The Nut Garden

לקוטים מזוהר (Gleanings of Zohar)

Tag: קָו מִדָּה

Welter and Waste, Nothingness and Naught

“Rav Yehudah said that Rav said: Ten things were created the first day: heaven and earth, תֹּהוּ (tohu) and בֹּהוּ (bohu), light and darkness, wind and water, the quantity of day and the quantity of night. Heaven and earth, as is written, In the beginning Elohim created heaven and earth (Genesis 1:1). Tohu and bohu, as is written, And the earth then was tohu, welter, and bohu, waste (ibid., 2). Light and darkness: darkness, as is written, And darkness over the face of the deep (ibid.); light, as is written, And Elohim said, ‘Let there be light’ (ibid., 3). Wind and water, as is written: And Elohim’s breath hovering over the waters (ibid., 2). The quantity of day and the quantity of night, as is written, And it was evening and it was morning, first day (ibid., 5). It is taught: Tohu—a pale line, encompassing the whole world, from which darkness issued, as is said, He set darkness His hiding-place (Psalms 18:12). Bohu—these are the slimy stones sunk in the abyss, from which water issues, as is said, And He shall stretch over it the line of tohu, welter, and the weight-stones of bohu, waste (Isaiah 34:11)” (BT Ḥagigah 12a).

“There were four exiles [Babylon, Persia, Greece, and Rome, see Vayiqra Rabbah 13:5], three corresponding to three shells of the nut. First: ‘תֹּהוּ (Tohu), welter—a pale line [encompassing the whole world…]’ (BT Ḥagigah 12a)—pale shell of the nut. Second: ‘בֹּהוּ (Bohu), waste—these are the slimy stones’ (ibid.)—strong boulders from which Masters of Mishnah legislate various decrees. They cling to them for they yield waters of Torah; called ‘slimy stones from which water issues’ (ibid.). Third: The thick shell, a third exile which was short—darkness (Genesis 1:2). Fourth: A great abyss, which is the cavity of the nut: And darkness over the abyss (ibid.)” (Zohar 3:227a, Ra’aya Meheimna Ki Tetse, cf. Bereshit Rabbah 2:4–5).

For thus said YHWH, Creator of the heavens, He is the Elohim, Fashioner of earth and its Maker, He founded it. Not for תֹהוּ (tohu), nothing, did He create it, to dwell there He fashioned it (Isaiah 45:18).

“Out of tohu, nothing, He fashioned מַמָּשׁ (mamash), something, making what is not into what is” (Sefer Yetsirah §20 [MS S]).

“Rabbi Berekhiah said: It is written, And the earth was welter and waste (Genesis 1:2). Was—what does it mean? Welter, already was. What is תֹהוּ (tohu), welter? A thing הַמָתְּהֵא (hamatehe), bewildering, the sons of man, returning to waste. What is בֹהוּ (vohu), waste? A thing which possesses מַמָּשׁ (mamash), substance, as is written, [vohu]—בּוֹ הוּא (bo hu), it is in it [i.e., bohu clothes tohu, see Rabbi Avraham bar Ḥiyya, Hegyon ha-Nefesh, 2b]” (Bahir §2).

What is, One against the other ha-Elohim has set (Ecclesiastes 7:14)? He created בֹהוּ (vohu), waste (Genesis 1:2), and its place is in peace. He created תֹהוּ (tohu), welter (ibid.), and its place is in evil. Bohu is in peace, as is written, Who makes peace in His heights (Job 25:2). Teaching that Michael, the prince to the right of blessed Holy One, is water and hail. Gabriel, the prince to His left is fire. And the prince of peace holds the balance between them: Who makes peace in His heights. But how do we know it is bohu? Making and creating evil (Isaiah 45:7)—evil, is from tohu, and peace, is from bohu. He created tohu, and its place is in evil, as is written, making peace, and creating evil [on the association of matter with evil, cf. Maimonides, Guide of the Perplexed, Introduction; 1:18; 3:8]” (Bahir §§11–12, cf. ibid., §163).

תֹּהוּ (Tohu), welter, from which the evil emanates that מְתָהֵה (metaheh), bewildering, the sons of man. And what is it? It is that of which is written: And YHWH’s fire came down and consumed the offering and the wood and the dirt, and the water that was in the trench it licked up (I Kings 18:38). It is also written For YHWH your God is a consuming fire, a jealous God (Deuteronomy 4:24)” (Bahir §135).

