The Nut Garden

לקוטים מזוהר (Gleanings of Zohar)

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Mother of Pearl and Black Marble: He Took a Thousandth of Her Radiance and from Her Built a Lovely Precious Stone

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“Was light created on the first day? For, behold, it is written: And God placed [the two great lights] in the vault of the heavens (Genesis 1:17), and it is written: And it was evening and it was morning, fourth day (ibid., 19)—this is according to Rabbi El’azar. For Rabbi El’azar said: With the light the blessed Holy One created on the first day one could gaze from one end of the universe to the other; but as soon as the blessed Holy One foresaw the generation of the Flood and the generation of the Dispersion [i.e., the generation which built the Tower of Babel], and saw that their actions were corrupt, He arose and hid it away from them, as is said: The light of the wicked is withheld (Job 38:15). And for whom did He hide it? For the righteous in the time to come, for it is said: And God saw the light, that it was good (Genesis 1:4); and good means only the righteous, for it is said: Say you to the righteous, that it shall be good: [for they shall eat the fruit of their deeds] (Isaiah 3:10). As soon as the light saw that it had been treasured away for the righteous, it rejoiced, as is said: The light of the righteous rejoices (Proverbs 13:9)” (BT Ḥagigah 12a).

“It was taught: The light which was created in the six days of Creation cannot shine during the day because it dims the orb of the sun, nor by night, because it was created only to shine by day. Then where is it? It is treasured away for the righteous in the time still to come, as it says, Moreover the light of the moon shall be as the light of the sun, and the light of the sun shall be sevenfold, as the light of the seven days, [in the day that YHWH binds up the hurt of His people, and heals the stroke of their wound] (Isaiah 30:26). Seven! surely there were only three, seeing that the luminaries were created on the fourth day! It is like a man who says, ‘I am providing so much for the seven days of my [wedding] feast. Rabbi Neḥemyah said: It refers to the seven days of mourning for Methuselah, when the blessed Holy One lavished light upon them [see BT Sanhedrin 108b]” (Bereshit Rabbah 3:6).

“Rabbi Yehudah son of Simon said, ‘With the light created by the blessed Holy One on the first day, one could gaze and see from one end of the universe to the other. When the Holy One foresaw the corruption of the generation of Enosh and the generation of the Flood, He hid it away from them, as is written: The light of the wicked is withheld (Job 38:15). Where did He hide it? In the Garden of Eden. אוֹר זָרֻעַ לַצַּדִּיק וּלְיִשְׁרֵי לֵב שִׂמְחָה (Or zaru’a la-tsaddiq u-le-yishrei simḥa), Light is sown for the righteous, joy for the upright in heart (Psalms 97:11) [ר עֲקִיבַה (R. Akiva)]” (Vayiqra Rabbah 11:7).

“God said, ‘Let there be light!’ And there was light (Genesis 1:3)—primordial, transcendent light, already existent. From here issued all powers and forces, so Earth turned firm and fragrant, generating Her potencies. As the light shone, its radiance blazed from one end of the universe to the other. When it gazed upon the wicked of the world, it hid itself away, emerging only by its paths, concealed, unrevealed….

God said, ‘Let there be light!’ This is the light that the blessed Holy One created at first. It is the light of the eye. This is the light that the blessed Holy One showed Adam, who gazed with it from one end of the universe to the other” (Zohar 1:30b, 31b).

“Look at what we have learned in our Mishnah: With the light that the blessed Holy One created at first, one could gaze and see from the beginning of the world to its end. Come and see: The light of the sun is a sixty-thousand-and-seventy-fifth of the light of the speculum of the concealed light. If even at this light of the sun a person cannot gaze, how much more so at that light!

