The Nut Garden

לקוטים מזוהר (Gleanings of Zohar)

Tag: אוֹר

Mother of Pearl and Black Pearl: He Took a Fraction of Her Radiance and Made a Lovely Precious Stone

Pearl Nature Black Work Shell HD Background“Was light created on the first day? For, behold, it is written: And God placed [the two great lights] in the vault of the heavens (Genesis 1:17), and it is written: And it was evening and it was morning, fourth day (ibid., 19)—this is according to Rabbi El’azar. For Rabbi El’azar said: With the light the blessed Holy One created on the first day one could gaze from one end of the universe to the other; but as soon as the blessed Holy One foresaw the generation of the Flood and the generation of the Dispersion [i.e., the generation which built the Tower of Babel], and saw that their actions were corrupt, He arose and hid it away from them, as is said: The light of the wicked is withheld (Job 38:15). And for whom did He hide it? For the righteous in the time to come, for it is said: And God saw the light, that it was good (Genesis 1:4); and good means only the righteous, for it is said: Say you to the righteous, that it shall be good: [for they shall eat the fruit of their deeds] (Isaiah 3:10). As soon as the light saw that it had been treasured away for the righteous, it rejoiced, as is said: The light of the righteous rejoices (Proverbs 13:9)” (BT Ḥagigah 12a).

“It was taught: The light which was created in the six days of Creation cannot shine during the day because it dims the orb of the sun, nor by night, because it was created only to shine by day. Then where is it? It is treasured away  for the righteous in the time still to come, as it says, Moreover the light of the moon shall be as the light of the sun, and the light of the sun shall be sevenfold, as the light of the seven days, [in the day that YHWH binds up the hurt of His people, and heals the stroke of their wound] (Isaiah 30:26). Seven! surely there were only three, seeing that the luminaries were created on the fourth day! It is like a man who says, ‘I am providing so much for the seven days of my [wedding] feast. Rabbi Neḥemyah said: It refers to the seven days of mourning for Methuselah, when the blessed Holy One lavished light upon them [see BT Sanhedrin 108b]” (Bereshit Rabbah 3:6).

“Rabbi Yehudah son of Simon said, ‘With the light created by the blessed Holy One on the first day, one could gaze and see from one end of the universe to the other. When the Holy One foresaw the corruption of the generation of Enosh and the generation of the Flood, He hid it away from them, as is written: The light of the wicked is withheld (Job 38:15). Where did He hide it? In the Garden of Eden. אוֹר זָרֻעַ לַצַּדִּיק וּלְיִשְׁרֵי לֵב שִׂמְחָה (Or zaru’a la-tsaddiq u-le-yishrei simḥa), Light is sown for the righteous, joy for the upright in heart (Psalms 97:11) [ר עֲקִיבַה (R. Akiva)]” (Vayiqrah Rabbah 11:7).

“God said, ‘Let there be light!’ And there was light (Genesis 1:3)—primordial, transcendent light, already existent. From here issued all powers and forces, so Earth turned firm and fragrant, generating Her potencies. As the light shone, its radiance blazed from one end of the universe to the other. When it gazed upon the wicked of the world, it hid itself away, emerging only by its paths, concealed, unrevealed….

God said, ‘Let there be light!’ This is the light that the blessed Holy One created at first. It is the light of the eye. This is the light that the blessed Holy One showed Adam, who gazed with it from one end of the universe to the other” (Zohar 1:30b, 31b).

“Look at what we have learned in our Mishnah: With the light that the blessed Holy One created at first, one could gaze and see from the beginning of the world to its end. Come and see: The light of the sun is a sixty-thousand-and-seventy-fifth of the light of the speculum of the concealed light. If even at this light of the sun a person cannot gaze, how much more so at that light!

Yet we have said that a person could see with it from the beginning of the world to the end of the world! Well, so have we decreed in our Mishnah: With that light, a person could know and see—with the radiance of wisdom—all that was and all that will be, from the beginning of the world to the end of the world, and it has been concealed for the righteous in the world to come. What is meant by ‘in the world to come’? When the holy soul leaves this world and enters the world to come [cf. Tanḥuma, Vayiqra, 8: ‘The wise call it הַעוֹלָם הַבּא (ha-olam ha-ba), the world to come, not because it does not exist now, but for us today in this world it is still to come’; Zohar 3:290b (IZ): ‘The world that is coming, constantly coming, never ceasing’]” (Zohar Ḥadash 15b, Midrash ha-Ne’lam).

“Rabbi Neḥunyah son of ha-Qannah said: One verse says, They have not seen the light, bright though it be in the skies (Job 37:21). Another verse says, He set darkness His hiding-place round Him (Psalms 18:12), and it is also written, Cloud and dense fog around Him (Psalms 97:2). ‘A third verse comes and reconciles them’ (Baraita de-Rabbi Yishma’el 13), as is said, Darkness itself will not darken for You, and the night will light up like the day, the dark and light will be one (Psalms 139:12)” (Bahir §1).

Torah is light (Proverbs 6:23).

“Rabbi Boi said: I was set up from eternity, from the beginning, before the earth (Proverbs 8:23). What is מֵעוֹלָם (me-olam), from eternity? A matter necessary לְהֵעָלֵם (le-he’alem), to conceal, from all. Therefore it is written: The world, too, He has put in their heart [without man’s grasping at all what it is God has done from beginning to end] (Ecclesiastes 3:11). Do not read הָעֹלָם (ha-olam), the world, but rather הַעֲלָםָ (ha-alama), the concealing. Torah is saying, ‘I was first, so that I might be the beginning of the world,’ as is said, I was set up from eternity, from the beginning. You may think that the earth was before her, thus: before the earth (ibid). And what [was] בָּרָא (bara), created (Genesis 1:1)? All that was needed, then אֱלֹהִים (Elohim). Only then is it written: the heavens and the earth (ibid.)” (Bahir §10).

“Rabbi Berekhiyah said, ‘Why is it written, God said, ‘Let there be light.’ And there was light (Genesis 1:3), and not [simply] ‘And there was?’ This can be compared to a king who had a beautiful object and set it aside until he had prepared a place for it; then he placed it there, as is written: ‘Let there be light.’ And there was light—for it already was” (Bahir §25).

Unveil my eyes that I may look upon the wonders of Your Torah (Psalms 119:18).

“And Rabbi Yoḥanan said: There were two [iterations of] ‘light,’ as is written, [And God said, ‘Let there be light.’] And there was light (Genesis 1:3). Regarding both of them it is written, it was good (ibid., 4). The blessed Holy One took one and hid it for the righteous in the World that is Coming. Of this is written, How great Your goodness that You hid for those who fear You. You have wrought for those who shelter in You [before the eyes of humankind] (Psalms 31:20). We learn that no creature could gaze upon the primordial light [cf. Shemot Rabbah 35:1]. Therefore it is written, it was good. Furthermore it is written, And God saw that it was good (Genesis 1:21). The blessed Holy One saw all that He had made, and saw good—מַזְהִיר (mazhir), radiant, בָּהִיר (bahir), brilliance. He took of that good, and included in it the thirty-two paths of Wisdom, giving it to this world. This is the meaning of, For good learning I have given you, do not forsake My teaching (Proverbs 4:2). Say this is the treasury of Oral Torah.

