The Nut Garden

לקוטים מזוהר (Gleanings of Zohar)

Tag: ripe

Bitter Almonds can Surely be Sweetened by the Fire!

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“Our Rabbis taught: Small bitter almonds are subject to tithing, but the large are exempt; large sweet almonds are subject to tithing, but the small are exempt. Rabbi Yishma’el son of Rabbi Yose says in the name of his father: Both are exempt. Others have the reading: Both are subject to tithing. Rabbi Il’ai said that Rabbi Ḥanin ruled in Sepphoris in accordance with the view of him who maintains that both are exempt. But according to him who maintains that both are subject to tithing [it will be asked]: What use can be made of large bitter almonds?—Rabbi Yoḥanan answered: They can surely be sweetened by the fire!” (BT Ḥullin 25b).

“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).

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Better a Thing’s End than Its Beginning

IMG_0957Each act of YHWH has its own end; even the wicked for an evil day (Proverbs 16:4).

“There is no evil that does not contain some good… there is nothing evil in its proper place” (Rabbi Yosef Gikatilla, Sod Sha’atnez, 278 [Gottlieb]).

“[Son of Azzai] used to say: Do not scorn any person and do not disdain anything; for there is no person who does not have his hour, and there is no thing that does not have its place” (M Avot 4:3).

And the gain of the land is in everything (Ecclesiastes 5:8). Rabbi Yehudah said: [Even] obscure things which you see are a benefit in the world, [indeed] they are needed for the world’s existence” (Qohelet Rabbah on 5:8).

“Once Rabbi El’azar was walking on the way, accompanied by Rabbi Ḥizkiyah. They saw a snake, and Rabbi Ḥizkiyah was about to kill it. Rabbi El’azar said to him, ‘Leave it alone, don’t kill it!’ He replied, but it’s an evil thing that kills people.’ He said to him, ‘Ḥizkiyah, look at what is written: Does the snake bite without a whisper? (Ecclesiastes 10:11). A snake does not bite a person until it is whispered to from above and told, Go and kill so-and-so!

And sometimes, just as it does this, so it saves a person from other things, and thereby the blessed Holy One generates a miracle for people. All is in the hands of the blessed Holy One, and all is the work of His hands, needed by the world. If the world did not need them, the blessed Holy One would not have created them. Therefore, one must not disdain anything in the world or the acts of the blessed Holy One’” (Zohar 2:68b, cf. Mekhilta Beshallaḥ 1; BT Shabbat 121b; Berakhot 33a).

“Rabbi Shim’on was walking on the way, accompanied by Rabbi El’azar, Rabbi Abba, Rabbi Yehudah, Rabbi Ḥiyya, and Rabbi Yose. They came to a certain obstructive watercourse [of the sort which people make in their fields (Sullam), see BT Bava Batra 54a], and Rabbi Yose slipped into the water fully clothed. He said, ‘This construction of measured water—I wish that it didn’t exist!’ Rabbi Shim’on said to him, ‘You are forbidden! This serves the world, and one must not treat contemptuously those who are of service to the blessed Holy One, especially since they are fashioned genuinely [i.e., this has a corresponding root above (Sullam)].

He opened, saying, ‘God saw all He had made, and look, it was very good (Genesis 1:31)—existing according to the laws of supernal authority. God saw all that He had made—without qualification: even snakes, scorpions, and mosquitoes, and even that which seems to harm the world. Concerning all of them, it is written and look, it was very good. All of them serve the world, conduct the world, though people do not know [cf. Shemot Rabbah 10:1].’

As they were walking along, they saw a snake leading the way. Rabbi Shim’on said, ‘Surely, this one is about to perform a miracle for us!’ That snake slithered quickly in front of them and tangled with a viper diametrically across the road. They fought one another and died. When they reached them, they saw them both lying on the road. Rabbi Shim’on said, ‘Blessed is the Compassionate One who has performed a miracle for us! For if anyone looks at this [viper] while it is alive, or is looked upon by it, he is doomed, all the more so if he approaches it.’ He proclaimed over himself, ‘No evil will befall you, nor affliction draw near your tent. For His angels He will command for you, to guard you on all your ways (Psalms 91:10–11). By all things the blessed Holy One fulfills His commission, and we must not treat contemptuously anything He has made. Thus it is written YHWH is good to all, and His compassion is over all His creatures, and similarly: All your creatures, YHWH, acclaim You (ibid. 145:9–10)’ [cf. BT Shabbat 121b: ‘Our Rabbis taught: If one chances upon snakes and scorpions, and he kills them, it is manifest that he had chanced upon them in order to kill them; if he does not kill them, it is manifest that he had chanced upon them that they should kill him, but that a miracle was performed by Heaven on his behalf. ‘Ulla said:—others state, Rabbah son of Son of Hanah said in Rabbi Yoḥanan’s name—That is when they hiss at him’]” (Zohar 3:107a).

