The Pulse of the Sick One in Exile in Edom

104) Now we need a healer, to know to what degree has the pulse of the sick, Israel, risen in the exile in Edom. It is written about it, “For I am love sick.” Several healers have gathered around him to know in these beatings the end of his illness, but there was none among them who recognized them because not every healer is proficient enough to know them. There is a pulse [sound of the Shofar] of Tekiah [slightly longer than Shevarim or Teruah], Teruah [nine very short notes divided into three note sequences], Shevarim [three connected short sounds], Tekiah; Tekiah, Shevarim, Tekiah; Tekiah, Teruah, Tekiah; which the prophet said about them, “As the pregnant woman approaching labor, she writhes and cries out in her pangs.”

105) All ten Shofars, Tekiah-Shevarim-Teruah-Tekiah, Tekiah-Shevarim-Tekiah, Tekiah-Teruah-Tekiah are included in three, which are the sign KeSheR [connection], Tekiah-Shevarim-Teruah, since there are only these three changes of voices in them.

Tekiah shows the length of the exile. Shevarim indicate the nearness of the exile, and in Teruah, redemption will come. The sounds of the Teruah indicate pressure after pressure where there is no gap between one and the other. Indeed, because the rest of the nations make the exile hard on Israel, their pressure brings redemption closer. Similarly, through the fast pace of the pulse, one at a time, man’s soul comes out because there is no gap between them.

106) Tekiah-Shevarim-Teruah-Tekiah, Tekiah-Shevarim-Tekiah, Tekiah-Teruah-Tekiah are the pulses of the exile. They make the connection, Tekiah-Shevarim-Teruah, by which the falsehood disappears from the world, since KeSheR [connection], has the letters of SheKeR [lie], in which is the oath, “The Lord will have war with Amalek.” Through the pulses, implied in the Tekiah-Shevarim-Teruah-Tekiah, Tekiah-Shevarim-Tekiah, Tekiah-Teruah-Tekiah, redemption will come.

At that time, a simple song will awaken in the world, and double, triple, and quadruple, where the letters of the name HaVaYaH rise and connect—first the Yod, then Yod-Hey, then Yod-Hey-Vav, and finally HaVaYaH. Yod is a simple song; Yod-Hey is a double; Yod-Hey-Vav is a triple; and Yod-Hey Vav-Hey is a quadruple. Together they are AB in Gematria (72), meaning that at the time of redemption, the name AB will awaken.

At that time, “Therefore, the righteous will see it and rejoice” will come true. “Therefore” in Gematria is AB with an added Vav, indicating the sixth millennium. Its predecessor is Kof-Ayin-Bet (172). The Temple was ruined, meaning the making sooner, that he made the ruin sooner, 172 years prior to the fifth millennium. Its delay past the fifth millennium will be until the completion of Reish-Ayin-Bet (272) to the sixth millennium, since 1,200 should be the time of the exile, so the verse, “The thousand is for you, Solomon, and two-hundred to the keepers of its fruit,” will come true. With the disclosure of the name AB they are 1272.

These 172 years that preceded the fifth millennium could be counted in the 1272, and could be excluded from the count, meaning until the completion of Reish-Ayin-Bet [272]. Then it will be Erev [“evening,” the same letters as Reish-Ayin-Bet (272)]. It is written about it, “In the evening, and you shall know that the Lord has brought you out of the land of Egypt.” And also, “For your servant became a guarantee for the lad.” Know that all these ends presented in The Zohar are awakenings from above, which will be primarily at that time, to redeem Israel. However, the matter certainly depends on repentance.

108) When the wicked multiply in the world and there is Din in the world, the righteous among them are stricken for them, since the holy and the righteous are caught for the iniquities of the generation. Why? Is it because they are not rebuking the world for their actions? But there are several who chastise and they do not receive from them, and the righteous surrender before them, and they are not heeded. This is why they are caught for the iniquity of the generation.

And if the righteous are caught and die because there is no protector on the world, so that the wicked will persist thanks to them, then the righteous will not die and will not be caught for the iniquities of the wicked? And if the wicked are lost, it is the joy of the righteous, as it is written, “And when the wicked perish, there is joy.”

109) The righteous are indeed caught for the iniquities of the generation. The righteous are caught by illnesses or afflictions to atone for the iniquities of the world, for then all the iniquities of the generation are pardoned, by which the side of Kedusha rises and the Sitra Achra surrenders.

How do we know that? From all the organs of the body. When all the organs are in trouble, and a great illness lies upon them, they need to strike one organ so that all will be healed. And which organ is struck? The arm. The arm is struck, blood is drawn from it, and then there is healing to all the organs of the body.

110) So are people—they are organs with one another. When the Creator wishes to give healing to the world, He strikes a righteous one among them with diseases and afflictions, and thanks to him He gives healing to all. How do we know it? It is written, “And he was wounded because of our transgressions, oppressed because of our iniquities ... and by his bruising we are healed.” “His bruising” means bloodletting, as one lets out blood from an arm, for by that bruise we are healed; it is healing for us, to all the organs of the body.

111) He never strikes the righteous, except to heal a generation and to atone for their iniquities, for it is the most convenient for the Sitra Achra when the Din [judgment] rules over the righteous, for then he does not mind the world and does not notice them for all his delight from ruling over the righteous. And that righteous, who is tormented for the generation, is rewarded with high governance in this world and in the next world. And if there is a righteous who is happy, it is because the Creator is not concerned with atoning for the world.

112) If the two righteous—the one who is righteous and suffers, and the other who is righteous and happy—were not at the same time, it would be fine. This is because a righteous is happy because the Creator is not mindful of atoning for the world, and a righteous is suffering because the Creator is mindful of atoning for the world. However, what if there are two righteous at the same time, one with illnesses and afflictions, and the other with all the good that the world offers?

One or two righteous are enough to atone for the generation. The Creator does not need to strike all of them, just as it is enough to draw blood from just one arm to heal all the organs in the body. Here, too, one righteous is enough.

113) But if the disease has attacked all the organs, blood must be drawn from both arms. Thus, if harsh iniquities have multiplied in the world, all the righteous are stricken, to give healing to the entire generation. But when they are not so many, only one righteous is stricken and the rest of the righteous are at peace, since the world does not need for all of them to be stricken. And if the people are healed, the righteous are healed, as well.

Sometimes the righteous are afflicted all the days of their lives, to protect the generation when the iniquities are very harsh. When the righteous die, everything is healed and atoned.

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Lezione del giorno١٦ يوليو ٢٠٢٦(Afternoon)Part 1 Rabash. What Should One Do If He Was Born With Bad Qualities?. 41 (1991)

Part 1 Rabash. What Should One Do If He Was Born With Bad Qualities?. 41 (1991)

Rabash. What Should One Do If He Was Born With Bad Qualities?. 41 (1991)

Kabbalah MediaCopyright © 2003-2026 Bnei Baruch – Kabbalah L’Am Association, Tutti i diritti riservati

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Lezione del giorno١٦ يوليو ٢٠٢٦(Afternoon)
Part 1 Rabash. What Should One Do If He Was Born With Bad Qualities?. 41 (1991)

Kabbalah Media
Copyright © 2003-2026 Bnei Baruch – Kabbalah L’Am Association, Tutti i diritti riservati