The Nut Garden

לקוטים מזוהר (Gleanings of Zohar)

Tag: יֵשׁ

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 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 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 (Job 28:12). For in the place of the upper Shekhinah [Binah] there is Ḥokhmah, as is said: So I may endow those who love Me with yesh, substance, and fill their treasuries (Proverbs 8:21); And doing kindness to the thousandth generation for those who love Me and for those who keep My commands (Exodus 20:5)—from the side of Ḥesed, Kindness, and this substance, which is 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 yesh, substance, and fill their treasuries (Proverbs 8:21)” (Zohar 3:238b, Ra’aya Meheimna Pineḥas).

Emerging it Emerges like a King with His Soldiers

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“This letter [י (yod)] is small, fullness of all. This letter is enclosed on all sides. Emerging, it emerges like a king with his soldiers. Returning afterward, י (yod) alone—within it something is concealed; within, emerging; closed and open” (Zohar 3:92a).

“ו (Vav), embracing all, revealing all. For whatever is concealed reveals everything concealed; one who is revealed does not come and reveal what is concealed” (Zohar 1:117b).

“When it arose in thought before the Creator to create this world with this Name, to extend a cord (Isaiah 44:13), and stand Mount Moriah by His qualities—the mountain God desired for His dwelling (Psalms 68:17). He stood the table at the north with all sorts of food, created orbs to praise His Name, and servants performing His pleasure (Psalms 103:21). And with this Name, hung the world over its position. He built the Temple such that through windows this very light, without end and without limit, might dwell and illuminate. From this Name pillars of understanding were rooted, walls of wisdom, and windows of light. With this Name the Temple was filled with illustrious זוֹהַר (zohar), radiance” (Berit Menuḥa, Haqdmah).

Mountains Hanging by a Hair, Baked Bread, the Bride and Her Royal Tailors

“The הֲלָכוֹת (halakhot), ways of conduct, concerning the Sabbath, Festal-offerings and acts of trespass are as mountains hanging by a hair, for they have scant Scriptural basis but many halakhot” (BT Ḥagigah 10a, cf. Deuteronomy 30:12; BT Bava Metsi’a 59b).

“What is the difference between Scripture and Mishnah [i.e., the Written Torah and the Oral Torah]? They told a parable. To what may this be compared? To a king of flesh and blood who had two servants, whom he loved completely. He gave each of them a measure of wheat and a bundle of flax. The wise one of them—what did he do? He took the flax and wove it into cloth. He took the wheat and made it into flour. He sifted it, grounded, needed, and baked it, and then set it on the table and spread the cloth over it. He left it until the king arrived. The foolish of the two did nothing at all.

After sometime, the king came to his palace and said to them, ‘my children, bring me what I gave to you.’ One brought out the [bread baked with] fine flour on the table covered with cloth, and the other brought wheat in a box with the bundle of flax on top. Woe for that shame! Woe for that disgrace! You must admit: which of them is more beloved? Obviously, he who laid out the table with the [bread baked of] fine flour on it…. When the blessed Holy One gave the Torah to Israel, he gave it to them as wheat from which to produce fine flour, and as flax from which to produce both” (Seder Eliyyahu Zuta 2, cf. Zohar 2:176a–b).

“Rabbi Shim’on opened, saying, ‘Oh, Let him kiss me with his mouth’s kisses (Song of Songs 1:2). Oral Torah said this to Written Torah—pursuing His sweetness, uniting with one another through those kisses.

When She is in the midst of her maidens’ dispute regarding Her adornment, all of them striving to be ornaments for Written Torah, She joins and is embraced by the Written Torah in bliss—in a single bond—and He kisses Her amorously. Then, invigorated by Him, She says to Him with affection, ‘How much more precious are Your caresses than Your wine! Your love has seized me, intoxicating me with the wine of love, securing Me to You!’

