The Holy Zohar- The Amazing Story of Rabbi Yochanan Banon Z”l

The Holy Zohar

Sunday, August 25, 2013

The Yochanan Banon Story

The Amazing Story of Rabbi Yochanan Banon Z”l

The following is an incredible story of a simple Jew who was picked from the heavens to go on a journey to teach and inspire Jews to read and learn the Holy Zohar. At first it sounds to amazing to be real, but when the evidence is gathered, it gives one the hope that amazing things do happen from time to time, in order to wake us up to our real purpose in life. Rabbi Yochanan Banon who, at first was just Yochanan, a simple Jew serving in the Israeli Police Force as an Undercover Drug Ring Officer. Yochanan was in charge of setting up sting operations in order to ward off drug dealers from smuggling drugs in to the State of Israel and thereby corrupting the Jewish Youth. Approximately 12 years ago (2001) Yochanan was diagnosed with severe depression and this caused him much hardship in being able to maintain a normal work and social lifestyle. At the same time Yochanan recalls of having repeated dreams with his ancestors who were beckoning him to change his lifestyle. “Until when?” they would remark. Although Yochanan revered his ancestors he did not pay much attention to the message conveyed by them in his dreams. Finally, Yochanan became so depressed that He started to seek out, how to do teshuva. He realized the He could not go on suffering and needed help from a higher source, but what should He do? All He knew was Shema Israel and nothing more. Yochanan then decided to contact a friend that He considered to be religiously inclined. After hearing his plight, Yochanan’s friend had recommended that Yochanan go and speak to Rabbi Nissim Peretz Z”L who was then his friends Rabbi. When Yochanan met with Rabbi Peretz, He asked the Rabbi to guide him on how to do teshuva. Mysteriously Rabbi Peretz told Yochanan to read only the Holy Zohar, without depth just to surface read. Yochanan then said to the Rabbi, “How will this help me when I don’t even know any basic Halachot (laws & customs)”? The Rabbi was adamant and replied to start with the Zohar and everything else will come. Frustrated, Yochanan heeded the instructions of Rabbi Peretz who was a revered Torah sage and Mekubal. And for the next couple of months Yochanan did just that, read the Zohar. After 2 month or so, Yochanan became extremely frustrated due to the fact that He did not understand a word of the Zohar and because He still did not know any basic Halacha in order to guide himself toward teshuva. His depression then only increased and Yochanan began to beseech Hashem repeatedly for salvation where He would spends days and nights crying from the depths of his heart. He begged Hashem to take away the depression which He could not tolerate anymore. One night having temporarily giving up on the Zohar, Yochanan decided to read the Gemara instead. After a few unsuccessful attempts Yochanan fell asleep in sadness and had the following dream

Link to New Movie "The Light"

http://theholy-zohar.blogspot.co.il/

In the dream, Yochanan was taken up to Shamayim (Heaven) and was introduced to Rabbi Shimon Bar Yochai, the Tanaic sage who authored the Holy Zohar over 2000 years ago. After having what seemed like a very long discussion, Yochanan was then led to meet his Grandfather who had asked for Yochanan to partake in some food which ended up being, pages from the Zohar. When Yochanan woke up from his dream, he was a changed man with a new future. Yochanan then realized that his dream was not just a vision or message but an infusion (Matrix Style) on the knowledge of all the Zohar and Holy Kabbalistic teachings. Unbelievably when Yochanan opened up the Zohar now He not only understood the surface of the Holy texts meaning, He also could see deep within and extract its inner most secrets. Dumbfounded by this revelation Rabbi Yochanan became a Holy Mekubal overnight and began a new career in teaching and distributing the holly teachings of the Zohar. For the next ten years the Rabbi Yochanan worked endlessly to fulfill what He considered the wishes of Rebbi Shimon Bar Yochai from Heaven. Rabbi Yochanan established the website called, “living with theZohar” and had numerous appearance on Israel radio broadcast station such as Radio 2000 and also established a presence of Facebook.

As miraculous as this would be if it would end here, it doesn’t. After 10 years of hard work and self-sacrifice towards the recognition of the Holy Zohar Rabbi Yochanan Banon had a medical crisis. In September 2012 Rabbi Yochanan was rushed to emergency ward of Tel Hashomer Hospital after having what seemed to be a major stroke. In the emergency room after several attempts to revive rabbi Yochanan the doctors called it quits and pronounced him dead in the emergency room. Miraculously after 3 minutes of being pronounce dead rabbi Yochanan wakes up and signals the doctors the He is indeed alive. Astounded by what just took place the doctors rush to restore rabbi Yochanan’s oxygen mask and other monitoring equipment. Several months after this episode, Rabbi Shalom Yehuda Gross, (The Holminer Rebbe) had heard of Rabbi’s Yochanan’s condition and near death episode and decided to do a Bikkur Cholim in the hospital. Astounded by rabbi Yochanan’s story the Holminer Rebbe then made several other visits to Rabbi Yochanan’s bedside in order to get the complete story with all the details since Rabbi Yochanan was too weak to endure long visits. It was during these special recorded visits by the Holminer Rebbe that to bedside of Rabbi Yochanan that we able to record and compile all this detailed information not only of the above dream of Rabbi Yochanan (that took place 10 years prior) but also detailed account of his clinical death experience which include a special message the Rabbi Yochanan Banon brought back from the Olam Haemet.

Unfortunately while we were compiling all the video and audio recordings and writing all that was discussed by Rabbi Banon, Rabbi Yochanan Banon Z”L had passed away in the Hospital on June 19^th, 2013.

Please watch the Movie show here about Rabbi Yochan’s story which was narrated by himself 2 months prior to his passing.

And please share with others, so that his Neshama may have an Aliya.

With Blessings

21^th Iyar, 5774

Ramat Bet Shemesh ,Israel

Posted by holy Zohar at 10:25 PM No comments:

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Tuesday, April 23, 2013

The Patach Eliyahu

The Patach Eliyahu is an excerpt from the Tikunei Zohar, Second Introduction, 17a,(תִּקּוּנֵי זֹהַר דַּף י"ז עַמּוּד א, הַקְדָּמָה אַחֶרֶת לְתִקּוּנֵי הַזֹּהַר)

and is commonly found in the siddurim of Nusach Sefard (before Shacharit) and Nusach Eidut HaMizrach (before Mincha and Maariv).

