The Nut Garden

לקוטים מזוהר (Gleanings of Zohar)

Tag: נ

Threads of the Mind: Any Time that You Make Your Way Through them Peace will be Upon You

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Yah YHWH of Armies, God of Israel, Living God, El Shaddai. Lofty and high One, who dwells forever and holy His Name (Isaiah 57:15) engraved thirty-two wondrous paths with wisdom. He created His world with three סֶפָרִים (sefarim), ciphers: בְסֶפֶר וּסְפָר וְסִפֻּר (ve-sefer u-sefar we-sipur), with a scroll, and a count, and a recounting” (Sefer Yetsirah §1).

“What are these thirty-two [wondrous paths of wisdom]?… A parable: To what can the matter be compared? A king ‘[residing] within the innermost chambers’ (BT Berakhot 10a), thirty-two in all. Now, each of the chambers has a path. Is it fitting for this king that everyone enter his chambers by way of his paths? You would say: No. Is it fitting for him not to display his pearls, his hidden treasures, his precious objects, and his filigree? You would say: No. What then does he do? He must touch the daughter, and include all the paths in her and in her garments. Whoever wishes to enter, let him look here” (Bahir §63).

“What is the reason that we [tie] blue wool in the tsitsit? And what is the reason there are thirty-two threads? A parable: To what can the matter be compared? A king had a lovely garden with thirty-two paths. He placed a guard over them and made those paths known to him alone, saying to him, ‘Guard them and go on them each day, and any time that you make your way through them peace [will be upon] you.What did the guard do? He said, ‘If I am alone on these paths is it possible for one guard to maintain [all of] these paths? And what’s more, the world will say, “כִּי לוֹ (Ki lo), since [these paths are] his, he [must be] king of this [garden], and he guards this [garden] [alt., And what’s more, the world will say this king is כִּילַי (kilai), a churl, and he guards this (garden)].”’ Therefore, this guard put other guards over the paths—thirty-two paths.

And what is the reason for the blue? The guard said, ‘Perhaps these [other] guards will say the garden belongs to me.’ He gave them a sign and said to them, ‘See, this is the king’s sign, that this garden belongs to him. And these are the paths he maintains, they are not mine [see Heikhalot Rabbati §§244–45]. And, look: His seal.’ A parable: To what can the matter be compared? A king and his daughter had servants. They sought to go to a faraway land [but] they were terrified by the king’s dread (Proverbs 20:2). The king gave them his sign [of goodwill]. They were terrified of the daughter and she gave them a sign. She said, ‘From now on, with these two signs YHWH guards you from all harm, He guards your life (Psalms 121:7)’” (Bahir §§92–93).

“What is the earth from which the heavens were hewn? The Throne of the blessed Holy One. It is the אֶבֶן יְקָרָה (even yeqarah), precious Stone, and the sea of Wisdom, corresponding to the blue in the tsitsit. Rabbi Me’ir thus said: Why is blue chosen above all other colours? [‘Whoever fulfills the mitsvah of tsitsit is as though he greeted the face of Shekhinah,] for the blue resembles the sea, and the sea resembles the vault of the heavens, and the vault of the heavens resembles the Throne of Glory’ (Sifrei, Numbers 115) [cf. BT Menaḥot 43b: ‘(Rabbi Shim’on son of Yoḥai taught:) Whoever is diligent with this mitsvah merits receiving the face of Shekhinah’]. Therefore it is written And they saw the God of Israel, and beneath His feet was like a fashioning of סַפִּיר (sappir), [blue] sapphire, pavement and like the very heavens for pureness (Exodus 24:10). It is furthermore written [And above the firmament that was over their heads was] the likeness of a throne, as the appearance of אֶבֶן סַפִּיר (even sappir), a [blue] sapphire stone: [and upon the likeness of the throne was the likeness as the appearance of a man above upon it] (Ezekiel 1:26)” (Bahir §96).

Ḥokhmah—expanding in thirty-two directions and issuing from the Concealed Brain, from the radiance within. That which the Holy Ancient One shines into Ḥokhmah is the beginning of what is revealed. It becomes three heads, with one head encompassing them. These three expand in Ze’eir Anpin, and from these all shine” (Zohar 3:289b, Idra Zuta).

“חוּטֵי הַשֵּׂכֶל (Ḥutei ha-sekhel), threads of the mind [i.e., tsitsit], spread from the blessed Holy One, each one emanating to watch over Israel” (Berit Menuḥa: Sixth Way, Way of the Intellect, cf. BT Menaḥot 43b).

“And what [purpose does] ן (nun) [in אֹזֶן (ozen), ear, serve]? To teach you that the brain is the root of the חוּט הַשִׁדרָה (ḥut ha-shidrah), spinal cord, and from there it drinks תָּמִיד (tamid), perpetually (Exodus 27:20; Leviticus 24:2). If not for the spinal cord, the brain would not exist, for the entire trunk is for the sake of the brain, and if the entire trunk were not to exist, the brain would not exist. The spinal cord is the channel from the brain to the entire body, and this is the bent נ (nun). But this ן (nun) [in אֹזֶן (ozen), ear] is long. The long nun always comes at the end of a word to teach you that the long nun comprises the bent and the long, but the bent is the foundation. This teaches you that the long nun comprises male and female” (Bahir §83).

“[Of the ten sefirot] seventh is east of the world, whence comes the seed of Israel. For the spinal cord draws from the brain of man and reaches to the ‘middle finger’ whence comes seed [i.e., the phallus], as is written, From מִזְרָח (mizraḥ), the east, I will bring זַרְעֶךָ (zarekha)your seed (Isaiah 43:5) [cf. Bahir §73, §155, §159; BT Bava Batra 25a: ‘Rabbi Abbahu said, Shekhinah (receives) in the west’]. When Israel is good before the Omnipresent: I will bring your seed and you will have new seed. But when Israel is bad, the seed is from that which has already come into the world, as is written: A generation goes and a generation comes (Ecclesiastes 1:4)—teaching it has already come” (Bahir §155).

Wisdoms cry aloud outside, in the squares she lifts her voice (Proverbs 1:20)? This verse is difficult: first it is written Wisdoms cry aloud outside, and then, in the squares she lifts her voice—its beginning does not match the end, nor its end the beginning! However, Wisdoms cry out in the the streets—when it flows from the concealed brain of Arikh Anpin to the brain of Ze’eir Anpin through those strands, it is as if two brains join outside, becoming one brain. And when there is flow from one to the other, it is written she lifts her voice—in the singular.

