Rabbi Pinches Friedman Lag BaOmer 5778 Translation by Dr. Baruch Fox

The Divine Tanna Rabbi Shimon bar Yochai Perceived the of Mysticism from What HKB”H Is Destined to Reveal to Yisrael at the Future Geulah

In honor of Lag BaOmer, the celebration of the divine Rabbi Abba’s comparison of Rashb”i to the seventh lamp Tanna Rabbi Shimon bar Yochai, which approaches with another teaching in the hakadosh (Raiya that illuminates the other six lamps coincides beautifully the Zohar hakadosh (Nasso 144b). It states that Rashb”i Mehemna Pinchas 256a). It states that the neshamos of auspiciously, it is fitting that we explore a teaching from the holy Avos, Moshe Rabeinu, Aharon, David and Shlomo came and blessed Rabbi Shimon bar Yochai as follows: “אתה .as the Rabbah to study the esoterica of the Torah ,In other words .הוא נר מערבי באמצע, שכל ששת הנרות מאירים ממך” convened with six colleagues in a special location known According to the Gaon Chida, the Idra Rabbah was chosen you are the western lamp, in the middle, that enlightens because it was located in a forested area, where they could communicate with the neshamos of tzaddikim. with your sacred Torah. and illuminates the other six lamps, your six colleagues, Regarding the analogy to the “central, western lamp,” never left the Beis of Rabbi Shimon. When Rabbi From the day they first gathered together, the group we should note the following. This description accords Shimon revealed the mystical teachings of the Torah, only with the opinion of Rabbi Elazar, the son of Rashb”i, in the (Menachos 98b), that the Menorah in the Beis Rabbi Shimon would cite the following passuk (Zechariah HaMikdash was positioned from north to south. Hence, these six scholars were present. Referring to those six, “יערוך אותו אהרן ובניו :(these seven are the eyes of when it is written (Shemos 27, 21—“שבעה אלה עיני ה’” :(10 ,4 Aharon and his sons shall arrange—מערב עד בוקר לפני ה’” Hashem. Correspondingly, Rabbi Abba, one of the group it from evening until morning, before Hashem—it is “אנו ששת החברים הם בבחינת ששת הנרות :leaders, would say understood that the lamps must face the direction of the המאירים מהנר השביעי, ואילו אתה רבי שמעון הוא הנר השביעי שכל Shechinah, located in the west, in the Kodesh HaKodashim. we six colleagues are like the—ששת הנרות מאירים ממנו” six lamps that are illuminated by the seventh lamp; the Kodesh HaKodashim. whereas you, Rabbi Shimon, are the seventh lamp from More specifically, the middle lamp had to face west toward which all of the six lamps are illuminated. This, in fact, is how the Rambam rules (Hilchos Beis “ששת הנרות הקבועים בששת הקנים היוצאים מן :(HaBechirah 3, 8 המנורה, כולן פניהם לנר האמצעי שעל קני המנורה, וזה הנר האמצעי פניו Likewise, Rabbi Yehudah described Rabbi Shimon as כנגד קודש הקדשים והוא הנקרא נר מערבי”. ”,Shabbas“ the day from which all of the other six days receive their berachos from Rabbi Shimon, who illuminates faced the central lamp, which was Theabove six thelamps branches affixed receive their berachos. In similar fashion, the six colleagues in the six branches extending out from the Menorah all for them the Torah of mysticism. of the Menorah. The central lamp faced the Kodesh

Lag BaOmer 5778 | 1 HaKodashim and was called the western lamp. Thus, the moniker “central, western lamp” aptly describes Rashb”i, extending out from the left side of the body of the Menorah who constantly faced Hashem with his sublime kedushah. kedushah from the centrally located Shabbas. represent the three following days. The latter six all receive This then is the implication of the following line in the א”ל מו”ל פנ”י המנור”ה The of piyut Askinu Seudasa, which the Arizal composed for Shabbas שמעו”ן ב”ן יוחא”י Equals the right and the left and in—“ימינא ושמאלא וביניהו כלה” :night It is with great pleasure that I would like to begin by between them the bride. “The right” refers to the three sharing with you, my brothers, the words of Rabbi Avraham days to the right of the Shabbas—Wednesday, Thursday Simchah of Barniv, zy”a, in the sefer Orah V’Simchah (33) and Friday; “the left” refers to the three days to the left of pertaining to Lag BaOmer. He provides us with incredible the Shabbas—Sunday, Monday and Tuesday. The bride “נר :insights regarding the Zohar’s description of Rashb”i as in between them is Shabbas Kodesh, centrally positioned .the central, western lamp—מערבי באמצע”

