The Gemara tells us in Nedarim (10a) that the pious of former times longed for the opportunity to bring sin-offerings. It seems to me that this is because they were in general very strict with themselves, desiring that no blemish should be found in them even through an unintentional sin. Therefore, if they did commit a sin they would rectify it immediately in order not to remain under the dominion of the Sitrah Acharah even for a short time. Thus they would fulfill in themselves the verse, “And do not allow anything of the forbidden things to cling to your hand” (Devarim 13:18). If they were so careful to offer sacrifices for their accidental sins, how much more so must one make amends for intentional transgressions! For Hashem will bring all deeds of judgment. A person might wonder how it is possible for anyone to survive and endure all these judgments and afflictions. But Hashem is merciful and gracious. He does not desire the death of the wicked, only that they turn back from their evil ways and live! This is why repentance preceded the creation of the world (Pesachim 54a) — to teach that were it not for repentance the world could not survive even for a moment. At all four turning points of the year [possibly the solstices and equinoxes] a call to repentance goes forth. Thus we find in the Zohar (Parashas Vayikra 15b): It was taught: At the four turning points of the year, judgments are aroused but repentance can suspend their effects until one makes amends. Just as soon as these judgments are aroused, a proclamation goes forth from one end of the world to the other and the emissaries ascend and then descend again. But the herald makes his announcement and no one is stirred! This is what the Sages were alluding to when they warned that one must be wary of “a drop of blood” at the four turning points of the year. For the “drop of blood” hints at the judgments that are aroused to enter into the world. The remedy for the effects of these turning points is the placing of a piece of iron [on top of all food and drink]. One explanation of this that has found favor in the eyes of God and men is that it is an allusion to the verse, “Shatter them with an iron rod [sheivet barzel]” (Tehillim 2:9).
Thus I have seen it written in the name of one great scholar that Dovid Hamelech was asking the Holy One Blessed is He to break and destroy Israel’s oppressors in the merit of the twelve tribes [shevatim] who were born to the four Matriarchs. For the acronym of the names of the Matriarchs is the word barzel — “iron”: Bilhah, Rochel, Zilpah and Leah. The merit of the Matriarchs stands by us to deliver us from the harsh judgments alluded to by the word “blood” because these derive from the female aspect of the Sitrah Acharah.. This is the evil Lilis and her entire camp, who incorporate within them the five shades of impure blood. The Sages rule in Niddah (30b): “the daughters of the Kusim have the status of menstruating women from the crib [arisah].” Arisah is a euphemism for Lilis’ camp because of its connection with the word eres (venom) — a reference to the venom of the primordial snake. Similarly, Amos (6:4) speaks of, “Those who lie upon beds of ivory and stretch themselves out upon their couches [arsosam]. The camp of the Shechinah, by contrast, is called a “bed,” as in, “Behold, Shlomo’s bed [mitah] has sixty warriors surrounding it” (Shir HaShirim 3:7). Since the “blood” mentioned above derives from the five shades of impure blood, which in turn derive from the evil Lilis, the female counterpart of the Samech Mem, the only way to weaken it is by invoking the female aspect of the realm of holiness, that is, the Matriarchs. For it is from them that the twelve tribes derive. In light of the above one must instruct the women to have in mind the merit of the Matriarchs — Bilhah, Rochel, Zilpah and Leah — as they put these metal pieces in place at the turning points of the year. For it is their merit that stands by us to deliver us from all evil decrees and it is a very praiseworthy that one’s deeds be accompanied by thought. This act of “unification” is of great significance and preciousness to the Holy One Blessed is He. Therefore it has the power to deliver a person from all evil and from all mishap, with the help of Hashem, God of Israel.
