Let Us Make a Human in Our Image by Our Likeness
by tillerofthesoil
“The sectarians asked Rabbi Simlai: How many gods created the world? He said to them: Why ask me? Go and ask the first man himself, as is said, For, pray, ask of the first days that were before you, [from the day God created a human on the earth…] (Deuteronomy 4:32). It is not written gods created a human on the earth, but rather, God created a human on the earth. They said to him: Isn’t it written, In the beginning Elohim created (Genesis 1:1)? He said to them: It is not written, בָּרְאוּ (baru), they created, but rather, בָּרָא (bara), He created [cf. Bereshit Rabbah 8:9].
Rabbi Simlai said: Every place the sectarians [try to] unpack [a verse] the answer is right beside it [cf. BT Sanhedrin 38b]. [The sectarians] returned and asked him: What is this which is written, ‘Let us make a human’ (Genesis 1:26)? He said to them: It is not written, And gods created the human in their image. But rather it is written, And God created the human in His image (ibid., 27). His disciples said to him: Rabbi you dismissed him with a [mere] reed. How will you answer us? He said to them: At first Adam was created from dust and Eve was created from Adam’s rib. From that time on, in our image, by our likeness (ibid., 26)—it is impossible to have a man without a woman. Nor is it possible to have a woman without a man. Nor is it possible to have either without שְׁכִינָה (Shekhinah), [the Divine] Presence [between them].
[The sectarians] returned and asked him: What is this which is written, אֵל אֱלֹהִים יְהֹוָה אֵל אֱלֹהִים יְהֹוָה (El Elohim Adonai El Elohim Adonai), God of gods is YHWH. God of gods is YHWH! He knows (Joshua 22:22)? He said to them: It is not written, They know. But rather He knows is written. His disciples said to him: Rabbi you dismissed him with a [mere] reed. How will you answer us? He said to them: These are three names [of] one [and the same person], just as a man says, ‘Basilius Caesar Augustus.’
[The sectarians] returned and asked him: What is this which is written, El, the God YHWH, He spoke and called to the earth (Psalms 50:1)? He said to them, It is not written, דִּבְּרוּ וְיִקְרְאוּ (dibru ve-yiqru), they spoke and called to, but rather it is written, דִּבֶּר וַיִּקְרָא (dibber va-yiqra), He spoke and called to. His disciples said to him: Rabbi you dismissed him with a [mere] reed. How will you answer us? He said to them: These are three names [of] one [and the same person], just as a man says, ‘Artisan, builder, architect.’
[The sectarians] returned and asked him: What is this which is written, [And Joshua said to the people, ‘You will not be able to serve YHWH,] for אֱלֹהִים קְדֹשִׁים הוּא (Elohim qedoshim hu), He is a holy God. [He is a jealous God, He will not put up with your crimes and your offenses’] (Joshua 24:19)? He said to them: It is not written, הֵמָּה (hemma), They, are holy. But rather it is written הוּא (hu), He, is a jealous God. His disciples said to him: Rabbi you dismissed him with a [mere] reed. How will you answer us? He said to them: Rabbi Yitsḥaq said, ‘He is holy in every kind of holiness.’ For as Rav Yudan said in the name of Rabbi Aḥa: The blessed Holy One, His ways are holy, His speech is holy, His throne is holy, the barring of His arms is holy [see Isaiah 52:10]—fearsome and mighty in holiness….
[The sectarians] returned and asked him: What is this which is written, For what great nation is there that has gods close to it [like YHWH our God whenever we call to Him?] (Deuteronomy 4:7)? He said to them: It is not written, Whenever we call to them. But rather it is written, Whenever we call to Him. His disciples said to him: Rabbi you dismissed him with a [mere] reed. How will you answer us? He said to them: He is close to us in every kind of closeness” (JT Berakhot 9, 13a).
“‘You shall be holy, [for I YHVH your God am holy] (Leviticus 19:2)—see what is written, For אֱלֹהִים קְדֹשִׁים הוּא (Elohim qedoshim Hu), He is a holy God (Joshua 24:19). What is here? This verse is an opening to sectarians since it appears to them like two Authorities [or: two Powers]. The sectarians asked Rabbi Simlai: What is: For Elohim qedoshim Hu, He is a holy God? Do you not say that He is one Authority? [They said to him:] Look, they are two Authorities in this verse. He said to them: [Are there greater] fools in the world?! If it said, קְדֹשִׁים הֵם (qedoshim hem), they are holy, you’d have spoken [well]. But it is written, הוּא (Hu), He. And of that which is said, Elohim qedoshim, Rabbi Berekhiah said: What is Elohim qedoshim [written in the plural]? That He is holy in every kind of holiness. That all of His deeds are [done] in holiness. His words—in holiness, as is said, Elohim once spoke in His holiness (Psalms 60:8); His way—in holiness, as is said, Elohim, Your way is in holiness (ibid. 77:14); His procession—in holiness, as is said, [They saw Your processions, O Elohim,] my God’s processions, my King in holiness (ibid. 68:25). His baring—in holiness, as is said, YHVH had bared His holy arm (Isaiah 52:10); His appearance—in holiness, as is said, So, in the sanctum I beheld You, [seeing Your strength and Your glory] (Psalms 63:3); His praise—in holiness, as is said, Who is like You, mighty in holiness? (Exodus 15:11). Look, For He is a holy God—holy in every kind of holiness” (Tanḥuma, Qedoshim 4).