Because of the flow from brain to brain through those strands, they are not coarse. Why? Because if they were coarse, nothing could flow through them to the brain. Thus, no wisdom emerges from a person who is coarse and angry, as is written: Words of the wise said gently are heard (Ecclesiastes 9:17). From here we learn that if the hair on a person’s head is coarse, wisdom does not settle within him [see BT Pesaḥim 66b: ‘Regarding any person who becomes angry, if he is a sage, his wisdom departs from him; if he is a prophet, his prophecy departs from him’].

Consequently, they are long, to bring benefit to all. What is meant by ‘all’? To enter חוּטָא דְּשִׁדְרָה (ḥuta de-shidrah), the spinal cord, which drinks from the brain. Therefore the hair of the head does not overhang the hair of the beard; for the hair of the head hangs and rises over the ears, behind, not overhanging the beard, because one must not mingle with the other, since each branches out on its own path” (Zohar 3:131b, Idra Rabba).

I will Betroth You to Myself with Faithfulness: She is fallen but She will not fall again. Rise, O Virgin Israel!

72343_636x945-cb1381332520“Rabbi Yoḥanan says: Why is there no נ (nun) in the אַשְׁרֵי (Ashrei) prayer [composed mostly of Psalms 145, which is arranged alphabetically, except that the verse beginning with the letter נ (nun) is missing]? Because the fall of Israel’s enemies [euphemistic for Israel Herself] begins with it. For it is written: נָפְלָה לֹא תוֹסִיף קוּם בְּתוּלַת יִשְׂרָאֵל נִטְּשָׁה עַל אַדְמָתָהּ אֵין מְקִימָהּ (Nafelah lo tosif qum Betulat Yisra’el), Fallen, not to rise again, is Virgin Israel (Amos 5:2). In the West [i.e., the land of Israel] this verse is interpreted: נָפְלָה וְלֹא תוֹסִיף לִנְפּוֹל עוֹד—קוּם בְּתוּלַת יִשְׂרָאֵל (Nafelah [ve-]lo tosif [linpol od]. Qum, Betulat Yisra’el), She is fallen [—but] She will not [fall] again. Rise, O Virgin Israel!” (BT Berakhot 4b).

“Rabbi Aḥa was walking on the road, accompanied by Rabbi Yehudah. While they were going, Rabbi Yehudah said, ‘As for what we have learned: Virgin Israel, who is blessed by seven and is called בַּת שֶׁבַע (Bat Sheva), Bathsheba, Daughter of Seven, as we have established in many places, and a virgin inherits seven blessings [under the wedding canopy, see Zohar 2:102b, 169a–b, 255b (Heikh); 3:44b, 124a, 266b; ZḤ 88d–89a (MhNRut)]—look at what is written: And you, O son of man, raise a lament for Virgin Israel, which is surely uttered for Her, for Assembly of Israel! And this is most difficult of all: Fallen, not to rise again, is Virgin Israel (Amos 5:2). Now, that which the Companions have said concerning this statement is fine [see BT Berakhot 4b]. [However, this radical rereading is not convincing because] if the passage had been spoken by way of consolation, we would agree; yet here lamentation and dirge are uttered, as demonstrated by the verse! [cf. Rabbi Naḥman of Bratslav, Liqqutei Moharan 1:247].’

He replied, ‘Certainly so! This matter troubled me greatly, and I came before Rabbi Shim’on with a darkened face. He said to me, ‘From the look on your face, your heart is revealed!’ I said to him, ‘Surely, for my heart and my face are equivalent [cf. M Terumot 3:8].’ He said to me, ‘Utter your word!’

I said, ‘It is written: Fallen, not to rise again, is Virgin Israel. One who is angry with his wife, and she leaves him—she will never return. If so, woe to the children who have been cast out with her!’ He said to me, Are you not satisfied with what all the Companions have said? I said, They render the words compassionate, but it does not correspond. He said, Whatever the Companions say is fine and fitting, but woe to the generation when shepherds are nowhere to be found and the flock wanders, not knowing whether to go to the right or to the left! Surely this verse needs to be known, and all is revealed to those who see!

Come and see: In all the exiles suffered by Israel, He set a time and termination; and in all of them, Israel turned back to the blessed Holy One and Virgin Israel returned to Her place at the time decreed. Yet now, in this last exile, it is not so, for She has not returned as on the other occasions—as demonstrated by this verse, for it is written Fallen, not to rise again, is Virgin Israel. It is not written Fallen, and I will not raise Virgin Israel.

This may be compared to a king who became angry with the matrona and cast her out of his palace for a certain time. When that time arrived, the matrona immediately returned and came before the king. And so it happened once, twice, and thrice. Finally, she went far away from the king’s palace and was cast out for a distant time. He said, ‘This time is not like the other times, that she should come before me; rather, I myself will go with my retinue to woo her.’

When he reached her and saw her lying on the ground—who has seen the glory of the matrona at that time and the king pleading to her? Eventually, he grasped her in his hands and raised her and brought her to his palace, swearing to her that he would never part from her or be distant.

Similarly, with the blessed Holy One. All those times when Assembly of Israel was in exile, when the time arrived She returned and came before the King. Yet now, in this exile, it is not so; rather, the blessed Holy One will grasp Her hand and raise Her and reconcile with Her and return Her to His palace.

Come and see that it is so, for it is written Fallen, not to rise again, as in other times; but I myself will raise Her—I, YHWH, will raise Her booth; I will raise the fallen booth of David (Amos 9:11), Virgin Israel. The fallen—as is written: Fallen, [not to rise again]. This is the glory of Virgin Israel and Her praise. This I learned at that time.

Rabbi Yehudah said, ‘You have surely spoken to my heart, and now it is tranquil. This is lucidity of the word, and it accords with a word that I recently gained. Rabbi Yose said, The blessed Holy One will one day proclaim over Assembly of Israel, Shake off the dust, arise; sit enthroned, O Jerusalem! (Isaiah 52:2)—like someone grasping his friend’s hand and saying, Shake yourself free and rise! So will the blessed Holy One grasp Her and say, Shake yourself free, arise!

Rabbi Aḥa said to him, ‘Happy are all those members of the royal palace, who open with this expression, as is written: Arise, shine, for your light has come! (Isaiah 60:1)—see, the King is surely here! Then is the glory and joy of all, when the King reconciles with Her.