We can now understand why it is that when sinners increase among Israel, Heaven forbid, the attribute of judgment specifically brings upon them bloodshed. Thus we find in the Zohar (Parashas Shemos 12a): “And Pharaoh’s daughter went down to bathe upon the Nile” (Shemos 2:5) — that is, the attribute of judgment went down to bathe in the blood of Israel. “Upon the Nile” — that is, to avenge the disgrace of the Torah [that is likened to water]. However, repentance can avert the entire decree, as Rabbi Yehudah says in the continuation of that passage: Everything in the world depends upon repentance and upon the prayers that human beings offer up to the Holy One Blessed is He, especially if they shed tears while praying, for there is no gate through which tears cannot penetrate. What is meant by the verse, “And she opened it and saw the child” (ibid. 6)? “And she opened” — this refers to the Shechinah, for it opens regularly in the merit of Israel. And once it is open, then, “she saw the child” — this refers to Israel, as is written, “A delightful child” (Yirmeyahu 31:19). “And behold there was a crying youth” — that is, Israel repented and wept before Hashem. “And she had pity upon him.” All the judgments and evil decrees were averted from them and Hashem had mercy upon them. “And she said, This is one of the Hebrew children,” because he had a pliant heart made of flesh. That is, because they were not too obstinate to repent. You should know that on the four turning points of the year a call to repentance goes forth, as I mentioned earlier. Therefore it is an appropriate time to arouse oneself to repentance. This true of the turning point of Tammuz [i.e., the summer solstice], which is more severe than any of the other turning points. How can anyone fail to take this matter to heart and to tremble in anticipation of judgment? Let every person regret his sinful deeds and repent with weeping and supplication! Then, as the prophet has promised, “He will go back and heal him” (Yeshayahu 6:10).
בַּגְּמָרָא דִּנְדָרִים אִיתָא: חֲסִידִים הָרִאשׁוֹנִים הָיוּ מִתְאַוִּים לְהָבִיא קָרְבַּן חַטָּאת. וְהַטַּעַם: נִרְאֶה, כִּי הָיוּ מְדַקְדְּקִים בְּעַצְמָם שֶׁלֹּא יְהֵא חָל עֲלֵיהֶם שׁוּם פְּגָם אֲפִלּוּ בְּשׁוֹגֵג, וּלְהָסִיר הַחֵטְא מִיָּד, שֶׁלֹּא הָיוּ אֲפִלּוּ מְעַט מִזְּעֵיר תַּחַת מֶמְשֶׁלֶת הַסִּטְרָא אָחֳרָא, וּלְקַיֵּם בְּעַצְמָם: וְלֹא יִדְבַּק מְאוּמָה מִן הַחֵרֶם. וְאִם כֵּן, אִם עַל הַשּׁוֹגְגִים הָיוּ מְבִיאִים קָרְבָּן — עַל הַמְּזִידִים לֹא כָּל שֶׁכֵּן! וְעַל כָּל אֵלֶּה יָבוֹא אֱלֹהִים בַּמִּשְׁפָּט עַל הָאָדָם. וְאִם בְּמִשְׁפָּט יָבוֹא אֱלֹהִים, אִי אֶפְשָׁר לְהִתְקַיֵּם וְלִסְבֹּל כָּל הַדִּינִים וְיִסּוּרִים, אַךְ ה' הוּא אֵל רַחוּם וְחַנּוּן, לֹא יַחְפֹּץ בְּמוֹת הָרָשָׁע, כִּי אִם בְּשׁוּב הָרָשָׁע מֵרִשְׁעָתוֹ, וְחָיָה. לָכֵן קָדְמָה הַתְּשׁוּבָה לִבְרִיאַת הָעוֹלָם, לְהוֹרוֹת כִּי לוּלֵא הַתְּשׁוּבָה לֹא הָיָה הָעוֹלָם מִתְקַיֵּם אֲפִלּוּ שָׁעָה אַחַת. וּבְכָל אַרְבָּעָה זְמַנִּים תְּקוּפֵי הַשָּׁנָה מַכְרִיזִים