“It is related of Naḥum of Gamzu that he was blind in both his eyes, his two hands and legs were amputated—and his whole body was covered with boils and he was lying in a dilapidated house on a bed the feet of which were standing in bowls of water in order to prevent the ants from crawling on to him.

On one occasion his disciples desired to remove the bed and then clear the things out of the house, but he said to them, My children, first clear out the things [from the house] and then remove my bed for I am confident that so long as I am in the house it will not collapse. They first cleared out the things and then they removed his bed and the house [immediately] collapsed. Thereupon his disciples said to him, Rabbi, since you are wholly righteous, why has all this befallen you? And he replied, I have brought it all upon myself. Once I was journeying on the road and was making for the house of my father-in-law and I had with me three donkeys, one laden with food, one with drink and one with all kinds of delicacies, when a poor man met me and stopped me on the road and said to me, Rabbi, give me something to eat. I replied to him, Wait until I have unloaded something from the donkey; I had hardly managed to unload something from the donkey when the man died [from hunger]. I then went and laid myself on him and exclaimed, May my eyes which had no pity upon your eyes become blind, may my hands which had no pity upon your hands be cut off, may my legs which had no pity upon your legs be amputated, and my mind was not at rest until I added, may my whole body be covered with boils.

Thereupon his disciples exclaimed, ‘Alas! that we see you in such a sore plight.’ To this he replied, ‘Woe would it be to me did you not see me in such a sore plight’ [cf. BT Shabbat 33b: (Rabbi Shim’on son of Yoḥai said:) If you did not see me in such a state you would not find me thus (learned)]. Why was he called Naḥum of Gamzu?—because whatever befell him he would declare, גַם זוֹ לְטוֹבַה (gam zo le-tovah), ‘This also is for good.’

Once the Jews desired to send to the Emperor a gift and after discussing who should go they decided that Naḥum of Gamzu should go because he had experienced many miracles. They sent with him a bagfull of precious stones and pearls. He went and spent the night in a certain inn and during the night the people in the inn arose and emptied the bag and filled it up with earth. When he discovered this next morning he exclaimed, This also is for the good. When he arrived at his destination and they undid his bag they found that it was full of earth. The king thereupon desired to put them to death saying, The Jews are mocking me. Naḥum then exclaimed, This also is for good.

Whereupon Elijah appeared in the guise of one of them and remarked, Perhaps this is some of the earth of their father Abraham, and when [he threw] stubble it changed into arrows, for it is written, [Who raised up the righteous man from the east, called him to his feet, gave the nations before him, and made him rule over kings? He gave them as the dust to] his sword, and as driven stubble to his bow (Isaiah 41:2). Now there was one province which [the emperor had hitherto] not been able to conquer but when they tried some of this earth [against it] they were able to conquer it. Then they took him [Naḥum] to the royal treasury and filled his bag with precious stones and pearls and sent him back with great honour. When on his return journey he again spent the night in the same inn he was asked, What did you take [to the king] that they showed you such great honour? He replied, I brought there what I had taken from here. [The innkeepers] thereupon razed the inn to the ground and took of the earth to the king and they said to him, The earth that was brought to you belonged to us. They tested it and it was not found to be [effective] and the innkeepers were thereupon put to death” (BT Ta’anit 21a, cf. Rabbi Menaḥem Azariyah de Fano, Gilgulie Neshamot, 95).

Better a things end than its beginning (Ecclesiastes 7:8).

“Rabbi Akiva walked down the road of a village. He asked for a place to stay, but none was offered. He said, ‘All that the blessed Holy One does is for good.’ He went and slept in a field in which there was a rooster, wine and a lamp. A wind came and blew out the lamp, a cat came and ate the rooster and a lion came and drank the wine. He said, ‘All that the blessed Holy One does is for good.’ That night an army came and took the town captive. Rabbi Akiva said, ‘Didn’t I tell you that all that the blessed Holy One does is for good!’” (BT Berakhot 60b).

