‘The Hand’ Stretched Out Against Your Sanctuary

The holy Zohar (Terumah 172a) discusses the seven principal “windows” associated with the external forces.

The first is called the “window of radiance.” From this window emerges a certain star known to the sages as “hand.” The Zohar states that when this star emerges, it extends one hand with five fingers, and it shines within the window called “radiance.”

The Zohar continues that sorcerers and practitioners of magic fear this place, because when this star rules, their powers become confused and their magic does not succeed.

Included in the blessing Eisav received was the power to draw from this force. When the power of Yaakov weakens, this force becomes revealed and rises to battle against Israel.

The Arizal revealed that the words we say in Mussaf, “because of the hand that was stretched out against Your Sanctuary,” are understood in light of this passage of the Zohar which speaks of the window of radiance. Within it is the form of a hand, subdued beneath the wings of the Shechinah. But at the time of the destruction, that force ruled over the Beit HaMikdash, and the Beit HaMikdash was destroyed. This is the meaning of the phrase, “because of the hand that was stretched out against Your Sanctuary.”

The holy Rabbi Yosef Chaim writes similarly in the Haggadah, in his explanation of the passage, “This is what has stood for our fathers… and the Holy One, blessed be He, saves us from their hands”:

This alludes to the window of radiance on the side of impurity, in which there is the form of a hand. Because of our many sins, this force ruled at the time of the destruction of the Beit HaMikdash. Therefore, in the Mussaf of Yom Tov and Rosh Chodesh we say, “We are unable… because of the hand that was stretched out against Your Sanctuary” — referring to that hand. This is also the meaning of the verse, “The hands are the hands of Eisav” (Bereishit 27:22), for it is that hand that had become strengthened.

Lavan too boasted in this hand when he said, “It is in the power of my hand to do you harm” (Bereishit 31:29). He said “my hand” specifically. But “the G-d of your father” prevented him from speaking evil, as the verse continues, “Guard yourself from speaking with Yaakov.” For this reason, the Haggadah says, “And the Holy One, blessed be He, saves us from their hands” — specifically from their hands.

That is why, immediately after saying, “And the Holy One, blessed be He, saves us from their hands,” the Haggadah continues, “Go and learn what Lavan the Aramean sought to do.”

But while Lavan too boasted in that hand, the Holy One, blessed be He, saved us from his evil designs.