It is written: Bathsheba came to the king in his chamber (1 Kings 1:15). Similarly, all those times She came to the King and stood before Him, as is written: She came before the king and stood before the king (ibid., 28). But this time, not so; rather, the King comes to Her to reconcile with Her, as is written: See, your king is coming to you! (Zechariah 9:9)—precisely, not You to Him. Is coming to you—to mollify You. Is coming to you—to raise You. Is coming to you—to restore You completely. Is coming to you—to bring You into His palace and unite with You eternally, as is said: I will betroth you to Myself with faithfulness; I will betroth you forever (Hosea 2:22, 21)’” (Zohar 3:6a–b).

׆ וַיְהִי בִּנְסֹעַ הָאָרֹן וַיֹּאמֶר מֹשֶׁה קוּמָה יְהוָה וְיָפֻצוּ אֹיְבֶיךָ וְיָנֻסוּ מְשַׂנְאֶיךָ מִפָּנֶיךָ וּבְנֻחֹה יֹאמַר שׁוּבָה יְהוָה רִבְבוֹת אַלְפֵי יִשְׂרָאֵל ׆

And it happened, as the Ark journeyed on, that Moses would say, 

           ‘Rise O YHWH, and Your enemies scatter, and Your foes flee before You!’

and when it came to rest, he would say,

           ‘Come back O YHWH to Israel’s teeming myriads.’ 

“Our Rabbis taught: And it happened, as the Ark journeyed on, that Moses would say… (Numbers 10:35–36): for this section the blessed Holy One provided [inverted letter nuns as] signs above and below, to teach that this is not its place. Rabbi [Yehudah ha-Nasi] said: It is not for that, but because it ranks as a separate Book [perhaps a quotation from the mysterious Book of the Battles of YHWH mentioned elsewhere].

With whom does the following saying of Rabbi Shemu’el son of Naḥman in Rabbi Yonatan’s name agree: Wisdom has built her house, she has hewn her pillars, seven (Proverbs 9:1): this refers to the seven Books of the Law? With whom? With Rabbi.  Who is the Tanna that disagrees with Rabbi? It is Rabban Shim’on son of Gamaliel. For it was taught, Rabban Shim’on son of Gamaliel said: This section is destined to be removed from here and written in its [right] place [following the description of the journeying of the Tent of Meeting in Numbers 2:17]. And why is it written here? In order to provide a break between the first [account of] punishment and the second [account of] punishment. What is the second [account of] punishment? And the people became complainers of evil [in the ears of YHWH…] (Numbers 11:1).  The first [account of] punishment? וַיִּסְעוּ מֵהַר (Va-yise’u me-har), and they journeyed on from the mountain, of YHWH (ibid. 10:33), which Rabbi Ḥama son of Rabbi Ḥanina expounded [as meaning] שֶׁסָּרוּ מֵאַחֲרֵי (she-saru me-aḥarei), they strayed from following, YHWH. And where is its [rightful] place? Rav Ashi said: In [the chapter on] the banners [but in the future, when all evil and its consequent retribution has ceased, this section will be inserted in its right place]” (BT Shabbat 115b–116a).

As the ark journeyed… (Numbers 10:35). Rabbi El’azar said, ‘Here one should examine: נ (Nun) that is inverted, facing backward—why in two places here? If you say, ‘A bent נ (nun)’—well, it is known that a bent nun is female; and a straight one, totality of male and female. They have already established, regarding this place: ‘As the ark journeyed.’ But why is it turned afterward like this: ׆?

Come and see: No נוּן (nun) is mentioned in אַשְׁרֵי (Ashrei), Happy are, those who dwell in Your house (Psalms 84:5), because She is in exile. This has been established by the Companions, for it is written: נָפְלָה (Nafelah), Fallen, not to rise again, is Virgin Israel (Amos 5:2). But what is written previously? The Ark of YHWH’s Covenant journeyed before them a three days’ distance to scout out a resting place for them (Numbers 10:33). As soon as the ark journeyed, nun journeyed above it—surely, Shekhinah rests upon the ark.

Come and see: The love of the blessed Holy One is toward Israel; for even though they stray from the straight path, the blessed Holy One does not wish to abandon them, and He constantly turns his face toward them. Otherwise, they could not endure in the world.

Go and see: The ark journeyed before them a distance of three days, and nun remained inseparable from it, accompanying it. Due to the love of Israel, it turned its face toward them, turning away from the ark—like a gazelle who, when going, turns its face back to the place it has left. So, as the ark journeyed, nun turned its face toward Israel and its shoulders toward the ark. Therefore, when it journeyed, Moses said, ‘Arise, O YHWH! (Numbers 10:35)—do not abandon us, turn Your face toward us!’ Then nun turned back toward them, like this: ׆—like someone turning his face toward his beloved. And when the ark and Israel began to rest, nun turned its face from Israel and turned back toward the ark, turning completely.

Rabbi Shim’on said, ‘El’azar, my son, certainly so! But here, it did not turn its face away from Israel. For if so, the nun would have to be the opposite of the other one, above: that one inverted, and this one straight, facing the ark. But surely, it did not turn its face away from them. What did it do? As the ark rested, Moses said, Return, O YHWH (Numbers 10:36). Then the ark rested, and Shekhinah stood on the other side, with Her face toward Israel and toward the ark. So then She encompassed both the ark and Israel. But afterward Israel ruined this, as is written: The people were complaining (Numbers 11:1) [the incriminating word כְּמִתְאֹנְנִים (ke-mit’onenim), complaining, contains two consecutive nuns, shaped normally. Whereas the inverted nuns (preceding and following the biblical couplet)] allude to Shekhinah turning toward Israel, the forward orientation of the nuns in כְּמִתְאֹנְנִים (ke-mit’onenim) indicate that as a result of Israel’s complaints Shekhinah, as it were, stared off into the distance, away from them (Matt)]’” (Zohar 3:155a–b).

Who Causes the Tail to Rise Above, Dominate, and Strike?

Snake & his Tail

And now, if you will truly heed My voice and keep My covenant, you will become for Me a treasure among all the peoples, for Mine is all the earth. And as for you, you will become for Me a kingdom of priests and a holy nation (Exodus 19:5).

