The Nut Garden

לקוטים מזוהר (Gleanings of Zohar)

Tag: אַבָּא

Prayer Should be Elevated Just as One Aims the Stone in a Sling

sling_shot_103

“Rabbi Pinḥas said in the name of Rabbi Me’ir, and Rabbi Yirmeyah said in the name of Rabbi Abba, ‘When Israel prays, you do not find them all praying as one, but rather each assembly prays on its own, one after the other. When they have all finished, the angel appointed over prayers gathers all the prayers offered in all the synagogues and fashions them into עֲטָרוֹת (atarot), diadems, which he places on the head of the blessed Holy One” (Shemot Rabbah 21:4, cf. Zohar 2:201b).

Rabbi Shim’on opened, saying: Listen, all supernal ones. Gather, all mortals, masters of the academy above and below. Elijah [i.e., Sandalfon], upon an oath, ask permission from the blessed Holy One to descend here because a great battle awaits you. Come down, Enoch [i.e., Metatron], you and all the masters of the academy under your supervision. Not for my glory, but for the glory of Shekhinah.

He opened as before, expounding זַרְקָא (zarqa), מַקָּף (maqqaf), and so forth, saying: Certainly by the musical intonation, זַרְקָא (zarqa), the prayer should be raised to that known site, like one aims the stone in a sling [cf. Bahir §§89–91, 178]. Just as one aims the stone carefully, so as not to miss the target, so should thought be raised with prayer to that תַּגָּא (tagga), coronet, set and adorned. Of this stone they said, ‘[In uttering the tefillah, when one bows, one should bow at בָּרוּך (barukh), “blessed,”] and stand upright with [the mention of] the Name’ (BT Berakhot 12a).

And when he raises Her from that site conducting Her to Her husband [one should not interrupt his prayer] even if a serpent is wound around his feet, and even though: and you shall bite his heel (Genesis 3:15) [cf. Psalms 91:13; BT Berakhot 30b: ‘Even if a king greets him he should not answer him. And even if a serpent is wound round his heel he should not break off’]. Nevertheless, the stone is hinted at by the י (yod) of יַעֲקֹב (Ya’aqov), which is composed of י (yod) and עָקֵב (aqev), heel, as is written: Through the name of the Shepherd and Israel’s Stone (Genesis 49:24)—he does not stop and must raise Her to אֵין סוֹף (Ein Sof) [cf. Zohar 1:65a: ‘Come and see: All transpires in the mystery of faith, so that one is satisfied by the other (i.e., so that the lower is satisfied by the higher, and vice versa), so that the one who must, ascends to Ein Sof ‘]. ‘When one bows, one should bow at בָּרוּך (barukh), “blessed”’ (BT Berakhot 12a)—he must draw Her down ceaselessly without causing any separation between Her above or below.

Sometimes He is Her husband ו (vav), the Righteous One [Yesod] who includes the six joints of two legs. Then She descends toward Him for the purpose of coupling according to the mystery of two legs [Netsaḥ and Hod]. But at other times, He is Her husband ו (vav) [Tif’eret] which includes the six joints of the two arms: beginning, middle and end. Then She grows and ascends to the two arms [Ḥesed and Gevurah]. At other times He [Ze’eir Anpin] is Her husband and stands between Father [Ḥokhmah] and Mother [Binah]. This is when He is called בֵּן יָהּ (Ben Yah), Son of God, and She should be elevated there to Him for coupling. At other times, Her husband is Keter with ו (vav) inserted between י י (yod, yod) like so: א (alef). Then She should be elevated to Him, as She grows with Him and reaches exactly the same rung as He does. When She ascends to Keter, it is written of Her: the stone that the builders rejected has become the chief cornerstone (Psalms 118:22).