First of all, he presents an amazing allusion to the fact between the six weekdays; so that it can impart abundant that Rashb”i was, indeed, the central lamp. He refers to berachah to the six days surrounding it on both sides. the passuk describing the kindling of the lamps in parshas that this is why Rabbi Yehudah described Rashb”i as: Accordingly, the esteemed Rabbi of Barniv, zy”a, explains “בהעלותך את הנרות אל מול פני :(Behaalotcha (Bamidbar 8, 2 because Rashb”i is like the—“שבת דכולהו שיתא מניה מתברכין” ,When you kindle the lamps --המנורה יאירו שבעת הנרות” toward the face of the menorah shall the seven lamps middle lamp representing the day of Shabbas; and the six א”ל מו”ל פנ”י--”cast light. Now, “the face of the menorah the mystical secrets of the Torah through him. He adds the is a reference to the central lamp. Amazingly, the branches represent the six scholars who were blessed with -- המנור”ה שמעו”ן ב”ר יוח”י following allusion: The gematria of the name שמעו”ן ב”ן יוחא”י equals (553) א”ל מו”ל פנ”י המנור”ה gematria of (702) -- spelled without an “aleph” in Yochai (as it appears (553)—Shimon ben Yochai. ,Thus .(702) שב”ת in the Gemara Berachos 7b) -- equals the assertion that Rashb”i is like Shabbas and the assertion —“שבת דכולהו שיתא מניה מתברכין” :described Rashb”i as Further on, he proceeds to explain why Rabbi Yehudah Shabbas, from which all six are blessed. He relies on have learned that the central lamp also represents the day that he is like the middle lamp agree magnificently. For, we a teaching from the writings of the Arizal (Pri Eitz Chaim, of Shabbas. Sha’ar HaShabbas 1) that the day of Shabbas provides the The Middle Lamp Represents Moshe Rabeinu side, Shabbas supplements the three days that precede Who Donned the Neshamah of Rashb”i it—namelysix days surrounding Wednesday, it withThursday additional and Friday; kedushah. on the On other one side, it supplements the three days that follow it—namely, Sunday, Monday and Tuesday. Rabbi of Barniv, zy”a, adds with regards to the association It is fitting at this point to introduce what the esteemed of Rashb”i with the middle lamp. We learn in our sacred Based on this concept, many of our sacred sefarim sefarim that HKB”H commanded that the lamps be (Chiddushei HaRim, Behaalotcha; Shem MiShmuel, ibid., kindled so that they face the middle lamp, because the 5675, citing his father, zy”a, the author of the Avnei Neizer) seven branches of the Menorah correspond to the seven point out the inherent allusion in the mitzvah of the kindling shepherds: Avraham, Yitzchak, Yaakov, Moshe, Aharon, of the menorah. The seven lamps represent the seven days Yosef and David. of the week. The central lamp in the body of the Menorah represents the day of Shabbas; whereas the three branches According to this scheme, the lamp in the center of the Menorah, the fourth lamp, corresponds to Moshe Rabeinu, represent the three preceding days and the three branches the greatest of the seven shepherds. After all, he was extending out from the right side of the body of the Menorah