Yet we have said that a person could see with it from the beginning of the world to the end of the world! Well, so have we decreed in our Mishnah: With that light, a person could know and see—with the radiance of wisdom—all that was and all that will be, from the beginning of the world to the end of the world, and it has been concealed for the righteous in the world to come. What is meant by ‘in the world to come’? When the holy soul leaves this world and enters the world to come [cf. Tanḥuma, Vayiqra, 8: ‘The wise call it הַעוֹלָם הַבּא (ha-olam ha-ba), the world to come, not because it does not exist now, but for us today in this world it is still to come’; Zohar 3:290b (IZ): ‘The world that is coming, constantly coming, never ceasing’]” (Zohar Ḥadash 15b, Midrash ha-Ne’lam).

Rabbi Neḥunia son of ha-Qannah said: One verse says, They have not seen the light, bright though it be in the skies (Job 37:21). And another verse says, He set darkness His hiding-place (Psalms 18:12); it is also written, Cloud and dense fog around Him (ibid. 97:2). This is difficult. However, a third verse comes to hold the balance: Darkness itself will not darken for You, and the night will light up like the day, the dark and light will be one (ibid. 139:12) [cf. Bemidbar Rabbah 15:8]” (Bahir §1).

Torah is light (Proverbs 6:23).

“Rabbi Boi said: What is In remote eons I was shaped, מֵרֹאשׁ (me-rosh), from the head (Proverbs 8:23)? [As you say, בַּת רֹאשִׁי (bat roshi), ‘Daughter of My head’]. What is מֵעוֹלָם (me-olam), in remote eons? A matter necessary לְהֵעָלֵם (le-he’alem), to conceal, from all the world, as is written, The world, too, He has put in their heart, [without man’s grasping at all what it is ha-Elohim has done from beginning to end] (Ecclesiastes 3:11)—do not read הָעֹלָם (ha-olam), the world, but rather הֶעְלֵם (he’elem), concealment. Torah says, ‘I preceded [all] to be רֹאשׁ לָעוֹלָם (rosh la-olam), head of the world,’ as is said, me-olam, in remote eons, I was shaped, me-rosh, from the head. And if you say: perhaps the earth preceded her, it says, before the earth (ibid.). As is the case elsewhere: In the beginning created Elohim (Genesis 1:1)—what created [Elohim]? The needs of all, then Elohim. And what is written next? The heavens and the earth (ibid.)” (Bahir §10, cf. Tiqqunei ha-Zohar 42, 82a).

“Rabbi Berekhiah said, ‘Why is it written, God said, ‘Let there be light.’ And there was light (Genesis 1:3), and not [simply] ‘And there was?’ This can be compared to a king who had a beautiful object and set it aside until he had prepared a place for it; then he placed it there, as is written: ‘Let there be light.’ And there was light—for it already was” (Bahir §25).

Unveil my eyes that I may look upon the wonders of Your Torah (Psalms 119:18).

“And Rabbi Yoḥanan said: There were two [iterations of] ‘light,’ as is written, [And God said, ‘Let there be light.’] And there was light (Genesis 1:3). Regarding both of them it is written, it was good (ibid., 4). The blessed Holy One took one and hid it for the righteous in the World that is Coming. Of this is written, How great Your goodness that You hid for those in awe of You. You have wrought for those who shelter in You [before the eyes of humankind] (Psalms 31:20). To teach that the primordial light cannot be seen by any creature, as is written, it was good [cf. Shemot Rabbah 35:1]. Furthermore it is written, And God saw that it was good (Genesis 1:21). The blessed Holy One saw all that He had made, and saw good—radiant בָּהִיר (bahir), brightness. He took of that good, and included in it the thirty-two paths of Wisdom, giving it to this world. This is the meaning of, For good learning I have given you, do not forsake My teaching (Proverbs 4:2). Alas, say this is treasury of Oral Torah.

