Shavuot Power Pak 5776

by Avraham Sutton

Shavuot Power Pac

Lekha Dodi

הִ תְ נַעֲרִ י מֵ עָ פָ ר קוּמִ י. לִבְ שִׁ י בִּ גְדֵ י תִ פְ אַרְ תֵּ עַ מִּ י. עַ ל יַד בֶּן יִשַּׁ י בֵּית הַ לַּחְ מִ י. קָ רְ בָ ה אֶ ל נַפְ שִׁ י גְּאָלָהּ:

[O Yerushalayim:] Shake the dust [of exile] off yourself—rise up! Clothe yourself with my people; they are your illustrious garments. [Hashem, redeem us] by the hand of [David], the son of Yishai, of Beit Lechem. Draw near to my soul. Redeem her [now]!

The source-verses for this are Isaiah 52:1-2, “Awake, arouse yourself! Livshi uzekh Tziyon—don your strength, O Zion! Livshi bigdei tifartekh Yerushalayim—clothe yourself in your illustrious garments, O Jerusalem, O holy city!

For the uncircumcised and the impure will no longer enter you. Shake the dust off yourself—rise up—become resettled, O Jerusalem. Untie the bands around your neck, O captive daughter of Zion.”

Again, our stanza in Lekha Dodi reads literally “Livshi bigdei tifartekh, ami—dress up in your illustrious garments—my people.” We are not addressing ami (my people) and enjoining them to dress up in splendid garments. We are rather speaking here to the city of Yerushalayim (and to the soul of Yerushalayim, the indwelling presence of God, the Shekhinah), and enjoining her to don her illustrious garments which are none other than the children of Israel who will begin to gather in Yerushalayim in preparation for the final redemption. Who are the garments of Yerushalayim and the Shekhinah? Ami, my people, the children of Israel.

See Zohar Emor section 30 on the Yeshshem website, where this is also one of the primary metaphors behind Shavuot, the holiday on which we renew our acceptance of the Torah every year.

On Shavuot night we read Tikun Leil Shavuot, a special kabbalistic compendium of verses from the entire Tanakh (Bible). Specifically we read the first three/four and last three/four verses of each sidra, and then of each book of the Tanakh. In all there are K”D Sifrey Tanakh (24 books of the Bible), which are also called K”D Kishutey Kallah (the 24 jewels/ornaments of the Bride).

Who is the Bride?

The Shekhinah.

With these verses of the Tanakh that we read on Shavuot night, we, as bridesmaids, prepare the illustrious garments that the Shekhinah will wear in order to enter under the marriage canopy at Sinai. And yet, something is still not clear. At first sight, this Tikun Leil Shavuot doesn’t seem to have any connection with the above verses from Isaiah and the corresponding phrase in Lekha Dodi.

When we ask one simple question, however, the connection becomes obvious: What are the 24 books of the Tanakh about? When we boil it down to its bare essentials, these books are all about how Hashem is involved in history (which is His Story, the story ofHashem’s involvement in the lives of human beings). In other words, calling the 24 books of the Tanakh the ornaments of the Bride (where the stories of the lives of special human beings are seen as the ornaments of the Shekhinah) is the same as saying that Hashem dresses up in [i.e., reveals Himself and His ultimate plan for mankind] through the prism of the lives of special human beings. One way emphasizes the garments (“Livshi bigdei tifartekh, ami—dress up in your illustrious garments—my people”), and the other way emphasizes the one dressing up in the garments (K”D Sifrey Tanakh = K”D Kishutey Kallah).

And one final point: Do not mistakenly conclude that Hashem used to dress up in the lives of human beings but no longer does. Rather, it is through the stories of human beings whose lives are recorded in the Tanakh that we learn that Hashem, the Infinite Ein Sof Himself, dresses up in our lives as well. We thus learn about Hashem Himself through the lives of the characters of His story.

This, in turn, means that Adam and Chavah, Noach and his family, Avraham and Sarah, Yitzchak and Rivkah, Yaacov, Rachel and Leah, Yehudah, Yoseph, Moshe, Boaz, Ruth, David, Eliyahu, Yeshaya, Esther, Mordekhai, etc. played cosmic roles. It is through them that we know about Hashem. As extensions of them, we too play cosmic roles. We just have to become aware of it.

chanoch adds: Please realize this very important truth and internalize it.

Shaar HaKavanot—Shaar Chag HaShavuot 1

בז' שבועות של ספירת העומר הגדיל ז"א גדלות גמור אפילו בגדלות הב' שהוא בחי' חו"ב עילאין... ונמצא כי כבר ז"א הגדיל עד שיעור קומת כל או"א... אבל בחי' הכתר שבו עדיין חסר ממנו כי הוא נעשה מן א"א עצמו כנודע... ולכן צריך שיעלה עתה ז"א בחג השבועות עד למעלה עד א"א. כי זהו תכלית גדלות ז"א. כי אז גדל ז"א ולוקח כל קומת א"א ונעשה כמוהו. וכבר ביארנו זו למעלה בדרוש ב' דחג הפסח בענין משנת פרקי אבות "הוּא הָ יָה אוֹמֵ ר, בֶּן חָ מֵ שׁ שָׁ נִים לַמִּ קְ רָ א..." (אבות ה כא) כי כמה מדרגות יש בענין גדלות ז"א, ותכליתם הוא בעלותו עד א"א, כי אז עולה עד מקום הדיקנא קדישא דיליה. וכמו שדיקנא דא"א היא לבנה דיקנא חוורא. כדכתיב "וְ עַ תִּ יק יוֹמִ ין יְתִ ב לְבוּשֵׁ הּ כִּתְ לַג חִ וָּר וּשְׂ עַ ר רֵ אשֵׁ הּ כַּעֲמַ ר נְקֵ א", כן דיקנא דז"א בעלותו עד שם נהפכת גם היא ללבן. וגם הוא נקרא זקן, כי הגיע לימי הזקנה כבן ע' שנה או פ' שנה שמלבין זקנו.

During the seven weeks of Sefirat HaOmer, Zeir/Zehir Anpin grows to full maturity, up to the level of gadlut sheni, which is the level of Supernal Abba-Chokhmah and Supernal Imma-Binah...Nevertheless, it still has not attained the level of Keter; this it still lacks, for its Keter comes from Arikh Anpin itself...This is why Zeir/Zehir Anpin must ascend now on Chag Shavuot to the exalted level of Arikh Anpin. This is its maximum level of gadlut-maturity, in the sense that Zeir/Zehir Anpin grows up and becomes as tall as the entire stature of Arikh Anpin, and becomes like it.

We have already explained above in drush beit of Chag Pesach that this is hinted at in the Mishnah in Avot,1 that Zeir/Zehir goes 1 Avot 5:21: He [Yehudah ben Tema] also used to say, “By five years old [a child is ready to approach the study of] Scripture. By age ten, Mishnah. By age thirteen, mitzvot. By age fifteen, Talmud. By age eighteen, wedding canopy. By age twenty, to pursue [a thru many stages of growth. The final stage is its growing up to the level of Arikh, specifically to the level of the holy beard of Arikh. And therefore, just as Arikh’s beard is white, as it is written, “The Ancient of Days did sit; his garment was as white as snow, and the hair of his head was like pure wool” (Daniel 7:9), so too the beard of Zeir/Zehir when it grows up to that level; it too changes colors and becomes white. Zeir is then called zaken (ancient/elder), for it has attained old age like a man of 70 or 80 whose beard turns white.2

ובזה תבין מ"ש רז"ל כי בים סוף נדמה הקב"ה לישראל כדמות בחור וזקנו שחורה כאיש מלחמה יעיר קנאה להלחם עם המצרים ולהטביעם בים סוף. ובמתן תורה בחג השבועות נדמה להם כזקן שזקנו לבנה כשלג. והענין הוא כי ביום ז' של פסח היה בזמן קטנותו כנ"ל ולכן דיקנא דיליה שחורה. כי כך הוא דיקנא דז"א שחורה כעורב כנז' באדרא רבא. ובמתן תורה בחג השבועות עלה עד דיקנא דא"א ונהפכה זקנו ללבן, ולכן נדמה להם אז כזקן לובש לבנים כמש"ה "לְבוּשֵׁ הּ כִּתְ לַג חִ וָּר"...

With this you will understand why the Holy One blessed-be-He appeared [to Bnei Yisrael in prophetic vision] at the Red Sea as a young man whose beard was black...to fight against the Egyptians and drown them in the Red Sea. When He gave the Torah at Sinai on Shavuot, on the other hand, He appeared to them as a zaken whose beard was snow-white. This is because, on the seventh day after Pesach, Zeir was still in a state of katnut (immaturity). He beard was therefore seen as black...At the giving of Torah on Sinai, however, it grew up to the beard of Arikh, and its beard therefore was seen as transformed into white like a zaken wearing white, as per, “his garment was as white as snow, and the hair of his head was like pure wool.”

ואמנם זה הכתר הניתן לז"א עתה הנה הוא מתחיל ליכנם בו בתחלת ליל שבועות ואינו נגמר ליכנם עד אשמורת הבוקר. ואח"כ בתפלת שחרית ומוסף של יום שבועות אז מזדווג עם נוקבא רחל כבשאר השבתות וי"ט, שאז הוא זמן זווגם. אלא שעתה עלה עד א"א מבאשמורת הבוקר משא"כ בשבתות וי"ט. וזהו ענין מעלת חג השבועות. ולכן הזווג התחתון נאסר בליל שבועות כי גם למעלה לא יש זווג עד היום כנז'. ולא עוד אלא שצריך האדם שלא לישן בלילה הזאת כלל, ולהיות כל הלילה נעורים ועוסקים בתורה כנזכר באורך בהקדמת ספר הזוהר בפרשת בראשית ובפרשת אמור.

Now, this Keter that Zeir is about to receive, it begins to enter at the onset of Leil Shavuot, but it does not enter completely until ashmoret haboker (alot hashachar, 3:43 a.m.). Afterwards, in Shachrit and Mussaf, Zeir/Zehir unites with Rachel, Nukva-Malkhut-Shekhinah, as on other Shabbatot and Yomim Tovim. Now, however, unlike on any other day, by ashmoret haboker of Shavuot, Zehir has grown up to the level of Arikh. This is what makes Shavuot different. It is for this reason that zivug between a man and wife is prohibited on Leil Shavuot, for if there is no zivug above until the morning hours [this is all the more so true below]. This and more: one should not sleep at all on this night. All should rather stay awake and immerse themselves deeply in Torah as mentioned at length in the Introduction to the ודע כי כל מי שלא ישן בלילה הזאת כלל אפילו רגע אחד ויהיה עוסק בתורה כל הלילה מובטח לו .Emor parashat in as well as, Bereshit parashat in Zohar

שישלים שנתו ולא יארע לו שום נזק בשנה ההיא, וכמ"ש הרשב"י בהקדמת בראשית (חלק א' דף ט' ע"א) וז"ל "דיפוק ההוא שתא בשלם כו' ע"ש". [תיבו יקירין תיבו, ונחדש תקון דכלה בהאי ליליא, דכל מאן דאשתתף בהדה בהאי ליליא יהא נטיר עילא ותתא כל ההיא שתא, ויפיק שתא בשלם, עלייהו כתיב (תהלים לד ח) חונה מלאך יהו"ה סביב ליראיו ויחלצם.]

