The Nut Garden

לקוטים מזוהר (Gleanings of Zohar)

Tag: אִילָּן

A Mighty Tree: its Top Reaches the Heavens and its Branches to the End of all the Earth


There is a tree in the earth and its height is great. The tree grew and became mighty, and its top reaches the heavens and its branches to the end of all the earth. Its foliage is lovely and its fruit great, and there is food for all in it. Beneath it the beasts of the field are shaded, and in its branches the birds of the heavens dwell, and all flesh is nourished from it (Daniel 4:7–9).

“I am the one who planted this tree for all the world to delight in. With him I spanned the All, calling him All, for all תָּלוּי (talui), hang, on him, all issues from him, all need him, all lookout for him and await him. From there souls blossom in joy. Alone I was when I made him. 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 (Isaiah 44:24)? To whom could I reveal this secret of Mine?” (Bahir §22, cf. Ibn Ezra on Genesis 1:26).

“This Tree has its roots in the Lebanon, which is the Throne of Glory, blessed be He, and the Lebanon corresponds to the supernal Lebanon, and its roots are seventy-two roots” (Seder Gan Eden).

“What is [that which we recite in the Qedushah:] Holy, holy, holy, and then, YHWH of Armies. The fullness of all the earth is His glory (Isaiah 6:3)? Holy—supernal Crown [Keter]; holy—root of the Tree [Ḥokhmah]; holyclinging, yet separate from them all [Binah or Malkhut]. YHWH of Armies. The fullness of all the earth is His glory.

What is: ‘holy—clinging, yet separate’? A parable: A king had sons whose sons had sons. When the sons do his will, he enters their midst, making all endure, satisfying all, causing goodness to flow upon them, so that both fathers and sons are sated. When the children do not do his will, he only gives the fathers as much as they need [and no more. Cf. Bahir §113. On Binah, or Malkhut, as separate from the sefirot, see Bahir §§104–105, 124, 175. Cf. Zohar 3:288a (IZ). On the ‘world of separation,’ see Zohar 3:159b. On son clinging to father, see Zohar 2:147a]” (Bahir §§128–129).

“They asked [Rabbi Berekhiah], ‘What is the letter צ (tsadi)?’ He said: יוֹ״ד (yod) נוּן (nun); tsadi—coupling of yod nun [alluding to יִנּוֹן (yinnon), bear seed (Psalms 72:17), see Bahir §86]. As is written, צַדִּיק (Tsaddiq), the Righteous One, is a יְסוֹד עוֹלָם (yesod olam), lasting foundation (Proverbs 10:25)” (Bahir §61).

One pillar extends from earth to the firmament. His name is צַדִּיק (Tsaddiq)Righteous One, named for the righteous. When there are righteous people in the world, the pillar is invigorated; if not, he is sapped. He upholds the entire world, as is written, The Righteous One is the יְסוֹד עוֹלָם (yesod olam), foundation of the world (Proverbs 10:25). If he weakens, the world cannot endure. So if the world contains just one righteous person, that person sustains the world [cf. BT Yoma 38b]” (Bahir §102).

What is ש (shin)? It is root of the Tree—[say, rather] ש (shin) looks like the root of the Tree.

And what is [this] Tree you speak of? He said to him: The powers of the blessed Holy One—this one on the back of that one [cf. Sefer Yetsirah §48b: ‘One atop three, and three atop seven, and seven atop twelve. And they all hold fast to each other’]. Just as a tree produces fruit by means of water, so too the blessed Holy One multiplies the powers of the Tree by means of water. And what is water of the blessed Holy One? חָכמָה (Ḥokhmah), Wisdomנִשְׁמַת הַצַּדִּיקִים (nishmat ha-tsaddiqim), soul of the righteous, פּוֹרְחִין (porḥin), gushing, from the spring to the great channel, ascending and cleaving with the Tree. What causes them to פּוֹרֵחַ (poreaḥ), bloom? When Israel are righteous and good Shekhinah abides among them [cf. M Avot 3:6], saturating their deeds, in the blessed Holy One’s lap, and [He] makes them fruitful and multiplies [them]” (Bahir §§118–119).

The blessed Holy One possesses a single Tree and in him are ‘twelve diagonal borders: a north-eastern border, a south-eastern border—an upper eastern border, a lower eastern border; a north-western border, a south-western border—an upper western border, a lower western border; an upper northern border, a lower northern border; an upper southern border, a lower southern border; deepening and expanding until evermore, זְרֹעֹת (zero’ot), arms, of the world (Deuteronomy 33:27)’ (Sefer Yetsirah §47)—within them is the Tree. 

