The Nut Garden

לקוטים מזוהר (Gleanings of Zohar)

Tag: מַחֲשָׁבָה

Prayer Should be Elevated Just as One Aims the Stone in a Sling

sling_shot_103Rabbi Shim’on opened, saying: Listen, all supernal ones. Gather, all mortals, masters of the academy above and below. Elijah [i.e., Sandalfon], upon an oath, ask permission from the blessed Holy One to descend here because a great battle awaits you. Come down, Enoch [i.e., Metatron], you and all the masters of the academy under your supervision. Not for my glory, but for the glory of Shekhinah.

He opened as before, expounding זַרְקָא (zarqa), מַקָּף (maqqaf), and so forth, saying: Certainly by the musical intonation, זַרְקָא (zarqa), the prayer should be raised to that known site, like one aims the stone in a sling [cf. Bahir §89–§91, §178]. Just as one aims the stone carefully, so as not to miss the target, so should thought be raised with prayer to that תַּגָּא (tagga), coronet, set and adorned. Of this stone they said, ‘[In uttering the tefillah, when one bows, one should bow at בָּרוּך (barukh), “blessed,”] and stand upright with [the mention of] the Name’ (BT Berakhot 12a).

And when he raises Her from that site conducting Her to Her husband [one should not interrupt his prayer] even if a serpent is wound around his feet, and even though: and you shall bite his heel (Genesis 3:15) [cf. Psalms 91:13; BT Berakhot 30b: ‘Even if a king greets him he should not answer him. And even if a serpent is wound round his heel he should not break off’]. Nevertheless, the stone is hinted at by the י (yod) of יַעֲקֹב (Ya’aqov), which is composed of י (yod) and עָקֵב (aqev), heel, as is written: Through the name of the Shepherd and Israel’s Stone (Genesis 49:24)—he does not stop and must raise Her to אֵין סוֹף (Ein Sof) [cf. Zohar 1:65a: ‘Come and see: All transpires in the mystery of faith, so that one is satisfied by the other (i.e., so that the lower is satisfied by the higher, and vice versa), so that the one who must, ascends to Ein Sof ‘]. ‘When one bows, one should bow at בָּרוּך (barukh), “blessed”’ (BT Berakhot 12a)—he must draw Her down ceaselessly without causing any separation between Her above or below.

Sometimes He is Her husband ו (vav), the Righteous One [Yesod] who includes the six joints of two legs. Then She descends toward Him for the purpose of coupling according to the mystery of two legs [Netsaḥ and Hod]. But at other times, He is Her husband ו (vav) [Tif’eret] which includes the six joints of the two arms: beginning, middle and end. Then She grows and ascends to the two arms [Ḥesed and Gevurah]. At other times He [Ze’eir Anpin] is Her husband and stands between Father [Ḥokhmah] and Mother [Binah]. This is when He is called בֵּן יָהּ (Ben Yah), Son of God, and She should be elevated there to Him for coupling. At other times, Her husband is Keter with ו (vav) inserted between י י (yod, yod) like so: א (alef). Then She should be elevated to Him, as She grows with Him and reaches exactly the same rung as He does. When She ascends to Keter, it is written of Her: the stone that the builders rejected has become the chief cornerstone (Psalms 118:22).

When She rises up to the Head of all Heads the angels ask ‘Where is the place of His glory to admire Him?’ And when She rises She becomes just like a תַּגָּא (tagga), coronet, on the head of א (alef)—כֶּתֶר (Keter), Crown. When She descends: a point underneath [like so: וִ]. So when She ascends She is called עֲטָרָה (atarah), Diadem, in the mystery of musical intonations, and when She descends, She is called נְקוּדָה (nequdah), Point. When She mates She is like so: וּ. When She is a coronet on His head She is called the letter ז (zayin). The sign of the covenant consists of this because it is the seventh letter in all. Indeed, this Stone is בִּנְיָינָא (binyana), building, of all the worlds [cf. BT Niddah 45b: ‘And YHWH God יִּבֶן (yi-ven), built, the rib He had taken from the human into a woman (Genesis 2:21)—the blessed Holy One placed more בִּינָה (binah), understanding, in women than in men’; Sanhedrin 93b: ‘בִּינָה (Binah), understanding, one thing from another’; ibid., 110a: ‘The wise woman has built her house (Proverbs 14:1)—wife of On son of Peleth; and Folly with her own hands destroys it (ibid.)—Korah’s wife’]. Because of this: a whole and honest weight-stone you shall have (Deuteronomy 25:15). She is the quantity בֵּין (bein), between, each and every sefirah, and every sefirah amounts with Her to ten. Her stature is ו (vav). Through Her every cubit between each and every sefirah becomes ten cubits. And the secret of the matter: ten cubits the length of the board (Exodus 26:16), and She is between them all. She is ten between every sefirah and ten multiplied by ten totals one hundred; when מֵאָה (me’ah), one hundred, is reversed [you have:] אַמָּה (ammah), cubit.

Each and every quantity [that Malkhut measures] is called a world [a quantity of its own]. These are י (yod) and ו (vav)—שִׁעוּר וּמִדָּה (shiur u-middah), height and width [or: stature and quantity]. ו (Vav) is the שֶׁקֶל (sheqel), weight [of the light (Sullam)]; י (yod) is the מִדָּה (middah), width. And the measurement of the quantity is five cubits long and five cubits wide. This corresponds to the measurement of every firmament, which is five-hundred parasangs long and five-hundred parasangs wide. This is the mystery of ה ה (he, he) [in יהוה (YHWH)]; the first ה (he) alludes to width and the lower ה (he) to length, as explained elsewhere.