Know therefore that one who does not sleep at all on this night, even for one moment, but rather is immersed in Torah the entire night, can be assured that he will live out his year; no injury will befall him during this year. Rashbi himself said this in the Intro to the Zohar Bereshit (1:9a), “he will live out that year in peace.” [“Sit, O precious ones, sit, and let us renew the tikun of the Bride on this night; for anyone who joins her on this night will be protected above and below for that entire year; he will live out the year in peace. Regarding him, it is written, ‘Hashem’s angelic presence encamps round about those who revere Him, and rescues them’ (Ps. 34:8).”]

ולא עוד אלא שהוראת חיי האדם בשנה ההיא תלויה בענין זה. כי אם לא ישן כלל ודאי שלא ימות בשנה ההיא ודי בזה. ולכן פשט המנהג הזה בישראל לעסוק בתורה כל ליל חג השבועות. ואמנם הענין הוא זה כי ע"י היותם עוסקים בתורה כל הלילה הם ממשיכים את הכתר הנז' בז"א שהוא בחינת דיקנאlivelihood].

At age thirty, vigor. At age forty, understanding. At age fifty, counsel. At age sixty, maturity. At seventy, ripe old age. At eighty, spiritually strong. At ninety, [physically] bowed. At one hundred, it is as if one has died and passed from the world.” 2 We see an example of this in Berakhot 28a: The day that the sages wished to appoint Rabbi Elazar ben Azariah as head of the Academy instead of Rabban Gamliel, R. Elazar was 18 years old. He went to consult his wife. She said, “Perhaps they will depose you [too].” He replied, “There is a saying: Let a man use a cup of honor for one day, even if it be broken the next.” She said, “You have no white hair.” A miracle happened and eighteen rows of hair on his beard turned white. This is why he said [in the Haggadah], “Behold I am ke’ben shiv’im shanah—like seventy years old.”

דא"א שז"א עולה עד שם כנז': וזהו הסדר של המקרא שתעסוק בו בלילה הזה כדי להמשיך הכתר הנזכר. תתחיל מפרשת בראשית..... וזהו הסדר המוכרח בענין המקרא ואח"כ שאר הלילה בסודות התורה ובספר הזוהר כפי השגת שכלך:

This and more: All that will happen in a person’s life during that entire year depends on this matter [of not sleeping]. To the extent that if one does not sleep at all, he will not pass away during that year. In light of this, it has become a custom in Israel to immerse in Torah the entire night of Shavuot. [Aside from the above, and returning to what we were saying about Zeir] the reason we immerse ourselves in Torah the entire night is to draw down the above-mentioned Keter into Zeir, which is embodied in the fact that Zeir now grows up to the level of the beard of Arikh. This is the order of the readings that you should read on this night in order to draw down this Keter. Start with Bereshit... [He now gives instructions to read 3-4 verses at the beginning and end of each sidra, and at the beginning and end of each book of the Tanakh, except if the reading is connected to this night, in which case, we read the entire section…] Afterwards, for the remainder of the night, learn the sodot (mysteries) of the Torah, especially in the Zohar, according to your ability to grasp.

ובהגיע אשמורת הבוקר מעט קודם עלות השחר בעת שמשחירין פני הרקיע במזרח אשר אז נק' אילת השחר כנודע, אז צריך שתטבול במקוה ותכוין אל המקוה העליון שהוא כתר עליון דז"א הנמשך לו בלילה הזה והוא נקרא שער החמשים כמ"ש. ועליו נאמר "וזרקתי עליכם מים טהורים וטהרתם". ועי"כ אנו מקבלים תוספת קדושה מבחינת הכתר הזה.

During the early morning hours, just prior to alot hashachar, at ayelet hashachar, when the eastern sky begins to darken [i.e., approximately 3:00 a.m., when the light of sun that is still below the eastern horizon shines just enough to black out the light of the stars, thus paradoxically making it the darkest part of the night before the dawn], this is the time to immerse in a mikveh. Intend that this mikveh corresponds to the Supernal Mikveh (Binah, Imma), the conduit through which Zehir receives his Keter. It (this Mikveh, Binah) is called the 50th gate. It is from there that the Keter is drawn down on this night. Concerning this, Hashem said through Yechezkel, “I will pour pure waters upon you, and you shall be purified” (Ezekiel 36:25). In this way, we too receive upon ourselves additional holiness from וטעם הדבר הוא לפי שאנחנו בלילה הזה עושים ב' דברים הא' הוא להמשיך את כתר העליון דז"א ע"י .Keter this of level the

עסק התורה כנזבר. ואחר כך באשמורת הבוקר אנו נעשים שושבינין דמטרוניתא רחל נוקבא דז"א. ומוליכין את הכלה הכלולה לבית הטבילה וטובלת במקוה העליון הנזכר, שהוא הכתר הנזכר. וגם אנחנו שושבינין דילה טובלים עמה. אבל אל תטעה לומר כי אז היא עולה עד הכתר דז"א. אבל היא מקבלת במקומה למטה טהרה וטבילה מלמעלה מכתר דז"א בסוד "וזרקתי עליכם מים טהורים" כנזכר. ואחר כך ע"י תפלת שחרית ומוסף דיום שבועות ממש אז היא עולה כמוהו ואז הם מזדווגים יחד כנ"ל. ובחינת טבילת הכלה ושושבינין דילה נזכרים בס"ה בפ' אמור:

The reason for this is that we are doing two things on this night: First, we draw down the supernal Keter of Zeir by immersing ourselves in learning the Torah. Afterwards, at ashmoret haboker, we become the bridesmaids of the Matronita, Rachel, Nukva-Malkhut-Shekhinah, Zehir’s soulmate. We then accompany this beautiful Bride to the Mikveh. She herself immerses in the Supernal Mikveh, which again is the Keter we mentioned. We too, her bridesmaids, immerse with her. Do not think that she herself rises up immediately to Zehir’s Keter. Not yet. Rather in her place [below] she receives purification and immersion from above from Zehir’s Keter, in the mystery of the verse, “I will pour pure waters upon you.” Only afterwards, through the prayers of Shachrit and Mussaf of Yom Shavuot does she actually ascend and rise up like Zehir, and it is then that they unite together. This immersion of the Bride and the bridesmaids is mentioned in the Zohar, parashat Emor. Shir HaKavod (Song of Glory) In the Mekhilta (on Exodus 15:3, “Hashem is a man of war”), the rabbis state that Hashem appeared to Israel in prophetic vision at the Red Sea as a young warrior, whereas at Sinai He appeared as an Ancient of Days filled with mercy. Similarly, in the Shir HaKavod (Song of Glory) that is sung in almost every Chasidic and Ashkenazic minyan at the conclusion of the Shabbat Mussaf, we sing: אַנְעִ ים זְמִ ירוֹת וְ שִׁ ירִ ים אֶ אֱרוֹג. כִּי אֵ לֶי נַפְ שִׁ י תַ עֲרוֹג: נַפְ שִׁ י חָ מְ דָ ה בְּ צֵ ל יָדֶ . לָדַ עַ ת כָּל רָ ז סוֹדֶ : מִ דֵּ י דַ בְּ רִ י בִּ כְבוֹדֶ . הוֹמֶ ה לִבִּ י אֶ ל דּוֹדֶ י : לכֵּן אֲ דַ בֵּ ר בְּ נִכְבָּ דוֹת. וְ שִׁ מְ אֲ כַבֵּ ד בְּ שִׁ ירֵ י יְדִ ידוֹת:

I will sing sweet melodies and compose insightful songs, for my soul yearns [and calls out] for You alone. / My soul pines [to take refuge under] the shade of Your hand, to know the ultimate mystery of Your enigmas. / When I mention Your glory, my heart becomes impassioned with Your love. / I will therefore speak of weighty things concerning You, and honor Your Name with songs of my deep love.

אֲ סַ פְּ רָ ה כְבוֹדְ וְ א רְ אִ יתִ י . אֲ דַ מְּ אֲ כַנְּ וְ א יְדַ עְ תִּ י : בְּ יַד נְבִ יאֶ י בְּ סוֹד עֲבָ דֶ י . דִּ מִּ יתָ הֲ דַ ר כְּבוֹד הוֹדֶ : גְּדֻ לָּתְ וּגְבוּרָ תֶ . כִּנּוּ לְתוֹקֶ ף פְּ עֻלָּתֶ : דִּ מּוּ אוֹתְ וְ א כְּפִ י יֶשְׁ . וַיַּשְׁ ווּ לְפִ י מַ עֲשֶֹ י :

I will tell of Your glory, though I have never seen You. I will speak in metaphor, and call You by Your names, though I cannot know You as You are. / Through Your holy prophets, the secret assembly of Your servants, You revealed a reflection of the radiance of Your hidden light. / They likened Your loving greatness and Your power of restraint to [the same qualities in] Your most powerful creations. / They visualized You, but not as You really are. They described You solely in terms of Your actions.

הִ מְ שִׁ ילוּ בְּ רוֹב חֶ זְיוֹנוֹת. הִ נְּ אֶ חָ ד בְּ כָל דִּ מְ יוֹנוֹת: וַיֶּחֱזוּ בְ זִקְ נָה וּבַ חֲ רוּת. וּשְֹ עַ ר רֹאשְׁ בְּ שֵֹ יבָ ה וְ שַׁ חֲ רוּת: זִקְ נָה בְּ יוֹם דִּ ין וּבַחֲ רוּת בְּ יוֹם קְ רָ ב. כְּאִ ישׁ מִ לְחָ מוֹת יָדָ יו לוֹ רָ ב: חָ בַ שׁ כּוֹבַ ע יְשׁוּעָ ה בְּ רֹאשׁוֹ. הוֹשִׁ יעָ ה לּוֹ יְמִ ינוֹ וּזְרוֹעַ קָ דְ שׁוֹ:

They depicted You in diverse visions. Despite all [seemingly contradictory] comparisons, however, You forever remain One. / They envisioned You as an ancient sage and as a youth, with the hair of Your aged head at times white [as snow] and at others as black [as that of a raven]. / [The vision of] the ancient sage [represents Your mercy when You sit] in judgment, whereas [when You execute justice against those who are found guilty, You are likened to a youth, a young warrior whose hands conduct a war. / [He can thus appear as a warrior] wearing a crown of salvation on His head. He is said to bring victory [and redemption to His people] with His [loving] right hand and His holy outstretched arm.

טַ לְ לֵי אוֹרוֹת רֹאשׁוֹ נִמְ לָא. קְ וֻצּוֹתָ יו רְ סִ יסֵ י לָיְלָה: יִתְ פָּ אֵ ר בִּ י כִּי חָ פֵץ בִּ י. וְ הוּא יִהְ יֶה לִּי לַעֲטֶ רֶ ת צְ בִ י: כֶּתֶ םטָ הוֹר פָּ ז דְּ מוּת רֹאשׁוֹ. וְחַ ק עַ ל מֵ צַ ח כְּבוֹד שֵׁ ם קָ דְ שׁוֹ: לְחֵ ן וּלְכָבוֹד צְ בִ י תִ פְ אָרָ ה. אֻמָּ תוֹ לוֹ עִ טְּ רָ ה עֲטָ רָ ה: [When His people are in exile] His head is said to be filled with the dews of supernal lights, and the locks of His hair saturated with drops of the night [i.e., He endures exile with us]. / [As my Father] He takes pride in me, for He is pleased with me. He will always be a crown of splendor for me. / [As my King] the crown on His head is one of purest gold. On His forehead is engraved the glory of His holy Name. / [In gratitude for being shown His] grace, glory, and crowning splendor, His people have always crowned Him with the crown [of eternal kingship].