It is a very good practice to read “Patach Eliyahu Hanavi z”l” before every tefila (Shacharit, Mincha, and Maariv). Chazal, (our holy Sages) have a tradition that one who recites this prayer before davening is assured that his tefilot will be accepted. (Morei Ba’Etzba)

In this post we will attempt to explain some of the meaning of the Patach Eliyahu as well as some well-known teachings from Chazal regarding its importance.

As we know, many communities around the world, both Ashkenazim and Sefaradim alike, have had the custom to read the Patach Eliyahu before every tefilah. The Chida z”l in his sefer ‘Moreh BaEtzba’, and the Re’ach HaTov, amongst many other tzadikim, write, “In the merit of learning the Zohar HaKadosh, the tefilot will be accepted, and one will see amazing miracles.”

Rav Moshe Zaccuto z”l writes: “Through the power of learning the Zohar HaKadosh, one will able to transcend nature and reveal miracles. Rav Yaakov Abuchatzeira z”l writes in his sefer ‘Bigdei HaSerad’ that it is an obligation on every single Jew to request to know the secrets of the Torah, as without it, ones tefilot can not go up.

The power of simply reading the Zohar HaKadosh is so great that even without understanding a single word one is still able to achieve the same result as learning it. (Eitz Ohr HaZohar) Without learning the Zohar HaKadosh before davening, there is no guarantee that a person’s tefilot will be accepted.

Even during the Holocaust r”l, many Jews were accustomed to say the Patach Eliyahu by heart every day before davening and their lives were spared. (Sefer Edus BeYaakov) In just a couple minutes, by saying these tefilot, one can change all evil decrees for the good and merit to rewards that the verse testifies about, “No eye has ever seen, except for you Hashem”. And he can purify his neshama and merit to very high levels, as the Arizal says.

Everyone should encourage his friends to read these precious tefilot to help give them the same merits in the Olam Haba. As you read these tefilot, you will sanctify your neshama and begin to understand the ways of Hashem.

One who reads this before davening also gets the reward of the mitzvah of Limud HaTorah with the Zohar HaKadosh of which one hour of learning on a weekday is equivalent to one hundred thousand years of regular learning, and equivalent to one hundred million years of learning if read on Shabbat. (Sefer Kisei Melech, Rei’ach Ha’Tov, Orchot Tzadikim, Avot De R’Natan)

These precious sefarim have been distributed for free l’shem Shamayim, to do Kiddush Hashem. They are intended for everyone to read and learn so that Klal Yisrael will safeguard and preserve our Torah HaKedosha. Reading this holy work, written by Eliyahu Hanavi and Moshe Rabbeinu, will guarantee that Am Yisrael’s sanctity will not wane or diminish. Learning the Zohar will also nullify all the terrible decrees and suffering, that we have endured, and that we still continue to endure r”l. (Tikunei Hazohar Tikun 30)

May the merit of reading these precious words of Eliyahu Hanavi bring a final end to our current exile, so that we can begin the “Yom She’Kulo Shabbat”. Amen. We find that many Kabbalists, including the Chida and the Ramak, speak about the importance of reading the Patach Eliyahu, but do not actually explain why we should read it. In this introduction, we hope to give a perspective on why it is important to say before tefilah, and in the process, to discover something very important about the tefilah and how we are really meant to pray.

The first thing to know is that there are basically two approaches to tefilah. One is a very common method of praying, though there are some problems with it, while the other is really the proper way of praying. To understand further, we must also break down a tefilah moment into three components and then look at them in context of the two approaches. They are: the person praying, the situation in the person's life, and Hashem.

The Pilzno Rebbe, Rabbi Yosef Singer, zt’l, would say that we really only experience two types of feelings in life – good and not good. When we find ourselves in a not good experience, we turn to Hashem, using the most common method of tefilah, asking one of the three following requests: To stop the experience, to change the experience, or to prevent the experience from happening (if it has not yet happened). This is a fine and natural reaction, but there is a problem. Why? If we think about it, we are approaching this type of prayer with three pre-suppositions: 1. Hashem changes His mind 2. I can change Hashem's mind 3. This experience should change without me having to change. This form of davening is, in essence, bribery and self-serving.

In contrast, in the other type of tefilah, the more Kabbalistic form, the same components – the person, the situation, and Hashem – are there, but the difference is that you do not ask Hashem to change because Hashem does not change. Hashem has, is, and will always be the same, and I cannot change Hashem's ‘mind’. Ok, so then what am I praying for?

You are actually praying that you should change. If I go through an unfortunate situation, I ask Hashem to help me change. The Kabbalists explain that Hashem loves us, wants to give us good, and everything that Hashem sends to us is for the best. Therefore when I come to tefilah with the pre-suppositions that Hashem does not change, I cannot change Him, and everything that He does stems from love, I can then access the level of asking Hashem to please change ME so that I can see the situation for what it really is, an expression of Hashem's love. That is what I want to be praying for.

Really, our goal is to reach a higher level of consciousness, to see everything from the side of Hashem’s Chesed (kindness), Ahava (love), and Malchut (Rulership). Here is a story that illustrates this beautifully:

Once the Noam Elimelech, Rebbe Elimelech of Lizhensk, found himself in a town that was suffering from a terrible plague. He fasted for three days to try to stop the plague, to annul the decree from Shamayim. When he eventually passed out from hunger, the Magid of Mezritch, his Rebbe, came to him in a vision.

The Noam Elimelech asked his Rebbe why there is such a bad situation, this plague. The Magid answered that from his vantage point he could not see clearly, so he had to go up higher in the worlds. So the Magid went up, then came back down, and said that everything seems fine. The Noam Elimelech said, "I do not understand. Things are not good here." The Magid stopped and thought for a while and answered him, "In the World of Truth, we see the bigger picture, that Hashem loves us and that this plague is really part of a much broader plan. But from your point of view, in the middle of the situation, it does not look good at all.”

Then the Noam Elimelech woke from his sleep, now a changed person, realizing that there was a bigger story going on, even though he did not understand it. With that realization he began dancing, and within a few minutes, the whole community started to dance and the Heavenly decree was broken. This all happened because he changed himself.

It is important to know that we are a vessel, a kli, that receives the shefa (energies) of Ohr Ain Sof that Hashem is always sending down to us through the sefirot. The sefirot are like taps, so to speak, which Hashem opens corresponding to whatever state we are in.
From this, we can see what happened with the Noam Elimelech. As he shifted his consciousness from katnut (smallness) to gadlut (greatness), the shefa that was coming down upon him changed from a lower to a higher level, thus his simcha overflowed to the extent that it affected others and changed the entire fate of that town.

