It is written in Sodei HaRazim (by the author of the Roke’ach): Regarding all the transgressions in the Torah, if a person commits them in private, the prophet Eliyahu will not reveal them. But if someone violates a ban (cheirem) then he does announce it and reveal it. For it is written, “I am going to send you Eliyahu the prophet, etc.” (Malachi 3:23). And it is written immediately afterwards, “And I will strike the land [with] a ban.”
The idea is this: Although everything that happens is open and evident to Hashem, may He be blessed, nevertheless, a violation is not made public until Eliyahu comes along and proclaims it in the midst of a gathering of Israel. Then the violator’s shame and disgrace will be very great, for violating a ban is akin to violating the five books of the Torah and the prophets as well (Tanchuma, Vayeishev 2). For this reason the numerical value of the concluding words of the Torah is equal to the word cherem [חרם].4 Bereishis ends with the word beMitzrayim, which begins with the letter beis and ends with the letter mem for a total of 42. Shemos ends with the word mas’eihem, which also begins and ends with a mem for a total of 80. Vayikra ends with the word Sinai, which begins with a samech and ends with a yud for a total of 70. Bamidbar ends with the word Yereicho, which begins with a yud and ends with a vav for a total of 16. Devarim ends with the world Yisroel, which begins with a yud and ends with a lamed for a total of 40. 42 + 80 + 70 + 16 + 40 = 248 = cherem. Moreover, the Prophets also conclude with this word (see the final verse of Malachi cited above). Clearly, then, whoever violates a ban will not escape punishment and terrible afflictions. The sentence that is pronounced upon him will befall him with wrath and cruelty and the house in which the violation occurred will ultimately be destroyed and left desolate, Heaven spare us.
The main factor leading to this sin is the prior violation of the prohibition against coveting another’s wealth or property. Then one transgression leads to another. Coveting leads to actually taking his money or belongings and violating the prohibition against theft. Afterwards the culprit violates the ban as well, finding rationalizations for not returning the stolen goods in his possession. But all these excuses are merely thorns and brambles causing him to stumble. Therefore the wise person with eyes in his head will avoid causing harm to himself, Heaven forbid. For when the evil has already befallen him he will surely regret his deeds but by then it will be too late.
See what is written in the Zohar (Zohar Chadash 17a): Rabbi Aba said: How important it is for a person to introspect and examine his deeds every day. Rabbi Yitzchak taught: Four winds blow every day from the four directions of the world: The East Wind — This wind generally holds sway and blows from the morning until midday, bringing with it a storehouse of desire, for there is a storehouse above the gates of the East that is called “desire.” It has three thousand and seventy-five winds of healing for the world. Rabbi Yochanan ben Zakkai said: A certain angel named Micha’el is appointed over the wind that comes from the east from the morning until midday. Micha’el is appointed over the eastern side along with his flag. Rabbi Yochanan ben Zakkai also said: This is Micha’el, as it is written, “Behold My angel will go before you, etc.” (Shemos 32:34). The word for “My angel” (מלאכי) is comprised of the same letters as the name “Micha’el” (מיכאל). It was taught: When the eastern wind is stirred up to go forth over the world if a person traveling along the road will concentrate on our saying that Micha’el is the prince of lovingkindness, the Holy One Blessed is He will arouse him and all the blessings uttered by the person’s mouth at that moment will be fulfilled. Moreover, he will be happy the entire day.
The West Wind — This wind blows for most of the year from midday until nightfall. It brings with it a storehouse with four hundred and sixty-five winds that cause the herbs, the trees and the harvest to prosper. It was taught: A certain angel named Refa’el is appointed over the western side. Rabbi Yose ben Pazi said: If this is so it raises a difficulty. For we have learned: “The angel appointed over healing is named Refa’el.” Yet you say that healing comes from the East and Micha’el is the angel appointed over the East, as mentioned above! Come and hear: Rabbi Yochanan said, All that the Holy One Blessed is He does to thwart human beings is intended to instill in them awe and trembling for the fear and service of Hashem. Thus He wounds and heals, strikes dead and revives so that they will not direct their hearts towards any angel or prince. For the same reason He varies the seasons, so that people will not say, “Angel So-and-so did this for me.” It is to demonstrate that everything is in His hands. For this reason, too, He varies the winds, until a person is prompted to pray to the Holy One Blessed is He and to repent completely. Then the Holy One Blessed is He commands healing to settle upon him and the angel appointed over healing does what he has been commanded by the will of his Master.
The South Wind — This wind generally blows from the beginning of the night until midnight, bringing with it from the storehouse of the sun two hundred and seventy-five winds to fertilize and warm the earth so that the cold will not dominate. The angel appointed over it is named Uri’el. He is appointed over his watch on the southern side, over that wind. That wind is very hard on people with severe illnesses. It was taught: That is the primary time of judgment when the wicked in Gehinnom are judged with fire, while all the world lie in sleep and there is no one to pray for them.
The North Wind — This wind blows from midnight until the morning. It was taught: Three hundred thousand storm and tempest winds come with it. It interferes with everything. Yet for the infirm it is good, for these winds are cool and the feverish find relief in this coolness. It was taught: Rabbi Shimon ben Yochai said: At that time the Holy One Blessed is He leaves the many worlds to delight with the righteous in Gan Eden. And a herald’s voice proclaims, “Awake, O North, and come, O South” (Shir HaShirim 4:16) and cause the spices of Gan Eden to waft. For it is taught: At the time that the north wind blows at midnight and the Holy One Blessed is He enters Gan Eden, all the spices and all the trees of Gan Eden give forth their fragrance and sing before Him, as it is written, “Then the trees of the forest will exult before Hashem” (I Divrei HaYamim 16:33). And all the angels of Heaven and all the firmaments and the Holy Creatures and the Ofanim shudder and open their mouths in exultation and praise to the One who spoke and the world came into being. Until the Holy One Blessed is He enters Gan Eden together with the righteous, which takes place at midnight.
Rav Yehudah said in the name of Rav: Whoever has a holy soul hears the sound of the rooster crowing at midnight. For then a spark of fire goes out from between the wheels of the Creatures over the entire world, reaching beneath the rooster’s wings so that at that moment the rooster beats his wings together in fear and proclaims, “It is midnight!” Then, whoever has good sense and awakens and arises from his sleep to engage in Torah study — his voice goes forth and is heard in Gan Eden and the Holy One listens together with the righteous. The righteous ask, “Who is this man?” And the Master of the Universe answers, “This is So-and-so son of So-and-so studying Torah with his holy soul. Listen, all of you, for this sound is more pleasant to me than all the songs and praises that are recited On High!”