מַ חְ לְפוֹת רֹאשׁוֹ כְּבִ ימֵ י בַּ חֻרוֹת. קְ וֻצּוֹתָ יו תַּ לְתַּ לִּים שְׁ חוֹרוֹת: נְוֵה הַ צֶּ דֶ ק צְ בִ י תִ פְ אַרְ תּוֹ. יַעֲלֶה נָּ א עַ ל רֹאשׁ שִֹ מְ חָ תוֹ: סְ גֻלָּתוֹ תְּ הִ י (נָא) בְ יָדוֹ עֲטֶ רֶ ת. וּצְ נִיף מְ לוּכָה צְ בִ י תִ פְ אֶ רֶ ת: עֲמוּסִ ים נְשָֹ אָם עֲטֶ רֶ ת עִ נְּ דָ ם. מֵ אֲ שֶׁ ר יָקְ רוּ בְ עֵינָיו כִּבְּ דָ ם:

The locks of His hair are likened to a youth’s. His black sidecurls flow down in mounds. / May the shrine of righteousness [Beit HaMikdash] be His crown of splendor. May [Yerushalayim] be prized by Him above His highest joy. / May His treasured nation be a diadem [tefillin] on His arm, and a corona of kingship, a crown of splendor [tefillin on His head]. / He gave birth to them and carried them [out of Mitzrayim]. [On Sinai] He attached the adornments of Eden to their heads. He honored them [with His Torah], for they were more precious [than the angels] in His eyes.

פְּ אֵ רוֹ עָ לַי וּפְ אֵ רִ י עָ לָיו. וְ קָ רוֹב אֵ לַי בְּ קָ רְ אִ י אֵ לָיו: צַ ח וְ אָדוֹם לִ לְבוּשׁוֹ אָדוֹם. פּוּרָ ה בְּ דָ רְ כוֹ בְּ בוֹ אוֹ מֵ אֱדוֹם: קֶ שֶׁ ר תְּ פִ לִּין הֶ רְ אָה לֶעָ נָיו. תְּ מוּנַת יְדֹוָד לְנֶגֶד עֵ ינָיו: רוֹצֶ ה בְּ עַ מּוֹ עֲנָוִ ים יְפָ אֵ ר. יוֹשֵׁ ב תְּ הִ לּוֹת בָּ ם לְהִ תְ פָּ אֵ ר:

His splendor rests on me, and my praises are directed to Him alone. He is always near to me when I call Him. / [He harmonizes] pure-white [love] and muted-red [justice], but [when He will avenge Yisrael’s blood] He will wear crimson-red, in order to stamp out evil on His way back from [the final exile of] Edom. / [On Sinai] He revealed the knot at the back of His head-tefillin to the humble one [Moshe]. [As a result] he was given permission to envision the image of Hashem in front of his eyes. / He desires His people. He will yet raise up the humble. [In the meantime] He lowers Himself in response to their praises, for He takes pride in their [ability to cling to Him despite all hardship].

רֹאשׁ דְּ בָ רְ אֱמֶ ת קוֹרֵ א מֵ רֹאשׁ. דּוֹר וָדוֹר עַ ם דּוֹרְ שֶׁ י דְּ רוֹשׁ: שִׁ ית הֲמוֹן שִׁ ירַ י נָא עָ לֶי . וְ רִ נָּתִ י תִ קְ רַ ב אֵ לֶי : תְּ הִ לָּתִ י תְּ הִ י נָא לְרֹאשְׁ עֲטֶ רֶ ת. וּתְ פִ לָּתִ י תִּ כּוֹן קְ טוֹרֶ ת: תִּ יקַ ר שִׁ ירַ ת רָ שׁ בְּ עֵינֶי . כַּשִּׁ יר יוּשַׁ ר עַ ל קָ רְ בָּ נֶי :

In the beginning of Your word [Torah] is engraved the word emet-truth. O You who call out the end from the beginning, take account of all the generations of the people that have never ceased seeking You. / Pray, place the countless songs I sing to You before You. Let my cry and prayer draw nigh unto You. / Let the praise I reflect back to You be a crown on Your head, and my prayer rise up as incense before You. / Let the song of the forlorn people be precious in Your eyes, like the song sung over Your offerings.

בִּ רְ כָתִ י תַ עֲלֶה לְ רֹאשׁ מַ שְׁ בִּ יר. מְ חוֹלֵל וּמוֹלִיד צַ דִּ יק כַּבִּ יר: וּבְ בִ רְ כָתִ י תְ נַעֲנַע לִי רֹאשׁ. וְ אוֹתָ הּ קַ ח לְ כִּבְ שָֹ מִ ים רֹאשׁ: יֶעֱרַ ב נָא שִֹ יחִ י עָ לֶי . כִּי נַפְ שִׁ י תַ עֲרוֹג אֵ לֶי : לְ יְדֹוָד הַ גְּדֻ לָּה וְ הַ גְּבוּרָ ה וְ הַ תִּ פְ אֶ רֶ ת וְ הַ נֵּצַ ח וְ הַ הוֹד. כִּי כֹל בַּ שָּׁ מַ יִם וּבָ אָרֶ ץ. לְ יְדֹוָד הַ מַּ מְ לָכָה וְ הַ מִּ תְ נַשֵּ א לְכֹל לְ רֹאשׁ. מִ י יְמַ לֵּל גְּבוּרוֹת יְדֹוָד. יַשְׁ מִ יעַ כָּל תְּ הִ לָּתוֹ:

Let my blessings rise up to the crown of the One who sustains, conceives, and gives birth [to all]. He is the invincible righteous One. / Nod Your approval to my blessing, and take it as an offering of the purest spices. / May my meditation be pleasing to You, for my soul yearns [and calls out] for You alone. / Yours, Hashem, is the loving greatness, the power, the beauty, the dominance, and the empathy, for all that is in heaven and earth is Yours. Yours, Hashem, is the kingship and the absolute sovereignty over all. Who can put into words [the greatness of] Hashem’s mighty acts, or utter all His praise?

Based on the Zohar (3:132a), the Ari explains that these two prophetic images (of a young warrior with dark hair, and an ancient-of-days with white hair) represent two different modes of divine providence—the first is called Zeir Anpin (Diminished Face, and known also as reward-and- punishment, measure-for-measure, divine justice, the school of accountability), and the other is called Arikh Anpin (Long Face, Infinitely Patient) and Atik Yomin (Ancient of Days, Infinitely Merciful and Loving). In truth, however, Zeir Anpin is not a separate and distinct mode of providence, but rather a subset or subsystem within the higher mode of Arikh Anpin/Atik Yomin, which itself is a subset within the higher mode of Adam Kadmon, which itself is a filter of the light of Infinite Ein Sof.

Israel envisioned Hashem in prophetic symbolic vision as a young warrior with raven-black hair at the Red Sea. Later, at Sinai, we envisioned Hashem as an ancient grandfather with pure white hair. Daniel also referred to the latter when he said, “As I looked, I saw thrones being placed, and the Ancient of Days did sit. His garment was as white as snow, and the hair of his head was like pure wool” (Daniel 7:9). Rabbi Yochanan connected our experience at Sinai with Daniel’s description of the Ancient of Days when he said (Rosh HaShanah 17b):

If it were not written in the Tanakh, it would be impossible to say. But we are taught that Hashem appeared [to Moshe in prophetic vision as an Ancient of Days] wrapped in a tallit like a shaliach tzibur (prayer leader). [By metamorphosing the face of this Ancient of Days from anger to compassion,] He showed Moshe the order of prayer. He said, “Whenever Israel sins, let them enact (yaasu) this order (i.e., this metamorphosis) before Me, and I will forgive them.”

The white hair of an ancient grandfather represents Hashem’s attribute of pure mercy, whereas the dark hair of a warrior represents His attribute of justice. These two attributes involve the dynamic between Hashem’s desire to bestow His love on all His creatures unconditionally (mercy), on the one hand, and His desire that we deserve this love (justice), on the other hand. As Aryeh Kaplan taught: On the level of Keter [i.e., Atik Yomin], God’s mercy is unmitigated and pure. Like a grandfather, His desire is to bestow the greatest good irrespective of how deserving His grandchildren are. For their own good, however, He constricts His mercy through the smaller partzuf of Zeir Anpin and thereby, like a parent, makes His giving dependent on His children’s merit. These two modes of giving do not contradict one another. They both emanate from God’s love for all His creatures (Innerspace, p. 103).

Kabbalistic Prayer prior to beginning Tikun Leil Shavuot

וִ יהִ י רָ צוֹן מִ לְפָ נֶי יְ הֹ וָ ה אֲ הֵ ינוּ וֵא הֵ י אֲ בוֹתֵ ינוּ, שֶׁ יְּהֵ א חָ שֹוּב וּמְ קֻ בָּ ל וּמְ רֻ צֶּ ה לְפָ נֶי , כְּאִ לּוּ כִּוַּנּוּ בְּ כָל הַ כַּוָּנוֹת הָ רְ אוּיוֹת לְכַוֵּן בְּ לִימוּד פְּ סוּקֵ י הַ תּוֹרָ ה, וְ הַ נְּבִ יאִ ים, וְ הַ כְּתוּבִ ים, וּמִ דְ רָ שׁוֹת, וְ סִ תְ רֵ י תוֹ רָ ה. וְ תִ תֵּ ן לָנוּ כֹּחַ וִ יכֹלֶת וְ עֵזֶר וְ סִ יּוּעַ וַהֲ כָנָה בְּ לִמּוּדֵ נוּ אֲ שֶׁ ר נִלְמַ ד בַּ לַּיְלָה הַ זֹּאת, בִּ פְ סוּקֵ י הַ תּוֹרָ ה וְ הַ נְּבִ יאִ ים וְ הַ כְּתוּבִ ים, אֲ שֶׁ ר הֵ ם אַרְ בָּ עָ ה וְ עֶ שְׂ רִ ים סְ פָ רִ ים הַ מְ כֻוָּנִים כְּנֶגֶד אַרְ בָּ עָ ה וְ עֶ שְׂ רִ ים צֵ רוּפֵי שְׁ מֶ .