So here you have the שִׁיעוּר קוֹמָה (shi’ur qomah), measure of the stature, of Him [Ze’eir Anpin] in יהוה (YHWH), because ו (vav) alludes to firmament of the heavens [Tif’eret of Ze’eir Anpin (Sullam)]. Its five firmaments, namely the last ה (he) of יהוה (YHWH), is called Five Heavens. This is the additional יהוה (YHWH) that indicates the five firmaments included in the heavens. The upper five firmaments are called Heavens of the Heavens. These are ה ה (he, he) of יהוה (YHWH). The ו (vav) is their sixth firmament. י (Yod) of יהוה (YHWH) is the mystery of Malkhut [the seventh firmament and seven plus seven equals fourteen]. Here are those lands, seven upon seven lands that cover each other like onion rings, which surround each other on all sides. They are all alluded to in the two eyes, and the three colors in the eye: white, red and green. Its white color is Ḥesed, its red color, which are red streaks, are Gevurah and its green color is Tif’eret. The two eyelids are Netsaḥ and Hod, the eye itself is Yesod and the black point is Malkhut.

The י (yod) in the Name יהוה (YHWH) is called a small, or short, world. The ו (vav) in יהוה (YHWH), which is Tif’eret, is the long world. Whomever wishes that his desires be fulfilled by the long world should pray at length, and whoever prays to the short world should pray quickly. Therefore, it has been explained that in a place where they are told to make it short a person should not pray at length [cf. Exodus 14:15]. To pray quickly is like the prayer of Moses, who recited the following short prayer, אֵל (El), pray, heal her, pray (Numbers 12:13), as he addressed the point of י (yod) [which is the small, or short, world].

[The place where it was recommended that one should pray at length during times when one is not allowed to curtail the prayer stems from an aspect of ו (vav), as in] וּלְהִתְנַפֵּל (ul-hitnapel), to fall down, [as Moses did:] וָאֶתְנַפַּל (va-etnapal), And I threw myself, before יְהוָה (YHWH) (Deuteronomy 9:18)—פ (peh) because forty days and forty nights (ibid.), reckons eighty, which is the sum of “פ (forty) [all this relates to the mystery of the letters פ (peh) and ו (vav), which appear in the word וָאֶתְנַפַּל (va-etnapal)]. Everything appears in the two מ (mem) one open מ (mem) and one closed final ם (mem) [cf. BT Shabbat 104a], with the י (yod) as a point in the middle, which forms the word מַיִם (mayim), water. From the aspect of Ḥesed, one should pray at length.

In the Holy Name יהוה (YHWH) rises by the fourth tune of the musical intonations. And one should prolong this intonation, which is fourth over the Name of יהוה (YHWH), the mystery of the תְקִיעָה (teqi’ah). The place to make it short is from the aspect of Gevurah, the intonations of שְׁבָרִים (shevarim). This is called the תְּבִיר (tevir), break, of the musical intonations. The middle, which is neither prolonged nor shortened, is the mystery of תְרוּעָה (teru’ah). This is the middle pillar and is the mystery of the musical intonations called שַׁלשֶׁלֶת (shalshelet), Chain, as it interlinks them [i.e., the right and left pillars] according to the mystery of the שֶׁקֶל הַקֹּדֶשׁ (sheqel ha-qodesh), consecrated coin [שֶׁקֶל (sheqel), coin, is numerically equivalent to נֶפֶשׁ (nefesh), person].

Corresponding to the רְבִיעַ (revi’i), fourth, [musical intonation] which rises there, is חוֹלָם (olam) among the vowels, which is also Ḥesed. The שְׁבָרִים (shevarim) [or the תְּבִיר (tevir), break, of the musical intonations] corresponds, to שְׁבָא (sheva). In pronouncing this fourth one should raise his voice and in pronouncing the other [referring to the תְּבִיר (tevir), which is Gevurah], one should lower his voice. Because of this, it is called שְׁבָרִים (shevarim) [cognate with: שֶׁבֶר (shever), break] as the voice should be lowered [lit., שָׁבוּר (shavoor), broken]. This is done in secret, as is written of the lower Shekhinah: And Her voice not heard (1 Samuel 1:13). תְּרוּעָה (Teruah) is mystery of the middle pillar, called שַׁלְשֶׁלֶת (shalshelet), Chain [this is also the mystery of the י (yod), located between the two ם (mem) of אַרְבָּעִים יוֹם וְאַרְבָּעִים לַיְלָה (arba’im yom ve-arba’im lailah), forty days and forty nights. This is the mystery of segolta among the intonations (Sullam)].

The fourth of the musical intonations is for raising the voice, the tevir of the musical intonations is for lowering the pitch. Chain holds to the two pillars as a chain joining them to each other. It is like the רְבִיעִי (revi’i) with which one prolongs the word with melody. It is a vowel like the Ḥolam. There is no vowel among the points that does not have a corresponding musical intonation [see Bahir §36–§44]. For example, the vowel Segol corresponds to the musical intonation segolta, the vowel sheva corresponds to the musical intonation zaqef gadol. There is always a vowel corresponding to a musical intonation for all those who know the hidden mysteries.

