The Nut Garden

לקוטים מזוהר (Gleanings of Zohar)

Tag: sleep

The Spirit within Me Seeks You at Dawn

1487086622788-SnoringWhileSingle.jpeg“Rabbi Shim’on was walking on the way together with his son Rabbi El’azar, Rabbi Abba, and Rabbi Yehudah. As they were walking, Rabbi Shim’on said, ‘I am amazed how people of the world do not care to know the words of Torah and the foundation of their existence!

He opened, saying, ‘My soul desires You in the night, the spirit within me seeks You at dawn’ (Isaiah 26:9). They have established this verse and so have we, but come and see: When a person climbs into bed, his soul leaves him and ascends on high. Now, if you say that they all ascend, not everyone sees the face of the King. Rather, the soul departs, and in the body remains nothing but a trace of a pint of the heart’s vitality. The soul proceeds, seeking to ascend, countless rungs upon rungs to climb. Flying, she encounters those hooded, hunchbacked, dazzling demons of defilement. If she is pure, not having been defiled during the day, she ascends; if not, she is defiled among them, clings to them, ascends no higher. There they divulge information to her, and she grasps what is imminent [since demons possess limited foreknowledge. See Naḥmanides on Leviticus 17:7; Zohar 1:130a, 200a; 2:251b (Heikh)]. Sometimes they toy with her, disseminating deceptions [see BT Berakhot 55b; Zohar 1:183a]. She drifts this way all night long until the person awakes and she returns to her place. Woe to those sinners of the world who defile themselves and their souls!

Come and see: When those who have not defiled themselves climb into bed, the soul ascends, first entering all those rungs, ascending, not climbing to them. Then she moves on, soaring above on her own path. The soul worthy of ascending appears before the Countenance of Days, cleaving to the desire to appear in sublime longing, to gaze upon the loveliness of the King and contemplate in His palace [see Psalms 27:4]. Such a person shares constantly in the world that is coming. Such a soul yearns constantly for the blessed Holy One, yearns for Him while ascending; she does not cling to those other species of dazzling demons, but pursues the holy species—the realm from which she issued. So it is written: My soul desires You in the night, pursuing You, not being seduced by another, alien species” (Zohar 1:183a, cf. Pirqei de-Rabbi Eli’ezer 34; Midrash Tehillim 11:6; Zohar 1:83a, 92a, 121b, 130a, 200a; 3:121b).

He is Sleeping Among His People

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

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

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

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

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

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

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

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

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

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

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

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

Into this Skull Trickles Dew from the White Head

“Secrecy within secrecy was prepared and arranged in a single skull filled with crystalline dew. Membrane of air, purified and sealed; those strands of clean fleece hanging evenly. Will of Wills is revealed through prayer of those below. Open-eyed watching, never sleeping, ever vigilant; supervision below by supervision of radiance above. Two nostrils of an official arousing breath for all [as a nose supervising commandingly]” (Zohar 2:176b, Sifra di-Tsni’uta, cf. Zohar 3:137b–138a (IR); on טַלָּא דִּבְדוֹלְחָא (talla di-vdulḥa), crystalline dew, cf. Rashi on Numbers 11:7; Ibn Ezra on Genesis 2:12).

“It has been taught: When an impulse arose in the will of the White Head to enhance His glory, He arranged, prepared, and generated from בּוּצִינָא דְּקַרְדִינוּתָא (botsina de-qardinuta), the Lamp of Adamantine Darkness, a single spark. He breathed upon it and it flamed; His will arose and it scattered in 370 directions. Then the spark stood still, and pure air began to issue, whirling and expanding, and a single mighty skull emanated in four directions.

Within this pure air, the spark was absorbed, grasped, and enveloped. Would you ever imagine ‘within it’? Rather, concealed within it, and so this skull expanded in its directions, while this air is secreted in the secrecies of the Ancient of Days, in the breath that is treasured away.

In this skull fire spread on one side and air on the other, with pure air presiding over this side and pure fire presiding over the other. What is fire doing here? Well, it is not fire, but rather this spark enveloped in the pure air, illuminating 270 worlds, and from its side stems Judgment. Therefore this skull is called, ‘the mighty skull.’ In this skull dwell 90,000,000 worlds, moving with it, supported by it. Into this skull trickles dew from the White Head, filling it constantly, and from this dew the dead are destined to be revived.

That dew comprises two colors. From the aspect of the White Head, its color is white, including all whites, entirely white; but when it settles in this head of the זְעֵיר אַנפִּין (ze’eir anpin), Short-Tempered One, red appears in it—like crystal, which is white, yet the color red appears within the color white.

Therefore it is written: Many of those who sleep in the dust of the earth will awake—these to eternal life, those to shame and eternal contempt (Daniel 12:2). To eternal life—because they deserve that white, coming from the aspect of the עַתִּיק יוֹמִין (attiq yomin), Ancient of Days, אֲרִיכָא דְּאַנְפִּין (arikha de-anpin), Elongated Countenance. To shame and eternal contempt—because they deserve that red of the זְעֵיר אַנפִּין (ze’eir anpin), Small Countenance. All is included in the dew, as is written: For Your dew is a dew of lights (Isaiah 26:19)—two! And that dew drips every day to the Apple Orchard, colored white and red” (Zohar 3:135a–b, Idra Rabba).

“Rise Rabbi Shim’on and fashion new words with your hands, because permission has been granted to you to reveal hidden mysteries which have not been revealed by another until now. Rabbi Shim’on opened saying, ‘Yours, O YHWH, is the greatness, and the strength… (1 Chronicles 29:11).

