The Nut Garden

לקוטים מזוהר (Gleanings of Zohar)

Tag: אַמָּה

Threads of the Mind: Any Time that You Make Your Way Through them Peace will be Upon You


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. He created His world with three סֶפָרִים (sefarim), ciphers: בְסֶפֶר וּסְפָר וְסִפֻּר (ve-sefer u-sefar we-sipur), with a scroll, and a count, and a recounting” (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).

“What is the reason that we [tie] blue wool in the tsitsit? And what is the reason there are thirty-two threads? A parable: To what can the matter be compared? A king had a lovely garden with thirty-two paths. He placed a guard over them and made those paths known to him alone, saying to him, ‘Guard them and go on them each day, and any time that you make your way through them peace [will be upon] you.What did the guard do? He said, ‘If I am alone on these paths is it possible for one guard to maintain [all of] these paths? And what’s more, the world will say, “כִּי לוֹ (Ki lo), since [these paths are] his, he [must be] king of this [garden], and he guards this [garden] [alt., And what’s more, the world will say this king is כִּילַי (kilai), a churl, and he guards this (garden)].”’ Therefore, this guard put other guards over the paths—thirty-two paths.

And what is the reason for the blue? The guard said, ‘Perhaps these [other] guards will say the garden belongs to me.’ He gave them a sign and said to them, ‘See, this is the king’s sign, that this garden belongs to him. And these are the paths he maintains, they are not mine [see Heikhalot Rabbati §§244–45]. And, look: His seal.’ A parable: To what can the matter be compared? A king and his daughter had servants. They sought to go to a faraway land [but] they were terrified by the king’s dread (Proverbs 20:2). The king gave them his sign [of goodwill]. They were terrified of the daughter and she gave them a sign. She said, ‘From now on, with these two signs YHWH guards you from all harm, He guards your life (Psalms 121:7)’” (Bahir §§92–93).

“What is the earth from which the heavens were hewn? The Throne of the blessed Holy One. It is the אֶבֶן יְקָרָה (even yeqarah), precious Stone, and the sea of Wisdom, corresponding to the blue in the tsitsit. Rabbi Me’ir thus said: Why is blue chosen above all other colours? [‘Whoever fulfills the mitsvah of tsitsit is as though he greeted the face of Shekhinah,] for the blue resembles the sea, and the sea resembles the vault of the heavens, and the vault of the heavens resembles the Throne of Glory’ (Sifrei, Numbers 115) [cf. BT Menaḥot 43b: ‘(Rabbi Shim’on son of Yoḥai taught:) Whoever is diligent with this mitsvah merits receiving the face of Shekhinah’]. Therefore it is written And they saw the God of Israel, and beneath His feet was like a fashioning of סַפִּיר (sappir), [blue] sapphire, pavement and like the very heavens for pureness (Exodus 24:10). It is furthermore written [And above the firmament that was over their heads was] the likeness of a throne, as the appearance of אֶבֶן סַפִּיר (even sappir), a [blue] sapphire stone: [and upon the likeness of the throne was the likeness as the appearance of a man above upon it] (Ezekiel 1:26)” (Bahir §96).

Ḥokhmah—expanding in thirty-two directions and issuing from the Concealed Brain, from the radiance within. That which the Holy Ancient One shines into Ḥokhmah is the beginning of what is revealed. It becomes three heads, with one head encompassing them. These three expand in Ze’eir Anpin, and from these all shine” (Zohar 3:289b, Idra Zuta).

“חוּטֵי הַשֵּׂכֶל (Ḥutei ha-sekhel), threads of the mind [i.e., tsitsit], spread from the blessed Holy One, each one emanating to watch over Israel” (Berit Menuḥa: Sixth Way, Way of the Intellect, cf. BT Menaḥot 43b).