The blessed Holy One said, ‘This quality is included in this world, and it is Oral Torah. If you guard this quality in this world, then you will be worthy of the World that is Coming, which is the good treasured away for the righteous.’ What is it? It is His strength, as is written, And His brilliance will be as the light (Habakkuk 3:4). The brilliance that was taken from the primordial light will be [manifest] light if His children keep the teaching and the commandments that I have written to instruct them (Exodus 24:12) [cf. Zohar 2:166b].’ Therefore it is written, Hear, My son, your father’s reproof, and do not forsake your mother’s teaching (Proverbs 1:8).

And it is written, He has rays at His side: and there is His strength hidden (Habakkuk 3:4). What is His strength hidden? The light that was concealed: that You hid for those in awe of You (Psalms 31:20). As is said: You have wrought for those who shelter in You (ibid.)—those who take refuge in Your shadow in this world, who keep Your teaching, and fulfill Your commandments. Who sanctify Your great Name, unifying it in private and in public, as it says: before the eyes of humankind (ibid.)” (Bahir §§147–148).

Rabbi Berekhiah sat and expounded: Each day we speak of הַעוֹלָם הַבָּא (ha-Olam ha-Ba) but do we know what we are saying? The Targum renders this as עָלְמָא דְאָתֵי (alma de-atei), the World that Came. But what is it? This teaches that before the world was created, it arose in thought to create a great light to illuminate and a great light was created which no creature was able to wield [see Tanḥuma, Shemini, 9]. The blessed Holy One foresaw that none could bear it, He took one-seventh and gave it to them in its place and the rest He treasured away for the righteous in the time yet to come, saying: If they prove worthy of this seventh and guard it, I will give them the rest in the other world. It is therefore called ha-Olam ha-Ba, the World that is Coming, since it is already [always] coming from the six days of creation. Of this is written: How great Your goodness that You hid for those in awe of You (Psalms 31:20)” (Bahir §160).

“And what is Awe of YHWH (Isaiah 33:6)? It is the primordial light. Thus Rabbi [Berekhiah] said: Why is it written, God said, ‘Let there be light.’ [And there was light]? (Genesis 1:3). Why does it not say, and it was? But this teaches that the light was so great that no creature could gaze upon it. The blessed Holy One therefore treasured it away for the righteous in the time still to come. This is the quality of all that is סְחֹרָה (seḥorah), valuable, in the world. It is also the power of the precious stones called סֹחָרֶת (soḥaret), Darkness [or: Black Marble], and דַּר (dar), Dweller [or: Mother-of-Pearl; see Esther 1:6; BT Megillah 12a ad loc. Perhaps the black marble called Darkness is the supernal sun, too blindingly bright, as it were, to gaze upon, cf. Job 10:22: You shine like darkness; Maimonides, Guide of the Perplexed, 1:59; Zohar 2:188a]. And what is the quality of Soḥaret, Darkness? To teach you that the blessed Holy One took a thousandth of [Soḥaret’s, i.e., the World that is Coming’s] radiance and from Her בֹּנֶה (boneh), built [alluding to בִּינָה (Binah)] a lovely precious stone [cf. Tanuma, Pequdei 3]. In Her [namely, Dar, i.e., this world] He included all the mitsvot” (Bahir §190).

I am שְׁחוֹרָה (sheḥorah), dark, but desirable (Song of Songs 1:5), the speculum that does not shine but Father and Mother adorned Her so that Her husband be pleased with Her” (Zohar 1:49b).

And what is מִשָּׁם רֹעֶה (Misham ro’eh), from there the Shepherd, Israel’s Stone (Genesis 49:24)? That from There Israel’s Stone is sustained. What is מִשֶּׁם (mishem), it by name? Ah, say: צֶדֶק עֶלְיוֹן (tsedeq elyon), supernal Justice [upper ShekhinahBinah]. And what is it? The great צָפוּן (tsafun), hidden, light, called סֹחָרֶת (Soḥaret), Darkness [which סְחוֹר סְחוֹר (seḥor seḥor), surrounds, everything, cf. Zohar 3:120a], and the stone residing below is דַּר (dar), Dweller [i.e., lower שְׁכִינָה (Shekhinah), Presence, from לְשַׁכֵּן (le-shaken), ‘to dwell.’ Cf. Seder Rabba de-Vereshit, see Schäfer, Synopse zur Hekhalot-Literatur, §440: ‘Shekhinah is below just as Shekhinah is above’]. And what are the beams mentioned in the verse [The radiance is like light.] Beams from His hand He has, [and there His might is hidden] (Habakkuk 3:4)? These are the five fingers of the right hand” (Bahir §193). 

