The Nut Garden

לקוטים מזוהר (Gleanings of Zohar)

Tag: מַאְדִים

There is No Constellation for Israel

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“And why was Torah given [in Sivan] and not in the rest of the moons [i.e., months]? What is this matter like? A king who was arranging the festivities for his daughter’s wedding. And a man, one of the royal dignitaries, said: ‘It would be seemly for the princess, after she is seated in the palanquin, to have her ride on an elephant and so raise her among all the nobles of the kingdom.’ Another answered and said: ‘An elephant stands high, but is without splendor or beauty [alt., an elephant stands high, and so the princess will not appear impressive]. And since the princess is lovely, it would be more seemly to have her mount a horse and thus show her loveliness among all the nobles of the kingdom.’ Then a man spoke up and said: ‘An elephant stands high, and a horse is comely; but neither has a mouth to speak with, hands to clap together, nor feet to dance with. Hence it is fitting for me to extol the princess, for I have a mouth to speak with, hands to clap together, and feet to dance with; and so I would have her mount on my shoulders to display her loveliness.’ Even so the blessed Holy One, did not give the Torah in Nisan nor in Iyyar, because the מַּזַּל (mazzal), constellation, of Nisan is Aries, and the constellation of Iyyar is Taurus, and it is not fitting for them to extol and praise [the Torah]. Hence the blessed Holy One gave the Torah in Sivan, because the constellation of Sivan is תְּאוֹמִים (Te’omim), Gemini, and Twins are human, and being human have mouths to speak with, and hands to clap together, and feet to dance with….

Why did the blessed Holy One create His world in Nisan and not create it in Iyyar? Because at the time that the blessed Holy One wished to create His world He said to the prince of darkness: ‘Leave My presence, for I desire the world’s creation to begin with light,’ the prince of darkness being as black as a bull. At once the prince of darkness replied to the blessed Holy One: ‘Why do You wish to put something ahead of me in the creation? [i.e., Aries, a white lamb (Nisan) before a black bull, Taurus (Iyyar)]. The blessed Holy One said to the prince of darkness: ‘Leave My presence. If you will not leave My presence, I will rebuke you—I desire to begin creating the world with light.’ ‘And after the darkness, what will You create?’ ‘תְּאוֹמִים (Te’omim), Gemini.’ ‘And why will you create תְּאוֹמִים (te’omim), twins?’ ‘Because the human will be able to see both in daylight and in darkness—מַּזַּל תְּאוֹמִים (mazzal Te’omim), constellation of Gemini [Sivan].’ ‘And after that what will You create?’ ‘סַרְטָן (Sartan), Cancer [Tammuz]: Because like a crab man scrabbles together his possessions out of holes and cracks.’ ‘And after that what will You create?’ ‘אַרְיֵה (Aryeh), Leo [Av].’ ‘Since after man in crab-fashion scrabbles together his possessions out of holes and cracks, he then thinks he is as strong as a lion.’ ‘And after that what will You create?’ ‘בְּתוּלָה (Betulah), Virgo [Elul]. For man is meant to rejoice in a virgin [alt., to grow as plump as a virgin].’ ‘And after that what will You create?’ ‘מֹאזְנַיִם (Moznayim), Libra [Tishrei], for man’s deeds will be weighed in the balance.’ ‘And after that what will You create?’ ‘עַקְרָב (Aqrav), Scorpio [Marḥeshvan]. When a man is weighed and crimes discovered in him, he is made to go down to Hell.’ ‘And after that what will You create?’ ‘קַשָּׁת (Qashat), Sagittarius [Kislev]. Perhaps you will say that once a man is plunged into Hell, there will be no coming up for him. When mercy is besought in his behalf, however, he is shot up from Hell as an arrow from the קַשָּׁת (qashat), bow.’ ‘And after that what will You create? ‘גְּדִי (Gedi), Capricorn [Tevet]. You might think that when man comes up out of Hell, his countenance will be gloomy. The truth is that as he comes up, he will romp like a גְּדִי (gedi), kid.’ ‘And after that what will You create?’ ‘דְּלִי (Deli), Aquarius [Shevat], the pitcher from which I splash pure water on man to purify him of his sins.’ ‘And after that what will You create?’ ‘דָּגִים (Dagim), Pisces [Adar]. Because Israel are exempt from the forces that rule the world, and the [evil] eye or מַּזַּל גּוֹרֵם (mazzal gorem), planetary influence, can no more prevail over them [than it can over דָּגִים (dagim), fish, under water. Cf. BT Berakhot 20a; Bereshit Rabbah 97:2]: only the [planet of the] hour [at birth] influences [cf. Pirqei de-Rabbi-Eli’ezer, 6].’