May the ratzon (will, desire) arise before You Hashem our God and God of our ancestors [may our ratzon directed to You from below awaken a corresponding ratzon above], and may it be considered worthy, acceptable, and pleasing before You, as if we are intending all the appropriate kavanot involved in learning the verses of the Torah, the Neviim, the Ketuvim, the Midrashim, and the Sitrey Torah. Please grant us the ability, the assistance, the support, and the preparation in our learning that we are about to learn this night, of the verses of Torah, Neviim, and Ketuvim, all together 24 books paralleling the 24 permutations of Your Name—

אדני-אנדי-אידנ- אדינ- אניד- אינד דאני-דנאי-דיאנ- דאינ- דניא- דינא נאדי-נדאי-ניאד- נאיד- נדיא- נידא יאדנ-ידאנ-ינאד- יאנד- ידנא- ינדא

וְ גַם בִּ דְ רָ שׁוֹת וְ סִ תְ רֵ י תוֹרָ ה, לְהַ מְ שִׁ י הַ כֶּתֶ ר לְיִשְׂ רָ אֵ ל אָבִ ינוּ הָ עֶ לְיוֹן הַ קָּ דוֹשׁ, וַעֲטֶ רֶ ת תִּ פְ אֶ רֶ ת בְּ רֹאשׁוֹ. הוּא הַ כֶּתֶ ר הַ נִּקְ רָ א שַׁ עַ ר הַ חֲ מִ שִּׁ ים, כִּי עִ ם יְ הֹ וָ ה הַ חֶ סֶ ד, וְ כַכָּתוּב "צְ אֶ ינָה וּרְ אֶ ינָה בְּ נוֹת צִ יּוֹן בַּ מֶּ לֶ שְׁ מֹה בָּ עֲטָ רָ ה שֶׁ עִ טְּ רָ ה לּוֹ אִ מּוֹ בְּ יוֹם חֲ תֻ נָּתוֹ וּבְ יוֹם שִׂ מְ חַ ת לִבּוֹ" (שיר ג יא). וְ יִתָּ פֵאר הַ מֶּ לֶ בְּ תִ פְ אֶ רֶ ת מְ פֹ אָר, וּבַ עֲטֶ רֶ ת גֵּאוּת וְ כֶתֶ ר תּוֹרָ ה. וּבְ מוֹשַׁ ב זְקֵ נִים יְהַ לְלוּהוּ, עֲטֶ רֶ ת תִּ פְ אֶ רֶ ת שֵׂ יבָ ה. וְ הוּא יִתֵּ ן מַ עֲדַ נֵּי מֶ לֶך [ל]אֵ שֶׁ ת חַ יִ ל רָ חֵ ל עֲקֶ רֶ ת הַ בַּ ית, יָשִׁ יב לְרֹאשׁהּ עֲטֶ רֶ ת פָּ ז. בְּ קוֹמַ ת הַ כּוֹתֶ רֶ ת הַ מֻשְׂ גָּב אֲ שֶׁ ר עַ ל רֹאשׁוֹ. וְ עָ לֶיהָ יָצִ יץ נִזְרוֹ נֵזֶר הַ קֹּדֶ שׁ. וַיָּשֶׂ ם כֶּתֶ ר מַ לְכוּת בְּ רֹאשָׁ הּ. נוֹדָ ע בַּ שְּׁ עָ רִ ים (גמטריא כתר) בַּ עְ לָהּ. בְּ שִּ בְ תּוֹ עִ ם זִקְ נֵי אָרֶ ץ.

as well as the Midrashim and Sitrey Torah—to draw down a crown to our holy supernal forefather Yaacov (aka Zeir/Zehir Anpin), a crown of splendor upon his head. This is the crown that is called the 50th Gate (Binah), for with Hashem is the loving-kindness, as it is written, “Go forth, O you daughters of Yerushalayim, and behold king Shlomo, the crown with which his Mother has crowned him on the day of his chupah, the day of the rejoicing of his heart” (Songs 3:11). May the king be adorned in glorious tiferet, a crown of pride, a crown of Torah. May he then be praised in the abode/presence of the zekenim, the crown of tiferet is the white hair of old age. He will then give the delicacies of the king to the eshet chayil, Rachel, the akeret bayit, placing a golden crown on her head, reaching up to the full stature of the crown on his own head. And above that, may he place a tzitz nezer ha’kodesh, the keter malkhut (crown of sovereignty) on her head. Her husband will be known in the gates (she’arim, gematria Keter), sitting among the zekenim (elders) of the land.

וִ יהִ י רָ צוֹן מִ לְפָ נֶי יְ הֹ וָ ה אֲ הֵ ינוּ וֵא הֵ י אֲ בוֹתֵ ינוּ, שֶׁ יִּהְ יוּ לִמְ אוֹרוֹת כָּל הַ פְּ סוּקִ ים שֶׁ ל אַרְ בָּ עָ ה וְ עֶ שְׂ רִ ים סְ פָ רֶ י אֲ שֶׁ ר נִקְ רָ א בַּ לַּיְלָה הַ זֹאת. וְגַם כָּל הַ מִּ דְ רָ שׁוֹת וְ סִ תְ רֵ י תוֹרָ ה אֲ שֶׁ ר נִלְמַ ד בַּ לַּיְלָה הַ זֹּ את, לְקַ שֵּׁ ט וּלְהַ עֲדוֹת אֶ ת רָ חֵ ל אִ מֵּ נוּ עֲקֶ רֶ ת הַ בַּ יִת הָ עֶ לְיוֹנָה. וְ תִ תֵּ ן לָנוּ כֹּחַ בְּ לִמּוּדֵ ינוּ לְתַ קֵּ ן עֲטָ רוֹתֶ יהָ לְבוּשֶׁ יהָ וְ תַ כְשִׁ יתֶ יהָ , וּלְהַ שְׁ לִים כָּל תִּ קּוּנֵיהָ . וְ תִ רְ בֶּה וְ תִ גְדַּ ל בַּ עֲדֵ י עֲדָ יִים, וְתִ לְבַּ שׁ בִּ גְ דֵ י מַ לְכוּתָ ה, וְ כַכָּתוּב:

May the ratzon (will, desire) arise before You Hashem our God and God of our ancestors [may our ratzon directed to You from below awaken a corresponding ratzon above] that all these verses of the 24 books that we will read tonight become illuminated [become luminaries], along with the Midrashim and Sitrey Torah that we will learn—to adorn and edenize Rachel Imenu, akeret habayit ha’elyonah. Empower our learning, to complete her crowns, her garments, her jewelry, to complete all her tikunim. Let her increase and grow to full stature with multiple crowns [of Eden], to become clothed in her royal apparel, as it is written:

"שׂוֹשׂ אָ שִׂ ישׂ בַּ יהֹ וָ ה תָּ גֵל נַפְ שִׁ י בֵּא הַ י כִּי הִ לְבִּ ישַׁ נִי בִּ גְדֵ י יֶשַׁ ע מְ עִ יל צְ דָ קָ ה יְעָ טָ נִי כֶּחָ תָ ן יְכַהֵ ן פְּ אֵ ר וְ כַכַּלָּה תַּ עְ דֶּ ה כֵלֶיהָ " (ישעיה סא י). ונאמר "נֵרְ דְּ וְ כַרְ כֹּם קָ נֶה וְ קִ נָּמוֹן עִ ם כָּל עֲצֵ י לְבוֹנָה מֹר וַאֲ הָ לוֹת עִ ם כָּל רָ אשֵׁ י בְ שָׂ מִ ים. מַ עְ יַן גַּנִּים בְּ אֵ ר מַ יִם חַ יִּים וְ נֹזְלִים מִ ן לְבָנוֹן" (שיר ד יד-טו). ונאמר "בָּ אתִ י לְגַנִּי אֲ חֹתִ י כָלָּה אָרִ יתִ י מוֹרִ י עִ ם בְּ שָׂ מִ י אָכַלְ תִּ י יַעְ רִ י עִ ם דִּ בְ שִׁ י שָׁ תִ יתִ י יֵינִי עִ ם חֲ לָבִ י אִ כְלוּ רֵ עִ ים שְׁ תוּ וְ שִׁ כְרוּ דּוֹדִ ים" (שיר ה א).

“I will rejoice exceedingly in Hashem (Yod-Keh-Vav-Keh), my soul will delight in my God (Elohai)” (Isaiah 61:10). “Nard and saffron, calamus and cinnamon, with many frankincense trees, myrrh and aloes, with all the finest spices. (15) You are a fountain that waters many gardens, a wellspring of living waters, flowing down from Levanon” (Song 4:14-14-15). “I have come to My garden, My sister, My bride! I have gathered My myrrh and My spice; I have partaken of My honeycomb with My honey; I have drunk My wine with My milk. Partake, loved ones, drink, beloveds, and become intoxicated [with My prophetic spirit]” (Song 5:1).

ונאמר "וָאֶ עֱבֹר עָ לַיִ וָ אֶ רְ אֵ וְ הִ נֵּה עִ תֵּ עֵ ת דֹּדִ ים וָאֶ פְ רֹשׂ כְּנָפִ י עָ לַיִ וָאֲ כַסֶּ ה עֶ רְ וָתֵ וָאֶ שָּׁ בַ ע לָ וָאָבוֹא בִ בְ רִ ית אֹתָ נְאֻם אֲ דֹנָי יֱ הֹ וִ ה וַתִּ הְ יִי לִי. וָאֶ רְ חָ צֵ בַּ מַּ יִם וָאֶ שְׁ טֹף דָּ מַ יִ מֵ עָ לָיִ וָאֲ סֻ כֵ בַּ שָּׁ מֶ ן. וָאַלְבִּ ישֵׁ רִ קְ מָ ה וָאֶ נְעֲלֵ תָּ חַ שׁ וָאֶ חְ בְּ שֵׁ בַּ שֵּׁ שׁ וַאֲ כַסֵּ מֶ שִׁ י. וָאֶ עְ דֵּ עֶ דִ י וָאֶ תְּ נָה צְ מִ ידִ ים עַ ל יָדַ יִ וְ רָ בִ יד עַ ל גְּרוֹנֵ . וָאֶ תֵּ ן נֶזֶם עַ ל אַ פֵּ וַעֲגִילִים עַ ל אָזְנָיִ וַעֲטֶ רֶ ת תִּ פְ אֶ רֶ ת בְּ רֹאשֵׁ . וַתַּ עְ דִּ י זָהָ ב וָכֶסֶ ף וּמַ לְבּוּשֵׁ שֵׁ שׁ וָמֶ שִׁ י וְ רִ קְ מָ ה סֹלֶת

and you over wing My spread I and, time nuptial your, time your was it, beheld and you over passed I “וּדְ בַ שׁ וָשֶׁ מֶ ן אָכָלְתְּ וַתִּ יפִ י בִּ מְ אֹד מְ אֹד וַתִּ צְ לְחִ י לִמְ לוּכָה" (יחזקאל טז ח- יג). covered your nakedness; and I swore to you to enter into a covenant with you, says Hashem Elokim. And you will be to me. I then washed you in water; I rinsed your bloods and anointed you with oil. I dressed you in macramé, and your shoes were tachash. I bound you with linen and covered you with silk. I crowned you with jewels, and placed tzemidim on your hands [wrists] and a necklace on your neck. I placed a ring on your nose and earrings on your ears, and a crown of tiferet on your head. You shall wear ornaments of gold and silver; your clothes shall be made of fine linen, with silk and embroidery; you shall eat bread of fine flour, with honey and oil; you shall be very very beautiful and you shall be fit for royalty” (Ezekiel 16).

רִ בּוֹן עָ לְמָ א, טִ יבוּ סַ גִּי עָ בַ דְ תְּ עִ ם עַ מָּ יִשְׂ רָ אֵ ל דְּ אִ תְ רְ עִ ית בְּ הוּ בִּ לְחוֹדַ יְהוּ וְ עָ בַ דְ תְ לוֹן עַ מָּ א יְחִ ידָ אָה בְּ עָ לְמָ א. וְ קָ רִ ית לוֹן גּוֹי אֶ חֶ ד, וְ יָהַ בְ תְּ לוֹן אוֹרַ יְתָ א דִּ קְ שׁוֹט וּפָ קַ דְ תְ לוֹן בְּ כַמָּ ה פִּ קּוּדִ ין לְאִ תְ עַ טְ רָ א בְּ הוּ. וְ יָ הַ בְ תְ לוֹן חַ יִל לְמֶ עְ בַּ ד רְ עוּתָ . וּבְ אִ תְ עָ רוּתָ א דִּ ילְהוֹן לְתַ תָּ א בְּ מִ לִּין וּבְ עוֹבָ דָ א יִתְ עַ ר חֵ ילָא לְעֵ לָּא. יְהֵ א רַ עֲוָא דְּ לֶהֱוֵי רְ עוּתָ עִ ם עַ מָּ יִשְׂ רָ אֵ ל לְעָ לָם, וּלְאַמְ טוּיֵי לָנָא מִ טּוּב נְהוֹרָ , וּלְקַ בָּ לָא צְ לוֹתָ נָא וְ לֵיעוּתָ נָא בְּ רַ חֲ מֵ י.