When She rises up to the Head of all Heads the angels ask ‘Where is the place of His glory to admire Him?’ And when She rises She becomes just like a תַּגָּא (tagga), coronet, on the head of א (alef)—כֶּתֶר (Keter), Crown. When She descends: a point underneath [like so: וִ]. So when She ascends She is called עֲטָרָה (atarah), Diadem, in the mystery of musical intonations, and when She descends, She is called נְקוּדָה (nequdah), Point. When She mates She is like so: וּ. When She is a coronet on His head She is called the letter ז (zayin). The sign of the covenant consists of this because it is the seventh letter in all. Indeed, this Stone is בִּנְיָינָא (binyyana), building, of all the worlds [cf. BT Niddah 45b: ‘And YHWH God יִּבֶן (yi-ven), built, the rib He had taken from the human into a woman (Genesis 2:21)—the blessed Holy One placed more בִּינָה (binah), understanding, in women than in men’; Sanhedrin 93b: ‘בִּינָה (Binah), understanding, one thing from another’; ibid., 110a: ‘The wise woman has built her house (Proverbs 14:1)—wife of On son of Peleth; and Folly with her own hands destroys it (ibid.)—Korah’s wife’]. Because of this: a whole and honest weight-stone you shall have (Deuteronomy 25:15). She is the quantity בֵּין (bein), between, each and every sefirah, and every sefirah amounts with Her to ten. Her stature is ו (vav). Through Her every cubit between each and every sefirah becomes ten cubits. And the secret of the matter: ten cubits the length of the board (Exodus 26:16), and She is between them all. She is ten between every sefirah and ten multiplied by ten totals one hundred; when מֵאָה (me’ah), one hundred, is reversed [you have:] אַמָּה (ammah), cubit.

Each and every quantity [that Malkhut measures] is called a world [a quantity of its own]. These are י (yod) and ו (vav)—שִׁעוּר וּמִדָּה (shiur u-middah), height and width [or: stature and quantity]. ו (Vav) is the שֶׁקֶל (sheqel), weight [of the light (Sullam)]; י (yod) is the מִדָּה (middah), width. And the measurement of the quantity is five cubits long and five cubits wide. This corresponds to the measurement of every firmament, which is five-hundred parasangs long and five-hundred parasangs wide. This is the mystery of ה ה (he, he) [in יהוה (YHWH)]; the first ה (he) alludes to width and the lower ה (he) to length, as explained elsewhere.

So here you have the שִׁיעוּר קוֹמָה (shi’ur qomah), measure of the stature, of Him [Ze’eir Anpin] in יהוה (YHWH), because ו (vav) alludes to firmament of the heavens [Tif’eret of Ze’eir Anpin (Sullam)]. Its five firmaments, namely the last ה (he) of יהוה (YHWH), is called Five Heavens. This is the additional יהוה (YHWH) that indicates the five firmaments included in the heavens. The upper five firmaments are called Heavens of the Heavens. These are ה ה (he, he) of יהוה (YHWH). The ו (vav) is their sixth firmament. י (Yod) of יהוה (YHWH) is the mystery of Malkhut [the seventh firmament and seven plus seven equals fourteen]. Here are those lands, seven upon seven lands that cover each other like onion rings, which surround each other on all sides. They are all alluded to in the two eyes, and the three colors in the eye: white, red and green. Its white color is Ḥesed, its red color, which are red streaks, are Gevurah and its green color is Tif’eret. The two eyelids are Netsaḥ and Hod, the eye itself is Yesod and the black point is Malkhut.

The י (yod) in the Name יהוה (YHWH) is called a small, or short, world. The ו (vav) in יהוה (YHWH), which is Tif’eret, is the long world. Whomever wishes that his desires be fulfilled by the long world should pray at length, and whoever prays to the short world should pray quickly. Therefore, it has been explained that in a place where they are told to make it short a person should not pray at length [cf. Exodus 14:15]. To pray quickly is like the prayer of Moses, who recited the following short prayer, אֵל (El), pray, heal her, pray (Numbers 12:13) [see Sifrei, Numbers 105 ad loc.], as he addressed the [infinitesimal] point of י (yod) [which is the small, or short, world].

[The place where it was recommended that one should pray at length during times when one is not allowed to curtail the prayer stems from an aspect of ו (vav), as in] וּלְהִתְנַפֵּל (ul-hitnapel), to fall down, [as Moses did:] וָאֶתְנַפַּל (va-etnapal), And I threw myself, before יְהוָה (YHWH) (Deuteronomy 9:18)—פ (peh) because forty days and forty nights (ibid.), reckons eighty, which is the sum of פ״ (forty) [all this relates to the mystery of the letters פ (peh) and ו (vav), which appear in the word וָאֶתְנַפַּל (va-etnapal)]. Everything appears in the two מ (mem) one open מ (mem) and one closed final ם (mem) [cf. BT Shabbat 104a], with the י (yod) as a point in the middle, which forms the word מַיִם (mayim), water. From the aspect of Ḥesed, one should pray at length.