The lesson here is that though we may not know what is going on, or why, just knowing that there is a bigger picture, and putting the effort into seeking the positive, brings a new quality of shefa down to us which instantly changes the situation. We can also say that when we are in mochin d'katnut (constricted consciousness), we lose a grip on the true nature of a situation, but once we come to a broader consciousness, we can have the ability to properly deal with that same once-unclear situation. Certainly we have all experienced this in our lives.
This can also be understood from a simple perspective as well. How do we explain that two brothers can both survive a Holocaust, one coming out of it bitter while the other one comes out emotionally whole and strong?
The bitter brother might have prayed to change the situation, but when it seemed his tefilot were not being answered, he went into a state of blamed either himself, somebody else, the situation itself, or even Hashem. When a person blames, he ends up very bitter and people do not want to be around him.
The other brother, in contrast, knew and lived with the proper beliefs that “Hashem loves me, everything that He does is for the best, I may not know the truth of what is going on, but I can learn at least one good thing out of the situation."
So, first he looks for one positive way of viewing the situation. Then he then thinks about it and internalizes it so that it becomes wisdom. Now from that wisdom he can make better choices, and from those better choices he can have more definition and control over his direction in life. Of course, Hashem may not want him to go in that direction that he thinks is correct, but he will surely go through the process again if he needs to change.

And we say in two verses: "Chochmat adam tair panav" – “A person’s wisdom illuminates his face” and "Chochmat tichieh" – “Wisdom will gives life.” When a person has this chochma, when he is davening that HE himself should change, and he himself should open up his eyes to see what is going on, he in fact, opening different taps from different levels upon himself. Hopefully we now we have a better understand of the two forms of tefilah – the problematic form, and the Kabbalistic form, and which one will truly help us grow.

After all of this, how does the Patach Eliyahu fit into what we just discussed?

It is actually a description of how the shefa comes down to us through the sefirot, and is thus trying to connect us to the Kabbalistic form of tefilah, which is to change the self, to raise our consciousness.

This is the reason why the Sefaradim and Chassidim are careful to say it, to remind themselves that when we pray, we are not praying to Hashem to change His mind, to change the situation, or to hold back the situation. We are saying, "I know Hashem does not change and I know that everything Hashem does for us is from love, ahava.”

Instead, I am asking myself to change, and I am learning from the Patach Eliyahu which is telling me that if I know how to pray properly, the right shefa will open up on me and that will change the situation. This is a way that we can understand why the Patach Eliyahu is located before tefilah and why it is so important.

“And may the pleasantness of Ado-nai Elokeinu be upon us, and let the work of our hands be established upon us, and the work of our hands He will establish.”

וִיהִי נֹעַם אֲדֹנָי אֱלֹהֵינוּ עָלֵינוּ, וּמַעֲשֵׂה יָדֵינוּ כּוֹנְנָה עָלֵינוּ, וּמַעֲשֵׂה יָדֵינוּ כּוֹנְנֵהוּ. (ב' פעמים)

“And may the pleasantness of Ado-nai Elokeinu be upon us, and let the work of our hands be established upon us, and the work of our hands He will establish.”

פָּתַח אֵלִיָּהוּ הַנָּבִיא זָכוּר לַטּוֹב וְאָמַר: רִבּוֹן עָלְמִין דְּאַנְתְּ הוּא חַד וְלָא בְחֻשְׁבָּן.

Eliyahu Hanavi, may he be remembered for good, opened the discussion and said: “Master of the Universe, You are One, but not in the counting of numbers.

אַנְתְּ הוּא עִלָּאָה עַל כָּל עִלָּאִין סְתִימָא עַל כָּל סְתִימִין, לֵית מַחֲשָׁבָא תְּפִיסָא בָךְ כְּלָל.

You are the most supernal of all the supernals, most hidden of all the hidden, no thought can grasp you at all.

אַנְתְּ הוּא דְּאַפַּקְתְּ עֲשַׂר תִּקּוּנִין, וְקָרִינָן לְהוֹן עֲשַׂר סְפִירָן,

You are the one who brought out and revealed ten tikunim (attributes), and they are called the ten Sefirot,[1]

לְאַנְהָגָא בְהוֹן עָלְמִין סְתִימִין דְּלָא אִתְגַּלְיָן, וְעָלְמִין דְּאִתְגַּלְיָן.

in order to direct, with them – the concealed worlds which are not revealed and the worlds which are revealed.

[1]Hashem (through His Shechina, Divine Presence) resides in the ten spiritual powers which He brought forth from Himself, like a neshama resides within a body. (Leshem Shevo Ve’Achlama)

With the Sefirot, Hashem directs existence. Just like the neshama needs a physical hand in order to write, so too Hashem chose to do His ‘work’ through these ten powers, the Ten Sefirot. What Eliyahu Hanavi is essentially saying to Hashem is, “You are the one who created these Ten Tikunim, the Ten Sefirot, to direct the upper worlds and this physical world. Through these powers, you ‘hide’ yourself from humans because you influence only through these Ten Sefirot.” He adds further, “You are the One who unifies the powers of the Sefirot, for example, by connecting Chesed (Kindness) and Din (Judgment) in order to sweeten Din with Chesed, which then becomes the powers of Rachamim (Mercy). And since You, Hashem, are the neshama within these powers, like a soul in a body, whoever separates the powers of Din from the powers of Chesed sins

before Hashem and awakens the powers of Din, and therefore, it is, so to speak, as if he caused Hashem to be separated from Himself, who resides within these Ten Sefirot like a soul resides in a body. (Be’er Lechai Ro’ie)

וּבְהוֹן אִתְכְּסִיאַת מִבְּנֵי נָשָׁא, וְאַנְתְּ הוּא דְקָשִׁיר לוֹן וּמְיַחֵד לוֹן.

And with them, the Ten Sefirot, you hide yourself from people, and You are the One who ties them together and unites them.