Lag BaOmer 5778 | 2 chosen to be HKB”H’s agent to deliver the Torah to Yisrael. six lamps are illuminated by you.” We must endeavor Furthermore, he was the foremost of all the prophets, as it orchestrator, arranged for Rashb”i to transmit the Torah of “ולא קם נביא עוד בישראל כמשה אשר :(is written (Devarim 34, 10 to explain and comprehend the reason HKB”H, the grand never again has there arisen a prophet mysticism as a legacy to all future generations in the holy --ידעו ה’ פנים אל פנים” in Yisrael like Moshe, whom Hashem had known face Idra Rabbah in the form of the menorah—with him being to face. Therefore, HKB”H commanded: “Toward the face of the menorah (the central lamp) shall the seven lamps surrounding him. the central lamp and his six colleagues being the six lamps cast light—illustrating that they all receive their kedushah from Moshe Rabeinu, the greatest of them all. fact that there were two vessels in the Beis HaMikdash that It appears that we can explain the matter based on the Now, it is well-known that Rashb”i was a “nitzotz”—a two luchos of the covenant. It alluded to Torah-study, as it spark from the neshamah—of Moshe Rabeinu. The alluded to Torah-study. The first was the Aron; in it lay the they shall --“ועשו ארון עצי שטים” :(source for this notion comes from the Arizal’s Likutei is written (Shemos 25, 10 Apropos this passuk, .make an “aron” of shittim wood “דע כי הרשב”י עליו השלום היה ניצוץ :(Shas (Maseches Shabbas ממשה רבינו ע”ה, וכמו שמשה ברח מפני חרב פרעה והשיג שלימותו שם “ועשו ארון, מפני מה בכל הכלים האלה כתיב ‘ועשית’ ובארון כתיב ‘ועשו :(2 ,we find the following elucidation in the Midrash (S.R. 34 במדבר, כך הרשב”י ברח מפני הקיסר והשיג שלימותו שם במערה המדברה ארון’, אמר לו הקב”ה, יבואו הכל ויעסקו בארון כדי שיזכו כולם לתורה”. He emphasizes that Rashb”i, a”h, was a spark from בלוד.” and you“—‘ועשית’ Why does the Torah employ the term Pharaoh’s sword and attained his perfection in the desert shall make”—with regards to all of the vessels; yet, with and“—‘ועשו’ Moshe Rabeinu’s neshamah, a”h. Just as Moshe fled from regards to the Aron, it employs the term they shall make”? HKB”H said to him: Let everyone his perfection in the wilderness cave in Lod. So, just as wilderness, so, too, Rashb”i fled from Caesar and attained come and occupy themselves with the Aron, so that Moshe Rabeinu was HKB”H’s agent to deliver the revealed they may all have access to the Torah. Torah to Yisrael; similarly, Rashb”i was HKB”H’s agent to deliver the concealed Torah to Yisrael. The second vessel alluding to Torah-study was the Menorah. It, too, alludes to the light of Torah, as we have For this very reason, Rashb”i is alluded to by the middle “הרוצה שיחכים ידרים, ושיעשיר :(learned in the Gemara (B.B. 25b lamp, which also corresponds to Moshe Rabeinu. This one who wishes—יצפין, וסימניך שלחן בצפון ומנורה בדרום” conveys the fact that he was a “nitzotz” of Moshe Rabeinu. to acquire “chochmah” should face south; whereas to acquire wealth he should face north. And your derive their kedushah from Moshe Rabeinu, the middle Just as the six branches representing the six shepherds mnemonic is: The Shulchan is in the north, while the lamp; in similar fashion, Rashb”i transmitted the Torah of menorah is in the south. Similarly, it is written (Mishlei for a mitzvah is a lamp and --“כי נר מצוה ותורה אור” :(23 ,6 or night. Thus, this concealed Torah—“Toras hanistar”-- esoterica to the six scholars, who did not leave his side, day the Torah is light. remained for all future generations. This is the gist of his why HKB”H chose two distinct vessels—the Aron and the Menorah—to allude toHence, Torah-study. we must endeavor to explain holy explanationThe Aron with Represents some added Torah clarification. She’b’chsav and the Menorah Represents Torah She’b’al Peh his impeccable commentary on parshas (Shemos 26,The 28) Chatamand parshas Sofer Ki provides Tisa (ibid. us 31, with 2). an On explanation the one hand, in I was struck by a fantastic idea in honor of the the Aron housing the two “luchos habris” alludes to Torah celebration of the divine Tanna, Rabbi Shimon bar Yochai. she’b’chsav; whereas the Menorah alludes to Torah she’b’al peh. This agrees very nicely with what he writes in Toras holy Avos, Moshe, Aharon, David and Shlomo to Rashb”i: Let us examine the pronouncement of the neshamos of the “You are the western lamp in the middle that all of the Moshe (Behaaloscha). He explains that the six branches extending out from the two sides of the Menorah represent