“This is the sin of the primordial serpent: he joined below and it separated above. So he caused what he caused to the world. For one should separate below and join above… one should realize that יְהוָה אֱלֹהִים (YHWH Elohim) is entirely one, indivisible. יְהוָה (YHWH) is הָאֱלֹהִים (Ha-Elohim). Once one realizes all is one and does not impose division, even that Other Side will disappear from the world, not be drawn below” (Zohar 1:12b, cf. Guide of the Perplexed 3:10: “The true reality of the act of God in its entirety is the good”).

The Three Oaths

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“Rabbi Zeira was evading Rav Yehudah because he wanted to go up to the land of Israel while Rav Yehudah had said, ‘Whoever goes up from Babylon to the land of Israel transgresses a positive commandment, for it is said, To Babylonia shall they be brought, and there shall they be until the day I attend to them and bring them up and return them to this place (Jeremiah 27:22).’ But Rabbi Zeira [says this verse refers] to the vessels of ministry [as is written, For thus said YHWH of Armies God of Israel concerning the vessels remaining in the house of YHWH… (ibid., 21)]. And Rav Yehudah?—it is also written: I make you swear, O daughters of Jerusalem by the deer or the gazelles of the field… (Song of Songs 2:7; 3:5).

And Rabbi Zeira?—this implies that Israel shall not go up [all together as if surrounded] by a wall [alt., ‘like a wall’]. And Rav Yehudah?—another swear to Me is written in Scripture. And Rabbi Zeira?—this is required for [an exposition] like that of Rabbi Yose son of Rabbi Ḥanina who said: ‘What was the purpose of those three adjurations [see Song of Songs 2:7; 3:5; 5:8]? One, that Israel shall not go up [altogether as if surrounded] by a wall; the second, that whereby the blessed Holy One adjured Israel that they shall not rebel against the nations of the world; and the third is that whereby the blessed Holy One adjured the nations that they shall not oppress Israel יוֹתֵר מִדַּאי (yoter middai), too much’ [cf. Zohar Ḥadash 56c: ‘It will be discovered that they had oppressed excessively by a measure and a half. In response, He demotes them from every realm and branch’].

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

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

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

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

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

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

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

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

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

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

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

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

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

I will Hasten it in its Time

Ripe_Figs

“Rabbi Yoḥanan said: ‘What is the meaning of He who tends a fig tree will eat its fruit? (Proverbs 27:18). Why is the Torah compared to a fruit tree?’ Figs on a tree do not ripen all at once, but a little each day. Therefore, the longer one searches in the tree, the more figs he finds. So too with Torah: The more one studies, the more knowledge and wisdom one finds” (BT Eruvin 54a).

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

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

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

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

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

The Lawless Sons of Your People Shall be Raised Up to Fulfill the Vision

MIDEAST ISRAEL PALESTINIAN

Is this the time for you to sit in your paneled houses when this house is in ruins? (Haggai 1:4).

“Rabbi Yoḥanan: The blessed Holy One said, ‘I will not enter the heavenly Jerusalem until I can enter the earthly Jerusalem.’ Is there then a heavenly Jerusalem? Yes; for it is written, Jerusalem built like a town that is joined fast together (Psalms 122:3)” (BT Ta’anit 5a).

Enhance Zion with Your favor, build the walls of Jerusalem (Psalms 51:20). Enhance Zion with Your favor—informing us as follows: Why enhance? It seems that she already has goodness, and now, enhance that goodness. Certainly so! For ever since the day that the blessed Holy One engaged in building the Temple above until now, that goodness of favor has not settled upon that edifice, and so it has not been completed. However, when favor above rouses, with goodness will He tend and kindle the lights of that edifice and that creation, so that even the angels above will be unable to gaze at the Temple or at the structure. Then the whole work will be completed. Build the walls of Jerusalem.