“[Fear YHVH, my son, and the king,] and don’t mix in with שׁוֹנִים (shonim), dissidents (Proverbs 24:21)—with שֶׁאוֹמְרִים (she’omrim), those who say, there is a second god don’t mix in. Rabbi Yehudah son of Simon said, And it shall happen throughout the land, said YHVH, פִּי שְׁנַיִם (pi shenaim), two-thirds, within it shall be cut off, perish (Zechariah 13:8)—הַפִּיּוֹת שֶׁאוֹמְרִים (ha-piyyot she-omrim), those who say, [there are] two Authorities shall be cut off, perish. And who will be left standing? And a third shall be left within it (ibid.)—Israel, who are called three, for they are in three: Priests, Levites, and Israelites who are from the three Patriarchs, Abraham, Isaac, and Jacob. Another interpretation: For they praise the blessed Holy One with three sanctifications, Holy, holy, holy (Isaiah 6:3). Rav Aḥa said: the blessed Holy One was angry over Solomon saying this verse. He said to him: Anything about the sanctification of the Name you should have said in the language of acrostic and don’t mix in with dissidents. Immediately he turned back and expounded the matter: There is one without a second, neither son nor brother he has (Ecclesiastes 4:8)—He has no brother, He has no son, but rather, Hear, Israel, YHVH our God, YHVH is one (Deuteronomy 6:4)” (Devarim Rabbah 2:33).
“I am the first and I am the last; and besides Me there is no god (Isaiah 44:6). I am the first—I do not have a father; I am the last—I do not have a brother; and besides Me there is no god—I do not have a son” (Shemot Rabbah 29:4).
“And God said, ‘Let us make a human’ (Genesis 1:26). It is not written הָאָדָם (ha-adam), the human, but rather אָדָם (adam), a human, indefinite—excluding the one above [namely, אָדָם הַקַדְמוֹן (adam ha-qadmon), the Primordial Human], who was made with a complete name [i.e., יְהוָה אֱלֹהִים (YHVH Elohim) (Genesis 2:7)]” (Zohar 2:178a, cf. ibid. 2:70a–b).
אֶדַּמֶּה לְעֶלְיוֹן (Edammeh le-Elyon), I will be compared to the Supernal (Isaiah 14:14).
“And אֱלֹהִים (Elohim) said, ‘Let us make a human’ (Genesis 1:26). The secret of יְהוָה (YHVH) is for those who fear Him (Psalms 25:14).
The Elder of Elders opened, saying, ‘Shim’on, Shim’on, who is He who said, ‘Let us make a human’—who is this Elohim? Meanwhile, the Elder of Elders vanished. When Rabbi Shim’on heard that he called him Shim’on and not Rabbi Shim’on, he said to the Companions: This is indeed the blessed Holy One of whom is said, And the Ancient of Days took His seat (Daniel 7:9). Now is the time to reveal this secret which was previously forbidden, and permission has now been given to reveal it.
He opened, saying: A king had many buildings to build and he had an אֻמָּן (umman), artisan. That artisan did not do anything without the permission of the king, as is written, I was by Him, an אָמוֹן (amon), intimate (Proverbs 8:30) [cf. Bahir §5; Guide of the Perplexed 2:4]. The king is most certainly supernal Ḥokhmah above, and the middle pillar is the king below. Elohim, the artisan above is supernal Mother. Elohim, the artisan below, is Shekhinah.
A wife is not permitted to do anything without the permission of her husband. Of all the structures [that emerged] by way of emanation Father would say to Mother, ‘Let there be’ such and such and so it was, immediately. As is written: And said, ‘Elohim let there be light’ and there was light (Genesis 1:3). And said—spoken to Elohim—‘Let there be light.’ So Father uttered the words and immediately the artisan, Mother, faithfully performed the task. And this was the same with every structure by way of emanation—Father, would say, ‘Let there be a firmament’ or ‘Let there be lights,’ and all was performed immediately.
When the world of separation came, which is the world of those divided [see Zohar 1:158a], the artisan said to the architect, ‘Let us make a human in our image, by our likeness’ (Genesis 1:26). The architect said, ‘It is indeed good that man be made, but he will offend before you, because he is foolish, as is written, A wise son gladdens his father, but a foolish son is his mother’s sorrow (Proverbs 10:1).’
She said, ‘Because his crimes depend on Mother, and not Father, I wish to create him in My own image,’ as is written, And Elohim created the human in His image (Genesis 1:27). She did not want Father, to have any share [although often called Mother, Binah is also ‘World of the Male,’ encompassing the entire configuration of the sefirot from Ḥesed through Yesod. Together they constitute a masculine entity ready to join Shekhinah, see Zohar 1:147a, 149a, 96a, 160b, 246a–247a, 248b; 2:127b; ZḤ 72b (ShS)].
What is written at the time of the sin? For your crimes, your mother was sent away (Isaiah 50:1). The King said to Mother, ‘Did I not tell you that he was destined to offend?’ [cf. BT Shabbat 55a–b; Zohar Ḥadash 18c]. It was then that he exiled him and exiled Mother with him. Therefore, it is written: A wise son gladdens his father, but a foolish son is his mother’s sorrow. A wise son—man of אֲצִילוּת (atsilut), Emanation. A foolish son—man of בְּרִיָּה (beri’ah), Creation.
All the Companions rose and said ‘Rabbi! Rabbi! could there be such separation between Father and Mother, [so much so that] from the side of Father he is by way of Atsilut, but from the side of Mother by [way of] Beri’ah?! He said to them, ‘Companions, Companions, it is not so, because man of Atsilut is male and female, from the aspect of Father and from Mother. This is why Elohim said, ‘Let there be light’ and there was light. ‘Let there be light’—from the side of Father; and there was light—from the side of Mother. So man had דוּ פַּרְצוּפִין (du partsufin), two faces [see BT Eruvin 18a].