To all of these diagonals there are corresponding overseers (Genesis 41:34), twelve of them, and within the Wheel [are] twelve overseers too—[reckoning] thirty-six overseers with the diagonals, [since] for each one there is [another] one, as is written, For he who is high has a higher one watching him (Ecclesiastes 5:7). It is found that to the east wind are nine, to the west wind are nine, to the south wind are nine, and to the north wind are nine. And these are twelve, twelve, and twelve—thirty-six ‘overseers in Teli, Wheel, and Heart’ (Sefer Yetsirah §59a). Now all of them [reckon] thirty-six of thirty-six since the power of one is [also] in its companion. Even though there are twelve in each of the three, ‘they all hold fast to each other’ (Sefer Yetsirah §§48b, 55). All thirty-six powers are in the first one, which is the Teli. And if you seek them in the Wheel, you find the very same ones. And if you seek them in the Heart, you find the very same ones. That is why to each one are twelve, [yet] they are found to be thirty-six since there are three, and ‘חוֹזְרוֹת חֲלִילָה (ḥozrot ḥalilah), they rotate’ (Sefer Yetsirah §19b) [cf. BT Bava Batra 25a]. And the power of each one is found in its companion, so that every one [is] thirty-six, yet all of them together are not more than thirty-six צוּרוֹת (tsurot), forms, and they are all completed by [the] לֵ״ב (lev), Heart. Thirty-two are added to thirty-two, and there are four left [of the aforementioned thirty-six], and they [reckon] sixty-four forms [cf. Targum Yonatan to Ezekiel 1:6]. 

And how is it known to us that ‘thirty-two are added to thirty-two’? As is written, For he who is high has a higher one watching him. If so there are [only] sixty-four. Yet eight are lacking from the seventy-two names of the blessed Holy One, and this is [alluded to by], And still higher ones over them (Ecclesiastes ibid.)—the seven days of the week. But one is [still] lacking, and that is [alluded to by] And the gain of the earth is בַּכֹּל (ba-kol), in all—a king [opposite a field] (ibid., 8). 

What is יִתְרוֹן (yitron), the gain? The Place from which the earth was hewn [cf. Tanḥuma, Pequdei 3; Shemot Rabbah 15:22], and He yitron, surpasses, what was [cf. Ecclesiastes 2:13: And I saw that wisdom yitron, surpasses, folly as light surpasses darkness]. And what are they yitron, profited? Every thing in the world: when inhabitants of the world are able to take from its splendor then it is a yitron, gain [cf. Qohelet Rabbah on 5:8]” (Bahir §95).

“There are three princes: Teli, Wheel, and Heart. Each one is twelve, and the three therefore [reckon] thirty-six, by which the world is sustained [see BT Sanhedrin 97bSukkah 45b], as is written: The Righteous One is the foundation of the world (Proverbs 10:25)” (Bahir §101).

“Rabbi Berekhiah sat and expounded: What is the תְּלִי (Teli)? This is the likeness that is before the blessed Holy One, as is written, His locks are תַּלְתַּלִּים (taltallim), curled (Song of Songs 5:11) [the Teli is like a serpentine spine which twists the heavens, i.e., Draco, Axis Mundi, see Baraita de-Shemu’el, 1: ‘The elusive Serpent (Job 26:13) is the Teli’; Sefer Yetsirah §59a: ‘The Teli in the world is like a king on his throne.’ On the resemblance of the spine to a serpent, see BT Bava Qamma 16a]. What is the גַלגַל (galgal), Wheel? It is the בֶּטֶן (beten), Belly [‘Mother of the World,’ Binah, see Bahir §104. On the Wheel, see BT Shabbat 151a]. What is the לֵב (lev), Heart? Heart of the heavens (Deuteronomy 4:11). In it are the ל״ב (thirty-two) paths of Wisdom” (Bahir §106).

“Rav Raḥmai said: The righteous and devout in Israel who lift Me up over the whole world through their merits, from them the Heart is sustained, and the Heart sustains them [cf. JT Terumot 8:4, 46b]” (Bahir §97, cf. ibid., §185).

