Sunday, June 1, 2008

Zohar Chadash Sitrei Torah - Mechirat Yosef

That Jew begin and said: "And me, closeness to G-d is good for me, etc" (Tehillim 73). Come and see, for when a person comes close to Torah, which is called good, as it is written "The Torah of your mouth is good for me" (Tehillim 119), then he comes close to HaKadosh Baruch Hu, who is also called good, as it is written "Hashem is good to all" (Tehillim 145). Then he comes close to being a tsaddik. Like that which you say "Say a righteous person, for it is good" (Yeshayahu 3), and when he is a tsaddik, the Shechinah dwells upon him, and teaches him upper secrets of the Torah, because the Shechinah doesn't connect to anything by good, for tsaddik and tsedek go together (Tsaddik = righteous person, Tsedek = righteousness).

Come and see, for when HaKadosh Baruch Hu created the world, he sustained it and planted upon those 6 upper days, and the 7th upon them, for because of the 7th which is called Tsaddik, the upper and lower ones are nourished, and upon him they lean, and this is the foundation and the root of them.
And that is what is written "The eyes of all await you" (Tehillim 145), the eyes of all await you, for the upper anointing oil, which comes from the closed Moach of all of the closed ones, to that Ko"l. And then you give them their food in its proper time, for this "everything", when he awakes the bride, which is Knesset Yisrael, and then he has mercy on the world, and all the worlds are in happiness and enjoyment.
And then what is written? "You open your hand" (Tehillim 145) That is the desire of desires, that comes from the closed Moach, to this "everything". And because this "everything" is blessed, all the worlds are blessed, and that is what is written "Hashem is righteous", "Hashem is close", "the desire of those who fear him etc".
And like he created the upper world, in the secret of His Holy Name, thus he created the lower world, 6 righteous men of truth, and one seventh. Like it is written, "Also this against this G-d has made" (Kohelet 7.
And when the sins caused, and they drove away this "everything" which is called tsaddik from his place, like is written "On their sale of the righteous for money" (Amos 2). HaKadosh Baruch Hu said, "I decree, that the lower world will be like the upper world, and the this tsaddik will control the whole world, and all of the inhabitants of the world will be blessed from him".
That is what is written "Yosef is a fruitful vine" (Breishit 49), for there is no other part of the body that makes fruit, but the tsaddik, foundation of the world, and a fruitful vine by a fountain, what does that teach?
Rather, just like this fountain is the sustenance of the wheel/cycle (גלגל), that the wheel of the fountain cannot exist, except from its Bat Ayin. Thus it is with Yosef, and he is like the Ayin for all those that surround him. That to his right are 3, and to his left are 3, and he sustains them all. Thus it is in all the world, for the world doesn't stand except on those 6, and the 7th upon them.
And HaKadosh Baruch Hu called the tsaddik in the secret of Shabbat. And He rested in it, and left in it all the blessings, to bless by it the other days. And that is what is written "And he rested on the 7th day, therefore Hashem blessed the Shabbat day" (Shemot 20). What is the day of Shabbat? That is the Tsaddik.
HaKadosh Baruch Hu said to them: You desecrated the Shabbat, that I decreed that it be a king for the other days, and you made it a slave of slaves, you as well will suffer hard work.
Come and see how many years that tsaddik sat, that he didn't see his father 22 years, behold they sat in Mitzraim 22 years, for every tribe of those 10 that sold him. And according to this calculation that is 220 years for all the tribes. And take from that 10 years that they received from the Beit Din Above for the 10 holy ones that died in Mitzraim, you are left with 210 years, and that is what is written "go down there" (רד"ו שמה) (Breishit 42)
Yaakov said to them, I request from you, go down to Galut, and take away from those sins, such that the world won't be destroyed in famine, because you there is not amongst you one by which HaKadosh Baruch Hu will sustain the world, other than that tsaddik that you sold. That is what is written "open up your hands and satiate all living beings (according to) desire" (Tehillim 145), by means of that "everything" כ"ל. And then he (the writer of the Psalm) went back and explained who is that "everything": Tsaddik, that is what is written (immediately thereafter) "Hashem is righteous".