O mortal man! See and reflect and seek out every possibility for increasing your Torah and good deeds to bring pleasure to the Holy One Blessed is He, for to this end were you created. And recall that we, His people Israel, are His treasured congregation. Hashem chose us from among the seventy nations to draw us close to Him. At each and every moment He watches over us, taking note of all of one’s deeds to see whether they are bad or good and then summoning corresponding benevolent and malignant forces. The benevolent forces are the holy angels. They receive a person’s soul with love and joy and show him the entrances of Gan Eden. The malignant forces are the cruel and destructive injurious spirits, which snatch a person’s soul and subject it to terrible and bitter afflictions, as is related in Midrash HaNe’elam, Parshas Noach (Zohar Chadash 27a):
Rabbi Yehudah said: There are seven categories of ministering angels at the gates that are called “the Gates of Righteousness.” It was over these that Dovid HaMelech claimed, “Open for me the Gates of Righteousness! I will enter them and give thanks to God. This is the Gate of Hashem; the righteous shall enter it” (Tehillim 118:19-21). And there are seven gates through which the souls of the righteous enter into Gan Eden until they reach a place that is commensurate with their station. At every gate there are guards. Through the first gate the soul enters into the Cave of Machpelah (the Tomb of the Patriarchs), which is near Gan Eden. Adam HaRishon stands guard over it. If the soul merits, Adam HaRishon proclaims, “Make way for the pious one! Come in peace!” Then the soul exits the first gate and enters the second gate of Gan Eden. There the cherubim and the flame of the revolving sword stand guard.
If the soul is not entirely meritorious it receives punishment there to refine it and remove its dross and impurities through the judgments it is subjected to by the flame of the revolving sword. If it merits exiting this gate in peace it is given a note indicating that it may enter Gan Eden. When it reaches Gan Eden there is a pillar comprised of cloud and light mixed together, surrounded by smoke. And there is an embedded pillar extending from down below upwards until the Gate of the Heavenly Jerusalem, which is aligned with the earthly Jerusalem. If the soul merits, and it is sufficient that it be granted a dwelling place here in which to receive its reward and not ascend further, then it remains there delighting in the goodness that is poured down to it from above. This Gan Eden radiates with light from above, for Rabbi Yose has said: I have seen Gan Eden and it is aligned with the curtain of the Holy of Holies. There you will find the awesome Heavenly Ice. Here the soul delights in the splendor of the Divine Presence but does not derive nourishment from it. If the soul merits ascending further, it ascends by that pillar until it arrives at and enters the third entrance. This is the one called Zevul (“Dwelling-place”). It is watched over by many guards. They open it and the soul enters the gate and praises the Holy One Blessed is He in the Heavenly Beis HaMikdash. Then the great prince Micha’el, High Priest of God the Most High, offers the soul as a sacrifice.
Rabbi Chiya said: This offering is not like others. Rather it is like a man offering a present to the king. Micha’el elevates the soul until the fourth, fifth and sixth entrances, proclaiming, “Master of the Universe! Fortunate are Your children, the children of Your beloved ones, Avraham, Yitzchak and Yaakov and fortunate is the soul that merits this!” Afterwards the soul is elevated to the seventh gate, the one known as Aravos, where the secrets of life are found. Every soul that merits entering the seventh gate is immediately transformed into a ministering angel. But if a person violates a ban his soul does not merit entering even the third gate, even after it has been subjected to afflictions and punishments. For the Sages have said (Tana Devei Eliyahu Rabbah, Ch. 29): If a person is under a ban down below [in this world] for a single day, On High he is under a ban for thirty days. And if he is under a ban down below for thirty days, On High he is under a ban for a year. And if he is under a ban down below for a year, On High he is under a ban forever and there is no cure for his wound. I have observed that when common people are placed under a ban by the court or if they are summoned to court to comply with a directive or to give testimony on pain of a ban, they take the matter lightly as if excommunication were a laughing matter. They do not realize that violating a ban is more serious than swearing in vain or even falsely. Heaven’s wrath will be stored up against them forever and the prophet Eliyahu will make their shame known in public!
Therefore let a person not take lightly any ban made by the community or even by ten laymen, and certainly let him be wary of violating a ban proclaimed by Torah scholars. Then all will be well with him.
אִיתָא בַּסֵּפֶר "סוֹד הָרָזִים", וְזֶה לְשׁוֹנוֹ: כָּל הָעֲבֵרוֹת שֶׁבַּתּוֹרָה, אִם עָבַר אָדָם בַּסֵּתֶר, לֹא יְגַלֶּה אוֹתָם אֵלִיָּהוּ הַנָּבִיא זָכוּר לַטּוֹב, אֶלָּא כָּל מִי שֶׁעָבַר חֵרֶם, הוּא מַכְרִיז מְגַלֶּה. שֶׁנֶּאֱמַר (מַלְאָכִי ג, כג): "הִנֵּה אָנֹכִי שׁוֹלֵחַ לָכֶם אֶת אֵלִיָּהוּ הַנָּבִיא וְגוֹ'", וְסָמִיךְ לֵיהּ: "וְהִכֵּיתִי אֶת הָאָרֶץ חֵרֶם".
It is written in Sodei HaRazim (by the author of the Roke’ach): Regarding all the transgressions in the Torah, if a person commits them in private, the prophet Eliyahu will not reveal them. But if someone violates a ban (cheirem) then he does announce it and reveal it. For it is written, “I am going to send you Eliyahu the prophet, etc.” (Malachi 3:23). And it is written immediately afterwards, “And I will strike the land [with] a ban.”
