Rabbi Yonatan Kirsch – From the Zohar to the Geula

 

A look back at Lag Ba'Omer leads to contemplating the connection between Redemption and the kabbalistic Zohar.Lag Ba'omer, is a time that we celebrate and acknowledge the Day of Rabbi Shimon Bar Yochai, and the day he revealed the secrets of the inner Torah by the book of the Zohar. This gives us a great opportunity to take a peek into the world of the Zohar and understand what is the great message of the Zohar to Am Yisrael and to us here today.

Obviously, who are we to understand the Zohar, and we aren’t mystics, ‘Mekubalim’, but in honor of Lag B'omer we can take a peak to famous sayings mentioned in many books, and humbly try and explain.

The connection between the Zohar and the Geula

The Zohar (Parshat Nasoh) presents the idea of Am Yisrael being redeemed from Galut in a very interesting way:

"וּבְגִין דַּעֲתִידִין יִשְׂרָאֵל לְמִטְעַם מֵאִילָנָא דְּחַיֵּי, דְּאִיהוּ הַאי סֵפֶר הַזֹּהַר, יִפְּקוּן בֵּיהּ מִן גָּלוּתָא בְּרַחֲמֵי"

Translation: Bizchut, in the merit of, the fact that Yisrael is to taste from this tree of life, which is the book of the Zohar, Am Yisrael will leave the Gallut.

In other places it is also brought that the book of the Zohar is actually meant for the generation of the Redemption, theGeula. The Zohar says (Tikunei Zohar, Tikuna Shtita’a. 23,b), that Eliyahu Hanavi met Rabbi Shimon Bar Yochai and told him that many people will gain from this group (of the secrets of the Zohar), and it’ll be revealed in the last generation which will lead to the fulfillment of the verse ”and proclaim freedom [for slaves] throughout the land”. This verse is from the description of the Jubilee.

What is so special about the book of the Zohar and what makes its connection to the times of redemption?

In order to explain this, we must describe the way the Zohar was revealed and what were the considerations of doing so.

The Death of Rabbi Shimon and revelation of the Zohar

The Zohar (Haidra Zuta, Parashat Ha’azinu) describes the amazing story of the day Rabbi Shimon dies, and how he gathers his son and closest students to reveal the secrets of the inner Torah, the ‘Pnimiyut Hatorah’ and writing it. Rabbi Shimon explains to them that now is a propitiious time, a “Sha’at Ratzon”, and he wants to enter the Olam Haba without shame, “busha”.

He goes on to explain that the holy contents could not be revealed till now, and that now is the time. In an event full of holiness and glory, the house is filled with blinding light, and the entire day fire fills the house preventing anyone from entering.

In another place (Zohar, Ha’idra Raba), it is brought that Rabbi Shimon who was about to teach more of the secrets of the Torah cried said:

"יָתִיב רבי שמעון וּבָכָה, וְאָמַר וַוי אִי גָּלֵינָא, וַוי אִי לָא גָּלֵינָא”

Translation and explanation (according to Perush Hasulam): Rabbi Shimon sat and cried: “Oy if I tell- perhaps someone who is non worthy of hearing the secrets of the Torah will be exposed to them, and Oy if I do not tell- the innovations of the Torah will be lost forever!

Here we see that there is a painful dilemma regarding this issue. On one hand, there is concern that a whole fabulous world could be lost if not exposed. On the other hand, there is fear and worry that the understanding of the Zohar will reach unworthy places and people. In other places (Ha’idra Raba, and Zohar Parashat Acharei mot) it is brought, that when Rabbi Shimon Bar Yochai taught some of his teachings he mentioned the statement: "עת לעשות לה' הפרו תורתך",”A time to act for the Lord; they have made void Your Torah”.

How should we understand this?

It seems that to completely understand these sayings we must understand the spiritual and historical background to the time it takes place. This is the time after the destruction of the second Beit Hamikdash. The time where the power of prophecy is lost from Am Yisrael. All the secrets, Zohar and Kabbalah are merely “remainders” and expressions of everything that existed in the world of the prophets.