Lag BaOmer 5778 | 3 to the right of HKB”H; the moon and the stars will be to His left. HKB”H will sit and elucidate a new Torah that .זרעים, מועד, נשים, נזיקין, קדשים, טהרות :(Shabbas 31a) Torah she’b’al peh, which is comprised of six orders will be delivered by Mashiach in the future.

facing the—“לפני ה’” the lamps of the Menorah be kindled This explains very nicely why the Torah specified that “שזאת התורה west, toward the Kodesh HaKodashim. This indicates that This notion is somewhat perplexing seeing as one of the this --לא תהא מוחלפת, ולא תהא תורה אחרת מאת הבורא יתברך שמו” the Menorah, symbolizing Torah she’b’al peh, receives its thirteen principles of emunah states explicitly: illumination from the Aron containing the two luchos, the Torah will not be replaced and there will not be another basis of Torah she’b’chsav. The Gemara (Menachos 29b) Torah from the Creator, blessed is His name. The sefer that the letters of the Torah are adorned with crowns holy Ba’al Shem Tov, zy”a, that the “new Torah” referred expresses this fact by relating that HKB”H informed Moshe Ba’al Shem Tov (Bereishis 35) explains in the name of the to by the Midrash is the concealed Torah of mysticism that “אדם אחד יש שעתיד להיות בסוף כמה דורות ועקיבא בן :because .HKB”H will divulge to us le’asid la’vo —יוסף שמו, שעתיד לדרוש על כל קוץ וקוץ תילין תילין של הלכות” there is one man who is destined to live at the end of many generations, Akiva ben Yosef is his name; he will Thus, we can postulate with the utmost reverence and expound upon each and every point heaps and heaps adoration that the central lamp represents this Torah that of halachot. HKB”H is destined to reveal to Yisrael in the future—the Torah of mysticism—“Toras hanistar.” It is for this reason “נר--”The Central Lamp Corresponds that the Zohar hakadosh calls it the “western lamp in accord with the viewpoint of Rabbi Elazar the –המערבי” to the Torah of Mysticism

Following this line of reasoning, we will now address Kodesh HaKodashim, where HKB”H rested His Shechinah. son of Rabbi Shimon. As explained, it faced west toward the Thus, it is apparent that HKB”H would illuminate “Toras --“אל מול פני המנורה יאירו שבעת הנרות” :HKB”H’s command toward the face of the menorah shall the seven lamps hanistar” for Yisrael from the Kodesh HaKodashim, from “תורה :cast light. the Torah that He promises to divulge in the future .חדשה מאתי תצא” As explained, the Aron, housing the two luchos represented the kedushah of Torah she’b’chsav; the six All of Torah She’b’al Peh lamps on the six branches of the Menorah represent the Is Founded on “Toras HaNistar” kedushah of the six orders of Torah she’b’al peh. That being the case, we must explain the symbolism of the central Let .“אל מול פני המנורה יאירו שבעת הנרות” :lamp, which was the focal point of the other six lamps. HKB”H’s command for Torah will come With this understanding, it appears that we can explain --“כי תורה מאתי תצא” :(Yeshayah 51, 4) We will explain the matter based on HKB”H’s declaration us introduce a fantastic idea that the Panim Yafos (Bo) forth from Me. The Midrash provides the following presents in the name of our master, the Arizal. He addresses elucidation (V.R. 13, 3): “מה יפו פעמיך בנעלים בת נדיב, :(the passuk (Shir HaShirim 7, 2 “אמר הקב”ה תורה חדשה מאתי תצא, חידוש תורה מאתי תצא” How fair are your feet in—חמוקי ירכיך כמו חלאים מעשי ידי אמן” HKB”H said: “A new Torah will come— forth from Me”—novel aspects of the Torah will come sandals, O daughter of nobles! Your hidden thighs are forth from Me. like jewels, the handiwork of a craftsman. The Gemara “עתיד הקב”ה להיות יושב בגן עדן ודורש, :(Shimoni Yeshayah 26, 429 Elsewhere, the Midrash explains (Yalkut provides the following elucidation (Moed Katan 16a): וכל הצדיקים יושבים לפניו, וכל פמליא של מעלה עומדים על רגליהם, וחמה Your hidden“—“חמוקי ירכיך, מה ירך בסתר אף דברי תורה בסתר” ומזלות מימינו של הקב”ה, ולבנה וכוכבים משמאלו, והקב”ה יושב ודורש thighs are like jewels” implies that just as the thigh is In the future, HKB”H will תורה חדשה שעתיד ליתן על ידי משיח”. concealed, so, too, are the words of Torah concealed. sit in Gan Eden and expound. All of the tzaddikim will sit down before Him; the entire heavenly family will stand on their feet; the sun and constellations will be reconciling the language of the , it concludes We often find that when the Gemara has difficulty