“And what [purpose does] ן (nun) [in אֹזֶן (ozen), ear, serve]? To teach you that the brain is the root of the חוּט הַשִׁדרָה (ḥut ha-shidrah), spinal cord, and from there it drinks תָּמִיד (tamid), perpetually (Exodus 27:20; Leviticus 24:2). If not for the spinal cord, the brain would not exist, for the entire trunk is for the sake of the brain, and if the entire trunk were not to exist, the brain would not exist. The spinal cord is the channel from the brain to the entire body, and this is the bent נ (nun). But this ן (nun) [in אֹזֶן (ozen), ear] is long. The long nun always comes at the end of a word to teach you that the long nun comprises the bent and the long, but the bent is the foundation. This teaches you that the long nun comprises male and female” (Bahir §83).

“[Of the ten sefirot] seventh is east of the world, whence comes the seed of Israel. For the spinal cord draws from the brain of man and reaches to the ‘middle finger’ whence comes seed [i.e., the phallus], as is written, From מִזְרָח (mizraḥ), the east, I will bring זַרְעֶךָ (zarekha)your seed (Isaiah 43:5) [cf. Bahir §73, §155, §159; BT Bava Batra 25a: ‘Rabbi Abbahu said, Shekhinah (receives) in the west’]. When Israel is good before the Omnipresent: I will bring your seed and you will have new seed. But when Israel is bad, the seed is from that which has already come into the world, as is written: A generation goes and a generation comes (Ecclesiastes 1:4)—teaching it has already come” (Bahir §155).

Wisdoms cry aloud outside, in the squares she lifts her voice (Proverbs 1:20)? This verse is difficult: first it is written Wisdoms cry aloud outside, and then, in the squares she lifts her voice—its beginning does not match the end, nor its end the beginning! However, Wisdoms cry out in the the streets—when it flows from the concealed brain of Arikh Anpin to the brain of Ze’eir Anpin through those strands, it is as if two brains join outside, becoming one brain. And when there is flow from one to the other, it is written she lifts her voice—in the singular.

Because of the flow from brain to brain through those strands, they are not coarse. Why? Because if they were coarse, nothing could flow through them to the brain. Thus, no wisdom emerges from a person who is coarse and angry, as is written: Words of the wise said gently are heard (Ecclesiastes 9:17). From here we learn that if the hair on a person’s head is coarse, wisdom does not settle within him [see BT Pesaḥim 66b: ‘Regarding any person who becomes angry, if he is a sage, his wisdom departs from him; if he is a prophet, his prophecy departs from him’].

Consequently, they are long, to bring benefit to all. What is meant by ‘all’? To enter חוּטָא דְּשִׁדְרָה (ḥuta de-shidrah), the spinal cord, which drinks from the brain. Therefore the hair of the head does not overhang the hair of the beard; for the hair of the head hangs and rises over the ears, behind, not overhanging the beard, because one must not mingle with the other, since each branches out on its own path” (Zohar 3:131b, Idra Rabba).

Into this Skull Trickles Dew from the White Head

“Secrecy within secrecy was prepared and arranged in a single skull filled with crystalline dew. Membrane of air, purified and sealed; those strands of clean fleece hanging evenly. Will of Wills is revealed through prayer of those below. Open-eyed watching, never sleeping, ever vigilant; supervision below by supervision of radiance above. Two nostrils of an official arousing breath for all [as a nose supervising commandingly]” (Zohar 2:176b, Sifra di-Tsni’uta, cf. Zohar 3:137b–138a (IR); on טַלָּא דִּבְדוֹלְחָא (talla di-vdulḥa), crystalline dew, cf. Rashi on Numbers 11:7; Ibn Ezra on Genesis 2:12).

“It has been taught: When an impulse arose in the will of the White Head to enhance His glory, He arranged, prepared, and generated from בּוּצִינָא דְּקַרְדִינוּתָא (botsina de-qardinuta), the Lamp of Adamantine Darkness, a single spark. He breathed upon it and it flamed; His will arose and it scattered in 370 directions. Then the spark stood still, and pure air began to issue, whirling and expanding, and a single mighty skull emanated in four directions.

Within this pure air, the spark was absorbed, grasped, and enveloped. Would you ever imagine ‘within it’? Rather, concealed within it, and so this skull expanded in its directions, while this air is secreted in the secrecies of the Ancient of Days, in the breath that is treasured away.