And it shall be, if you do not heed the voice of YHWH your God to keep and to do all His commands and His statutes that I charge you today, all these curses will come upon you and overtake you… The sojourner who is in your midst will rise up high above you and you will go down far below. He will put you in debt and you will not put him in debt. He will become the head and you will become the tail. And all these curses will come upon you and pursue you and overtake you until you are destroyed. For you will not have heeded the voice of YHWH your God to keep His command and His statutes which He charged you (Deuteronomy 28:43–45, cf. Zohar Ḥadash, 59b–60a).

“How fortunate are you, O Israel. When you act according to the will of YHWH no nation or tongue can dominate you. But when you do not act in accordance with the will of YHWH you are delivered into the hands of a lowly people, and not only a lowly people but into the power of the beasts of a lowly people” (BT Ketubbot 66b).

“Rabbi El’azar wept. He opened, saying, ‘Her sound will move like a snake… (Jeremiah 46:22). Now that Israel is in exile, She surely moves like a snake. When a snake bends its head to the dust and raises its tail, the tail dominates and strikes anyone in front of it. Who causes the tail to rise above, dominate, and strike? The head, which is bent low. Nevertheless, who controls the tail, and who propels its movements? The head—although it is bent to the dust, it conducts [the tail’s] movements. Therefore, now the other nations—who are attached to the tail—rise above, dominate, and strike, while the head is bent to the dust, as is said: Fallen, not to rise again, [is Virgin Israel] (Amos 5:2) [cf. BT Berakhot 4b]. Nevertheless, this head controls the tail and preserves it, as is said: They made me keeper of the vineyards (Song of Songs 1:6)—the other nations, who are the tail.

Rabbi Yehudah came and kissed his hands, and said, ‘If I had asked nothing in the world except for this, and gained it, it would be enough for me! For now I know how the other nations and their dominion are controlled. Happy is the share of Israel, of whom is written For Yah has chosen Jacob for Himself, Israel as His treasure (Psalms 135:4)’” (Zohar 3:119b).

“Rabbi Yitsḥaq said, ‘All the princes of the nations ascend or descend because of this one [Metatron]. When he ascends, the princes of the nations descend. When he descends, they ascend. All depends on the children of Jacob!’

Rabbi Yehudah son of Shalom said, ‘Good or evil comes to the world solely on account of the children of Jacob!’

A certain [Roman] hegmon came to Rabbi Abbahu and said, ‘The entire world should assemble against you as against this locust—to obliterate you from the world in a single instant! For if this nation does not worship its Lord, it is written: He will shut the heavens so that there will be no rain, and the earth will not yield her fruit (Deuteronomy 11:17). If she strays, the entire world is destroyed on her account!’

He replied, ‘But it is you who cause her to stray and not to follow the proper path!’ He said to him, ‘It is your sins that rouse us!’ Rabbi Yehudah said, ‘The hegmon spoke well’” (Zohar Ḥadash 28c, cf. BT Berakhot 17a).

First Born Ox

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“I have ox and donkey (Genesis 32:6). Ox—מָשׁוּחַ מִלחָמָה (mashuaḥ milḥamah), Anointed for War, as is said, His first born ox is His glory (Deuteronomy 33:17). Donkey—מֶלֶך הַמָשִׁיחַ (Melekh ha-Mashia), the King Messiah, as is said, He is lowly and rides a donkey (Zechariah 9:9)” (Bereshit Rabbah 75:6, cf. Tanḥuma [Buber] 1:54, 179).

Rejoice with all your heart, daughter of Zion! Shout in triumph, daughter of Jerusalem! Look! Your King is coming to you: He is righteous and victorious. He is lowly and rides on a donkey, on a colt, a young pack animal (Zechariah 9:9).

“The Masters of Mishnah taught: ‘Who is mighty? He who conquers his [evil] impulse’ (M Avot 4:1). And there are those for whom it becomes a חֲמוֹר (ḥamor), donkey, that causes no trouble for its rider, and they are the ones who exert themselves in קַל וָחוֹמֶר (qal va-ḥomer), inference from minor to major. And this is why it is written of Abraham: And saddled his donkey (Genesis 22:3). And this is also why it is said about Messiah: He is lowly and rides on a donkey (Zechariah 9:9)” (Zohar 3:237b, Ra’aya Meheimna Pineḥas).

He is lowly and rides on a donkey (Zechariah 9:9)—עָנִי (ani), lowly, stands for the Mishnah orders of עֵרוּבִין (eruvin), Mixture [i.e., Sabbath borders], נִדָּה (niddah), Separated [i.e., laws of the menstruate] and יְבָמוֹת (yevamot), Levirates [i.e., laws of marriage between a widow and her brother-in-law]. The rest of the orders of the Mishnah are comprised in these but one is not considered a king until he rides on a horse, which is the Assembly of Israel [cf. Song of Songs 1:9: To my mare among Pharaoh’s chariots I likened you, my friend]….

And when the gulf is open, whoever falls there does not come up. And Messiah the Son of David fell there together with Messiah son of Joseph, of whom one is written: He is lowly and rides on a donkey, and the other is, His first born ox (Deuteronomy 33:17). This is the meaning of: If a man shall dig a pit, and not cover it, and an ox or a donkey fall into it (Exodus 21:33). For that reason Messiah is called בַּר נַפְלֵי (bar nafli), Son of the Fallen [see BT Sanhedrin 96b–97a], and She [Shekhinah] fell with them, and of Her it says, Fallen, not to rise again, is Virgin Israel (Amos 5:2). And you [Faithful Shepherd], the owner of the pit shall pay silver, shall make good to its owner, and the carcass shall be his (Exodus 21:34). The dead refers to Messiah son of Joseph who in the future will be slain [… censored passage]. Joseph, His first born ox is His glory (Deuteronomy 33:17), of whom it says, And they… cast him into a pit (Genesis 37:24)—the evil female. And the pit was empty (ibid.)—the male which is empty, without Torah, but instead has snakes and scorpions in it. This is the fourth exile [of Esau] which is a wicked generation, full of snakes and scorpions, scoundrels like snakes and who are עַקְרַבִּֽים (aqrabim), scorpions, since they עָקוּר (aqoor), uproot, the words of the Rabbis and give false sentence. Of them it says: Her adversaries have become the chief (Lamentations 1:5)” (Zohar 3:276b–279b, Ra’aya Meheimna Ki Tetse).