This was a world where there was divine providence in a clear and wholesome way. The depth and the reasons of the Mitzvot were noticeable and present in ordinary life. People experienced the Mitzvot in a much more live way than today. (Obviously, then too, were there different levels to these understandings and experiences).

Perhaps we can claim that in the times of the Mikdash and prophecy the Torah of the Zohar wasn’t necessarily a “Secret” in a separate matter, but merely was clear and was part of a person's common experience as an observant Jew. But sadly, after the Churban (destruction of the Temple), with the vanishing of prophecy, and the upcoming long exile, Rabbi Shimon Bar Yochai fears that all these deep explanations to the Mitzvot and colorful experience of the Mitzvot will be lost forever. That’s when the important day of Lag Ba'omer comes into the picture.

The Shlah (Asara Ma’amarot, Ma’amar Rishon, 36, quoting the Minchat Yehuda) brings:

"שהחיבור מהזוהר היה עתיד להיות גנוז, ובאותו הזמן יתהנו ממנו העליונים, והם המלאכים, עד שיבא הדור האחרון בסוף הימים, שאז יתגלה לתחתונים. ובזכות העוסקים יבא משיח, כי אז תמלא הארץ דעה בסבתו, אשר זה תהיה סבה קרובה לביאתו, וזהו שכתבו, ובגיניה 'ושבתם איש אל אחזתו’".

Translation (free): The composition of the Zohar was going to be hidden, and at that time the angels would enjoy it (the secrets of the Zohar), till the final generation comes at the end of times, and it’ is revealed to this world. And thanks to those who study it, the Mashiach will come.

Rabbi Shimon reveals the secrets and light at his death, but at the same time he “locks” them up for the future, the times of Geula.

Why is this so?

Apparently, during the times of Geula, these contents “fit” and will return to being relevant more than ever as part of the Jewish lifestyle and culture, as the nation is awakened from the coma of exile. That can explain why the Zohar connects the Zohar to Geula.

It is important to emphasize important warnings that Gedolei Yisrael fenced and restricted:

1. Only worthy people who are qualified may learn Kabbalah (The Zohar itself warns of this).

2. Only after being a certain age and after being full of knowledge of the Halakhic and legal parts of the Torah.

3. The precautions necessary distancing ourselves from misunderstandings of descriptions in the Zohar of Hashem’s ways with human allegories (The Zohar warns about this too).

Mekubalim and the attitude towards Geula and Binyan Eretz Yisrael

It is interesting to point out a fascinating fact, that most of the Mekubalim predicted and supported the process of Geula, seeing in a positive way the building of Eretz Yisrael and return to Zion (and maybe even Zionism - did you ever hear of an Mekubal who was anti-Zionist?!).

Let’s bring a few examples:

The Ramban- Moved to Israel from Spain. The Ohr Hachayim- Moved to Israel at age 43 from Morocco, calling other Jews to join him. The Ramchal- Moved to Israel from Italy and settled in Akko. The Mekubalim of Tzfat- The Remak, The Arizal, The Maharchu, all lived in Israel. The Gra’h - Tried to move to Israel, predicted the “Atchalta Degeula ''. His students following his teachings moved to Israel and established the base for the renewal of Jewish settlement (the earliest Religious Zionists). Rabbi Getz- Moved to Israel from Tunnis, and fought as a paratrooper in the Six Day War.

According to what we explained, this is no coincidence. The Zohar and the Geula go together.

May we see more light of the Torah and more Geula.

Rabbi Yonatan Kirsch was born in NJ but grew up in Ginot Shomron after his parents moved to Israel. He teaches at the Hesder Yeshiva in Sderot, where he lives with his wife and family, after receiving his semicha from the Chief Rabbinate of Israel. He is author of the book "Ma'alot Hamikve", published by Dabri Shir, and served as a combat soldier, is a certified tour guide

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