“Why is it called קָרְבָּן (qarbban), sacrifice? Because it מְקָרֵב (meqarev), draws near, the holy powers, as is written, וְקָרַב (ve-qarav), and join, them one to another, into one Tree; and they shall become one in your hand (Ezekiel 37:17)” (Bahir §109).

This is the Explicit Name that was written on Aaron’s forehead. The Explicit Name containing seventy-two letters and the Explicit Name containing twelve letters were handed over by the blessed Holy One to the [angel] מסמריה (MSMRYH) who stands before the Curtain. He gave them to Elijah on Mount Carmel, and with them he ascended and did not taste the taste of death. These are the explicit, the precious, and the magnificent names [cf. BT Qiddushin 72b]. There are twelve names, one for each of the Twelve Tribes of Israel:

אַהְצִי צְיַהְרוֹן אַבְרוֹחְיַהְרוֹן וּשבוּבַ נְומַקְרוֹן דַמוֹרַטְרוֹן צְפצַפְשִיתְרוֹן יֶהוֹֹדְמֵירוֹן וּחַייַהְרוֹן בְרַקיַהְאוֹן עַרשְיַהְ גְאוֹן כֵסֵאיַהְ מְנַגמהְוֹן הוּהוּ יַהְ הֶיוֹ יַה אַהְ אַהְוהְ דְמַהְדִירוֹן

All of them are encompassed by the Heart of the heavens, and are divided into four names, male and female, overseen by Teli, Wheel, and Heart—they are מַעְיָנוֹת הַחָכְמָה (ma’ayanot ha-ḥokhmah), the Wellsprings of Wisdom” (Bahir §112).

Different Earth shall be Taken and the House Plastered

“Rabbi Shim’on said, ‘If a person obtains a recycled soul and fails to have it rectified within him, it is as though he falsifies the truth of the King; and I apply to him the verse: or if he finds something lost and denies it and swears falsely (Leviticus 5:22). And denies it—better for him if he had never been created! [cf. BT Niddah 30b; Zohar 3:13a].

We have learned: ‘A completely righteous person is not thrust aside; an incompletely righteous person is.’ Who is completely righteous, and who is incompletely righteous? Could it be that one whose deeds are flawed is called righteous? [cf. BT Berakhot 7a–b, Megillah 6b, Bava Metsi’a 71a, Avodah Zarah 4a].’

‘Well, a completely righteous person is clearly recognized, for he has not taken tortuous convolutions; and with his inheritance he builds a structure, erects walls, hews out wells, and plants trees.

An incompletely righteous person is one who builds a structure with another’s inheritance—digging into it, restoring the foundation stones as before, toiling over it; yet he does not know if it will remain his. Furthermore, regarding himself, he is considered good and righteous; but regarding that inheritance, not so.

This may be compared to a person who builds a beautiful and attractive building. But when he examines the foundation, he sees that it is sinking and distorted in all directions. The building is incomplete until he demolishes it and rebuilds it anew. Regarding his building itself, it was fine and beautiful; but regarding the foundation, it was bad and distorted. So it is not called a complete project; it is not called a complete building. Consequently, ‘an incompletely righteous person is thrust aside [at the revival of the dead].’ Thus, while the wicked swallows up the one more righteous than he (Habakkuk 1:13) [cf. BT Berakhot 7b, Megillah 6b, Bava Metsi’a 71a]” (Zohar 3:213a–b).

“The Faithful Shepherd [Moses] said… in order that the bailiff [of Sheol] not recognize a person it is necessary to perform for him a change of place, a change of name, and a change of deed [see BT Rosh ha-Shanah 16b]. As it was with Abraham, it was said: Go forth from your land and your birthplace and your father’s house (Genesis 12:1)—a change of place. And no longer shall your name be called Abram but your name shall be Abraham (ibid. 17:5)—a change of name. And there is also the change of deed, for he changed from doing bad deeds, as he had at first, to performing good deeds. A similar thing happens with the spirit of a man who dies childless, for likewise the blessed Holy One does to the man in banishing him from that world and bringing him to this world. And this has already been discussed [see Zohar 3:97a–111a (RM), cf. BT Pesaḥim 113b].

You change his face and send him away (Job 14:20). It is said the spirit עָבְרָה (avrah), passes by, him (Psalms 103:16)—one of the evil messengers [called] עֶבְרָה (evrah), Anger (Psalms 78:49). And when he encounters him and sees that he is changed the Prince of Destruction investigates, asking the bailiff ‘Is this your offender?’ and he answers, ‘He is not.’ 