And the land shall mourn, every clan apart; the clan of the house of David apart, and their wives apart (Zechariah 12:12)…. what is the cause of the mourning?—Rabbi Dosa and the Rabbis disagree. One explained, The cause is the slaying of Messiah son of Joseph [in the war of Gog from the land of Magog prior to the ultimate redemption with the coming of Messiah son of David], and the other explained, The cause is the slaying of the evil impulse. It is well according to him who explains that the cause is the slaying of Messiah son of Joseph, since that well agrees with: And they shall look upon Me because they have thrust him through, and they shall mourn for him as one mourns for his only son (ibid., 10); but according to him who explains the cause to be the slaying of the evil impulse, is this an occasion for mourning? Is it not rather an occasion for rejoicing? Why then should they weep?—as Rabbi Yehudah expounded: In the time yet to come the blessed Holy One will bring the evil impulse and slay it in the presence of the righteous and the wicked. To the righteous it will have the appearance of a towering hill, and to the wicked it will have the appearance of a hair thread. Both the former and the latter will weep; the righteous will weep saying, ‘How were we able to overcome such a towering hill!’ The wicked also will weep saying, ‘How is it that we were unable to conquer this hair thread!’ And the blessed Holy One will also marvel together with them, as is said, Thus says YHWH of armies; If it is marvelous in the eyes of the remnant of this people in these days, would it also be marvelous in My eyes? says YHWH of armies (ibid. 8:6). 

Rav Assi said, ‘The evil impulse is at first like the thread of a spider, but ultimately becomes like cart ropes, as is said, Woe unto them that draw guilt with cords of vanity, and sin as it were with a cart rope (Isaiah 5:18).’

Our Rabbis taught, the blessed Holy One will say to the Messiah, Son of David (May he reveal himself speedily in our days), ‘Ask of Me anything, and I will give it to you,’ as is said, Let me tell as is due of YHWH. He said to me: ‘You are My son. I Myself today did beget you. Ask of Me, and I shall give nations as your estate (Psalms 2:7–8). But when he will see that the Messiah son of Joseph is slain, he will say to Him, ‘Master of the World, I ask of You only the gift of life.’ As to life, He would answer him, ‘Your father David has already prophesied this concerning you’, as is said, Life he asked You—You gave him, [length of days for time without end] (Psalms 21:4)” (BT Sukkah 52a).

“And two Messiahs arouse before them. Messiah son of David parallels נֶצַח (Netsaḥ), and is connected with the morning of Abraham [Ḥesed, see Zohar 1:182b on Genesis 22:3] which is: At Your right hand are pleasures for נֶצַח (netsaḥ), evermore (Psalms 16:11). Hod to Gevurah, since to it is attached Messiah Son of Ephraim [synonymous with Messiah son of Joseph]. You [Moses the Faithful Shepherd], are in the middle, and your rung is Tif’eret, for the middle pillar is connected with you, and also Yesod, the Vitality of the Worlds, is on your rung. Ḥokhmah is on the right: ‘Let him who wants to be wise turn south’ (BT Berakhot 30a). Binah is on the left: ‘Let him who wants to be rich turn to the north’ (ibid.)” (Zohar 3:242b, Ra’aya Meheimna Pineḥas).

“And after this a king עַז פָּנִים (‘az panim), brazen faced, will arise for three months, and then the wicked kingdom will rule over Israel for nine months, as it says, Therefore will he give them up, until the time that she who travails has brought forth: [then the remnant of his brethren shall return unto the children of Israel] (Micah 5:2). And there shall sprout up for them Messiah Son of Joseph, and he will bring them up to Jerusalem. He will rebuild the Temple and offer sacrifices; fire shall descend from heaven and consume their sacrifices, as is written, The lawless sons of your people shall be raised up to fulfill the vision, but they shall stumble (Daniel 11:14). If they are not worthy, Messiah Son of Ephraim comes [i.e., Messiah Son of Joseph]; but if they are worthy, Messiah Son of David will come.

A wicked king will arise whose name is Armilus: bald, with small eyes and a skin-blanched forehead; his right ear closed up and his left ear open. If a good person should speak to him, he will turn his closed ear toward him, and if a wicked person should speak to him, he will turn his open ear to him. He is the offspring of the שָׂטָן (satan), adversary, and a stone [statue], and he will come up to Jerusalem and incite war with Messiah Son of Ephraim comes [i.e., Messiah Son of Joseph] at the eastern gate, as is written, And they shall look to me whom they have thrust through (Zechariah 12:10)” (Nistarot shel Rabbi Shim’on bar Yoḥai).

“From the right of Abraham, whose rung is Ḥesed, He takes vengeance on Ishmael and his prince, and from the left of Isaac, whose rung is פַּחַד (paḥad), Terror, He takes vengeance on Esau and his appointed prince by means of two Messiahs, one of whom, Messiah son of David, is from the right, while the other, Messiah son of Joseph, is from the left. And the rung of Jacob that corresponds to them, in the mystery of changing his hands (Genesis 48:14)—the lion, to the left, and the ox to the right, to Ishmael. And since Judah was exiled in Esau, it follows that the right of holiness is with the left of Esau, and likewise the left of holiness is with the impure right of Ishmael. Until שִׁילֹה (Shiloh), come (Genesis 49:10) [cf. BT Sanhedrin 98b]—Shiloh, who is [Moses] the Faithful Shepherd [since the numerical value of שִׁילֹה (Shiloh), is equal to מֹשֶׁה (moshe), Moses], whose rung is Tif’eret Israel [the middle pillar]. He will take vengeance from the motley throng. In these three rungs כֹּהֲנִים לְוִיִּם וְיִשְׂרְאֵלִים (kohanimlevi’im, ve-yisraelim), Priests, Levites, and Israelites, will be recalled from the Exile, and with them [His כְּלִי (keli), weapon] He takes vengeance upon Esau, Ishmael, and the motley throng. Just as the motley throng is intermingled with Esau and Ishmael, so Jacob is composed of Abraham and Isaac for he is a mixture of the two of them. So too, Shiloh [Moses the Faithful Shepherd] is intermingled with Messiah son of David and Messiah son of Joseph and he will be the link between the two of them, as at the time that Bilaam saw in his prophecy [see Genesis 49:10]. For thus the two Messiahs are connected with the Faithful Shepherd, like the three patriarchs, in the final exile” (Zohar 3:245a–b, Ra’aya Meheimna Pineḥas).