וּבְגִין דְּאַנְתְּ מִלְגָאו כָּלמָאן דְּאַפְרֵישׁ חַד מֵחַבְרֵיהּ מֵאִלֵּין עֲשַׂר [סְפִירָן],

And because You, the Or Ein Sof (Infinite Light), are within them, anyone who separates one from another from these Ten Sefirot,

אִתְחַשֵּׁב לֵהּ כְּאִלּוּ אַפְרֵישׁ בָּךְ.

it is considered as if he made a separation within You.[2]

וְאִלֵּין* עֲשַׂר סְפִירָן אִנּוּן אָזְלִין כְּסִדְרָן, חַד אֲרִיךְ וְחַד קָצֵר וְחַד בֵּינוֹנִי.

And these Ten Sefirot,[2] they go in their order: One is long, and one is short and one is in the middle.

וְאַנְתְּ הוּא דְאַנְהִיג לוֹן, וְלֵית מָאן דְּאַנְהִיג לָךְ, לָא לְעֵלָּא וְלָא לְתַתָּא וְלָא מִכָּל סִטְרָא.

And You are the One who directs them, and there is no one who directs You, not above in the upper realms and not below in the lower realm and not from any side.

לְבוּשִׁין תַּקַּנְתְּ לוֹן דְּמִנַּיְהוּ פָּרְחִין נִשְׁמָתִין לִבְנֵי נָשָׁא.

You made them garments[3] from which neshamot fly out to humans.

וְכַמָּה גוּפִין תַּקַּנְתְּ לוֹן, דְּאִתְקְרִיאוּ גוּפִין לְגַבֵּי לְבוּשִׁין דִּמְכַסְיָן עֲלֵיהוֹן. וְאִתְקְרִיאוּ בְּתִקּוּנָא דָא:

And how many bodies have you made, which are called ‘bodies’[4] in relation to the garments which cover them. And they are called in this arrangement:

[2] Through sins, the shefa (the influence through which Hashem nourishes the world) from above is cut off. Hashem’s will is to give His good to his creations, and sins, so to speak, prevent His will to give from being expressed. Therefore, the illumination of the worlds is the responsibility of the Jewish people, since the world depends on us to bring this shefa down and to use it properly.

[3] Behold, the midot (midahs) of Chochma, Chesed, and Netzach, from the right side, only bring forth good into the world. The midot of Bina, Gevura, and Hod, from the left side,bring forth Din and punish the wicked. The midot of Keter, Tiferet, Yesod, and Malchut, always bring forth Rachamim. For if Hashem only transmits Chesed alone, the sinners will flourish. If Hashem only transmits Din, then people will stop serving Hashem because of the difficulty. Therefore, Hashem most often only uses Rachamim in His running of the world. (Vilna Ga’on)

[4]That is to say, the inner aspect of the Ten Sefirot (Vilna Gaon).

The Garments (neshamot) are spiritual clothing for the ten forces through which Hashem directs the world. On this, Chazal (our Sages) said that the Forefathers were the Merkava (Chariot), that their neshama embodied a particular sefira. Avraham was Chesed, therefore he was always hosting guests. Yitzchak was Gevurah, thus he went to give up his life al kiddush Hashem (at the Akeida). Yaakov was Tiferet, thus he was fully dedicated to Torah learning. In the upper world, where the main part of the neshama exists (Nefesh HaChaim in the name of the Gra), there are ten types of neshamot along with their spiritual ‘bodies’ enclothed in the corresponding the Ten Sefirot.

[5] They are ‘bodies’ referring to the outer aspect of the Ten Sefirot. (Vilna Gaon)

חֶסֶד* דְּרוֹעָא יְמִינָא. גְבוּרָאדְּרוֹעָא שְׂמָאלָא. תִּפְאֶרֶת – גּוּפָא. נֶצַח וָהוֹד תְּרֵין שׁוֹקִין. יסוֹדסִיּוּמָא דְגוּפָא, אוֹת בְּרִית קֹדֶשׁ. מַלְכוּת פֶּה תּוֹרָה שֶׁבְּעַל פֶּה קְרִינָן לָהּ.

Chesed (Kindness) is the right arm, Gevurah (Restraint) is the left arm. Tiferet (Beauty)is the Torso. Netzach and Hod (Eternity and Splendor) are the two thighs. Yesod (Foundation)is the end of the body, the sign of the holy brit milah. Malchut (Kingship) is the mouth, which is called the Oral Torah.[6]

חָכְמָה מוֹחָא, אִיהּי מַחֲשָׁבָה מִלְּגָאו. בִּינָהלִבָּא, וּבָהּ הַלֵּב מֵבִין. וְעַל אִלֵּין תְּרֵין כְּתִיב: "הַנִּסְתָּרוֹת לַיהֹוָה אֱלֹהֵינוּ".

Chochma (Wisdom) is the brain, which is inner thought. Bin (Understanding)

is the heart through which the heart can understand.[7] In reference to these two Sefirot, it is written: “The hidden things are for Hashem Elokeinu.” (Devarim 29:28)[8]

[6] Through Chesed, Hashem brings giving into the world, embodied by the right hand which a person uses to give to his friend. Through Gevurah, Hashem brings punishment to the wicked, and gives a person the power to overcome his Yetzer Hara. Therefore, we wear tefillin on the left arm to curb the power of the Yetzer Hara. Through Tiferet, Hashem directs and beautifies the world. This is embodied by the torso of the body which holds the vital organs, and by one who glorifies Hashem through Torah learning. Through Netzach and Hod, Hashem sends his malachim to be His messengers, and gave prophesy to the prophets. The are embodied by a person’s two legs, teaching that suffering will not come to one who walks in the right path (of Torah). Through Yesod, Hashem unites with His nation Yisrael with the holy brit, the seal of Hashem, through which all shefa and bracha come. Through Malchut, Hashem shows his Kingship in this world. This is embodied by the mouth, through which one praises Hashem and learns both the Written and Oral Torah. In so doing, one unites Yesod and Malchut which is the Tikun of the Brit. Hashem created man in this world opposite the Ten Sefirot in the upper world. Hashem created man corresponding to the upper Sefirot, and through his actions he can fix the upper worlds. (Ba’al Shem Tov)

[7] The midah of Chochma corresponds to the brain, and it is the second sefira. Through it, ‘general understanding’, Hashem laid the foundation for the creation of the world. The midah of Bina corresponds to the heart (“Hashem wants the heart”) and is the third sefira. Through it, ‘detailed understanding’, Hashem created the world. Chazal define Bina as ‘understanding something from within something’. (Ramchal)

[8] This is explained through the Biur HaGra

כֶּתֶר עֶלְיוֹן אִיהוּ כֶּתֶר מַלְכוּת. וַעֲלֵהּ אִתְמַר: מַגִּיד מֵרֵאשִׁית אַחֲרִית. וְאִיהוּ קַרְקַפְתָּא דִתְפִילֵי.