The blessed Holy One said, ‘This quality is included in this world, and it is Oral Torah. If you keep her in this world, then you will be worthy of the World that is Coming, which is the good treasured away for the righteous.’ What is it? It is His strength. Therefore it is written, And His glow is as the light (Habakkuk 3:4). The glow that was taken from the primordial light will be [manifest] light if His children keep the teaching and the commandments that I have written to instruct them (Exodus 24:12) [cf. Zohar 2:166b].’ Therefore it is written, Hear, My son, your father’s reproof, and do not forsake your mother’s teaching (Proverbs 1:8).

And it is written, He has rays at His side: and there is His strength hidden (Habakkuk 3:4). What is His strength hidden? The light that was concealed: that You hid for those who fear You (Psalms 31:20). As is said: You have wrought for those who shelter in You (ibid.)—those who take refuge in Your shadow in this world, who keep Your teaching, and fulfill Your commandments. Who sanctify Your great Name, unifying it in private and in public, as it says: before the eyes of humankind (ibid.)” (Bahir §147–§148).

“Rabbi Berakhiyah sat and expounded: Each day we speak of הַעוֹלָם הַבּא (ha-olam ha-ba). Do we then understand what we are saying? The Targum renders this as עָלְמָא דְאָתֵי (alma de-atei), the World to Come. But what is it? We learned that before the world was created, it arose in thought to create a great shining light. A light so bright was created no creature could control it. When the blessed Holy One saw that no one could bear it, He took one-seventh and gave it to them in its place. The rest He treasured away for the righteous in the time to come, saying, ‘If they prove worthy of this seventh and guard it, I will give them the rest in the final world.’ It is therefore called the עוֹלָם הַבּא (olam ha-ba), World that is Coming, since it already came [before] the six days of Creation. Regarding this it is written, How great Your goodness that You hid for those who fear You (Psalms 31:20) [cf. Tanḥuma, Vayiqra, 8; Zohar 3:290b (IZ)]” (Bahir §160).

“And what is the fear of God? It is the primordial light. Thus Rabbi [Meir] said: Why is it written God said, ‘Let there be light.’ And there was light?’ (Genesis 1:3). Why does it not say, ‘and it was so?’ But this teaches that the light was so overwhelming that no creature could gaze upon it. The blessed Holy One therefore concealed it for the righteous in the time still to come. This is the quality of all סְחֹרָה (seḥorah), goods, in the world. It is also the power of the precious stones called דַּר וְסֹחָרֶת (dar ve-soḥaret), mother-of-pearl and black pearl (Esther 1:6) [see BT Megillah 12a]. And what is the quality of mother-of-pearl? To teach you that the blessed Holy One took a fraction of her radiance and made a lovely precious stone. In her He included all the commandments” (Bahir §190).

I am שְׁחוֹרָה (sheḥorah), dark, but desirable (Song of Songs 1:5), the speculum that does not shine but Father and Mother adorned Her so that Her husband be pleased with Her” (Zohar 1:49b).

“And what is from there is the Shepherd, Israel’s Stone (Genesis 49:24)? That מִשָּׁם (mi-sham), from There, Israel’s Stone is sustained [וְשָׁם (ve-sham), and There, is His strength hidden (Habakkuk 3:4)]. What is מִשֶּׁם (mishem), it by name? Indeed, say: צֶדֶק עֶליוֹן (tsedeq elyon), supernal Justice [upper ShekhinahBinah]. What is it? The great hidden light called סֹחָרֶת (Soḥaret) [which סְחוֹר סְחוֹר (seḥor seḥor), surrounds, everything, cf. Zohar 3:120a]. And the stone below is called דַּר (dar), Dweller [i.e., lower שְׁכִינָה (Shekhinah), Presence, from לְשַׁכֵּן (le-shaken), ‘to dwell,’ see Seder Rabba de-Vereshit: ‘Shekhinah is below just as Shekhinah is above’].

What is He has rays at מִיָּדוֹ (mi-yado), His side (Habakkuk 3:4)? These are the five fingers of the right יָד (yad), hand” (Bahir §193). 

“A precious stone set in a crown, as is written, the stone that the builders rejected has become the chief cornerstone (Psalms 118:22). It ascends to the place from which it was hewn, as is written, from there is the Shepherd, Israel’s Stone (Genesis 49:24)” (Bahir §91).


Body and Soul; The Wisdom of Kabbalah and Philosophy by Rabbi Yehudah Ashlag (Ba’al ha-Sullam)

Ba'al ha-Sullam PortraitBody and Soul

Before I clarify this exalted matter, it is important for me to note that although all the readers seem to consider it impossible to clarify and bring such a matter closer to the human mind, except by relying on abstract, philosophical concepts, as is usually the case with such scrutinies. Since the day I discovered the wisdom of Kabbalah and dedicated myself to it, I have distanced myself from abstract philosophy and all its branches as far as the east is from the west. Everything I write is from a purely empirical perspective, in utter precision, and by means of simple recognition of practical things.

Although I will make mention of their words below, it is only to indicate the difference between what the human mind can imagine and what can be understood using Torah and prophecy, which are based on practical foundations, as I have shown in Mahutah shel Ḥokhmat ha-Qabbalah (The Nature of the Wisdom of Kabbalah).

I would also like to thoroughly clarify the terms “body” and “soul” as they truly are, since truth and a sound mind are one and the same. This is because the truth is available to anyone, but only by the spirit of the holy Torah, and by removing every distorted concept that has taken root among people. These are mostly taken from abstract methods from which the spirit of our holy Torah is far removed.

Three methods in the concept of “body” and “soul”

In general, we find that the methods which abound in the world concerning the concepts of body and soul can be gathered into three methods:


The method of faith argues that all that exists is spirit, or the soul. They believe that there are spiritual objects separated from one another by quality. They are called “souls of people,” and they exist independently, prior to clothing in a human body. Afterwards, when the body dies, death does not apply to it, since a spiritual object is a simple object. In their view, death is but a separation of the elements comprising the object.

This is possible with physical objects, comprised of several elements which death disintegrates but the spiritual soul, which is an utterly simple object, lacking any complexity, cannot be separated in any way, as this separation would annul its existence. Hence, the soul is eternal and exists forever.

The body, as they understand it, is like a garment over this immaterial object. The immaterial soul clothes in it and employs it to manifest its forces: the good qualities and every kind of concept. Also, it provides the body with life and motion and guards it from harm. Thus, the body itself is lifeless, motionless, and contains nothing but dead matter, as we see once the soul departs—when it dies—and all the signs of life that we see in human bodies are but manifestations of the soul’s powers.


Those who believe in duality think of the body as a discrete creation [i.e., Cartesian Dualism, see Descartes, Meditations]. Standing, living, nourishing, and safekeeping its existence with all that is required, it does not need any assistance from any immaterial substance.

Yet, the body is not considered man’s essence. Man’s essence is the perceiving soul, which is an immaterial substance, as in the view of the followers of the first method.

The difference between these two methods is only in the concept of the body. Following the extensive developments in physiology and psychology, they have found that providence has provided for all of life’s needs within the machine of the body itself. This, in their view, restricts the role of the soul’s function in the body solely to concepts and virtues of the spiritual kind. Thus, while they believe in duality, in both methods together, they say that the soul is the reason for the body, meaning that the body is a result, emanating from the soul.


The method of the skeptics acknowledges the material only. Supporters of this method completely deny the existence of any kind of abstract immaterial substance within the body [i.e., “the ghost in the machine,” see Ryle, The Concept of Mind]. They have evidently proven that man’s mind, too, is but a product of the body, and they depict the body as an electronic machine with wires that stretch from the body to the brain, and operate by encounters with external things.

