The Nut Garden

לקוטים מזוהר (Gleanings of Zohar)

Tag: righteous

A Mighty Tree: its Top Reaches the Heavens and its Branches to the End of all the Earth

6F3089A2-BEE4-4C34-A8F7-B98B1FAE972CThere is a tree in the earth and its height is great. The tree grew and became mighty, and its top reaches the heavens and its branches to the end of all the earth. Its foliage is lovely and its fruit great, and there is food for all in it. Beneath it the beasts of the field are shaded, and in its branches the birds of the heavens dwell, and all flesh is nourished from it (Daniel 4:7–9).

“I am the one who planted this tree for all the world to delight in. With it I spanned the All, calling it All, for all depends on it, all emanates from it, all need it, all gaze upon it and await it. From here souls fly forth in joy. Alone I was when I made it. When I spread out My earth, in which I planted and rooted this tree—giving them joy in one another, rejoicing along with them—who was with Me (Isaiah 44:24)? To whom could I reveal this secret of Mine?” (Bahir §22, cf. Ibn Ezra on Genesis 1:26).

“This Tree has its roots in the Lebanon, which is the Throne of Glory, blessed be He, and the Lebanon corresponds to the supernal Lebanon, and its roots are seventy-two roots” (Seder Gan Eden).

“What is [that which we recite in the Qedushah:] Holy, holy, holy, and then, YHWH of armies: the whole earth is full of His glory (Isaiah 6:3)? Holy—supernal Crown [Keter]; holy—root of the Tree [Ḥokhmah]; holyclinging, yet separate from them all [Binah or Malkhut]. YHWH of armies: the whole earth is full of His glory.

What is: ‘holy—clinging, yet separate’? A parable: A king had sons whose sons had sons. When the sons do his will, he enters their midst, making all endure, satisfying all, causing goodness to flow upon them, so that both fathers and sons are sated. When the children do not do his will, he only gives the fathers as much as they need [and no more. Cf. Bahir §113. On Binah, or Malkhut, as separate from the sefirot, see Bahir §104–§105, §124, §175. Cf. Zohar 3:288a (IZ). On the ‘world of separation,’ see Zohar 3:159b. On son clinging to father, see Zohar 2:147a]” (Bahir §128–§129).

“They asked [Rabbi Berakhiyah], ‘What is the letter צ (tsadi)?’ He said: ‘This is נ (nun) and י (yod)—צ (tsadi). Its partner [ץ (final tsadi)] is also נ (nun) and י (yod) [alluding to יִנּוֹן (yinnon), bear seed (Psalms 72:17), see Bahir §86]. As is written, צַדִּיק (Tsaddiq), the Righteous One, is a יְסוֹד עוֹלָם (yesod olam), lasting foundation (Proverbs 10:25)” (Bahir §61).

One pillar extends from earth to the firmament. Its name is צַדִּיק (Tsaddiq)Righteous One, named for the righteous. When there are righteous people in the world, the pillar is invigorated; if not, it is sapped. It upholds the entire world, as is written, The Righteous One is the יְסוֹד עוֹלָם (yesod olam), foundation of the world (Proverbs 10:25). If it weakens, the world cannot endure. So if the world contains just one righteous person, that person sustains the world [cf. BT Yoma 38b]” (Bahir §102).

What is ש (shin)? It is root of the Tree—[say, rather] ש (shin) looks like the root of a tree.

What is this Tree that you speak of? The powers of the blessed Holy One, this one on the back of that one. Just like a tree brings forth fruit through water, so the blessed Holy One increases the powers of the Tree through water. What is the water of the blessed Holy One? חָכמָה (Ḥokhmah), Wisdom. It is the נְשָׁמוֹת (neshamot), souls, of the righteous. They gush from the spring to the great channel, ascend and cleave to the Tree. Through what do they gush? Through Israel. When they are righteous and good, the Shekhinah dwells among them. Their deeds then rest in the lap of the blessed Holy One, and He makes them fruitful and multiplies them” (Bahir §118–§119).