עַל הַתְּשׁוּבָה, כִּדְאִיתָא בַּזֹּהַר פָּרָשַׁת וְיִקְרָא: תַּנְיָא: בְּאַרְבַּע תְּקוּפִין דְּשַׁתָּא דִּינִים מִתְעָרִין, וּתְשׁוּבָה תַּלְיָא עַד דְּאִתָּקִין. וְכַד דִּינִים מִתְעָרִין — קָלָא נָפִיק מִסּוֹף עָלְמָא וְעַד סוֹפָא, סַלְקִין וְנַחְתִּין כָּרוֹזִים, קָרֵי, וְלֵית מָאן דְּיִתְעַר. וְלָזֶה רָמְזוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה, לְהִזָּהֵר מִתְּקוּפַת הַשָּׁנָה בְּאַרְבַּע תְּקוּפוֹת מִטִּפַּת הַדָּם, שֶׁהוּא רֶמֶז לְדִינִין, הַמִּתְעוֹרְרִין וְיוֹרְדִין בָּעוֹלָם. וְלָזֶה יֵשׁ תַּקָּנָה בְּהַנָּחַת הַבַּרְזֶל, שֶׁמַּצִּיל מִפְּנֵי הַתְּקוּפָה. וְיֵשׁ לִתֵּן טַעַם הָגוּן וְכָשֵׁר בְּעֵינֵי אֱלֹהִים וְאָדָם, הוּא מְכַוֵּן עַל דֶּרֶךְ הַכָּתוּב (תְּהִלִּים ב, ט): "תְּרֹעֵם בְּשֵׁבֶט בַּרְזֶל".
The Gemara tells us in Nedarim (10a) that the pious of former times longed for the opportunity to bring sin-offerings. It seems to me that this is because they were in general very strict with themselves, desiring that no blemish should be found in them even through an unintentional sin. Therefore, if they did commit a sin they would rectify it immediately in order not to remain under the dominion of the Sitrah Acharah even for a short time. Thus they would fulfill in themselves the verse, “And do not allow anything of the forbidden things to cling to your hand” (Devarim 13:18). If they were so careful to offer sacrifices for their accidental sins, how much more so must one make amends for intentional transgressions! For Hashem will bring all deeds of judgment. A person might wonder how it is possible for anyone to survive and endure all these judgments and afflictions. But Hashem is merciful and gracious. He does not desire the death of the wicked, only that they turn back from their evil ways and live! This is why repentance preceded the creation of the world (Pesachim 54a) — to teach that were it not for repentance the world could not survive even for a moment. At all four turning points of the year [possibly the solstices and equinoxes] a call to repentance goes forth. Thus we find in the Zohar (Parashas Vayikra 15b): It was taught: At the four turning points of the year, judgments are aroused but repentance can suspend their effects until one makes amends. Just as soon as these judgments are aroused, a proclamation goes forth from one end of the world to the other and the emissaries ascend and then descend again. But the herald makes his announcement and no one is stirred! This is what the Sages were alluding to when they warned that one must be wary of “a drop of blood” at the four turning points of the year. For the “drop of blood” hints at the judgments that are aroused to enter into the world. The remedy for the effects of these turning points is the placing of a piece of iron [on top of all food and drink]. One explanation of this that has found favor in the eyes of God and men is that it is an allusion to the verse, “Shatter them with an iron rod [sheivet barzel]” (Tehillim 2:9).