וְהָעִנְיָן, כִּי אַף שֶׁהַכֹּל גָּלוּי וְיָדוּעַ לִפְנֵי ה' יִתְבָּרַךְ, בָּרוּךְ הוּא, מִכָּל מָקוֹם אֵין הַדָּבָר מְפֻרְסָם, עַד שֶׁבָּא אֵלִיָּהוּ זָכוּר לַטּוֹב, וּמְפַרְסֵם אֶת הֶעָווֹן בָּרַבִּים בַּאֲסֵפַת יִשְׂרָאֵל, וְרַבָּה תִּהְיֶה הַבּוּשָׁה וְהַכְּלִמָּה, כִּי זֶה הָעוֹבֵר חֵרֶם כְּאִלּוּ הוּא עוֹבֵר עַל חֲמִשָּׁה חֻמְּשֵׁי תּוֹרָה וּנְבִיאִים, שֶׁעַל כֵּן סִיּוּם חֲמִשָּׁה חֻמְּשֵׁי תּוֹרָה וְסִיּוּם כָּל סֵפֶר מִנְּבִיאִים הֵמָּה גִּימַטְרִיָּא רמ"ח, וּבְוַדַּאי הָעוֹבֵר חֵרֶם לֹא יִנָּקֶה מֵעֳנָשִׁים וְיִסּוּרִים חֲמוּרִים. וְהַגְּזֵרָה רָעָה, שֶׁנִּגְזָר לְמִי שֶׁעוֹבֵר עַל חֵרֶם, יָבוֹא עָלָיו חֵמָה שְׁפוּכָה בְּאַכְזָרִיּוּת, וְאוֹתוֹ הַבַּיִת — אֲשֶׁר בּוֹ הָעֲבֵרַת חֵרֶם — סוֹפוֹ לִהְיוֹת חָרֵב וּשְׁמָמָה מֵאֵין יוֹשֵׁב, רַחֲמָנָא לִצְלַן.
The idea is this: Although everything that happens is open and evident to Hashem, may He be blessed, nevertheless, a violation is not made public until Eliyahu comes along and proclaims it in the midst of a gathering of Israel. Then the violator’s shame and disgrace will be very great, for violating a ban is akin to violating the five books of the Torah and the prophets as well (Tanchuma, Vayeishev 2). For this reason the numerical value of the concluding words of the Torah is equal to the word cherem [חרם].4 Bereishis ends with the word beMitzrayim, which begins with the letter beis and ends with the letter mem for a total of 42. Shemos ends with the word mas’eihem, which also begins and ends with a mem for a total of 80. Vayikra ends with the word Sinai, which begins with a samech and ends with a yud for a total of 70. Bamidbar ends with the word Yereicho, which begins with a yud and ends with a vav for a total of 16. Devarim ends with the world Yisroel, which begins with a yud and ends with a lamed for a total of 40.
42 + 80 + 70 + 16 + 40 = 248 = cherem. Moreover, the Prophets also conclude with this word (see the final verse of Malachi cited above). Clearly, then, whoever violates a ban will not escape punishment and terrible afflictions. The sentence that is pronounced upon him will befall him with wrath and cruelty and the house in which the violation occurred will ultimately be destroyed and left desolate, Heaven spare us.
וְהָעִקַּר גְּרָם, הַמֵּבִיא לְחֵטְא זֶה, הוּא הָעִקָּר שֶׁעוֹבֵר תְּחִלָּה עַל לָאו דְּלֹא תַחְמֹד, וְחוֹמֵד מָמוֹנוֹ שֶׁל חֲבֵרוֹ אוֹ כְּלִי שֶׁל חֲבֵרוֹ, וַעֲבֵרָה גּוֹרֶרֶת עֲבֵרָה, וְאַחַר כָּךְ הוּא נוֹטֵל הַמָּמוֹן אוֹ הַכְּלִי שֶׁל חֲבֵרוֹ, וְהוּא עוֹבֵר עַל לָאו דְּלֹא תִגְנֹב, וְאַחַר כָּךְ הוּא עוֹבֵר גַּם כֵּן עַל הַחֵרֶם. וְיַמְצִיא לוֹ הֶתֵּר אֵיךְ וּמַה לַּעֲשׂוֹת שֶׁלֹּא יַחֲזִיר הַגְּזֵלָה אוֹ הַגְּנֵבָה מַה שֶּׁבְּיָדוֹ, וְכָל הַהֶתֵּרִים הֵן לוֹ לְקוֹצִים וּבַרְקָנִים, שֶׁנִּכְשָׁל בָּהֶם. עַל כֵּן הֶחָכָם — עֵינָיו בְּרֹאשׁוֹ, לְבִלְתִּי לִגְרֹם רָעָה לְעַצְמוֹ, חַס וְשָׁלוֹם. וְאַחַר כָּךְ כְּשֶׁיָּבוֹא הָרָעָה עָלָיו, יַתְחִיל לְהִתְחָרֵט, אֲבָל יִהְיֶה הָעֵת שֶׁלֹּא יוֹעִיל לוֹ הַחֲרָטָה.
The main factor leading to this sin is the prior violation of the prohibition against coveting another’s wealth or property. Then one transgression leads to another. Coveting leads to actually taking his money or belongings and violating the prohibition against theft. Afterwards the culprit violates the ban as well, finding rationalizations for not returning the stolen goods in his possession. But all these excuses are merely thorns and brambles causing him to stumble. Therefore the wise person with eyes in his head will avoid causing harm to himself, Heaven forbid. For when the evil has already befallen him he will surely regret his deeds but by then it will be too late.