But to him [of Beri’ah] there is neither image nor likeness [of Father or Mother]. Supernal Mother has but one epithet: Light and… Darkness (Isaiah 45:7), which amounts to eighty-six: Elohim [כִּנּוּי (kinnui), epithet, אֱלֹהִים (Elohim), and הַטֶבַע (ha-teva), Nature, are each numerically equivalent to eighty-six, cf. Rabbi Avraham Abulafia, Get ha-Shemot, 101b (MS Oxford, 1682)]. And that epithet is Light and Darkness [אוֹר וּחֹשֶׁךְ (or u-ḥoshek), Light and Darkness, is numerically equivalent to יִשְׂרָאֵל (yisra’el), Israel]. And because of that epithet of darkness, Father said that man of Beri’ah [Adam Rishon (First Man)], was destined to offend because he is light of the supernal garment.
Light—which the blessed Holy One created on the first day, hiding it away for the righteous alone [see BT Ḥagigah 12a; Bereshit Rabbah 3:6; Vayiqra Rabbah 11:7; Zohar 1:30b–31b; ZḤ 15b (MhN)]. Darkness—created on the first day for the wicked: And the wicked in darkness turn dumb (1 Samuel 2:9). On account of darkness, which would cause light to offend, Father did not wish to partake in his creation. Therefore, Mother said, ‘Let us make a human in our image, by our likeness. In our image—light. By our likeness—darkness which is a garment for light, just as the body is a garment for the soul, as is written: With skin and flesh You clothed me (Job 10:11). They all rejoiced, saying, ‘How happy is our share that we had the privilege to hear words that were not to be heard until now.’
Rabbi Shim’on delved further, saying, See now that I, I am He, and no אֱלֹהִים (elohim), god, is by My side (Deuteronomy 32:39). Companions, listen to ancient words I wish to reveal since permission from above has been granted. Who is He who said, See now that I, I am He?’ He replied: The עִלַּת עַל כָּל עִלָּאִין (illat al kal illa’in), Cause above all Causes. He that is called עִלַּת הָעִלּוֹת (illat ha-illot), the Cause of Causes, is not high above all the supernal beings, but rather, is a cause among all the rest. Accordingly, every single one of these causes cannot act unless permission comes down from the cause above him, as I said before with, Let us make a human.
Let us make—two rungs, and each lower rung said to the one above him, Let us make a human. The lower rung cannot act without permission from the one over him and the one over him cannot act until counsel comes down from the one over him. But He who is called עִלַּת עַל כָּל עִלּוֹת (illat al kal illot), Cause above all Causes, has no equal above nor below, as is written: To whom then will you liken Me, or shall I be equal? says the Holy One (Isaiah 40:25). He said, ‘See now that I, I am He, and no אֱלֹהִים (elohim), god, is by My side’—from whom to take counsel, unlike him of whom is written: And Elohim said, ‘Let us make a human.’
All the Companions rose and said, ‘Rabbi grant us permission to speak. Did you not already say that the Cause of Causes, said to Keter, ‘Let us make a human.’ He said to them: ‘Let your ears hear what your mouth speaks! Have I not just told you that He who is called the Cause of Causes is not He who is called the Cause above all Causes, for the Cause above all Causes has no second from whom He can take counsel. He is Singular, prior to all, and He has no partner [cf. Maimonides’ Thirteen Principles of Jewish Faith].
Accordingly, He said, ‘See now that I, I am He, and no god is by My side’ (Deuteronomy 32:39), from whom to take counsel [cf. BT Sanhedrin 38b; Bereshit Rabbah 8:8]; for He has no second, no partner, and no reckoning. [However,] there is a [certain] oneness in partnership in the manner of male and female, of whom it is said, [Look to Abraham your father and to Sarah who spawned you.] כִּי אֶחָד קְרָאתִיו (Ki eḥad qerativ), for one I called him (Isaiah 51:2). But He is one without reckoning and without partnership, thus, He says, no god is by My side.’ They all rose, bowed before him and said, ‘Happy is the man whose Master gives him consent to reveal hidden mysteries that were not even revealed to the holy angels.’
He said to them, ‘Companions, we should complete this verse because it contains many mysteries. I put to death and give life (Deuteronomy 32:39)—I put to death and give life by the sefirot. From the right-side life, and from the left-side death. But if both do not agree by mediation of the middle pillar—unless all three settle together—Judgment cannot endure.
At times, all three agree to execute Judgement. Then appears an outstretched יַ״ד (yad), hand, receiving those who return. It is the הֲוָיָה (havayah), Being: יוד הא ואו הא (Yod He Vav He). This is Shekhinah, the right hand from the side of Ḥesed and the left hand from the the side of Gevurah. It is the Hand of YHVH from the aspect of the middle pillar. When a person repents, this יַ״ד (yad), hand, saves him from Judgement. However, when Judgment of the Cause above all Causes: [I smash and I also heal and] none rescues from My hand (Deuteronomy 32:39).
Furthermore, three times it has been said, אֲנִי אֲנִי אֲנִי (ani, ani, ani), I, I, I. [Three iterations of] א (alef) [at its beginning, and three iterations of] י (yod) [at its ending]. Here is the hint: יוד הי ואו הי (Yod He Vav He); יוד הא ואו הא (Yod He Vav He). [The verse also employs] three וָוִין (vavin), ands: וַאֲחַיֶּה (va-aḥayeh), and I give life... וַאֲנִי (va-ani), and I… וְאֵין (ve-ayin), and none… They are also hinted at by these [two] names.