Master of the world, You have done a great kindness for Your people Israel. You have singularly favored them. You have made them Your singular people in the world. You have called them a singular nation. You have given them Your Torah of truth. You have commanded them numerous commandments. You have empowered them to perform Your will. With their arousal/awakening below with words and actions, You arouse Your power above. May it be Your will that Your favor accompany Your people forever, to pour down Your light upon them, to accept their prayers and their pleas with mercy.

וִ יהֵ א רַ עֲוָא קַ מָּ דְּ תִ תְ רְ עֵ י בְּ מִ לִּין טָ בִ ין דְּ נַפְ קִ ין מִ פּוּמָ נָא, וְ נַתְ קִ ין בְּ הוֹן תִּ קּוּנָא דִּ לְעֵ לָּא כִּדְ קָ א יֵאוּת. וְ תֵ חָ שֵׁ ב לָנָא כְּאִ לוּ אִ שְׁ תַּ דַּ לְנָא בִּ יקָ רָ כִּרְ עוּתָ , לְסַ דְ רָ א כֹּלָּא כִּדְ קָ א יָאוּת. וִ יהֵ א רַ עֲוָא קַ מָּ לְמֵ יהַ ב לָן חֵ ילָא לְ תַ קָּ נָא תַּ כְשִׁ יטֵ י כַלָּה, וְ נַנְהִ יר עִ טְ רָ הָ א וְ נַשְׁ וֵי תִּ קּוּנָהָ א, בְּ גִין דְּ תִ שְׁ תְּ כַּח לְמָ חָ ר בְּ תַ כְשִׁ יטָ הָ א וְ עִ טְ רָ הָ א וְ תִ קּוּנָהָ א כִּדְ קָ א יָאוּת. וְ יִתְ חַ בְּ רוּן תּוֹרָ ה שֶׁ בִּ כְתָ ב וְ תוֹרָ ה שֶׁ בְּ עַ ל פֶּ ה בְּ חִ בּוּרָ א שְׁ לִים. וְ יִשְׁ תַ כְּחוּן כַּחֲ דָ א בְּ זִוּוּגָא חַ ד לְעֵ לָּא. וְ נִזְכֶּה לְאַחְ סְֻ נָא יְרוּתָ א קַ דִּ ישָׁ א, לָן וְ לִבְ נָן בִּ תְ רֵ ין עָ לְמִ ין.

May the ratzon (will, desire) arise before You [may our ratzon directed to You from below, awaken the corresponding ratzon from above] to be pleased with the good words that come forth from our mouth, to rectify the supernal tikun with them exactly as is right/proper/required. Consider it that we have done this for the sake of Your glory, according to Your desire, to put everything in the highest order exactly as is right/proper/required. And may the ratzon arise before You to empower us with the ability to adorn the Kalah, to illuminate her crown, and complete her tikun, so that she will be ready with her jewels and crown and all the rest of her tikunim tomorrow morning. May the Written Torah (Zeir/Zehir Anpin) be united with the Oral Torah (Malkhut/Shekinah) in a complete union. May they join together above, and may we merit to inherit the holy inheritance [the exalted consciousness of the supernal Torah), we and our children, in both worlds [above and below].

וְ יִתְ קַ יֵּם בָּ ן קְ רָ א דִּ כְתִ יב "וַאֲ נִי זֹאת בְּ רִ יתִ י אוֹתָ ם אָמַ ר יְ הֹ וָ ה רוּחִ י אֲ שֶׁ ר עָ לֶי וּדְ בָ רַ י אֲ שֶׁ ר שַׂ מְ תִּ י בְּ פִ י א יָמוּשׁוּ מִ פִּ י וּמִ פִּ י זַרְ עֲ וּמִ פִּ י זֶרַ ע זַרְ עֲ אָמַ ר יְ הֹ וָ ה מֵ עַ תָּ ה וְ עַ ד עוֹלָם" (ישעיה נט). וִ יהֵ א רַ עֲוָא דְּ נִזְכֶּה אַ נָּן וְּ בָ נן לְמֶ הֱוֵי רְ שִׁ ימִ ין וּכְתִ יבִ ין בְּ סִ פְ רָ א דְּ דָ כְרַ נָּיא, לְטָ ב וְ לְחַ יֵּי וְ לִשְׁ לָם. וְ נִתְ בָּ רֵ ך מִ פּוּמָ א דְּ קֻ דְ שָׁ א בְּ רִ י הוּא בְּ שֶֹ בַ ע בִּ רְ כָּאן וְ עִ טְ רִ ין דְּ עָ לְמָ א עִ לָּאָה. יִהְ יוּ לְרָ צוֹן אִ מְ רֵ י פִ י וְ הֶ גְיוֹן לִבִּ י לְפָ נֶי יְדֹוָד צוּרִ י וְ גאלי: וִ יהִ י נֹעַ ם אֲ דֹנָי אֱ הֵ ינוּ עָ לֵינוּ וּמַ עֲשֵׂ ה יָדֵ ינוּ כּוֹנְנָה עָ לֵינוּ וּמַ עֲשֵׂ ה יָדֵ ינוּ כּוֹנְנֵהוּ:

May the verse be fulfilled for us, “As for Me, I have made a covenant with them, says Hashem: My spirit that rests upon you, and My words which I have placed in your mouth, shall not depart from your mouth, nor from the mouths of your children, nor from the mouths of your children’s children, says Hashem, from now to all eternity” (Isaiah 59). May it be Your will that we and our children merit to be inscribed and written in the Book of Remembrance, for good, for life, and for shalom. May we be blessed by the mouth of the blessed Holy One Himself with seven blessings and crowns of the supernal world. May the words of my mouth and the meditations of my heart be acceptable before You, Hashem, my Rock [in this world] and my Redeemer [throughout all eternity]. May Hashem our God’s pleasantness be [flow down] upon us; may He establish the work of our hands [above in eternity], and may He establish the work of our hands [below in this world].

אַ תָּ ה בְ חַ רְ תָּ נוּ מִ כָּל הָ עַ מִּ ים. אָהַ בְ תָּ אוֹתָ נוּ וְ רָ צִ יתָ בָּ נוּ. וְהִ בְ דַּ לְתָּ נוּ מִ ן הַ טּוּמְ אָה טוּמְ אַת מִ צְ רַ יִ ם, מֵ חֲ מִ שִּׁ ים שַׁ עֲרֵ י טוּמְ אָה. וְ הִ כְנַסְ תָּ נוּ לַחֲ מִ שִּׁ ים שַׁ עֲרֵ י קְ דוּשָׁ ה בַּ יּוֹם הַ זֶּה. וַתִּ תֵּ ן לָנוּ יְהֹוָה אֱ הֵ ינוּ הַ תּוֹרָ ה הַ קְּ דוֹשָׁ ה וְ חֻקֶּ י הַ יְשָׁ רִ ים, בְּ הַ ר סִ ינַי בַּ יּוֹם הַ קָּ דוֹשׁ הַ זֶּה. וַתְּ צַ וֵּנוּ יְהֹוָה אֱ הֵ ינוּ לַהֲגוֹת בְּ אִ מְ רֵ י תוֹרָ תְ יוֹמָ ם וָלַיְלָה, כִּי 3 לְיַחֵ ד אַרְ בַּ ע אוֹתִ יּוֹת שֶׁ ל שִׁ מְ הַ גָּדוֹל, וְ כָל הָ עוֹלָמוֹת, הֵ ם חַ יֵּינוּ וְ אוֹרֶ יָמֵ ינוּ. [כדי] לְחַ בֵּ ר הָ רֵ עִ ים וְ הַ דּוֹדִ ים, עַ ל יְדֵ י עֵסֶ ק תּוֹרָ תֵ נוּ.

[Thank You, Hashem] for choosing us from all the nations, and for loving us and showing favor to us, by separating us from the force of impurity, specifically from the impurity of Mitzrayim, from the fifty gates of impurity, and bringing us into the fifty gates of holiness, on this day. On Sinai You gave us, Hashem our God, the holy Torah, and Your upright laws, on this holy day. You commanded us, Hashem our God and God of our ancestors, to contemplate the teachings of Your Torah by day and by night, for they are our life and the length of our days. To unite the reim (friends) [Abba/Chokhmah and Imma/Binah] and the dodim (beloveds) [Zeir/Zehir and Malkhut/Shekhinah], to unify the four letters of Your great name, and all the worlds, by virtue of our Torah learning.

וּבְ כֵן יְהִ י רָ צוֹן מִ לְפָ נֶי יְ הֹ וָ ה אֲ הֵ ינוּ וֵא הֵ י אֲ בוֹתֵ ינוּ, שֶׁ יְּהֵ א בָ נוּ סִ פּוּק וְ כֹחַ לְהַ מְ שִׁ י כֶּתֶ ר לְרֵ ישָׁ א דִ זְעֵיר אָנְפִ ין, וְ לַעֲשׂוֹת אַרְ בַּ עה וְ עֶ שְׂ רִ ים קִ שּׁוּטִ ין לַשְּׁ כִינָה, עַ ל יְדֵ י עֶ שְׂ רִ ים וְאַרְ בַּ ע סְ פָ רֶ י , שֶׁ הֵ ם כְּנֶגֶ ד עֶ שְׂ רִ ים וְ אַרְ בַּ ע צִ ירוּפֵי שִׁ מְ הַ גָּדוֹל.

May the ratzon (will, desire) therefore arise before You Hashem our God and God of our ancestors [may our ratzon directed to You from below, awaken the corresponding ratzon from above] that we have the required strength and ability to draw the keter upon the head of Zeir Anpin [to become Zehir Anpin, the Shining Countenance, the level of Arikh and Atik], and to prepare the twenty-four ornaments of the Shekhinah, by reading the Your twenty-four books, corresponding to the twenty-four permutations of Your great name:

אדני- אנדי-אידנ- אדינ-אניד- אינד דאני- דנאי-דיאנ- דאינ-דניא- דינא נאדי- נדאי-ניאד- נאיד-נדיא-נידא יאדנ- ידאנ-ינאד- יאנד-ידנא-ינדא

בִּ זְכוּת הַ תֵּ יבוֹת וּבִ זְכוּת הָ אוֹתִ יוֹת וּבִ זְכוּת שֵׁ מוֹת הַ יּוֹצְ אִ ים מֵ רָ אשֵׁ י תֵ יבוֹת וְ סוֹפֵ י תֵ יבוֹת, וְ חִ לּוּפֵי תֵ יבוֹת וְ אֶ מְ צָ עֵ י תֵ יבוֹת, בִּ כְ לָלָן וּבִ פְ רָ טָ ן, שֶׁ תִּ תֵּ ן בָּ נוּ רוּחַ קָ דְ שֶׁ כְּדֵ י שֶׁ נִּשְׁ מוֹר וּנְקַ יֵּים אֶ ת כָּל דִּ בְ רֵ י תוֹרָ תְ . וְ נִהְ יֶה מֵ הָ עוֹבְ דִ ים בְּ אַהֲ בָ ה בְּ אֶ רֶ ץ הַ חַ יִּים אָמֵ ן.

In the merit of the words, in the merit of the letters, in the merit of the divine names that come forth from initials and final letters and transposed letters and middle letters, in their generalities and their particulars, please place Your holy spirit within us so that we may safeguard and fulfill all the teachings of Your Torah, and so that we may be among those who serve You with love in the land of living, amen.