“A precious stone set in a crown, as is written, the stone that the builders rejected has become the chief cornerstone (Psalms 118:22). It ascends to the place from which it was hewn, as is written, from There feeds Israel’s Stone (Genesis 49:24)” (Bahir §91, cf. Zohar 1:231b).

Come My Lover, Let Us Go Out to the Field

“Rabbi Yose [son of Beivah] said: The blessed Holy One appears to peoples of the world only in the hour when people generally take leave of each other, as it says, And to me came a word in secret… in musings from nighttime’s visions when slumber falls upon men (Job 4:12). Rabbi El’azar son of Menaḥem said: YHWH is far from the wicked (Proverbs 15:29)—the prophets of other nations; but the prayer of the righteous He hears (ibid.)—the prophets of Israel. And Elohim appears to the nations only like one who comes from afar, as you read, They have come from a far country unto me (Isaiah 39:3). But in connection with the prophets of Israel we read [And YHWH] appeared to him (Genesis 18:1), And He called (Leviticus 1:1)—implying, from the immediate vicinity.

What is the difference between the prophets of Israel and the prophets of other nations? Rabbi Ḥanina [son of Papa] said: A parable: A king was with his friend in a chamber but separated by a curtain; whenever he desired to speak to his friend, he folded up the curtain and spoke with him. However, He speaks to the prophets of other nations without folding the curtain back, rather from behind it. The Rabbis compared it to a king who has a wife and a concubine; to his wife he goes openly, but to his slavegirl he goes in stealth [cf. Ecclesiastes 2:7]. Similarly, the blessed Holy One appears to the nations only at night, as it says, And Elohim came to Balaam in the night (Numbers 22:20); And Elohim came to Laban the Aramean in a night-dream (Genesis 31:24); And Elohim came to Abimelech in a night-dream (ibid. 20:3)” (Bereshit Rabbah 52:3, cf. Tiqqunei Zohar 11b).

“Rabbi Abba son of Qahana opened, רִגְזוּ (Rigzu), quake, and do not offend (Psalms 4:5). David said to the blessed Holy One ‘How long will מִתְרַגְּזִים (mitraggezim), they rage against, me and say, Is he not of tainted descent? Is he not a descendant of Ruth the Moabite? Speak in your hearts on your beds (ibid.). You also, are you not descended from two sisters [namely, Rachel and Leah who married the same man]? Look upon your own genealogy and be still (ibid.). And Tamar who married your ancestor Judah—is it not a tainted descent? She was but a descendant of Shem the son of Noah [who married his sister, see Jubilees 4:11]. Do you then have an honorable descent?’…

Rav Huna said: It is written, ‘God has granted me other seed’ (Genesis 4:25)—seed from another place, referring to the Messiah.

Rabbi Berekhiah and Rabbi Shim’on said: We may illustrate with a parable: A king who was travelling from one place to another, when a precious pearl fell from his head. So the king and all his retinue stopped there. All the passers-by asked, ‘What are the king and his retinue doing here?’ They discerned the reason and said, ‘A pearl has fallen from his head.’ What did he do? He gathered all the soil into heaps and brought brooms [alt., sieves]. He had one heap swept, but did not find it; a second heap, and he did not find it; but in the third, he found it, and they announced ‘The king has found his pearl!’ So the blessed Holy One said to Abraham, Go forth (Genesis 12:1). It was to you that I looked forward. What need had I to record the lineage of Shem, Arpachshad, Shelah, Eber, Peleg, Reu, Serug, Nahor, and Terah (1 Chronicles 1:24–26)? Only on account of you, Abram; the same is Abraham (ibid.); And found his heart faithful before You (Nehemiah 9:8). So said the blessed Holy One to David, ‘What need had I to record the lineage of Perez, Hezron, Ram, Aminadab, Nahshon, Salmah, Boaz, Obed, and Jesse? Only on account of you; I found David My servant (Psalms 89:21)” (Rut Rabbah 8a, cf. Bereshit Rabbah 23:5, 51:8).