Despite all this the Companions have explained it concerning other אֱלֹהִים (elohim), gods, as is written: See now that I, I am He—the blessed Holy One and His Shekhinah. Of His Female is said, אֲנִי (ani), I am, הוּא (hu), He. And no god is by My side—[neither] Samael nor the serpent. I put to death and give life—I put to death with My Shekhinah whoever is guilty and give life with Her to whoever is righteous. And none rescues from My hand—the יָד (yad), hand, of יהוה (YHVH) [numerically equivalent to י״ד (fourteen)]. יוד הא ואו הא (Yod He Vav He); and it is כוזו במוכסז כוזו (KWZW, BMWKSZ, KWZW) [permutations of the Name]. All these explanations are true. But what we said before is that He is the Cause of Causes—the Cause above all others. And this mystery was not revealed to every sage and prophet [but only the select few among them].
Come and see: How many hidden causes are clothed and conveyed by the sefirot! The sefirot are but chariots to them, for they are concealed from human thought. Of them is written: For he who is high has a higher one watching him, and still higher ones over them (Ecclesiastes 5:7)—glaring white lights, these above those, but those that are receptacles are darkness compared to the others above them. And their is no light that can exist before עִלַּת הָעִלּוֹת (illat ha-illot), the Cause of Causes, all lights are darkened before Him.
Another explanation of the Companions: Let us make a human in our image, by our likeness—the ministering angels spoke this. He [Rabbi Shim’on son of Yoḥai] said to them: Since the angels already know the past and future, they already knew that he was destined to offend. Why would they want to make him? [cf. Bereshit Rabbah 8:6].
Not only that, but Aza and Aza’el also opposed [see Bereshit Rabbati, (Albeck) 29:14–31:8]. When Shekhinah said to the blessed Holy One, Let us make a human, they protested: What is a human creature that You should know him, [the son of man, that You pay him mind?] (Psalms 144:3). Why do You wish to create man when You know that he is destined to offend before You, with her who is darkness, since light is male and darkness female—left, darkness of Creation [see Bahir §13]. At that moment, Shekhinah said to them: You will fall by the same reasoning that you denounce! [cf. BT Qiddushin 70a: ‘And he who declares unfit is unfit and never speaks in praise. And Shemu’el said: With his own blemish he stigmatizes as unfit’]. As is written: The sons of God saw that the daughters of men were comely, and they took themselves wives whomsoever they chose (Genesis 6:2), so they went astray after them. Fittingly Shekhinah caused them to fall from their holiness.
The Companions said, ‘Rabbi, Rabbi, Aza and Aza’el did not lie! For man was certainly destined to offend with the female.’ He replied: This is what Shekhinah said, ‘You have made accusations before me that go beyond those of all the hosts above. If you were better than humans in your actions, you would have had a right to accuse him, but man will offend with only one woman, while you [are destined to offend] with many women. Therefore, your offences surpass those of man, as is written: The sons of God saw that the daughters of men were comely, and they took themselves wives whomsoever they chose (Genesis 6:2). It is not written: the daughter of men, but rather the daughters of men. If man is liable, I have prepared תְּשׁוּבָה (teshuvah), repentance, for him to repair the offence.’
The Companions asked, ‘If so, why all this?’ Rabbi Shim’on replied: If the blessed Holy One had not created [the] good and evil [impulses], which are light and darkness, there would not have been any merit or liability for the man of Beri’ah. So man was created with both, as is written: See, I have set before you today life and good and death and evil, that I charge you today to love YHVH your God, to go in His ways and to keep His commands and His statutes and His Laws (Deuteronomy 30:15). They asked him [yet again]: Why all this? Better had He not created darkness. Then man would have no reward and no punishment [cf. Zohar 3:159a].
He said to them: It was right to create him in this way because Torah was created for his sake, since it contains punishments for the wicked and rewards for the righteous. Thus, there can be no reward for the righteous nor punishment for the wicked without the man of Beri’ah: Not for nothing did He create it, to dwell there He fashioned it (Isaiah 45:18). They said, ‘Indeed, now we have certainly heard what we had never heard before. It is now clear that the blessed Holy One did not create anything that was unnecessary’ [cf. M Avot 4:3].
Furthermore, Torah of Beri’ah is the garment of Shekhinah. If man had not been created, She would have remained without clothing, just like a pauper. Therefore, whoever offends strips Shekhinah of Her garments [cf. Leviticus 18:7]. This is the punishment for man. And whoever performs decrees of Torah clothes Shekhinah in Her garments. Accordingly, about the garments of tsitsit and tefillin it says, For it is his sole covering, it is his cloak for his skin—in what can he lie? (Exodus 22:26). This applies during exile when Shekhinah is stripped of Her garments.
Come and see: Darkness is black [fire, or ink] of Torah. Light is the white [fire, or negative space] of Torah [see Zohar 2:84a, 226b]” (Zohar 1:22a–23a, Tiqqunei ha-Zohar).
“Rabbi Abba said, ‘Why does ו (vav) include ואו (vav, alef, vav) [in its complete spelling]? Well, ו (vav)—sitting on the Throne, as is said: Upon the image of a throne, an image like the appearance of a human being upon it above (Ezekiel 1:26). א (Alef)—concealed within it, unrevealed, corresponding to what is written: בִּי נִשְׁבַּעְתִּי (Bi nishba’ti), [By that which is] within Me I swear, declares YHWH (Genesis 22:16). So it is written, yet not pronounced. Last ו (vav)—entirety of first ו (vav). Last ו (vav), as we have established, is Yesod, who is consummation of the body and its entirety. Thus, letters are included with one another: ו (vav), beginning and consummation, as we have established” (Zohar 3:66b).