וּמָצָאתִי בְּשֵׁם גָּדוֹל אֶחָד הָרֶמֶז, שֶׁעַל זֶה הִתְפַּלֵּל דָּוִד הַמֶּלֶךְ עָלָיו הַשָּׁלוֹם, שֶׁיִּשְׁבֹּר וְיַהֲרֹס הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת הַמְצַעֲרִים, שֶׁמְּצַעֲרִין אֶת יִשְׂרָאֵל, בִּזְכוּת שְׁנֵים עָשָׂר שְׁבָטִים שֶׁנּוֹלְדוּ מִן אַרְבַּע אִמָּהוֹת, שֶׁרָאשֵׁי תֵּבוֹת שֶׁלָּהֶן הֵן בַּרְזֶל: בִּלְהָה, רָחֵל, זִלְפָּה, לֵאָה — שֶׁזְּכוּת הָאִמָּהוֹת יַעֲמֹד לָנוּ לְהִנָּצֵל מִן הַדִּינִים קָשִׁים, כִּי כָּל עִנְיַן דָּם הוּא מוֹרֶה עַל דִּינִים קָשִׁים, שֶׁהֵן בָּאִין מִסִּטְרָא דְּנוּקְבָא שֶׁבַּסִּטְרָא אָחֳרָא, שֶׁהִיא לִילִית הָרְשָׁעָה עִם מַחֲנוֹתֶיהָ, שֶׁבָּהּ נִכְלָלִין חֲמִשָּׁה מַרְאוֹת דָּם הַטָּמֵא, וְזֶה שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה בְּמַסֶּכֶת נִדָּה: בְּנוֹת כּוּתִיִּים נִדּוֹת הֵן מֵעֲרִיסוֹתָן, כִּי הַמַּחֲנֶה טֻמְאָה שֶׁל לִילִית נִקְרָאִים עֲרִיסָה — מִלָּשׁוֹן עֶרֶס וְאֶרֶס שֶׁל הַנָּחָשׁ הַקַּדְמוֹנִי. וּכְמוֹ שֶׁאָמַר הַכָּתוּב: הַשּׁוֹכְבִים עַל מִטּוֹתֵיהֶן, הַסְּרוּחִין עַל עַרְסוֹתָם. מַה שֶּׁאֵין כֵּן מַחֲנֵה הַשְּׁכִינָה הַנִּקְרָא מִטָּה: "הִנֵּה מִטָּתוֹ שֶׁלִּשְׁלֹמֹה שִׁשִּׁים גִבּוֹרִים וְגוֹ'". וּבִהְיוֹת הַדָּם הַנִּזְכָּר הוּא בָּא מֵחֲמִשָּׁה דָּמִים טְמֵאִים, שֶׁהִשְׁתַּלְשְׁלוּתָם מִלִּילִית הָרְשָׁעָה — נוּקְבָא שֶׁל סַמָּאֵל — עַל כֵּן אֵין תַּקָּנָה לְהַתִּישׁ כֹּחָם אֶלָּא בְּנוּקְבָא שֶׁל הַקְּדֻשָּׁה, שֶׁהֵן הָאִמָּהוֹת, שֶׁמֵּהֶן בָּאִים שְׁנֵים עָשָׂר שְׁבָטִים. וְלָכֵן צָרִיךְ לִזָּהֵר וּלְהַזְהִיר לַנָּשִׁים דַּוְקָא בְּשָׁעָה שֶׁמַּנִּיחִים הַבַּרְזֶל מִפְּנֵי הַתְּקוּפָה לִזְכֹּר זְכוּת אִמָּהוֹת — בִּלְהָה, רָחֵל, זִלְפָּה, לֵאָה — שֶׁזְּכוּתָן יַעֲמֹד לָנוּ לְהַצִּילֵנוּ מִכָּל גְּזֵרוֹת רָעוֹת וְקָשׁוֹת, כִּי עִנְיָן גָּדוֹל הוּא כְּשֶׁמְּצָרֵף מַעֲשֶׂה עִם מַחְשָׁבָה, וְהוּא יִחוּד גָּדוֹל וְחָבִיב מְאֹד לְגַבֵּי הַקָּדוֹשׁ בָּרוּךְ הוּא וּמַצִּיל מִכָּל רָעָה וּמִכָּל פֶּגַע רַע בְּעֶזְרַת ה' אֱלֹהֵי יִשְׂרָאֵל.