And why did the blessed Holy One in the beginning create the sun as the only source of light?’ Because the world, all of it, was intended to be lighted by one luminary, the same by night as by day. And after the creation of the sun, [the prince of darkness asked], ‘what will You create?’ ‘כּוֹכָב (Kokhav), Mercury, and נוֹגַה (Nogah), Venus [two-in-one, i.e., a hermaphroditic planet].’ But because the blessed Holy One foresaw the generation of the flood take to whoring, He—just as soon as He foresaw that—made Mercury and Venus dwell apart from each other. Nevertheless, the generation of the flood rose up and confounded one sex with the other.

Mercury is אִישׁ (ish), man, and Venus אִשּׁה (ishah), woman [cf. BT Sotah 17a]. Now why create Mercury at all? Because Mercury—the male principal—represents our father Abraham who in wisdom gives guidance to all the world, every part of it.’

‘And after that what will You create?’ ‘The לְבָנָה (Levanah), Moon—for the children of Israel, every one of them, are destined to reflect the light of Abraham as the moon reflects the light of the sun.’ ‘And after that what will You create?’ ‘שַׁבְתַאִי (Shabbtai), Saturn—for the peoples of the world will rule over Israel.’ ‘And after that what will You create?’ ‘צֶדֶק (Tsedeq), Jupiter—for the blessed Holy One לְהַצְדִּיק (le-ha-tseddiq), will deal justly, with them. And you may mistakenly think that the peoples will be saved from the judgment. But the blessed Holy One created מַאְדִים (Ma’adim), Mars, [אָדוֹם (adom), red]—Hell into which they will fall” (Pesiqta Rabbati 20:1–2).

“[Length of] life, sons, and sustenance depend not on merit but on מַזָּל (mazzal), flux of destiny” (BT Mo’ed Qatan 28a).

“It was recorded in Rabbi Yehoshu’a son of Levi’s notebook: He who [is born] on the first day of the week [Sunday] shall be a man without one in him—what does ‘without one in him’ mean? Shall we say, without one good quality? Surely Rabbi Ashi said: I was born on the first day of the week! So it must be, ‘Without one bad quality.’ But didn’t Rabbi Ashi say: I and Dimi son of Qaquzeta were born on the first day of the week: I am king [head of the academy] and he is a captain of thieves!—rather it means either all good or all bad. What is the reason? Because light and darkness were created on that day. He who is born on the second day of the week will be contentious—what is the reason? Because the waters were divided thereon. He who is born on the third day of the week will be wealthy and promiscuous. What is the reason? Because herbs were created that day. He who is born on the fourth day of the week will be wise and radiant [cf. Ecclesiastes 8:1: a man’s wisdom lights up his face]. What is the reason? Because the luminaries were hung [on that day]—he who is born on the fifth day of the week will render kindnesses. What is the reason? Because the fishes and birds were created that day. He who is born on the eve of the Sabbath will be a חַזְרָן (ḥazran), seeker. Rav Naḥman son of Yitsḥaq commented: חַזְרָן (ḥazran), assiduous, in mitsvot. He who is born on the Sabbath will die on the Sabbath, because the great day of the Sabbath was desecrated on his account. Rava son of Rav Shila said: But he shall be called great and holy.