In this skull fire spread on one side and air on the other, with pure air presiding over this side and pure fire presiding over the other. What is fire doing here? Well, it is not fire, but rather this spark enveloped in the pure air, illuminating 270 worlds, and from its side stems Judgment. Therefore this skull is called, ‘the mighty skull.’ In this skull dwell 90,000,000 worlds, moving with it, supported by it. Into this skull trickles dew from the White Head, filling it constantly, and from this dew the dead are destined to be revived.

That dew comprises two colors. From the aspect of the White Head, its color is white, including all whites, entirely white; but when it settles in this head of the זְעֵיר אַנפִּין (ze’eir anpin), Short-Tempered One, red appears in it—like crystal, which is white, yet the color red appears within the color white.

Therefore it is written: Many of those who sleep in the dust of the earth will awake—these to eternal life, those to shame and eternal contempt (Daniel 12:2). To eternal life—because they deserve that white, coming from the aspect of the עַתִּיק יוֹמִין (attiq yomin), Ancient of Days, אֲרִיכָא דְּאַנְפִּין (arikha de-anpin), Elongated Countenance. To shame and eternal contempt—because they deserve that red of the זְעֵיר אַנפִּין (ze’eir anpin), Small Countenance. All is included in the dew, as is written: For Your dew is a dew of lights (Isaiah 26:19)—two! And that dew drips every day to the Apple Orchard, colored white and red” (Zohar 3:135a–b, Idra Rabba).

“Rise Rabbi Shim’on and fashion new words with your hands, because permission has been granted to you to reveal hidden mysteries which have not been revealed by another until now. Rabbi Shim’on opened saying, ‘Yours, O YHWH, is the greatness, and the strength… (1 Chronicles 29:11).

Supernal ones, sleepers of Hebron, listen. Faithful Shepherd awake from your sleep. Awake and sing, you that dwell in dust (Isaiah 26:19). These are those righteous ones who are from the aspect of, I was asleep but my heart was awake (Song of Songs 5:2). They are not dead, thus it says, Awake and sing. Awake, Faithful Shepherd you and the Patriarchs, awaken the Shekhinah asleep in the exile. Until now all the righteous sleep, asleep in their youth.’

Immediately the Shekhinah aroused three voices for the Faithful Shepherd, saying to him, ‘Rise Faithful Shepherd, of whom it is said, Hark! my lover knocks (Song of Songs 5:2)—with His four letters. Saying, Open for me, my sister, my friend, my dove, תַמָּתִי (tammati), my perfect one (Songs of Songs 5:2). Because, תַּם (tam), Complete, is the punishment of your iniquity, O daughter of Zion; He will no more carry you away into exile (Lamentations 4:22).’

For my head is filled with dew (Song of Songs 5:2). What is filled with dew? Rather, the blessed Holy One says, ‘Do you imagine that from the day the Holy Temple was destroyed I have entered My house, or I have entered My dwelling place? Not so! I have not entered at all since the time of your exile. Behold here is your sign: For my head is filled with טַל (tal), dew.’ הא (He, alef) [of the Holy Name spelled with ten letters] is Shekhinah in exile [separated from Her lover יוד הא ואו (Yod He Vav), the blessed Holy One]. Her completion and Her life is טַל (tal), dew, and this is יוד הא ואו (Yod He Vav); הא (He, alef), the Shekhinah, is not of the טַל (tal), dew, but יוד הא ואו (Yod He Vav) is ל״ט (thirty-nine) [numerically equivalent to טַל (tal), dew]. He fills the Shekhinah from the flowing of all the supernal sources. Immediately the Faithful Shepherd rose, and the holy Patriarchs along with him. Until here the mystery of unification” (Tiqqunei ha-Zohar 17b).

For Your dew is a dew of lights (Isaiah 26:19)—all who make use of light of Torah, light of Torah will revive, but all who do not make use of light of Torah, light of Torah will not revive” (BT Ketubbot 111b).

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).

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


“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).