Also, they send their sensations of pain or pleasure to the brain, and the brain instructs the organ what to do. Everything is run by wires and cords built for this task. They move the organ away from sources of pain and towards sources of pleasure. Thus, they clarify all of man’s conclusions from life’s events.

Also, what we sense as concepts and rationalities within our minds are but images of material occurrences within the body. And man’s pre-eminence over all animals is that our minds are developed to such an extent that all the body’s events are depicted in our brains as images that we experience as concepts and rationalities.

Thus, the mind and all its deductions are but products extending from events of the body. In addition, there are proponents of the second method who completely agree with this method, but add the immaterial, eternal substance to it, called “the soul that inheres within the machine of the body.” This soul is man’s essence, and the machine of the body is but its garment. Thus, I have laid out in general terms all that human wisdom has thus far contrived in the concepts of גוּף (guf), body, and נֶפֶשׁ (nefesh), soul.

The empirical meaning of “body” and “soul” according to our holy Torah

Now I shall explain this exalted matter according to our holy Torah, as our sages have explained it to us. I have already written in several places that there is not a single word of our sages, not even in the prophetic wisdom of Kabbalah, that relies on a theoretical basis. This is so because it is a known fact that man is naturally doubtful, and each conclusion that the human mind deems certain, it deems uncertain after some time. Hence, one doubles the efforts of his study and invents another inference and declares that as certain.

But if one is a genuine student [of human wisdom], he will walk in circles all his life, since yesterday’s certainty has become today’s uncertainty, and today’s certainty will be tomorrow’s uncertainty. Thus, it is impossible to determine any definite conclusions for more than a day.

The revealed and the hidden

The science of our time has come to understand this development and has determined that there is no absolute certainty in reality. Yet, our sages arrived at this conclusion several thousand years earlier. Hence, concerning religious matters, they have guided and forbidden us to not only refrain from drawing any conclusions based on theory, but even prohibited us from being assisted by such theories, even by way of negotiation.

Our sages divided the wisdom in two: נִגְלֶה (nigleh), revealed, and נִסתָר (nistar), hidden. The revealed part contains everything we know from our immediate consciousness, as well as the concepts built upon practical experience, without any assistance from scrutiny, as our sages said, “A judge has only what his eyes see” (BT Sanhedrin 6b).

The hidden part contains all those matters we have heard from trusted people or have acquired by ourselves through general understanding and perception of them. However, we cannot sufficiently approach it so as to critique it with a healthy mind, with straightforward understanding. And this is regarded as hidden, where we were advised to accept matters on simple trust. And with all that concerns religion, we have been strictly forbidden to even gaze at matters that could arouse us to scrutinize and study them.

Yet, these names, “revealed” and “hidden,” are not permanent names, applying to a certain kind of knowledge, as the uneducated think. Rather, they apply only to human consciousness. Thus, one refers to all those concepts he has already discovered and has come to know through actual experience as “revealed,” and regards all the concepts that are yet to be recognized in this way as “hidden.”

Thus, throughout the generations, all people have these two divisions. The revealed part is permitted for study and research, as it relies on a true basis, and the hidden part is forbidden to even a shred of doubt, since one has no real basis there.

Employing human wisdom: permitted and forbidden

Hence, we who follow in the footsteps of our sages are not permitted to employ human wisdom, except empirical knowledge, and in whose validity we have no doubt. Therefore, we cannot accept any religious principle from the above three methods. All the more so concerning concepts of “body” and “soul,” which are fundamental concepts and the subject of religion as a whole. We can only accept knowledge derived from the teaching of life itself, taken from experience which none can doubt.

Clearly, such a proof cannot be found in anything immaterial, but only in something material, set up for perception by the senses. Hence, we are permitted to use the third method [of the skeptics] to an extant. It engages only in matters of the body, in all those deductions that have been proven by experiments, and which no one doubts. The rest of the concepts, which combine the logic of their method and other methods, are forbidden to us. One who uses them breaches, Do not turn to the idols (Leviticus 19:4).

Yet, this third method is foreign and loathsome to the human spirit. There is hardly any truly educated person who is able to accept it, since according to them, man’s human form is erased and vanished [by the third method of the skeptics]. Man has been made into a machine that acts and goes about according to other forces. According to them, man has no free choice whatsoever, but is rather compelled by forces of nature, and all his actions are compulsory. Hence, man has no reward or punishment, since no judgment, punishment, or reward apply to one who has no free will.

Such a thing is utterly unthinkable, and not only for the religious, who believe in reward and punishment, since believing in His providence, that all the forces of nature are guided by Him, assures them that everything has a good and desirable cause. Yet, this method is even stranger in the eyes of the non-religious, who believe that everyone is given to the hands of a blind, mindless, and aimless nature. These intelligent ones are like toys in its hands, led astray, and who knows where? Hence, this method has become despised and unaccepted in the world.

But you should know that the method of those who conceive duality came only to correct this aforementioned error. For this reason, they have decided that the body, which is but a machine according to the third method, is not at all the authentic human. Man’s true essence is something altogether different—invisible and imperceptible to the senses. It is an immaterial substance, clothed and hidden within the body. This is man’s “self,” the “I.” The body and everything within it are considered possessions of that eternal and immaterial “I,” as they have written.

Yet, by their own admission, this method is lame, since they cannot explain how an immaterial substance, being the soul or the “self,” can move the body or decide anything concerning it. This is because following philosophical precision itself, the spiritual has no contact whatsoever with the physical. It has absolutely no impact on it, as they have written themselves.

The accusation against Maimonides

Yet, even without this question, their method would have been forbidden among Israel, as we have explained above. It is important to know that the entire accusation against Maimonides by the sages of Israel and the harsh judgment to burn his books, were not because they had any doubt of the righteousness and piety of Maimonides himself. Rather, it was only because he employed [Aristotelian] philosophy and metaphysics, which were at their peak at the time, as assistance in his books. Maimonides wished to save them from it, yet the sages did not agree with him.

Needless to say, today our generation has already recognized that metaphysical philosophy contains no real content upon which it is worthwhile to spend one’s time. Hence, it is certainly forbidden for anyone to take any spices from their words.

The Wisdom of Kabbalah and Philosophy

What is spirituality?

Philosophy has gone through a great deal of trouble to prove that the physical is the offspring of the metaphysical, and that the soul generates the body. Still, their words are unacceptable to the heart in any manner. Their primary mistake is their erroneous view of spirituality since they postulate that the metaphysical fathered the physical, which is certainly a lie.

For any parent must, somehow, resemble its child. This relation is the path and route by which its offspring emanates. In addition, every agent must have some agency by which to reach it. Since they say that spirituality is denied any physical occurrence, then such a path does not exist, nor any means by which the spiritual can contact and set it into motion.

However, understanding the meaning of the word רוּחָנִיוּת (ruḥaniut), “spirituality,” has nothing to do with philosophy. This is because how can they discuss something that they have never seen or felt? What does their foundation stand on?

If there is any definition that can tell the spiritual from the physical it belongs only to those who have attained a spiritual thing and sensed it and these are the authentic kabbalists. Thus, it is the wisdom of Kabbalah that we need.