In the Holy Name יהוה (YHWH) rises by the fourth tune of the musical intonations. And one should prolong this intonation, which is fourth over the Name of יהוה (YHWH), the mystery of the תְקִיעָה (teqi’ah). The place to make it short is from the aspect of Gevurah, the intonations of שְׁבָרִים (shevarim). This is called the תְּבִיר (tevir), break, of the musical intonations. The middle, which is neither prolonged nor shortened, is the mystery of תְרוּעָה (teru’ah). This is the middle pillar and is the mystery of the musical intonations called שַׁלשֶׁלֶת (shalshelet), Chain, as it interlinks them [i.e., the right and left pillars] according to the mystery of the שֶׁקֶל הַקֹּדֶשׁ (sheqel ha-qodesh), consecrated coin [שֶׁקֶל (sheqel), coin, is numerically equivalent to נֶפֶשׁ (nefesh), person].

Corresponding to the רְבִיעַ (revi’i), fourth, [musical intonation] which rises there, is חוֹלָם (olam) among the vowels, which is also Ḥesed. The שְׁבָרִים (shevarim) [or the תְּבִיר (tevir), break, of the musical intonations] corresponds, to שְׁבָא (sheva). In pronouncing this fourth one should raise his voice and in pronouncing the other [referring to the תְּבִיר (tevir), which is Gevurah], one should lower his voice. Because of this, it is called שְׁבָרִים (shevarim) [cognate with: שֶׁבֶר (shever), break] as the voice should be lowered [lit., שָׁבוּר (shavoor), broken]. This is done in secret, as is written of the lower Shekhinah: And Her voice not heard (1 Samuel 1:13). תְּרוּעָה (Teruah) is mystery of the middle pillar, called שַׁלְשֶׁלֶת (shalshelet), Chain [this is also the mystery of the י (yod), located between the two ם (mem) of אַרְבָּעִים יוֹם וְאַרְבָּעִים לַיְלָה (arba’im yom ve-arba’im lailah), forty days and forty nights. This is the mystery of segolta among the intonations (Sullam)].

The fourth of the musical intonations is for raising the voice, the tevir of the musical intonations is for lowering the pitch. Chain holds to the two pillars as a chain joining them to each other. It is like the רְבִיעִי (revi’i) with which one prolongs the word with melody. It is a vowel like the Ḥolam. There is no vowel among the points that does not have a corresponding musical intonation [see Bahir §§36–44]. For example, the vowel Segol corresponds to the musical intonation segolta, the vowel sheva corresponds to the musical intonation zaqef gadol. There is always a vowel corresponding to a musical intonation for all those who know the hidden mysteries.

Rabbi Shim’on opened saying: zarqa, maqqaf, shofar holekh, segolta. The vowel to the right is יְהוָה מֶלֶךְ (Adonai melekh), YHWH reigns (Psalms 96:10). The vowel to the left, shuruq is יְהוָה מָלָךְ (Adonai malakh), YHWH reigned (Psalms 93:1). The vowel [iriq] in the middle, Tif’eret, is יְהוָה יִמְלֹךְ (Adonai yimlokh), YHWH shall reign (Exodus 15:18). Rabbi Aḥa said: YHWH reigns—the supernal world; YHWH shall reignTif’eret; YHWH reigned—the Ark of the Covenant” (Zohar 1:23a–24b, Tiqqunei ha-Zohar).

All Her Paths are Peace

IMG_0891

Yah YHWH of Armies, God of Israel, Living God, El Shaddai. Lofty and high One, who dwells forever and holy His Name (Isaiah 57:15) engraved thirty-two wondrous paths with wisdom” (Sefer Yetsirah §1).

“What are these thirty-two [wondrous paths of wisdom]?… A parable: To what can the matter be compared? A king ‘[residing] within the innermost chambers’ (BT Berakhot 10a), thirty-two in all. Now, each of the chambers has a path. Is it fitting for this king that everyone enter his chambers by way of his paths? You would say: No. Is it fitting for him not to display his pearls, his hidden treasures, his precious objects, and his filigree? You would say: No. What then does he do? He must touch the daughter, and include all the paths in her and in her garments. Whoever wishes to enter, let him look here” (Bahir §63).

“For look, every place called way in the Torah is a way open to all, like a road open to every person! So her ways (Proverbs 3:17)—ways opened by the patriarchs, who dug in the Great Sea [Shekhinah] and entered her… And all her paths are peace (ibid.). Who are her paths? Those paths emerging from above, all gathered by a single covenant named Peace, peace of the home [cf. BT Shabbat 152a], who conducts them into the Great Sea when it is agitated [alt., ‘when He is potent’], bringing it peace, as is written: and all her paths are peace (Proverbs 3:17)” (Zohar 2:31a–b, cf. ibid. 2:215a; 3:88a).