“The Messiah, what is his name?… The House of Rabbi Yannai said: His name is Yinnon for it is written, May his name be forever. As long as the sun may his name יִנּוֹן (yinnon), bear seed (Psalms 72:17)” (BT Sanhedrin 98b).

“The name of Messiah was contemplated [before the creation of the world], as is written, As long as the sun may his name יִנּוֹן (yinnon), bear seed (Psalms 72:17)” (Bereshit Rabbah 1:4).

“They asked [Rabbi Berekhiah], ‘What is the letter צ (tsadi)?’ He said: יוֹ״ד (yod) נוּן (nun); tsadi—coupling of yod nun. As is written, צַדִּיק (Tsaddiq), the Righteous One, is a lasting foundation (Proverbs 10:25)” (Bahir §61).

“Why should the נ (nun) have two forms, bent and long? Because it is written, As long as the sun may his name יִנּוֹן (yinnon), bear seed (Psalms 72:17)—from נוּניִן (nunin), two nuns, the bent נ (nun) and the long ן (nun), and [the Messiah] must be [conceived] through a man and a woman” (Bahir §86).

“They asked [Rabbi Berekhiah]: And he took him to the Lookouts’ field [… and YHWH chanced upon Balaam and put a word in his mouth(Numbers 23:14–16). What is Lookouts’ field? As is written, Come my lover, let us go out to the field, [spend the night in the henna. There will I give my love to you] (Song of Songs 7:12). Do not read הַשָּׂדֶה (ha-sadeh), the field, but הַשִׁדָּה (ha-shiddah), the concubine [see Ecclesiastes 2:8]. And why the concubine? The blessed Holy One’s Heart said to Him, ‘Come my lover, let us go out to the concubine for a stroll and not always lie in one place.’

And what is His Heart? He said to him: If Son of Zoma is outside you are with him [see BT Ḥagigah 14b–16a]! The לֵב (lev) Heart, is ל״ב (thirty-two). These are sealed and with them the world was created [i.e., with the thirty-two iterations of אֱלֹהִים (Elohim) in the Account of Creation (Genesis 1), see Zohar 3:82b, 256b–257a (all RM), cf. Zohar 2:123a]. What are these thirty-two? He said: These are thirty-two paths [see Sefer Yetsirah §§1–2].

A parable: a king residing within the innermost chambers, thirty-two in all, each with its own path. Now, is it fitting for this king that everyone enter his chambers by his paths? Certainly not! But is it fitting for him not to display his pearls, his brocades, his hidden treasures, and his precious objects? Certainly not! What did he do? He designated [lit., נֶגַע (nega), touched] the daughter and included all the paths in her and in her garments. Whoever wishes to enter, let him gaze here! He married her to a king, and also gave her to him as a gift. Because of his love for her, he sometimes calls her ‘My sister,’ since they come from a single place. Sometimes he calls her ‘My daughter,’ for she is his daughter; and sometimes he calls her ‘My mother’ [cf. Shir ha-Shirim Rabbah on 3:11]” (Bahir §§62–63).