“The blessed Holy One has a single tree containing twelve גְבוּלֵי אֲלַכְסוֹן (gevulei alakhson), diagonal borders: The northeast border, the southeast border; the upper east border, the lower east border; the southwest border, the northwest border; the upper west border, the lower west border; the upper south border, the lower south border; the upper north border, the lower north border. ‘Deepening and expanding until evermore—זְרֹעֹת עוֹלָם (zero’ot olam), arms of the world [or: arms everlasting] (Deuteronomy 33:27)’ (Sefer Yetsirah §47). Within them is the Tree. Corresponding to these diagonals are twelve officials. Within the Wheel there are twelve officials too, and in the Heart, too, there are twelve officials—reckoning thirty-six officials. Each of these has another, as is written, for he who is high has a higher one watching him (Ecclesiastes 5:7) [reckoning seventy-two]. It therefore comes out that the east has nine, the west has nine, the north has nine, and the south has nine. These are twelve, twelve, twelve, and they are the officials in the תָּלִי (Tali) in every other one.

Even though there are twelve in each of the three, they are all attached to each other. Therefore, all thirty-six powers are in the first one, which is the Tali. And if you seek them in the Wheel, you will find the very same ones. And if you seek them in the Heart, you will again find the very same ones. Each one therefore has thirty-six; All of them are no more than thirty-six צוּרוֹת (tsurot), forms, and all of them are perfected in thirty-two [forms]; thirty-two given to thirty-two, and there remained [out of thirty-six] four; and they are sixty-four forms. How do we know that thirty-two are given to thirty-two? As is written, for he who is high has a higher one watching him—thus, there are sixty-four. But eight is [yet] lacking from the seventy-two names, and this is [alluded to] in and still higher ones over them (ibid.)—these are the seven days of the week [i.e., the seven lower sefirot]. But one is lacking, and that is [alluded to] in And the gain of the land is in everything—a king, is subject to the field (ibid. 5:8) [מֶלֶךְ (melekh), a king—מַלְכוּת (malkhut), Kingdom]. What is this gain? The place from which the earth was hewn. It is a gain over what existed previously. And what is this gain? When that which people see in the world is taken from its radiance—then it is a gain” (Bahir §95).

“There are three princes: Tali, Wheel, and Heart. Each one is twelve, and the three therefore reckon thirty-six, by which the world is sustained [see BT Sanhedrin 97bSukkah 45b], as is written: The Righteous One is the foundation of the world (Proverbs 10:25)” (Bahir §101).

“Rabbi Berakhiyah sat and expounded: What is the תָּלִי (Tali)? This is the likeness that is before the blessed Holy One, as is written, His locks are תַּלְתַּלִּים (taltallim), curled (Song of Songs 5:11) [the תָּלִי (Tali) is like a serpentine spine which twists the heavens, i.e., Draco, Axis Mundi, see Baraita de-Shemu’el, 1: ‘The elusive Serpent (Job 26:13) is the Tali’; Sefer Yetsirah §59a: ‘The Tali in the world is like a king on his throne.’ On the resemblance of the spine to a serpent, see BT Bava Qamma 16a]. What is the גַלגַל (galgal), Wheel? It is the בֶּטֶן (beten), Belly [‘Mother of the World,’ Binah, see Bahir §104. On the Wheel, see BT Shabbat 151a]. What is the לֵב (lev), Heart? Heart of the heavens (Deuteronomy 4:11). In it are the ל״ב (thirty-two) paths of Wisdom” (Bahir §106).

“Rav Raḥmai said: The righteous and devout in Israel who lift Me up over the whole world through their merits, from them the Heart is sustained, and the Heart sustains them [cf. JT Terumot 8:4, 46b]” (Bahir §97, cf. ibid., §185).

“Why is it called קָרְבָּן (qorban), sacrifice? Because it מְקָרֵב (meqarev), draws near, the holy powers, as is written, וְקָרַב (ve-qarav), and join, them one to another, into one Tree; and they shall become one in your hand (Ezekiel 37:17)” (Bahir §109).

“These are the explicit, precious, and magnificent names [cf. BT Qiddushin 72b]. There are twelve names, one for each of the twelve tribes of Israel:

אהצי ציהרון אברוחיהרון ושבוב נומקרון [ושבוב נומקגון] דמורטרון צפצפשיתרון יהודמירון וחייהרון ברקיהאון ערשיה [עדרשיה] גאון כסאיה מנגמהון הוהו יה היו יהוי אה אהוה דמהדירון [cf. Rabbi Moshe Cordovero, Pardes Rimonim, 21:9].

All of them are encompassed by the Heart of the heavens, and are divided into four names, male and female, overseen by Tali, Wheel, and Heart—they are מַבּוּעֵי דְּחָכְמְתָא (mabbu’ei de-ḥakhmeta), the wellsprings of Wisdom” (Bahir §112).

 

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Vitality of the World

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Vitality of the World (Daniel 12:7).