וְ נִזְכֶּה לִהְ יוֹת מִ שּׁוּשְׁ בִ ינֵי דְ מַ טְ רוֹנִיתָ א. וְ חָ תְ מֵ נוּ לְמָ חָ ר בְּ סֵ פֶ ר הַ זִּכָּרוֹן לְטוֹבָ ה. וּמִ שֶׁ פַ ע שֶׁ תַּ שְׁ פִּ יעַ בִּ שְׁ כִינָתְ מָ חָ ר, מִ שָׁ ם תַּ שְׁ פִּ יעַ לָנוּ בְּ נֶפֶ שׁ רוּח וּנְשָֹ מָ ה לְטַ הֲ רֵ נוּ מֵ עֲוֹנֵנוּ, וּלְהִ כָּנֵס בְּ הֵ יכְ לָא דְ מַ לְכָּא, לֵיעוּל וְ לָא לִיפּוֹק. וִ יקֻ יָּם בָּ נוּ מִ קְ רָ א שֶׁ כָּתוּב, "וְ זָרַ קְ תִּ י עֲלֵיכֶם מַ יִם טְ הוֹרִ ים וּטְ הַ רְ תֶּ ם מִ כֹּל טֻמְ אוֹתֵ יכֶם וּמִ כָּל גִּלּוּלֵיכֶ ם אֲ טַ הֵ ר אֶ תְ כֶם: וְ נָתַ תִּ י לָכֶם לֵב חָ דָ שׁ וְ רוּחַ חֲ דָ שָׁ ה אֶ תֵּ ן בְּ קִ רְ בְּ כֶם וַהֲסִ רֹתִ י אֶ ת לֵב הָ אֶ בֶ ן מִ בְּ שַׂ רְ כֶם וְ נָתַ תִּ י לָכֶם לֵב בָּ שָׂ ר: וְ אֶ ת רוּחִ י אֶ תֵּ ן בְּ קִ רְ בְּ כֶם וְ עָ שִׂ יתִ י אֵ ת אֲ שֶׁ ר בְּ חֻקַּ י תֵּ לֵכוּ וּמִ שְׁ פָּ טַ י תִּ שְׁ מְ רוּ וַעֲשִׂ יתֶ ם: וִ ישַׁ בְ תֶּ ם בָּ אָרֶ ץ אֲ שֶׁ ר נָתַ תִּ י לַאֲ בֹתֵ יכֶם וִ הְ יִיתֶ ם לִי לְעָ ם וְ אָנֹכִי אֶ הְ יֶה לָכֶם לֵא הִ ים: וְ הוֹשַׁ עְ תִּ י אֶ תְ כֶם מִ כֹּל טֻמְ אוֹתֵ יכֶם וְ קָ רָ אתִ י אֶ ל הַ דָּ גָן וְהִ רְ בֵּיתִ י אֹתוֹ וְ א אֶ תֵּ ן עֲלֵיכֶם רָ עָ ב: וְהִ רְ בֵּיתִ י אֶ ת פְּ רִ י הָ עֵ ץ וּתְ נוּבַ ת הַ שָּׂ דֶ ה לְמַ עַ ן אֲ שֶׁ ר א תִ קְ חוּ עוֹד חֶ רְ פַּ ת רָ עָ ב בַּ גּוֹיִם" (יחזקאל לו כה-ל).

May we merit to become the bridesmaids of the Matronita (Shekhinah). May we be inscribed tomorrow in the Book of Remembrance, for good. From the shefa mochin [illumination of consciousness] that You pour forth unto Your Shekhinah tomorrow, let that same shefa flow to us, in our nefesh, ruach, and neshamah, to purity us of the blemish of our transgressions, and to allow us entry into the palace of the King, to enter and never to depart. May the verse be fulfilled in us, “I shall sprinkle the purifying waters [of My Torah] upon you and you shall be purified from all your impurities, such that I will purify you from all your idolatry. I will give a new heart and place a new spirit within you; I will remove the heart of stone from your body, and give you a heart of flesh. I will רבי שמעון אמר...רזא דמלה "אכלו רעים" לעילא, "שתו ושכרו דודים" לתתא: אמר ליה רבי אלעזר, מאן אינון לעילא ומאן אינון לתתא? אמר ליה יאות שאילתא. דא אתר עלאה דאינון באחדותא, בחדוותא, דלא מתפרשין לעלמין, אלין אקרון "רעים". הדא הוא דכתיב "ונהר יוצא מעדן" (בראשית ב י). ועדן וההוא נהר לא מתפרשן לעלמין, ואשתכחו לעלמין ברעותא באחדותא בחדוותא: "שתו ושכרו דודים", אלין אינון לתתא, דאקרון "דודים" לזמנין ידיען, והא אוקימנא: (זוהר ויקרא חלק ג' דף ד' ע"ב) place My spirit within you. I will cause you to walk in My statutes, to keep My laws and fulfill them. You will live in the land that I bequeathed to your forefathers. You will be My people, and I will be your God. I will saw you from all your impurities, and I will summon the grain and cause it to increase; I will not bring famine on you. I will cause the fruit of the tree and the produce of the field to increase, so that you will never again be humiliated among the nations because of famine” (Ezekiel 36:25-30).

רש"י הקדוש על שיר השירים א' ב' יִשָּׁ קֵ נִי מִ נְּשִׁ יקוֹת פִּ יהוּ כִּי טוֹבִ ים דֹּדֶ י מִ יָּיִן: "יִשָּׁ קֵ נִי מִ נְּ שִׁ יקוֹת פִּ יהוּ". זה השיר אומרת בפיה בגלותה ובאלמנותה. "מי יתן וישקני המלך שלמה מנשיקות פיהו כמו מאז. לפי שיש מקומות שנושקין על גב היד ועל הכתף. אך אני מתאוה ושוקקת להיותו נוהג עמי כמנהג הראשון כחתן אל כלה פה אל פה".

“O that He would kiss me [again] with the kisses of his mouth [O that He would reveal the secrets of His Torah to me as He began to do at Sinai].” She [Israel, the soul, the Shekhinah] whispers this song [this yearning, this pining] with her mouth, in her exile, in her widowhood: “O how I wish that King Shlomo [the Holy One Himself] would kiss me with the kisses of His mouth, like He once did. For there are places in the world where they kiss the back of the hand or the shoulder. But I desire and yearn [for only one thing], that He act with me as He did that first time when we first met, [and kiss me] like a groom kisses his bride, mouth to mouth.”

"כִּי טוֹבִ ים דֹּדֶ י מִ יָּיִן". כי טובים לי דודיך מכל משתה יין ומכל עונג ושמחה. ולשון עברי הוא להיות כל סעודת עונג ושמחה נקראת על שם היין כענין שנאמר "וְ הַ מֶּ לֶ שָׁ ב מִ גִּנַּת הַ בִּ יתָ ן אֶ ל בֵּית מִ שְׁ תֵּ ה הַ יַּיִן..." (אסתר ז ח)... זהו ביאור משמעו.

“Your love/affection is far more precious to me than wine [all the pleasures of this world].” “Your spiritual love is more precious to me that any wine feast, i.e., any physical delight or joyous occasion.” It is customary in lashon hakodesh to designate a joyous occasion as a wine feast. We see this in Megilat Esther, “When the king returned from the palace garden to the hall of the wine feast…” (Esther 7:8)… This is the basic explanation of the images [of kissing and drinking].

ונאמר דוגמא שלו על שם שנתן להם תורתו ודבר עמהם פנים אל פנים ["פָּ נִים בְּ פָ נִים דִּ בֶּ ר ה' עִ מָּ כֶם בָּ הָ ר מִ תּוֹ הָ אֵ שׁ" (דברים ה ד)]. ואותם דודים [הגילוים שגילה להם בנבואה שפתח את הרקיעם ויצא נפשם] עודם ערבים עליהם מכל שעשוע. ומובטחים מאתו להופיע עוד עליהם לבאר להם סוד טעמיה ומסתר צפונותיה. ומחלים פניו לקיים דברו וזהו יִשָּׁ קֵ נִי מִ נְּשִׁ יקוֹת פִּ יהוּ!

He [Shlomo, the master author of Shir HaShirim] uses this example [this image of a groom and bride kissing] to describe how Hashem gave us His Torah [at Sinai] and spoke to us “face to face” [“Face to face Hashem spoke with you on the mountain, from the midst of the fire” (Deut. 5:4)]. Even now, those same demonstrations of love/affection [those same prophetic revelations that He revealed to them when He opened the heavens, which caused their souls to leave their bodies and soar heavenward…] are still sweeter to them than any other delight. They are therefore assured by Him [i.e., He has therefore made an unbreakable promise to them] to reveal Himself to them [again, but this time] to illuminate for them sod taameha (the unfathomable-ness of the Torah’s innermost secrets) and mistar tzefonoteha (the enigma of its most hidden mysteries). Turning to Him and beseeching Him to fulfill His promise, this is what we mean when we say, “O that He would kiss me with the kisses of His mouth!”

כֶּ תֶ ר יִתְּ נוּ לְ ךָ יְהֹוָה אֱלֹהֵ ינוּ מַ לְ אָ כִ ים הֲמוֹ נֵי מַ עְ לָ ה עִ ם עַ מְּ ךָ יִשְׂ רָ אֵ ל קְ בוּ צֵ י מַ טָּ ה. יַחַ ד כֻּלָּ ם קְ דֻ שּׁ ָ ה לְ ךָ יְשַׁ לֵּ שׁ וּ כַּ דָּ בָ ר הָ אָ מוּר עַ ל יַד נְבִ יאָ ךְ וְקָ רָ א זֶה אֶ ל זֶה וְאָ מַ ר קָ דוֹ שׁ . קָ דוֹ שׁ . קָ דוֹ שׁ יְהֹוָה צְ בָ אוֹ ת. מְ לֹא כָ ל הָ אָ רֶ ץ כְּ בוֹ דוֹ : כְּ בוֹ דוֹ מָ לֵ א עוֹ לָ ם וּמְ שָׁ רְ תָ יו שׁ וֹ אֲלִ ים אַ יֵּה מְ קוֹ ם כְּ בוֹ דוֹ לְ הַ עֲ רִ יצוֹ : לְ עֻ מָּ תָ ם מְ שַׁ בְּ חִ ים וְאוֹ מְ רִ ים בָּ רוּךְ כְּ בוֹ ד יְהֹוָה מִ מְּ קוֹ מוֹ : מִ מְּ קוֹ מוֹ הוּא יִפֶ ן בְּ רַ חֲמָ יו לְ עַ מּ וֹ הַ מְ יַחֲדִ ים שְׁ מוֹ עֶ רֶ ב וָבֹקֶ ר בְּ כָ ל יוֹ ם תָּ מִ יד אוֹ מְ רִ ים פַּ עֲ מַ יִם בְּ אַ הֲבָ השְׁ מַ ע יִשְׂ רָ אֵ ל. יְהֹוָה אֱלֹהֵ ינוּ יְהֹוָה אֶ חָ ד: הוּא אֱלֹהֵ ינוּ . הוּא אָ בִ ינוּ . הוּא מַ לְ כֵּ נוּ . הוּא מוֹ שִׁ יעֵ נוּ . הוּא יוֹ שִׁ יעֵ נוּ וְיִגְ אָ לֵ נוּ שֵׁ נִית. וְיַשְׁ מִ יעֵ נוּ בְּ רַ חֲמָ יו לְ עֵ ינֵי כָּ ל חַ י לֵ אמֹר. הֵ ן גָּאַ לְ תִּ י אֶ תְ כֶ ם אַ חֲרִ ית כְּ רֵ אשִׁ ית לִ הְ יוֹ ת לָ כֶ ם לֵ אלֹהִ ים. אֲנִי יְהֹוָה אֱלֹהֵ יכֶ ם: וּבְ דִ בְ רֵ י קָ דְ שָׁ ךְ כָּ תוּב לֵ אמֹר יִמְ לֹךְ יְהֹוָה לְ עוֹ לָ ם אֱלֹהַ יִךְ צִ יּוֹ ן לְ דֹר וָדֹר הַ לְ לוּיָהּ :

A Keter (crown) is given to You, Hashem our God, by the multitudes of angels above, together with Your people Israel assembled below. Together, all proclaim Your three-fold holiness. And thus it is written by the hand of Your prophet: They call to one another saying, “Holy [beyond time], holy [beyond space], holy [beyond the conception of even the highest celestial beings] is Hashem; [nothing can withstand the full revelation of His Ein Sof light; nevertheless] He is the God of all the hosts [of heaven and earth, and] the fullness of the whole world is His glory.” [Although] His glory fills the world, His ministering angels ask one another, “Where is the hidden place of His glory so that we may praise Him?” [Now, the holy ophanim and chayot raise themselves up towards the seraphim.] Facing them, they praise [Hashem] saying, “May the glory of Hashem be blessed [and increasingly revealed and drawn forth] from its hidden transcendent place.” From His place He turns compassionately to His people who constantly proclaim the unity of His Name, evening and morning, twice each day, unceasingly, they say with fervent love: “Hear O Israel, Hashem is our God, Hashem is ONE.” He is our God, He is our Father, He is our King, and He is our Deliverer. He will therefore surely deliver us and redeem us again. In His mercy He will speak to us again, [but this time] in the presence of all that is alive, saying, “Behold, I have redeemed you from this final exile as from the first, to be your God. I am Hashem your God.” And in the words of Your holy scriptures, it is written to express [our prayer], “May Hashem’s absolute sovereignty be [revealed in this world and] for all eternity. O Tziyon, your God, for endless generations, hallelu Yah.”

