Thoughts From the Zohar

Many Mansions

The Zohar on Bereishis (38b) discusses the second spiritual “palace,” which stands inside the first spiritual “palace,” near the burial site of our Patriarchs and Matriarchs. In this mansion, there’s a light made up of all the colors, which shines from above to below. That’s where those who suffered varied maladies in life go, in order to be spiritually healed. These people never ceased praising God every day.

Also in this spiritual palace are those who praised God by reciting amen, yehei shmei rabbah… as strongly as possible. They are far inside this spiritual palace, basking in its illumination. [II, 6]

Time Off for Good Behavior

The Zohar (ibid., 62b) also states that when evil people leave this world, they’re given over to be burned in fire, only receiving a reprieve on Shabbos and Rosh Chodesh. After these “days off,” their “guards” gather around them to return them to the pit (i.e., Gehinnom). Nevertheless, when the Jews answer amen and amen, yehei shmei rabbah…, God becomes filled with compassion and He has mercy on everyone. He instructs the gatekeeper to open the gates so that the condemned can enjoy an hour and a half break from their torments. This happens three times a day (i.e., at each prayer service), plus whenever the Jews respond amen, yehei shmei rabbah… with all their strength. From this we see the importance of responding appropriately to brachos and prayers. [II, 7]

The Long and Short of It

Further in the Zohar (Chayei Sarah, 122b), we are told that one who cuts his response of amen short will find his life cut short, while one who cuts short the word “echad” (in Shema) will find his life lengthened. The Sages of the Talmud taught similarly (Brachos 47a) that one who lengthens his response of amen will find his days and years lengthened. [II, 8]

Right, Left and All Around

In parshas Trumah (129b), the Zohar discusses the holiness of the response of amen, yehei shmei rabbah… to Kaddish. It’s unlike other expressions of holiness because its sanctity reaches everywhere – above, below and all around. It penetrates locks and overpowers evil forces more than any other praise of God. This is because the response of amen, yehei shmei rabbah… elevates God’s glory more than any other praise. For this reason, it is important that we recite it powerfully, in order to overcome the forces of evil.

When these evil forces are overpowered, God’s glory is further elevated and He recalls His children, i.e., us. But because this praise is so powerful, it may only be recited by a minyan of ten. This is because God’s “presence” (i.e., the Shechinah) rests among a minyan of ten. Once they recite Kaddish and respond amen, yehei shmei rabbah…, the evil forces are overcome, God’s glory is elevated, the locks and chains are broken and God remembers His children (again, us). [II, 9]

“I Have the Power…!”

In parshas Pinchas (220a), the Zohar cites Koheles 9:10, “Whatever your hand is able to do with your strength, do it….” It is appropriate, as long as a person lives, to try to perform God’s will because God’s radiance thereby rests upon and empowers him. Similarly, Numbers 14:17 says, “May the power of Hashem be magnified.” “The power of Hashem” refers to a force that encircles the righteous and those who strive to perform God’s will. Along these lines, the Talmud tells us that when one recites amen, yehei shmei rabbah… with all his might, his body is aroused by a powerful force. This is the Divine power that conquers evil.

This is why the aforementioned verse in Koheles says “with your strength.” This is how we are to perform God’s will “because,” the verse continues, “there is no work, reckoning, knowledge or wisdom in the grave” (“Sheol” – often used as another name for Gehinnom). We must utilize our strength in this world, which is a world of action. If we fail to accomplish in the world of “work, reckoning, knowledge and wisdom,” we will end up in a place where such things are no longer possible.

For this reason, it’s important to answer amen and amen, yehei shmei rabbah… with all of one’s might. This will cause the power of holiness to rest upon a person, granting one Divine assistance in both this world and the next. [II, 10]

Up and Down

Also in the Zohar (Eikev 272b): The Torah tells us (Deuteronomy 8:10), “You shall eat, be satisfied and bless Hashem your God….” This is the obligation to bless and thank God for every pleasure that we enjoy in this world. If one fails to do so, he’s like a thief, as alluded to in Proverbs 28:24, “One who robs his father and mother….” The Sages determined that the brachos that a person recites draw sustenance from the source of life. One must therefore concentrate on the meaning of the brachos he recites, which will cause parents and children to be blessed collectively.

Whoever blesses Hashem is blessed. His portion of blessing comes from the blessings that rest on Earth. When a person blesses the Name of God, the first portion of blessing descends and surrounds his head, from where it spreads out to the rest of the world. When such blessings are disseminated, those assigned to running the world proclaim, “This is the gift that person X sent to God… an appropriate gift, as it should be.”

The gift was as a blessing, so what’s “an appropriate gift, as it should be?” A blessing to which amen was answered; such a bracha is one that will endure. This is especially true if many people answered amen and adorned the bracha with crowns. God delights in those who bless Him in this manner. It is through His desire for our blessings that they ascend. This is the meaning of I Samuel 2:30, ““I will honor those who honor Me” – blessings ascend to God  from below and then descend to us from above. [II, 11]

In This World and the Next

Finally, the Zohar (Vayeilech 285a) cites Rabbi Yehuda on the rest of the aforementioned I Samuel 2:30, “those who dishonor Me will be disgraced,” which, as we have said, refers to one who doesn’t know enough to honor God, so he treats his amens very casually. It was concluded in front of Rabbi Shimon bar Yochai that answering amen is greater than reciting a bracha because doing so draws brings blessing upon God and then from Him upon us. When we are careful to respond amen properly, the doors of blessing open wide for us and joy can be found everywhere because of this reward, which is stockpiled for us in both this world and the next.

In this world, where we’re oppressed and subjugated, when we call upon God, a voice calls out, “Open the gates so that the righteous nation that keeps the faith may enter” (Isaiah 26:2). As we have noted shomeir emunim (“that keeps the faith”) is understood as she’omeir ameinim (“that answers amens”). Just as we open the gates as blessing, may our prayers about those who oppress and subjugate us be accepted.

As far as the Next World, reward will be granted when a person who watches to answer amen leaves this world. By “watches to answer amen,” we mean one who would listen attentively to the brachos of others, waiting to respond with a proper amen. When such a person passes, a declaration is made to open the gates of Gan Eden for him, just as he regularly opened the gates through his devoted recitation of amen. [II, 12]

Rabbi Jack's latest book, Ask Rabbi Jack, is now available from Kodesh Press and on Amazon.com.