“It has been taught: … The name of the Ancient One is concealed from all, never expressed in the Torah except in one place, where Ze’eir Anpin swore to Abraham, as is written: בִּי נִשְׁבַּעְתִּי (Bi nishba’ti), [By that which is] within Me I swear, declares YHWH (Genesis 22:16)—declares Ze’eir Anpin. And it is written: By you shall Israel bless (ibid. 48:20)—Israel above. And it is written: Israel, in you I glory (Isaiah 49:3)—Israel spoke this. Yet we have learned: ‘The Ancient of Days spoke it.’ Both this and that are fine” (Zohar 3:130a, Idra Rabba).
“The Holy Ancient One, concealed of all concealed. Separate, separated from all, yet not separate; for all are joined to it, and it is joined to all. It itself is all! … The light of each and every spark, called Adornments of the King, Crowns of the King—each one shines into, joins onto the light within, within, no separating without. So all rises to one level, all is crowned with one word; no separating one from the other. It and Its name is one” (Zohar 3:288a, 296b Idra Zuta).
“The Ancient of Days has three heads. He reveals himself in three countenances, all three forming but one. He is thus symbolized by the number three. They are revealed in one another. First, secret, hidden Wisdom; above that the Holy Ancient One; and above Him the Unknowable One. None knows what He contains; He is above all conception He is therefore called for man אַיִן (ayin), Non-Existing” (Zohar 3:288b, Idra Zuta).
“People have thought that in the Hebrew language image denotes the shape and configuration of a thing. This supposition led them to the pure doctrine of the corporeality of God, on account of His saying: ‘Let us make a human in our image, by our likeness.’ For they thought that God has a man’s form, I mean his shape and configuration. The pure doctrine of the corporeality of God was a necessary consequence to be accepted by them. They accordingly believed in it and deemed that if they abandoned this belief, they would give the lie to the biblical text; that they would even make the deity to be nothing at all unless they thought that God was a body provided with a face and a hand, like them in shape and configuration. However, He is, in their view, bigger and more resplendent than they themselves, and the matter of which He is composed is not flesh and blood. As they see it this is as far as one can go in establishing the separateness of God from other things” (Maimonides, Guide of the Perplexed 1:13a).
תְמוּנָה (Temunah), image, likeness, form, is numerically equivalent to פַּרצוּף אָדָם (partsuf adam), human configuration (Ba’al ha-Turim on Exodus 20:4; Rabbi Yosef Gikatilla, Hassagot, 26c).
“Rabbi Yirmeyahu son of El’azar said: The first man had דוּ פַּרְצוּפִין (du partsufin), two faces, for it is said: From behind and in front you have shaped me (Psalms 139:5)” (BT Eruvin 18a).
“Now, was the Torah an artisan? Yes. This may be compared to a king who wishes to build palaces. If he does not appoint an artisan, he cannot build the palaces. Once the palaces are built, the king’s name alone is esteemed: ‘These are palaces built by the king! The king conceived those palaces!’ [cf. BT Sotah 13b: ‘Rabbi Hama son of Rabbi Hanina said: Whoever performs a task without finishing it and another comes and completes it, Scripture ascribes it to the one who completed it as though he had performed it’].
Similarly, the blessed Holy One wished to create the world, and He gazed upon the artisan. Although the artisan built the palaces, the King’s name alone is esteemed. Surely the King built the palaces! Torah exclaims, ‘I was beside Him as an artisan! By me, the blessed Holy One created the world!
Now, did the blessed Holy One create the world by her? Well, before the world was created, Torah preceded the world by two-thousand years. And when the blessed Holy One wished to create the world, He gazed upon Torah, upon every single word, and formed correspondingly the artistry of the world; for all things and actions of all worlds are in Torah. Therefore the blessed Holy One gazed upon her and created the world. Not that Torah created the world, but rather the blessed Holy One, by gazing into Torah, created the world” (Zohar 2:161a–b).
“בְּרֵאשִׁית (Bereshit), In the beginning, is numerically equivalent to בְּתוֹרָה יָצַר (be-Torah yatsar), with Torah He formed” (Ba’al ha-Turim on Genesis 1:1).
Who has performed and done it, calling the generations from the beginning. I YHWH, the first, and with the last; I am He… They helped everyone his neighbor… So the carpenter encouraged the goldsmith, and he that smoothes with the hammer him that struck the anvil (Isaiah 41:4–7).
“A carpenter does not build a storehouse qua a maker, but because there subsists in his mind the form of the storehouse. For it is the form of the storehouse subsisting in the mind of the carpenter that caused the form of the storehouse to pass into actuality and to be realized in timber. In this way the giver of a form is indubitably a separate form, and that which brings intellect into existence is an intellect, namely, the Active Intellect” (Maimonides, Guide of the Perplexed 2:4).
“Rabbi Yehudah said, ‘Concerning this is written: Should the axe boast over him who hews with it?’ (Isaiah 10:15). To whom does praise belong—not to the craftsman?” (Zohar 1:31b).
“By Torah, the human being was created, as is written: God said, ‘Let us make a human’ (Genesis 1:26). She replied, ‘This human is destined to provoke You. Unless You are patient with him, how will he endure in the world?’ He said to her, ‘You and I will sustain him in the world, for I am not called slow to anger for no reason” (Zohar 3:36a).
“Rabbi Shemu’el son of Naḥman said in Rabbi Yonatan’s name: When Moses was engaged in writing the Torah, he had to write the work of each day. When he came to the verse, Let us make a human (Genesis 1:26) he said: Master of the Universe! Why do You furnish an excuse to heretics? ‘Write,’ replied He; ‘whoever wishes to err may err.’ ‘Moses, this man that I have created—do I not cause men both great and small to spring from him? Now if a great man comes to obtain permission from one that is less than he, he may say, ‘Why should I ask permission from my inferior!’ Then they will answer him, ‘Learn from your Creator, Who created all that is above and below, yet when He came to create man He took counsel with the ministering angels.’