Parable for Shavuot

Receiving the Torah—Experiencing God

I would like to share a parable with you. The purpose of the parable is to deepen our appreciation of the holy holiday of Shavuot. By way of introduction, Shavuot is called “Zeman matan Toratenu—the time of the giving of our Torah.” It was on the first Shavuot 3300 years ago that Hashem began giving us His Torah, i.e., revealing to us His plan for creation. At Sinai, He began teaching us how to play our part in bringing the world to its highest fulfillment. It was on that day that we stood at Sinai, “ke'ish echad be'lev echad—as one man with one heart” (Rashi, Exodus 19:2). It was on that day that Hashem opened the heavens and granted us a direct experience of His oneness:

אַ תָּ ה הָ רְ אֵ תָ לָדַ עַ ת כִּי יְהֹוָה הוּא הָ אֱ הִ ים אֵ ין עוֹד מִ לְּבַ דּוֹ:

You have been shown [i.e., you have been granted enlightened awareness] to know [i.e., experience directly and empirically] that Hashem [the Infinite One] is HaElohim [the Creator and Sustainer of the world]—there is none besides Him (Deuteronomy 4:35). Rashi, in the name of the Midrash, gives us a peek at what they saw:1

"הָ רְ אֵ תָ "—כשנתן הקב"ה את התורה פתח להם ז' רקיעים. וכשם שקרע את העליונים כך קרע את התחתונים. וראו שהוא יחידי. לכך נאמר "אַ תָּ ה הָ רְ אֵ תָ לָדַ עַ ת...אֵ ין עוֹד מִ לְּבַ דּוֹ ".

“You have been shown.” When the Holy One gave the Torah [to Israel], He opened the seven firmaments [of the spiritual dimension]. And then, just as He tore open [the “curtains” of] the upper worlds, so too He tore open [the “curtains” of] the lower worlds. They thus saw that He is SINGULAR [above and below]. This is the meaning of, “You have been shown to know…there is none besides Him.” Besides experiencing Hashem’s oneness visually, we also experienced it audibly. This experience was so powerful that our souls left our bodies:2

אמרו רבותינו זכרונם לברכה שעשרת הדברות כולן בקול אחד יצאו מפי הגבורה. דבר קשה עד מאוד. מה שאין הפה של הדיוט יכול לדבר, ולא האוזן יכולה לשמוע. ולפיכך כתיב "נַפְ שִׁ י יָצְ אָה בְּ דַ בְּ רוֹ " (שיר ה' ו').

Our Masters taught that the Aseret HaDibrot (Ten Commandments) were all spoken in One Syllable. They issued forth from the mouth of the Holy One [as one]—something so difficult [to imagine] that no human mouth can utter it, nor any human ear hear it. It is therefore written, “Yatza nafshi be’dabero—my soul departed at [the sound of] His Voice” (Song of Songs 5:6) [i.e., our souls were unable to remain in our bodies when we heard God’s Voice at Sinai]. Not once, but numerous times our souls left our bodies and returned, left our bodies and returned:3

וְ אָמַ ר רַ בִּ י יְהוֹשֻׁ עַ בֶּ ן לֵוִ י, כָּל דִּ בּוּר וְ דִ בּוּר שֶׁ יָּצָ א מִ פִּ י הַ קָּ דוֹשׁ בָּ רוּ הוּא, יָצְ תָ ה נִשְׁ מָ תָ ן שֶׁ ל יִשְׂ רָ אֵ ל שֶׁ נֶּאֱמַ ר "נַפְ שִׁ י יָצְ אָה בְּ דַ בְּ רוֹ" (שיר ה' ו'). וּמֵ אַחַ ר שֶׁ מִּ דִּ בּוּר רִ אשׁוֹן יָצְ אָה נִשְׁ מָ תָ ן, דִּ בּוּר שֵׁ נִי הֵ יאָ קִ בְּ לוּ? הוֹרִ יד טַ ל שֶׁ עָ תִ יד לְ הַ חֲ יוֹת בּוֹ מֵ תִ ים וְ הֶ חֱיָה אוֹתָ ם שֶׁ נֶּאֱמַ ר "גֶּשֶׁ ם נְדָ בוֹת תָּ נִיף אֱ הִ ים נַחֲ לָתְ וְ נִלְאָה אַ תָּ ה כּוֹנַנְתָּ " (תהלים ס"ח י').

Rabbi Yehoshua ben Levi also taught: With every dibur (word, commandment) that emanated from the mouth of the Holy One, the souls of the bnei Yisrael departed [from their bodies]. This is the meaning of, “Yatza nafshi be’dabero—my soul departed at [the sound of] His voice” (Song of Songs 5:6). [But you might ask:] Since their souls departed at hearing the first dibur, how could they have received the second dibur? He [Hashem] brought down the dew with which He will resurrect the dead in the future [and He thus restored their souls back into their bodies each time]. The following verse alludes to this, “Elohim, You poured down geshem nedavot (generous rains of bounty); You established [this people as] Your inheritance

when they were weary [in the desert]” (Psalm 68:10) [[which the Targum Yonathan re-states as, “When Beit Yisrael heard Your powerful voice, their souls flew upwards from fright, but then You, God, poured down mitrin d’raava (rains of loving grace, i.e., dew of resurrection) upon Your inheritance, thereby mending [healing] the weary congregation.”]] Dying (physical death) and reviving (coming back to physical life) numerous times at Sinai means that the revelation was so powerful that we (our souls) merged into the divine oneness. This is why our experience at Sinai is described as bringing us to the same level as Adam before the original sin, i.e., before the decree of death.4 We had to die and be revived numerous times, over and over again, so that it would become encoded into our psyche.

One additional tiny peek into what we experienced, but didn’t necessarily understand when it was happening:

וְ הַ ר סִ ינַי עָ שַׁ ן כֻּלּוֹ מִ פְּ נֵי אֲ שֶׁ ר יָרַ ד עָ לָיו יְהֹוָה בָּ אֵ שׁ. וַיַּעַ ל עֲשָׁ נוֹ כְּ עֶ שֶׁ ן הַ כִּבְ שָׁ ן. וַיֶּחֱרַ ד כָּל הָ הָ ר מְ אֹד: וַיְהִ י קוֹל הַ שֹּׁפָ ר הוֹלֵ וְ חָ זֵק מְ אֹד...

Mount Sinai ashan kulo (was/became all “smoke”) for Hashem had come down upon it in the fire; its ashan (“smoke”) thus went up like the “smoke” of a lime kiln/furnace. The entire mountain trembled violently. There was also the sound of a ram's horn, increasing in volume to a great degree (Exodus 19:18-19). To understand this ourselves, we need first to understand that we don’t understand. When reading words like ashan (smoke) and esh (fire), we tend to imagine the kind of smoke and fire with which we are familiar. Rashi and Rabbenu Bachya warn us not to make such suppositions. First Rashi starts off by informing us: ...שמע שמר אמר כמו פעל לשון אלא...דבר שם זה עשן איןֹ "—לּוֻכּ ןַ שָׁ ע” "Ashan kulo”—This word ashan is not a noun but rather an action verb, similar in construction to amar (he said), shamar (he guarded), shama (he heard).

According to Rashi, ashan means “it [the mountain] smoked.” Strange, what could this mean? As we will see momentarily, it does not mean that smoke was coming up from the mountain. Indeed, we are not talking about any kind of physical smoke at all! Rabbenu Bachya confirms this:

"וְ הַ ר סִ ינַי עָ שַׁ ן כֻּלּוֹ". ההר היה עשן ולא האש. כי האש שהוא לפני כבוד ה', אין לה עשן. “Mount Sinai ashan kulo”—It was not the fire that was producing smoke, but rather that the mountain was “smoking,” for [heavenly] fire that comes forth from Hashem’s glory does not produce smoke. We are still left wondering, what does it mean that the mountain was not producing smoke, but rather was smoking? And what difference does it make? And again, why is smoke being mentioned if we are not even talking about regular smoke? [We will answer the first question in a moment, after we see what Rashi and Rabbenu Bachya have to say about the last question.]

Rashi and Rabbenu Bachya both answer this last question based on the Mekhilta and the Pesikta (two ancient Midrashic texts):

"וַיַּעַ ל עֲשָׁ נוֹ כְּעֶ שֶׁ ן הַ כִּבְ שָׁ ן"—יכול ככבשן זה ולא יותר? ת"ל "וַתִּ קְ רְ בוּן וַתַּ עַ מְ דוּן תַּ חַ ת הָ הָ ר וְ הָ הָ ר בֹּעֵ ר בָּ אֵ שׁ עַ ד לֵב הַ שָּׁ מַ יִם חשֶׁ עָ נָן וַעֲרָ פֶ ל: וַיְדַ בֵּ ר יְהֹוָה אֲ לֵיכֶם מִ תּוֹ הָ אֵ שׁ קוֹל דְּ בָ רִ ים אַ תֶּ ם שֹׁמְ עִ ים וּתְ מוּנָה אֵ ינְכֶם רֹאִ ים זוּלָתִ י קוֹל" (דברים ד' י"א). ומה ת"ל כבשן? לשבר את האוזן, מה שהיא יכולה לשמוע. נותן לבריות סימן הניכר להם. כיוצא בו "כְּאַרְ יֵה יִשְׁ אָג" (הושע י"א י'). וכי מי נתן כח בארי אלא הוא? והכתוב מושלו כאריה! אלא אנו מכנין ומדמין אותו לבריותיו כדי לשבר את האוזן מה שיכולה לשמוע...

“Its ashan (‘smoke’) thus went up like the ‘smoke’ of a lime kiln”—Could it be like a mere kiln/furnace, and no more? But another verse states, “You approached and stood at the foot of the mountain; the mountain was burning with a fire reaching the heart of heaven, with darkness, cloud and fog. Then Hashem spoke to you out of the fire; you heard the sound of words, but saw no image; there was only a voice” (Deut. 4:11- 4 We became free of the zuhamat ha’nachash (pollution/contamination of the serpent) which had distorted mankind’s ability to grasp the truth of God’s existence ever since Adam had been expelled from Eden (Shabbat 146a; Zohar Ki Tissa, 2:188b). We overcame the angel of death (Shemot Rabbah 32:1).

