The Nut Garden

לקוטים מזוהר (Gleanings of Zohar)

Tag: עֵתים

Partners in Creation

handshake

“Rabbi Yehoshu’a son of Levi said: When Moses ascended on high, he found the blessed Holy One tying crowns on the letters [of the Torah]. He said to him, ‘Moses, there is no “[שָׁלוֹם [עֲלֵיכֶם (shalom aleikhem), peace [be upon you],” in your town?’ He said before Him: ‘Is there a servant who offers “peace [be upon you]” to his Master!’ He said to him, ‘Yet you should have helped Me.’ Immediately he said to Him, And so, let YHWH’s power, pray, be great, as you have spoken (Numbers 14:17)” (BT Shabbat 89a).

“The blessed Holy One rules humanity (2 Samuel 23:3); who rules the blessed Holy One? As it were, the righteous one (ibid.), for the blessed Holy One decrees and he abolishes” (Zohar 3:15a, cf. BT Mo’ed Qatan 16b).

“Do not read You are עַמִּי (ammi), My people (Jeremiah 30:3), but rather You are עִמִּי (immi), with Me, becoming My partner! Just as I made heaven and earth by speaking, as is said: By the word of YHWH, the heavens were made (Psalms 33:6), so do you. Happy are those engaged in Torah!” (Zohar 1:5a).

“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 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).

“[Resh Laqish taught:] Greater is he that lends than he that gives gifts; but he that aids by taking part in a business undertaking is greater than either” (BT Shabbat 63a, cf. Mishneh Torah, Laws of Gifts to the Poor 10:7–14).

That God had created לַעֲשׂוֹת (la-asot), to make (Genesis 2:3). What is לַעֲשׂוֹת (la-asot)? That the bodies of demons remained, for the [seventh] day had been sanctified and they had not been made and they remained לַעֲשׂוֹת (la-asot), to be made—spirits with no body. Here, too: It is time לַעֲשׂוֹת (la-asot), to act, for YHWH (Psalms 119:126)—לַעֲשׂוֹת (la-asot), to actualize. [Because Creation] she is left unadorned and incomplete” (Zohar 2:155b).

“Once the world was created, not a single thing was firmly established until an impulse arose in the Will to create the human being, who would engage in Torah and for whose sake the world would endure. Now, whoever gazes upon Torah and engages in her, as it were, sustains the world. The blessed Holy One gazed into Torah and created the world; a human gazes into Torah and sustains the world” (Zohar 2:161a–b).

You shall not Divine, nor Interpret Omens

wondercd151

You shall not divine, nor interpret omens (Leviticus 19:26).

When you come into the land that YHWH your God is about to give you, you shall not learn to do like the abhorrent things of these nations. There shall not be found among you one who passes his son or his daughter through fire, a speller of charms, a soothsayer, or a diviner or a sorcerer, or a chanter of incantations or an inquirer of ghost or familiar spirit or one who seeks out the dead. For whosoever does these is YHWH’s abhorrence, and because of these abhorrent things YHWH your God is about to dispossess them before you. You shall be wholehearted with YHWH your God. For these nations which you are about to dispossess heed soothsayers and spellers of charms, but you, YHWH your God has not given such (Deuteronomy 18:10–14).

There shall not be found among you—so caution the court to be vigilant about it!…

קֹסֵם קְסָמִים (Qosem qesamim), a speller of charms—all the same is one who spells many charms and the speller of a few—he is held liable for each and every spell. Who is קוֹסֵם (qosem), a diviner? One who grabs his staff and says: shall I depart or not depart? [cf. M Shabbat 7:4: ‘Amorite custom’]. And in this vein, a verse says: My people consult their wood, and their staff advises them! (Hosea 4:12).

Another word: [he infers the portent of] a fox that passes on his right or his left.

Another word: one who passes his son or his daughter through fire—this refers to one who mounts a Aramean woman, and then raises with her a son, who becomes an enemy of the Omnipresent. We have heard the punishment [for this], but we haven’t heard the warning [against it]! The Law states: there shall not be found among you one who passes his son or his daughter through fire—[this is certainly sufficient warning]! Rabbi Yehudah says: This refers to one who passes his son or daughter through [the rite of] a foreign cult, and cuts a covenant with it. As it is said: When they cut the calf in two, and passed between its parts (Jeremiah 34:18) [cf. Genesis 15:9–19].

מְעוֹנֵן (Me’onen), a soothsayer—Rabbi Yishma’el says: This one passes his hand over his עַיִן (ayin), eye, before responding [cf. M Shabbat 7:14]. Rabbi Akiva says: These declare the times [i.e., which will be an auspicious עוֹנָה (onah), season; alt., one who reads עֲנָנָה (ananah), clouds]. For example, they might say: I sense that before the Sabbatical year the wheat harvest will be exceptional, but [trade in] uprooted beans will be bad. And sages say: These deceive the eyes [through apparitions].

