The Nut Garden

לקוטים מזוהר (Gleanings of Zohar)

Tag: בּוּצִינָא דְּקַרְדִינוּתָא

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 גַּלְגַּל (ke-ein galggal), as the eye of a wheel; or: as the look 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).

Into this Skull Trickles Dew from the White Head

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

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

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

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

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

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

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

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

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

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

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

A Spark of Impenetrable Darkness

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“At the head of potency of the King. He engraved engravings in luster on high. A spark of impenetrable darkness flashed within the concealed of the concealed, from the head of Infinity—a cluster of vapor forming in formlessness, thrust in a ring, not white, not black, not red, not green, no color at all. As a cord surveyed, it yielded radiant colors. Deep within the spark gushed a flow, splaying colors below, concealed within the concealed of the mystery of אֵין סוֹף (Ein Sof). It split and did not split its aura, was not known at all, until under the impact of splitting, a single, concealed, supernal point shone. Beyond that point, nothing is known, so it is called רֵאשִׁית (Reshit), Beginning, first command of all…. Zohar, Radiance! Sowing seed for its glory, like the seed of fine purple silk wrapping itself within, weaving itself a palace, constituting its praise, availing all.

With this beginning, the unknown concealed one created the palace. This palace is called אֱלֹהִים (Elohim). The secret is: בְּרֵאשִׁית בָּרָא אֱלֹהִים (Bereshit bara Elohim), With beginning, _____ created Elohim (Genesis 1:1) [cf. Bahir §10]” (Zohar 1:15a).

At the head of potency of the King… a spark of impenetrable darkness (Zohar 1:15a)when it surveyed its drawing out, there came forth from this point a hidden קָו (qav), cord. The thought was like so: ם (mem). First it was closed ם (mem). When the cord, ו (vav), extended from the מִדָּה (middah), measure, it opened and was made into ב (bet). This is בְּרֵאשִׁית (Bereshit), In the beginning (Genesis 1:1)—the רֵאשִׁית (Reshit), Beginning, in the בּ (bet). When it is closed mem, it is the great mem as in, לםרבה (le-marbeh), of the increase of, dominion (Isaiah 9:6) and it was made into a ring [cf. BT Shabbat 104a; ZḤ 72b–c]. Therefore, all say, ‘You are betrothed to me with this טַבַּעַת (taba’at), ring’—ם (mem). Of this it says a cluster of vapor forming in formlessness, thrust in a עִזְקָא (izqa), ring, not white, not black, not red, not green, no color at all (Zohar 1:15a).

When it extended to shine, a cord surveyed, it yielded radiant colors…. within (ibid.). And this is the secret of Wrapped in light like a cloak, [stretching out heavens like a tent-cloth] (Psalms 104:2). For this is the cloaked light that does not spread, hidden. The אֲוִיר (avir), atmosphere [lit., air], is called אוֹר (or), light, and with the addition of the י (yod), the point in the palace, for when one takes the yod out of avir, atmosphere, one reveals or, light. And this is And God said, Let there be light (Genesis 1:3)” (Tiqqunei ha-Zohar 4, 19a–20b).

“At the head of potency of the King… a spark of impenetrable darkness…. not white, not black, not red, not green, no color at all (Zohar 1:15a). This spark is the קָו מִדָּה (qav middah), cord of measure, which is clothed in the אֲוִיר (avir), atmosphere, and when it is in the atmosphere, it is closed and not seen at all. When it extends itself to be revealed, there comes out from this אֲוִיר (avir), intangible air, one point. What remains is light, the primordial light of the work of creation. As it says And God said, יְהִי אוֹר (Yehi or), ‘Let there be light’ (Genesis 1:2)—let there be י (yod) plus אֲוִיר (avir), atmosphere, and this secret is handed to the wise of heart.

This point, after it extends from that light is clothed in four colors from the upper palace, and this is called ב (bet) so it says Through wisdom a house is built (Proverbs 24:3) and this point measures out five colors, as it says Who measured at the rising of the water (Isaiah 40:12)” (Tiqqunei ha-Zohar 18, 37b).

The Nut Garden

walnuts-cracked“When King Solomon descended to the depth of the nut, as is written: I descended to the nut garden (Song of Songs 6:11), he took the קְלִפָּה (qelipah), shell, of the אֱגוֹז (egoz), nut, contemplated all those shells, and realized that all the joy and delight of those spirits—shells of the nut—consists solely in clinging to human beings and leading them astray, as is written: The delights of the sons of men: demon after demon (Ecclesiastes 2:8)…. The blessed Holy One had to create everything in the world, arraying the world. All consists of a kernel within, with several shells covering the kernel. The entire world is like this, above and below, from the head of the mystery of the primordial point to the end of all rungs: all is this within that, that within this, so that one is the shell of another, which itself is the shell of another” (Zohar 1:19b–20a).