Rabbi Shim’on opened saying: zarqa, maqqaf, shofar holekh, segolta. The vowel to the right is יְהוָה מֶלֶךְ (Adonai melekh), YHWH reigns (Psalms 96:10). The vowel to the left, shuruq is יְהוָה מָלָךְ (Adonai malakh), YHWH reigned (Psalms 93:1). The vowel [iriq] in the middle, Tif’eret, is יְהוָה יִמְלֹךְ (Adonai yimlokh), YHWH shall reign (Exodus 15:18). Rabbi Aḥa said: YHWH reigns—the supernal world; YHWH shall reignTif’eret; YHWH reigned—the Ark of the Covenant” (Zohar 1:23a–24b, Tiqqunei ha-Zohar).

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A Prayer of the Lowly When He Joins in Her Sorrow

Tisha bAvIf the prayer is not whole many demons pursue it, as is written: All her persecutors overtook her in her distress (Lamentations 1:3). This is why people pray: Yet He is compassionate… (Psalms 78:38). [He atones for] Crime (ibid.)—Samael, who is the Serpent; and does not destroy (ibid.)—the Angel of Destruction; and abundantly takes back His wrath and does not arouse all His fury (ibid.). And we pray that these four [shells, namely: crime, destruction, wrath, and fury] do not pursue the prayer, as many demons are attached to these. There are seven ministers, who have seventy more attached to them. Those seventy bring allegations in each and every firmament through which the prayer passes and seven-hundred myriad demons are attached to them.

If the prayer ascends whole, with the mitsvah of wrapping tallit and tefillin of the head and of the hand, it is said of them: And all the peoples of the earth will see that the name of YHWH is called over you and they will fear you (Deuteronomy 28:10). The name of YHWH—this has already been explained as tefillin of the head. Whoever sees the name יהוה (YHWH) over the head in prayer, which is the name אֲדֹנָי (Adonai), shall immediately flee, as is written: A thousand fall at Your side (Psalms 91:7).

Because Jacob saw through the Holy Spirit the oppression of the last exile, in the end of days, it is said of him, And Jacob was greatly afraid, and he was distressed (Genesis 32:8). As a result, he divided the holy nation in exile into three parts, as is written: And he placed the slavegirls and their children first (Genesis 33:2). This means at first in the exile of Edom: and Leah and her children after them, and Rachel and Joseph last (ibid.). Because he saw their eventual poverty and suffering, he prayed for them: if… I return safely to my father’s house (Genesis 28:21), so that they may have the merit to be redeemed and return to the Temple. He said in prayer: and give me bread to eat and clothing to wear (ibid.) [that the shells not overcome them and stop up their abundance].

Because of this exile, David described Shekhinah as hungry and exhausted and thirsty in the wilderness (2 Samuel 17:29), because he saw Shekhinah desolate and withering and then joined in Her sorrow. After he saw that the children of Israel repented with joy, he composed ten types of psalms [cf. Zohar 3:283a (RM); TZ 3a–b]. At the end of them all, he said: A prayer of the lowly when he grows faint (Psalms 102:10). This prayer encompasses all other prayers and ascends before all other prayers [see Vayiqra Rabbah 3:2; Zohar 3:195a]. The other prayers, sung with a melody, are delayed in being presented before the King, and do not enter, until the prayer of the poor does.

Which is the prayer of the lowly? It is the evening prayer. Since She is without Her husband She is lowly and faint and may be taken freely by anyone. The Righteous One is withered and lowly under the rule of all peoples of the world, every people enslaves them and rules over them. This is similar to the evening prayer, because it is the aspect of the night of exile.

The prayer of Sabbath is a charity given to the lowly as the Masters of Mishnah explained that the sun during Sabbath is charity given to the poor [see BT Ta’anit 8b: ‘Rabbi Yitsḥaq further said: Sunshine on the Sabbath is an act of kindness towards the poor, as is said, But unto you that fear My name shall the Sun of righteousness arise with healing in his wings; and you shall go forth, and grow up like calves of the stall (Malachi 4:2)’]. Therefore, on every weekday a person should make himself a pauper at the gate of the King during the prayer of Amidah for the sake of Shekhinah, that he participate in the sorrow of  Shekhinah as did David. He should cover himself with the proper vestments, namely tallit with tassels, as a poor man stands at the gate to the palace of the King, Adonai, because אֲדֹנָי (Adonai) is numerically equivalent to that of הֵיכָל (heikhal), palace. This is why it is said [at the beginning of the Amidah prayer:] Adonai open my lips (Psalms 51:17).

When a person opens his lips during the weekdays at Arvit [the evening prayer], an eagle descends to carry the prayer of the night upon its wings. This eagle is called Nuriel. It is called Uriel from the aspect of Ḥesed and Nuriel from the aspect of Gevurah, which is a burning fire about which is written: A river of fire was flowing and went out before Him (Daniel 7:10) [cf. BT Ḥagigah 13b ad loc.].

During Shaḥarit (Morning Service), the lion descends to receive the prayer with its arms and wings—every living being has four wings—this is the angel Michael. During Minḥah (Afternoon Service), the ox descends to receive the prayer with its horns and wings, and this is the angel Gabriel.

On Sabbath, the blessed Holy One descends with the three Patriarchs [Ḥesed, Gevurah, and Tif’eret] to receive His only Daughter [Shekhinah] through them. This is the secret of the Sabbath which consists of ש (shin) and בַּת (bat), daughter. The three lines of ש (shin) refer to the three Patriarchs. Through them, the blessed Holy One receives the prayer of Sabbath. At that time, the celestial living beings that are called by the name יהוה (YHWH) say, as is written: Lift up your heads, O gates, and lift up, eternal portals, that the King of glory may enter (Psalms 24:9).