“A certain philosopher asked Rabban Gamaliel, saying: Your God was indeed a great artist but surely He found good materials which assisted Him. He said: What are they? תֹהוּ וָבֹהוּ (Tohu va-vohu), welter and waste (Genesis 1:2), darkness, water, wind, and the deep. Woe to that man, of all of them creation is mentioned: Tohu and bohu: He fashions, light and 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: He fashions the mountains and 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).

One bull from the herd, one ram, one yearling ram for the burnt offering. [One goat for an offence offering] (Numbers 7:15–16)—you have here three kinds of burnt offerings, corresponding to heavens, earth, and sea….

Why three kinds for burnt offerings and one for an offence offering? Corresponding to four elements from which the blessed Holy One created the world, three of them being of a supernal [nature], one higher than the other, and the fourth the lowest, heaviest of them all [see Aristotle, Physics]. They are as follows: The earth is the heaviest of them all, and corresponding to it the goat was offered [cf. Leviticus 16:21]. Water is above earth; air, from which the wind is formed, is above earth, and fire is above air, for fire is lighter than all the others, rising up to the firmament. And a sign for the matter: When a flame escapes from the coal it flies upwards. And so [the Greeks] they say that fire surrounds the entire world above the firmament. Corresponding to fire, wind, and water, which are עֶלְיוֹנִים (elyonim), of a supernal [nature], three kinds of הָעוֹלָה (ha-olah), burnt offerings, were made” (Bemidbar Rabbah 14:12).

“Water from wind: He engraved and hewed in it תֹהוּ וָבֹהוּ (tohu va-vohu), welter and waste (Genesis 1:1), mud and muck (Isaiah 57:20). He engraved them like a sort of garden-bed. He erected them like a sort of wall, and he wove them like a sort of roof. And he poured out snow over them and it became dust, for it is said: To the snow He says: ‘Become earth’ (Job 37:6) [cf. Pirqei de-Rabbi Eli’ezer 3]. ‘Tohu—a pale line, encompassing the whole world…. Bohu—these are the slimy stones sunk in the abyss, from which water issues’ (JT Ḥagigah 77c; BT Ḥagigah 12a)” (Sefer Yetsirah §13 [A]).

“Know that the Creator (may He be blessed) created the human being; He created him in image and form, arraying him from four distinct substances—from fire, air, water, and earth, as is said: The earth was chaos and void, with darkness over the face of the abyss, and the wind of God (Genesis 1:2). These are the four substances previously mentioned. As is said: There is a place among the coastal towns where they call fire תֹּהוּ (tohu), chaos—this is the first element; וָבֹהוּ וְחֹשֶׁךְ (va-vohu va-ḥoshekh), void and darkness—they are water and earth. How do we know that darkness implies earth? As is said: its name is covered with darkness (Ecclesiastes 6:4), and they have explained that this refers to a clod of earth; and רוּחַ (ruaḥ), wind, is air itself” (Zohar Ḥadash 6d).

The earth was תֹהוּ וָבֹהוּ (Tohu va-vohu), chaos and void (Genesis 1:2). Was, precisely, previously. Snow in water. Through the potency of snow in water emerged slime. Blazing fire struck it, refuse came to be, and תֹּהוּ (tohu), chaos, was produced—abode of slime, nest of refuse. וָבֹהוּ (Va-vohu), And void—sifting sifted from refuse, settling upon it. חֹשֶׁךְ (Ḥoshekh), Darkness (ibid.)—mystery of blazing fire. That darkness covers tohu, over the refuse, and thereby it is empowered.

וְרוּחַ אֱלֹהִים (Ve-ruaḥ Elohim), And a wind of God (ibid.)—רוּחַ קוּדְשָׁא (Ruaḥ Qudsha), Holy Spirit, emerging from the living God, hovering over the face of the waters (ibid.). Once this wind blew, one fine film clarified from that refuse, like filthy froth flying off, clarified, refined again and again, till that filth is left lacking any filth at all. So was tohu clarified and refined, from it emerging a great, mighty wind, splitting mountains and shattering rocks (1 Kings 19:11), the one seen by Elijah. Bohu was clarified and refined, from it emerging an earthquake, as is written: After the wind—an earthquake (ibid.). Darkness clarified, embracing fire within its mystery, as is written: After the earthquake—fire (ibid., 12). Wind clarified, and embraced in its mystery was the sound of sheer silence (ibid.)

תֹּהוּ (Tohu)—a colorless, formless realm, not embraced by the mystery of form. Now within form—as one contemplates it, no form at all. Everything has a garment in which to be clothed, except for this: though appearing upon it, it does not exist at all, never did.