When he is banished from his place and planted elsewhere, it is said about him: And his place will no longer know him (Psalms 103:16), for different earth shall be taken and the house plastered (Leviticus 14:42). And this is the secret of he shall raze the house, its stones, and its timbers (Leviticus 14:45)—those bones, sinews, and flesh that he had returned to the dust. What is written about it? And עָפָר (afar), dust, shall be the serpent’s food (Isaiah 65:25)—since he was afflicted. Later: And different עָפָר (afar), earth, shall be taken and the house plastered—to build for himself bones and sinews, as an old house is renovated, he is certainly renewed.

What about And his place will no longer know him? This is [his] spirit, for his little spirit is engulfed in supernal spirit. This is similar to a tree that is not producing fruit. They take his branches and graft onto a superior tree which produces fruit, combining both with each other. Of this time it is said, And his place will no longer know him.

And so it is with a man who lives in a city where bad people dwell, and he is unable to keep the decrees of Torah and is not successful in Torah. He should change his place of residence and move from there, and settle somewhere with good people, Masters of Torah, who keep the decrees [cf. M Avot 6:9]. This is because Torah is called a Tree, as is written: A tree of life is she to those who grasp her (Proverbs 3:18). Man, too, is a tree, as is written: Like the tree of the field is a human (Deuteronomy 20:19) [cf. Pirqei de-Rabbi Eli’ezer 21; Zohar 2:60b; 3:202a–b], and the decrees of Torah are like fruits. And what is written about it? Only a tree that you know is not a tree for eating, it you may destroy and cut down (Deuteronomy 20:20), that is to say, you shall destroy it from this world and cut it down from the next world. This is why he must uproot from the place and plant elsewhere, among righteous people.

As the childless man is called עָקָר (aqar), ‘barren,’ and his wife ‘barren,’ so too Torah without decrees is barren. On this we have learned: ‘Not learning but doing is the עִקַּר (iqqar), main thing’ (M Avot 1:17). The Companions came and prostrated themselves in front of him and said: We have certainly learned something new here—how one רוּחַ (ruaḥ), spirit, can be incorporated in another. We are as one who perceives with his own eyes and it is revealed to him. Originally we had only a tradition but now it has been elucidated” (Zohar 3:217b, Ra’aya Meheimna Pineḥas).

I Will Climb into the Palm Tree and Take Hold of its Branches


“Rabbi Yishma’el says: [The mitsvah of the four species requires] three הֲדַסִּים (hadassim), myrtle branches, two עֲרָבוֹת (aravot), willow branches, one לוּלָב (lulav), palm branch, and one אֶתְרוֹג (etrog), citron” (M Sukkah 3:4).

Make me know the path of life. Joys overflow in Your presence, delights in Your right hand forever (Psalms 16:11).

Israel said before the blessed Holy One: ‘Master of the Universe! Make me know the path of life [חַיִּים (ḥayyim), life, is numerically equivalent to לוּלָב (lulav), palm branch]!’ He said to them, ‘Here are the Ten Days of Repentance between Rosh Hashanah and Yom Kippur: שֹׂבַע שְׂמָחוֹת (sova’a semaot), joys overflow, in Your presence—rather read: שֶׁבַע שְׂמָחוֹת (sheva semaot), seven joys, of the festival, and what are they? The four species, plus סֻכָּה (sukkah), hut, the Ḥagigah (festal) offering, and rejoicing. What is delights in Your right hand נֶצַח (netsaḥ), forever? Rabbi Avin said, ‘This is the palm branch, like one who is מְנַצֵחַ (menatseaḥ), victorious, holds a wand. What is this like? Two who entered before the judge, but we do not know who won, unless we see one of them holding a wand in his hand and then we know that he won. Similarly, Israel and the nations of the world go in and contend with the blessed Holy One on Rosh Hashanah, and we do not know who won, but when Israel depart from His presence with their לֻלַּבּין (lullabbin), palm branches, and אֶתְרוֹגִין (etrogin), citrons, in their hands, we know that Israel came out victorious [cf. BT Sukkah 55b]” (Vayiqra Rabbah 30:2, cf. Midrash Tehilim 17:5).