Now, since the day that the blessed Holy One engaged in building the Temple until now, has He not built them? If He has not built the walls of Jerusalem, then certainly not the Temple! However, all actions of the blessed Holy One differ from the actions of human beings. When human beings built the Temple, they first constructed the walls of the city and finally the Temple—walls of the city first to protect them, then building the Temple. Not so with the blessed Holy One; rather, He builds the Temple first, and finally, when He lowers it and sets it in place, then He will build the walls of Jerusalem, the walls of the city. Thus, Enhance Zion with Your favor, first; and then, build the walls of Jerusalem” (Zohar 2:108b).

On that day I will raise up the fallen shelter of David and I will stop up its breaches and its ruins will I raise and rebuild it as in days of yore, so that they take hold of the remnant of Edom and all the nations on which My name has been called, said YHVH, who does this (Amos 9:11).

The lawless sons of your people shall be raised up to fulfill the vision, but they shall stumble (Daniel 11:14).

No Voice Without Speech, No Speech Without Voice

“Voice, Breath, and Speech this is the רוּחַ קוֹדֶשׁ (ruaḥ ha-qodesh), Holy Spirit” (Sefer Yetsirah §10, cf. Psalms 51:13; Isaiah 63:10-11).

“Rabbi Shim’on said, ‘It is written: I was dumb with silence, stilled, bereft of goodness, my pain aroused (Psalms 39:3). This verse was spoken by Assembly of Israel, who is in exile. Why? Because voice conducts speech. When She is in exile, voice separates from Her, no word is heard, and so: I was dumb with silence. Why? Because I was stilled, bereft of goodness—for voice no longer accompanies Her, and Israel declares: To You, דֻמִיָּה (dumiyah), silence, is praise (ibid. 65:2). Who is silence? Praise, praise of David (Psalms 145:1), who turns silent in exile, voiceless. Rabbi Yitsḥaq said, ‘What does to you mean? Because of You, She is silent, for You abandoned Her” (Zohar 1:36b).

“This is because [Assembly of Israel] sinned in the matter of יָהּ (Yah), God, and God left the body [יָהּ (Yah), as it were, removed Himself from אֱלֹהִים (Elohim)], and [Assembly of Israel] remained אִלֵם (ilem), mute, without sight, hearing, smell or speech [which are יהוה (YHWH)]. And the secret of the matter is to be found in the verse: נֶאֱלַמְתִּי דוּמִיָּה (ne’elamtti dumiyah)I was dumb with silence (Psalms 39:3). דוּמִיָּה (Dumiyah), silence—דּוֹם (dom), silent, יָהּ (Yah), God [cf. Psalms 37:7; BT Gittin 56b]” (Zohar 3:221a, Ra’aya Meheimna Pineḥas).

“Expanding from the site of concealed thought, unknown, expanding and settling in the larynx, a site continuously gushing in the mystery of the spirit of life. It sought to expand and reveal itself further; thence issued fire, air, and water, merging as one. Jacob emerged, Consummate Man, a single voice issuing audibly. Hence, thought, having been concealed in silence, was heard revealing itself. Thought expanded further revealing itself, and this voice struck against lips. Then speech issued, consummating all, revealing all. It is perceived that all is concealed thought, having been within, and all is one. Once this expansion ripened, generating speech through the potency of that voice, then The House, in its being built (1 Kings 6:7). The verse does not read when it was built, but rather in its being built, every single time” (Zohar 1:74b).

“There is no voice without speech, and there is no speech without voicesurely, general needing particular and particular needing general.…

Come and see: Thought is beginning of all, and being thought, it is within, concealed and unknowable. As this Thought expands further, it approaches the place where spirit dwells, and when it reaches that place it is called Binah, Understanding, for it is not as concealed as at first, although it is concealed…. This voice conducts speech, conveying a word resignedly; for voice is released from the place of spirit and proceeds to conduct a word, issuing true words” (Zohar 1:246a).

Contemplation, is חָכְמָה (Ḥokhmah), Wisdom—a hint to the wise [inspiration is prior to conceptualizing the thought (Sullam), cf. Midrash on Proverbs 22:15: ‘A hint is sufficient for a wise man but a fool needs the fist’]. Ḥokhmah (Wisdom) arose in thought, which is Binah, since thought and contemplation are one, for Ḥokhmah (Wisdom) is known only through Binah (Understanding), and Binah is in the heart [the seat of understanding]. Thus thought is in the heart and contemplation is in the heart [cf. BT Berakhot 61a]” (Zohar 3:229a, Ra’aya Meheimna Pineḥas).