Philosophy with regard to His essence

Philosophy loves to occupy itself with His essence and prove which laws do not apply to Him. However, Kabbalah has no dealings with this whatsoever, for how can the unattainable and imperceptible be defined? Indeed, a negative definition is just as relevant as a positive definition. For if you see an object from a distance and apprehend its negatives, meaning all that it is not, that, too, is considered seeing or some degree of apprehension. If an object is truly out of sight even its negative qualities are not apparent.

For example, if we perceive a black image from a distance, but can still determine that it is neither human nor bird, this is considered vision. If it be farther still, we would be unable to determine that it is not human.

This is the cause of their confusion and irrelevance. Philosophy prides itself on understanding all the negatives about His essence [see Maimonides, Guide of the Perplexed, 1:58]. However, here the sages of Kabbalah put their hand to their mouth, and do not give Him even a simple name, for we do not define by name or word that which we do not attain [cf. Kant, Critique of Pure Reason]. That is because a word designates some degree of attainment. However, kabbalists do speak a great deal about His illumination in reality, meaning all those illuminations they have actually attained, as legitimate as tangible attainment (in my opinion, philosophy has generally worn a mantle that it does not own, for it has stolen definitions from the wisdom of Kabbalah, and made delicacies with human understanding. Had it not been for that, they would never have conjured such fabrications).

The spiritual is a force without a body

That is what kabbalists define as “spirituality” and that is what they talk about. It has no form, space, time or any physical value. However, it is only a potential force, meaning a force that is not clothed in a material body, but rather a force without a body.

A spiritual vessel is called a force

Here we must note that in spirituality the concept of a force does not refer to the light itself. Since this light is immaterial it emanates directly from His essence, blessed be He, and if so is the same as His essence. This means that we have no perception or attainment of this light that we can define by name. Even the word, אוֹר (or), “light,” is borrowed and is not [actually] true. Thus, we must know that the word כֹּחַ (koa), “force,” without a body, refers specifically to an כְּלִי רוּחָנִי (keli ruḥani), “immaterial vessel.”

Lights and vessels

Therefore, we must not inquire how the sages of the Kabbalah, which fill the entire wisdom with their insights, differentiate between the various lights. Since these observations do not refer to the lights themselves, but to the impression of the vessel, being the aforementioned force, which is affected by its encounter with the light.

Vessels and lights

Here we must add the distinction between the gift and the love that it engenders. The lights, meaning the impression on the vessel, which is detectable, is called צוּרָה וְחוֹמֶר (tsurah ve-ḥomer), “form and matter” together. The impression, she is the form and the aforementioned force, he is the matter.

However, the love that is engendered is considered צוּרָה בְּלִי חוֹמֶר (tsurah beli ḥomer), “form without matter.” In other words, if we strip the love from a gift, as though it was never clothed in any gift, but only in the abstract designation, “love of the blessed Holy One,” then it is regarded as form and it belongs to the formative Kabbalah [cf. Maimonides, Guide of the Perplexed, 1:68]. However, unlike formative philosophy it still concerns what is real since the spirit of love remains in the attainment, completely abstracted from the gift, which is the light itself.

Matter and form in Kabbalah

The reason is that although love is merely a result of the gift, it is still far more important than the gift itself. It is like a great king who gives something insignificant to someone. Although the gift itself is worthless, the love and attention of the king make it priceless and precious. Thus, it is completely abstracted from the matter—the light and the gift—so that the whole affair remains engraved only in the attainment of love itself, while the gift is forgotten from the heart. Therefore, this aspect of the wisdom is called חָכְמַת הַקְבָלָה הַצוּרָתִית (ḥakhmat ha-qabbalah ha-tsuratit), the formative wisdom of Kabbalah, and it is the most important part of the wisdom.

אבי״ע (ABiYA)

This love consists of four parts, similar to human love: when we first receive a gift, we do not call the giver of the gift one who loves us, all the more so if the giver of the gift is important and the receiver is not equal to him.

However, the persistence of many gifts will make even the most important person seem like a true and equal lover, since the law of love does not exist between great and small, as two true lovers must feel equal.

Thus, you may gauge four rungs of love. The incident is called עֲשִׂיָה (assiyah), Actualization, the repetition of gift giving is called יְצִירָה (yetsirah), Formation, and the appearance of the love itself is called בְּרִיאָה (beri’ah), Creation.

It is here that the study of the formative wisdom of Kabbalah begins, for it is with this rung that love is abstracted from the gifts. This is the meaning of [I form light,and create darkness (Isaiah 45:7), meaning the light is removed from Yetsirah and the love remains without light, without its gifts.

Then comes אֲצִילוּת (atsilut), Emanation. After one has tasted and entirely stripped the form from the matter, as is written, and create darkness, he becomes worthy of ascending to the rung of Atsilut, where form clothes matter once more, meaning light and love together.

The origin of the soul

Everything spiritual is perceived as a separate force from the body because it has no physical form. However, due to this, it remains isolated and completely separate from the physical. If so, how can it set anything material in motion, much less generate anything physical, when it has no means of coming in contact with the physical?

The acidic element

However, the truth is that the force itself is actually considered matter as well, just as any physical matter in the material world, and the fact that it has no form that the human senses can perceive does not reduce the importance of the substance, which is the “force.”

For example, take a molecule of oxygen, which most substances in the world are composed of. Yet, if you have a bottle with pure oxygen you will find that it seems as though the bottle is totally empty, and you are unable to discern anything of it, as intangible air invisible to the eye.

If we remove the lid and smell it, we find no scent; if we taste it, we find no flavor; and if we put it on a scale, it will not weigh more than the empty bottle. The same applies to hydrogen, which is tasteless, odorless, and weightless too.

However, when putting these two elements together, they immediately become a liquid—drinking water that possesses both taste and weight. If we put the water inside active lime, immediately it mixes with it and becomes as solid as the lime itself.

Thus, the elements, oxygen and hydrogen, in which there is no tangibility whatsoever, become a solid. Therefore, how can we define forces of nature as not being material substance just because they are not arranged in such a way that our senses can perceive them? Moreover, we can evidently see that most of the tangible materials in our world originally consist of the element of oxygen, which the human senses cannot sense and perceive!

Moreover, even in material reality, solid and liquid, which we perceive vividly in our world, can turn to smoke or vapor at a certain temperature. Likewise, vapors may turn to solids when the temperature drops.

And if so, one wonders how does something give that which it does not possess? For we have clearly seen that all material forms are derived from elements that are in and of themselves intangible, and do not exist as material in and of themselves. Likewise, all the fixed pictures that we know and use to define materials are inconsistent and do not exist in their own right. Rather, they only clothe and unclothe in forms under the influence of conditions such as heat or cold.

However, the essence of material substance is the force in it, though we are not yet able to tell these forces apart, as with chemical elements. Perhaps in the future they will be discovered in their pure form, as we have only recently discovered the chemical elements.

Equal force in spiritual and physical

In a word: all the names that we ascribe substances are imagined, that is they come from our five senses. They do not exist in and of themselves. On the other hand, any definition we ascribe to the force which abstracts it from the material, is also imagined. Even when science reaches its pinnacle, we still must regard only material reality. This means that any physical action we sense, we must perceive its agent which is also material, like the action itself. There is a correlation between them, or they would not have come to it.

We must realize that this erroneous separating of the agent from the agency originates in formative philosophy, which insisted on proving that a spiritual action causes a physical action. This resulted in mistaken conclusions such as the above, which Kabbalah has no need for.

