The Nut Garden

לקוטים מזוהר (Gleanings of Zohar)

Tag: בַּת עֵינָא

Like a Mustard Seed in a Ring

Emeq ha-Melekh

“[Rabbi Berekhiah’s] disciples said to him: Rabbi from above to below we know, but from below to above we do not know. He replied: Is it not all one—below to above and above to below? They said: Rabbi, ascending is not like descending! One can run while descending, but it is not so while ascending. Moreover, the one who ascends can do so by a way other than the [way] he descends.

He sat and expounded for them: ‘Shekhinah is below just as Shekhinah is above’ (Seder Rabba de-Vereshit §440, 745). And what is Shekhinah? Say that this is the light emanated from the primordial light, Ḥokhmah. It also מְסַבֵּב (mesabev), turns everything around, as is written, Fullness—all the earth is His glory (Isaiah 6:3). What is its function here? A parable: To what can the matter be compared? A king had seven sons, and he assigned each one his place. He said to them, ‘Sit, this one on the back of that one.’ The lowest one said, ‘I will not dwell below! I will not be so far from you!’ Saying to them, ‘I will hereby מְסוֹבֵב (mesovev), swing round, and see you all day long [cf. BT Ta’anit 31a; Vayiqrah Rabbah 4:8; Jeremiah 31:21].’ As is written, Fullness—all the earth is His glory. Why is He in their midst? To stand them up and make them endure” (Bahir §171).

“It has been taught: There are ten גַּלְגָּלִים (galggalim), spheres, and ten מַאֲמָרוֹת (ma’amarot), commands. Each and every sphere has its command. Not that it is surrounded by it, but rather it turns it [see Maimonides, Mishneh TorahHilkhot Yesodei ha-Torah 1:5; Guide of the Perplexed, 2:4–6].

This world is like a mustard seed in a ringWhy? Because of the spirit that blows upon it and sustains it. If this spirit were to be interrupted, the world would wither in an instant [cf. Isaiah 40:7–8; Job 34:14; BT Bava Batra 25a–b]” (Bahir §179).

“All the lights expanding, large and small, appear as the hub of a wheel [lit., כְּעֵין גַלגַל (ke-ein galgal), as the eye of a wheel]. All the spheres and worlds and their hosts appear in the center like a mustard seed. And they all go to and fro, whirling, never still….

From the abundant efflux of the great and awesome firmament spread the mighty seraphim, capable masters standing watch, conducting all the worlds—conducting mysterious things arranged by the blessed Holy One when He created the 18,000 worlds [see BT Avodah Zarah 3b; Zohar 1:23b–24a (TZ); Rabbenu Baḥya ben Asher on Numbers 10:35].

Within this firmament the spheres and their hosts are fixed. Because of its overwhelming strength, the spheres appear as a mustard seed. And from this exquisite firmament emanates one fine and lovely spark comprising every kind of תִפאֶרֶת (tif’eret), beauty. It is the light that stands above, reward of the world, covering it” (Berit Menuḥa, Second Way: The Way of Love, First Vowel, Sixth Vowel).

“קָו הַמִדָּה (Qav ha-Middah): Length and Breadth. Qav ha-Middah: Depth and Height. Qav ha-Middah: Circle and Square.

Established to be known through thirteen gates—twenty-six on the two sides. When they are engraved in their engravings, they are all one within this measure. Qav ha-Middah ascends and descends, engraved in its engravings on all sides.

Light Not Existing in Light, engraves, and the Spark of All Sparks bursts forth, striking within the Will of Wills, secreted within it, unknown.

When this Will desires to ramify, this Spark—concealed within Will, befitting and not befitting to exist as color—shoots out. When this Will ramifies, this Spark—splaying color and no color—strikes, entering into that extension, splaying forth in its colors. It ascends, becoming actualized through its ascent within Will and its emanation.

Will strikes its extension in concealment, unknown—emitting gossamer lights, coalescing as one. When they seek to emerge, that Spark, imbued with colors, strikes the extension and it becomes constricted. On account of the pressure, those diaphanous lights emerge, audible as one. Then the Spark displays colors within them, all dyed at once: white, red, green, and black. The Spark lingered there for twelve months, and then they were uprooted, and planted in another place.

This Spark ascends and descends, and is called בּוּצִינָא דְּקַרְדִינוּתָא (botsina de-qardinuta), Lamp of Adamantine Darkness. Enhancing and striking all the luminous shoots, it decrees, ‘Grow!’ [cf. Bereshit Rabbah 10:6]. Then springs gush forth from that supernal, primordial extension, irrigating and illuminating them all, and they flourish.