At this time, seven הֵיכָלִין (heikhalin), chambers, are opened. The first chamber is the chamber of Love, the second is the chamber of Fear, the third is the chamber of Compassion, the fourth is the chamber of Prophecy from the aspect of the speculum that shines, the fifth is the chamber of Prophecy from the aspect of the dim glass, the sixth is the chamber of Justice and the seventh is in the chamber of Judgment. These chambers correspond to the seven sefirot. The chamber of Love is Ḥesed, Fear is Gevurah, Compassion is Tif’eret, the speculum that shines is Netsaḥ, the dim glass is Hod, Justice is Yesod and Judgment is Malkhut.

Of them is written: בְּרֵאשִׁית (Bereshit), In the beginning, which consists of בָּרָא שִׁית (bara shit), created six; אֱלֹהִים (Elohim) is in the seventh chamber. There are seven chambers below, and seven chambers above. The seven voices that correspond to them appear in the psalm, Grant to YHWH (Psalms 29:1), which includes eighteen [iterations of] יהוה (YHWH). By these the blessed Holy One sails through eighteen worlds according to the mystery of: The chariots of Elohim are myriads, thousands of thousands (Psalms 68:18) and there are 18,000 worlds [see BT Avodah Zarah 3b]. Many guardians of the gates stand before the chambers to receive the prayers and no prayer enters without being measured and weighed.

None can stand before the gate of prayers and prevent any prayer from entering. Of such a one is written: [Like arrows in the warrior’s hand, thus are sons born in youth. Happy the man who fills his quiver with them.] They shall not be shamed when they speak with their enemies at the gate (Psalms 127:5). This is the gate of the King. Since the prayer is a mitsvah and Shekhinah and Torah is the blessed Holy One they must not be separated. Torah and the mitsvah should be elevated with Love and Fear.

There are the 248 words in the recitation of Shema that were given in love and fear, and that are contained in the ה (he) of יהוה (YHWH). Therefore, the blessing: ‘He Who chooses His people Israel with love,’ is recited before the recitation of Shema to indicate that we draw solely from the aspect of Love, which is the mystery of the 248 positive mitsvot. These 248 positive mitsvot are included within Abraham [because אַבְרָהָם (Avraham), Abraham, is numerically equivalent to 248, and his is the quality of Loving-kindness]. It is written of him: The seed of Abraham My lover (Isaiah 41:8).

Tefillin are strength, as they were given from the aspect of Fear, which is the left. This is the Terror of Isaac, because all the prosecutors ascend to demand all the Judgments throughout the worlds. Thus, it is written: And by the arm of His strength (Isaiah 62:8). This is why it is written: Love אֶת יְהוָה (et-Adonai), YHWH, all His faithful (Psalms 31:24). But Tif’eret of יהוה (YHWH) comprises all, as it is the middle pillar. Hence it says of Jacob, And, look, YHWH was poised over him (Genesis 28:13). This was not mentioned in relation to Abraham or Isaac, because Jacob is the aspect of Tif’eret, which includes all, since it is the middle pillar. When called by the name Jacob, He includes the quality of Abraham, וה (vav, he), and the 248 positive mitsvot. Later, when he was called Israel, he rose by יוד הא ואו הא (Yod He Vav He). The mystery of יוד הא ואו הא (Yod He Vav He) appears in the expression ‘Israel arose in thought’ to be created because מַחֲשָׁבָה (maḥshavah), thought, consists of: מַה חַשָׁב (mah ḥashav), ‘What thought.’ מַה (Mah)—יוד הא ואו הא (Yod He Vav He) [numerically equivalent to מַה (mah)], in which the Holy Name lies. Because of Jacob, who is called Israel, it is written: And Elohim created the human in his image (Genesis 1:27) after the likeness of his Master.

Sons, life and sustenance are drawn down to the lower beings only through the aspect of the middle pillar, of which is written: My son, My firstborn is Israel (Exodus 4:22) [on ‘sons, life, and sustenance,’ see BT Mo’ed Qatan 28a]. This is the Tree of Life, as is written: The tree [grew and became mighty, and its top reached the heavens and its branches to the end of all the earth. Its foliage was lovely and its fruit great, and there was] food for all [in it(Daniel 4:8–9). As for Shekhinah—Israel below are Her life; Torah—Her sustenance; and prayer—an offering which offers Shekhinah for coupling [with Ze’eir Anpin]. During the exile, it is said that Shekhinah said to Her husband: Give me sons, for if You don’t, I am a dead woman! (Genesis 30:1).

Shekhinah is an offering for the blessed Holy One which He receives with both the right and the left arm, and with the body. His coupling with Her is accomplished by the Righteous One [Yesod, called ‘sign’]. This is the sign of the tefillin, of Sabbath and of the holidays. So when prayer [Shekhinah] ascends [to Ze’eir Anpin] She should be joined with Him with all ten sefirot [because there can be no holiness with fewer than ten] which is His own holiness, His blessing and unity. Therefore, when a person wishes his prayer to ascend, he should raise it with all its movement, the musical intonations and the vowels, since the letters are horses, the vowels horsemen, and the musical intonations weapons. If the serpent aims to seize the prayer, one must prepare a sling against it, and the mystery of the matter lies in זַרְקָא (zarqa), מַקַּף (maqqaf), שׁוֹפָר הוֹלֵךְ (shofar holekh), and סְגוֹלְתָּא (segolta)” (Zohar 1:23a, Tiqqunei ha-Zohar, cf. Zohar 2:86b).