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Those Who Fear Sin are Treated like Dogs

197581_1011318490228_5126_nIn the footsteps of Messiah impudence will increase; prices will rise; grapes will be abundant but wine will be costly; the government will turn into heresy; and there will be no reproach. The meeting place [of scholars] will become a whorehouse; the Galilee will be destroyed; the highland will lie desolate; the border people will wander from city to city and none will show them mercy; the wisdom of scribes will stink; sin‑fearing people will be detested; truth will be missing; young men will humiliate the elderly; the elderly will stand while the young sit; sons will revile their fathers; daughters will strike their mothers, brides will strike their mothers‑in‑law; and a man’s enemies will take over his house. The face of the generation is like the face of a dog; sons have no shame in front of their fathers; and on whom can one depend? Only upon our Father in Heaven” (BT Sotah 49b, cf. Plato, The Republic 562b).

Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of YHWH (Malachi 4:5).

“Elijah, rise and begin speaking with me about the decrees, since you are my help in everything. About you it was first said, Phinehas son of El’azar son of Aaron the priest (Numbers 25:11). Son of Aaron assuredly is his brother, as [At all times a companion is loving], and a brother was born for [the hour of] trouble (Proverbs 17:17).

He opened saying, It is a decree to discuss the laws of a suspected wife, as is written: Then a spirit of jealousy may come over him and he will be jealous (Numbers 5:14). Surely, a spirit of uncleanness exists on both sides, one false and one true. Therefore, in the spirit of falseness, he will be jealous about his wife, she not being defiled (ibid.), and the second: Then a spirit of jealousy may come over him… with her being defiled (ibid.).

Could there possibly be any truth in a spirit of uncleanness? It is because in a man, who stems from the Tree of Knowledge of Good and Evil, there exists the evil impulse, the serpent. When a man has a beautiful wife in all her good deeds, it is said, A virtuous woman is a crown for her husband (Proverbs 12:4). The evil impulse is jealous, as we have found it was jealous of Adam because of his wife, so it seduced her and caused her to die. Sometimes it dominates her through sins and defiles her, and she becomes a carcass.

The evil impulse on its right side, is the rank of Ishmael and is called serpent. From the left side, which is the rank of Esau, who is Samael, it is called dog. Appointed over Hell it barks הַב הַב (hav hav), as is written: The leech has two daughters, הַב הַב (hav hav), ‘give’ and ‘give’ (ibid. 30:15) [cf. BT Avodah Zarah 17a, ad loc.]. It wants to burn the soul made unclean with its fire in Hell. That is what is meant by: Then a spirit of jealousy may come over him and he will be jealous—truthfully; with her being defiled [on the dog Cerberus, see ZḤ 75b (MhN, Rut); Qeta Lo Yaru’a 83; TZ 12a; Idel, Absorbing Perfections p. 307].

And for her, it was said, should a priest’s daughter… (Leviticus 21:9)—Michael. When she degrades herself whoring, she has degraded her father, in fire shall she be burned (ibid.). There the filth is destroyed and she purifies herself of it, just as silver that purifies in fire and lead, which is the refuse, is burnt, becomes ash and is lost.

It is the same with the children of Israel. When they desecrate Torah, the blessed Holy One sends them into exile among the children of Esau and the children of Ishmael under their servitude, whose rank is of dog and serpent, and they are punished there. Through them, they become cleared and purified and refined like the refinement of silver and the trying of gold. This is what is said: And I will refine them as silver is refined, and will test them as gold is tested (Zechariah 13:9), until it will hold true of them: Though your sins be as scarlet, they shall be as white as snow (Isaiah 1:18).

It is written of the Tree of Knowledge of Good and Evil: And YHWH showed him a tree, and he flung it into the water, and the water turned sweet (Exodus 15:25). Since the children of Israel were with the motley throng [or: mixed multitude], they were all of the Tree of Knowledge of Good and Evil. Therefore, it is half sweet from the right and half bitter from the left. When the motley throng caused the children of Israel to transgress, it was as if all were on the Other Side. Consequently, the waters returned to their bitter state like the tree in the water. This is what is meant by and they came to Marah, and could not drink water from Marah, for it was bitter (Exodus 15:23). The bitter tree was similar to the test of a סוֹטָה (sotah), suspected wife [cf. BT Avodah Zarah 44a]. If she indeed strayed from her husband, the waters which she was made to drink turned bitter, and because of them her belly will swell, and her thigh sag (Numbers 5:27). If she did not stray, it is written: she will be cleared, and sown with seed (ibid., 28), and give birth to a son. Here too, the waters were made sweet.