“Since they brought it on you and did good things for you, you have suffered for their sakes many troubles so that Messiah son of Joseph shall not be killed, of whom it says, the face of an ox on the left side (Ezekiel 1:10), who is a descendant of Joseph, of whom it says, His first born ox is His glory (Deuteronomy 33:17). That is because he and his descendants shall not be violated among the heathen nations because of the sin of Jeroboam who worshipped idols [cf. 1 Kings], for which he and his seed were to be violated among the idol worshiping nations. For Jeroboam the son of Nebat is a descendant of Joseph and it is because of him that it says of you: But he was wounded because of our transgressions… and by his injury we are healed (Isaiah 53:5). And since Israel include right and left where Your ה (he) and י (yod) are in a state of completion, it behooves You to unite with Her between them. Because he [Jeroboam] has brought out an evil name upon a virgin of Israel, it says of her, and she shall be his wife; he may not put her away all his days (Deuteronomy 22:19), in exile he may not be away from her all his days….

But the Masters of Mishnah do not know the Faithful Shepherd [Moses]. Elijah, an oath upon you in the Name of YHWH and in the explicit Name, reveal him to all the heads of the Masters of Mishnah so they will recognize him and he shall no more יִתְחַלֵּל (yitḥalal), be violated, And he מְחוֹלָל (meḥolal), was wounded, for our transgressions, (Isaiah 53:5). You do not have to receive permission because I am a messenger from the Master of the World, and I know that if you do that, the blessed Holy One will thank you for it and your descendants shall be exalted for it above and below. Do not tarry in doing it, neither a week nor a month, nor a year, but do it immediately!” (Zohar 3:277a–283a, Ra’aya Meheimna Ki Tetse).

“What is meant by, but at the end it shall speak, and not lie (Habakkuk 2:3)?What is [For there is yet a vision for the appointed time] וְיָפֵחַ (ve-yafe’aḥ), and a witness, for the end who is not false (Habakkuk 2:3)? Rabbi Shemu’el son of Naḥmani said in the name of Rabbi Yonatan: תִּיפָּח (Tippaḥ), blasted, be the bones of those who calculate the end [cf. Rabbi Hillel Rivlin of Shklov in the name of the Gaon of Vilna, Qol ha-Tor 4:2]. For they would say, since the predetermined time has arrived, and yet he has not come, he will never come. But [even so], wait for him, as is written, Though he tarries, wait for him (ibid.). Should you say, ‘We await [his coming] but He does not [come]’: therefore Scripture says, And therefore YHWH shall wait to grant you grace, and therefore He shall rise to show you mercy, [for a God of justice is YHWH] (Isaiah 30:18). But since we look forward to it, as does He, what delays [his coming]? The quality of Justice delays it [because we are not yet worthy]. But since the quality of Justice delays it, why do we await it? To be rewarded [for hoping], as is written, Happy all who wait for Him (Isaiah 30:18).” (BT Sanhedrin 97b).

The Blessed Holy One Hewed out all the Letters of Torah, Engraving them with Breath

Alex-bet jumble

“The blessed Holy One said, ‘I need laborers.’ The Torah said to Him, ‘I am providing you twenty-two laborers’—the twenty-two letters which are in the Torah” (Tanḥuma–Yelammedenu Fragments, 20–21 [Urbach]).

“Twenty-two letters—they are engraved by voice, hewn by breath, embedded in the mouth in five places: אח הע בו מף גי כק דט לנת זס שרץ (alef ḥet he ‘ayin, bet vav mem pehgimel yod kaf qofdalet tet lamed nun tavzayin samekh shin resh tsadi)” (Sefer Yetsirah §17a).

“Quarry of the Torah, Treasury of Wisdom, Quarry of God’s breath, to teach that the blessed Holy One hewed out all the letters of Torah, engraving them with breath, and actualizing צוּרוֹתָיו (tsurotaiv), His forms, within, as is written: There is no צוּר (tsur), rock, like our God (1 Samuel 2:2)—‘there is no צַיָּיר (tsayyar), artist, like our God’ (BT Berakhot 10a)” (Bahir §143).

“A certain philosopher asked Rabban Gamaliel, saying: Your God was indeed a great צַיָּר (tsayyar), artist, but surely He found good materials which assisted Him? He said: What are they? תֹּהוּ וָבֹהוּ (Tohu va-vohu), welter and waste (Genesis 1:2), darkness, water, wind, and the deep; woe to that man. Of all of them it is said בְּרִיאָה (beriyah), Creation: Tohu and bohu: יוֹצֵר (Yotser), He fashions, light and בוֹרֵא (vo’re), creates, darkness (Isaiah 45:7); water: Praise Him, utmost heavens, and the waters above the heavens (Psalms 148:4)—why? For He commanded, and they were created (ibid., 5); wind: Yotser, He fashions, the mountains and vo’re, creates, the wind (Amos 4:13); the depths: When there were no deeps I was spawned, when there were no wellsprings, heavy with water (Proverbs 8:24)” (Bereshit Rabbah 1:9).

A David song of praise. אֲרוֹמִמְךָ (Aromimekha), let me exalt You, my God the king, and let me bless Your name forevermore. בְּכָל (Be-kal), every, day let me bless You, and let me praise Your name forevermore. גָּדוֹל (Gadol), great, is YHWH and highly praised, and His greatness cannot be fathomed. דּוֹר לְדוֹר (Dor le-dor), let one generation to the next, extol Your deeds and tell of Your mighty acts. הֲדַר (Hadar), of the grandeur, of Your glorious majesty and Your wondrous acts let me treat. וֶעֱזוּז (Ve-ezuz), and the power, of Your fearsome deeds let them say, and Your greatness let me recount. זֵכֶר (Zekher), the fame, of Your great goodness they utter, and of Your bounty they joyously sing. חַנּוּן (Ḥannun), gracious, and merciful is YHWH, slow to anger, great in kindness. טוֹב (Tov), good, is YHWH to all, and His mercy is over all His creatures. All Your creatures, YHWH, יוֹדוּךָ (yodukha), acclaim You, and Your faithful ones bless You. כְּבוֹד (Kevod), the glory, of Your kingship they say, and of Your might they speak, לְהוֹדִיעַ (le-hodi’a), to make known, to humankind His mighty acts and the grandeur of His kingship’s glory. מַלְכוּתְךָ (Malkhutkha), Your kingship, is a kingship for all time, and Your dominion for all generations. YHWH סוֹמֵךְ (somekh), props up, all who fall and makes all who are bent stand erect. עֵינֵי (Einei), the eyes, of all look in hope to You and You give them their food in its season, פּוֹתֵחַ (Poteaḥ), opening, Your hand and sating to their pleasure all living things. צַדִּיק (Tsaddiq), just, is YHWH in all His ways, and faithful in all His deeds. קָרוֹב (Qarov), close, is YHWH to all who call Him, to all who call to Him in truth. רְצוֹן (Ratson), the pleasure, of those who fear Him He performs, and their outcry He hears and rescues them. YHWH שׁוֹמֵר (shomer), guards, all who love Him, and all the wicked He destroys. YHWH’s תְּהִלַּת (Tehillat), praise, let my mouth speak, and let all flesh bless ת His holy name forevermore (Psalms 145:1–21, acrostics occur in Psalms 25, 34, 37, 111, 112, 119, and 145; Proverbs 31:10–31; Lamentations 1–4).