Rabbi Simlai said: Wherever you find a point supporting the heretics, you find the refutation at its side. They asked him again: ‘What is meant by, Let us make a human? He said, ‘Read what follows, it is not written, And gods created man, but and God created‘ (Genesis 1:27). When they went out his disciples said to him: ‘You pushed them away with a straw, but how will you answer us? He said to them: ‘In the past Adam was created from dust and Eve was created from Adam; but henceforth it shall be in our image, by our likeness (Genesis 1:26); neither man without woman nor woman without man, and neither of them without the Holy Spirit’” (Bereshit Rabbah 8:8).
“For there are two אָדָם (adam) recorded in this verse (Genesis 5:1): one, mystery above; one, mystery below. אָדָם (Adam) who is mystery above lies in concealment, concealed by the verse as male and female in single mystery, as is written: this is the book—totality of male and female as one. Once they generated offspring together, they were called אָדָם (Adam), as is written: תּוֹלְדֹת אָדָם (toledot adam), generations of adam. After the matter was revealed from the initial secrecy of the verse, He created תּוֹלְדֹת אָדָם (toledot adam) below, as is written: On the day of God’s creating אָדָם (adam), a human, in the image of God He created him (ibid.). In the image—namely, in this visionary mirror in which forms appear [Shekhinah]; those forms do not persist in that mirror enduringly, but rather pass away. Similarly, in the image of God” (Zohar 2:70a–b).
יְהוָה אֱלֹהִים (YHWH Elohim) fashioned the human, humus from the soil, and blew into his nostrils the breath of life, and the human became a living creature (Genesis 2:7).
“In this more vividly anthropomorphic account, God, now called YHWH Elohim instead of Elohim as in the first version [of Creation], does not summon things into being from a lofty distance through mere agency of divine speech, but works as a craftsman, fashioning (yatsar instead of bara, ‘create’), blowing life-breath into nostrils, building a woman from a rib… first a harmonious cosmic overview of creation and then a plunge into the technological nitty-gritty and moral ambiguities of human origins” (Robert Alter, The Five Books of Moses, p. 20).
“Rabbi Yoḥanan said: In all the passages which the מִינִים (minim), sectarians, have taken [as grounds] for their heresy, their refutation is found near at hand. Thus: Let us make a human in our image (Genesis 1:26)—And God, He created the human in his image (ibid., 27); Come, let us go down and baffle their language (ibid. 10:7)—And YHWH, He came down to see the city and the tower (ibid., 5); For there was נִגְלוּ (niglu), revealed [plural], to him הָאֱלֹהִים (ha-Elohim), God (ibid. 35:7)—there to the אֵל (El), God, who הָעֹנֶה (ha’oneh), answered [singular], me on the day of my distress (ibid., 3); For what great nation is there that has gods close to it like YHWH our God whenever we call to Him? (Deuteronomy 4:7); And who is like Your people Israel, a unique nation upon earth, whom a god הָלְכוּ (halkhu), has gone out [plural], to redeem as a people to make Him a name (2 Samuel 7:23); Until thrones were cast down and the Ancient of Days took His seat (Daniel 7:9).
Why were these [plural forms] necessary? As to the words of Rabbi Yoḥanan: The blessed Holy One does nothing without consulting the familia on high, as is written, By the decree of the divine emissaries is the word, and the utterance of the holy ones is the pronouncement [so that the living may know that the Most High rules over the kingdom of man…] (Daniel 4:14). Now, that is satisfactory for all [the other verses], but how to explain Until thrones were cast down? (ibid. 7:9)—one [of the thrones] was for Himself and one for David [King Messiah]. Even as it has been taught: One was for Himself and one for David: this is Rabbi Akiva’s view. Rabbi Yose protested: Akiva, how long will you profane the Shekhinah?! [by asserting that a human being sits beside Him]. Rather, one for דִין (din), Judgment, and the other for צְדָקָה (tsedaqah), Righteousness. Did he accept [this answer] from him or not? Come and hear: For it has been taught: One is for Judgment and the other for Righteousness; this is Rabbi Akiva’s view. Rabbi El’azar son of Azariyah said to him: Akiva, what have you to do with Haggadah? Confine yourself to [that at which you excel, namely, the study of] Nega’im (Plagues) and Ohalot (Tents) [treatises in Seder Tohorot, the most difficult in the whole of the Talmud]. But one was a throne, the other a footstool: a throne for a seat and a footstool in support of His feet.
Rav Naḥman said: He who is as skilled in refuting the sectarians as is Rav Idit, let him do so; but not otherwise. Once a sectarian said to Rav Idit: It is written, And to Moses He had said, ‘Go up to YHWH’ (Exodus 24:1). It should say, Come up to Me! He said to him: It was Metatron [who spoke], his name is like the name of his Master [since מְטַּטְרוֹן (Metatron), and שַׁדַּי (Shaddai) are numerically equivalent], as is written, [Watch yourself with him and heed his voice, do not defy him, for he will not pardon your trespass,] for שְּׁמִי (shemi), My name, is within him (Exodus 23:21). He said: But if so we should worship him! Rav Idit said: It says: do not תַּמֵּר בּוֹ (tammer bo), defy him—do not תְּמִירֵנִי בּוֹ (teminreni bo), displace Me with him. But if so, why is it written: for he will not pardon your trespass? (ibid.). He said: We are steadfast not to accept him even as a carrier, as is written, And he said to Him, ‘If Your presence does not go, [do not take us up from here…’] (Exodus 33:16).