Rabbi Ḥanina said to [his disciples]: Go and tell the son of Levi, it is not the מַזָּל (mazzal), constellation, of the day that is the influence but the constellation of the hour that is the influence [cf. BT Shabbat 129b: ‘The planet Mars rules at even-numbered hours of the day…’; Pirqe de-Rabbi Eli’ezer 5]. He who is born under the sun will be a radiant man: he will eat and drink of his own but his secrets will be revealed; if a thief, he will not succeed. He who is born under Venus will be a wealthy and promiscuous man. What is the reason? Because fire burns in it. He who is born under Mercury will be radiant and wise. What is the reason? Because it is the sun’s scribe. He who is born under the Moon will be a man to suffer evil, he will build and raze, raze and build, eating and drinking what is not his but his secrets will remain concealed: if a thief, he will be successful. He who is born under Saturn will be a man whose plans will be frustrated [since שַׁבְתַאִי (Shabbtai), Saturn, alludes to שׁבָּת (shabbat), cessation]. Others say: All designs against him will be frustrated. He who is born under צֶדֶק (Tsedeq), Jupiter, will be a man צִדְקָן (tsidqan), who does justly. Rav Naḥman son of Yitsḥaq observed:  צַדְקָן (tsadqan), who does righteousness, in mitsvot. He who is born under Mars will be a man who spills blood. Rabbi Ashi said: Either a surgeon, a thief, a [ritual] slaughterer, or a circumciser. Rabbah said: I was born under Mars [yet am none of these]. Abayye said: The master has also punished and killed [see BT Megillah 7b: ‘Rabbah and Rabbi Zera joined together in a Purim feast. They became drunk, and Rabbah arose and cut Rabbi Zera’s throat. On the next day he prayed on his behalf and revived him. Next year he said, Will your honor come and we will have the Purim feast together? He replied: A miracle does not take place on every occasion’].

It was stated. Rabbi Ḥanina says: The מַזָּל (mazzal), constellation, gives wisdom, the constellation gives wealth, and there is a מַזָּל (mazzal), flux of destiny, to Israel. Rabbi Yoḥanan says: There is no flux of destiny to Israel. Now, Rabbi Yoḥanan [follows] his own reasoning, [as] Rabbi Yoḥanan said: How do we know that there is no flux of destiny to Israel? Because it is said, Thus says YHWH, Learn not the way of the nations, and be not dismayed at the signs of heaven; for the nations are dismayed at them (Jeremiah 10:2)—they are dismayed but not Israel. Rav too [holds that] there is no flux of destiny to Israel. For Rav Yehudah said in the name of Rav: How do we know that there is no flux of destiny to Israel? Because it is said, וַיּוֹצֵא (Va-yotse)And He took [him] outside (Genesis 15:5). Abraham said before the blessed Holy One ‘Master of the Universe! [Look, to me you have given no seed, and] a member of my household is to be my heir (ibid., 3).’ He said to him: ‘Not so, [This one will not be your heir,] but he who issues from your loins will be your heir’ (ibid., 4). He said before Him, ‘I have gazed at my horoscope, and I am not fated to engender a son.’ ‘Leave, your astrological speculations! For there is no מַזָּל (mazzal), constellation, to Israel. What do you suppose? Since צֶדֶק (Tsedeq), Jupiter, stands in the West I will turn it back and place it in the East’ [cf. Job 37:12; Zohar 1:110a; Bereshit Rabbah 44:10]. As is written, Who raised up צֶדֶק (Tsedeq), Jupiter, from the east, He has summoned it for his sake (Isaiah 41:2). From Shemu’el too [we learn] that there is no מַזָּל (mazzal), constellation, to Israel. For Shemu’el and Avlet were sitting, while certain people were going to a lake [to cut reeds]. Avlet said to Shemu’el: ‘That man is going but will not return, [for] a snake will bite him and he will die.’ Shemu’el said, ‘If he is an son of Israel he will go and return.’ While they were sitting he went and returned. [Thereupon] Avlet arose and threw off [the man’s] knapsack [of reeds], [and] found a snake in it cut up and lying in two pieces—Shemu’el said to him, ‘What did you do?’ ‘Every day we pooled our bread and ate it; but today one of us had no bread, and he was ashamed. I said to them, I will go and collect [the bread]. When I came to him, I pretended to take from him, so that he should not be ashamed.’ ‘You have done a מִצְוָה (mitsvah), commandment’ he said to him [cf. JT Orlah 1:5, 61b: ‘One who eats from his friend’s food is ashamed to look at him’]. Then Shemu’el went out and expounded: but righteousness saves from death (Proverbs 10:2); and [this does not mean] from an unnatural death, but from death itself.