Body and soul of the supernal ones

The opinion of the Kabbalah on this matter is crystal clear, without any admixture of philosophy. Since in the minds of the kabbalists, even spiritual, abstract, conceptual entities, which philosophy denies having any material reality and portrays as purely conceptual substance, although they are indeed spiritual, sublime and abstract, they still consist of a body and soul, just like the physical human being.

Therefore, you need not wonder how two can win the prize and say that they are complex. Furthermore, philosophy believes that anything complex will eventually disintegrate and decompose, meaning die. Thus, how can one declare that they are both complex and eternal?

Lights and vessels

Indeed, their thoughts are not our thoughts, for the way of the sages of the Kabbalah is one of discovering actual proof of attainment, making its intellectual refutation impossible. However, let me make these matters clear for everyone’s understanding.

First, we must know that the difference between lights and vessels is understood immediately with the first emanated being from Ein Sof. Naturally, the first emanation is also the most complete and purer than everything which follows it. It is certain that it receives this pleasantness and wholeness from His essence, which wishes to grant it every pleasantness and pleasure.

It is known that the degree of the pleasure is essentially the desire to receive it. That is because what we most want to receive feels the most pleasurable. Because of this, we should discern two aspects in this first emanation: the desire to receive the essence and the received essence itself.

We should also know that the desire to receive is what we perceive as the “body” of the emanated, meaning its primary essence, being the vessel to receive His goodness. The second is the essence of the good that is received, His light, which is eternally emanated to the emanation.

It follows that we necessarily distinguish two aspects that clothe one another even in the most sublime spiritual that the heart can conceive. It is the opposite of the opinion of philosophy, which postulates that abstract entities are not complex materials. It is necessary that that desire to receive which necessarily exists in the emanated—for without it there would be no pleasure but rather coercion, and no sensation of pleasure—is absent in His essence. This is the reason for the name הַנֶאֱצָל (ha-ne’etsal), “the emanated,” since it is no longer His essence, for from whom would He receive?

However, the bounty that it receives is necessarily a part of His essence, for here there need not be any innovation. Thus, we see the great difference between the generated body and the received abundance, which is deemed His essence.

How can spiritual generate physical?

It is seemingly difficult to understand how the spiritual can generate and emanate anything material. This question is an ancient philosophical problem for which much ink has been spilt attempting to resolve.

The truth is that this question is a difficult one only if one follows their method. That is because they have defined spirituality without a connection to anything material [i.e., metaphysics]. That produces a difficult question: how can the spiritual lead to or generate anything material?

But it is the view of the sages of the Kabbalah that this is not difficult at all, for their terms are the complete opposite to those of philosophers. They maintain that any spiritual quality equalizes with the physical quality like two drops in a pond. Thus, the relationships are of the utmost affinity and there is no separation between them, except in the substance: the spiritual consists of a spiritual substance and the physical consists of a physical substance.

However, all the qualities in spiritual materials abide in physical materials too, as explained in the article Mahuta shel Ḥokhmat ha-Qabbalah (The Essence of the Wisdom of Kabbalah).

The old philosophy presents three opinions as obstacles before my explanation: The first is their deciding that the power of the human intellect is the eternal soul, man’s essence [cf. Maimonides, Guide of the Perplexed, 3:27]. The second is their conjecture that the body is a product of the soul. The third is their saying that spiritual entities are simple and not complex.

Materialistic Psychology

Not only is it the wrong place to argue with them about their speculations, but also the time of supporters of such views has already passed and their authority revoked. We should also thank the experts of materialistic psychology for that, which built its foundation on the ruin of the former, winning the public’s favor. Now everyone admits to the irrelevance of philosophy, for it is not built on solid foundations [materialist psychologists generally agree that consciousness (the mind) is the function of the brain. Mental processes can be identified with purely physical processes in the central nervous system, and that human beings are just complicated physiological organisms, see Ryle, The Concept of Mind. Some identify Rabbi Ashlag’s “materialistic psychology” with Freudian theory, see Garb, Yearnings of the Soul, p. 109].

This old method became a stumbling block and a deadly thorn to the sages of Kabbalah because where they should have subdued themselves before the sages of Kabbalah, and assumed restraint and skepticism, holiness, and purity before the sages revealed to them even the tiniest thing in spirituality, they easily received what they had wanted from formative philosophy. Without payment or price, they watered them from their fountain of wisdom to satiation, and refrained from delving in the wisdom of Kabbalah until the wisdom has almost been forgotten from among Israel. Hence, we are grateful to materialistic psychology for handing it a deadly blow.

I am Solomon

The above is much like a legend that our sages tell: Asmodeus drove King Solomon four hundred parsas from Jerusalem and left Him with no money and means of sustenance. Then he sat in King Solomon’s throne while the king was begging at door ways. Every place he went, he said: “I am Qohelet!” but none believed him. And so he went from town to town declaring, “I am Solomon!” But when he came to the Sanhedrin they said: “A fool does not utter the same foolishness all the time, saying, ‘I was once a king’” [see JT Sanhedrin 2:6; Pesiqta de-Rav Kahane (Buber), 169a; Tanḥuma (Buber), 3:55; Qohelet Rabbah 2:2]. 

It seems as though the name is not the essence of a person, but rather the owner of the name is [cf. BT Berakhot 7b; Bahir §80–§81; Zohar 1:60a; 2:179b]. Therefore, how can a wise man such as Solomon not be recognized if he is indeed the owner of the name? Moreover, it is the person that dignifies the name and he should display his wisdom!

Three preventions

There are three reasons that prevent us from knowing the owner of a name: Because of its profundity, the wisdom becomes clear only when all its details appear together. Therefore, before one knows the entire wisdom, it is impossible to see even a fraction of it. Thus, it is the publicity of its truth that we need, so as to have enough belief in it prior to making a great effort.

Just as Asmodeus, the demon, wore the clothes of King Solomon and inherited his throne, philosophy sat on the throne of Kabbalah with easier concepts to grasp, for a lie is quickly accepted. Therefore, there is a twofold difficulty here: first, the wisdom of truth is profound and arduous, while philosophy is false and easily grasped; and second, it is [considered] superfluous, because philosophy is quite satisfying.

As the demon claims that King Solomon is mad, philosophy mocks and dismisses Kabbalah. However, as long as wisdom is sublime, it is elevated above the people and separated from it. Because he was the wisest man, he was also higher than every man. Thus, the finest scholars could not understand him, except those friends, meaning the Sanhedrin, whom he taught his wisdom to every day for days and years. They are the ones who understood him and publicized his name in the entire world.

The reason for it is that minor wisdom is perceived in five minutes, and is thus attainable by anyone and can be easily publicized. However, a weighty concept will not be understood in less than several hours. It may even take days or years, depending on the intelligence. Accordingly, the greatest scholars will be understood only by a selected few in the generation, since profound concepts are founded on much prior knowledge.

It is therefore not surprising that the wisest of all men, who was exiled to a place where he was not known, could not demonstrate his wisdom or even show a hint of his wisdom before they believed that he was the owner of the name.

It is the same with the wisdom of Kabbalah in our time: the hardships and the exile that have come upon us have caused us to forget it (and if there are people who do engage in it, it is not in its favor, but rather harms it, for they did not receive it from a kabbalist sage). Hence, in this generation, it is like King Solomon in exile, declaring, “I am the wisdom, and all the flavors of religion and Torah are with me,” yet none believed it.