Lag BaOmer 5778 | 4 middle lamp. It represents “Toras hanistar”—the Torah “חסורי מחסרא והכי :(Berachos 13b, Shabbas 62b, ibid. 102a) words are missing or have been omitted and this that HKB”H will divulge in the future, in keeping with—קתני” a new Torah—“תורה חדשה מאתי תצא” :is how it should be read. So, why, indeed, didn’t Rabeinu the pronouncement hakadosh correct the faulty language of the Mishnah? Yet, will come forth from Me. representing Torah she’b’al peh, whose teachings are all “ורבנן :(we learn in the Zohar hakadosh (Pinchas 244b It illuminates the six lamps ”.the founded on “Toras hanistar—דמתניתין ואמוראין כל תלמודא דלהון על רזין דאורייתא סדרו ליה” in the Mishnah and the Amoraim in the Gemara We now have cause to rejoice. For, this enlightens us based their teachings on secrets (concealed meanings) of as to why the holy neshamos described Rashb”i as the the Torah. Therefore, Rabeinu hakadosh often chose to keep After all, the . “נר מערבי באמצע”--”central, western lamp“ the language of the Mishnah concise in order to conceal within the stated halachah a deeper, mystical teaching. by him. As we’ve learned, Rashb”i merited perceiving the Based on this concept, the Arizal interprets the term lessonssix lamps of represent “Toras hanistar” the six disciples from the who chiddushim were enlightened of the This Torah that HKB”H will divulge le’asid la’vo. As such, he truly .ח’סורי מ’חסרא ו’הכי ק’תני :as an abbreviation for חמוק”י —“חמוקי ירכיך” :then is the allusion inherent in the passuk why did the Tanna of the Mishnah omit words, as alluded Torah that will be revealed at the time of the future geulah. personified the central lamp, representing the concealed The answer is conveyed by the term Therefore, the gematria of the phrase describing the ?חמוק”י to by the term equals א”ל מו”ל פנ”י המנור”ה :just as the thigh is concealed, so, too, are the orientation of the central lamp --“ירכיך” .שמעו”ן ב”ן יוחא”י words of Torah concealed. In other words, the Tanna chose to be concise in order to allude to a secret teaching At this juncture, let us add a juicy tidbit. We’ve seen that from the mystical realm of the Torah. This concludes his HKB”H arranged for Rashb”i to reveal to the world “Toras sacred remarks.

Thus, we can begin to comprehend the divine command: evoking the structure of the menorah. Now, the Ramban hanistar” by convening with six scholars whom he taught, “Toward the face of the menorah shall the seven lamps (Bereishis 12, 6) writes that before HKB”H performs any “ודע כי כל גזירת :cast light.” miracle, He performs a symbolic gesture עירין, כאשר תצא מכח הגזירה אל פועל דמיון, תהיה הגזירה מתקיימת It is teaching us that the six peripheral lamps Therefore, HKB”H arranged for Rashb”i, the .על כל פנים” their illumination from the central lamp representing “Torasrepresenting hanistar”—which the six orders HKB”H of Torah will divulge she’b’al in peh the receivefuture. For, all of Torah she’b’al peh is founded on mystical interpretations of the Torah that our sages were privileged gesturepersonification evoking ofthe theavodah middle of the lamp, kindling to transmit of the menorah “Toras to draw upon from the future geulah in the merit of the andhanistar” the dissemination to six disciples. of the Thislight of constituted the Torah, ain symbolic keeping This held true even .“הרוצה שיחכים ידרים” :divine Tanna, Rashb”i. For, he is the middle lamp, revealing with the notion of to the world the secrets of “Toras hanistar” that HKB”H will after the churban. divulge to Yisrael in the future. Rashb”i Resembles Shabbas Thus, we can see the intimate connection between these Which Is a Semblance of Olam HaBa three vital entities. Firstly, there is the Aron located in the Kodesh HaKodashim. It represents Torah she’b’chsav; Let us continue on our journey toward and “שבת :it is the root and basis of the entire Torah; hence, Rabbi elaborate on Rabbi Yehudah’s depiction of Rashb”i as דכולהו שיתא מניה מתברכין, דכתיב שבת לה’, קודש לה’, מה שבת לה’ קודש, אוף רבי שמעון לה’ קודש” the written letters of the Torah. Secondly, there is the Akiva expounded even on the decorative extensions atop others receive their berachos from him; just as Shabbas is sacred to Hashem,—he so, resemblestoo, is Rabbi Shabbas Shimon. in that The the Gaon six Menorah with its six branches and six lamps. It represents mitzvot detailed in Torah she’b’chsav. Thirdly, there is the Chida writes in Midbar Kedeimot (100, 11) in the name of the six orders of Torah she’b’al peh that clarify all of the