A sectarian once said to Rabbi Yishma’el son of Yose: It is written, And YHWH rained upon Sodom and Gomorrah brimstone and fire from YHWH from the heavens (Genesis 19:24) [cf. Amos 4:11]—it should say: from Him! A certain laundryman said, Leave him to me, I will answer him. It is written, And Lamech said to his wives, ‘Adah and Zillah, O hearken my voice, You wives of Lamech’ (Genesis 4:23) but he should have said, my wives! Yet such is the idiom of Scripture—so here too, it is an idiom of Scripture” (BT Sanhedrin 38b, cf. Ibn Ezra on Exodus 23:21).
“What you are permitted to know and to contemplate, ask; and as for what you are not permitted to know, it is written Do not let your mouth make your flesh sin (Ecclesiastes 5:5). For the ways of the blessed Holy One, and the supernal hidden secrets that He has sealed and treasured away, we should not ask about.’ … Come and see: Inhabitants of the world are not permitted to utter concealed words and expound them—except for the Holy Lamp, Rabbi Shim’on, since the blessed Holy One has authorized him, and because his generation is distinguished above and below. Therefore, words are spoken openly by him; and there will be no generation like this one, in which he dwells, until King Messiah comes” (Zohar 3:159a).
“All agree that none were created on the first day. Therefore it should not be said that Michael drew out the heavens at the south, and Gabriel drew out at the north, while the blessed Holy One arranged things in the middle. Therefore it is written, I am YHWH that makes all things; that stretches forth the heavens alone; that spreads abroad the earth מֵאִתִּי (me’itti), by Myself (Isaiah 44:24)—[read instead:] מִי אִתִי (mi ithi), who was with Me? I am the one who planted this tree for all the world to delight in. With it I spanned the All, calling it כֹּל (kol), All, for all depends on it, all emanates from it, all need it, all gaze upon it and await it. From here souls fly forth in joy. Alone I was when I made it. When I spread out My earth, in which I planted and rooted this tree—giving them joy in one another, rejoicing along with them—who was with Me? To whom could I reveal this secret of Mine?” (Bahir §22).
“I am the first, and I am the last; and besides Me there is no God (Isaiah 44:6). I am the first—I do not have a father; I am the last—I do not have a brother; and besides Me there is no God—I do not have a son” (Shemot Rabbah 29:4).
“Cause of Causes, Lord of lords, King over all kings, above and below. He is singular and without a second, and there is no letter nor vowel that will partake with Him, and no change as with man, for He is the Master of all the keys to all the mysteries of the הֲוָויוֹת (Havvayot), and names, and epithets, and all the hidden mysteries of wisdom. You open them all for us, for the sake of Your treasure, O Cause above all Causes. I beseech You to open for us Your treasure, for Your treasure is of my Father and my Mother of the Heavens. And the Father of all of Israel and their Mother, about which it is said: Do not forsake the teaching of אִמֶּךָ (immekha), your mother (Proverbs 1:8). Yet, there is no mother in the world that is partner עִמָּךְ (immakh), with You” (Zohar 3:244b, Ra’aya Meheimna Pineḥas).
“YHWH is a man of war, YHWH is His name (Exodus 15:3)—why is this said? Because He was revealed over the sea as a warrior making wars, as is said, YHWH is a man of war, YHWH is His name. He was revealed at Sinai as an old man full of mercy, as is said, And they saw the God of Israel, [and beneath His feet was like a fashioning of sapphire pavement and like the very heavens for pureness] (Exodus 24:10). And when they were redeemed what does it say? And like the very heavens for pureness (ibid.). And it says: I was looking, until thrones were cast down and the Ancient of Days took His seat. [His garment was like white snow and the hair of His head like pure wool, His throne tongues of flame, its wheels burning fire] (Daniel 7:9). And it says, A river of fire was flowing [and went out before Him. Thousands upon thousands ministered to Him, and myriad upon myriad stood before Him. The court was seated and the books were opened] (ibid., 10). [In order] not to give an opening here to peoples of the world to say, ‘[Look,] שְׁתֵּי רָשֻׁיּוֹת (Shetei rashuyyot), two Authorities!’—indeed, only YHWH is a man of war, YHWH is His name. He—in Egypt. He—over the sea. He—in the past. He—in the time yet to come. He—in this world. He—in the world to come. As is said, See now that אֲנִי אֲנִי הוּא (ani ani hu), I, I am He, [and no god is by My side] (Deuteronomy 32:39). And it says, Who has enacted and done it, calling the generations from the first?—‘אֲנִי יְהוָה (ani Adonai), I YHWH, am the first, and with the last ones אֲנִיהוּא (ani hu), I am He’ (Isaiah 41:4).
There is a warrior in a province and on him all the battle gear but he has no power, no might, no tactic, and no battle. But He who spoke and the world came to be is not so, rather, He possesses power, might, tactic, and battle, as is said, [And all this assembly shall know that not by sword nor by spear does YHWH rescue,] for YHWH’s is the battle and he shall give you into our hand! (1 Samuel 17:47). And it is written, For David. Blessed is YHWH, my rock, who trains my hands for battle, my fingers for the fray (Psalms 144:1).
There is a warrior in a province, but his power [in his] fortieth שָׁנָה (shanah), year, is not like that [in his] sixtieth, and not in [his] sixtieth like [that in his] seventieth. Rather as he goes on [aging] his power decreases. But He who spoke and the world came to be is not so, rather, For I am YHWH, I have not שָׁנִיתִי (shaniti), changed (Malachi 3:6).