But this is perplexing, for if it is a genuine wisdom, can it not display itself like all other wisdoms? It cannot. As King Solomon could not display his wisdom to the scholars at the place of his exile and had to come to Jerusalem, the place of the Sanhedrin, who studied and knew King Solomon, and attested to the depth of his wisdom, so it is with the wisdom of Kabbalah: it requires great sages who examine their hearts to study it for twenty or thirty years. Only then will they be able to attest for it.

And as King Solomon could not prevent Asmodeus from sitting on his throne, pretending to be him until he arrived in Jerusalem, sages of Kabbalah observe philosophic theology and complain that they have stolen the supernal shell of their wisdom, which Plato and his Greek predecessors had acquired while studying with the disciples of the prophets in the Land of Israel. They stole basic foundations of the wisdom of Israel and wore a mantle that is not theirs. To this day, philosophic theology sits on the throne of Kabbalah, being a slavegirl that is heir to her mistress (Proverbs 30:23).

And who would believe the sages of Kabbalah while others sit on their throne? It is as when they did not believe King Solomon in exile, for they knew him to be the demon Asmodeus sitting on his throne. As with King Solomon, it is hopeless that the truth be exposed, for the wisdom is deep and cannot be revealed by testimony or experimentation except to those believers that dedicate themselves to it with heart and soul.

Just as the Sanhedrin did not recognize King Solomon as long as the falsehood of Asmodeus was not apparent, Kabbalah cannot prove its true nature, and no revelations will suffice for the world to know it before the futility and falsehood of theological philosophy that has taken its throne becomes obvious.

Therefore, there was no such rescue for Israel as when materialistic psychology appeared and struck a lethal blow on the head of theological philosophy.

Now, every person who seeks the blessed Holy One must return Kabbalah to its throne and restore its former glory.

I Endow those who Love Me with Three Hundred and Ten Worlds

“Rabbi Shim’on son of El’azar says: Greater is he who acts from love than he who acts from fear, because with the latter [the merit] remains effective for a thousand generations but with the former it remains effective for two thousand generations. Here it is written: And doing kindness to אֲלָפִים (alafim), thousands, for those that love Me and who keep My commands (Exodus 20:5) and elsewhere it is written: And keeping His commands to the אֶלֶף (elef), thousandth, generation (Deuteronomy 7:9). But in this latter passage it is likewise written: For those who love Him and keeping His commands to the thousandth generation!—in the first verse cited [thousands] is attached [to for those that that love Me,] whereas in the second verse [thousandth] is attached [to keeping His commands. So in the former the motive is love, in the latter fear of punishment]” (BT Sotah 31a).

“Rabbi Yehudah, son of Rabbi Shim’on, expounded: He who blackens his face for the sake of Torah study in this world, the blessed Holy One will make his lustre shine in the next, as it is written: Like Lebanon he is choice as the cedars (Song of Songs 5:15) [לְּבָנוֹן (Levanon), Lebanon, is cognate with לָבָן (lavan), white]. Rabbi Tanḥuma son of Rabbi said: He who starves himself for the sake of Torah study in this world, the blessed Holy One will fully satisfy him in the next, as it is written: They take their fill from the fare of Your house and from Your stream of delights You give them drink (Psalms 36:9).

When Rabbi Dimi came, he said: The blessed Holy One will give every righteous man His heap [of reward], for it is written: Blessed be the Master day after day. God heaps upon us our rescue. Selah (Psalms 68:20). Abayye demurred: But is it possible to say so? Is it not written: Who has measured the waters in the hollow of His hand, and measured out heaven with the span? [how then can man receive such a vast reward?] (Isaiah 40:12)—he replied, ‘Why are you not found familiar with the aggadah [the nonlegal contents of the Talmud and Midrash]?’ For it was said in the West, [i.e., the Land of Israel] in the name of Rabbah son of Mari: The blessed Holy One will give to every righteous person three hundred and ten worlds, as is written, So I may endow those who love Me with substance and fill their treasuries (Proverbs 8:21)—now the numerical value ofׁ יש (yesh), substance, is 310 [thus man’s receptive capacity will be enormously increased]” (BT Sanhedrin 100a, cf. M Uqtzin 3:12).

“[Son of Rav Safra] opened, saying, ‘For a mitsvah is a lamp and Torah is light, and reproofs of discipline are the way to life (Proverbs 6:23). For mitsvah is a lamp—Mishnah, as is said: the Torah and the mitsvah (Exodus 24:12); the Torah is Written Torah, and the mitsvah is Mishnah, which is a lamp, a lamp ready to be kindled.

A lamp—why is She called a lamp? When She receives, between two arms, 248 supernal members, and She opens Her two arms toward them, then those two arms are included with them and She is called נֵר (ner), lamp [numerically equivalent to 250].

And Torah is light—illumining that lamp, which is kindled by it from the side of primordial light, as is written: from His right hand, a fiery law for them (Deuteronomy 33:2)—given from the right side, although the left was included in it, for thus is perfection of all.

This light is absorbed by 207 worlds, which are hidden away on the side of that light, and it spreads through them all. Beneath the supernal concealed Throne dwell those worlds on that right side. There are 310: 207 on the right side and 103 on the left side, totalling 310. These are the ones that the blessed Holy One constantly prepares, and from these spread countless precious treasures all stored away for delighting the righteous in the world that is coming. Of these is written So I may endow those who love Me with יֵשׁ (yesh), substance, and fill their treasuries (Proverbs 8:21). Of these is written No eye has seen, O God, but You, what You will do for one who awaits You (Isaiah 64:3).

יֵשׁ (Yesh), substance—310 worlds treasured away beneath the World that is Coming. אוֹר (Or), light, primordial light, is named after those 207 on the right side, because even light of the left is called light, but primordial light is destined to generate offspring in the world that is coming. Now, you might say, ‘In the World that is Coming, and no more!’ But even every single day, because if not for this light, the world could not exist, as is written: I declare, ‘The world is built by חֶסֶד (ḥesed), love (Psalms 89:3).

This light was sown by the blessed Holy One in the garden of His delight, and He arranged it in rows by the hand of the Righteous One, who is the gardener of the Garden. He took this light and sowed it as seed of truth, arranging it row by row in the Garden, and it sprouted and grew and yielded fruit, by which the world is nourished, as is written: Light is sown for the righteous… (Psalms 97:11)” (Zohar 2:166b).

“What is יֵשׁ (yesh), substance? חָכְמָה מֵאַיִן (Ḥokhmah me-Ayin), Wisdom from Nothing (Keter) [cf. Sefer Yetsirah §20: ‘He formed מַמָשׁ (mamash), something, from תוֹהוּ (tohu), nothing’]. For in the place of the upper Shekhinah [Binah] there is Ḥokhmah, as is said: So I may endow those who love Me with יֵשׁ (yesh), substance, and fill their treasuries (Proverbs 8:21); And doing חֶסֶד (ḥesed), kindness, to the thousandth generation for those who love Me and for those who keep My commands (Exodus 20:5)—from the side of חֶסֶד (Ḥesed), Loving-kindness, and this substance, which is חָכמָה (Ḥokhmah), Wisdom, is on the right as has been taught: One who desires to become wise should turn to the south [which is at the right hand of one facing the east] (BT Bava Batra 25b). And that is why it is written: So I may endow those who love Me with יֵשׁ (yesh), substance, and fill their treasuries (Proverbs 8:21)” (Zohar 3:238b, Ra’aya Meheimna Pineḥas).