The supernal Keter (Crown) – it is the crown of kingship.[9] And about it, the verse states: “Hashem speaks the end from the beginning.” (Yeshaya 46:10) And this is also a reference to the skull on which the tefilin rest.

מִלְּגָאו אִיהוּ אוֹת יוֹ"ד וְאוֹת ה"א וְאוֹת וָא"ו | וְאוֹת ה"א, דְּאִיהוּ אֹרַח אֲצִילוּת.

From the inner neshama[10] shines the name which is comprised of the letter Yud and the letter Heh and the letter Vav | and the letter Heh,[11]the four-letter name of Hashem, which is the way of the world of Atzilut.

[9] The midah of Keter is the very first of the sefirot and is Hashem’s will. (Ramchal) It is called ‘Keter Malchut’ because the end of every action is present in the original thought to do it. Thus, Malchut, the final sefira, is included in the first, because Hashem’s purpose in creating this world was only reveal His Kingship. (Zohar HaKadosh)

[10] Until now, the Zohar HaKaodsh was talking about the outer clothing. From now on we will be discussing the concept of the inner neshama.

[11] The letters Yud and Heh and Vav and Heh, known as ‘Mah’ when spelled this way, have the gematria (numerical value) of 45, the same numerical value of ‘Adam’ (Man).

וְאִיהוּ שַׁקְיוּ דְאִילָנָא בִּדְרוֹעוֹי וְעַנְפּוֹי, כְּמַיָּא דְאַשְׁקֵי לְאִילָנָא וְאִתְרַבֵּי בְּהַהוּא שַׁקְיוּ:

And this name waters the tree with its arms and branches, like a tree which grows and develops through that watering.

רִבּוֹן עָלְמִין, אַנְתְּ הוּא עִלַּת הָעִלּוֹת וְסִבַּת הַסִּבּוֹת, דְּאַשְׁקֵי לְאִילָנָא בְּהַהוּא נְבִיעוּ.

Master of the Universe! You are the most supernal of the supernals and the reason of all reasons, who waters the tree, the Ten Sefirot which are called a ‘tree’, from that flowing spring.[12]

וְהַהוּא נְבִיעוּ אִיהוּ כְּנִשְׁמָתָא לְגוּפָא, דְּאִיהוּ חַיִּים לְגוּפָא, וּבָךְ לֵית דִּמְיוֹן וְלֵית דְּיוּקְנָא מִכָּל מַה דִּלְגָאו וּלְבָר.

And that

spirituallightfrom the spring is like a neshama to the body, which is the life force of the body. And in You, there is no likeness and no image from all of the sefirot and all of the creations, whether inner, hidden, or outer, revealed.

[12] This is a reference to the inner light which comes down from the Ain Sof, Blessed Is He, and nourishes the Sefirot.

וּבְרָאתָ שְׁמַיָּא וְאַרְעָא, וְאַפַּקְת מִנְּהון שִׁמְשָׁא וְסִיהֲרָא וְכוֹכְבַיָּא וּמַזָּלֵי,

And You created Heaven and Earth,and You brought forth from them[13] the sun and the moon and the stars and the constellations,

וּבְאַרְעָא אִילָנִין וּדְשָׁאִין, וְגִנְתָא דְּעֵדֶן, וְעִשְׂבִּין, וְחֵיוָן וְעוֹפִין וְנוּנִין, וּבְעִירִין, וּבְנֵי נָשָׁא.

and with the earth you created trees and herbage , and the Garden of Eden, and grasses[14], and wild animals, and birds, and fish, and domestic animals, and humans.

לְאִשְׁתְּמוֹדְעָא בְּהוֹן עִלָּאִין, וְאֵיךְ יִתְנַהֲגוּן בְּהוֹן עִלָּאִין וְתַתָּאִין,

This is to make the supernal worlds recognizable and known through them, and also how the upper and lower worlds are directed through them,

[13] These are the creations that were created after Hashem created the Heavens and Earth. They were all created so that we would realize His Infinite greatness, and we would learn from them the correct path on which to go. For example we learn not to be lazy from the ant, which is an unbelievable insect as the Gemara relates in tractate Chulin.

[14] It seems to me that these are the grasses whose roots are in the Garden of Eden and which have the special inner power to heal humankind. (Badei Aravot)

וְאֵיךְ אִשְׁתְּמוֹדְעָאן עִלָּאֵי וְתַתָּאֵי,

and to show how the supernal worlds and lower worlds are recognized and known,

וְלֵית דְּיָדַע בָּךְ כְּלָל.

and there is no one who can know and grasp You, the Ain Sof, Blessed Is He, at all.

וּבַר מִנָּךְ, לֵית יִחוּדָא בְּעִלָּאֵי וְתַתָּאֵי.

And without You, there is no unity in the upper, spiritual realms, or the lower, physical realms.

וְאַנְתְּ אִשְׁתְּמוֹדָע אָדוֹן עַל כֹּלָּא.

And You are recognized and known as the Master over everything.

וְכָל סְפִירָן כָּל חַדאִית לֵיהּ שֵׁם יְדִיעָא

And regarding all of the Sefirot, each one has a known name

וּבְהוֹן אִתְקְרִיאוּ מַלְאָכַיָּא.

and with these names of the Sefirot, the malachim[15] are called.

[15] Malachim are spiritual messengers who are in charge of bringing the powers of the Sefirot from potential into action.

וְאַנְתְּ לֵית לָךְ שֵׁם יְדִיעָא

And You Hashem, do not have a known name

דְּאַנְתְּ הוּא מְמַלֵּא כָל שְׁמָהָן וְאַנְתְּ הוּא שְׁלִימוּ דְכֻלְּהוּ.

because You fill and enliven all[16] of the Sefirot which are called by names, and You complete and fill everything.

וְכַד אַנְתְּ תִּסְתַּלֵּק מִנְּהוֹן,

And when You withdraw your shefa (spiritual influence) from them,

אִשְׁתָּאֲרוּ כֻלְּהוּ שְׁמָהָן כְּגוּפָא בְּלָא נִשְׁמָתָא.

all of their names are left like a body without a neshama.