“[Rabbi Yose] opened, saying, ‘The abundance of the earth is in all, a king for a cultivated field (Ecclesiastes 5:8). The abundance of the earth is in all, indeed, since from there issue spirits, souls, and benefit for the world. A king for a cultivated field. Who is a king? The blessed Holy One. For a cultivated field—when properly tilled. A king—Supernal King, who unites with the field when it is cultivated. Who is the field? The field blessed by YHWH, as is written: like the fragrance of a field blessed by YHWH (Genesis 27:27), for when it is completely cultivated and tilled, the Supernal King unites with it.’

Rabbi El’azar said, ‘A king for a cultivated field. How many nuances of supernal mystery are embedded here! A kingShekhinah, who does not inhabit a house, establishing Herself there, unless a man is married, coupling with her to engender and yield fruit. Then She generates souls to dwell therein. So, לְשָׂדֶה נֶעֱבָד (le-sadeh ne-evad), for a cultivated field, for none other.

Alternatively, A king—a woman in awe of YHWH, as is written: A woman in awe of YHWH is to be praised (Proverbs 31:30).

Le-sadeh ne-evadEnslaved to a field—a strange woman, as is said: to protect you from a strange woman (Proverbs 7:5). For there is a field, and then, there is a field! There is a field planted with all kinds of blessing and holiness, as is written: like the fragrance of a field blessed by YHWH. Then, there is a field planted with all kinds of destruction, defilement, desolation, killing, and war. Sometimes this king is enslaved to this field, and then this verse applies: At three things the earth trembles: … at a slave who becomes king… and a slavegirl supplanting her mistress (Proverbs 30:21–23). 

The light of this king is concealed—darkened—until he is purified, uniting above. Therefore, the goat of the new moon, for that field is isolated, lacking the king’s blessings. When he is enslaved to a field, then this applies: For in the field he found her; the engaged girl screamed… (Deuteronomy 22:27). For in the field, as has been said” (Zohar 1:122a–b).

Reuben went out during the days of the wheat harvest (Genesis 30:14). We have learned: Cup of Blessing receives blessing only from this side; so as long as the right is aroused toward Cup of Blessing, the left provides no support. For the right finds warrant in that cup to arouse it toward the upper world.

This secret: Out went Reuben—south side; thus, his banner is in the south. For he is head of the twelve boundaries, and his desire—to find a means, an offering—for Matronita, to bless Her. What is written? [Hefound mandrakes in the field. He went searching amid all Her treasures and found, in this field, mandrakes. Of them is written The mandrakes give forth fragrance… (Song of Songs 7:14)—two cherubim, Her embellishments awakening arousal above. For among all those adornments, none arouse besides cherubim.

South side—when does He arouse toward Her, seeking cause to bless Her? During the days of the wheat harvest (Genesis 30:14)—when She distributes shares of fortune to Her legions and all the reapers of the field. At once, [hebrought them to Leah his mother—their fragrance and arousal wafted upward, toward Upper World, concealed world, arousing blessings for the Lower World.

Once She is blessed, those mandrakes collect, then bestow upon all worlds, as is written: the mandrakes give forth fragrance, at our doors all delicacies (Song of Songs 7:14). When they exude their aroma, south side absorbs it, arousing toward the Upper World. At once, at our doors all delicacies—no beneficence lacking from the world. Lower world does not arouse toward Upper World without the cherubim wafting fragrance toward the right. After they bestow aroma to the right, and the right arouses toward Upper World, at once Lower World arouses to petition for its needs. What is written? Rachel said to Leah, ‘Please give me’ (Genesis 30:14). Give me blessings from the arousal of mandrakes, aroused for you by the right side.

Then, Upper World joyfully, playfully, responded to her, saying, ‘Is your taking my husband a small thing?‘ (ibid. 30:15)—like a mother to her daughter. If so, the Husband of the Upper World must be Jacob! Not so! Yearning of the Father is always exclusively for his Daughter. His love is directed toward Her because She is the only daughter, among six sons [sefirot]. He doles out provisions, largesse, and gifts to each of those six sons—but He allocates nothing for Her, nor does She inherit anything. On account of all this, He watches over Her with greater fondness and love than all the rest.