From Rabbi Akiva too [we learn that] there is no מַזָּל (mazzal), flux of destiny, to Israel. For Rabbi Akiva had a daughter. Now, Chaldeans told him, ‘On the day she enters her bridal chamber a snake will bite her and she will die.’ He was very worried about this. On that day [of her marriage] she took a brooch [and] stuck it into the wall and it penetrated the eye of a snake. The following morning, when she took it out, the snake came trailing after it. ‘What did you do?’ her father asked her. She said to him ‘A poor man came to our door in the evening and everybody was busy at the banquet, and there was none to attend to him. So I took the portion which was given to me and gave it to him.’ ‘You have done a מִצְוָה (mitsvah), commandment’ he said to her. Then Rabbi Akiva went out and expounded: but righteousness saves from death: and not [merely] from an unnatural death, but from death itself. From Rav Naḥman son of Yitsḥaq too [we learn that] there is no מַזָּל (mazzal), flux of destiny, to Israel. The mother of Rav Naḥman son of Yitsḥaq was told by Chaldeans, ‘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 156a–b).

“Just as there are twelve constellations from the side of good so there are twelve constellations from the side of evil. This is what is meant by, [These are the sons of Ishmael and these are their names in their habitations and their encampments,] twelve chieftains according to their tribes (Genesis 25:16), since, [On the day of good luck, enjoy the good, and on the day of evil, see:] one against the other God has set (Ecclesiastes 7:14)” (Zohar 3:283a, Ra’aya Meheimna Ki Tetse).

Seven Crowns, Seven Firmaments, and Seven Planets: These Corresponding to those in Concealment of Words

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“Sevenths are always beloved. [With the firmaments] above, the seventh is beloved: שָׁמַיִם (shamayim), Heavens, שְׁמֵי הַשָּׁמַיִם (shemei ha-shamayim), Heavens beyond the Heavens, רָקִיעַ (raqi’a), Firmament, שְׁחָקִים (sheḥaqim), Skies, זְבוּל (zevul), Loft, מָעוֹן (ma’on), Dwelling, and עֲרָבוֹת (aravot), Clouds—and it is written, Pave the way for the Rider of Clouds, for Yah is His name (Psalms 68:5). With the earths [below] the seventh is beloved: אֶרֶץ (erets), Earth, אֲדָמָה (adamah), Ground, אַרְקָא (arqa), Earth [Aramaic], גַּיְא (gai), Valley, צִיָּה (tsiyyah), Dry Region, נְשִׁיָּה (neshiyyah), Oblivion, תֵּבֵל (tevel), Firm Land [or: World]—and it is written, And He judges תֵּבֵל (tevel), the world, in righteousness, lays down law to the peoples in truth (Psalms 9:9). With generations the seventh is beloved: Adam, Seth, Enosh, Kenan, Mahalalel, Jared, Enoch—and it is written, And Enoch walked with God (Genesis 5:24). With fathers the seventh is beloved: Abraham, Isaac, Jacob, Levi, Kohath, Amram, and Moses—and it is written, And Moses had gone up to God (Exodus 19:3). With sons the seventh is beloved, as is said, David the seventh (1 Chronicles 2:15). With kings the seventh is beloved: Saul, Ish-Bosheth, David, Solomon, Rehoboam, Abijah, and Asa—and it is written, And Asa called to YHWH [his God…] (2 Chronicles 14:10). With years the seventh is beloved, as is said, But in the seventh you shall let it go and let it lie fallow (Exodus 23:11). With שְׁמִטִּין (shemittin), years of release, the seventh is beloved, as is said, And you shall hallow the fiftieth year (Leviticus 25:10). With days the seventh is beloved, as is said, And God blessed the seventh day [and hallowed it…] (Genesis 2:3). With months the seventh is beloved, as is said, ‘In the seventh month on the first of the month [you shall have a sabbath’] (Leviticus 23:24)” (Vayiqra Rabbah 29:11).

He counts the number of stars, to all of them gives names (Psalms 147:4).

“Rabbi Yehudah said: There are two firmaments, as is said: Look, YHWH your God’s are the heavens and the heavens beyond the heavens (Deuteronomy 10:14). Resh Laqish said: [There are] seven, namely, וִילוֹן (vilon), Curtain; רָקִיעַ (raqi’a), Firmament; שְׁחָקִים (sheḥaqim), Skies; זְבֻל (zevul), Loft; מָעוֹן (ma’on), Dwelling; מָכוֹן (makhon), Site; and עֲרָבוֹת (aravot), Clouds. The one called Vilon, Curtain, serves no purpose except that it enters in the morning and goes forth in the evening and renews every day the work of creation, as is said: [He is enthroned on the rim of the earth, and its dwellers are like grasshoppers.] He spreads out the heavens like gauze and stretches them like a tent to dwell in (Isaiah 40:22).