Supernal ones, sleepers of Hebron, listen. Faithful Shepherd awake from your sleep. Awake and sing, you that dwell in dust (Isaiah 26:19). These are those righteous ones who are from the aspect of, I was asleep but my heart was awake (Song of Songs 5:2). They are not dead, thus it says, Awake and sing. Awake, Faithful Shepherd you and the Patriarchs, awaken the Shekhinah asleep in the exile. Until now all the righteous sleep, asleep in their youth.’

Immediately the Shekhinah aroused three voices for the Faithful Shepherd, saying to him, ‘Rise Faithful Shepherd, of whom it is said, Hark! my lover knocks (Song of Songs 5:2)—with His four letters. Saying, 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 iniquity, 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). What is filled with dew? Rather, the blessed Holy One says, ‘Do you imagine that from the day the Holy Temple was destroyed I have entered My house, or I have entered My dwelling place? Not so! I have not entered at all since the time of your exile. Behold here is your sign: For my head is filled with טַל (tal), dew.’ הא (He, alef) [of the Holy Name spelled with ten letters] is Shekhinah in exile [separated from Her lover יוד הא ואו (Yod He Vav), the blessed Holy One]. Her completion and Her life is טַל (tal), dew, and this is יוד הא ואו (Yod He Vav); הא (He, alef), the Shekhinah, is not of the טַל (tal), dew, but יוד הא ואו (Yod He Vav) is ל״ט (thirty-nine) [numerically equivalent to טַל (tal), dew]. He fills the Shekhinah from the flowing of all the supernal sources. Immediately the Faithful Shepherd rose, and the holy Patriarchs along with him. Until here the mystery of unification” (Tiqqunei ha-Zohar 17b).

For Your dew is a dew of lights (Isaiah 26:19)—all who make use of light of Torah, light of Torah will revive, but all who do not make use of light of Torah, light of Torah will not revive” (BT Ketubbot 111b).

A Dream not Interpreted is Like a Letter not Read

Charles-Freger-elephants-14

“Rabbi Shemu’el son of Naḥmani said in the name of Rabbi Yonatan: A man is shown in a dream only what is suggested by his own thoughts, as it says, You, king, your thought has risen as you lay asleep of what will be in the time to come, and the Revealer of Mysteries has made known to you what will be (Daniel 2:29). Or if you like, I can derive it from here: that you may know your heart’s thoughts (ibid. 2:30). Rabba said: This is proved by the fact that a man is never shown in a dream a date palm of gold, or an elephant going through the eye of a needle” (BT Berakhot 55b).

“[Rabbi Amora’s] disciples asked: What is חֹלֶם (ḥolem)? He replied: Soul—if you heed her, your body will be תַּחְלִים (taḥlim), revived, in the time to come. And should you rebel against her? [Your requital] shall come back—חוֹלִים (ḥolim), diseases—on your head (Obadiah 1:15), and חֶלְיָה (ḥelyah), jewelry [or: illness], on her head. Furthermore, they say: Every חֲלוֹם (ḥalom), dream, is in the ḥolem. Every white precious stone is with חֹלֵם (ḥolem), a dreamer, as is written, and אַחְלָמָה (aḥlamah), crystal (Exodus 28:19)” (Bahir §41).

“Since a dream includes all, as we have said, all dreams of the world follow oral interpretation. This has been established, for it is written: As he interpreted to us, so it was (Genesis 41:13). Why? Because a dream contains falsehood and truth, and the word controls all, so a dream needs favorable interpretation. Rabbi Yehudah said, ‘Because every dream is of a rung below, controlled by Speech [Shekhinah], so every dream follows speech.’…

Joseph dreamed a dream and told it to his brothers, and they hated him even more (Genesis 37:5). From here we learn that a person should tell his dream only to one who loves him. Otherwise, he may prove decisive, for if that dream changes tone, he is the cause” (Zohar 1:183a).

“We should first introduce something said by the ancients in regard to those nighttime visions. For we have learned: ‘One who cohabits with his mother in a dream will attain בִּינָה (binah), understanding (BT Berakhot 57a), as is written: For you will call understanding, אֵם (Em), Mother (Proverbs 2:3) [according to the conventional vocalization: אִם (im)if, you call for understanding].’ Here one should examine. If this is because She is mother, fine; then it should have been written as follows: ‘One who sees his mother in a dream will attain understanding.’ But why ‘one who cohabits with’ her? Well, a supernal mystery! For he was transformed from below to above, ascending. At first, he was a son; once he rises above, the tree is overturned and he becomes part of the upper world, ruling over Her, attaining Binah” (Zohar 2:101a, Sava de-Mishpatim).

“Rav Ḥisda said: A dream not interpreted is like a letter not read” (BT Berakhot 55b).

“There is a visionary mirror [Shekhinah] reflecting supernal colors [the upper sefirot], envisioned in that visionary mirror; there is vision within vision, and vision within vision, one above the other, all poised on specific rungs, presiding, called night vision (Daniel 2:19). Through them spread all dreams of the world, these resembling those above” (Zohar 1:196a).

“Rabbi Yoḥanan also said: Three dreams are fulfilled: A dream of the morning, a dream that one’s fellow dreamed about him, and a dream that is interpreted within a dream. And some say a dream that is repeated” (BT Berakhot 55b).

“Come and see: All prophets of the world absorb from a single facet, through two known rungs [the sefirot Netsaḥ and Hod are considered a single field of prophetic vision]. Those rungs appeared through a dim glass, as is written: בַּמַּרְאָה (ba-mar’ah)in a vision, I make Myself known to him (Numbers 12:6). Who is מַּרְאָה (mar’ah), vision? As has been said: a mirror in which all colors appear; this is the dim glass…. You cannot have a dream without false material intermingling… all dreams of the world follow oral interpretation [cf. BT Berakhot 55b]” (Zohar 1:183a).