercy, [for a God of justice is YHWH] (Isaiah 30:18). But since we look forward to it, as does He, what delays [his coming]? The quality of Justice delays it [because we are not yet worthy]. But since the quality of Justice delays it, why do we await it? To be rewarded [for hoping], as is written, Happy all who wait for Him (Isaiah 30:18).” (BT Sanhedrin 97b).

Happy the People that Know the Shofar’s Blast

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

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

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

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

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