In the same manner, Israel will be tested in the final redemption. Many shall purify themselves, and make themselves white (Daniel 12:10)—those who are from the good side and who pass the test. But the wicked shall do wickedly (ibid.)—because they are from the Other Side and by them shall be fulfilled: Neither shall they enter into the Land of Israel (Ezekiel 13:9), and he kills them.

But the wise shall understand (Daniel 12:10), since they are from the aspect of בִּינָה (binah), Understanding, which is the Tree of Life. For them, it was said, they who are wise shall shine like the זֹהַר (zohar), brightness, in the firmament (ibid., 3), with your composition [Rabbi Shim’on son of Yoḥai] which is The Book of Zohar, from the light of supernal Mother, Repentance [Binah]. They do not require a test, and because the children of Israel in the future will taste from the Tree of Life, סֵפֶר הַזֹּהַר (sefer ha-zohar), The Book of Radiance, they will leave the exile with Compassion [Tif’eret]. It will hold true about them: YHWH alone did lead him, no alien god by His side (Deuteronomy 32:12).

The Tree of Knowledge of Good and Evil, prohibition or permission, purity or impurity, will no longer apply to the children of Israel, since our sustenance will be solely from the aspect of the Tree of Life, where there are no contradictions stemming from the Other Side, nor any strife nor difference stemming from the unclean spirit, as is written: And also I will cause… the unclean spirit to pass out of the land (Zechariah 13:2).

Disciples of the sages will not need to be sustained by the ignorant, just from the good side by eating of the clean, kosher and permissible. They will not need to get it from the motley throng, who eat the unclean, unfit and prohibited, and who are themselves defiled by defiling themselves with a menstruate, a slavegirl, a gentile woman, or a whore. They are the children of Lilit, who is a menstruate, a slavegirl, a gentile woman, and a whore, and they return to their roots. About them, it is written: For out of the serpent’s root shall come forth an adder (Isaiah 14:29).

During the period that the Tree of Knowledge of Good and Evil dominates, which pertains to the purity and impurity of worldly things, these sages are like the Sabbath which has nothing except what was prepared for it during the weekdays.

During the time that the Tree of Life dominates, the Tree of Knowledge of Good and Evil is subdued. Commoners will not have anything except for what disciples of the sages hand out to them and they will become subdued like never before.

Thus, prohibition and permission, purity and impurity will not pass away from the commoners. From their aspect, there will be no apparent difference between the exile and the days of Messiah, except for the oppression of Israel by other kingdoms alone [cf. BT Berakhot 34b], because they will not taste from the Tree of Life and they will have to learn [Mishnah] about what is prohibited and permissible, what is unclean and clean. They will be shamed in front of scholars like darkness before light, since the motley throng are like beasts, who are ignorant, who are darkness and were not even called Israel, just slaves sold to Israel, as was already explained.

[Only] Israel are called human [see BT Bava Metsi’a 114b]. How do we know that they are composed of both beast and human? It is written: And you My flock, the flock of My pasture, are human (Ezekiel 34:31). And you My flock, the flock of My pasture—those who are ignorant of Torah but are good and stem from the good side. Are human—disciples of the sages [cf. Rabbi Yehudah Ashlag, Panim Meirot u-MasbirotHaqdamah, 3: ‘Mineral, vegetable, animal, human, corresponding to the masses, the affluent, heroes, and sages.’ On Israel being composed of both beast and human, see BT Sotah 22a on Jeremiah 31:27].

It is also alluded to in, If My people would but heed Me, if Israel would go in My ways (Psalms 81:14). After mentioning My people, why say Israel? Because My people refers to commoners and Israel to scholars, disciples of the sages. For them, it is mentioned: The sons of Israel going out with a high hand (Exodus 14:8).

As the blessed Holy One divided them at Mount Sinai, so He will differentiate them at the final redemption, because it says of Israel: And the sons of Israel went up armed from the land of Egypt (Exodus 13:18). חֲמֻשִׁים (amushim), armed—from the aspect of the Tree of Life which is חֲמִישִׁים (ḥamishim), fifty, years of Jubilee [Binah]. Of them, it says, Whosoever touches the mountain (Exodus 19:13); And the messenger of God that was going before the camp of Israel moved and went behind them (Exodus 14:19); I bore you on the wings of eagles (Exodus 19:4)—clouds of glory, and brought you to Me (ibid.). The sons of Israel going out with a high hand (Exodus 14:8)—so He will bring out disciples of the sages with all that honor.