The one called Raqi’a, Firmament, is that in which sun and moon, stars and constellations are set, ast is said: And Elohim set them in the firmament of the heavens to light up the earth (Genesis 1:17).

The one called Sheḥaqim, Skies, is that in which millstones stand and grind manna for the righteous, as is said: And He charged the skies above, and the doors of the heavens He opened, and rained on them manna to eat (Psalms 78:23–24).

The one called Zevul, Loft, is that in which [the heavenly] Jerusalem [see BT Ta’anit 5a] and the Temple and the Altar are built, and Michael, the great prince [over Israel, see Daniel 12:1; BT Yoma 77a], stands and offers up an offering there, as is said: I indeed have built You a lofty house, a firm place for Your dwelling forever (1 Kings 8:13). And whence do we derive that it is called שָׁמָיִם (shamayim), Heavens? For it is written: Look מִשָּׁמַיִם (mi-shamayim), from the heavens, and see, from Your holy and glorious זְבֻל (zevul), abode (Isaiah 63:15).

The one called Ma’on, Dwelling, is that in which there are groups of ministering angels, who utter song by night, and are silent by day for the sake of Israel’s honor, as is said: By day YHWH ordains His kindness and by night His song is with me (Psalms 42:9) [cf. BT Avodah Zarah 3b ad loc.]…. And whence do we derive that [Ma’on, Dwelling,] is called shamayim, Heavens? As is said: Look down from Your holy dwelling place, from the heavens, [and bless your people Israel…] (Deuteronomy 26:15).

The one called Makhon, Site, is that in which there are storehouses of snow and storehouses of hail [see Job 38:22], and the upper recess of harmful dew and the upper recess of rain-pellets [to strike down produce (Rashi)], the chamber of the storm and whirlwind, and the cave of vapor, and their doors are of fire, as is said: YHWH will open for you His goodly treasure (Deuteronomy 28:12). But are these to be found in the Raqi’a, Firmament? Surely, they are to be found on the earth, for it is written: Praise YHWH from the earth, sea monsters and all you deeps. Fire and hail, snow and smoke, stormwind that performs (Psalms 148:7–8). Rav Yehudah said in the name of Rav: David entreated concerning them, and caused them to come down to the earth. He said before Him: Master of the Universe, Not a god desiring wickedness are You, no evil will sojourn by You (ibid. 5:5); righteous are You, O Lord, [let not] evil sojourn in Your abode. And how do we know that [Makhon, Site,] is called shamayim, Heavens? As is written: And You shall hearken in the heavens, מְכוֹן (mekhon), the firm place, of Your dwelling (1 Kings 8:39).

The one called Aravot, Clouds, in which there are righteousness, justice, charity, גִנְזֵי (ginzei), treasuries, of life, treasuries of peace, treasuries of blessings, the neshamot, souls, of the righteous, and the ruḥot, spirits, and neshamot, souls, that are to be created in the future, and the dew with which the blessed Holy One will revive the dead….

There are [also] the ofannim and the serafim, and the holy living beings, and the ministering angels, and the Throne of Glory; and the King, the Living God, lofty and holy (Isaiah 57:15), dwells over them in Aravot, Clouds, as is said: Sing to God, hymn His name. Pave the way for the Rider of Clouds, for Yah is His name (Psalms 68:5). And how do we know that [Aravot which is also means ‘plains, steppes, willows’] is called shamayim, Heavens? From ‘riding,’ which is iterated in two verses. Here it is written: Sing to… the Rider of Clouds. And elsewhere it is written: Riding through heavens as your help (Deuteronomy 33:26). And darkness and cloud and thick darkness surround Him, as is said: He set darkness His hiding-place round Him, His abode darkness of water, the clouds of the skies (Psalms 18:12). But is there any darkness before Heaven? For behold it is written: He lays bare the deep and the hidden things, knows what is in darkness, and light dwells with Him (Daniel 2:22)—this is not difficult: the one refers to inner houses [in which there is only light], the other to outer houses [hidden in darkness of cloud and dense fog, cf. Tanḥuma (Buber), Beha’alotkha 2:1; Bemidbar Rabbah 15:8].

