Like Water Face to Face thus the Heart of Man to Man
For He draws down drops of water, they are distilled in the rain of His wetness, as the skies drip moisture, shower on abounding humankind (Job 36:27–28).
“When the blessed Holy One desires to bless the produce of the earth and to give provisions to the creatures, He opens the good treasuries in the heavens and sends rain upon the earth, namely, the masculine waters. Immediately, the earth becomes fruitful—like a bride who conceives from her first husband and produces offspring of blessing, as is said, YHWH will open for you His goodly treasure, the heavens (Deuteronomy 28:12)” (Pirqei de-Rabbi Eli’ezer 5, cf. Zohar Ḥadash 9d).
“Like water face to face thus the heart of man to man (Proverbs 27:19). Like water—the face you show it, it shows you. Thus the heart of man to man—according to how much a man knows that his friend loves him, so he will show him his face” (Rashi).
“Why had He not rained (Genesis 2:5)? Because no arrayal welled up from earth. So from earth below action is aroused above. Come and see: Vapor ascends from the earth at first, a cloud is aroused, and then all conjoins. Similarly, smoke of sacrifice…. If Assembly of Israel did not initiate arousal, the one above would not be aroused toward Her. By desire below, all is consummated” (Zohar 1:35a).
“Through that unification below, אַרְעָא (ar’a), Earth, fittingly consummates רַעֲוָא (ra’ava), desire” (Zohar 1:12a).
“And the mystery of the matter is as they said in Ta’anit [25b]: Not one drop descends from above without two drops coming up to meet it. And they are in this mystery: their hint corresponds to three minds [lit., brains]: the mind of Memory, the mind of Thought, and the mind of Imagination. Imagination and Memory ascend from the Heart [which is the seat of conscience]. Thought rests above them, Heart receiving them as a king. Because this man, which is Thought, mounts and controls the third living being, descending on it to the two living beings that open their wings to receive him, just as a ֹ [חֹלֶם (Ḥolam)] placed over a ֵ [צֵרֵי (Tserei)] becomes a ֒ [סֶגוֹלְתָּא (Segolta)]—supernal Keter over Ḥokhmah and Binah” (Zohar 3:247a, Ra’aya Meheimna Pineḥas, cf. Bahir §88–§91].