רְאֵה מַה שֶּׁכָּתוּב בַּזֹּהַר: רַבִּי אַבָּא אָמַר: כַּמָּה יֵשׁ לָאָדָם לְהַרְהֵר וּלְפַשְׁפֵּשׁ בְּמַעֲשָׂיו בְּכָל יוֹם וְיוֹם! תָּנֵי רַבִּי יִצְחָק: אַרְבַּע רוּחוֹת מְנַשְּׁבוֹת בְּכָל יוֹם מֵאַרְבַּע רוּחוֹת הָעוֹלָם: רוּחַ מִזְרָחִית עַל פִּי הָרֹב הוּא שׁוֹלֵט וּמְנַשֵּׁב מֵהַבֹּקֶר וְעַד חֲצִי הַיּוֹם וְנָפִיק עִמֵּיהּ אוֹצַר הַחֶמְדָּה, דְּתַמָּן אוֹצָר אֶחָד הוּא לְמַעְלָה בְּשַׁעֲרֵי מִזְרָח, וְ"חֶמְדָּה" שְׁמֵיהּ, וְיֵשׁ בּוֹ שְׁלשֶׁת אֲלָפִים וְשִׁבְעִים וַחֲמִשָּׁה רוּחִין דְּאַסְוָתָא דְּעָלְמָא. וְאָמַר רַבִּי יוֹחָנָן בֶּן זַכַּאי: יֵשׁ מַלְאָךְ אֶחָד, וּמִיכָאֵל שְׁמוֹ, וְהוּא מְמֻנֶּה מֵהַבֹּקֶר עַד חֲצִי הַיּוֹם. בְּהַהוּא רוּחַ דְּאַתְיָא מֵהַמִּזְרָח, וּמִיכָאֵל עִם דֶּגֶל שֶׁלּוֹ הוּא מְמֻנֶּה לְצַד מִזְרָח. וְאָמַר רַבִּי יוֹחָנָן בֶּן זַכַּאי, דְּהוּא מִיכָאֵל, דִּכְתִיב (שְׁמוֹת לב, לד): "הִנֵּה מַלְאָכִי יֵלֵךְ לְפָנֶיךָ וְגוֹ'". מַלְאָכִי הוּא אותִיּוֹת מִיכָאֵל. וְתָנָא: כְּשֶׁרוּחַ מִזְרָח מִתְעוֹרֵר לָצֵאת לָעוֹלָם, מָאן דְּאָזִיל בְּאוֹרְחָא, יְכַוֵּן דַּעְתּוֹ לְהַהוּא עִנְיָנָא דְּאָמְרִין, דְּמִיכָאֵל הוּא שַׂר הַחֶסֶד, הוּא מִתְעוֹרֵר אָז עַל פִּי צִוּוּי הַקָּדוֹשׁ בָּרוּךְ הוּא. כָּל בִּרְכָתָא דְּנָפִיק מִפּוּמֵיהּ דְּבַר נָשׁ, מִתְקַיְּמִין לֵיהּ בְּהַאי שַׁעְתָּא, וִיהִי שָׂמֵחַ כָּל הַיּוֹם הַהוּא.
See what is written in the Zohar (Zohar Chadash 17a): Rabbi Aba said: How important it is for a person to introspect and examine his deeds every day. Rabbi Yitzchak taught: Four winds blow every day from the four directions of the world: The East Wind — This wind generally holds sway and blows from the morning until midday, bringing with it a storehouse of desire, for there is a storehouse above the gates of the East that is called “desire.” It has three thousand and seventy-five winds of healing for the world. Rabbi Yochanan ben Zakkai said: A certain angel named Micha’el is appointed over the wind that comes from the east from the morning until midday. Micha’el is appointed over the eastern side along with his flag. Rabbi Yochanan ben Zakkai also said: This is Micha’el, as it is written, “Behold My angel will go before you, etc.” (Shemos 32:34). The word for “My angel” (מלאכי) is comprised of the same letters as the name “Micha’el” (מיכאל). It was taught: When the eastern wind is stirred up to go forth over the world if a person traveling along the road will concentrate on our saying that Micha’el is the prince of lovingkindness, the Holy One Blessed is He will arouse him and all the blessings uttered by the person’s mouth at that moment will be fulfilled. Moreover, he will be happy the entire day.
רוּחַ מַעֲרָב מְנַשֶּׁבֶת עַל פִּי הָרֹב מֵחֲצִי הַיּוֹם עַד הַלַּיְלָה, וְנָפִיק עִמֵּיהּ אוֹצָר אֶחָד עִם אַרְבַּע מֵאָה וְשִׁשִּׁים וַחֲמִשָּׁה רוּחִין לְאַפְרָחָא עִשְׂבִּין וְאִילָנוֹת וִיבוּלִין. וְתַנְיָא מַלְאָךְ אֶחָד, רְפָאֵל שְׁמֵיהּ, הוּא מְמֻנֶּה עַל צַד מַעֲרָב. אָמַר רַבִּי יוֹסֵי בֶּן פַּזִּי: אִם כֵּן קַשְׁיָא, הֲלֹא תָּנֵינָן: מַלְאָךְ הַמְמֻנֶּה עַל הָרְפוּאוֹת — רְפָאֵל שְׁמֵיהּ, וְאַתְּ אָמַרְתָּ דְּאַסְוָתָא הוּא מִן הַמִּזְרָח, וּמַלְאָךְ מִיכָאֵל מְמֻנֶּה בְּמִזְרָח, כַּנִּזְכָּר לְעֵיל. תָּא שְׁמַע, אָמַר רַבִּי יוֹחָנָן בֶּן זַכַּאי: כָּל מַעֲשֵׂה הַקָּדוֹשׁ בָּרוּךְ הוּא נֶגֶד בְּנֵי אָדָם בְּגִין דְּיֶהֱווּ יְרֵאִים וַחֲרֵדִים לְיִרְאַת ה' וְלַעֲבוֹדַת ה', וְהוּא, יִתְבָּרַךְ שְׁמוֹ, מַחֵי וּמַסֵּי, מֵמִית וּמְחַיֶּה, כְּדֵי שֶׁלֹּא יִשְׁווּן לִבְּהוֹן לְשׁוּם מַלְאָךְ וְלֹא לְשׁוּם שַׂר, עַל כֵּן הוּא יִתְבָּרַךְ, בָּרוּךְ הוּא, מַחֲלִיף עִדָּנִין דְּלָא יֹאמְרוּן: מַלְאָךְ פְּלוֹנִי עָבִיד לִי הַאי. אֶלָּא לְהַרְאוֹת דְּכֹלָא הוּא בְּיָדֵיהּ, וּלְפִיכָךְ מַחֲלִיף רוּחִין עַד דְּיַצְלֵי בַּר נָשׁ קַמֵּי קֻדְשָׁא בְּרִיךְ הוּא וְיָשׁוּב בִּתְשׁוּבָה שְׁלֵמָה וּכְדֵין יִפְקֹד קֻדְשָׁא בְּרִיךְ הוּא לְאַסְוָתָא לְמֵישְׁרֵי עֲלֵיהּ דְּבַר נָשׁ הַהוּא מַלְאָךְ דְּאִתְפָּקִיד עַל אַסְוָתָא עָבִיד מַאי דְּאִתְפָּקִיד מֵרְעוּתֵיהּ דְּמָארֵי בְּרִיךְ הוּא.