Or מְנַחֵשׁ (me-naḥesh), diviner. What is diviner? For example, one of them might say: my bread has fallen from my mouth [and it’s not a good omen]! Or: my staff has fallen from my hand! Or: a נָחָשׁ (naḥash), snake, is passing to my right, or a fox to my left, or a deer is blocking my way! Or: don’t start with me—it’s too early in the morning! Or, it’s the New Moon today! Or, the Sabbath is over [cf. M Shabbat 7:13].

Or מְכַשֵּׁף (me-khashef), a sorcerer. This is one who tricks, but not by deceiving the eyes [through apparitions]. Rabbi Akiva says in the name of Rabbi Yehoshu’a: Two [sorcerers] are gathering squash—one gathers [the entire field] and is exempt [from suspicion of using sorcery,] while the other gathers [the entire field] and is liable. [Now why is this so?] The one actually performing the trick is liable, but the one who only deceives the eyes is exempt! [cf. M Sanhedrin 7:11].

חֹבֵר חָבֶר (Ḥover ḥaver), a chanter of incantations. Whether a חוֹבֵר (ḥover), collector, of snakes or scorpions.

שֹׁאֵל אוֹב (Sho’el ‘ov), an inquirer of ghost—a ventriloquist who produces speach from his armpit.

יִדְּעֹנִי (Yid’oni), familiar spirit—the speach is from his own mouth. They themselves are sentenced to stoning, and those who consult them are forewarned [cf. M Sanhedrin 7:7].

דֹרֵשׁ אֶל-הַמֵּתִים (Doresh el ha-metim), one who seeks out the dead—whether he raises [a spirit] with his member or consults a skull. What is the difference between the first and the second? When one raises with his member, it does not rise naturally, and is not consulted on the Sabbath. When he consults a skull, it rises naturally and is consulted on the Sabbath… one who starves himself and goes and sleeps in the cemetery so that a spirit of impurity rest on him. And when Rabbi Akiva came to this verse, he said: ‘Woe unto us! If a spirit of impurity rests on one who cleaves to uncleanliness, how much more so should the Holy Spirit rest upon one who cleaves to the Shekhinah! What brought this about? But your crimes have separated between you and your God, [and your sins have hid His face from you, that He will not hear] (Isaiah 59:2).

And because of these abhorrent things YHWH your God is about to dispossess them before you. Rabbi Shim’on said: This teaches that the Canaanites were forewarned about all these practices—for they do not punish a person unless he has also been forewarned [cf. M Avodah Zarah 8:6]. When Rabbi Eli’ezer would reach this verse, he would say: More’s the pity! Just as a person who cleaves to uncleanliness—the stench of uncleanliness hovers over him, doesn’t reason demand that one who cleaves to the Shekhinah—the aroma of the spirit of the blessed Holy One hover over him? So what happened? But your crimes have separated between you and your God” (Sifre, Deuteronomy 171–173).

“[You yourself were shown to know that YHWH is the Elohim,] there is none besides Him (Deuteronomy 4:35)—Rabbi Ḥanina said: Even sorcery. A woman once attempted to take earth from under Rabbi Ḥanina’s feet [in order to cast a spell on him]. He said to her: Try as you will, you will not succeed, as is written: There is none besides Him. However, has not Rabbi Yoḥanan said: Why is it called כְּשָׁפִים (keshafim), sorcery? Because [it is short for:] מַכְּחִישִׁין פָמַלְיָא מַעְלָה (makḥishin famalya ma’alah), ‘weakening the council on high [or: denying the council on high].’ Rabbi Ḥanina was different, owing to his great merit” (BT Ḥullin 7b).

“אֵין עוֹד מִלְּבַדּוֹ (Ein od millvado), there is none besides Him (Deuteronomy 4:35)—[He is] without separation and without שִׁתּוּף (shittuf), partnership, at all” (Tiqqunei ha-Zohar 55, 88a).

“[Rav said:] Every נָחָשׁ (naḥash), divination, which is not of the sort pronounced by Eli’ezer, Abraham’s servant, or by Jonathan the son of Saul, is not considered a divination! … Rav used to regard a ferry-boat [as a sign]. Shemu’el a [passage in a] book, and Rabbi Yoḥanan [a verse quoted] by a child” (BT Ḥullin 95b).

[Eli’ezer, Abraham’s servant, said:] “Let it be that the young woman to whom I say, ‘Pray, tip down your jug that I may drink,’ if she says, ‘Drink, and your camels, too, I shall water,’ she it is whom You have marked for Your servant, for Isaac, and by this I shall know that You have done kindness with my master.” He had barely finished speaking when, look, Rebekah was coming out… (Genesis 24:14, cf. Zohar 1:182a).

“Rabbi Yoḥanan said: If one rises early and a verse falls into his mouth, behold: this is a minor prophecy” (BT Berakhot 55b).