Now, all the holy forms are appointed over all the peoples, but ‘Israel is holy’ (BT Ḥullin 7b), they pluck [a beautiful] נוֹף (nof), branch (Psalms 48:3) [from] the Tree. And his heart, what [is the] heart? The stately fruit of the גוּף (guf), body. So Israel plucks fruit of a stately tree (Leviticus 23:40)—a date palm surrounded by his branches all around with his palm branch in the middle. So Israel plucks a branch of this Tree, which is His Heart. And corresponding to the branch is the spinal cord in man, the root of the guf, trunk. What is this לוּלָב (lulav), palm branch? It denotes: ל״ו ל״ב (Thirty-six, thirty-two)—to לֵב (lev), the Heart, thirty-six are added. And what is this Heart? In Him are ‘Thirty-two wondrous paths of Wisdom’ (Sefer Yetsirah §1). In each path there is also a form keeping guard, as is written, To guard the way to the tree of life (Genesis 3:24)” (Bahir §98, cf. Zohar 3:104a; TZ 21, 47b).

Rabbi Berekhiah sat and expounded: What is the לוּלָב (lulav), palm branch, that we discussed? We said: ל״ו (thirty-six) given over to ל״ב (thirty-two). But how? He replied: There are three princes: תָּלִי (Tali) [alt., תְלִי (Theli), like a serpentine spine which twists the heavens, i.e., Draco, Axis Mundi], Wheel, and Heart. Each one is twelve, and the three therefore reckon thirty-six, by which the world is sustained [see BT Sanhedrin 97b; Sukkah 45b], as is written: The Righteous One is foundation of the world (Proverbs 10:25)” (Bahir §101).

A parable: A king wished to plant nine male trees in his garden, all of them palms. What did he do? He said: Since they are all of the same kind it is impossible for them to endure. What did he do? He planted a אֶתְרוֹג (etrog), citron, among them, and it was one of those nine which arose in thought to be male. And why is the citron, female? Because it is written, The fruit of a stately tree, fronds of palm trees, [and a branch of a leafy tree and willows of the brook, and you shall rejoice before YHWH your God seven days] (Leviticus 23:40). What is the fruit of a stately tree? The Targum renders this, fruit of the citron tree, palm branches, [myrtles and willows]” (Bahir §172).

What is [Holy, holy,holy (Isaiah 6:3)? This the אֶתְרוֹג (etrog), citron, stateliness of all. Why is it called stately (Leviticus 23:40)? Do not read הָדָר (hadar), stately, but הַדַר ­(ha-dar), the Dweller [cf. BT Sukkah 35a]. This is the etrog, citron—separate from the לוּלָב (lulav), palm branch, bunch. Yet no mitsvah of lulav, palm branch, exists without it. For it is also bound with All [the Righteous One; Yesod, see Zohar 1:221a]. With each one; unified with them all.

What does the לוּלָב (lulav), palm branch, correspond to? The spinal cord. Therefore it is written, [Fronds of palm trees,] and a branch of a leafy tree and willows of the brook (Leviticus 23:40). The branches must cover the majority [of the bunch]. If its branches do not cover its majority, it is invalid. Why? What is this like? A man has arms, and with them he protects his head. He has two arms, and his head makes three: a branch of a leafy tree. A branch is to the left, and the leaves are to the right. It then comes out that the tree is in the middle. And why is it called a tree? Because it is the root of the Tree.

What are willows of the brook (Leviticus 23:40)? There are two [willow branches in the לוּלָב (lulav), palm branch], and these correspond to the two thighs in man. Why are they called עַרְבֵי נָחַל (arvei naḥal), willows of the brook? Because the greater of the two is inclined toward the מַעֲרֵב (ma’arev), west, and draws its power from there. The one to the north is smaller than it by a journey of five hundred years. It is on the northwest side, through which it functions. It is named after it, since they are both עֲרָבִים (aravim), mixed.

Another interpretation: עַרְבֵי נָחַל (Arvei naḥal), willows of the brook—sometimes their functions מְעָרְבִים (me’arvim), are mixed, this with that. And why are they called willows of the brook? Say because of the place in which they are steady, which is called נָחַל (naḥal), brook [or: river]. Therefore it is written All the rivers go to the sea, and the sea is not full (Ecclesiastes 1:7). What is this sea? We say that it is the אֶתְרוֹג (etrog), citron.