אַנְתְּ הוּא חַכִּים וְלָא בְּחָכְמָה יְדִיעָא.

You are wise, but not with the Chochma known in the Sefirot.

אַנְתּ הוּא מֵבִין וְלָא בְּבִינָה יְדִיעָא.

You are the one who understands, but not with the Bina known in the Sefirot.[17] [16] Because the Ain Sof, Blessed Is He, is the neshama which gives everything life, and therefore, nothing in existence has any power on its own.

[17]Because all of the creations have Chochma which comes from the upper known Chochma, and the same is true with Bina. But Hashem Himself is the source of all Chochma and Bina. He is the source of everything and there is nothing besides Him, and he is the cause and reason of all existence. All of existence needs Hashem, whereas Hashem does not require anything. There was nothing that preceded Hashem for Hashem to need anything from. And it is impossible for the mouth to speak of or for the ears to hear about Hashem’s four types of creation.And there is no power in the heart of man to grasp or recognize His creating. Therefore we must praise and sanctify His great name. (Kesei Eliyahu Le’Rabbi Mani z”l)

לֵית לָךְ אֲתַר* יְדִיעָא אֶלָּא לְאִשְׁתְּמוֹדְעָא תּוּקְפָךְ וְחֵילָךְ לִבְנֵי נָשָׁא

You do not have a fixed or known place[18], rather, Your purpose in revealing Yourself is to make your power and strength known to human beings[19]

וּלְאַחֲזָאָה לוֹן אֵיךְ אִתְנְהִג עָלְמָא בְּדִינָא וּבְרַחֲמֵי,

and to show them how the world is directed with the attribute of Din (Judgment), and with the attribute of Rachamim, (Mercy),

[18]As is mentioned in the Midrash Rabbah (Vayeitzei 68:9): Why do we refer to Hashem’s name as ‘Makom’ (Place)? Because He is the place of the world and the world is not His place. (Be’er Lechai Ro’ie)

[19]Everything we know about Hashem is only via the Sefirot, because through them Hashem has let humanity known His power, strength, and method of directing creation. The whole concept of Hashem creating the Sefirot is for His own honor, to know and make known that He, so to speak, directs according to the Sefirot, whether through Din or Rachamim. Hashem relates to us according to our behavior, because there is a known midah over everything, whether to punish those who transgress His will, or to pay out reward to those who do His will. (Be’er Lechai Ro’ie)

דְּאִינוּן צֶדֶק וּמִשְׁפָּט, כְּפוּם עוֹבְדֵיהוֹן דִּבְנֵי נָשָׁא.

which are the attributes of Tzedek (Righteousness) and Mishpat (Justice), according to the actions of humans.[21]

דִּין אִיהוּ גְבוּרָה. מִשְׁפָּט–עַמּוּדָא דְאֶמְצָעִיתָא

Din[22] is the sefira of Gevura. Mishpat is the middle pillar, Tiferet,

צֶדֶקמַלְכוּתָא קַדִּישָׁא, מֹאזְנֵי צֶדֶק* תְּרֵין סַמְכֵי קְשׁוֹט.

Tzedek is the Holy Malchut, and the scales of Tzedek – Netzach and Hod, are the two supports of Truth, Tiferet.

[20]In order for Hashem to show His Kingship over them.

[21] From here and on the Zohar HaKadosh will explain how Hashem directs His world with the seven lower Sefirot of Chesed, Gevurah, Tiferet, Netzach, Hod, Yesod, and Malchut, either with Chesed or with Din. (Be’er Lechai Ro’ie).

If a person sins, Hashem will punish him through the midah of Gevurah. If a person is a ‘beinoni’ (average) he will be judged with Rachamim (Tiferet), not by only Chesed or Din. If a person judges others favorably, then Hashem will judge with Tzedek, derived from the word ‘Tzedaka’, through the Shechina who is the Mother of Klal Yisrael and who is called ‘Knesset Yisrael’, who requests Hashem to forgive Klal Yisrael.

The “Scales of Tzedek” are the midot of Netzach and Hod to which the malachim can reach. They see the deeds of Klal Yisrael and then weigh them on this scale before Hashem. (Zohar HaKadosh)

The ‘Hin Tzedek’ is the midah of Yesod, which is, so to speak, the supernal Brit Mila, which is where the malachim of Rachimim are. The malachim of Chesed come from Netzach while the malachim of Din come from Hod (Ramchal). These three groups are like the three judges who comprise a Beit Din.

הִין צֶדֶק–אוֹת בְּרִית. כֹּלָּא לְאַחֲזָאָה אֵיךְ אִתְנְהִיג עָלְמָא

The Hin (measurement) of Tzedek is the sign of the brit at the place of circumcision. All of this, describing these attributes, is to show how the world is directed by Hashem and how Hashem brings forth His influences depending on the actions of the Jewish people,

אֲבָל לַאו דְּאִית לָךְ צֶדֶק יְדִיעָא דְאִיהוּ דִין, וְלָא מִשְׁפָּט יְדִיעָא דְאִיהוּ רַחֲמֵי, וְלָא מִכָּל אִלֵּין מִדּוֹת כְּלָל.

but[22] not to say that You have the known Tzedek which is Din, and not the known Mishpat which is Rachamim, and not from any of these attributes at all.[23]

[22]As the verse says, “From the mouth of the exalted no evil will come with good.” (Eicha 3:38). Rather when people sin, the good for them is to receive punishment and to atone for their debts, and then after, they will be able to receive their proper reward.

[22] The description of the Sefirot in general, and about Din and Rachamim in particular, is not in any way a description of the Ein Sof, Blessed Is He, not, and He cannot be called by any midah or sefira at all. Even though we speak using names of midot and how they work, we are not speaking about Hashem’s essence at all. They are just tools and vessels which Hashem uses to direct the lower world. (Be’er Lechai Ro’ie)

This is what is meant that “Hashem has none of these midot at all.” (Ziv HaZohar)

The Ramak, in Sefer HaPardes (Sha’ar Atzmus Ve’Keilim Perek 5) writes that even though there is a piece missing from this last paragraph of the Patach Eliyahu, the enormous light that we need has come out to us in this gate.

