The gates of tears

There are four gates to the four directions, corresponding with the four letters of Hashem's name. 

The first, western, gates are called שערי תפילה - the Gates of Prayer and correspond to the last letter ה׳ of Hashem's name. These gates are only opened through our songs, praises, prayers and supplications.

The second, eastern, gates are called שערי רחמים - the Gates of Mercy and correspond to the the letter ו׳ of Hashem's name. These gates are also called the gates of Torah (תורת אמת) and the gates of Tzedaka (מעשה הצדקה שלום).

The third, northern, gates, corresponding to the first ה׳ of Hashem's name, are called שערי תשובה - the Gates of Teshuva (שערי תשועה, שערי ענוה) when they are open it is an עת רצון - a time of divine good will and at the times they are closed it is an עת צרה - a time of pain and difficulty. 

Even though it states, "there is nothing that stands in the way of Teshuva", nonetheless, we find at times that Teshuva goes away. Similarly, there is a concept of digging a space under Hashem's throne of honor to accept a Teshuva or prayers that would otherwise not be accepted. This we find be the wicked king Menashe as well as by Yitzchak avinu, ויעתר יצחק - that Yitzchak prayed. Our sages say אל תקרי ויעתר אלא ויחתר - don't read "he prayed", rather he "dug".

Now, the fourth, southern gates, corresponding to first letter י׳ of Hashem's name, are the שערי דמעות שלא ננעלו - Gates of Tears that are never locked. About this we say פותח את ידך - open your hands אל תקרי ידך, אלא יודך - don't read it your "hands", rather your "yuds", referring to these gates of tears. These gates are closed, but not locked. If they would always be open no judgment could come down to the world.

The tears are compared to the waters that are frozen into hail stones from the רוח צפון - northern frost and the רוח קדים warmer winds melt them and - ויגל את האבן וישק את הצאן - take off the (hail) stone from on top of the well to water the sheep. 

However, when there is no one righteous to open the gates, the tears don't come all the way down but, rather, remain on the face, like we say in Eicha, ודמעתה על לחיה - "her tear is on her cheek" or, in the words of Kohelet, ראיתי דמעת העשוקים ואין להם מנחם - "I see the tears of the oppressed and there is no comfort for them." They are waiting for someone to simply open up the gates of tears that are already unlocked. 

Sharei Gan Eden, the secret of tears p. 137-138

Comments

Post a Comment

Popular posts from this blog

Yakov said to Eisav כה אמר עבדך יעקב. - the word כ״ה hints to the acceptance of  מלכות שמים in the 25 letters of the pasuk שמע ישראל, the concept of עבדך. We say "listen ישראל,"  like it says in this pasuk, "thus says Yakov.״ He then says עם לבן גרתי I lived with Lavan, גרתי גימט׳ תרי״ג, this refers to the second paragraph of Shma, והיה the acceptance of the מצוות.  This is like our sages said about Shma, why do we preface the first paragraph of Shma to the second? To first accept upon yourself the rule of heaven and afterwards the rule of the מצוות. Ohr Hatorah Vayishlach, Mamer Im Lavan Garti
Read more
There both is and isn't a mazel for Israel and how the name Moshe is not reflexive. The two opinions in Gemara about whether or not -יש מזל לישראל Israel is under the influence of "mazal" are actually both in agreement with each other מר אמר חדא ומר אמר חדא ולא פליגי. The mazal that Israel does not have is to be under the influence of the astrological signs and heavenly מזלות. Where Israel does have mazal is the higher concept of mazal, beyond nature. About this it states, "everything is dependent on mazal, even the sefer Torah in the heichal." Hence, Avraham was told to leave his land, since, as Rashi explains, "here you won't have children." If Avraham was beyond the mazal already, this would not have mattered.(Even with his name change where he was told - "leave behind your astrology", it was that the mazal of "Avraham" would have children even if the name "Avram" wouldn't.) Under the mazal,
Read more

Ahavat Aztmo

Ahavat Aztmo is usually hidden. It is only revealed at certain times, for example, when a person is in danger.  It is then that a person strives with the utmost and for self preservation. -Mittler Rebbe With this we can, perhaps, get insite into the mitzah of loving ones fellowman like yourself.  First, it is the hidden level that you are loving, not the revealed.  Second, expressing this love means striving to the point of self sacrifice to preserve the well being of another who is in trouble.
Read more