Every man shall revere his mother and his father, and My sabbaths you shall keep (Leviticus 19:3). These decrees are equal to each other; reverence for parents is equivalent to the honor due the Sabbath. With regard to one’s father, it first speaks of honor, as the verse states: If then I be a father, where is My honor? And if I be a master, where is My fear? (Malachi 1:6). כְבוֹדִי (Khevodi), My honor, reckons forty-two and comprises the Ten Utterances and thirty-two [iterations of] אֱלֹהִים (Elohim) in the Account of Creation. In every place, the wise inherit כָּבוֹד (kavod), honor (Proverbs 3:35). The sages explained that this כָּבוֹד (kavod), honor [numerically equivalent to thirty-two], refers to nothing but Torah, as the thirty-two אֱלֹהִים (Elohim) in Torah are His Honor [i.e., Binah, הָאֱלֹהִים (Ha-Elohim)]. These sages of Torah, who are wise in Ḥokhmah, inherit this Honor [the מוֹחַין (moḥin), minds, of thirty-two אֱלֹהִים (elohim) (Sullam)]. This is not so for the fools about whom it is written, fools take away disgrace (ibid.). How do we know that someone ignorant in Torah is called a fool? As is written: Nor does the fool understand this (Psalms 92:7). זֹאת (Zot), this—Torah, as is written: וְזֹאת (ve-zot), and this, is the Torah that Moses set [before the children of Israel] (Deuteronomy 4:44).

And said (Genesis 1). Father appears in every saying, as many as [thirty-two times] and so it was (ibid.). And She carried out what He said at once. Because She did His commands without any delay in the thirty-two paths with them were created everything in the Works of Creation. She is called כָּבוֹד (kavod), Glory, Honor: And in His palace all says glory (Psalms 29:9). Blessed be the glory of YHWH from His Place (Ezekiel 3:12); ‘Where is the Place of His glory to adorn Him?’” (Zohar 3:82a, Ra’aya Meheimna Qedoshim).

“It is written: Her ways… All her paths (Proverbs 3:6). What is the difference between them? Way—which all the feet of people tread. Path—recently opened. Of this is said: But the path of the righteous is like light’s radiance, ever brighter till day has come. The way of the wicked is like darkness. [They know not on what they stumble] (Proverbs 4:18–19)” (Zohar 3:88a, Ra’aya Meheimna Qedoshim).

“And this is the meaning of: Her lips alone moving and her voice not heard (1 Samuel 1:13)lips are wings of the living beings [of the chariot in Ezekiel’s vision]. For the חַשְׁמַל (ḥashmal), amber, was [previously] חֵיוָן אֶשָּׁא מְמַלְּלָן (ḥeyvan esha memall’lan), fiery beings speaking, while [now] they are silent [cf. BT Ḥagigah 13b]. And this is why silent prayer was ordained, and thus the Work of the Chariot is without sound, for he speaks there to himself in a whisper. Three prayers were ordained [Shaarit, Mina, and Ma’ariv] and in each one יהוה (YHWH) is [enunciated] eighteen [times], making seventy-two letters in each [Amidah] prayer, in the [concluding sentences of each of the] eighteen blessings, [and three times seventy-two] makes 216 [letters] that are included in חֶסֶד (esed) [numerically equivalent to seventy-two]. [Three times seventy-two], together with the thirty-two paths comes to 250 less two [namely, 248 which is numerically equivalent to אַבְרָהָם (avraham), Abraham, who corresponds to Ḥesed (see Bahir §8)] that are included in the middle pillar” (Zohar 3:230a, Ra’aya Meheimna Pineas).

And she is a path unknown to a bird of prey (Job 28:7), which is comprised of thirty-two paths, namely the thirty-two [iterations of] אֱלֹהִים (Elohim) [in the Account of Creation] from the aspect of supernal Mother [Binah] that is called Honor. And when they are included in the Daughter [Shekhinah] is called Heart and this is why there is Honor above and Heart below [כָּבוֹד (kavod), Honor, and לֵב (lev), Heart, are each numerically equivalent to thirty-two]” (Zohar 3:256b, Ra’aya Meheimna Pineas, cf. Zohar 2:123a).

Let Us Make a Human in Our Image by Our Likeness

IMG_0436

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 (Elohimsaid, ‘Let us make a human’ (Genesis 1:26). The secret of יְהוָה (YHVHis 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 §5Guide 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–bZohar 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 (beriah), 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] Beriah?! 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 imagelight. By our likenessdarkness 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 lifeI 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 (KWZWBMWKSZKWZW) [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 likenessthe 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).