The Image of the Seal Through which He is Known

image“Nothing existed until there arose within the will of thought actualizing all by impress of the סָמִיטְרָא (samitra), signet, creating the world” (Zohar 1:15b).

You will be transformed like clay of a stamp (Job 38:14).

“וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים (Va-yippaḥ be-appaiv nishmat ḥayyim)And He blew into his nostrils the breath of life (Genesis 2:7)—חוֹתָם (ḥotam), signet ring, stamp, seal [cf. חוֹטֶם (ḥotem), nose; Isaiah 48:9]” (Ba’al ha-Turim).

“For if a man strikes many coins from one stamp they all resemble one another, but the King of the Kings of Kings, the blessed Holy One, טָבַע (tava), stamps, every man בְּחוֹתָמוֹ (be-ḥotamo), with His signet, of the first man, and yet not one of them resembles his fellow. Therefore every single person is obliged to say: ‘The world was created for my sake’” (BT Sanhedrin 37a).

“Thus the Shekhinah says [to the blessed Holy One]: Even though You ascend above Your image is never removed from me, like the seal that is in the place to which cleaves the impression of the master of the seal. The image of the seal through which He is known is not removed from Her” (Tiqqunei Zohar 1:18a, translated in Wolfson, Through a Speculum that Shines: Vision and Imagination in Medieval Jewish Mysticism).

“There is no place empty of Him” (Tiqqunei ha-Zohar 57, 91b).

“Like a king that sends a document with his seal, and the likeness of the king is embossed in the wax of the seal. The sefirot of אֲצִילוּת (atsilut), Emanation, are precisely the likeness of the King. The sefirot of בְּרִיאָה (beri’ah), Creation, are the seal of the king, and the sefirot of יְצִירָה (yetsirah), Formation, are the angels which are the living beings, and they are the form of the seal in wax” (Tiqqunei ha-Zohar 3b).

“Truth is the seal of the blessed Holy One” (BT Shabbat 55a).

Like Water Face to Face thus the Heart of Man to Man

For He draws down drops of water, they are distilled in the rain of His wetness, as the skies drip moisture, shower on abounding humankind (Job 36:27–28).

“When the blessed Holy One desires to bless the produce of the earth and to give provisions to the creatures, He opens the good treasuries in the heavens and sends rain upon the earth, namely, the masculine waters. Immediately, the earth becomes fruitful—like a bride who conceives from her first husband and produces offspring of blessing, as is said, YHWH will open for you His goodly treasure, the heavens (Deuteronomy 28:12)” (Pirqei de-Rabbi Eli’ezer 5, cf. Zohar Ḥadash 9d).

Like water face to face thus the heart of man to man (Proverbs 27:19). Like water—the face you show it, it shows you. Thus the heart of man to man—according to how much a man knows that his friend loves him, so he will show him his face” (Rashi).

“Why had He not rained (Genesis 2:5)? Because no arrayal welled up from earth. So from earth below action is aroused above. Come and see: Vapor ascends from the earth at first, a cloud is aroused, and then all conjoins. Similarly, smoke of sacrifice…. If Assembly of Israel did not initiate arousal, the one above would not be aroused toward Her. By desire below, all is consummated” (Zohar 1:35a).

“Through that unification below, אַרְעָא (ar’a), Earth, fittingly consummates רַעֲוָא (ra’ava), desire” (Zohar 1:12a).

“And the mystery of the matter is as they said in Ta’anit [25b]: Not one drop descends from above without two drops coming up to meet it. And they are in this mystery: their hint corresponds to three minds [lit., brains]: the mind of Memory, the mind of Thought, and the mind of Imagination. Imagination and Memory ascend from the Heart [which is the seat of conscience]. Thought rests above them, Heart receiving them as a king. Because this man, which is Thought, mounts and controls the third living being, descending on it to the two living beings that open their wings to receive him, just as a ֹ [חֹלֶם (Ḥolam)] placed over a  ֵ  [צֵרֵי (Tserei)] becomes a ֒   [סְגוֹלְתָּא (Segolta)]—supernal Keter over Ḥokhmah and Binah” (Zohar 3:247a, Ra’aya Meheimna Pineḥas, cf. Bahir §88–§91].

Primordial Kings were Destroyed: Would you ever Imagine that they were Nullified?

“‘The world was created through ten sayings’ (M Avot 5:1)…. And in three are these [sayings] included: YHWH through Wisdom founded earth, set heavens firm through Discernment. Through His Knowledge the deeps burst open (Proverbs 3:19–20)” (Pirqei de-Rabbi Eli’ezer 17–18).

“The disciples asked [Mar Raḥmai son of Bibi]: ‘What is ד (dalet)?’ He replied: ‘A parable: In a certain place there were ten kings. All of them were wealthy, but one was not as wealthy as the rest. Even though he is still very wealthy, he is called דָּל (dal), poor, with regard to the wealthy ones.’ 

What are the ten kings? They are seven voices and three sayings. But what sayings? And YHWH has proclaimed you today… (Deuteronomy 26:18–19). But what three? The beginning of wisdom is—get חָכְמָה (ḥokhmah), wisdom, and in all that you get, get בִינָה (binah), discernment (Proverbs 4:7), as is written, Shaddai’s breath grants insight (Job 32:8)—Shaddai’s breath is תְּבִינֵם (tevinem), insight. What is third? As the old man said to the child, ‘Seek not things that are too hard for you, and search not things that are hidden from you. Reflect on the things that have been permitted you; you have no business with mysteries’ (BT Ḥagigah 13a)” (Bahir §27, §49).

