This letter was sent to Rabbi Avraham Dov Hecht.

B”H, 19 Adar I, 5711,
Brooklyn

Greetings and blessings,

In response to your letter in which you ask questions regarding [passages from] the Zohar, Vol. II:

a) [It states on] p. 156a: “On weekdays, at the time of Minchah, judgment is suspended over the world and it is not a time of [Divine] favor.” This appears to contradict our Sages’ statement (Berachos 6b) that a person should always be meticulous concerning the Minchah prayer because [the prophet] Eliyahu was answered only during Minchah.

In response:

This question is mentioned in the works of Chassidus together with another question regarding a statement of our Sages (Avodah Zarah 3b): “During the fourth set of three hours,1 the Holy One, blessed be He, sits and sports.”2

The essential thrust of the resolution [of this apparent contradiction] is that Minchah is [indeed] a time of judgment. If a person prays at that time, he emerges victorious in the Heavenly Court at a time when the attribute of gevurah, might,3 is in power. Therefore he can bring about great [change] because there are no longer any negative forces [active]. On the contrary, the negative forces also acquiesce [to the blessing].

In contrast, when one prays in the morning, when the attribute of chessed, kindness, is in power, he may also bring about [change] with his prayer. However, he will be lacking the quality of transformation. Therefore when the attribute of judgment comes [at the time of] its strength — when the evening is beginning to arrive — it is possible that a new accusing force will confront it.4

Therefore, in the days of [the prophet] Eliyahu, when the people were straddling the fence5 regarding fundamental matters of faith and transformation was required, [Eliyahu] was answered during Minchah. For the Minchah prayer transforms the time when the Heavenly court sits, for it is precisely then when “the Holy One, blessed be He, sits and sports.”6

This is also the thrust of [the passage from] Kedushas Levi at the end of Parshas Chayei Sarah, which — as you cited in your letter — speaks of how after Yitzchak recited the Minchah prayers, he “saw camels coming”7 [and explains that this is an allusion to] the Holy One, blessed be He, granting kindness to the Jewish people.8 [The allusion is made with regard to] camels, as reflected in our Sages’ statement (Berachos 56b): “When one sees a camel in his dream, [he should know that] he had been deemed deserving of death from Heaven, and [yet] he was saved,” i.e., [it reflects] a transformation from one extreme to the other.9

There is also a parallel in our Divine service. As explained, the advantage of the Minchah prayer is that the person is in the midst of his occupation in matters of this world; (this is a time of: a) judgment [aroused in the spiritual realms]; b) [the person confronts the challenge of] refining [the G‑dly sparks enclothed in matters of this world]; and c) [as such,] the Divine soul is found “in the straits.”). Especially at such a time, he stops, prays, and unites with his Creator. This represents a transformation from one extreme to another. This is proof that worldly matters will not cause him to deviate from the intent of his Creator [and] his Divine soul will be victorious [in its struggles]. With regard to the Morning Service, by contrast, which a person recites before going to his business [affairs], [even if he is aroused to the love of G‑d during prayer,] it is possible that [afterwards,] when he goes out to the street, he will stumble in his path, [Heaven forbid,] and fall from his rung.

See also the maamar entitled Ner Chanukah Mitzvasa..., 5688, and the maamar entitled LeOlam Yihiyeh Adam Zahir (Kuntres 15),10 et al.

b) You find [the above statement of the Zohar] difficult, because night11 is known to be a time of judgment.

In response:

It is true that the afternoon is a time of judgment when compared to the morning and that night is a time of judgment with regard to the afternoon. (This is clear from the Talmud Yerushalmi, Shekalim 5:4; see also Zohar, Vol. III, p. 222a; Pri Etz Chayim; Tefillas Arvis 4:1; the Siddur HaAriZal, loc. cit., et al.) In the passage at hand in the Zohar,12 what is significant is the time at which the Heavenly Court sits and “the spiritual realms and this material realm are aligned with each other.”13 [In the material realm,] judgment is not adjudicated at night (Sanhedrin, ch. 4; Tur and Shulchan Aruch, Choshen Mishpat, sec. 5; there the relevant sources are found.) The implementation of the judgment14 and the like, may take place at night. On the contrary, [if it was not carried out beforehand, that is desirable.]

c) The Zohar (Vol. II, p. 156a) states that Moshe passed away on Shabbos afternoon. That is difficult to understand, based on our Sages’ statement15 that on the day of his passing, [Moshe] wrote thirteen Torah scrolls.

In response:

This question has already been dealt with by many. See Tosafos, s.v. Micahn (Menachos 30a);Rabbeinu Asher, ch. Arvei Pesachim; Mordechai to that source; Or Zerua, Hilchos Motzei Shabbos; Sefer Chassidim, sec. 356; Kolbo, sec. 40; Tur and Shulchan Aruch, Orach Chayim, sec. 292, Bach, Taz, and the Alter Rebbe’s Shulchan Aruch on that section; Asarah Maamaros (by Rame of Pano), Cheilek Chikur Din, sec. 2, ch. 13; the responsa of Chasam Sofer, Vol. VI, responsum 29; Seder HaDoros, the section [dealing with the year] 2488; Taamei HaMinhagim,[p. 177,] (in the name of Sefer Ateres Tzvi), and others.

From all the above, three resolutions are offered:

i) The Midrashic passages conflict, and this is a reflection of a difference of opinion between the Sages in Bava Basra (15a); consult that source.16

ii) The beginning of his passing was on Friday and it concluded on Shabbos afternoon. ([This resolution raises] a question: How could [Moshe] have written: “And He buried him”17 before the event took place. With regard to “And [Moshe]... died,”18 it has been explained that it could be written because [his Divine] image had already departed. Perhaps, based on the statements of the Zohar, Vol. II, p. 89a, it is possible to explain that this is speaking about his soul, which was buried in the will of Atika Kadisha (the Holy Ancient One). See also the Zohar, Vol. I, p. 27b; Vol. III, p. 280a.)

iii) He wrote the Torah scrolls in a manner that deviated from the norm:19 with tears (Asarah Maamaros, loc. cit.) or through mystic control of the pen (Chasam Sofer, loc. cit, in the name of the Shelah). On the surface, [this resolution is difficult, because it implies] a substantial new thesis: that writing in this manner is acceptable [for a Torah scroll].20 If it would be argued that this was [implied by] the command:21 “Take this Torah scroll,” [it could be said that] if so, we should draw an inference from this instance to others.22

d) In the above source, it is stated that because of the passing of Moshe, the gates to the houses of study should be closed. You raise the issue: mourning customs are not observed in public on Shabbos.23[Also,] why is this [custom] observed at present as well?

In response:

If our Sages instituted the custom24 that when a sage dies, [the attendance of] his house of study should be neglected [on Shabbos as well],25 it is an instance where one [custom] they instituted26 [takes precedence over another custom] they instituted.27 According to your logic, it would have been preferable to ask regarding the recitation of the passage Tzidkoscha28which, according to the Zohar and our Sages quoted above, is comparable to the passage Tziduk HaDin.29 Now, Tziduk HaDin is not recited even on Friday, after midday and the like.30 [The resolution of this issue] is, however, as above: that this is a unique Rabbinic institution.