The West Wind — This wind blows for most of the year from midday until nightfall. It brings with it a storehouse with four hundred and sixty-five winds that cause the herbs, the trees and the harvest to prosper. It was taught: A certain angel named Refa’el is appointed over the western side. Rabbi Yose ben Pazi said: If this is so it raises a difficulty. For we have learned: “The angel appointed over healing is named Refa’el.” Yet you say that healing comes from the East and Micha’el is the angel appointed over the East, as mentioned above! Come and hear: Rabbi Yochanan said, All that the Holy One Blessed is He does to thwart human beings is intended to instill in them awe and trembling for the fear and service of Hashem. Thus He wounds and heals, strikes dead and revives so that they will not direct their hearts towards any angel or prince. For the same reason He varies the seasons, so that people will not say, “Angel So-and-so did this for me.” It is to demonstrate that everything is in His hands. For this reason, too, He varies the winds, until a person is prompted to pray to the Holy One Blessed is He and to repent completely. Then the Holy One Blessed is He commands healing to settle upon him and the angel appointed over healing does what he has been commanded by the will of his Master.
רוּחַ דְּרוֹמִית מְנַשֵּׁב מִן הַתְחָלַת הַלַּיְלָה עַל פִּי הָרֹב עַד פַּלְגוּת הַלַּיְלָה, וּנְפָקוּ עִמֵּיהּ מֵהַהוּא אוֹצַר הַחַמָּה מָאתַיִם וַחֲמִשָּׁה וְשִׁבְעִים רוּחִין, לְדַשְּׁנָא אַרְעָא וְלִגְרֹם חֲמִימָא עַל אַרְעָא, כְּדֵי שֶׁלֹּא יִגְבַּר הַקְּרִירוּת, וְהַמַּלְאָךְ הַמְמֻנֶּה עָלָיו — אוּרִיאֵל שְׁמֵיהּ, וְהוּא מְמֻנֶּה עַל מִשְׁמַרְתּוֹ בְּצַד דָּרוֹם בְּהַהוּא רוּחָא. וְהַהוּא רוּחָא הוּא כָּבֵד מְאֹד עַל בְּנֵי אָדָם דְּמַרְעִין בִּישִׁין. וְתָנָא, בְּהַהִיא זִמְנָא הוּא עִקַּר הַדִּין, דְּדִינִין לִרְשִׁיעֵי בַּגֵּיהִנָּם בְּנוּרָא, וְכָל עָלְמִין שָׁכְבִין בְּשִׁינְתָא, וְלֵית דְּמַצְלֵי עֲלֵיהוֹן.
The South Wind — This wind generally blows from the beginning of the night until midnight, bringing with it from the storehouse of the sun two hundred and seventy-five winds to fertilize and warm the earth so that the cold will not dominate. The angel appointed over it is named Uri’el. He is appointed over his watch on the southern side, over that wind. That wind is very hard on people with severe illnesses. It was taught: That is the primary time of judgment when the wicked in Gehinnom are judged with fire, while all the world lie in sleep and there is no one to pray for them.
רוּחַ צָפוֹן מְנַשֵּׁב מֵחֲצִי הַלַּיְלָה עַד הַבֹּקֶר. וְתָנָא: תְּלַת מֵאָה אַלְפִין רוּחִין סוּפָה וּסְעָרָה אָתִין עִמֵּיהּ, וְהוּא קָשֶׁה לְכָל מִלֵּי, אֲבָל לִבְנֵי מַרְעִין הוּא טוֹב, שֶׁיֵּשׁ בָּהֶם קְרִירוּת, וּמֵחֲמִימוּת דְּאִית בִּבְנֵי מַרְעִין יֵשׁ לָהֶם נַחַת רוּחַ בַּקְּרִירוּת הָאֵלּוּ. וְתָנֵי רַבִּי שִׁמְעוֹן בֶּן יוֹחַאי אָמַר: בְּהַהִיא שַׁעְתָּא נָפְקָא קֻדְשָׁא בְּרִיךְ הוּא מֵאִנּוּן עָלְמִין סַגִּיאִין לְאִשְׁתַּעֲשַׁע עִם צַדִּיקִים דִּבְגַן עֵדֶן, וְקוֹל כְּרוּז קוֹרֵא וְאוֹמֵר: "עוּרִי צָפוֹן וּבוֹאִי תֵּימָן לְהַפְרִיחַ בְּשָׂמִים שֶׁל גַּן עֵדֶן", דְּתָנָא: בִּזְמַן שֶׁהָרוּחַ צָפוֹן מְנַשֶּׁבֶת בַּחֲצִי הַלַּיְלָה, וְהַקָּדוֹשׁ בָּרוּךְ הוּא נִכְנַס לְגַן עֵדֶן, אֲזַי כָּל הָאִילָנוֹת וְכָל הַבְּשָׂמִים שֶׁבְּגַן עֵדֶן נוֹתְנִים רֵיחַ וּמְזַמְּרִים לְפָנָיו, שֶׁנֶּאֱמַר (דִּבְרֵי הַיָּמִים א טז, לג): "אָז יְרַנְּנוּ עֲצֵי הַיַּעַר מִלִּפְנֵי ה'", וְכָל מַלְאֲכֵי מַעְלָה וְכָל הָרְקִיעִים וְחַיּוֹת הַקֹּדֶשׁ וְהָאוֹפַנִּים מִזְדַּעְזְעִים וּפוֹתְחִין אֶת פִּיהֶם רִנָּה וְשֶׁבַח לְמִי שֶׁאָמַר וְהָיָה הָעוֹלָם, עַד שֶׁנִּכְנַס הַקָּדוֹשׁ בָּרוּךְ הוּא עִם הַצַּדִּיקִים לְגַן עֵדֶן, וְזֶהוּ בַּחֲצִי הַלַּיְלָה.
The North Wind — This wind blows from midnight until the morning. It was taught: Three hundred thousand storm and tempest winds come with it. It interferes with everything. Yet for the infirm it is good, for these winds are cool and the feverish find relief in this coolness. It was taught: Rabbi Shimon ben Yochai said: At that time the Holy One Blessed is He leaves the many worlds to delight with the righteous in Gan Eden. And a herald’s voice proclaims, “Awake, O North, and come, O South” (Shir HaShirim 4:16) and cause the spices of Gan Eden to waft. For it is taught: At the time that the north wind blows at midnight and the Holy One Blessed is He enters Gan Eden, all the spices and all the trees of Gan Eden give forth their fragrance and sing before Him, as it is written, “Then the trees of the forest will exult before Hashem” (I Divrei HaYamim 16:33). And all the angels of Heaven and all the firmaments and the Holy Creatures and the Ofanim shudder and open their mouths in exultation and praise to the One who spoke and the world came into being. Until the Holy One Blessed is He enters Gan Eden together with the righteous, which takes place at midnight.