And Rav Aḥa son of Ya’aqov said: There is still another firmament above the heads of the living beings, for it is written: And there was a likeness over the heads of the beasts—a platform like the appearance of the fearsome ice stretched over their heads above (Ezekiel 1:22). Until here, you have permission to speak; from here forward you do not have permission to speak, for so it is written in the Book of Ben Sira: What is too wondrous for you, do not expound; what is concealed from you, do not inquire. You have no business with hidden matters! [see Ben Sira 3:21–22]” (BT Ḥagigah 12b–13a).

“Rabbi Yehudah said, ‘The blessed Holy One is called שָׁמַיִם (shamayim), Heavens. And because He is called Heavens, all those firmaments included in this name number seven, and when they join as one they are called Heavens, and are called the Name of the blessed Holy One. Who are those firmaments? As we have learned: וִילוֹן (vilon), Curtain, רָקִיעַ (raqi’a), Firmament, שְׁחָקִים (sheḥaqim), Skies, זְבֻל (zevul), Loft, מָעוֹן (ma’on), Dwelling, מָכוֹן (makhon), Site, and עֲרָבוֹת (aravot), Clouds. So we have learned in the Aggadta of the House of Rav Sava.

Rabbi Yitsḥaq said, ‘These are barraitas of the House of Rav Sava, and there are many such treating all these aspects, as we have learned.’

Rabbi Shim’on said, ‘I have learned an outside barraita—that corresponding to all these seven crowns [sefirot] of the King are found seven firmaments and seven planets running back and forth. They are called by names for their names although all those thrones of firmaments and seven planets are equivalent. שַׁבְתַאִי (Shabbtai), Saturn; צֶדֶק (tsedeq), Jupiter; מַאְדִים (ma’adim), Mars; חַמָּה (ḥammah), Sun; נוֹגַה (nogah), Venus; כּוֹכָב (kokhav); Mercury, לְבָנָה (levanah), Moon. These are equivalent to those, in concealment of words, regarding those of whom is written Let them stand and save you—the astrologers, the stargazers (Isaiah 47:13). All those matters are concealed, although these are not ways of Torah.

As for us, we follow ways of Torah, as is written: He gave them names like the names his father had called them (Genesis 26:18). We follow what the blessed Holy One spoke; and we follow Him, as is written: Walk in His ways (Deuteronomy 28:9).

Rabbi Yose said, ‘Matters are simple for the Companions and well known, although concealed.’

He said to him, ‘We have learned as follows—as Rabbi Yehudah said in the name of Rabbi Ḥiyya in our presence, and as they taught from those barraitas—’In the days of King Solomon, the moon assumed fullness.’ In many places, the words of those barraitas are well known’ [cf. Zohar 1:243b; Pesiqta de-Rav Kahana 5:12; Shemot Rabbah 15:26; Berit Menuḥa, The Second Way: The Way of Love, Eight Vowel].

Rabbi Shim’on said, ‘I raise my hands in prayer to the supernal Holy One, that these matters may be revealed by me in that world as they were concealed in my heart. We do not follow the ways of those barraitas; the ways of Torah we grasp!’

It has been taught: Rabbi Yehudah said, ‘Who can you find as great in wisdom as King David and King Solomon, within this crown known in those barraitas? The moon King David called Righteousness, since it is his, as is written: Open for me the gates of righteousness (Psalms 118:19). So too, King Solomon. It is called Righteousness, and the sun—who is called My Covenant—is called Justice; and they are Thrones of Glory for the King, as is written: Righteousness and justice are the foundation of Your throne (ibid. 89:15). Righteous One and Righteousness, similarly, are on a single rung.’

It has been taught: Seven crowns, as established, are called nine; and even in those barraitas those seven firmaments are nine.

Rabbi Shim’on said, ‘How long will the Companions read these words? Look, we follow the blessed Holy One, and we know matters; through us has been revealed what was not revealed to the ancient ones!

From here on, all these words and all these barraitas—put them aside for those who have not entered and emerged. Thereby, they will come to inquire; and when they inquire, the Companions will say, Woe to the generation from which Rabbi Shim’on has departed! But come and see: From here on, there will be no generation like this—nor Torah being revealed to the Companions’” (Zohar 3:287a–b).