“It has been taught: The Book of Concealment, a book on scales. For until there was a balance, they did not gaze face-to-face, and the primordial kings died and their weapons vanished and the earth was nullified. Until the head of Desire of all Desires arranged and bestowed garments of glory” (Zohar 2:176b, Sifra di-Tsni’uta).

“When Rabbi Shim’on opened, the earth quaked and the Companions trembled. He revealed in mystery, and opened, saying, ‘These are the kings who reigned in the land of Edom before a king reigned over the Children of Israel (Genesis 36:31). Happy are you, O righteous ones, to whom are revealed mysteries of mysteries of Torah, which have not been revealed to holy ones of the Highest. Who will examine this? Who will be worthy of this? It is testimony to faith of total faith. May the prayer be accepted, that it may not be considered a sin to reveal this.

‘And what will the Companions say? For this verse is difficult, since it should not have been written so, because we see that there were numerous kings before the Children of Israel appeared and before they had a king; so what is intended here? Well, it is mystery of mysteries, which humans cannot know or perceive or arouse in their minds.

‘It has been taught: Before the Ancient of Ancients, Concealed of the Concealed, had prepared adornments of the King and crowns of crowns, there was neither beginning nor end. He engraved and gauged within Himself, and spread before Himself one curtain, in which He engraved and gauged kings, but His adornments did not endure. As is written: These are the kings who reigned in the land of Edom before a king reigned—Primordial King—over the Children of Israel, the Primordial One (Genesis 36:31). All those who had been engraved were called by name, but they did not endure, so He eventually put them aside and concealed them. Afterward, He ascended in that curtain and was arrayed perfectly” (Zohar 3:128a, Idra Rabba).

“Until He Himself was arrayed in His enhancements, all those that He intended to arrange did not endure, and all those worlds were destroyed…. Would you ever imagine that they were nullified? Look, they are all included in [Primordial] Adam! Rather, they were nullified and removed from that arrangement, until the image of Adam appeared. When this image appeared they were all engraved and transformed into another existence. Some of them became fragrantly firm, some of them not entirely so, and some of them not at all.

Now, you might say, ‘But it is written He died… he died (Genesis 36:33–39)—implying that they were nullified completely.’ Not so! Rather, anyone who descends from his original rung of existence is said to have died, as is written: The King of Egypt died (Exodus 2:23)—meaning that he descended from the rung that he occupied. Once Adam was arrayed, they were called by different names and became fragrantly firm existing in Him, enduring in their places… transformed into another existence, settling securely” (Zohar 3:135b, Idra Rabba).

“Before the world was created, they did not gaze face-to-face, and therefore primordial worlds were destroyed, and primordial worlds were fashioned in disarray. That which is disarrayed is called ‘flashing sparks’—like a blacksmith pounding an iron tool, scattering sparks in every direction; and those flying forth flash and scintillate and are immediately extinguished. These are called Primordial Worlds. Thus they were destroyed and did not endure, until the Holy Ancient One was arrayed and the Artisan proceeded to His artistry” (Zohar 3:292b, Idra Zuta).

“Nothing in the world, be it ever so small, lacks a place in which to be hidden and absorbed; it is never lost” (Zohar 2:99b).

“Israel is the kernel of the world; Israel arose in thought. Other nations, who are the shell preceded, as is written: אֵלֶּה (elleh), these, are the kings who reigned in the land of Edom before any king reigned over the Children of Israel (Genesis 36:31). Yet the blessed Holy One intends to initiate the kernel without the shell, as is written: Holy is Israel to YHWH, the first fruits of His harvest (Jeremiah 2:3)—the kernel preceding the shell. Although the kernel will arise without a shell, who would dare to extend his hand to eat of it? All who eat of it will be held guilty; evil will befall them—declares YHWH (ibid.)” (Zohar 2:108b, Sava de-Mishpatim).

“אֵלֶּה (Elleh), these, are the generations of the heavens and the earth (Genesis 2:4). It has been established: ‘Wherever אֵלֶּה (elleh), these, is written it nullifies the preceding’ (Bereshit Rabbah 30:3). And these are the generations of תֹּהוּ (tohu) hinted at in the second verse: The earth then was תֹּהוּ (tohu), welter (Genesis 1:2). Regarding those it is said the blessed Holy One created worlds and destroyed them [see Bereshit Rabbah 3:7, cf. Tiqqunei ha-Zohar 23a]. Thus, it is written: The earth then was welter and waste (Genesis 1:2). Why did the blessed Holy One create worlds to destroy them? It would have been better had He not created them at all! But this is certainly a great mystery. What is ‘and destroyed them’? It cannot be that the blessed Holy One eradicated the makings of His own hands. Furthermore, these are the heavens of which is said, for the heavens shall vanish away like smoke, [but the earth shall grow old like a garment, and they that dwell in it shall die in like manner: but My redemption shall be forever, and My righteousness shall not be abolished] (Isaiah 51:6) [cf. Psalms 102:26–27]. If so, does the blessed Holy One [create] and shatter?