With the בּוּצִיצָא דְּקַרְדִינוּתָא (botsitsa de-qardinuta), Spark of Adamantine Darkness, the One who Shines, shines—ascending and descending, spreading out in all directions. Then it is called קָו מִדָּה (qav middah), Line of Measure, its measurement enduring above and below.

Line of Measure—Spark of Adamantine Darkness, Concealed of all Concealed, lustrous measure, configuring beauty for all. The beauty itself, emerging from the first extension, configures them. They stand within it, poised for calibration above and below.

One who attains this mystery and knows it, merits to know the wisdom of his Master. Happy is his portion in this world and in the world that is coming!” (Zohar Ḥadash 57a).

By what Way does the Light Fan Out?

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By what way does the light fan out? (Job 38:24).

“House of Shammai are of the opinion that there is only one נְהוֹרָא (nehora), light, in a nehora, light, while House of Hillel are of the opinion that there are several. It has been taught to the same effect: House of Hillel said to House of Shammai: There are several מְאוֹרוֹת (me’orot), illuminations, in אוֹר (or), light” (BT Berakhot 52b).

“The universe diffracts into forty-five hues of colored light. Seven disperse into seven abysses, each one striking its own abyss, stones gyrating. The light penetrates those stones, piercing them, and water issues from them, each one sinking within an abyss, covering both sides. Water flows through those holes, light penetrates, striking all four sides of the abyss. Each light whirls around its partner, converging as one, splitting the water” (Zohar 1:51a–52a).

“In this quadrisected expanse, all colors are included, four colors seen within, engraved quadruply, higher and lower secrecies inscribed in four engravings. When the colors of these four scatter, they total twelve: green, red, white, and a color blended of all colors as is written: Like the appearance of the bow in the cloud on a rainy day, so was the appearance of the surrounding radiance—the appearance of the semblance of the glory of YHWH (Ezekiel 1:28)—appearance of the colors of all. So, I have set My bow in the cloud (Genesis 9:13)” (Zohar 1:71b).

“Come and see: There are four lights. Three of them are concealed, and one revealed. A shining light [Ḥesed]. A light of radiance [Gevurah], shining like the heavens in purity [Tif’eret]. A light of purple, absorbing all lights [Yesod]. A light that does not shine [Shekhinah] but gazes toward these, receiving them, and they appear in it as in a crystal facing the sun. These three that we have mentioned are concealed, and stand above this one, which is revealed… This is the mystery: Close your eye and turn your eyeball, and those shining, glowing colors are revealed. Permission to see is granted only with eyes shut and concealed, for they are supernally concealed, standing above those colors that are seen and do not glow” (Zohar 2:23b).

“This blue on the second day was tinged with other colors: red and black… This black is so dark that its color cannot be seen from within the darkness. The Holy Lamp [Rabbi Shim’on son of Yoḥai] said as follows: ‘This dark black color, where was it imbued? Well, when that red was smelted within blue and colors intermingled, a smelting of filth melted into the depths, out of which formed mire and mud, as is said: Its waters cast up mire and mud (Isaiah 57:20). From that clay of the depths emerged the darkness that is black—and not black but utterly dark, as is written: and darkness over the face of the deep (Genesis 1:2). Why is it called darkness? Because its color is dark and it darkens the faces of creatures” (Zohar 2:149b).

“These colors, intermingle, merging with one another—each one lending some of its color to its fellow—except for white, in which all are absorbed when necessary, and which covers all [cf. Proverbs 10:12]. As for all colors below, inhabitants of the world cannot turn them—black, red, or green—into white. Yet here [on the rung of Ze’eir Anpin], with one gaze [toward Attiqa Qadisha], all of them are transformed, bathed in white” (Zohar 3:293b, Idra Zuta).

Night Vision

Starry_Night_Over_the_Rhone“There is a visionary mirror reflecting supernal colors, envisioned in that visionary mirror [Shekhinah]; there is vision within vision, and vision within vision, one above the other, all poised on specific rungs, presiding, called night vision (Daniel 2:19). Through them spread all dreams of the world, these resembling those above” (Zohar 1:196a).

“Come and see: All prophets of the world absorb from a single facet, through two known rungs [Netsaḥ and Hod which are considered a single field of prophetic vision]. Those rungs appeared through a dim glass, as is written: בַּמַּרְאָה (ba-mar’ah), in a vision, I make Myself known to him (Numbers 12:6). Who is ba-mar’ah? As has been said: a mirror in which all colors appear; this is the dim glass” (Zohar 1:183a, cf. ibid. 2:82b).

