THE KABBALAH OF TIME:
Kahane and Wainer explain that the calendar is the master key to unlock the hidden rationale behind the formal structure of ancient sacred texts, as well as to understand basic mystical concepts. When comprehended within the context of the Jewish calendar, these works reveal the spiritual energy of each week, serving as a practical guide for self-analysis and development.
Sunday, November 2, 2014
Week 7 (Book 4b): Love and the Temple
"As a rose among the thorns, so is my beloved among the daughters."
"As an apple tree among the trees of the forest, so is my beloved among
the sons; in his shade I delighted and sat, and his fruit was sweet to my
He brought me to the banquet hall, and his attraction to me [was symbolic of
SOULS THAT DESCENDED TO EGYPT: Jemuel
SHEVUOTH DAF: 7
OF JEREMIAH: Chapter 7
7 in the Jewish calendar is the third week of Cheshvan, and (almost always)
includes Rachel Immeinu’s yahrzeit, on the 11th of the month. The Song of Songs
verses for this week include a verse by G-d to the People of Israel, followed
by two verses from Israel to G-d.
first verse is a characteristic of Rachel, who, like her mother and sister, was
like a rose plucked from among the thorns of the house of Lavan and Bethuel.
The Zohar begins by comparing Israel to a Thirteen-Petaled Rose based on this
very verse, and explains that Israel is surrounded by thirteen petals of
Rachami, mercy. Rachel was also known for her Rachamim, and the Rachamim that
Jacob showed towards her. In all three verses for this week, the love expressed
so strongly between G-d and Israel was also expressed in the love of Jacob and
previously explained, Cheshvan is very muched connected to the Third Temple,
and Rashi explains that the banquet hall mentioned in the third verse is a
reference to the tent of meeting.
the seventy souls of the Jewish people that descended to Egypt, the seventh
mentioned is Jemuel. Jemuel may mean “Yamoh-el” – his sea is G-d. This appears
to be appropriate for Cheshvan, the month of the Flood. Yam (Mutzak) is
also the name of washbasin which Solomon built for the First Temple. Perhaps
this is another interpretation of the name.
Zayin (Folio 7) of Shvuot discusses primarily the transgression of eating a
holy sacrifice while impure, comparing it with entering the Temple when impure.
The daf also discusses the atonement of the goat offering, whose blood was
sacrificed in the Holy of Holies. There seems to be a connection here to the
Temple, and its power in cleansing away sin. The Talmud concludes, however, a
sacrifice cannot be brought to pardon an intentional sin.
7 of the Book of Jeremiah contains a similar theme to the above. The chapter is
about the importance of the Temple and G-d’s mercy. However, the prophet warns
against committing willful sins and thinking that everything will be fine
because of the Temple.
The word that came to
Jeremiah from the Lord, saying:
Stand in the gate of
the house of the Lord, and proclaim there this word, and say; Hearken to the
word of the Lord, all Judah who come into these gates to prostrate yourselves
before the Lord.
So said the Lord of
Hosts, the God of Israel; Improve your ways and your deeds, I will allow you to
dwell in this place.
Do not rely on false
words, saying: The Temple of the Lord, the Temple of the Lord, the Temple of
the Lord are they.