The Nut Garden

לקוטים מזוהר (Gleanings of Zohar)

Tag: עוֹלָם

A Thousand Years in Your Eyes are like Yesterday Gone

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“It has been taught: Rabbi Abba said in the name of Rabbi Yoḥanan, ‘Before the blessed Holy One created the world, He and His Name were one. It arose in His mind to create the world, and He created first a thousand worlds, as is said: the thousand are yours, Solomon (Song of Songs 8:12). Afterward He created other worlds—to show that all is naught before Him” (Zohar Ḥadash 2d, cf. Pirqei de-Rabbi Eli’ezer 3).

“Rabbi Amora sat and expounded: What is fullness—the blessing of YHWH. To the west and the south His possession (Deuteronomy 33:23)? It means that everyplace ב (bet) is said is blessed, and this is: fullness—בִּרְכַּת (birkat), the blessing, of YHWH. From there those in need drink. And from the fullness She offered counsel at the beginning (Proverbs 9:10).

A parable: A king wanted to build a palace for himself among mighty cliffs [cf. Shem Tov ibn Shem Tov, MS British Museum 711]. He cut rocks and hewed boulders, uncovering a great spring of living water. The king then said, ‘Since I have flowing water, I will plant a garden. Then I will delight in it, and so will the entire world.’ As is written, And I was by Him an intimate, I was His delight day after day (Proverbs 8:30). Torah says, ‘For two thousand years I was in the blessed Holy One’s lap, as His delight,’ therefore the verse reads: day after day; a day of the blessed Holy One is a thousand years, as is written, For a thousand years in Your eyes are like yesterday gone (Psalms 90:4). From here forward: at times, as is said, each time (Proverbs 8:30). But the remainder is לְעוֹלָם (le-olam), everlasting, thus it is said: [I draw My breath,] and for My praise, hold it for you, [so as not to cut you off] (Isaiah 48:9) [cf. Naḥmanides, Peirush le-Sefer Yetsirah, 1:1, §1]. What is My praise? As is written, Praise to David. Let me exalt You (Psalms 145:1–2). Why is this praise? Because: Let me exalt You. And what is this exaltation? Let me bless Your name לְעוֹלָם (le-olam), forevermore (ibid.).

What is בְּרָכָה (berakhah), blessing? A parable: A king planted trees in his garden. Although rains fell constantly, and it was absorbed, and the soil was wet, he must water it from a spring, as is written, The beginning—wisdom, the fear of YHWH, good knowledge to all who perform it (Psalms 111:10). And if you say it lacks something [i.e., an end], look: His praise stands for all time (ibid.)” (Bahir §§5–6).

“It has been taught: The Book of Concealment, a book balanced 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 [on ‘a balance,’ see Bereshit Rabbah 12:15; on ‘they did not gaze face-to-face,’ see BT Bava Batra 99a; on ‘the primordial kings,’ see Genesis 36:31–39].

This balance hangs in a place that is not; weighed upon it were those who did not exist. The balance stands on its own, ungrasped and unseen. Upon it rose and upon it rise those who were not, and who were, and who will be.

Secrecy within secrecy was prepared and arranged in a single skull filled with crystalline dew. Membrane of air, purified and sealed; those strands of clean fleece hanging evenly. Will of Wills is revealed through prayer of those below [on the forehead as expressing the Will, see Zohar 3:129 (IR) on Exodus 28:38]. Open-eyed watching, never sleeping, ever vigilant; supervision below by supervision of radiance above. Two nostrils of an official arousing breath for all [as a nose supervising commandingly, cf. Zohar 3:137b–138a (IR); on טַלָּא דִּבְדוֹלְחָא (talla di-vdulḥa), crystalline dew, cf. Rashi on Numbers 11:7; Ibn Ezra on Genesis 2:12].

בְּרֵאשִׁית בָּרָא אֱלֹהִים אֵת הַשָּׁמַיִם וְאֵת הָאָרֶץ (Be-reshit bara Elohim et ha-shamayim ve-et ha-arets), In the beginning God created the heavens and the earth (Genesis 1:1). שִׁיתָא (Shita), six [words]—בְּרֵאשִׁית (be-reshit), in the beginning, above them. All of them are below, suspended from the seven [features] of the skull until Glory of Glories [cf. BT Shabbat 152a: ‘The glory of a face is the beard’].

The second earth is not included in the calculation, as has been said, and it emerged from that which was cursed, as is written: from the soil that YHWH cursed (Genesis 5:29). הָיְתָה תֹהוּ וָבֹהוּ וְחֹשֶׁךְ עַל פְּנֵי תְהוֹם וְרוּחַ אֱלֹהִים מְרַחֶפֶת עַל פְּנֵי הַמָּיִם (Hayetah tohu va-vohu ve-ḥoshekh al penei tehom ve-ruaḥ Elohim meraḥefet al penei ha-mayim), Was waste and empty, with darkness over the face of the abyss and the wind of God hovering over the face of the waters (ibid. 1:2)—thirteen [words] suspended from thirteen [‘strands of clean fleece’] of Glory of Glories [i.e., the divine beard; on the thirteen attributes of Compassion, see Exodus 34:6–7].