And like this it is below, by means of that tsaddik, there was salvation for the world during those 7 years of famine. And because they prevented the blessings from those 7 upper levels, the levels were awakened against them those of the Sitra Achra.
Since Yaakov came down complete to Mitzraim, he and all the tribes, and the lower world saw like what is in the upper world, and by means of that tsaddik, the world was sustained. That is what is written "He is the provider/governor of all the people of the land (Breishit 42).
He is the provider (הוא המשביר), what is this governor? Rather at first he receives from the upper world, as it says עיני כל אליך ישברו, and afterwards, he brings to the lower world.
From where do we know that Yosef is called "everything", as it is writtenוכלכל ודרדע, and it is tought: כלכל that is Yosef, as it is written "He provided (for his brothers)" (ויכלכל) (Breishit 47, and it is also written "From there, the shepherd, rock of Israel." (Breishit 49).
And when the complete Yaakov saw all this, and saw the 7 upper years, and that they agreed that there be famine in the world, because of the sin that his sons caused, that they sold that holy tsaddik, and to take him out of his place, then he prayed to HaKadosh Baruch Hu, and He took off from them 5 years.
Why 5 years? Rather come and see, the secret of the matter is like this: In these upper days, it is held up in the fifth, that thus it is from bottom to top, but in those years above him, which are bound up his fathers, he did not have permission to cancel any of it, and only that which reached his level was nullified and not more. (That is to say that counting from Malchut up to Chesed, Yaakov's level, Tiferet, is the 5th).
And Yosef the Tsaddik also did thus, that is what is written "And from the ends of his brothers, he took 5 men and presented them before Par'oh" (Breishit 47. What are they? These are the 5 that didn't hate him, that is what is written, "And he is a young boy with the sons of Bilhah" (Breishit 37). He said you are worthy tsaddikim to stand before this hole breach that your brothers made. Before Par'oh. Who is Par'oh? That is the upper judgement, that stands to take (payment) from the sins of the world.
And when those days were finished that were decreed upon them to sit in Galut, then HaKadosh Baruch Hu was awakened upon them in his great mercy, and in great judgement upon those that enslaved them, and he took them out of there.
And when they arrived at Marah, Midat HaDin stood before HaKadosh Baruch Hu and said: How can Yisrael go out of the Galut, behold it is written in the Torah, which was created 2000 years before the world was created, that upon one there is "7 upon your sins" that they have to suffer, because of that great breach that they breached when they sinned with that holy tsaddik.
HaKadosh Baruch Hu said, thus is (indeed) the judgement, but in the Holy Torah, I have a good gift, and its name is Shabbat, and when they keep it, it stands in that place to close that breach that they made, because that Tsaddik is bound up in the 7th, and it (the Shabbat) is worthy to atone for it.
And that is what is written "And they cried out to Hashem" (Shemot 15). What is "and they cried out"? That is Midat HaDin that stood and cried out before him. "And Hashem showed him a tree", that is the Torah. That is what is written "It is a tree of life for those that hold it" (Mishlei 3). "And he threw to the water" What is that water? The water of brazeness, that stood to take payment from them. "Then the water became sweetened" Sweetened surely, for they saw the great medicine for that sin.
And from where do we know that they were commanded at Marah? As it is written "Protect the day of Shabbat to make it holy, like Hashem your G-d has commanded you" (Devarim 5), and when it says "like he commanded you", it is referring to Marah. HaKadosh Baruch Hu said to them, if you protect the upper 7th, there will be no permission for Midat HaDin to prosecute you. That is what is written "There he put for him law and judgement" (Shemot 15).
And on this, we have learned, Shabbat is able, that it should have mercy upon us, and HaKadosh Baruch Hu will gather us in from our exile, and if Yisrael would observe 2 Shabbatot according to halachah, they would be immediately redeemed.
