The Nut Garden

לקוטים מזוהר (Gleanings of Zohar)

Tag: coronet

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

sling_shot_103

“Rabbi Pinḥas said in the name of Rabbi Me’ir, and Rabbi Yirmeyah said in the name of Rabbi Abba, ‘When Israel prays, you do not find them all praying as one, but rather each assembly prays on its own, one after the other. When they have all finished, the angel appointed over prayers gathers all the prayers offered in all the synagogues and fashions them into עֲטָרוֹת (atarot), diadems, which he places on the head of the blessed Holy One” (Shemot Rabbah 21:4, cf. Zohar 2:201b).

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

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

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

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

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

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

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

The י (yod) in the Name יהוה (YHWH) is called a small, or short, world. The ו (vav) in יהוה (YHWH), which is Tif’eret, is the long world. Whomever wishes that his desires be fulfilled by the long world should pray at length, and whoever prays to the short world should pray quickly. Therefore, it has been explained that in a place where they are told to make it short a person should not pray at length [cf. Exodus 14:15]. To pray quickly is like the prayer of Moses, who recited the following short prayer, אֵל (El), pray, heal her, pray (Numbers 12:13) [see Sifrei, Numbers 105 ad loc.], as he addressed the [infinitesimal] point of י (yod) [which is the small, or short, world].

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

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

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

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

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

A Prayer of the Lowly When He Joins in Her Sorrow

Tisha bAv

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

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

Because Jacob saw through the Holy Spirit the oppression of the last exile, in the end of days, it is said of him, And Jacob was greatly afraid, and he was distressed (Genesis 32:8). As a result, he divided the holy nation in exile into three parts, as is written: And he placed the slavegirls and their children first (ibid. 33:2). This means at first in the exile of Edom: and Leah and her children after them, and Rachel and Joseph last (ibid.). Because he saw their eventual poverty and suffering, he prayed for them: if… I return safely to my father’s house (ibid. 28:21), so that they may have the merit to be redeemed and return to the Temple. He said in prayer: and give me bread to eat and clothing to wear (ibid.).

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

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

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

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

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

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

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

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

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

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

Tefillin are strength, as they were given from the aspect of Fear, which is the left. This is the Terror of Isaac, because all the prosecutors ascend to demand all the Judgments throughout the worlds. Thus, it is written: And by the arm of His strength (Isaiah 62:8). This is why it is written: Love אֶת יְהוָה (et-Adonai), YHWH, all His faithful (Psalms 31:24). But Tif’eret of יהוה (YHWH) comprises all, as it is the middle pillar. Hence it says of Jacob, And, look, YHWH was poised over him (Genesis 28:13). This was not mentioned in relation to Abraham or Isaac, because Jacob is the aspect of Tif’eret, which includes all, since it is the middle pillar. When called by the name Jacob, He includes the quality of Abraham, וה (vav, he), and the 248 positive mitsvot. Later, when he was called Israel, he rose by יוֹד הֵא וְאוֹ הֵא (Yod He Vav He). The mystery of יוֹד הֵא וְאוֹ הֵא (Yod He Vav He) appears in the expression ‘Israel arose in thought’ (Bereshit Rabbah 1:4) to be created because מַחֲשָׁבָה (maḥshavah), thought, consists of: מַה חַשָׁב (mah ḥashav), ‘What thought.’ מַה (Mah)—יוֹד הֵא וְאוֹ הֵא (Yod He Vav He) [numerically equivalent to מַה (mah)], in which the Holy Name lies. Because of Jacob, who is called Israel, it is written: And Elohim created the human in his image (Genesis 1:27) after the likeness of his Master.

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

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

Hear O Israel!

And you shall love YHWH your God (Deuteronomy 6:5). It has been taught: Rabbi Eli’ezer says: If it says with all your being, why should it also say, with all your might? And if it says with all your might, why should it also say with all your being? Should there be a man who values his life more than his money, for him it says; with all your being; and should there be a man who values his money more than his life, for him it says, with all your might. Rabbi Akiva says: With all your being—even if He plucks your being.

Our Rabbis taught: Once the wicked Government issued a decree forbidding the Jews to study and practice Torah. Pappus ben Judah came and found Rabbi Akiva publicly bringing gatherings together and occupying himself with Torah. He said to him: Akiva, are you not afraid of the Government? He replied: I will explain to you with a parable. A fox was once walking alongside of a river, and he saw fishes going in swarms from one place to another. He said to them: From what are you fleeing? They replied: From the nets cast for us by men. He said to them: Would you like to come up on to the dry land so that you and I can live together in the way that my ancestors lived with your ancestors? They replied: Are you the one that they call the cleverest of animals? You are not clever but foolish. If we are afraid in the element in which we live, how much more in the element in which we would die! So it is with us. If such is our condition when we sit and study Torah, of which it is written, your life and your length of days (Deuteronomy 30:20), if we go and neglect it how much worse off we shall be!