בֹּהוּ (Bohu)—this has shape and form: stones sunk within the shell of tohu, emerging from the shell in which they are sunk, conveying benefit to the world. Through the form of a garment they convey benefit from above to below, ascending from below to above. So they are hollow and moist, suspended in the air—sometimes suspended in the air, sometimes concealed on a cloudy day [cf. BT Ta’anit 8b], generating water from the abyss to nourish tohu, for then frivolity and folly prevail as tohu spreads through the world…” (Zohar 1:16a).

Your wonder known in the darkness, Your bounty in the land of נְשִׁיָּה (neshiyyah), oblivion (Psalms 88:13).

“תֹּהוּ (Tohu), Chaos—this is נְשִׁיָּה (Neshiyyah), because no image at all can be seen within it, so that אִתְנְשֵׁי (itneshei), it is forgotten, entirely; so it is called Neshiyyah, Oblivion. בֹהוּ (Vohu), Void—this is אַרְקָא (Arqa), Earth, a site not forgotten” (Zohar 1:40a, Heikhalot Be-Reshit).

“בֶּן מְנַשֶּׁה (Ben menasheh), son of Manasseh (Numbers 27:1)—the Cause of Causes who is called מְנַשֶּׁה (menasheh), Forgetting. Why is the Cause of Causes called Forgetting? Because He is a place to which forgetting and נִשָׁיוֹן (nishayon), oblivion, pertain, as in the expression כִּי נַשַּׁנִי אֱלֹהִים (ki nashani Elohim), For God has made me forget (Genesis 41:51).

Why? Because concerning all the rungs and causes one should search for their reality from the depth of supernal Ḥokhmah. From there it is possible to understand one thing from another. However, concerning the Cause of Causes there are no sides anywhere to search, to probe; nothing can be known of Him; for He is hidden and concealed in the mystery of הַאַיִן וְהַאֶפֶס (ha-ayin ve-ha-efes), Nothingness and Naught.

Therefore forgetting pertains to Him, as regards comprehension of this place. So open your eyes and see this great and awesome mystery. Happy is he whose eyes shine from this mystery, in this world and the world that is coming” (Rabbi David ben Yehudah he-Ḥasid, Sefer Mar’ot Ha-Tsove’ot, 227:15–23, adapted from Matt, The Book of Mirrors, p. 21–22).

Like a Mustard Seed in a Ring

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“[Rabbi Berekhiah’s] disciples said to him: Rabbi from above to below we know, but from below to above we do not know. He replied: Is it not all one—below to above and above to below? They said: Rabbi, ascending is not like descending! One can run while descending, but it is not so while ascending. Moreover, the one who ascends can do so by a way other than the [way] he descends.

He sat and expounded for them: ‘Shekhinah is below just as Shekhinah is above’ (Seder Rabba de-Vereshit §440, 745). And what is Shekhinah? Say that this is the light emanated from the primordial light, Ḥokhmah. It also מְסַבֵּב (mesabev), turns everything around, as is written, Fullness—all the earth is His glory (Isaiah 6:3). What is its function here? A parable: To what can the matter be compared? A king had seven sons, and he assigned each one his place. He said to them, ‘Sit, this one on the back of that one.’ The lowest one said, ‘I will not dwell below! I will not be so far from you!’ Saying to them, ‘I will hereby מְסוֹבֵב (mesovev), swing round, and see you all day long [cf. BT Ta’anit 31a; Vayiqrah Rabbah 4:8; Jeremiah 31:21].’ As is written, Fullness—all the earth is His glory. Why is He in their midst? To stand them up and make them endure” (Bahir §171).

“It has been taught: There are ten גַּלְגָּלִים (galggalim), spheres, and ten מַאֲמָרוֹת (ma’amarot), commands. Each and every sphere has its command. Not that it is surrounded by it, but rather it turns it [see Maimonides, Mishneh TorahHilkhot Yesodei ha-Torah 1:5; Guide of the Perplexed, 2:4–6].

This world is like a mustard seed in a ringWhy? Because of the spirit that blows upon it and sustains it. If this spirit were to be interrupted, the world would wither in an instant [cf. Isaiah 40:7–8; Job 34:14; BT Bava Batra 25a–b]” (Bahir §179).

“All the lights expanding, large and small, appear as the hub of a wheel [lit., כְּעֵין גַּלְגַּל (ke-ein galggal), as the eye of a wheel; or: as the look of a wheel]. All the spheres and worlds and their hosts appear in the center like a mustard seed. And they all go to and fro, whirling, never still….