Oral Torah receives magnificent adornment from Her maidens, uniting with Written Torah. Mishnah—crown of the head, mystery of fitting adornment. Baraita—mystery of embellishment of thighs and feet. Body—maidens approach with the fitting array, coming close to decorate Her. One says, ‘מוּתָר (Mutar), Permissible,’ and one says, אָסוּר (Asur), Forbidden’—this is ornamenting the bride, as they adorn Her. One says, ‘This jewel goes like so,’ and the other responds, ‘No, not like that. Surely, regarding the adornment for the head, the headdress is אָסוּר (asur), tied, and the headdress is fastened like this.’ And the other one says, ‘The headdress is מוּתָר (mutar), loosened, on this side—and אָסוּר (asur), tied, and fastened on this side.’ ‘This golden brooch on the body’s garment—it is פָּסוּל (pasul), unfit, to have this ornament there.’ This one says, ‘It is כָּשֵׁר (kasher), fit, and appropriate to dislay this one together with that one’—all enhancement and adornment of the bride [in speaking of קִשׁוּט (qishut), ornament, an allusion to קֶשׁוֹט (qeshot), truth, may be intended, hinting at the significance of the rabbinic rivalries (Hecker)].

In any event, as long as they beautify, flinging disputes about ornaments, She is enhanced in power, beauty, color, and refinement by them—sitting gloriously among them, feeling beautified by more than a hundred-fold [cf. BT agigah 9b in the name of Hillel]. After She has been adorned by them, they all take hold of Her by Her ornaments and beautiful embellishments, bringing Her to the King—Written Torah. When Matronita sits with the King, refined in Her beauty, and the King sees Her exquisitely adorned, that ornament proclaims that the King should kiss Her—for that is the cleaving of love, being enfolded in one another.

Who initiates those kisses and that love? Those maidens who adorned Her. When She and the King wish to bestow goodness upon the maidens—gifts for them all—they are given to them all at once. Even though they have contended with one another about the ornaments, the King and Matronita bestow gifts and presents with goodwill and affections, endowing them with an inheritance of a thousand worlds of longing for the World that is Coming. All the more so for those who know mysteries of wisdom, adorning embellishments, for there is no measure of their inherited legacy. Of them is written So I may endow my lovers with substance, and fill their storehouses (Proverbs 8:21)'” (Zohar Ḥadash 64a).

“There are likewise a number of verses where the Masters of Mishnah expand or restrict, according to [the principles] of amplification and diminution, and there are also cases [in which a letter is] added, as is said: ‘Do not read מַה (mah), what, but מֵאָה (me’ah), one hundred’ (BT Menaḥot 43b)…. Certain words that are written in the abbreviated spelling [are expounded] as though written out in full, and other [words] that are written out in full are as though written out in abbreviated form. About these and about all sorts of explanations that can be made to embellish the bride in Her ornaments, the blessed Holy One commanded us to do as they say, and to trust them, as is written: According to the teaching that they instruct you [and according to the judgment that they say to you, you shall do, you shall not swerve from the word that they tell you right or left] (Deuteronomy 17:11).

[This is like] a tailor who has cut cloth in order to make royal garments, and has made many pieces from them. Those who know the places where those pieces are missing [and are familiar with] the pieces which remain will be able to make the garments, for the pieces that have been collected together are placed where they are missing, and pieces that are too small are added to. And this is the true meaning of: According to the teaching that they instruct you. And you might well ask that, if this is so, what about the case where one of them occasionally errs and says, ‘I recant.’ Before issuing instructions concerning that matter about which there is a difference of opinion, the one who poses the difficulty can say, ‘I withdraw.’ For not all of those who make the parts of a bride’s ornaments know where each piece goes, until the ruling is made [and prior to when] resolutions to the arguments of the הֲלָכוֹת (halakhot), ways of conduct, have been given [הֲלָכָה (Halakhah) alludes to the many ornaments made for הַכַּלָה (ha-Kalah), the Bride, Oral Torah, Shekhinah]” (Zohar 3:254b, Ra’aya Meheimna Pineḥas).