It is related that soon afterwards Rabbi Akiva was arrested and thrown into prison, and Pappus son of Yehudah was also arrested and imprisoned next to him. He said to him: Pappus, who brought you here? He replied: Happy are you, Rabbi Akiva, that you have been seized for busying yourself Torah! Alas for Pappus who has been seized for busying himself with idle things! When Rabbi Akiva was taken out for execution, it was the hour for the recital of שֵׁמַע (Shema), and while they combed his flesh with iron combs, he was accepting upon himself the kingship of heaven. His disciples said to him: Our teacher, even to this point? He said to them: All my days I have been troubled by this verse, with all your being, [which I interpret,] ‘even if He plucks your being.’ I said: When shall it come to my hands? Now that I have the opportunity shall I not fulfill it?

He prolonged the word אֶחָד (eḥad), one, until he expired while saying it. An echo went forth and proclaimed: Happy are you, Akiva, that your being has departed with the word eḥad, one! The ministering angels said before the blessed Holy One: Such Torah, and such a reward? [He should have been] by Your hand, from men, from those fleeting of portion in life (Psalms 17:14). He replied to them: Their portion is in life. An echo went forth and proclaimed, Happy are you, Akiva, that you are destined for the life of the World that is Coming!” (BT Berakhot 61b).

“Rav Yehudah said in the name of Rav, When Moses ascended on high he found the blessed Holy One engaged in binding כֶּתֶרִים (keterim), crownlets, to the letters. Moses said, ‘Master of the Universe, Who stays Your hand’ [i.e., is there anything wanting in the Torah that these additions are necessary]? He answered, ‘There will arise a man, at the end of many generations, Akiva son of Yosef by name, who will expound upon each tittle mounds and mounds of halakhot.’ He said, ‘Master of the Universe, permit me to see him.’ He replied, ‘Turn around.’ Moses went and sat down behind eight rows [of Rabbi Akiva’s disciples and listened to the discourses upon the halakhah] yet he did not know what they were saying, and his power began to dwindle. But when they came to a certain subject and his disciples said, ‘Rabbi where do you derive [this from]?’ And he replied, ‘This is halakhah [given] to Moses at Sinai,’ and this put his mind at ease. [Moses] returned to the blessed Holy One and said, ‘Master of the Universe, You have such a man yet You give Torah by me!’ He replied, ‘Silence! Thus it arose in thought.’ Then Moses said, ‘Master of the Universe, You have shown me his Torah, show me his reward.’ ‘Turn around,’ He said; and Moses turned round and saw them weighing out his flesh at the market-stalls. ‘Master of the Universe, such Torah, and such a reward!’ He replied, ‘Silence! Thus it arose in thought’” (BT Menaḥot 29b).

“The third commandment: to realize that God exists—vast and controlling the world—and to unify Him fittingly each day in those six supernal directions, unifying them through the six words of שְׁמַע יִשְׂרָאֵל (Shema Yisra’el), Hear, O Israel! (Deuteronomy 6:4), directing one’s desire above along with them.

So one should prolong אֶחָד (eḥad), one, to the length of six words, as is written: Let the waters under heaven be gathered to one place (Genesis 1:9)—let the rungs beneath heaven be gathered together to unite with it, to be fittingly complete in six directions. Yet, with that unity one should bind awe, prolonging the ד (dalet) of אֶחָד (eḥad), one, since the dalet of eḥad, one, is large, as is written: Let the dry land appear (ibid.)—let dalet, who is dry land, appear and be bound in that union. After She is bound there above, one should bind Her below with Her forces, in six other directions below: בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד (Barukh shem kevod Malkhuto le-olam va-ed), Blessed be the name of His glorious kingdom forever and ever, comprising six other words of unification. Then, what was dry land is transformed into earth, generating fruit, verdure, planting trees. This corresponds to what is written: God called the dry land Earth (ibid. 10)—through that unification below, אַרְעָא (ar’a), Earth, fittingly consummates רַעֲוָא (ra’ava) desire. So, it was good, it was good (ibid. 1:10, 12), twice: one for the unification above, one for the unification below. Once it was unified in both aspects, from then on: Let the earth sprout vegetation (ibid., 11)—arrayed to generate fruit and verdure fittingly” (Zohar 1:12a).