“[Moses the Faithful Shepherd] said ‘[Rabbi Shim’on son of Yoḥai,] Holy Lamp, this vision is at times preceded by the letter ה (he), as in, And it was according to the appearance of הַמַּרְאֶה (ha-mar’eh), the vision [which I saw] (Ezekiel 43:3) and at times by the letter ב (bet), as in, I make Myself known to him בַּמַּרְאָה (ba-mar’ah), in a vision (Numbers 12:6); at times by מ (mem), as in, מִמַּרְאֵה (mi-mar’eh), from the appearance, of his waist and downward (Ezekiel 1:27), at times with כ (kaf), as in, כְּמַרְאֵה (ke-mar’eh), as the appearance, of a man upon it (ibid., 26); sometimes by ו (vav), as in, וּמַרְאֵה (u-mar’eh), And the sight, of the glory of YHWH (Exodus 24:17), and ל (lamed), as in, as soon as she לְמַרְאֵה (le-mar’eh), saw, them with her eyes (Ezekiel 23:16). Yet it did not need an additional letter at all except ב (bet) of בַּמַּרְאָה (ba-mar’ah). But surely this mirror [Shekhinah] comprehends ten sefirot, and each letter indicates its sefirah, namely כְּמַרְאֵה (ke-mar’ah) with כ (kaf), indicates כֶּתֶר (keter), Crown, and so on; the rest of the letters each indicates its own sefirah. And there is no need to speak here at length, a hint is sufficient for the wise….’

דִּמְיוֹנוֹת וְחֶזְיוֹנוֹת (Dimyonot ve-ḥezyonot), images and visions, are like discerning one thing from another; likening one thing to another, but a vision that is in the mind’s eye is like a light that shines on the pupil of the eye since the pupil [Shekhinah] is black, as is written, I am black but desirable (Song of Songs 1:5), with the white light in the eye that shines. This pupil of the eye is called the mitsvah is a lamp (Proverbs 6:23), and the light that shines within it from inside is, and Torah a light (ibid.)….

The dream is with the eyes shut for which reason it is called the dim glass. Prophecy is a vision with open eyes, since the three colors of the eye correspond to the three patriarchs [Ḥesed, GevurahTif’eret] in which the only Daughter [בַּת עֵינָא (bat eina), daughter of the eye, i.e., the pupil of the eye] shines. The two sides of the eyes are Netsaḥ and Hod, and the vision [of prophecy] is seen only through them. When they are open it is a waking vision and when they are shut it is a vision in a dream” (Zohar 3:280b–81a, Ra’aya Meheimna Ki Tetse).

Daughter of the Eye

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“Please, mighty One, guard like the pupil of an eye those who seek your unity” (Anna be-Koaḥ).

“[It was said in the name of Shemu’el the Small:] This world resembles a human eyeball. The white in it [i.e., the sclera] is the ocean, surrounding the whole world. The black in it [i.e., the iris] is the [inhabited] world. The pit in the black [i.e., the pupil] is Jerusalem. The visage in the pit [i.e., the reflection of one’s own ‘face’ seen in the pupil of another person’s eye] is the Temple, may it be rebuilt speedily in our days and in the days of all Israel. Amen” (Derekh Erets Zuta 9:13).

“For within the eye of a human being appears a vision of the world, in all its revolving colors. The white in it is the vast ocean surrounding the world on all sides. Another color is dry land, encircled by water; as dry land stands in the midst of water, so does this color. Another, third color is in the middle; this is Jerusalem, center of the world. The fourth color is vision of the whole eye, called בַּת עֵינָא (bat eina), ‘pupil of the eye’ [lit., daughter of the eye], in which a visage appears—most glorious vision of all. This is Zion, central point of all, in which a vision of the whole world appears; there dwells Shekhinah—beauty of all, vision of all. The eye is inheritance of the world, so this one leaves it and that one acquires it and inherits it” (Zohar 1:226a).

“She appears like this ·☽, like a crescent moon, with a point in the center, that point absorbing light from the Sun to illuminate the entire body.

This is the mystery of the point that inheres in part of the eye—everything exists in the point located in the center, for it absorbs all the light to illuminate the whole eye. Similarly, Moon is illuminated only from one point that abides and is concealed in the center, even though it cannot be seen in Moon.

Come and see: Every circle in the world is formed from the midst of the single point standing in its center. Consequently, the circle of the Moon is from a single point concealed within Her in the center, fashioning all. The point located in the center absorbs all light, shining upon Her body, illuminating all” (Zohar Ḥadash 5b, Sitrei Otiyyot).