Monday evening is the start of Lag b’Omer. This special day commemorates a number of important events in the history of the Jewish people. One of these is the revelation of Jewish mystical teachings by Rabbi Shimon bar Yochai (or Rashbi), who had fled from the Romans and spent a total of 13 years hiding in a cave with his son. As is well-known, the teachings that he revealed would later be expanded upon and compiled into the Zohar, the primary textbook of Kabbalah. What isn’t as well-known is that there are several other ancient texts attributed to Rashbi. Perhaps the most enigmatic is Nistarot d’Rabbi Shimon bar Yochai, the “concealed matters” or “secrets” of Rashbi.
This Wednesday, the 5th of Iyar, is Israel’s Independence Day, Yom Ha‘Atzmaut. That the State of Israel was born on this date in particular is no coincidence. On the surface, the reason it happened on this date is because that was when the British Mandate expired, and was the earliest opportunity for the Zionist leadership to declare independence. Behind this, however, there is a far deeper mystical reason. Continue reading
This week’s parasha, Vayetze, begins with Jacob’s famous vision of the Heavenly Ladder, upon which he saw angels “ascending and descending” (Genesis 28:12). Many of our Sages have pointed out that the gematria of “ladder” (סלם) is equivalent with “Sinai” (סיני). The Zohar (I, 149a, Sitrei Torah) states that Jacob saw a vision of his descendants receiving the Torah at Mt. Sinai. The Zohar goes on to discuss the profound connection between the two, focusing on the mysterious words of Psalm 68, which describes the Sinai Revelation.
It begins by stating that atop the Ladder, Jacob saw the chief angel Metatron, the “elder” of the Heavens. In the Talmud (Chagigah 14b), we read how the rabbi Elisha ben Avuyah became an apostate after ascending to Heaven and seeing Metatron, the Heavenly “scribe”, sitting on what appeared to be a throne. In a serious error, Elisha confused Metatron for some kind of deity of his own. The Talmud doesn’t say too much more on this, but the Zohar passage here clarifies the matter.