Six thousand years are suspended from the first six; seventh above them, fortified alone. All will be destroyed in twelve hours [cf. the twelve hour rise and fall of Adam, described in Avot de-Rabbi Natan A, 1; B, 1; Vayiqra Rabbah 29:1; BT Sanhedrin 38b], as is written: was waste and empty…. Thirteen, He will raise them in Compassion—renewing themselves as before—and all those six will rise, since it is written created, and afterward is written was, for it surely was! [cf. Bahir §2]. And in the end, תֹהוּ וָבֹהוּ (tohu va-vohu), welter and waste, with darkness—YHWH alone will be exalted on that day (Isaiah 2:11) (Zohar 2:176b, Sifra di Tsni’uta).

A Spark of Impenetrable Darkness

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“At the head of potency of the King. He engraved engravings in luster on high. A spark of impenetrable darkness flashed within the concealed of the concealed, from the head of Infinity—a cluster of vapor forming in formlessness, thrust in a ring, not white, not black, not red, not green, no color at all. As a cord surveyed, it yielded radiant colors. Deep within the spark gushed a flow, splaying colors below, concealed within the concealed of the mystery of אֵין סוֹף (Ein Sof). It split and did not split its aura, was not known at all, until under the impact of splitting, a single, concealed, supernal point shone. Beyond that point, nothing is known, so it is called רֵאשִׁית (Reshit), Beginning, first command of all…. Zohar, Radiance! Sowing seed for its glory, like the seed of fine purple silk wrapping itself within, weaving itself a palace, constituting its praise, availing all.

With this beginning, the unknown concealed one created the palace. This palace is called אֱלֹהִים (Elohim). The secret is: בְּרֵאשִׁית בָּרָא אֱלֹהִים (Bereshit bara Elohim), With beginning, _____ created Elohim (Genesis 1:1) [cf. Bahir §10]” (Zohar 1:15a).

At the head of potency of the King… a spark of impenetrable darkness (Zohar 1:15a)when it surveyed its drawing out, there came forth from this point a hidden קָו (qav), cord. The thought was like so: ם (mem). First it was closed ם (mem). When the cord, ו (vav), extended from the מִדָּה (middah), measure, it opened and was made into ב (bet). This is בְּרֵאשִׁית (Bereshit), In the beginning (Genesis 1:1)—the רֵאשִׁית (Reshit), Beginning, in the בּ (bet). When it is closed mem, it is the great mem as in, לםרבה (le-marbeh), of the increase of, dominion (Isaiah 9:6) and it was made into a ring [cf. BT Shabbat 104a; ZḤ 72b–c]. Therefore, all say, ‘You are betrothed to me with this טַבַּעַת (taba’at), ring’—ם (mem). Of this it says a cluster of vapor forming in formlessness, thrust in a עִזְקָא (izqa), ring, not white, not black, not red, not green, no color at all (Zohar 1:15a).

When it extended to shine, a cord surveyed, it yielded radiant colors…. within (ibid.). And this is the secret of Wrapped in light like a cloak, [stretching out heavens like a tent-cloth] (Psalms 104:2). For this is the cloaked light that does not spread, hidden. The אֲוִיר (avir), atmosphere [lit., air], is called אוֹר (or), light, and with the addition of the י (yod), the point in the palace, for when one takes the yod out of avir, atmosphere, one reveals or, light. And this is And God said, Let there be light (Genesis 1:3)” (Tiqqunei ha-Zohar 4, 19a–20b).

“At the head of potency of the King… a spark of impenetrable darkness…. not white, not black, not red, not green, no color at all (Zohar 1:15a). This spark is the קָו מִדָּה (qav middah), cord of measure, which is clothed in the אֲוִיר (avir), atmosphere, and when it is in the atmosphere, it is closed and not seen at all. When it extends itself to be revealed, there comes out from this אֲוִיר (avir), intangible air, one point. What remains is light, the primordial light of the work of creation. As it says And God said, יְהִי אוֹר (Yehi or), ‘Let there be light’ (Genesis 1:2)—let there be י (yod) plus אֲוִיר (avir), atmosphere, and this secret is handed to the wise of heart.

This point, after it extends from that light is clothed in four colors from the upper palace, and this is called ב (bet) so it says Through wisdom a house is built (Proverbs 24:3) and this point measures out five colors, as it says Who measured at the rising of the water (Isaiah 40:12)” (Tiqqunei ha-Zohar 18, 37b).