When Eliyahu HaNavi finished his praises to Hashem, he hastened to Rebbi Shimon Bar Yochai to reveal the secrets of the Torah,

since only Rebbi Shimon was permitted to reveal them. Only he was given the task to redeem the Shechina and Klal Yisrael from exile. Therefore, Eliyahu Hanavi proclaimed “Arise Rebbi Shimon Bar Yochai! Do not wait. Begin to reveal the secrets of the Torah so that Hashem will redeem His children from exile.”

(Ziv HaZohar)

קוּם רִבִּי שִׁמְעוֹן וְיִתְחַדְּשׁוּן מִלִּין עַל יְדָךְ

Eliyahu said,“Arise Rebbi Shimon, and through you, reveal new teachings,[24]

דְהָא רְשׁוּתָא אִית לָךְ לְגַלָּאָה רָזִין טְמִירִין עַל יְדָךְ,

that behold, you have permission to reveal hidden supernal secrets of the Torah through you,

מַה דְלָא אִתְיְהִיב רְשׁוּ לְגַלָּאָה לְשׁוּם בַּר נָשׁ עַד כְּעָן:

a permission to reveal that was not granted to any other human until now.”

קָם רִבִּי שִׁמְעוֹן פָּתַח וְאָמַר:

Rebbi Shimon arose[25], opened the discourse, and said the verse:

[24] As it is written, “Words from an exalted place will speak.”

[25] It seems that the custom was to stand when saying chidushei haTorah (new Torah ideas), which is why Eliyahu asked Rebbi Shimon to stand. (Benayahu Le’Reiach HaTov)

לְךָ יְהֹוָה הַגְּדֻלָּה וְהַגְּבוּרָה וְהַתִּפְאֶרֶת וְהַנֵּצַח וְהַהוֹד, כִּי כֹל בַּשָּׁמַיִם וּבָאָרֶץ. לְךָ יְהֹוָה הַמַּמְלָכָה. וְהַמִּתְנַשֵּׂא לְכֹל לְרֹאשׁ.

“To You Hashem[26] is Gedulah (Greatness – Chesed), and Gevurah (Restraint), and Tiferet (Beauty), and Netzach (Eternity), and Hod (Splendor), because Kol (All – Yesod) is in the Heavens and Earth.[27] To You Hashem is Mamlacha (Kingship – Malchut). And you are lifted above all to the head.”

עִלָּאִין שְׁמָעוּ אִנּוּן דְּמִיכִין דְּחֶבְרוֹן וְרַעְיָא מְהֵימְנָא אִתְּעָרוּ מִשְּׁנַתְכוֹן.

Listen supernal ones, those who are sleeping in the holy city of Chevron in the Cave of Machpelah and the Trustworthy Shepherd of the Jewish People, Moshe Rabbeinu, wake up from your sleep! [28]

"הָקִיצוּ וְרַנְּנוּ שׁוֹכְנֵי עָפָר."

“Wake up and sing, those who are resting in the earth.”

[26] The seven lower midot/Sefirot through which Hashem directs the world. (Vilna Gaon)

[27] Yesod is called ‘Kol’ because it includes in itself all of the good divine influx (Hashpaot), for those who guard the holy Brit. ‘In the Heavens and the Earth’ means that it receives from Tiferet (Shamayim) in order to give to Malchut (Aretz). Yesod also connects the Written Torah (Tiferet) and Oral Torah (Malchut), which is the Tikun HaBrit, as is known.

[28]The Avot and Moshe Rabbeinu are hinted to in the verse: Avraham – Chesed, Yitzchak – Gevurah, Yaakov – Tiferet, Moshe – Netzach. (Benayahu Ke’Reiach HaTov)

אִלֵּין אִנּוּן צַדִּיקַיָּא דְּאִנּוּן מִסִּטְרָא דְהַהוּא דְּאִתְמַר בָּהּ:

They, ‘those who are resting in the earth’, are the tzadikim who are from the portion of that, the Shechina, about which is said:

"אֲנִי יְשֵׁנָה וְלִבִּי עֵר".

“I am sleeping but my heart is awake”.

וְלָאו אִנּוּן מֵתִים.

And they are not called dead, rather sleeping.

וּבְגִין דָּא אִתְמַר בְהוֹן: "הָקִיצוּ וְרַנְּנוּ" וגו'.

And because of this, it is said about them, the Avot and Moshe Rabbeinu, “Wake up and sing…”.

רַעְיָא מְהֵימְנָא, אַנְתְּ וַאֲבָהָן

Trustworthy Shepherd, you and the Forefathers

הָקִיצוּ וְרַנְּנו לְאִתְּעָרוּתָא דִּשְׁכִינְתָּא, דְּאִיהִי יְשֵׁנָה בְגָלוּתָא,

wake up and sing[29] to awaken the Shechina,

who is sleeping in exile,[30]

[29] Rabbi Shimon Bar Yochai wanted to make a tikun for the Shechina through revealing and learning the secrets of the Torah. This is what is meant by ‘sing’, as Chazal say on the verse, “Stand and sing to me at night at the beginning of dusk”. Singing is a direct reference to Torah learning, specifically the learning of the secrets of Torah which brings simcha to the supernal worlds and brings the final redemption closer.

[30] Being that the Shechina is in exile with no spiritual nourishment, without any support or help, it is Torah learning which supports and assists her. The secrets of Torah, which are called ‘Raz’ (secret) has the same gematria (numerical value) as ‘Ohr’ (light) – 207, which causes the unification of Hashem and the Shechina, and which brings the final redemption, speedily in our days. Amen. (Ziv HaZohar)

דְּעַד כְּעַן צַדִּיקַיָּא כֻּלְּהוּ דְמִיכִין וְשִׁנְתָּא בְחוֹרֵיהוֹן.

for until now, all of the tzadikim were slumbering with sleep on their eyes.[31]

מִיָּד יָהִיבַת שְׁכִינְתָּא תְּלַת קָלִין לְגַבֵּי רַעְיָא מְהֵימְנָא, וְיֵימָא לֵיהּ:

Suddenly, the Shechina sounded three voices[32] towards the Trustworthy Shepherd, Moshe Rabbeinu, and said to him:

[31] One explanation of the word “bechoreyhon” is nostrils, for we know that the breath, which is the life force of the body, is in the nostrils, as the verses state, “the breath of the ruach of life in his nose” and “and He placed in his nose the breath of life”.

Another explanation is that “bechoreyhon” is the white part of the eyes, because the eyelids rest on the white part of the eye that surrounds the pupil. (Benayahu Le’Reiach HaTov).