אָמַר רַבִּי יְהוּדָה, אָמַר רַב: מָאן דְּנִשְׁמָתָא קַדִּישָׁא אִית בֵּיהּ וְשָׁמַע קוֹל תַּרְנְגוֹלָא קָרֵי בְּפַלְגוּת לֵילָא, אֲזַי זִיקָא דְאֶשָּׁא נָפִיק מִבֵּין גַּלְגַּלֵּי הַחַיּוֹת וְאָזִיל בְּכָל עָלְמָא וּמַגִּיעַ תְּחוֹת גַּדְפוֹהִי דְּתַרְנְגוֹלָא וּבְהַהִיא שַׁעְתָּא בִּדְחִילוּ מַקִּישׁ הַתַּרְנְגוֹל בְּגַדְפוֹהִי דָּא עִם דָּא דְּאָמַר: דָּא הוּא פַּלְגוּת לֵילָא, וּמָאן דְּאִית בֵּיהּ בְּלִבֵּיהּ שֵׂכֶל טוֹב, יִתְעוֹרֵר וְיָקוּם מִשְּׁנָתוֹ וְעוֹסֵק בַּתּוֹרָה. אָזִיל קָלֵיהּ וְאִשְׁתְּמַע בְּגַן עֵדֶן וְאַצִּית הַקָּדוֹשׁ בָּרוּךְ הוּא וְצַדִּיקִים דְּעִמֵּיהּ. שׁוֹאֲלִין הַצַּדִּיקִים: מָאן הוּא דֵּין גְּבַר? וּמָארֵי עָלְמִין אָתִיב וְאָמַר: דֵּין פְּלַנְיָא עָסִיק עִם נִשְׁמָתֵיהּ קַדִּישָׁא בְּאוֹרַיְתָא. אַצִּיתוּ כֻּלְּהוּ, דְּהַאי נִיחָא לִי מִכָּל שִׁירָאתָא וְתֻשְׁבְּחָתָא דְּאָמְרִין לְעֵילָא!
Rav Yehudah said in the name of Rav: Whoever has a holy soul hears the sound of the rooster crowing at midnight. For then a spark of fire goes out from between the wheels of the Creatures over the entire world, reaching beneath the rooster’s wings so that at that moment the rooster beats his wings together in fear and proclaims, “It is midnight!” Then, whoever has good sense and awakens and arises from his sleep to engage in Torah study — his voice goes forth and is heard in Gan Eden and the Holy One listens together with the righteous. The righteous ask, “Who is this man?” And the Master of the Universe answers, “This is So-and-so son of So-and-so studying Torah with his holy soul. Listen, all of you, for this sound is more pleasant to me than all the songs and praises that are recited On High!”
בֶּן אָדָם, בֶּן אָדָם! רְאֵה וְהִתְבּוֹנֵן וַחֲכַם בְּכָל אֶפְשָׁרוּת אֵיךְ לְהִתְגַּבֵּר בַּתּוֹרָה וּבְמַעֲשִׂים טוֹבִים, כְּדֵי לַעֲשׂוֹת נַחַת רוּחַ לְהַקָּדוֹשׁ בָּרוּךְ הוּא, כִּי לְכָךְ נוֹצַרְתָּ. וּזְכֹר, כִּי אֲנַחְנוּ יִשְׂרָאֵל עַמּוֹ עֲדַת סְגֻלָּתוֹ, וּבָחַר בָּנוּ מִכָּל שִׁבְעִים אֻמּוֹת לְקָרְבֵנוּ אֵלָיו, וּבְכָל עֵת וְרֶגַע הַשְׁגָּחָתוֹ עָלֵינוּ, וְהוּא פּוֹקֵד מַעֲשֵׂה בְּנֵי אָדָם, אִם לְרָעָה וְאִם לְטוֹבָה, וּכְנֶגֶד זֶה הֶעֱמִיד מֵיטִיבִים וּמְרֵעִין. הַמֵּיטִיבִים הֵמָּה מַלְאֲכֵי קַדִּישִׁין, הַמְקַבְּלִים נִשְׁמַת הָאָדָם בְּאַהֲבָה וּבְשִׂמְחָה וּמַרְאִין לוֹ פִּתְחֵי גַּן עֵדֶן, וְהַמְרֵעִין הֵמָּה הַמַּזִּיקִים הַמַּשְׁחִיתִים הָאַכְזָרִים, הַחוֹטְפִים אֶת הַנְּשָׁמָה לְיַסְּרָהּ בְּיִסּוּרִים קָשִׁים וּמָרִים, כִּדְאִיתָא בְּמִדְרָשׁ הַנֶּעֱלָם, פָּרָשַׁת נֹחַ:
O mortal man! See and reflect and seek out every possibility for increasing your Torah and good deeds to bring pleasure to the Holy One Blessed is He, for to this end were you created. And recall that we, His people Israel, are His treasured congregation. Hashem chose us from among the seventy nations to draw us close to Him. At each and every moment He watches over us, taking note of all of one’s deeds to see whether they are bad or good and then summoning corresponding benevolent and malignant forces. The benevolent forces are the holy angels. They receive a person’s soul with love and joy and show him the entrances of Gan Eden. The malignant forces are the cruel and destructive injurious spirits, which snatch a person’s soul and subject it to terrible and bitter afflictions, as is related in Midrash HaNe’elam, Parshas Noach (Zohar Chadash 27a):
אָמַר רַבִּי יְהוּדָה: שֶׁבַע כִּתּוֹת שֶׁל מַלְאֲכֵי הַשָּׁרֵת הֵן אֵצֶל הַשַּׁעַר, דְּאִקְרֵי 'שַׁעַר צֶדֶק', שֶׁעֲלֵיהֶם אָמַר דָּוִד הַמֶּלֶךְ עָלָיו הַשָּׁלוֹם (תְּהִלִּים קיח, יט־כ): "פִּתְחוּ לִי שַׁעֲרֵי צֶדֶק, אָבֹא בָם אוֹדֶה יָהּ. זֶה הַשַּׁעַר לַה', צַדִּיקִים יָבֹאוּ בוֹ". וְשִׁבְעָה פְּתָחִין הֵן לְנִשְׁמוֹת הַצַּדִּיקִים לְהִכָּנֵס לְגַן עֵדֶן עַד מְקוֹם מַעֲלָתָם וְעַל כָּל פֶּתַח שׁוֹמְרִים: פֶּתַח הָרִאשׁוֹן נִכְנֶסֶת הַנְּשָׁמָה בִּמְעָרַת הַמַּכְפֵּלָה, שֶׁהִיא סְמוּכָה לְגַן עֵדֶן, וְאָדָם הָרִאשׁוֹן שׁוֹמֵר עָלָיו. זָכְתָה הַנְּשָׁמָה — אָדָם הָרִאשׁוֹן הוּא מַכְרִיז וְאוֹמֵר: פַּנּוּ מָקוֹם לְהֶחָסִיד! שָׁלוֹם שָׁלוֹם בּוֹאֲךָ! וְיוֹצֵאת מִפֶּתַח רִאשׁוֹן וְנִכְנֶסֶת לְפֶתַח שֵׁנִי שֶׁל שַׁעֲרֵי גַּן עֵדֶן, וְשָׁם הַכְּרוּבִים וְלַהַט הַחֶרֶב הַמִּתְהַפֶּכֶת.