“Rabbi Yehoshu’a said: He who sees ט (tet) in a dream [may regard it as] a good סִימָן (siman), omen, for himself. Why so? If because it is the initial letter of טוּב (tov), good, written in Scripture, why not say [on the contrary that it is also]: And I will sweep it with the besom of טֵאטֵאתִיהָ (teiteitiha), destruction (Isaiah 14:23)?—we are speaking [here of where he saw in a dream only] one ט (tet) [whereas טֵאטֵאתִיהָ (teiteitihadestruction, contains two such letters]. But still why not say [that it might have referred to the verse] Her טֻמְאָתָהּ (tumatah), filthiness, is in her skirts (Lamentations 1:9)?—we are speaking of [where he saw in a dream the letters] ט (tet) and ב (bet). But again why not say [that it might have referred to the verse], Her gates were טָבְעוּ (tavu), sunk, into the ground (ibid. 2:9)?—the real reason is that Scripture used this letter on the very first occasion to express something good, for from the beginning of Genesis until And God saw the light, [that it was good] (Genesis 1:4) no ט (tet) occurs. Rabbi Yehoshu’a son of Levi similarly said: He who sees [the word] הֶספֵּד (hesfed), eulogy, in a dream [may take it as a sign that] compassion has been exercised towards him in Heaven, and that he will be released [from trouble] provided, however, [he saw it] in script” (BT Baba Qamma 55a).

“Said Rav Ammi: ‘When one wishes to know whether he will survive the coming year or not, let him take a burning lamp during the ten days between Rosh Hashanah and Yom Kippur and place it in a house where there is no draft; if the lamp burns out to the end, he will know that he will survive the year. And if one is about to engage in business and wishes to know whether he will succeed or not, let him get a rooster and feed it; if it grows fat and handsome, he will know that he will succeed. When one is about to go on a journey and wishes to know whether he will return home, let him enter a darkened room [alt., the house of his neighbour]; if he can perceive the reflection of his shadow, he will know that he will return home. But it is not the proper thing [to make these tests], for one might be discouraged and mar his מַזָּל (mazal), fortune. Abayye said: Since you hold that symbols are meaningful, every man should make it a habit to eat on New Year pumpkin, fenugreek, leek, beet and dates [since these are regarded as symbols of fertility, abundance and quick growth]” (BT Keritot 6a).

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).

She has no Light of Her Own: Calculation of All is by the Moon

Moon_phases

“אֱלֹהִים יְהִי מְאֹרֹת בִּרְקִיעַ (Elohim yehi me’orot bi-reqi’a)God said let there be luminaries in the firmament (Genesis 1:14)—עִתִּים (ittim), times” (Ba’al ha-Turim).

And God made the two great lights, the great light for dominion of day and the small light for dominion of night (Genesis 1:17–18).

Like the moon firm-founded forever—and the witness in the skies is faithful (Psalms 89:38).

He made the moon for the fixed seasons (Psalms 104:19).

“Rabbi Levi said in the name of Rabbi Yose son of Ila’i, ‘It is natural that the great should calculate by the great, and the small by the small. Esau calculates by the sun, which is large, and Jacob by the moon, which is small.’ Rabbi Naḥman said, ‘That is a happy presage. Esau calculates by the sun, which is large: just as the sun rules by day but not by night, so does Esau have a share in this world, but has no share in the world to come. Jacob calculates by the moon, which is small: just as the moon rules by day and by night, so Jacob has a share in this world and in the world to come!’” (Bereshit Rabbah 6:3).

“Calculation of all is by the moon” (Zohar 1:46b).

“Rabbi Yose said, ‘It is written: one by one to find חֶשְׁבּוֹן (ḥeshbon), a reckoning (Ecclesiastes 7:27). The reckoning of גִימַטְרִייאוֹת (gimatriyyot), numerologies, abiding in the Moon—on which rung of Hers are they found? [Rabbi Abba] did not reply. Then he said, ‘I have heard, but don’t remember the matter.’

That shade [the spirit of Rabbi Pinḥas son of Ya’ir] rose and slapped Rabbi Abba’s eyes. He fell on his face out of fear. While he was on his face, a verse fell into his mouth: Your eyes, pools בְּחֶשְׁבּוֹן (be-ḥeshbon), in Heshbon, by the gate of the daughter of nobles (Song of Songs 7:5). These eyes of Hers are פַּרְפְּרָאוֹת (parpera’ot), savories, within supernal Wisdom [see M Avot 3:18], drawn from above; and by חֶשְׁבּוֹן (ḥeshbon), reckoning, solstices, equinoxes, and intercalations, they are filled, becoming pools, waters flowing in all directions—those eyes! Until they amount to every reckoning of the moon outside, and stars and constellations, making a reckoning. This is by the gate of Bath Rabbim—the moon outside” (Zohar 3:220b).

“Releasing those pools of water, carefully releasing all by accounting” (Zohar 3:223a).

“Blessing is not found in anything weighed, measured, or counted” (BT Ta’anit 8b).