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)—him who makes use of the light of Torah will the light of Torah revive, but him who makes no use of the light of Torah the light of Torah will not revive” (BT Ketubbot 111b).

Like a Lamp from which Many Lamps are Lit while Retaining its Vitality

Hanuca_2010-1“A candle from which hundreds of millions of other candles are kindled. Though some shine brighter than others, compared to the first light they are all the same, all deriving from that one source. The first light and all the others are, in effect, incomparable. Nor can their priority compare with its, for it surpasses them; their energy emanates from it. No change takes place in it—the energy of emanation simply manifests through differentiation” (Rabbi Azriel of Gerona, Commentary on the Ten Sefirot, in Rabbi Me’ir ibn Gabbai, Derekh Emunah, 2b–c, 3a–d, translated in Matt, The Essential Kabbalah: The Heart of Jewish Mysticism, p. 29–30).

“Come and see: One flame, slender, burning—all the world is filled. Regard: A thin piece of wood is kindling for a thick one” (Zohar 3:240b, Ra’aya Meheimna Pineḥas).

“Like a lamp from which many lamps are lit while retaining its vitality” (Zohar 2:86b).

“You will discover all in the ascending flame, wisdoms of the highest” (Zohar 1:51a-52a).

“Come and see: Nefesh—lower arousal, cleaving to the body like the light of a candle. The lower light, which is black, cleaves to the wick, never parting from it, arrayed by it alone. Once arrayed by the wick, it becomes a throne for the white light settling upon the black light. When both are arrayed, the white light becomes a throne for a concealed light—invisible, unknowable—settling upon the white light. Then the light is perfect” (Zohar 1:83b).

“Every wise person has his eyes and his words on his head, focused on Who is resting right there. With his eyes there he knows that the light kindled on his head needs oil. For the human body is a wick, and a light is kindled above. King Solomon cried out: Let… your head not lack oil (Ecclesiastes 9:8)—the light on one’s head needs oil, the oil of good deeds!” (Zohar 3:187a).

“Why is Israel compared to an olive? To teach that just as the olive does not produce its oil until it is crushed, so too Israel does not return except through suffering” (BT Menakhot 53b).

“Once the light of a lamp clings to the wick, that light is never still, but rather sways back and forth, never staying still. Similarly with Israel, whose souls derive from that light of the Lamp. As soon as they cling to words of Torah, the light is kindled—they cannot keep still; they sway back and forth and in all directions like the light of a lamp, for it is written: The soul of a human is the נֵר (ner), lamp, of YHWH (Proverbs 20:27)” (Zohar 3:219a, cf. Ba’al ha-Turim on Exodus 20:15; Kuzari 2:79).

“What is נֵר (ner), candle? נְשָׁמָה (Neshamah), soul, רוּחַ (ruaḥ), spirit” (Zohar 2:99b).

Fear of the King

509px-Chisinau_jew“The mother of Rav Naḥman son of Yitsḥaq was told by Chaldeans [i.e., astrologers], ‘Your son will be a thief.’ [Thus] she did not let him [go] bareheaded, saying to him, ‘Cover your head so that the fear of heaven may be upon you, and pray’—now, he did not know why she spoke that to him. One day he was sitting and studying under a palm tree, the evil impulse overcame him, he climbed up and bit off a cluster with his teeth” (BT Shabbat 156b).

The wise has his eyes in his head, and the fool walks in darkness (Ecclesiastes 2:14). Now, where are a person’s eyes if not in his head? Perhaps in the trunk of his body or in his arms? Does this distinguish the wise one from all inhabitants of the world? Ah, but the verse surely means as follows. For we have learned: A person should not walk four cubits with his head uncovered. Why? Because Shekhinah rests upon his head. Every wise person has his eyes and his words בְּרֹאשׁוֹ (be-rosho), on his head—focused on the one who is resting and appearing on his head. When his eyes are there, he know that the light kindled on his head needs oil. For the human body is a wick, and a light is kindled above, and King Solomon exclaimed: Let oil on your head not be lacking (Ecclesiastes 9:8); for the light on one’s head needs oil, namely good deeds. Thus, the wise one has his eyes on his head—and nowhere else!” (Zohar 3:187a).

Only בְּצֶלֶם (be-tselem), with an imagedoes a man goes about (Psalms 39:7) [cf. Zohar 1:218a; 3:43a–b]. Because [צֶלֶם (tselem), an image (i.e., Shekhinah)] is over a man’s head, man is prohibited to walk four cubits with his head uncovered. If She departs from over his head, his life is immediately gone” (Zohar 3:121b, Ra’aya Meheimna Naso).

“Because the Shekhinah is over his head the Masters of Mishnah taught: A scholar of the Law is forbidden to walk four cubits with his head uncovered [cf. BT Qiddushin 31a] because, the whole earth is full of His glory (Isaiah 6:3). And even more so to go with uncovered head during a blessing or the mention of the Holy Name! [And the reason for the prohibition of going with an uncovered head:] י (yod) of יהוה (YHWH) is enveloped in אוֹר (or), light, and becomes אֲוִיר (avir), atmosphere [lit., air], since י (yod), which is Ḥokhmah, is in the אֲוִיר (avir), atmosphere [cf. BT Bava Batra 158b; Tiqqunei ha-Zohar 5]. And this is the light with which He enveloped himself when He created the world, as is written: Wrapped in light like a cloak, stretching out heavens like a tent-cloth (Psalms 104:2). Thus Let there be אוֹר (or), light (Genesis 1:1) is, Let there be אֲוִיר (avir), atmosphere. And the Masters of the Secrets of Torah taught: Before anything else was formed, הָהַוָיוֹת (ha-havayot), the existences, were formed. Thus: Let there be light, and there was light—that had existed previously” (Zohar 3:245a, Ra’aya Meheimna Pineḥas, cf. Tiqqunei ha-Zohar 37b).

Let Us Make a Human in Our Image by Our Likeness

IMG_0891I 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 אֱלֹהִים (Elohimsaid, ‘Let us make a human’ (Genesis 1:26). It is not written הַאָדָם (ha-adam), the human, but rather אָדָם (adam), a human, indefinite—excluding the one above [i.e., the אָדָם קַדְמוֹן (adam qadmon), Primordial Human], who was made with a complete name [יְהוָה אֱלֹהִים (YHWH Elohim) (Genesis 2:7)]” (Zohar 2:178a, cf. ibid. 2:70a–b).

And אֱלֹהִים (Elohimsaid, ‘Let us make a human’ (Genesis 1:26). The secret of יְהוָה (YHWHis 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 אֱלֹהִים (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 עַתִּיק יוֹמִין (attiq yomin), 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.

This is like a king who had many buildings to build and he had an אוּמָן (uman), 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. Guide of the Perplexed 2:4]. The king is most certainly supernal חָכְמָה (ḥokhmah), Wisdom, above and the middle pillar [תִפאֶרֶת (tif’eret), Beauty; זְעֵיר אַנפִּין (ze’eir anpin), Small Countenance] is the king below. אֱלֹהִים (Elohim), the artisan above, is supernal Mother [בִּינָה (binah), Understanding]. אֱלֹהִים (Elohim), the artisan below, is the שְׁכִינָה (shekhinah), Divine Presence [מַלְכוּת (malkhut), Kingdom].