“Rabbi Shim’on son of Yoḥai opened, saying, ‘שְׁמַע יִשְׂרָאֵל יְהוָה אֱלֹהֵינוּ יְהוָה אֶחָד (Shema Yisra’el Adonai Eloheinu Adonai eḥad), Hear, O Israel! YHWH our God, YHWH is one (Deuteronomy 6:4). A large ע (ayin) and similarly ד (dalet); the mnemonic is עֵד (ed), witness, corresponding to what is written: YHWH is edwitness, against you (1 Samuel 12:5). The letters ש מ (shinmem) remain, with an open מ (mem). Why? Closed ם (mem) is upper King; open mem is lower King. Other letters remain: א ח (alefḥet); God’s honor is to conceal a matter (Proverbs 25:2).

Rav Hamnuna Sava said: Whoever performs this unification every day encounters joy from above, through the mystery of these letters: shinmem from this side, alefḥet from that side. He permutes the letters, beginning in reverse and ending forward; your mnemonic is אֶשְׂמַח (esmaḥ), as is written, As for me, esmaḥ, I will rejoice, in YHWH (Psalms 104:34)—in YHWH, precisely! This is the holy unification, and it is fine. So, too, in the Book of Enoch, which says similarly that whoever performs the unification every day encounters joy from above.

Furthermore, it includes: Shinmem, comprising a large ayin—ע״ (seventy) names of mystery of the holy Patriarchs. יִשְׂרָאֵל יְהוָה אֱלֹהֵינוּ יְהוָה (Yisra’el Adonai Eloheinu Adonai), O Israel! YHWH our God, YHWH—four compartments of tefillin, held by א ח (alefḥet), the one who said, Open to me, אֲחֹתִי (aḥoti), my sister, my love (Song of Songs 5:2). Dalet is the knot of tefillin, who is connected to them. A mystery for the wise, not to be revealed.

Rabbi Shim’on fell silent. He wept—and laughed. He said, ‘I shall speak, for favor is found—and there will be no generation such as this until King Messiah comes, when they will be permitted to reveal” (Zohar 3:236b).

A Crown, Throne, and Footstool

the-praying-jew

A virtuous woman is a crown for her husband (Proverbs 12:4).

“Rabbi Avin son of Rabbi Adda said in the name of Rabbi Yitsḥaq, ‘How do we know that the blessed Holy One puts on tefillin? For it is said: YHWH has sworn by His right hand and by the arm of His strength (Isaiah 62:8). By His right hand—this is Torah, as is said: From His right hand was a fiery law for them (Deuteronomy 33:2). And by the arm of His strength—this is tefillin, as is said: YHWH will give strength unto His people (Psalms 29:11). How do we know that tefillin are a strength to Israel? For it is written: And all the peoples of the earth will see that the name of YHWH is called over you and they will fear you (Deuteronomy 28:10), and it has been taught: Rabbi Eli’ezer the Great says, ‘This refers to tefillin of the head.’ Rabbi Naḥman son of Yitsḥaq asked Rabbi Ḥiyya son of Avin, ‘These tefillin of the Master of the World—what is written in them? He replied, ‘Who is like Your people Israel, a unique nation on earth’ (1 Chronicles 17:2)” (BT Berakhot 6a).

I will take away My palm and you will see My back (Exodus 33:23). Rav Ḥana son of Bizna said in the name of Rabbi Shim’on the Devout, ‘This teaches us that the blessed Holy One showed Moses the knot of tefillin [at the back of His head]’” (BT Berakhot 7a).

He flung from the heavens to earth the beauty of Israel (Lamentations 2:1)…. A parable: A king had a lovely diadem upon his head and a lovely mantle upon his shoulder. An evil rumor came to him and he flung the diadem from upon his head and the mantle from before him [cf. Bereshit Rabbah 75:4]” (Bahir §§32–33).

“What was the King’s daughter? י (Yod) over הוה (HWH), included with the patriarchs. ה (He)—first with Abraham; he—second with Isaac; ו (vav)—with Jacob. Now, yod was head over them, as is said, The crown of our head has fallen (Lamentations 5:16). And the Rabbis compared this to a king who had a diadem on his head and a lovely mantle before him. An evil rumor came to him, [and] he flung the diadem from his head. And what was י (yod) over יהוה (YHWH)? Yod above became, הוהי (HWHY)—yod below. Thus David said, The stone which the builders rejected has become the chief cornerstone (Psalms 118:22)” (Zohar 2:79b, Ra’aya Meheimna Ki Tetse).