Out of love for Her, He called Her ‘Daughter’ [cf. BT Bava Batra 16b]. This did not satisfy Him, so He called Her ‘Sister’ [cf. Genesis 20:1; Proverbs 7:4]. This did not satisfy Him, so He called Her ‘Mother,’ in the name of His Mother [cf. Proverbs 2:3; BT Berakhot 57a]. This did not satisfy Him, so He called Her by His name, as is written: But הַחָכְמָה (ḥokhmah), Wisdom, found from אַיִן (ayin), Nothing (Job 28:12)—Ḥokhmah, actually! This is why Upper World said to Her, ‘Is your taking my husband a small thing’—for all of His love is drawn toward You” (Zohar 1:156a–b, Sitrei Torah, cf. Zohar 2:100b).

The Locks of Your Head are Purple

Tefillin3.jpg“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 he-Ḥasid, ‘This teaches us that the blessed Holy One showed Moses the knot of tefillin [at the back of God’s head]’” (BT Berakhot 7a).

“[Shekhinah] Her hair, called ‘stars of a scepter,’ precisely: masters of measure, masters of balance, masters of severity, masters of reaping—all called ‘purple hair’” (Zohar 1:223b, cf. Otsar ha-Midrashim, Olam Qatan, 406).

Your head upon you like Mount Carmel (Song of Songs 7:6)—tefillin of the head. וְדַלַּת (Ve-dallat), the locks, of your head like purple (ibid.)—tefillah of the hand, who is poor compared to those above. Nevertheless, She is complete, as above [Rabbi Shim’on interprets דַּלָּה (dallah), lock, according to its homonym, דַּלָּה (dallah), poor]” (Zohar 1:14a, cf. Rashi ad loc.).

“בְּרֵאשִׁית (Bereshit), in the beginning (Genesis 1:1)—אַשְׁרֵי (Ashrei). This is אַשְׁרֵי (ashrei), happy, the man (Psalms 1:1); and אֶהְיֶה אֲשֶׁר אֶהְיֶה (ehyeh asher ehyeh), I-Will-Be-What-I-Will-Be (Exodus 3:14)—Head of all heads [Keter], about it is said Your head upon you like כַּרְמֶל (karmel), Carmel (Song of Songs 7:6)—tefillin of the head; and the locks of your head are אַרְגָּמָן (argaman), purple (ibid.)—tefillin of the hand, and through it they praise the בַּת (bat), Daughter  [Shekhinah], with this אַשְׁרֵי (Ashrei) [prayer], as is written, And בְּאָשְׁרִי (be-ashri), what good fortune! For girls have acclaimed me fortunate (Genesis 30:13)” (Tiqqunei ha-Zohar 13, 27b).

“בְּרֵאשִׁית (Bereshit)—בַּת רָאשֵׁי (bat rashei), First Daughter: אֵלֶּה (elleh), these, are the רָאשֵׁי (rashei), first, of their fathers’ houses (Exodus 6:14). Concerning a daughter the Masters of Mishnah have said: ‘[If a] daughter [is born] first—a good sign’ (BT Bava Batra 141a). She is the י (yod) of the name אֲדֹנָי (Adonai), a precious stone which includes all the colors [on אֵלֶה (elleh), these, as an appellation of Shekhinah, see Zohar 1:9a–10a. On רָאשֵׁי (rashei) as ‘first,’ and ‘heads,’ see Zohar 3:248a: ‘On the רָאשֵׁי (rashei), heads, of your new moon (Numbers 28:11). Now, how many heads does the moon have?…’]” (Tiqqunei ha-Zohar Haqdamah, 10a).