Thus I have seen it written in the name of one great scholar that Dovid Hamelech was asking the Holy One Blessed is He to break and destroy Israel’s oppressors in the merit of the twelve tribes [shevatim] who were born to the four Matriarchs. For the acronym of the names of the Matriarchs is the word barzel — “iron”: Bilhah, Rochel, Zilpah and Leah. The merit of the Matriarchs stands by us to deliver us from the harsh judgments alluded to by the word “blood” because these derive from the female aspect of the Sitrah Acharah.. This is the evil Lilis and her entire camp, who incorporate within them the five shades of impure blood. The Sages rule in Niddah (30b): “the daughters of the Kusim have the status of menstruating women from the crib [arisah].” Arisah is a euphemism for Lilis’ camp because of its connection with the word eres (venom) — a reference to the venom of the primordial snake. Similarly, Amos (6:4) speaks of, “Those who lie upon beds of ivory and stretch themselves out upon their couches [arsosam]. The camp of the Shechinah, by contrast, is called a “bed,” as in, “Behold, Shlomo’s bed [mitah] has sixty warriors surrounding it” (Shir HaShirim 3:7). Since the “blood” mentioned above derives from the five shades of impure blood, which in turn derive from the evil Lilis, the female counterpart of the Samech Mem, the only way to weaken it is by invoking the female aspect of the realm of holiness, that is, the Matriarchs. For it is from them that the twelve tribes derive. In light of the above one must instruct the women to have in mind the merit of the Matriarchs — Bilhah, Rochel, Zilpah and Leah — as they put these metal pieces in place at the turning points of the year. For it is their merit that stands by us to deliver us from all evil decrees and it is a very praiseworthy that one’s deeds be accompanied by thought. This act of “unification” is of great significance and preciousness to the Holy One Blessed is He. Therefore it has the power to deliver a person from all evil and from all mishap, with the help of Hashem, God of Israel.
וְעַל כֵּן בִּהְיוֹת הַחוֹטְאִים מִתְרַבִּים בְּיִשְׂרָאֵל חַס וְשָׁלוֹם, אֲזַי מִדַּת הַדִּין רוֹדֵף לִשְׁפִיכַת דָּמִים דַּוְקָא. וְכִדְאִיתָא בַּזֹּהַר שְׁמוֹת: וַתֵּרֵד בַּת פַּרְעֹה לִרְחֹץ עַל הַיְאוֹר — הֲוֵי נַחְתָּא מִדַּת הַדִּין לְאִסְתָּחָה מִדָּמָן שֶׁל יִשְׂרָאֵל עַל יַד הַיְאוֹר, הִיא הַתּוֹרָה שֶׁנִּמְשֶׁלֶת לְמַיִם, עַל עֶלְבּוֹנָהּ שֶׁל תּוֹרָה. אָכֵן, עַל יְדֵי תְּשׁוּבָה מַעֲבִירִין הַכֹּל. וְכִדְאָמַר רַבִּי יְהוּדָה: כָּל מִלִּין דְּעָלְמָא תַּלְיָא בִּתְשׁוּבָה וּבִצְלוֹתָא, דְּצָלוּ בְּנֵי נָשָׁא לְגַבֵּי הַקָּדוֹשׁ בָּרוּךְ הוּא, וְכָל שֶׁכֵּן מָאן דְּאוֹשִׁיד דִּמְעִין בִּצְלוֹתָא, דְּלֵית לָךְ תַּרְעָא, דְּלָא עָאלִין דִּמְעִין. מַה כְּתִיב: וַתִּפְתַּח וַתִּרְאֵהוּ אֶת הַיֶּלֶד? וַתִּפְתַּח — קָאֵי עַל הַשְּׁכִינָה, דְּאִיהִי פְּתִיחָא תָּדִיר בִּזְכוּתֵיהֶן דְּיִשְׂרָאֵל. וְכֵיוָן