It is said of those who are ignorant of Torah yet are of the good side: And they stationed themselves under the mountain (Exodus 19:17)—so will they be at the final redemption, under scholars, like a servant that follows along the footsteps of his master’s horse. Just as it was called out to them under the mountain: ‘If you accept Torah, it is better, but if not, there will be your burial place’ (BT Shabbat 88a), so He will tell them at the final redemption, ‘If you will accept upon yourselves the scholars, disciples of the sages during the redemption from the exile, like a horse rider with his servant, it is best, and if not, there in exile shall be your burial.’

The motley throng are as is written of them: And the people saw and they drew back and stood at a distance (Exodus 20:18). They will be far from the redemption and they will watch the disciples of the sages and the holy nation in all this glory, but they will be far from them. If they wish to join with them, it is written: No hand shall touch him, but he shall surely be stoned or be shot (Exodus 19:13). During that period, it will be fulfilled for Israel: YHWH alone did lead him, no alien god by His side (Deuteronomy 32:12). It was already explained that no new converts will be accepted during the days of Messiah [see BT Yevamot 24b]. [The steps of His faithful He watches,] and the wicked in darkness turn dumb (1 Samuel 2:9)—the motley throng. Therefore, the prophet proclaimed about them: Neither shall they enter into the land of Israel (Ezekiel 13:9).

Elijah said: Faithful Shepherd [Moses], it is time to rise up. Intone a solemn oath. For your sake, I wish to rise, since the blessed Holy One gave me permission to reveal myself to you in your prison, in your place of burial, and do you good because you are desecrated through the sins of the people, and this is the meaning of: But he was pierced for our sins (Isaiah 53:5).

The Faithful Shepherd [Moses] said to him: I intone on you solemnly the name of YHWH that you will do your utmost not to delay since I am in great distress: And he turned this way and that and saw that there was no man about (Exodus 2:12)—to help me, to take me out of this distress, from this grave, since it says about me, And he made his grave with the wicked (Isaiah 53:9). They do not recognize me but regard me as one of the evil motley throng, like a dead dog that has caused a stench among them. The wisdom of the scribes will stink among them in each and every city [see BT Sotah 49b], and in all places where Israel are scattered throughout their kingdoms. The motley throng become the shepherds of Israel, who are the flock of the blessed Holy One, as is said of them: And you My flock, the flock of My pasture, are human, [and I am your God, says YHWH God] (Ezekiel 34:31). And they have no ability to do good with the disciples of the sages.

Courageous and sin-fearing men go about from one city to another and find no grace, and the motley throng excommunicate them from among them. In many places, they are only given a meager sum so they are unable to rise from their fall, even temporarily. All the sages, able men and those who fear sin in distress and gloom, are treated like dogs [see BT Sotah 49b, cf. Isaiah 3:5: the child shall behave insolently against the aged, and the base against the honorable]. The precious sons of Zion, comparable to fine gold, how are they esteemed as earthen pitchers, the work of the hands of the potter! (Lamentations 4:2), in the streets, unable to find accommodation among them. Meanwhile the motley throng are wealthy, live in peace, in happiness, without pain, without any sorrow, robbers, bribe takers, who are the judges, the elite of their people, for the earth is filled with outrage by them (Genesis 6:13). About them, it is written: Her adversaries have become the chief (Lamentations 1:5). [The Faithful Shepherd, Moses, said to Elijah:] With a solemn oath on you, the second time, upon the life, and name, of YHWH of armies, the God of Israel, who is enthroned upon the cherubs, that all these words will not fail from your mouth; with all your might, tell them before the blessed Holy One to show their distress” (Zohar 3:124b–25b, Ra’aya Meheimna Naso).

He Will be like a Tree Planted by Water

IMG_0974.JPG“Rabbi Yirmeyah son of Abba said in the name of Rabbi Yoḥanan, ‘Whoever walks four cubits in the land of Israel is assured to be a son of the world to come.’ Now… aren’t the righteous outside the Land going to be revived?—Rabbi Il’a said, ‘By גִּלְגּוּל (gilggul), rolling.’ Rabbi Abba Sala the Great objected, ‘Rolling will be painful to the righteous!’ Abbaye replied, ‘Tunnels will be made for them underground” (BT Ketubbot 111a, cf. Zohar 1:113b–114b [MhN], 131a).