The mystery is that the blessed Holy One created the world by Torah, as is written: בְּרֵאשִׁית (Bereshit), with beginning (Genesis 1:1), about which is written: YHWH created me at the רֵאשִׁית (reshit), outset, of His way, [before His works of old] (Proverbs 8:22). And by this רֵאשִׁית (reshit), beginning, He created the [supernal] heavens and the earth [i.e., the six sefirot whose creation are hinted at by the permutation of בְּרֵאשִׁית (bereshit): בָּרָא שִׁית (bara shit), created six]. He sustained them with the covenant which is in בְּרֵאשִׁית (bereshit) [i.e., בְּרִית אֵשׁ (berit esh), covenant of fire], as is written: Were it not for בְרִיתִי (veriti), My covenant, day and night, I would not have established the laws of the heavens and earth (Jeremiah 33:25). These are: The heavens are the heavens of YHWH (Psalms 115:16). And the land of the living comprises seven zones [lit., lands, see Zohar 3:10a], about which King David wrote, I will walk before YHWH in the lands of the living (Psalms 116:9).

Afterwards He created the heavens and the earth upon תֹּהוּ (tohu), welter, without any foundation—the covenant—to support them [cf. Job 26:7]. Because of this the blessed Holy One, wanted to give Torah—the covenant circumcision—to the nations of the world but because they did not want to receive it the land remained parched and dry [see BT Avodah Zarah 2b–3b; Sifre Deuteronomy 33:2]. Thus: Let the waters under heaven be gathered together to one place, and let the dry land appear (Genesis 1:9). Waters—Torah. To one place—Israel, because the souls of Israel come from that Place, about which is written: Blessed be the glory of YHWH from His place (Ezekiel 3:12). The glory of YHWH—lower Shekhinah; from His place—upper Shekhinah. And since their souls come from there then certainly יהוה (YHWH) rests on them. Of them is written: Yes, YHWH’s portion is His people (Deuteronomy 32:9).

Torah designates the civilized world. The nations of the world who did not accept it have remained wasted and dry. This is [the meaning of] ‘The blessed Holy One created worlds and destroyed them,’ those who did not keep the decrees of Torah. It does not mean He eradicated His own makings as people may think [cf. BT Sanhedrin 103a in the name of Rabbi Shim’on son of Yoḥai: ‘The blessed Holy One wished to hurl the world back into welter and waste on account of Jehoiakim, but that He gazed at (the rest of) his generation, and His mind was appeased’]. Why should He eradicate His own children?! Of whom is written: ‘בְּהִבָּרְאָם, (Be-hibbare’am), when they were created (Genesis 2:4). Do not read בְּהִבָּרְאָם (be-hibbare’am), when they were created, but rather בְּה״ בְּרָאָם (be-he bera’am), with ה (heHe created them’ (BT Menaḥot 29b) [cf. ZḤ 2d]. Because of those converts from among the nations of the world the small ה (he) of אַבְרָהָם (Avraham), Abraham, fell during the Fifth Millennium [on the especially small ה (he) of Genesis 2:4, see Bereshit Rabbah 12:9; Zohar 1:91b, 93a, 105b, 128b, 154b, 230b; 3:117a]. [And the river was wasted and dried up (Isaiah 19:5):] Wasted—the First Temple; dried up—the Second Temple.

Moses wanted to bring them [i.e., the motley throng, the mixed multitude] under the wings of the Shekhinah and thought that they too were drawn down from ה (he). Thus he caused the fall of ה (he) of אַבְרָהָם (Avraham), Abraham. This brought upon him descent, as is written: Go, get you down, for your people… have become corrupt (Exodus 32:7). They did not receive the small ה (he) with awe of י (yod) and with the love of [first] ה (he). So he fell from his rung, which is ו (vav)” (Zohar 1:24b–25a, Tiqqunei ha-Zohar).

No Voice Without Speech, No Speech Without Voice

“Voice, Breath, and Speech this is the רוּחַ קוֹדֶשׁ (ruaḥ ha-qodesh), Holy Spirit” (Sefer Yetsirah §10, cf. Psalms 51:13; Isaiah 63:10-11).

“Rabbi Shim’on said, ‘It is written: I was dumb with silence, stilled, bereft of goodness, my pain aroused (Psalms 39:3). This verse was spoken by Assembly of Israel, who is in exile. Why? Because voice conducts speech. When She is in exile, voice separates from Her, no word is heard, and so: I was dumb with silence. Why? Because I was stilled, bereft of goodness—for voice no longer accompanies Her, and Israel declares: To You, דֻמִיָּה (dumiyah), silence, is praise (ibid. 65:2). Who is silence? Praise, praise of David (Psalms 145:1), who turns silent in exile, voiceless. Rabbi Yitsḥaq said, ‘What does to you mean? Because of You, She is silent, for You abandoned Her” (Zohar 1:36b).

“This is because [Assembly of Israel] sinned in the matter of יָהּ (Yah), God, and God left the body [יָהּ (Yah), as it were, removed Himself from אֱלֹהִים (Elohim)], and [Assembly of Israel] remained אִלֵם (ilem), mute, without sight, hearing, smell or speech [which are יהוה (YHWH)]. And the secret of the matter is to be found in the verse: נֶאֱלַמְתִּי דוּמִיָּה (ne’elamtti dumiyah)I was dumb with silence (Psalms 39:3). דוּמִיָּה (Dumiyah), silence—דּוֹם (dom), silent, יָהּ (Yah), God [cf. Psalms 37:7; BT Gittin 56b]” (Zohar 3:221a, Ra’aya Meheimna Pineḥas).