Lag BaOmer 5778 | 5 the Arizal’s pupils that the time best suited for studying la’vo, He will divulge to Yisrael the esoteric, concealed is Shabbas. Here are his precise words: aspects of the Torah. Now, we know that Shabbas Kodesh “קבלה יש ללמוד בשבת, והרמז ה’שתחוו ל’ה’ ב’הדרת ק’ודש ראשי תיבות קבל”ה... Shabbas—“שבת אחד מששים לעולם הבא” :(Berachos 57b) ובחול הלכה, כי במזמור הנאמר בחול ה’ריעו ל’ה’ כ’ל ה’ארץ ראשי תיבות הלכ”ה”. is a semblance of Olam HaBa, as the Gemara explains is one-sixtieth of Olam HaBa. As a semblance of Olam He brings down two pesukim alluding to the fact that HaBa, when HKB”H will divulge the secrets of the Torah, on weekdays, we should study halachah and on Shabbas, the Shabbas day is better suited to attain the wisdom of we should study kabbalah. On Shabbas, we recite (Tehillim “Toras hanistar” than any other day. ה’שתחוו ל’ה’ ב’הדרת ק’ודש :(2 ,29 whereas, on weekdays, we recite (ibid. 100, 1): We can now appreciate why Rabbi Yehudah referred to ;קבל”ה spell whose first letters in reverse Rashb”i as Shabbas; he imparted his illuminating wisdom .הלכ”ה ה’ריעו ל’ה’ כ’ל ה’ארץ Simply understood, whose the first reason letters Shabbas spell is well-suited for the study of “Toras hanistar” is because HKB”H descended to the six disciples surrounding him—like six days, like onto Har Sinai on Shabbas Kodesh to give Yisrael both “Toras lamp representing “Toras hanistar,” the concealed, mystical six lamps. As explained, he was compared to the central haniglah” and “Toras hanistar.” Furthermore, on Shabbas, We have also learned .“תורה חדשה מאתי תצא” :Yisrael refrain from all of the 39 categories of labor that are promise Torah that HKB”H will divulge in the future, fulfilling His prohibited on Shabbas. Moreover, on Shabbas, every Jew that the middle lamp also represents the day of Shabbas, receives an added dose of kedushah from his “neshamah yiseirah.” Therefore, it stands to reason that a person is more imparting berachos to the other six lamps representing capable of attaining the wisdom of the Torah on Shabbas. central lamp, because he was able to transmit the wisdom the six weekdays. Thus, we see that Rashb”i was truly the Notwithstanding, based on what we have discussed of “Toras hanistar” from the future geulah. As such, he above, we can add further validity to this assertion. For, was also an embodiment of Shabbas, a semblance of Olam that le’asid—“תורה חדשה מאתי תצא” :HKB”H has promised us

HaBa. It all ties together magnificently! ,תורתו מגן לנו, היא מאירת עינינו הוא ימליץ טוב בעדנו, אדוננו בר יוחאי

“His Torah protects us, it illuminates our eyes; he will advocate on our behalf, our master, Bar Yochai”

Family Madeb Arthur & Randi Luxenberg of their wonderfull parents and children לזכות for the Refuah Shelimah of Lea bat Virgini

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