Rabbi Yehudah said: There are seven categories of ministering angels at the gates that are called “the Gates of Righteousness.” It was over these that Dovid HaMelech claimed, “Open for me the Gates of Righteousness! I will enter them and give thanks to God. This is the Gate of Hashem; the righteous shall enter it” (Tehillim 118:19-21). And there are seven gates through which the souls of the righteous enter into Gan Eden until they reach a place that is commensurate with their station. At every gate there are guards. Through the first gate the soul enters into the Cave of Machpelah (the Tomb of the Patriarchs), which is near Gan Eden. Adam HaRishon stands guard over it. If the soul merits, Adam HaRishon proclaims, “Make way for the pious one! Come in peace!” Then the soul exits the first gate and enters the second gate of Gan Eden. There the cherubim and the flame of the revolving sword stand guard.
וְאִי לֹא זָכְתָה — מְקַבֶּלֶת שָׁם עָנְשָׁהּ לְהִצָּרֵף וּלְהָסִיר סִיגָהּ וּפְסָלְתָהּ עַל יְדֵי מִשְׁפָּט, אֲשֶׁר סוֹבֶלֶת בְּלַהַט הַחֶרֶב הַמִּתְהַפֶּכֶת. וְאִם זָכְתָה לָצֵאת גַּם מִשָּׁם בְּשָׁלוֹם, אֲזַי נוֹתְנִין לָהּ פִּתְקָה לַסִּימָן לִכָּנֵס לְגַן עֵדֶן, וּכְשֶׁבָּאת לְגַן עֵדֶן, יֵשׁ שָׁם עַמּוּד אֶחָד שֶׁל עָנָן וָנֹגַהּ, הַמְעֹרָב זֶה בְּזֶה וְעָשָׁן סְבִיבָיו, וְעַמּוּד נָעוּץ מִלְּמַטָּה לְמַעְלָה לְשַׁעַר יְרוּשָׁלַיִם שֶׁל מַעְלָה שֶׁהוּא מְכֻוָּן נֶגֶד יְרוּשָׁלַיִם שֶׁל מַטָּה, וְאִם הַנְּשָׁמָה זוֹכָה, שֶׁיִּהְיֶה דַּי לָהּ מָקוֹם מָדוֹר בְּכָאן לְקַבֵּל שְׁכָרָהּ וְלֹא לַעֲלוֹת יוֹתֵר, אֲזַי הִיא שָׁם וּמִתְעַדֶּנֶת שָׁמָּה מֵהַטּוֹב, הַמַּשְׁפִּיעַ מִלְּמַעְלָה אֵלֶיהָ, וְגַן עֵדֶן זֶה מֵאִיר בְּאוֹר שֶׁל מַעְלָה, דְּאָמַר רַבִּי יוֹסֵי: רָאִיתִי גַּן עֵדֶן, וְהוּא מְכֻוָּן נֶגֶד הַפָּרֹכֶת, וְשָׁם טַל הָאוֹרוֹת אֲשֶׁר לְמַעְלָה, וְהִיא נֶהֱנֵית מִזִּיו הַשְּׁכִינָה, אֲבָל אֵינָהּ נִזּוֹנֶת מִמֶּנָּה. זָכְתָה לַעֲלוֹת יוֹתֵר, אֲזַי עוֹלָה הִיא בְּאוֹתוֹ הָעַמּוּד, עַד שֶׁמַּגַּעַת וְנִכְנֶסֶת בַּפֶּתַח הַשְּׁלִישִׁי, וְהִיא נִקְרֵאת זְבוּל, וְיֵשׁ שָׁם הַרְבֵּה שׁוֹמְרִים, וּפוֹתְחִים לָהּ, וְנִכְנֶסֶת בְּאוֹתוֹ הַשַּׁעַר וּמְשַׁבַּחַת לְהַקָּדוֹשׁ בָּרוּךְ הוּא בְּבֵית הַמִּקְדָּשׁ שֶׁל מַעְלָה. וּמִיכָאֵל שַׂר הַגָּדוֹל, שֶׁהוּא כֹּהֵן אֵל עֶלְיוֹן, מַקְרִיב הַנְּשָׁמָה זוֹ לְקָרְבָּן.