“Rav Hamnuna Sava said: ‘We find the letters backward [in the first verse of the Torah]: ב (bet) first, followed by bet: בְּרֵאשִׁית (Bereshit), in the beginning, followed by בָּרָא (bara), created. Then א (alef) first, followed by alef: אֱלֹהִים (Elohim), followed by אֵת (et).

‘The reason is: When the blessed Holy One wished to fashion the world, all the letters were hidden away. For two thousand years before creating the world, the blessed Holy One contemplated them and played with them [see Bahir §5]. As He verged on creating the world, all the letters presented themselves before Him, from last to first.

The letter ת (tav) entered first of all. She said, ‘Master of the worlds, may it please You to create the world by me, for I complete Your seal: אֶמֶת (emet), truth—and You are called Truth. It is fitting for the King of Truth to begin with a letter of truth and to create the world by me.’ The blessed Holy One replied: ‘You are seemly and worthy, but not deserving to initiate Creation, since you are destined to be marked upon the foreheads of the faithful who fulfilled the Torah from alef to tav and by your mark they will die. Furthermore, you are the seal of מָוֶת (mavet), death. So, you do not deserve to serve as an instrument of Creation.’ She departed immediately.

The letter ש (shin) came before Him. She said, ‘Master of the worlds, may it please You to create the world by me, for by me You are named שַׁדָּי (Shaddai), and it is fitting for the world to be created by a holy name. He replied: You are seemly, you are good and you are true, but since the letters of deceit come and take you for their partner, I do not want to create the world by you. For a lie cannot exist unless ק״ר (qof, resh) take you. So whoever wants to tell a lie will first lay their foundation of truth and then construct the lie [cf. Proverbs 12:19; BT Shabbat 104a; Sotah 35a]. For shin is a letter of truth, a true letter of the patriarchs, who were united in it; qof, resh are the letters that appear on the evil side. In order to survive, they entangle the letter shin, forming קֶשֶׁר (qesher), conspiracy. Seeing this, she left His presence.

The letter צ (tsadi) entered. She said to Him, ‘Master of the worlds, may it please You to create the world by me, for צַדִּיקִים (tsaddiqim), the righteous, are sealed by me, and You, who are called צַדִּיק (tsaddiq), Righteous, are signified by me, as is written, For YHWH is tsaddiq, righteous—loving righteousness (Psalms 11:7). It is fitting to create the world by me!’ He replied, ‘Tsadi, you are tsaddiq, righteous, but you should remain hidden—not so revealed—so as not to provide the world a pretext.’ How so? She is נ (nun). י (Yod) from the name of the holy covenant comes and rides on her, is united with her. This is the mystery: When the blessed Holy One created Adam, He created him with two faces…. So the yod faces backward…. They were not turned face-to-face… it [yod] looked upwards…. it looked downwards…. The blessed Holy One said to her ‘Turn back, for I intend to split you and transfigure you face-to-face, but you will arise elsewhere.’ She left His presence and departed.

The letter פ (peh) entered. She said to Him, ‘Master of the worlds, may it please You to create the world by me, for I signify פּוּרְקֶנָא (purqena), the redemption, that You will someday bring upon the world and also פְּדוּת (pedut), deliverance. It is fitting to create the world by me!’ He replied, ‘You are seemly, but you signify hidden transgression, like a serpent striking, then tucking its head into its body: so one who sins bows his head, stretching out his hands.’

Similarly, ע (ayin) stands for עֲו‍ֹן (avon), iniquity. Although she said, ‘I imply עֲנָוָה (anavah), humility,’ the blessed Holy One replied, ‘I will not create the world by you.’ She left His presence.

The letter ס (samekh) entered. She said to Him, ‘Master of the worlds, may it please You to create the world by me, for by me סְמִיכָא (semikha), support, exists for those who fall, as is written, סוֹמֵךְ יְהוָה (somekh Adonai), YHWH supports all who fall (Psalms 145:14). He replied, ‘So you are needed where you are! Don’t move from there! If you leave, what would happen to the fallen, who depend on you?’ She immediately left His presence.

The letter נ (nun) entered. She said to Him, ‘Master of the worlds, may it please You to create the world by me, for by me You are called נוֹרָא (nora), Awesome, in praises (Exodus 15:11). By me, the praise of the righteous is called נָאוָה (navah), comely (Psalms 33:1).’ He replied, ‘Nun, return to your place, for because of you samekh has returned to her place. Depend on her.’ She returned immediately, leaving His presence [nun alludes to נוֹפְלִים (nofelim), the fallen, supported by samekh, see BT Berakhot 4b].

The letter מ (mem) entered. She said to Him, ‘Master of the worlds, may it please You to create the world by me, for by me You are called מֶלֶךְ (melekh), King.’ He replied, ‘Certainly so, but I will not create the world by you, since the world needs a king. Return to your place, you along with ל (lamed) and ך (kaf), for the world should not be without a king.’

At that moment כ (kaf) descended from His throne of glory. Trembling, she said to Him, ‘Master of the worlds, may it please You to create the world by me, for I am your כָּבוֹד (Kavod), ‘Glory.’’

When kaf descended from the throne of glory, 200,000 worlds trembled, the throne trembled, and all the worlds verged on collapse. The blessed Holy One said to her, ‘Kafkaf what are you doing here? I will not create the world by you. Return to your place, for you imply כְּלָיָה (kelayah), destruction—a decree of destruction (Isaiah 10:23). Return to your throne and stay there.’ She thereupon left His presence and returned to her place.