How do we know that each of the seven qualities [sefirot] is called נָחַל (naḥal), river? Because it is written, And from Mattanah to Nahaliel and from Nahaliel to Bamoth (Numbers 21:19) [cf. M Avot 6:2]. Do not read נַחֲלִיאֵל (naḥaliel), Nahaliel, but נַחֲלֵי אֵל (naḥlei El), rivers of God. And all six then go on one way to the Sea. What is this way? It is the one that decides between them. Therefore it is written: Before Him went the pestilence, and burning fever went forth at His feet (Habakkuk 3:5). All of them go to that channel, and from that channel to the Sea. This is And from מַּתָּנָה (mattanah), Mattanah, to Nahaliel—a place which is נִתַן (nitan), given, namely from the brain to Nahaliel and from Nahaliel to Bamoth.

What is Bamoth? As the Targum renders it: רָמָתָא (ramata), Heights. This is the סְגוּלָּה (segullah), which follows the זַרְקָא (zarqa). And from Bamoth to the valley that is in the steppes of Moab, by the top of Pisgah looking out over the wasteland (Numbers 21:19). And from Bamoth, Heights, to the valley that is in the steppes of Moab—that which is מְזוּמָן (mezuman), ready. And what is that which was in the steppes of Moab? Do not read מוֹאָב (mo’av), Moab, but מִאָב (mi-av), from father. This is the Father of whom is written, Because Abraham has listened to My voice and has kept My charge, My commandments, My statutes, [and My teachings] (Genesis 26:5).

What is הַשָּׂדֶה (ha-sadeh), the steppes [or: the field]? It is the one that is at the top of Pisgah, and which is also looking out over the wasteland. יְשִׁימֹן (Yeshimon), the wasteland, is translated as שְׁמַיָּא (shemayya), heavens. Regarding that channel, it is written, A garden spring, a garden of fresh water and streams from Lebanon (Song of Songs 4:15). What is Lebanon? We say this is Ḥokhmah. What are עַרְבֵי נָחַל (arvei naḥal), willows of the brook? We say this is that which gives נַחֲלָה (naḥalah), a heritage, to Israel. And that is two אוֹפַנִי הַמֶרְכָּבָה (ofani ha-merkavah), wheels of the Chariot.

We learned that there are ten גַלגַלִים (galgalim), spheres [or: wheels], and ten utterances. Each sphere has its utterance. Not that it is surrounded by it, but rather it surrounds it. This world is like a mustard seed in a ring. Why? Because of the breath that blows upon it, by which it is sustained. If this breath were to be interrupted the world would wither in an instant [in the mystery of You enliven them all (Nehemiah 9:6)]” (Bahir §§175–179).

Why was she called תָמָר (tamar), Date Palm, and not any other name? Because she was female. Can we then say that she was female [i.e., was this something extraordinary]? But it is because she included both male and female. For every date palm includes both male and female. How is this? The לוּלָב (lulav), palm branch, is male. The fruit is male on the outside and female on the inside. And how so? The pit of a date is cleft like a woman. Corresponding to it is the power of the moon above” (Bahir §198).

“A אַמָּה (ammah), cubit [lit., arm], is the measure of the body in four directions and up and down, making six cubits. And each arm has three joints, making eighteen joints in the six cubits, being the secret of the eighteen wavings with the lulav in six directions, three in each direction. Of them it is said: קוֹמָתֵךְ (Qomatekh), Your stature, is like a palm tree (Song of Songs 7:8). And this is the שִׁיעוּר קוֹמָה (shi’ur qomah), measure of the stature, the מִקְוֵה יִשְׂרָאֵל (Miqveh Yisra’el), Gathering of Israel (Jeremiah 14:8) in Shekhinah” (Zohar 3:228a, Ra’aya Meheimna Pineḥas).

“She [Malkhut] is raised with the four species up to Thought [Ḥokhmah], as is written: I thought: I will climb, the palm, [I will grasp its stalks] (Song of Songs 7:9). אֶעֱלֶה (E’eleh), I will climb—a sign: אֶתְרוֹג (etrog), citron, עֲרָבָה (aravah), willow, לוּלָב (lulav), palm branch, and הֲדָס (hadas), myrtle” (Zohar 3:283b, Ra’aya Meheimna Ki Tetse, cf. Tiqqunei ha-Zohar 29b).

אַל תְּבוֹאֵנִי רֶגֶל גַּאֲוָה (Al tevo’eni regel ga’avah), Let no haughty foot overtake me, nor the hand of the wicked repel me (Psalms 36:12)אֶתְרֹג (etrog), citron” (Rabbi Ḥayyim Vital, Sefer ha-Liqqutim).