If the soul is not entirely meritorious it receives punishment there to refine it and remove its dross and impurities through the judgments it is subjected to by the flame of the revolving sword. If it merits exiting this gate in peace it is given a note indicating that it may enter Gan Eden. When it reaches Gan Eden there is a pillar comprised of cloud and light mixed together, surrounded by smoke. And there is an embedded pillar extending from down below upwards until the Gate of the Heavenly Jerusalem, which is aligned with the earthly Jerusalem. If the soul merits, and it is sufficient that it be granted a dwelling place here in which to receive its reward and not ascend further, then it remains there delighting in the goodness that is poured down to it from above. This Gan Eden radiates with light from above, for Rabbi Yose has said: I have seen Gan Eden and it is aligned with the curtain of the Holy of Holies. There you will find the awesome Heavenly Ice. Here the soul delights in the splendor of the Divine Presence but does not derive nourishment from it. If the soul merits ascending further, it ascends by that pillar until it arrives at and enters the third entrance. This is the one called Zevul (“Dwelling-place”). It is watched over by many guards. They open it and the soul enters the gate and praises the Holy One Blessed is He in the Heavenly Beis HaMikdash. Then the great prince Micha’el, High Priest of God the Most High, offers the soul as a sacrifice.
אָמַר רַבִּי חִיָּא: הַקְרָבָה זוֹ אֵינָהּ בָּאָה כִּשְׁאָר הַקָּרְבָּן, אֶלָּא כְּאָדָם הַמַּקְרִיב דּוֹרוֹן לִפְנֵי הַמֶּלֶךְ, וּמִיכָאֵל מַעֲלֶה אֶת הַנְּשָׁמָה עַד פֶּתַח הָרְבִיעִי וַחֲמִישִׁי וְשִׁשִּׁי וְאוֹמֵר לְפָנָיו: רִבּוֹנוֹ שֶׁל עוֹלָם, אַשְׁרֵי בָּנֶיךָ, בְּנֵי אֲהוּבֶיךָ, בְּנֵי אַבְרָהָם, יִצְחָק וְיַעֲקֹב, וְאַשְׁרֵי הַנְּשָׁמָה, שֶׁהִיא זוֹכָה לָזֶה! וְאַחַר כָּךְ מַעֲלִין אֶת הַנְּשָׁמָה לַשַּׁעַר הַשְּׁבִיעִי, שֶׁהוּא נִקְרָא עֲרָבוֹת, שֶׁשָּׁם גִּנְזֵי חַיִּים; וְכָל הַנְּשָׁמָה, שֶׁהִיא זוֹכָה לַשַּׁעַר הַשְּׁבִיעִי, מִיָּד נַעֲשֵׂית מַלְאַךְ הַשָּׁרֵת. אֲבָל מִי שֶׁעוֹבֵר עַל חֵרֶם, אֵין נִשְׁמָתוֹ זוֹכָה אֲפִלּוּ לָבוֹא אֶל שַׁעַר הַשְּׁלִישִׁי, אֲפִלּוּ אַחַר כָּל הַיִּסּוּרִין וְהַדִּינִין, כִּי אָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה: מִי שֶׁהוּא בְּחֵרֶם לְמַטָּה יוֹם אֶחָד, הוּא לְמַעְלָה בְּחֵרֶם שְׁלשִׁים יוֹם. וּמִי שֶׁהוּא בְּחֵרֶם שְׁלשִׁים יוֹם, אֲזַי הוּא בְּחֵרֶם לְמַעְלָה שָׁנָה. וּמִי שֶׁהוּא בְּחֵרֶם לְמַטָּה שָׁנָה אַחַת, אֲזַי הוּא בְּחֵרֶם לְמַעְלָה עוֹלָמִית, וְאֵין לוֹ תְּרוּפָה לְמַכָּתוֹ. וְהִנֵּה רָאִיתִי הֲמוֹן עַם שֶׁהֵם מְקִלִּין כְּשֶׁמַּטִּילִין עֲלֵיהֶם בֵּית דִּין חֵרֶם, אוֹ שׁוֹלְחִין אַחֲרָיו אֵיזֶה אֲנָשִׁים בְּחֵרֶם שֶׁיָּבוֹא לְבֵית דִּין לְצַיֵּת הַדִּין, אוֹ לְהַגִּיד אֵיזֶה עֵדוּת, וְהַחֵרֶם הוּא כִּמְצַחֵק בְּעֵינֵיהֶם, וְהֵן אֵינָם יוֹדְעִים, שֶׁהַחֵרֶם הוּא חָמוּר מִשְּׁבוּעַת שָׁוְא וָשֶׁקֶר, וְעֶבְרָתוֹ שְׁמוּרָה לָנֶצַח, וְאֵלִיָּהוּ הַנָּבִיא מְפַרְסֵם קְלוֹנוֹ בָּרַבִּים.
Rabbi Chiya said: This offering is not like others. Rather it is like a man offering a present to the king. Micha’el elevates the soul until the fourth, fifth and sixth entrances, proclaiming, “Master of the Universe! Fortunate are Your children, the children of Your beloved ones, Avraham, Yitzchak and Yaakov and fortunate is the soul that merits this!” Afterwards the soul is elevated to the seventh gate, the one known as Aravos, where the secrets of life are found. Every soul that merits entering the seventh gate is immediately transformed into a ministering angel. But if a person violates a ban his soul does not merit entering even the third gate, even after it has been subjected to afflictions and punishments. For the Sages have said (Tana Devei Eliyahu Rabbah, Ch. 29): If a person is under a ban down below [in this world] for a single day, On High he is under a ban for thirty days. And if he is under a ban down below for thirty days, On High he is under a ban for a year. And if he is under a ban down below for a year, On High he is under a ban forever and there is no cure for his wound. I have observed that when common people are placed under a ban by the court or if they are summoned to court to comply with a directive or to give testimony on pain of a ban, they take the matter lightly as if excommunication were a laughing matter. They do not realize that violating a ban is more serious than swearing in vain or even falsely. Heaven’s wrath will be stored up against them forever and the prophet Eliyahu will make their shame known in public!
עַל כֵּן יִרְאֶה הָאָדָם שֶׁלֹּא לְהָקֵל בְּשׁוּם חֵרֶם, שֶׁנַּעֲשָׂה אֵצֶל הַקָּהָל אוֹ אֲפִלּוּ בִּפְנֵי עֲשָׂרָה הֶדְיוֹטוֹת. וּמִכָּל שֶׁכֵּן שֶׁיִּהְיֶה זָהִיר שֶׁלֹּא לַעֲבֹר חֵרֶם שֶׁל תַּלְמִידֵי חֲכָמִים, וְאָז טוֹב לוֹ יִהְיֶה סֶלָה.
Therefore let a person not take lightly any ban made by the community or even by ten laymen, and certainly let him be wary of violating a ban proclaimed by Torah scholars. Then all will be well with him.