From the abundant efflux of the great and awesome firmament spread the mighty seraphim, capable masters standing watch, conducting all the worlds—conducting mysterious things arranged by the blessed Holy One when He created the 18,000 worlds [see BT Avodah Zarah 3b; Zohar 1:23b–24a (TZ); Rabbenu Baḥya ben Asher on Numbers 10:35].

Within this firmament the spheres and their hosts are fixed. Because of its overwhelming strength, the spheres appear as a mustard seed. And from this exquisite firmament emanates one fine and lovely spark comprising every kind of תִפאֶרֶת (tif’eret), beauty. It is the light that stands above, reward of the world, covering it” (Berit Menuḥa, Second Way: The Way of Love, First Vowel, Sixth Vowel).

“קָו הַמִדָּה (Qav ha-Middah): Length and Breadth. Qav ha-Middah: Depth and Height. Qav ha-Middah: Circle and Square.

Established to be known through thirteen gates—twenty-six on the two sides. When they are engraved in their engravings, they are all one within this measure. Qav ha-Middah ascends and descends, engraved in its engravings on all sides.

Light Not Existing in Light, engraves, and the Spark of All Sparks bursts forth, striking within the Will of Wills, secreted within it, unknown.

When this Will desires to ramify, this Spark—concealed within Will, befitting and not befitting to exist as color—shoots out. When this Will ramifies, this Spark—splaying color and no color—strikes, entering into that extension, splaying forth in its colors. It ascends, becoming actualized through its ascent within Will and its emanation.

Will strikes its extension in concealment, unknown—emitting gossamer lights, coalescing as one. When they seek to emerge, that Spark, imbued with colors, strikes the extension and it becomes constricted. On account of the pressure, those diaphanous lights emerge, audible as one. Then the Spark displays colors within them, all dyed at once: white, red, green, and black. The Spark lingered there for twelve months, and then they were uprooted, and planted in another place.

This Spark ascends and descends, and is called בּוּצִינָא דְּקַרְדִינוּתָא (botsina de-qardinuta), Lamp of Adamantine Darkness. Enhancing and striking all the luminous shoots, it decrees, ‘Grow!’ [cf. Bereshit Rabbah 10:6]. Then springs gush forth from that supernal, primordial extension, irrigating and illuminating them all, and they flourish.

With the בּוּצִיצָא דְּקַרְדִינוּתָא (botsitsa de-qardinuta), Spark of Adamantine Darkness, the One who Shines, shines—ascending and descending, spreading out in all directions. Then it is called קָו מִדָּה (qav middah), Line of Measure, its measurement enduring above and below.

Line of Measure—Spark of Adamantine Darkness, Concealed of all Concealed, lustrous measure, configuring beauty for all. The beauty itself, emerging from the first extension, configures them. They stand within it, poised for calibration above and below.

One who attains this mystery and knows it, merits to know the wisdom of his Master. Happy is his portion in this world and in the world that is coming!” (Zohar Ḥadash 57a).

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).

π: A Line of Thirty Cubits Going all Around

hiram_allas_salomon_temppeli_brazen_sea_574“’Whatever has a circumference of three handspans is one handspan in diameter’ (Mishnah). Is it so? Rabbi Yoḥanan said: The verse says: And he made the cast metal sea ten cubits from edge to edge, circular all around, and five cubits in height and a line of thirty cubits going all around (1 Kings 7:23). But surely there was its brim? Rav Papa replied: Its brim, [was merely] like the petal of a lily, as is written: its thickness was a handspan, and its rim like the design of a cup’s rim, blossom and lily, two thousand bats did it hold (ibid., 26) [the bat is a relatively large unit of liquid measure, but the precise quantity is uncertain]. But there was [still] a fraction at least? When it was reckoned it was that of the inner circumference [this is the only instance where a doubt is raised in the Talmud in connection with a mathematical statement, proving that the Rabbis were well aware of a more exact ratio between the diameter and circumference; the ratio of 1:3 was accepted by the Rabbis simply as a workable number for religious purposes, cf. BT Eruvin 76a; Sukkah 7b]” (BT Eruvin 14a).

“Rabbi Abba opened, saying, ‘He made the sea (1 Kings 7:23), and it is written: Standing upon twelve oxen: three facing north, three facing west, three facing south, and three facing east, with the sea set upon them above… (ibid., 25), and it is written: the twelve oxen underneath the sea (ibid., 44). Standing upon twelve oxen—certainly so! For this sea [Shekhinah] is arrayed by twelve in two worlds: by twelve above, appointed by chariots; by twelve below, twelve tribes” (Zohar 1:241a).

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).