“[Addressing the apparent contradiction between revival of the dead and גִּלְגּוּל הַנְשָׁמוֹת (gilgul ha-neshamot), rolling souls] Rabbi Ḥizkiyah said, ‘If you say that all bodies of the world will arise, aroused from the dust, what will become of those bodies sown in a single soul [cf. BT Gittin 58a: ‘two wicks in one flame’]? Rabbi Yose replied, ‘These bodies that have been virtuous and have not flourished are considered as if they never existed. As they were a withered tree in this world, so too at that time. The final body will arise, for once sown, it flourished and took root fittingly. Of this one is written: He will be like a tree planted by water… its leaves will be luxuriant… (Jeremiah 17:8), for it generated fruit, took root and flourished fittingly. Of that previous body is written: He will be like a shrub in the desert, and will not see when good comes… (ibid., 6). When good comes—revival of the dead, and it is written: For you will revere My name, the sun of victory will rise, with healing in its wings (Malachi 3:20). Then good will prevail in the world, and the one called Evil will be eliminated from the world, as we have said. Then those previous bodies will be as though they had never been” (Zohar 1:131a).

“Rabbi Shim’on said, ‘If a person obtains a recycled soul and fails to have it rectified within him, it is as though he falsifies the truth of the King; and I apply to him this verse: or if he finds something lost and denies it and swears falsely (Leviticus 5:22). And denies it—better for him if he had never been created [cf. BT Niddah 30b; Zohar 3:13a]!

We have learned: ‘A completely righteous person is not thrust aside; an incompletely righteous person is.’ Who is completely righteous, and who is incompletely righteous? Could it be that one whose deeds are flawed is called righteous? [cf. BT Berakhot 7a–b, Megillah 6b, Bava Metsi’a 71a, Avodah Zarah 4a].’

‘Well, a completely righteous person is clearly recognized, for he has not taken tortuous convolutions; and with his inheritance he builds a structure, erects walls, hews out wells, and plants trees.

An incompletely righteous person is one who builds a structure with another’s inheritance—digging into it, restoring the foundation stones as before, toiling over it; yet he does not know if it will remain his. Furthermore, regarding himself, he is considered good and righteous; but regarding that inheritance, not so.

This may be compared to a person who builds a beautiful and attractive building. But when he examines the foundation, he sees that it is sinking and distorted in all directions. The building is incomplete until he demolishes it and rebuilds it anew. Regarding his building itself, it was fine and beautiful; but regarding the foundation, it was bad and distorted. So it is not called a complete project; it is not called a complete building. Consequently, ‘an incompletely righteous person is thrust aside [at the revival of the dead].’ Thus, while the wicked swallows up the one more righteous than he (Habakuk 1:13) [cf. BT Berakhot 7b, Megillah 6b, Bava Metsi’a 71a]” (Zohar 3:213a–b).

The Righteous Who Suffer, the Wicked Who Prosper

There are righteous to whom it befalls as though they did wickedly, and there are wicked to whom it befalls as though they did righteously (Ecclesiastes 8:14).

Please, let me know Your ways (Exodus 33:13). [Moses] said before Him, ‘Master of the Universe, why do some of the righteous prosper while others suffer? And why do some of the wicked prosper while others suffer? He replied, ‘Moses, a righteous one who prospers is righteous born of righteous; a righteous one who suffers is righteous born of wicked. A wicked one who prospers is wicked born of righteous; a wicked one who suffers is wicked born of wicked'” (BT Berakhot 7a).

“What is the meaning of the verse Why do You tolerate traitors, and keep silent while the wicked swallows up the one more righteous than he? (Habakkuk 1:13). Can the wicked swallow up the righteous?… This means, however: He swallows up the one who is only more righteous than he, but he cannot swallow up the one who is completely righteous” (BT Berakhot 7b).

“Sons, life and sustenance do not depend on merit but מַזָּלא (mazzala), the flux of destiny. For [take] Rabbah and Rav Ḥisda. Both were saintly; one master prayed for rain and it came, the other master prayed for rain and it came. Rav Ḥisda lived to the age of ninety-two, Rabbah lived to the age of forty. In Rav Ḥisda’s house sixty marriage feasts were held, at Rabbah’s house there were sixty bereavements. At Rav Ḥisda’s house there was the purest wheaten bread for dogs, and it was not wanted; at Rabbah’s house there was barley bread for human beings and that not to be had” (BT Mo’ed Qatan 28a).

For there is no man righteous on earth who does good and will not offend (Ecclesiastes 7:20).

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

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

When the wicked spring up as the grass, and when all the workers of iniquity do flourish; it is that they shall be destroyed forever (Psalms 92:8).