Come and see, that when the sins caused, and the Shabbat wasn't observed like need be, like we have found that the upper prophet has warned them, that it what is written "Thus says Hashem: Beware in your souls and don't raise a load on the Shabbat day, and bring in (to) the gates of Yerushalayim" (Yirmiyahu 17). What is don't raise a load? Rather, he said to them, a request from you, don't raise a load of that sin of that Shabbat.
And if you observe the Shabbat, you will cause the sustaining of the upper and lower beings. For the upper Shabbat, that you sinned against, its enjoyment, isn't anything but the Upper Gates of Yerushalayim, that are called Shaarei Tsedek. And that is the bridge which is included in the "everything".
And if you observe/protect it, you will cause it to be strengthened in the hands of the Malchut that is in the Land, the Malchut of David. Because she is called Malchut, and because of this, David said (David, who is included in it): "To you Hashem is the kingdom ממלכה", with 2 mem's, to include his Malchut, and to join it with the Malchut of Heaven. And if you don't listen to make it holy, and you make it profane, what is written? "And I will light a fire in her gates, and it will eat the palaces of Yerushalayim" (Yirmiyahu 17) of below.
Come and see that when that sword that avenges the vengence of the covenant, because they didn't protect that holy covenant, in 3 ways. One is in the secret of that tsaddik that they sold, and he was included in the covenant, and observed it, and because he was called tsaddik. And one that is written "And the holy flesh will be removed from upon you" (Yirmiyahu 11). And one in the secret of Shabbat that they profaned, and it is all in one place.
And thus it is "on 3 transgressions of Yisrael" it was decreed upon them to be 70 years outside of the Holy Land, 10 for every day. And at the end of 70 years, HaKadosh Baruch Hu took them out of there, and they came to Eretz Yisrael, and Bayit Sheini stood 420 years, in the merit of the Torah that they toiled in, and in those holy mitzvot as is proper.
And when they were finished, the sin of Sinat Chinam caused (punishment), that the first Sinat Chinam was awakened, and that is what is written "and they hated him", that tsaddik. And then HaKadosh Baruch Hu gave them in to the hands of one that hates them with Sinat Chinam, that is what is written of Edom "Because you have had a hatred of old, and you have thrown the children of Israel by a sword" (Yehezkel 35).
And then it was taken from them, by way of the number of years, that they were lacking in the secret of 7 for your sins. Come and see, that when you count 22 years 7 times, for each of the 10 that sold him, you will find 1540. And then the Geulah of Yisrael will be aroused, like the morning that starts to light up little by little, until 17 years, that that Tsaddik arose to the level of Good (טו"ב, gimatria 17). That is what is written: "Yosef is 17 years old and would shepherd with his brothers" (Breishit 37). Because then he will be able to stand in the breach, before Midat HaDin, for the sins of the world will have been completed (perhaps sins of the world should be translated as eternal sins), and then "And Beit Yaakov will be a fire, and Beit Yosef for a flame, and Esav for straw, and they will light up in him and consume them." (Ovadyah 1)
And then, HaKadosh Baruch Hu will arouse many good things upon Yisrael, and will demand payment for their humiliation, and the humiliation of the Torah that they burned in fire. And the blood of those that have died in the Sanctification of His Name. And then Yosef will be appeased for his brothers, and Efraim will not be jealous of Yehudah, and Yehudah will not trouble Efraim (Yeshayahu 11).
Come and see that thus it is, as we have tought, that on the 17th of Tamuz the Tamid ceased, and on the 9th of Av, the Beit HaMikdash was destroyed. Just like Rebbi Yose says, the merit comes on the day of merit, and the sin on the day of sin. For on that night, they brought an evil name on the Holy Land, and they raised their voice in crying, and it was made permanent for the generations.
And if you check, you will find that from the hour that the Tamid ceased, which would atone for their sins, until the Beit HaMikdash was destroyed, both the 1st and 2nd time, was 22 days, against those 22 years that that Tsaddik didn't see the face of his father, to show the upper wisdom that this is dependent on that.
I'm stopping here. Someone who wants to learn the rest of this, please see in the original text.