“The Faithful Shepherd began by saying: It is written: ‘Though our lips were full of praise like the expansive firmament’ [Morning Service for Sabbath and Festivals]. And the firmaments are seven in number. Vilon, Curtain; Raqi’a, Firmament; Sheḥaqim, Skies, are so called because therein the millstones grind mannah for the Righteous One in the World that is Coming. And the basis for the name שְׁחָקִים (sheḥaqim), Skies, is: וְשָׁחַקְתָּ (ve-shaḥaqta), and you shall pound it, to fine powder (Exodus 30:36). And they are Netsaḥ and Hod, about which it is said: And שְׁחָקִים (sheḥaqim), skies, stream justice (Isaiah 45:8), which is the lower Shekhinah.

Curtain—for it pours in the evening, and brings out in the morning. FirmamentYesod, for in it the sun [Tif’eret] and the moon [Malkhut] give light, for they are the middle pillar and the lower Shekhinah, as is written: And אֱלֹהִים (Elohim), set them in the firmament of the heavens to light up the earth (Genesis 1:17). And the Righteous One [Yesod] is a sign (Exodus 13:16) when uniting Netsaḥ and Hod, and testimony (Psalms 60:1) when uniting Tif’eret and Malkhut.

Netsaḥ and Hod are the two halves of a body, like תְּאוֹמִים (te’omim), twins [alluding to the angels Sandalfon and Metatron, and the מַּזַּל תְּאוֹמִים (mazzal te’omim), constellation of Twins (Gemini). Cf. Exodus 31:18; Song of Songs 4:5, 5:2; BT Ḥagigah 12b], which is why they are called Sheḥaqim, Skies. The two of them together are ו ו (vav, vav) of וֶשֶׁט (veshet), esophagus, from the left side, and they are the two molar teeth from the right side [וֶשֶׁט (veshet) according to its expanded spelling contains two of the letter ו (vav)]” (Zohar 3:235b–236a, Ra’aya Meheimna Pineḥas).

“The King’s Daughter [Malkhut] is bound by ropes in the prison of Her exile. She is a nest to Samael among the stars and the blessed Holy One swears Though you exalt yourself as the eagle, and though you set your nest among the stars, from there will I bring you down, says YHWH (Obadiah 1:4). And Shekhinah is נוֹגַה (nogah), Venus: The fire had נוֹגַה (nogah), a radiance (Ezekiel 1:13). Hence the בֵּית כְּנֶסֶת (beit kenesset), House of Assembly, is called אֵשׁנוֹגַה (eshnogah), radiant fire [i.e., ‘synagogue,’ in a foreign tongue].

The fire of מַאְדִים (ma’adim), Mars, derives from אוֹדֶם (odem), redness: A row of אוֹדֶם (odem), ruby, topaz, and malachite, the first row (Exodus 28:17). נוֹגַה (Nogah), Venus, is a white fire, and both are the face of the sun [Tif’eret], and the face of the moon [Malkhut]. Netsaḥ and Hod receive the whiteness from Ḥesed and the אוֹדֶם (odem), redness, from Gevurah; Aaron and David came from there; one received Compassion and the other received Judgment. David came from the left side: and he was ruddy (1 Samuel 16:12). Aaron is a man of Ḥesed, and the two true prophets [Netsaḥ and Hod] are from them. The face of Moses shines with prophecy from Binah [see Zohar 3:247b], which is the supernal חַמָּה (ḥammah), Sun, whence his prophecy came.

In them are Esau the wicked, [who is the] the servant אֱדוֹם (edom), Edom, and his female מַאְדִים (ma’adim), Mars, which is שְׁפִיכוּת דָּמִים (shefikhut damim), bloodshed, in Israel. She caused it to be fulfilled in the MatronitaHe has made me desolate and faint all the day (Lamentations 1:13). הוֹד (Hod), turned דָּוָה (davah), faint [הוֹד (Hod), read backwards is דָּוָה (davah), faint], and they [שֹׁמֵמָה (shomemah), desolate, and דָּוָה (davah), faint] correspond to Netsaḥ and Hod. Jachin and Boaz on both of which the House is supported, since a house of assembly is named after them אֵשׁנוֹגַה (eshnogah), bright fire, as we said” (Zohar 3:282b, Raaya Meheimna Ki Tetse).