A wife is not permitted to do anything without the permission of her husband. Of all the structures that were in the way of אֲצִילוּת (atsilut), Emanation, Father would say to Mother, ‘Let there be’ such and such and it was done immediately. It is written: And said, ‘אֱלֹהִים (Elohim), Let there be light’ and there was light (Genesis 1:3). And said—spoken to אֱלֹהִים (Elohim)—‘Let there be light.’ So Father, uttered the words and the artisan, Mother, completed the task immediately. And this was the same with every structure in the way of אֲצִילוּת (atsilut), Emanation—Father, would say, ‘Let there be a firmament’ or ‘Let there be lights’ and Mother, would complete everything in an instant.

When the עָלְמָא דִפְרוּדָא (alma di-feruda), 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 is 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 אֱלֹהִים (Elohimcreated the human in His image (Genesis 1:27)—She did not want Father, to have any share [although often depicted as the Divine Mother, Binah is also described as ‘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 squandering? For your crimes, your mother was sent away (Isaiah 50:1). The king said to the mother, ‘Did I not tell you that he was destined to sin?’ In that instant, he exiled him and his mother. 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 [זְעֵיר אַנפִּין (ze’eir anpin), Small Countenance]. 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 in the way of אֲצִילוּת (atsilut), Emanation, but from the side of Mother in [the way of] בְּרִיָּה (beriah), Creation?! He said to them, ‘Companions, Companions, it is not so, because man of אֲצִילוּת (Atsilut), Emanation, is male and female, from the aspect of Father and from Mother. This is why אֱלֹהִים (Elohimsaid, ‘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 בְּרִיָּה (beri’ah), Creation] there is neither image nor likeness [of Father or Mother]. The supernal Mother has but one appellation: Light and… Darkness (Isaiah 45:7), which amounts to eighty-six: אֱלֹהִים (Elohim) [כִּנּוּי (kinnui), appellation, 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 appellation is Light and Darkness [אוֹר וּחֹשֶׁךְ (or u-ḥoshek), Light and… Darkness, is numerically equivalent to יִשְׂרָאֵל (yisra’el), Israel]. And because of that appellation of darkness, Father said that man of בְּרִיָּה (beri’ah), Creation [אָדָם רִאשׁוֹן (adam rishon), First Man], was destined to offend because he is light of the supernal garment.

Light—light that the blessed Holy One created on the first day, hiding it away for the righteous alone [see BT Ḥagigah 12a]. Darkness—created on the first day for the wicked: And the wicked in darkness turn dumb (1 Samuel 2:9). On account of that darkness, which would cause that light to sin, Father did not wish to partake in his creation. Therefore, Mother said, ‘Let us make a human in our image, by our likeness. In our image—in that light. By our likeness—in that darkness which is a garment for light, just as the body is a garment for the soul, as is written: With skin and flesh You clothed me (Job 10:11). They all rejoiced, saying, ‘How happy is our share that we had the privilege to hear words that were not to be heard until now.’

Rabbi Shim’on delved further, saying, ‘See now that I, I am He, and no אֱלֹהִים (elohim), god, is by My side’ (Deuteronomy 32:39). Companions, listen to ancient words I wish to reveal since permission from above has been granted. Who is He who said, ‘See now that I, I am He’? He replied: The עִלַּת עַל כָּל עִלָּאִין (illat al kal illa’in), Cause above all Causes. He that is called עִלַּת הָעִלּוֹת (illat ha-illot), the Cause of Causes, is not high above all the supernal beings, but rather, is a cause among all the rest. Accordingly, every single one of these causes will not 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 direction comes down from his companion. But He that 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 אֱלֹהִים (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 that is called the Cause of Causes is not He that is called the Cause above all Causes, for the Cause above all Causes has no second from whom He can take direction. He is יָחִיד (yaḥid), Singular, prior to all, and He has no partner [see 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 He should take counsel [cf. BT Sanhedrin 38b; Bereshit Rabbah 8:8]; for He has no second, no partner, and no reckoning. [However,] there is a oneness in partnership in the manner of male and female, of whom it is said, [Look unto Abraham your father, and unto Sarah that bore you:] for one I called him [and blessed him, and increased 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 be carried out.

At times, all three agree to execute judgement. Then an outstretched hand appears to accept those who repent: יהוה (YHWH). That יַד (yad), hand, is equivalent to י״ד (fourteen) letters: four in the simple form of יהוה (YHWH) and ten in the fully spelled Name: יוד הא ואו הא (Yod He Vav He). The four letters allude to the sefirah כֶּתֶר (keter), Crown; the other ten to the sefirah חָכְמָה (ḥokhmah), Wisdom. This is the Shekhinah, which is the right hand from the side of חֶסֶד (ḥesed), Kindness, and the left hand from the the side of גְבוּרָה (gevurah), Strength. [It is also] called the Hand of יהוה (YHWH) from the aspect of the middle pillar. When one repents, these fourteen letters save him from judgement. But when the Cause above all Causes passes judgment [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—[this verse has three] א (alef) [in its beginning and three] י (yod) [in 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 ווין (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 this all 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 kill 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 (YHWH) which is numerically equivalent to י״ד (fourteen). יוד הא ואו הא (Yod He Vav He); and כוזו במוכסז כוזו (KWZWBMWKSZKWZW) [permutations of the Name]. All these explanations are true. But what we said before is that It is the Cause of Causes—the Cause above all others. This mystery was not even revealed to all the sages and prophets [but only the select few among them, such as Rabbi Shim’on son of Yoḥai].

Come and see: How many causes, and rungs, are concealed and unknown. They are clothed and enveloped by the sefirot, which are chariots for them. These causes are hidden from the thoughts of man, as is written: For he who is high has a higher one watching him, and still higher ones over them (Ecclesiastes 5:7)—each higher light is brighter than its neighbor. So the recipients are dimmer than those above because they are the recipients, and that which is lower than its neighbor is dimmer than its neighbor. No light can bear the presence of the Cause of Causes, because all lights are darkened and diminished before It.

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 sin. Why would they want to make him?

Not only that, but Aza and Azael also opposed. When the 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, the 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 הָאֱלֹהִים (Ha-Elohim)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. And the Shekhinah caused them to fall from their holy state.

The Companions said, ‘Rabbi, Rabbi, Aza and Azael did not lie! For man was certainly destined to offend with the female.’ He replied: This is what the 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 בְּרִיָּה (beri’ah), Creation. 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 YHWH your God, to go in His ways and to keep His commands and His statutes and His Laws (Deuteronomy 30:15). They asked him: Why all this? Better He had not created darkness. Then man would have no reward and no punishment, as opposed to being created and having to offend thereby causing much [cf. Zohar 3:159a].

He said to them: It was right to create him in this way because Torah was created for his sake, for it contains punishments for the wicked and rewards for the righteous. Thus, there can be no reward for the righteous or punishment for the wicked without the man of בְּרִיָּה (beri’ah), Creation. He did not create it a wasteland. He formed it to be inhabited (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 unnecessary’ [cf. M Avot 4:3].

Furthermore, Torah of בְּרִיָּה (beri’ah), Creation, is the garment of Shekhinah. If man had not been created, She would have remained without clothing, like a pauper. Therefore, whoever transgresses acts as if he is stripping the Shekhinah of Her garments [cf. Leviticus 18:7]. This is the punishment for man.

Whoever performs the decrees of Torah clothes the 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 the Shekhinah is stripped of Her garments.

Come and see: Darkness is the mystery of black [ink] of Torah. Light is the white [negative space] of Torah” (Zohar 1:22a, Tiqqunei ha-Zohar, cf. Bahir §198).