דְּפָתְחָה — וַתִּרְאֵהוּ אֶת הַיֶּלֶד בּוֹכֶה — הַיְינוּ יִשְׂרָאֵל, דְּנִקְרָאִים יֶלֶד שַׁעֲשׁוּעִים. וְהִנֵּה נַעַר בּוֹכֶה, רָצָה לוֹמַר, דִּמְהַדְּרִין בִּתְשׁוּבָה. וּבְכָאָן קַמֵּיהּ: וַתַּחְמֹל עָלָיו — וְדִינִים מִסְתַּלְּקִים מִנַּיְהוּ וְכָל גְּזֵרוֹת בִּישִׁין, וּמְרַחֵם עֲלַיְהוּ. וַתֹּאמַר: מִיַּלְדֵי הָעִבְרִים זֶה, שֶׁיֵּשׁ לוֹ רַךְ לֵבָב וְלֵב בָּשָׂר, וְאֵינָם קְשֵׁי עֹרֶף מִלַּעֲשׂוֹת תְּשׁוּבָה. וְדַע, כִּי בְּאַרְבַּע תְּקוּפוֹת הַשָּׁנָה מַכְרִיזִים עַל הַתְּשׁוּבָה, כְּמוֹ שֶׁכָּתַבְתִּי לְעֵיל. עַל כֵּן בְּאוֹתוֹ הַפַּעַם הוּא עֵת וּזְמַן לְהִתְעוֹרֵר עַל הַתְּשׁוּבָה, וּבִפְרָט בִּתְקוּפַת תַּמּוּז, שֶׁהִיא חֲמוּרָה מִשְּׁאָר תְּקוּפוֹת. מִי הוּא אֲשֶׁר לֹא יִירָא וְיָשִׂים דָּבָר זֶה אֶל לִבּוֹ, וְיֶחֱרַד מִפְּנֵי הַדִּין, וְיִתְחָרֵט בְּמַעֲשָׂיו וְיַעֲשֶׂה תְּשׁוּבָה בִּבְכִי וּבְתַחֲנוּנִים — וְאָז: וְשָׁב וְרָפָא לוֹ.
We can now understand why it is that when sinners increase among Israel, Heaven forbid, the attribute of judgment specifically brings upon them bloodshed. Thus we find in the Zohar (Parashas Shemos 12a): “And Pharaoh’s daughter went down to bathe upon the Nile” (Shemos 2:5) — that is, the attribute of judgment went down to bathe in the blood of Israel. “Upon the Nile” — that is, to avenge the disgrace of the Torah [that is likened to water]. However, repentance can avert the entire decree, as Rabbi Yehudah says in the continuation of that passage: Everything in the world depends upon repentance and upon the prayers that human beings offer up to the Holy One Blessed is He, especially if they shed tears while praying, for there is no gate through which tears cannot penetrate. What is meant by the verse, “And she opened it and saw the child” (ibid. 6)? “And she opened” — this refers to the Shechinah, for it opens regularly in the merit of Israel. And once it is open, then, “she saw the child” — this refers to Israel, as is written, “A delightful child” (Yirmeyahu 31:19). “And behold there was a crying youth” — that is, Israel repented and wept before Hashem. “And she had pity upon him.” All the judgments and evil decrees were averted from them and Hashem had mercy upon them. “And she said, This is one of the Hebrew children,” because he had a pliant heart made of flesh. That is, because they were not too obstinate to repent. You should know that on the four turning points of the year a call to repentance goes forth, as I mentioned earlier. Therefore it is an appropriate time to arouse oneself to repentance. This true of the turning point of Tammuz [i.e., the summer solstice], which is more severe than any of the other turning points. How can anyone fail to take this matter to heart and to tremble in anticipation of judgment? Let every person regret his sinful deeds and repent with weeping and supplication! Then, as the prophet has promised, “He will go back and heal him” (Yeshayahu 6:10).