12). Why then does the Torah use the analogy of a mere kiln/furnace? Rather it is in order to make intelligible to the human ear as much as it can understand. The Torah gives an analogy to that which is familiar. Similarly, the prophet writes, “He [Hashem] roars like a lion” (Hoshea 11:10). But who gave the lion power if not He, and yet the Torah compares Him only to a lion! But again, we describe Him by comparing Him to His creatures in order to make intelligible to the human ear as much as it can understand…

"וַיַּעַ ל עֲשָׁ נוֹ כְּ עֶ שֶׁ ן הַ כִּבְ שָׁ ן"—ידוע כי אין המשל דומה לנמשל. אבל מפני שאנחנו גשמיים אי אפשר לנו שנערוך ונדמה הענינים השכלים רק בדברים הגשמיים שאנו שקועים בהם...ועל כיוצא בזה אמרו חז"ל "דיברה תורה כלשון בני אדם" (ברכות ל"א ע"ב).

“Its ashan (‘smoke’) thus went up like the ‘smoke’ of a lime kiln”—It is obvious that the analogy is not exact. However, because we are physical, it is impossible for us to imagine purely spiritual realities except by referring to their physical counterparts with which we are familiar (literally, ‘in which we are sunken’)…This is similar to the statement of our sages, “The Torah speaks in the language of human beings.”5

The sages are adamant: You think you know what the Torah is talking about? You think that it’s just telling stories? You think that it’s describing a mountain on fire? You think that God literally travels (descends and ascends) in or on clouds? You think that the clouds of glory that surrounded the children of Israel in the desert were regular clouds? The Torah calls them clouds, so aren’t they clouds? Suffice to say that it would be wiser to envision them not as physical clouds (like the clouds we see in the sky) but more like an electro- magnetic force field.

The Torah comes from a dimension high above us. It even gives us access to that dimension. It does so, however, through the seemingly familiar. It reveals by dressing up in the familiar, by hiding behind the familiar. Accordingly, our task, when learning Torah, is to learn to think multi-dimensionally. With this, we can now understand what the Torah means when it says that Mount Sinai was ashan kulo. It was really what we might call “the ashan effect.” As opposed to physical smoke, it was really the molecular structure of physical reality that began to dissolve, not only in front of our eyes, but over us and under us— and all around us as well. We felt as if the proverbial carpet was being pulled from under us. The high energy of Hashem’s presence revealing itself on Sinai caused the mountain to lose its hard physical appearance and become more like we might describe as a mirage in the desert: an undulating mass of energy that threatened to spread and overwhelm us. This is why we said to Moshe, “You speak to us, and we will listen. But let Hashem not speak with us any more, for we will die if He does” (Exodus 20:16). This is why we “stood at a distance while Moshe entered the arafel (fog)” (20:18).

This is what we experienced at Sinai. This was the level of prophecy that we tasted on that first Shavuot: our consciousness was freed and elevated above its normal physical limitations. Seven layers of filters (“firmaments”) opened up above and below us. The filters that normally protect us were removed. Our souls—usually in a state of deep sleep within our bodies—awakened. We saw and heard and experienced reality from God’s point of view. And even though we couldn’t handle it, and we asked to be relieved of the responsibility of maintaining that awesome state of divine awareness, the seed had been planted. We had been given a collective peek behind the scenes. We had been given a taste of Reality with a capital R. Even when the spiritual would again be clothed within the mundane, it would never be the same.

Shavuot Every Year

This is a little peek into what it means that we received the Torah on Sinai on that first Shavuot. When read in this way, we understand that the Torah is the repository of the actual experiences it describes. In order to Similarly, “God borrows terms from His creatures to express His relationship to the world” (Rambam, Yesodey HaTorah 1:12). See also the Shir HaKavod that is sung after the morning service on Shabbat, “I will tell of Your glory, though I have never seen You. I will speak in metaphor, and call You by Your names, though I cannot know You as You are. Through Your holy prophets, the secret assembly of Your servants, You revealed a reflection of the radiance of Your hidden light. They likened Your loving greatness and Your power of restraint to [the same qualities in] Your most powerful creations. They visualized You, but not as You really are. They described You solely in terms of Your actions.”

access this level of experience, we must go inside. There, the garments of the seemingly mundane and the familiar that conceal the bright light of Hashem’s presence become transformed. Ever since that first Shavuot, our annual Shavuot is that one day of the year on which Hashem continues to flow the awesome light of His Torah down into the world. It is for this reason that we stay up the entire night of Shavuot to learn and share Torah,6 in preparation for literally receiving the Torah anew on Shavuot morning.7

This doesn’t mean that Torah is not flowing down every day and every second, but that this is the special day every year that embodies this. And not only do we commemorate and even connect with that original revelation at Sinai on this day, but we see that original Shavuot as a little hint of a Great Shavuot at the end of history, when all mankind will stand together and be lifted up to the heights of prophecy—above death and dying—to merge consciously into Hashem. This is based on a number of sources that I bring in my book, Pesach Light.8

It is also the meaning of what we sing in Kedushah of Mussaf every Shavuot morning (and every Shabbat morning as well): הוּא אֱ הֵינוּ. הוּא אָבִ ינוּ. הוּא מַ לְכֵּנוּ. הוּא מוֹשִׁ יעֵנוּ. הוּא יוֹשִׁ יעֵנוּ וְיִגְאָלֵנוּ שֵׁ נִית. וְיַשְׁ מִ יעֵנוּ בְּ רַ חֲמָ יו לְעֵינֵי כָּל חַ י לֵאמֹר. הֵ ן גָּאַלְתִּ י אֶ תְ כֶם אַחֲרִ ית כְּרֵ אשִׁ ית לִהְ יוֹת לָכֶם לֵא הִ ים. אֲנִי יְהֹוָה אֱ הֵ יכֶם:

He is our God, He is our Father, He is our King, and He is our Deliverer. He will therefore surely deliver us and redeem us again. In His mercy He will speak to us again, [but this time] in the presence of all that is alive, saying, “Behold, I have redeemed you from this final exile as from the first, to be your God. I am Hashem your God.” This is what Rashi means in his commentary on the second verse of Song of Songs: “O that He would kiss me [again] with the kisses of his mouth [O that He would reveal the secrets of His Torah to me as He began to do at Sinai]” (Song of Songs 1:2). He [Shlomo, the master author of Song of Songs] uses this example [this image of a groom and bride kissing] to describe how Hashem gave us His Torah [at Sinai] and spoke to us “face to face” [“Face to face Hashem spoke with you on the mountain, from the midst of the fire” (Deut. 5:4)].

Even now, those same demonstrations of love/affection [those same prophetic revelations that He revealed to them when He opened the heavens, which caused their souls to leave their bodies and soar heavenward…] are still sweeter to them than any other delight. They are therefore assured by Him [i.e., He has therefore made an unbreakable promise to them] to reveal Himself to them [again, but this time] to illuminate for them sod taameha (the unfathomable-ness of the Torah’s innermost secrets) and mistar tzefonoteha (the enigma of its most hidden mysteries). Turning to Him and beseeching Him to fulfill His promise, this is what we mean when we say, “O that He would kiss me with the kisses of His mouth!” We see that Shavuot is not just about something that happened 3300 years ago in the Sinai desert. Rather every new Shavuot that we celebrate each year is a piece of a magnificent puzzle of consciousness that we are putting together in our collective soul. Thus no Shavuot is ever the same. There is no such thing as “just another year, just another Shavuot.” Every Shavuot is bringing us closer and closer to the Great Shavuot at the end of history-as-we-know-it. 6

Many learn the Tikun Leil Shavuot, a special kabbalistic compendium of verses from the entire Tanakh (Bible). Specifically the first three/four and last three/four verses of each sidra are read, and then the first three/four and last three/four verses of each book of the Tanakh. In all there are K”D Sifrey Tanakh (24 books of the Bible), which are also called K”D Kishutey Kallah (the 24 jewels/ornaments of the Bride). 7

The Torah reading for Shavuot morning is Exodus 19-20 where the actual event of receiving the Torah on that first Shavuot morning is described. 8 We have numerous sources that all say the same thing: The light of the future redemption, the light of Mashiach, the light of the Beit HaMikdash, and the light of the Great Shabbat, the light of Eternity, are all manifestations of the Ohr HaGanuz, the Original Light that Hashem stored away in order to create the universe and man in it. The Gaon of Vilna thus wrote (Aderet Eliyahu), “The light that was created on the first day was the light with which Adam saw from one end of the creation to the other. This original light is the ohr ha’sekhel (light of consciousness), the light that illumines the mind. It is through this that Adam perceived and grasped the entirety of the universe. This is the light that was hidden away for the future when (Isaiah 11:9), ‘The earth will be filled with consciousness of Hashem as the waters fill the sea.’” (Pesach Light).

The Shavuot Parable

Once, after a great Shavuot, some friends were talking about what they had learned on Shavuot night, and it turned out that they had been speaking about the same thing. They even compared notes, and it turned out that they had been speaking about the same thing at the same time. Interested to see if this was simply random synchronicity, they conceived a plan. They would establish a giant network of computers, equipped with the most advanced voice recognition technology, placed in every synagogue, yeshiva, school, and home where people would be learning Torah the following Shavuot, and connect them all with a Giant Mega-Computer in Jerusalem. All these computers around the world would then feed into the Great Computer all the Torah learning and even offshoot conversations that would take place, and produce detailed data regarding any and all synchronicities. They even had a control group in which those who learned Torah did so with the express intention of sharing the same Torah-pipeline with others in other parts of the world (and all the more so with those in the same city). To make a long story short, it worked. Lots of synchronicities! And even more with the control group.

They published their findings and asked people to gear up for next year. And so it was. The data from the following year showed that those who meditated and prayed beforehand to be worthy of sharing the same or similar Torah-pipelines and consciousness-networks with others scored highest.

By the following year, more and more people from all around the world—Jews and non-Jews—prepared themselves for the big day. Guidelines were distributed: Meditate. Breathe slowly and deeply. Feel yourself in your body. Thank the Creator for being alive. Connect to your soul. Feel His presence surrounding you and embracing you. As you begin to hear the angels and souls in heaven singing, sing with them. Know and experience your soul’s connection to all the great tzadikim who have ever lived. Know that they are alive now, in the dimension above ours, waiting for us to become aware of their presence. Know that Hashem is streaming His Torah down into the world at this very moment just as He began to do at Sinai. Receive the light of the Supernal Torah. Be transformed in the light. And then it happened. Everybody felt it. We all became as one man with one heart. Nobody paid attention to the computers any more. The energy of prophecy was released and every living being on earth entered into the state of unified consciousness that Israel experienced on that original Shavuot. In this state, all realized and experienced that time and space are illusory. We are all still in the Beit HaMikdash. We are all still at Sinai. We are all still in Eden. We are all still in Heaven. Heaven is on earth, and there is only oneness.

1 Rashi, Deuteronomy 4:35. See Devarim Rabbah 2:31, “Rabbi Eliezer said: There are seven reki’im (firmaments)—shamayim (heaven), shmei ha’shamayim (heavens of the heavens), rakiya (firmament), shechakim (stratosphere), maon (abode), zevul (palace), and arafel (thick darkness). The Holy One opened all of these for Israel [at Sinai] to show them that there is no other God but Him.”