[32] The three voices correspond the Three Avot. (Kesei Melech)

The Arizal says that the three voices correspond to the three letters of Moshe’s name: Mem – Chesed, Shin – Gevurah, Heh – Tiferet. (Sha’ar Ha’Pesukim, Shmot)

Another explanation is that the Shechina is referred to as ‘Zot’ (this), which has the gematria of 413, triple the value of the word ‘Kol’ (voice) with the kollelim included in the value. (Benayahu Le’Reiach HaTov)

קוּם רַעְיָא מְהֵימְנָא דְהָא עֲלָךְ אִתְמַר: "קוֹל דּוֹדִי דוֹפֵק"

לְגַבָּאי בְּאַרְבָּע אַתְוָן דִּילֵיהּ,

Stand up Trustworthy Shepherd! Behold it is written about you: “The voice of my beloved is knocking” towards me with its four letters of Hashem’s unspeakable name,[33]

וְיִימָא בְהוֹן

And it will proclaim in them, with their power,the verse:

"פִּתְחִי לִי אֲחוֹתִי רַעְיָתִי יוֹנָתִי תַמָּתִי".

“Open for me my sister, my friend, my dove, my innocent.”

דְהָא "תַּם עֲוֹנֵךְ בַּת צִיּוֹן לֹא יוֹסִיף לְהַגְלוֹתֵךְ"

That behold, the verse says: “Your sins have ceased, daughter of Tzion, and you will no longer be taken into exile”.[34] [33] The four letters of the name Y-H-V-H awaken the four letters of the name A-D-N-Y.

[34]This verse (Eicha 4:22) is using the word ‘tam’, juxtaposed with the previous verse’s ‘tamati’ showing that ‘innocent’ is synonymous with having stopped sinning.

"שֶׁרֹאשִׁי נִמְלָא טָל". מַאי "נִמְלָא טָל"?

“For my head is filled with dew”. What is meant by “filled with dew”?

אֶלָּא אָמַר קֻדְשָׁא בְּרִיךְ הוּא: אַנְתְּ חָשַׁבְתְּ

Rather, The Holy One Blessed Be He said: You, the Shechina, thought

דְּמִיּוֹמָא דְאִתְחָרַב בֵּי מַקְדְּשָׁא

that from the day that the Beit Hamikdash was destroyed,

דְּעָאלְנָא בְּבֵיתָא דִילִי וְעָאלְנָא בְיִשּׁוּבָא?

I ascended to the Beit Hamikdash in the upper realms and I ascended to my dwelling in the upper Yerushalayim?

לָאו הֲכִי, דְּלָא עָאלְנָא כָּל זִמְנָא דְּאַנְתְּ בְּגָלוּתָא* הֲרֵי לָךְ סִימָנָא:

That is not the case at all, for Hashem said: “To show that I have not ascended to my dwelling as long as you are still in exile, and that I am accompanying you into exile to guard you, here is a sign that I will give you:

"שֶׁרֹאשִׁי נִמְלָא טָל",

“For my head is filled with dew”.[35]

הֵ"א שְׁכִינְתָא בְּגָלוּתָא,

The fourth letter of the Four-Letter Name, Heh, spelled Heh-Alef (with milui alfin) is an allusion to the Shechina in exile, and is not counted in the gematria of ‘Tal’,

שְׁלִימוּ דִילָהּ וְחַיִּים דִּילָהּ אִיהוּ טַל.

her completion and her life is in the secret of ‘Tal’.

וְדָא אִיהוּ אוֹת יוֹ"ד אוֹת הֵ"א אוֹת וָא"ו,

This is the secret of the first three letters: the letter ‘Yud’, the letter ‘Heh’, and the letter ‘Vav’, referring to HaKadosh Baruch Hu (The Holy One Blessed Is He), and when in milui alfin equaling 39 – ‘Tal’, as was mentioned above,

[35] The word dew is ‘tal’, shares the gematria of 39, with the three letters Yud, Heh, and Vav in the milui alfin spelling: Yud– Yud-Vav-Dalet, Heh– Heh-Alef,

Vav– Alef-Vav.

וְאוֹת הֵ"א אִיהִי שְׁכִינְתָּא דְלָא מֵחֻשְׁבָּן טָ"ל,

and the final letter ‘Heh’, is the Shechina, and is not part of the calculation of ‘Tal’,[36]

אֶלָּא אוֹת יוֹ"ד אוֹת הֵ"א וְאוֹת וָא"ו דִּסְלִיקוּ אַתְוָן לְחֻשְׁבָּן טָ"ל.

rather the letter ‘Yud’, the letter ‘Heh’, and the letter ‘Vav’ are the letters which add up to the calculation of ‘Tal’.

דְּאִיהִי מַלְיָא לִשְׁכִינְתָּא מִנְּבִיעוּ דְּכָל מְקוֹרִין עִלָּאִין.

That this name fills the Shechina from the flowing springs of all the supernal sources.

מִיַּד קָם רַעְיָא מְהֵימְנָא וַאֲבָהָן קַדִּישִׁין עִמֵּיהּ.

[36] This is a hidden meaning of the verse, “And river went out from Eden to water the Garden.” The first three letters Yud, Heh, and Vav in their milui alfin, with the same gematria of ‘tal’, are the shefa (divine influx) that descends from Z’eir Anpin (the upper six sefirot from Chesed to Yesod) to water the fourth letter, the lower Heh, also known as the Shechina.

This is what is meant that the Shechina is in exile, ‘far from her husband’. The last letter, Heh, has become distanced even further from the first three letters of Yud, Hey, and Vav. Therefore these three letters cannot ‘water’ and give sustenance to the Shechina, until in the future when Mashiach comes. Then, this lower Heh will attach herself to the first three letters and the name of Hashem will become complete once again. Amen.

This is the secret of, “That my head is filled with dew”. In other words there is no supernal union of the four letters of the Name, only of three.

Immediately, the Trustworthy Shepherd stood up, and the Holy Forefathers with him in order to awaken the Shechina, and to unite both names of Y-H-V-H and A-D-N-Y.

עַד כָּאן רָזָא דְיִחוּדָא:

Until here is the Secret of the Unification.

"בָּרוּךְ יְהֹוָה לְעוֹלָם אָמֵן וְאָמֵן".

“Baruch Hashem Forever, Amen v’Amen.”

לעילוי נשמת משה בן שרה הכהן

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