The letter י (yod) entered. She said to Him, ‘Master of the worlds, may it please You to create the world by me, for I am the beginning of the holy Name. It is fitting for You to create the world by me!’ He replied, ‘It is enough for you to be engraved in Me, to be inscribed in Me. My desire culminates in you. You should not be uprooted from My name.’

The letter ט (tet) entered. She said to Him, ‘Master of the worlds, may it please You to create the world by me, for by me You are called טוֹב וְיָשָׁר (tov ve-yashar), Good and upright (Psalms 25:8).’ He replied, ‘I will not create the world by you, for your goodness is concealed and hidden within you, as is written, How abundant is Your goodness that You have hidden away for those in awe of You (Psalms 31:20). Since it is hidden within you, it plays no part in this world that I am about to create, but rather in the world to come. Furthermore, because your goodness is hidden within you, the gates of My Temple will sink, as is written: Her gates טָבְעוּ (tave’u), have sunk, into the earth (Lamentations 2:9). Further, facing you is ח (ḥet), and when you join together with her, you spell חֵטְא (ḥet), sin. So these two letters are not inscribed in the holy tribes. She immediately left His presence.

The letter ז (zayin) entered. She said to Him, ‘Master of the worlds, may it please You to create the world by me, for by me Your children observe the Sabbath, as is written: זָכוֹר (zakhor), Remember, the Sabbath day, to hallow it (Exodus 20:8).’ He replied, ‘I will not create the world by you, for you imply war—a sharp sword and a spear for battle, like a ן (nun). She immediately left His presence.

The letter ו (vav) entered. She said to Him, ‘Master of the world, may it please You to create the world by me, for I am a letter in Your Name.’ He replied, ‘Vav, it is enough for you and ה (he) to be letters of My name, included in the mystery of My name, engraved and carved in My name. I will not create the world by either of you.’

The letters ד (dalet) and ג (gimel) entered and made the same request. He replied to them as well, ‘It is enough for you to be with each other, since the poor will never cease and need to be treated kindly. Dalet is poor; gimel, גְמוֹל (gomel), renders, goodness to her. Do not separate from one another! It is enough for one of you to sustain the other.’

The letter ב (bet) entered, she said to Him, ‘Master of the world, may it please You to create the world by me, for by me you are בָּרוּךְ, (barukh), blessed, above and below.’ The blessed Holy One replied, ‘Indeed, by you I will create the world. You will be the beginning of Creation.’

The letter א (alef) stood but did not enter. The blessed Holy One said to her, ‘Alefalef, why do you not enter My presence like all of the other letters?’ She replied, ‘Master of the world! Because I saw all the letters leaving Your presence fruitlessly. What could I do there? Further more, look, You have given this great gift to the letter bet, and it is not fitting for the exalted King to take back a gift He has given to His servant and give it to another!’ The blessed Holy One said, ‘Alefalef! Although I will create the world with the letter bet, you will be the first of all the letters. Only through you do I become יִחוּדָא (yiḥuda), one. With you, all counting begins and every deed in the world. No יִחוּדָא (yiḥuda), union, is actualized except by alef’” (Zohar 1:2b–3b).

Of the letters of Torah it says: ‘There is no early or late in Torah’ (BT Pesaḥim 6b). However, in the Throne [Shekhinah] all is arrayed fittingly. And this secret has been set aside for those wise of heart. 

And the enlightened will shine (Daniel 12:3)—these are the letters which have a mind to enter before the King, each one according to its תִּקּוּנא (tiqquna), order. From the side of Judgement each one entered from last to first, because the left arm is [the month of] Tishrei [see BT Rosh ha-Shanah 18a]. This is בְּרֵאשִׁית (Bereshit), in the beginning, and it is בְּ״א תִּשְׁרֵי (be-alef tishrei), in the first of Tishrei, because the world was created with Judgment [cf. Rabbenu Tam on BT Rosh ha-Shanah 27a]. Therefore they entered from last to first. But we have said that the world was created from the right side, and the letters entered from first to last? The mystery of the matter: I have said, the world is built by kindness (Psalms 89:3). Therefore when the letters entered from last to first, and then from first to last, the blessed Holy One did not want to create the world by them until He joined them together, the right side and the left side. Only then did He create the world by them.

He took א (alef), and then ב (bet) in order, and He took תש״ר (tav, shin, resh) in reverse order. He then placed י (yod) with them from His Name, and He created the world by them, that the building should endure, and they are: אביתש״ר (alef, bet, yod, tav, shin, resh). The letters of אֲבִי (avi), my Father, are: אֲשֶׁר בְּיָדוֹ נֶפֶשׁ כָּל חָי (Asher be-yado nefesh kal ai), in whose hand is the breath of each living thing (Job 12:10); ת (tav) is תּוֹרַת יְהוָה תְּמִימָה (torat Adonai temimah)the teaching of YHWH is perfect (Psalms 19:8); ש (shin) is שַׁבָּת (shabbat), Sabbath; ר (resh) is רֵאשִׁית חָכְמָה יִרְאַת יְהוָה (reshit ḥakhmah yirat Adonai), the beginning of wisdom—fear of YHWH (Psalms 111:10). And from all of these only with the letter ב (bet) did the blessed Holy One wish to begin. It is the building of the אָב (av), Father, the building of the world, and from there He began, because in the future by it He will build Jerusalem, as is said, בּוֹנֵה יְרוּשָׁלִַם יְהוָה (boneh yerushalayim Adonai)Builder of Jerusalem, YHWH (Psalms 147:2); אִם יְהוָה לֹא יִבְנֶה בַיִת (im Adonai lo yivneh vayit), if YHWH does not build a house [in vain do its builders labor on it] (Psalms 127:1). Also, the building of Torah and the World that is Coming are with the letter bet, and on her the world endures. In the time of its building, it is as the time the world was being created and built. And this is, Bereshit, in the beginning (Genesis 1:1). But when the First Temple was destroyed it was as if the world was welter and waste [cf. BT Sanhedrin 103a in the name of Rabbi Shim’on son of Yoḥai]. And this is, And the earth then was תֹהוּ וָבֹהוּ (tohu va-vohu), welter and waste (Genesis 1:1). Immediately after it is built it is written, And YHWH said, ‘Let there be light’ (Genesis 1:3). Because all the letters shine there. Even though the אוֹר (or), light, is the letter א (alef) His light shines into bet with the ה״ (five) lights which is the upper ה (he) of יהוה (YHWH)” (Tiqqunie ha-Zohar 16a).