“Expanding from the site of concealed thought, unknown, expanding and settling in the larynx, a site continuously gushing in the mystery of the spirit of life. It sought to expand and reveal itself further; thence issued fire, air, and water, merging as one. Jacob emerged, Consummate Man, a single voice issuing audibly. Hence, thought, having been concealed in silence, was heard revealing itself. Thought expanded further revealing itself, and this voice struck against lips. Then speech issued, consummating all, revealing all. It is perceived that all is concealed thought, having been within, and all is one. Once this expansion ripened, generating speech through the potency of that voice, then The House, in its being built (1 Kings 6:7). The verse does not read when it was built, but rather in its being built, every single time” (Zohar 1:74b).

“There is no voice without speech, and there is no speech without voicesurely, general needing particular and particular needing general.…

Come and see: Thought is beginning of all, and being thought, it is within, concealed and unknowable. As this Thought expands further, it approaches the place where spirit dwells, and when it reaches that place it is called Binah, Understanding, for it is not as concealed as at first, although it is concealed…. This voice conducts speech, conveying a word resignedly; for voice is released from the place of spirit and proceeds to conduct a word, issuing true words” (Zohar 1:246a).

Contemplation, is חָכְמָה (Ḥokhmah), Wisdom—a hint to the wise [inspiration is prior to conceptualizing the thought (Sullam), cf. Midrash on Proverbs 22:15: ‘A hint is sufficient for a wise man but a fool needs the fist’]. Ḥokhmah (Wisdom) arose in thought, which is Binah, since thought and contemplation are one, for Ḥokhmah (Wisdom) is known only through Binah (Understanding), and Binah is in the heart [the seat of understanding]. Thus thought is in the heart and contemplation is in the heart [cf. BT Berakhot 61a]” (Zohar 3:229a, Ra’aya Meheimna Pineḥas).

God’s Honor is to Hide a Word, the Honor of Kings, to Probe a Word

Torah-Scroll-text-silver-yad“Six things preceded the creation of the world; some of them were actually created, while the creation of others was already contemplated. Torah and the Throne of Glory were created. Torah, as is written, [In remote eons I was shaped, at the start of the first things of earth.I was set up from everlasting, from the beginning, before the earth was (Proverbs 8:22–3). The Throne of Glory, as is written, Your throne stands firm from old (Psalms 93:2)….

Israel arose in thought, as is written, Remember Your cohort You took up of old (Psalms 74:2)….

Rav Huna and Rabbi Yirmeya in the name of Rabbi Shemu’el son of Rabbi Yitsḥaq, they said: The thought to create Israel preceded everything else. This is like: A king who was married to a certain lady, and had no son by her. On one occasion the king was found going through the marketplace and giving orders: ‘Take this ink, inkwell, and pen for my son,’ at which people remarked: ‘He has no son: what does he want with ink and pen? Strange indeed!’ Subsequently they concluded: ‘The king is an astrologer, and has actually foreseen that he is destined to beget a son!’ Thus, had not the blessed Holy One foreseen that after twenty-six generations Israel would receive the Torah, He would not have written therein, Charge the Israelites (Numbers 28:2)” (Bereshit Rabbah 1:4).

“Israel is the kernel of the world; Israel arose in thought. Other nations, who are the shell, preceded, as is written: These are the kings who reigned in the land of Edom before any king reigned over the Children of Israel (Genesis 36:31)” (Zohar 2:108b, Sifra di-Tsni’uta).

וַיְהִי עֶרֶב וַיְהִי בֹקֶר יוֹם הַשִּׁשִּׁי וַיְכֻלּוּ הַשָּׁמַיִם וְהָאָרֶץ וְכָל צְבָאָם וַיְכַל אֱלֹהִים בַּיּוֹם הַשְּׁבִיעִי מְלַאכְתּוֹ אֲשֶׁר עָשָׂה וַיִּשְׁבֹּת בַּיּוֹם הַשְּׁבִיעִי מִכָּל מְלַאכְתּוֹ אֲשֶׁר עָשָׂה וַיְבָרֶךְ אֱלֹהִים אֶת יוֹם הַשְּׁבִיעִי וַיְקַדֵּשׁ אֹתוֹ כִּי בוֹ שָׁבַת מִכָּל מְלַאכְתּוֹ אֲשֶׁר בָּרָא אֱלֹהִים לַעֲשׂוֹת

And it was evening and it was morning the sixth day. Then the heavens and the earth were completed, and all their array. And God completed on the seventh day the task He had done, and He ceased on the seventh day from all the task He had done. And God blessed the seventh day and hallowed it, for on it He had ceased from all His task that He had created to do (Genesis 1:31–2:3)—יִשְׂרָאֵל (yisra’el), Israel.

“Resh Laqish said, ‘Why is it written: There was evening and there was morning, יוֹם הַשִּׁשִּׁי (yom ha-shishi), the sixth day (Genesis 1:31)? Why the extra letter ה (he)? [the definite article ה (he) appears only in connection with the sixth day]. This teaches that the blessed Holy One stipulated a condition with the works of Creation, saying to them: ‘If Israel accepts Torah [given at Mount Sinai on the sixth day of Sivan], you will endure. If not, I will return you to welter and waste (Genesis 1:2)’” (BT Shabbat 88a, cf. BT Avodah Zarah 2b–3b; Zohar 1:47a; 2:63b).

“Rabbi Shim‘on said, ‘Whatever the blessed Holy One does is intended to revolve revolutions to fulfill the covenant of existence’” (Zohar 1:196a).