There is a warrior in a province, zeal and might his garb. Even his father and even his mother, even his kin he goes and strikes in a rage. But He who spoke and the world came to be is not so, rather, YHWH is a man of war, YHWH is His name. YHWH is a man of war—He fights in Egypt; YHWH is His name—He is compassionate with His creatures, as is said, [And YHWH passed before him and He called out:] ‘YHWH, YHWH! A compassionate and gracious God, [slow to anger, and abounding in kindness and good faith…] (Exodus 34:6).
There is a warrior in a province [and] an arrow goes out from his hand—he cannot take it back, since it has already gone out from his hand. But He who spoke and the world came to be is not so, rather, when Israel does not perform the will of the Omnipresent, a decree, as it were, goes out before Him, as is said, When I hone the flash of My sword (Deuteronomy 32:41). [If] they do repentance, immediately He takes it back, as is said, and My hand takes hold of justice (ibid.). Or, I might understand that He brings back [His sword] empty. Rather, we learn it says, I will bring back vengeance to My foes (ibid.). And upon whom does He bring it? On the peoples of the world, as is said, and My enemies I will requite (ibid.).
A king of flesh and blood goes out to battle and nearby provinces come near and ask [for] their needs before him. And they say, ‘He is enraged for battle. When he goes out triumphant, you will come back and ask [for] your needs before him.’ But He who spoke and the world came to be is not so, rather, YHWH is a man of war—He fights in Egypt; YHWH is His name—He hears the cries of all who come into the world, as is said, O, Listener to prayer, unto You all flesh shall come (Psalms 65:3).
A king of flesh and blood rises up for battle and is not able to feed his warriors nor to provide stipends. But He who spoke and the world came to be is not so, rather, YHWH is a man of war—He fights in Egypt; YHWH is His name—He feeds and provides for all His creatures, as is said, Who split the Reed Sea into parts (Psalms 136:13), and following it is written, Who gives bread to all flesh, [for His kindness is forever] (ibid., 25).
YHWH is a man of war—is it possible to say so? Was it not already said, [If a man should hide in secret places, would I not see him? said YHWH] The heavens and the earth do not I fill? said YHWH (Jeremiah 23:24). And it is written, And each called out to each and said: [‘Holy, holy, holy, is YHWH of Armies. The fullness of all the earth is His glory’] (Isaiah 6:3). And it says, And, look, the glory of the God of Israel was coming [from the eastern way, and its sound was like the sound of many waters, and the earth shone from His glory] (Ezekiel 43:2). Now, what do we learn it says? YHWH is a man of war—only because of your love and because of your holiness do I hallow My name through you. And therefore He says: [I will not act in My blazing wrath, I will no more destroy Ephraim.] For I am God and not a man, the Holy One in your midst, [and I will not come into a town] (Hosea 11:9)—I hallow My name through you.
YHWH is His name—with His name He fights. And He has no need for a single one of these measures, and thus David says, You come to me with sword and spear and javelin, and I come to you with the name of YHWH of Armies, [God of the battle lines of Israel that you have insulted] (1 Samuel 17:45). And it is written: They—the chariots, and they—the horses, but we—the name of YHWH our God invoke (Psalms 20:8)” (Mekhilta, Shirta 4).
“One verse says, [I was looking, until thrones were cast down and the Ancient of Days took His seat.] His garment was like white snow and the hair of His head like pure wool, [His throne tongues of flame, its wheels burning fire] (Daniel 7:9), and it is written, His locks are curls black as a raven (Song of Songs of Songs 5:11)—[this is] not difficult. Here—בִּישִׁיבָה (bi-yeshivah), in sitting [or: in the academy]; there—in battle. For the Master said, ‘There is none for you more fitting in the academy than זָקֵן (zaqan), an old man. And there is none for you more fitting in battle than בָּחוּר (baḥur), a young man.’
One verse says, His throne tongues of flame (Daniel 7:9), and one verse says, Until thrones were cast down and the Ancient of Days took His seat (ibid.)—[this is] not difficult. One for Him and one for David. As is taught: One for Him and one for David—[so said] Rabbi Akiva. Rabbi Yose the Galilean said to him, ‘Akiva, how long will you עוֹשֶׂה שְׁכִינָה חוֹל (oseh Shekhinah ḥol), make the Presence profane?! Rather: One for דִּין (din), Judgment, and one for צְדָקָה (tsedaqah), Righteousness [or: Mercy].’ Did he accept [this] from him, or did he not accept [this] from him? Come and hear: ‘One [throne] for Judgment and one [throne] for Mercy’—the words of Rabbi Akiva. Rabbi El’azar son of Azariah said to Rabbi Akiva, ‘What [reason is there] for you [to come] near Aggadah? Stop! Go with your utterances to Plagues and Tents. Rather: One for a throne and one for a seat. A throne to sit on and a seat for a footstool, as is said, The heavens are My throne and the earth is My footstool (Isaiah 66:1)….
Aḥer severed the saplings. Of him it says, Do not let your mouth make your body offend, [nor say before God that it was a mistake] (Ecclesiastes 5:5). What does it refer to? He saw that permission was granted to Mitatron to sit and write the merits of Israel. He said: It is taught as a tradition that on high there is no standing and no sitting, no jealousy and no rivalry, no nape and no fatigue [cf. BT Berakhot 17a]. Perhaps—perish the thought—there are two Authorities! [Immediately] they led Mitatron forth, and punished him with sixty fiery lashes [see 3 Enoch 16], saying to him: Why did you not rise before him when you saw him? Permission was [then] given to him to erase the merits of Aḥer. A bat qol issued, saying: Turn back, rebellious children (Jeremiah 3:22)—except Aḥer” (BT Ḥagigah 14a, 15a).