924 —הבהרות על זהר חלק ב דף קנ"ו א, זמן מנחה, דיני לילה ופטירת משה

B"H, 19 Adar II, 5711.

Brooklyn.

Haraha"ch vavaha"ch iy"a nu"m oseik b'tzt"z etc. Avraham Dov

Shalom u'Vrachah!

In response to your letter asking about Zohar II, a) page 156a: On weekdays at the time of Mincha, judgment prevails in the world and it is not an auspicious time. This seems contrary to our Sages (Berachos 6b): "A person should always be careful with Mincha prayer for Eliyahu was only answered at Mincha." The answer: This question is brought in Chassidus along with another question from our Sages (Avodah Zarah 3b) that during three later hours G‑d sits and laughs. The core answer is: Mincha is a time of judgment; if a person prays then, he stands before the Heavenly court when Gevurah (severity) dominates. Therefore he can accomplish great things since there is no opposition; on the contrary, even the adversary answers Amen. In contrast, during Shacharis when Chesed (kindness) dominates, one can accomplish through prayer but it is not yet transformation (it'hapcha), so when Din (judgment) comes in force at evening shadows, a new accusation may arise. Thus with Eliyahu—when people were wavering in faith and needed transformation—he was answered at Mincha. The Mincha prayer transforms the time when the Heavenly court sits because specifically then G‑d sits and laughs. This also explains what Kedushas Levi writes at the end of Chayei Sarah: At Yitzchak's Mincha prayer "and behold camels were coming," G‑d bestows kindness upon Israel; as you quoted in your letter—specifically camels—based on our Sages (Berachos 56b): "One who sees a camel in a dream—a death sentence was decreed upon him from Heaven but he was saved," transformation from one extreme to another. This also applies in service: The greatness of Mincha is that it occurs in the midst of one's worldly affairs (judgments, refinements; the animal soul is pressed), and specifically then one interrupts to pray and unite with his Creator—a true transformation from one extreme to another. From this we see that worldly matters do not sway him from his Creator's will and his animal soul is victorious; whereas Shacharis prayed before going to work may still leave room for stumbling once outside. See also Maamar Nach Mitztasa Mishetishka Tichparach; Maamar Le'olam Yehei Zehir (Kuntres 15), etc.

b) You are troubled that nighttime is also a time of judgments. Answer: It is true that Mincha is a time of judgment relative to morning, and night is a time of judgment even relative to Mincha (as proven also in Yerushalmi Shekalim ch.5 halacha 4; see also Zohar III 222a; Pri Etz Chaim Tefillas Arvis ch.4; see Arizal there and more). But regarding our case in Zohar—the focus is on the time when the Heavenly court convenes Above; upper and lower worlds are alike in this respect—and they do not judge at night (Sanhedrin ch.4; Shulchan Aruch Choshen Mishpat sec.5 and others). However, carrying out verdicts or similar matters can occur even at night—and sometimes even more so.

c) In Zohar (II 156a), it says Moshe passed away at Shabbos Mincha—but our Sages say that on the day he passed away he wrote thirteen Torah scrolls. Answer: Many have discussed this—see Tosafos s.v. Mikan (Menachos 30a); Rosh Pesachim ch.Arvei Pesachim; Mordechai there; Or Zarua Hilchos Motzaei Shabbos; Sefer Chassidim sec.356; Kol Bo law Mem; Shulchan Aruch Orach Chaim sec.292; Bach, Taz and Shulchan Aruch HaRav there; Asarah Maamaros by Ramak part Chakuk Dinim II ch.13; Shut Chatam Sofer VI sec.29; Seder HaDoros year 2488; Taamei HaMinhagim p.88 quoting Sefer Ataras Tzvi and others. The conclusion from all these sources can be explained three ways: A) They are different Midrashic traditions—this matches the Tannaitic dispute in Bava Basra 15a etc.; B) The beginning of his passing was Erev Shabbos and its end was at Shabbos Mincha (though it's difficult how "He buried him" could precede the event—but some explain that "He died..." refers to his image departing—perhaps as explained in Zohar II ch.9 Raaya Mehemna that his burial was by Divine will referring to his soul—see also Zohar I 27b, III 280a); C) Writing the Torah scrolls involved a change: with tears (see there), or by commanding the quill (Chatam Sofer quoting Shelah). It seems novel to say such writing is valid—and if so commanded "Take this Torah scroll...", perhaps we learn for all cases.

d) There it says Moshe's passing caused the gates of Beis Midrash to be locked—which raises difficulty since public mourning practices are not observed on Shabbos—so why do we practice this now? Answer: If our Sages instituted that when a sage dies his study hall closes—they said so and they said so [i.e., their rulings stand]. According to their reasoning it would be more appropriate to question reciting Tzidkas'cha which resembles Tziduk HaDin [accepting Divine justice] which should be avoided even on Erev Shabbos after midday etc.—but as above their enactment is unique.

Summary

The Rebbe clarifies complex passages about prayer times and spiritual dynamics from Zohar II 156a by referencing many sources across Torah literature, showing how times like Mincha hold unique transformative power despite being associated with judgment.