These are some [mystical meditative] intentions that one should have during the Standing Prayer for all the days of this period [of the Three Weeks]:
The deeper we penetrate into the realms of the concealed, the greater the potential for accessing the inner light of the Torah….
During difficult times, such as the Three Weeks, in which the Accusing Forces seem to reign, Kabbala instructs us to "lay low", disguising the holiest of our divine service, lest it fall prey to the kelipot. In addition to this, however, is a profound underlying principle that the deeper we penetrate into the realms of the concealed, the greater the potential for accessing the inner light of the Torah. Hence, it is not surprising that the following meditations from the Ari, to be applied to the daily liturgy during the Three Weeks, offer deep secrets as to the nature of divine mercy and the impending Redemption at this traditional time of mourning the historical tragedies which have befallen the Jewish People at this time.
In the blessing of the Avot [Patriarchs], during the first mention of the name Havayah, have in mind that this name Havayah is illuminating its related name created by shifting [the letters of Havayah] back [in the order of the alef-beit]: tet-dalet-hei-dalet.
The Benei Yissaschar, Rabbi Tzvi Elimelech from Dinov, comments that the first two letters of this divine name, tet (= 9)-dalet (= 4), hint to the 13 days of the Three Weeks which are in the month of Tammuz. Related to these difficult days of Tammuz, we anticipate the times in which the Thirteen Rectifications of [Beard] of Arich Anpin shine upon us.
The last two letters of the above divine name, hei (= 5)-dalet (= 4), hint to the last nine days of the Three Weeks, in the month of Av. These correspond to the Nine Rectifications [of the Beard] of Zeir Anpin.
Also noteworthy is that 13 X 9 equals 117, the numerical value of the phrase "noam Havayah", the "pleasantness of G-d" (Psalms 27:4).
And in the name Havayah in the [second blessing, that of] blessing of "Ata Gibor" ["You are Mighty"] have in mind that this name Havayah is illuminating its related name created by shifting [the letters of Havayah] forward [in the order of the alef-beit]: kaf-vav-zayin-vav.
And in the third Havayah, that of the "Ata Kadosh" ["You are Holy"] blessing, have in mind that this name Havayah is illuminating its related name created via the Atbash method: mem-tzadi-pei-tzadi. These three names, tet-dalet-hei-dalet, kaf-vav-zayin-vav, and mem-tzadi-pei-tzadi, have the numerical value of the word [the letter shin, spelled] shin-yud-nun, with the kollel [= 361].
The Benei Yissaschar notes that numerical value of these three names (361) plus the three times Havayah (3 x 26 = 78) they enclothe (with the kollel) equals the words for "loving-kindness" ("chesed" =72), "judgment" ("din" = 64, "and mercy" ("v'rachamim" = 304), the three general characteristics of the three first blessings of the Standing Prayer, respectively:
361 + 78 + 1 = 440
72 + 64 + 304 = 440
It is a time of trouble to Jacob, but he will be saved from it….
In addition, the sum of these three names equal the numerical value of the tribes from which the two Mashaichs, Ben Yoseph and Ben David, will emerge: Judah (in Hebrew, "Yehuda" =29) and Ephraim (=331).
And for the blessing "R'tzei" ["Favor"], have in mind that the word "r'tzei" [spelled reish (=200), tzadi (=90), hei (=5), = 295] has the numerical value of the name Elokim spelled out with hei.
"Elokim spelled out with hei" is: alef (1) lamed (30) pei (80), lamed (30) mem (40) dalet (4), hei (5), hei (5), yud (10) vav (6) dalet (4), mem (40) mem (40) =295.
This is because the word "r'tzei" is the same letters as the word "tzara" [which means "trouble"], and this is the secret meaning of the verse "….and it is a time of trouble to Jacob, but he will be saved from it" (Jeremiah 30:7); this "trouble" ["tzara"] is [the secret of the name] Elokim spelled out with hei.
And this is the secret of [this period, the Three Weeks, known as] "Bein HaMetzarim" [literally "Between the Straits"], for the above name [Elokim spelled out with hei], which represents harsh judgment emerges during this troubling period.
Also [intend to] add the name Ado-nai [= 65] with "r'tzei" [= 295] of the spelling out of Elokim above, and the result is [the letter shin, spelled] shin-yud-nun [= 360].
By transforming words representing harsh judgment into words which communicate beneficence, our meditations affect divine influence….
And have in mind that the two courts of judgment, [represented by] the names Elokim and Ado-nai, which are mystical meaning of "Bein HaMetzarim" [literally "Between the Straits" or "Among the Instigators of Trouble"] - these two "instigators of trouble" [i.e. the name Elokim spelled out with the letter hei and the name Ado-nai], which together equal the word [for the letter shin] shin-yud-nun, are rectified [literally "sweetened"] via the first three names that you had in mind during the first three blessings of the Standing Prayer, tet-dalet-hei-dalet, kaf-vav-zayin-vav, and mem-tzadi-pei-tzadi, which have the numerical value of the word [for the letter shin, spelled] shin-yud-nun [with the kollel], as mentioned above.
And through this intention, the letters of the word for "trouble" [in Hebrew, "tzara"], get flipped to the side of mercy, resulting in "favor [us G-d, our Master]" [in Hebrew, "r'tzei", spelled with the same letters as "tzara" rearranged].
By acknowledging the difficult state of affairs we are in, we begin to be able to rectify it. By transforming words representing harsh judgment into words which communicate beneficence, our meditations affect divine influence even into the physical reality. This is a common technique, especially utilized during the Three Weeks, transforming words like "davei" ("sadness") into "hod" ("glory"), or "ani" ("poor") into "ayin" ("eye", communicating clarity of vision).
And in the blessing "Sim Shalom" ["Bestow Peace"], have in mind that initial letters of "Sim Shalom", are the two letter shins mentioned above. Also, the words themselves, "Sim Shalom", together have the numerical value shin-yud-nun, shin-yud-nun [two times the word for the letter shin, 720], plus 6, which represents the six divine names we mentioned until now: Havayah, its three related names, tet-dalet-hei-dalet, kaf-vav-zayin-vav, and mem-tzadi-pei-tzadi, and the name Elokim, and the name Ado-nai.
The numerical value of the additional divine names used in the above meditations equals ten times 72, the number most associated with the sweetening of judgmental forces, and the number of possible permutations of the word "Bereishit" ("In the beginning…" - Gen. 1:1) (360 + 295 + 65 = 720.) This hints at the founding principle of Torah that the world was created with the intention that we become partners, so to speak, with G-d in rectifying it, truly creating a "world of loving-kindness".
[Translated and edited by Baruch Emanuel Erdstein from Shaar HaKavanot, Inyan Chag HaShavuot; commentary based on the Benei Yissaschar, by Rabbi Tzvi Elimelech from Dinov]
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