“[Rabbi Akiva’s] disciples asked him: Why is ד (dalet) wide [open], at the side? He said to them: The segol which is פַּתָּח הַקָּטָן (pataḥ ha-qatan), the small pataḥ, as it says, [Lift up your heads, O gates, and rise up] פִּתְחֵי (pitḥei), portals, of the world, [that the king of glory may enter] (Psalms 24:7). He set ַ   (pataḥ) above and ֶ   (segol) below, and [thus] she came [to be] wide [open]. What is pataḥ? פֶּתַח (Petaḥ), an opening. Which opening? The north wind, open to all the world—the gate from which Evil emerges and Good emerges. And what is Good? He mocked them: Didn’t I tell you פֶּתַח קָטָן (petaḥ qatan), a small opening? They said to him: We have forgotten, repeat it for us. He said to them: A parable: To what can the matter be compared? A king had a throne. Sometimes he takes it in his arm, and sometimes on his head. They asked him: Why? [He said to them:] Because it was lovely and it was a pity to sit on it. They said to him: And where does he set it on the head? He said to them: On the open מ (mem), as is said: Truth from the earth will spring up, as justice from the heavens looks down (Psalms 85:12)” (Bahir §37).

Your deed, in the midst of years revive it (Habakkuk 3:2). A parable: To what can this be compared? To a king had a goodly pearl, beloved of his kingdom. In his time of joy, he would embrace it and kiss it, place it on his head and would love it. Habakkuk said to him: Even though the kings are with you, this pearl is the beloved of your world. Therefore, Your deed, in the midst of years revive it. What is years? As is written, And God said, ‘Let there be light’ (Genesis 1:3). Light—none other than day, as is written, The great light for dominion of day and the small light for dominion of night (Genesis 1:16). Years are [made up of] days, as is written, Your deed, in the midst of years revive it. In the midst of—this pearl that gives birth to years.

And [so] it is written, From the east I will bring your seed (Isaiah 43:5). The sun rises in the east yet you say that the pearl is day! [He replied,] I did not say [anything] except and it was evening and it was morning, first day (Genesis 1:5), as is written, On the day YHWH Elohim made earth and heavens (Genesis 2:4)” (Bahir §§72–73).

“’Israel are crowned with three crowns: the crown of priesthood, the crown of kingship, and the crown of Torah which is higher than both’ (M Avot 4:13). Indeed, there is a crown of priesthood, a crown of kingship, and the crown of Torah is above them both. To what may this be compared? To a king who had a lovely and fragrant vessel which he adored. Sometimes he puts it on his head—tefillin of the head. Sometimes he carried it in his hand—the knot of the tefillin of the hand. Sometimes he lends it to his son to sit with him. Sometimes it is called כִּסְאוֹ (kiso), ‘his throne,’ for he takes it in his hand as an amulet—like the appearance of כָּסָא (kasa), a cup [cf. Zohar 1:1a; Zohar 2:43a (RM)]” (Bahir §152).

“’On the heads of your new moons, [you shall present an ascent offering to YHWH] (Numbers 28:11). Now, how many heads does the moon have?’ (Zohar 3:248a)—there are two points, like so: ֶ  (segol)—Moon is the lower point. The two heads above are two points of segol over Her. First she was כֶּתֶר (keter), a crown, on two kings, like so:  ֒ (segolta). And following this was said, ‘Can two kings possibly wear one crown?’ (BT Ḥullin 60b). The blessed Holy One said, ‘Go, diminish yourself!’ (ibid.). She settled under the two kings’ feet. Like so: ֶ  (segol). What had been  ֒ (segolta) became ֶ  (segol)….

Consequently, ‘”Bring an atonement עָלַי (ali), for Me [because I diminished the moon]”‘ (BT Ḥullin 60b)—for Moon was surely כֶּתֶר (keter), a crown, ‘ali, over Me.’ Like so: ֹ  (ḥolem). And afterwards She was diminished and [came to] settle under His feet, like so: ֶ  (segol). And at the time of ‘bring an atonement for Me,’ it is said of Her, הִוא הָעֹלָה (hi ha-olah), she is the ascent offering (Leviticus 6:3). For She rises from [under] His feet, as is said, And the earth is My footstool (Isaiah 66:1), [that] it may be said of Her, The heavens are My throne (ibid.). And this is the mystery of [He who rules men,] צַדִּיק (Tsaddiq), the Righteous One, who rules in the fear of Elohim (2 Samuel 23:3). For He overturns Judgment for Compassion [see BT Yevamot 64a]. And the mystery of the matter, The stone that the builders rejected has become the chief cornerstone (Psalms 118:22)” (Zohar 3:248a, Ra’aya Meheimna Pineḥas).