  1. Yishar Koach. So it seems 3307 rather than 3319 for Husar HaTamid.

  2. Sorry, 3317 rather than 3329

  3. What is the logic? Are you basing it on this Zohar Chadash? As I type this, I find myself coming up with many ideas as to what you're saying, so I'll stop now.

  4. The only thing I understood about Husar HaTamid is that it is in sync with the 12-year cycle. I guessed it had to be 3329, but actually 3317 is better, and it is what this says. I had not realized this at all.

  5. So you think the 22 days also means 22 years. Understood. This is a problem, though, for your chiddush of the 1200 = 100 steps. That makes 1335 in 5789. That is, of course, unless we take the first step as 0 as we do elsewhere.

    Did you get the corrected attachment? Sorry for my mistake.

  6. 22 throughout, that is what I was thinking. I am not sure. Only, I was thinking this before, and when I read this it jumped at me. I'll think it over. I had only very little time this morning for checking the mail. I'll see it tonight, B'Ezrat HaShem.

  7. This would imply a different logic regarding the ו"ו in Zohar Shemot, but it would still work for the 1200 + 66.

    When you get a chance, see the GR"A that I sent you. It seems to imply that the 70 years of Chevlei Moshiach are after a Keitz. This may imply, regarding 5309, that it is 66 years before 1200, as well as 256 according to my original proposition. More iyun is required though.

  8. Actually, what I said was stupid. Nevuchadnezar did not make it to Yerushalayim yet, 22 years before the Churban.

  9. In order to make the 17 work as I had previously suggested, it requires counting the 1540 from 3829, not 3826. Step 1 needs to be 5381.

  10. How close is the tikkun of 5499 to the beginning of 5500?

  11. Forget that last question. Forgot this is an Omer tikun.

  12. If 5366 is 1, 17 will be the birth of the GR"A.

  13. Which begs the question: the GR"A was born during Pesach. Is that when the tikun was?

    The subject of how to begin a count has confused me. Is there a klal? Nukva and Z"A start at 0, Chochmah and Binah at 1, Arich at 0.

  14. "Which begs the question: the GR"A was born during Pesach. Is that when the tikun was?"


  15. My rule is that branches start with 0. Chochma and Bina are not branches. They are part of the underlying count that continues with it.


    "Rabbi Eliyahu of Vilna was born on the first day of Pessach 5480 (1720)"

    So since Keter is a new cycle, yearly, therefore it starts at 0. Since the 17 count uses the same Chesed cycles, it starts at 1.

  17. Is the exact date of Tikkun in 5480the 1st day of Pesach?

  18. Exact I cannot promise, but it is Very close.

  19. I'm fairly satisfied with our peirush here:

    1540 starts in 3826, ends in 5366, 17 years later is when Moshiach ben Yosef begins to stand against the breach, and this starts with the birth of the GR"A in 5480.

  20. Sorry for getting off topic, but I just stumbled onto a Yerushalmi Shabbat 6:9

    ומה טעמא כעת יאמר ליעקב ולישראל מה פעל אל. אמר ר' חנינא בריה דר' אבהו כבחצי ימיו של עולם היה אותו רשע עומד. מ"ט כעת יאמר ליעקב ולישראל מה פעל אל

    in which the Korban Ha'edah explains that Nevu'a should have returned in the year 4972, but due to our sins, we didn't merit it at that time.

    Any thoughts on the date?

  21. Yaak, I found it (daf 39b). I have not seen this before. Min hastam this is presented in Korban HaEidah as a potential time, if we did teshuvah. The Gemara is full of such calculations, especially in perek Chelek. Though I think maaseh Bilam was in 2487 or 2488, not 2486. They started travelling in 2449, spent 19 years at Kadesh Barnea, 19 years wandering after that. Maaseh Bilam was at the next to last tachanah in the midbar, Arvot Moav. The last being Har Nevo.

  22. I also thought that 2486 was a bit too early.

    I'm also aware of the dates mentioned in Helek.

    Anyways, I subsequently noticed that the Shiyarei Korban at the end of the Masechet adds a bit to it, saying that this date is Nirmaz in Daniel. I'm not sure how.

    This date is, if I'm not mistaken, 8 years after the Rambam died.

  23. The only rationale based on Daniel that I see is the idea of Moadim. Doubling the number of years. Don't really have much else of value to add to this :)