“Therefore the blessed Holy One is the King bound in bonds. He is bound with them through the tefillin of the head, which is beauty of the head, because tefillin of the head are in the place of the anterior fontanelle [lit., דְּרַהֲטֵי דְמוֹחָא (de-raḥatei de-moḥa), the watercourse of the brain]. This is: [A king is] caught in the tangle (Song of Songs 7:6)—He is bound to them through the tefillin of the hand in the knot of the hand. This is as written, Bind the turban of your head upon you (Ezekiel 24:17). Because He is bound to them in the exile it says, ‘A prisoner cannot free himself from jail’ (BT Berakhot 5b). The Shekhinah is His jail—because of Her love He is bound to Her—and the mystery of the matter: A sachet of myrrh is my lover to me, all night between שָׁדַי (shadai), my breasts [puns on the holy name שַׁדַּי (Shaddai), see BT Yoma 54a] (Song of Songs 1:13)” (Tiqqunei ha-Zohar 6, 21b).

Yearning of the Father is Always Exclusively for his Daughter

“A parable: a king once had a daughter who was good, sweet, lovely, and perfect. He married her to a royal prince, and clothed, crowned, and bejeweled her, giving her much wealth. Is it possible for the king to ever leave his daughter? You must say no. Is it possible for him to be with her constantly? You must say no. What then must he do? He places a screen between the two, and whenever the father needs his daughter, or the daughter needs her father, they can come together through this screen [cf. Shemot Rabbah 52:5]. Therefore it is written: All the princess’s treasure is inward, filigree of gold her raiment (Psalms 45:14)” (Bahir §54).

“From where [is it known] Abraham had a daughter? As is written, And YHWH had blessed Abraham בַּכֹּל (ba-kol), in all things (Genesis 24:1) [see BT Bava Batra 16b; cf. ibid., 25a]. It is also written, כֹּל (kol), All—called by שְׁמִי (shemi), My name: for My glory I have created him, I have formed him; yea, I have made him (Isaiah 43:7) [cf. Berit MenuḥaIntroduciton]. Was this blessing his daughter or not? Yes, it was his daughter.

A parable: A king had a servant who was innocent and perfect before him. He tested him with many trials and he endured them all [see Jubilees 17:17; 19:8; M Avot 5:3; Avot de-Rabbi Natan A, 33; B, 36; Midrash Tehillim 18:25; Pirqei de-Rabbi Eli’ezer 26]. The king said, ‘What will I give to this servant? What shall I do for him? There is nothing for me but to entrust him to my older brother [possibly Sandalfon], that he counsel him, guard him, and honor him.’ The servant returned with the older brother and learned his qualities. The brother loved him very much, and called him his lover, as is written, the seed of Abraham, My lover (Isaiah 41:8) [cf. Sefer Yetsirah §61 ad loc.]. He said, ‘What shall I give him? What shall I do for him? Behold I have made a lovely vessel, and in it are lovely jewels. There is nothing like them [in] treasuries of kings. I will give it to him, and he will be worthy in his place.’ This is, And YHWH blessed Abraham in all things” (Bahir §78).

“The Rabbis have taught: בַּכֹּל (ba-kol) (Genesis 24:1)—Abraham’s daughter, is not dead. She still exists, and whoever sees her has made a great find, as is said: [I, all my lovers I love,] and my seekers do find me (Proverbs 8:17)” (Mirash ha-Gadol).

“[Elijah] opened and said, [Moses] Faithful Shepherd, the blessed Holy One gave this bride of yours [Shekhinahהַכַּלָה (ha-kalah), the Bride, alluding to הֲלָכָה (Halakhah)] to Abraham to bring up for you. And since he kept her she is called his daughter. This is what is meant by the saying that ‘Abraham had a daughter named בַּכֹּל (Bakol)’ (BT Bava Batra 16b). By her he observed the whole Torah ‘Even to the עֵירוּבֵי תַּבְשִׁילִין (eruvei tavshilin), mixing of cooked dishes [a later rabbinic ordinance allowing one to cook on a holiday for the Sabbath]’ (BT Yoma 28b). This is the meaning of [Abraham has listened בְּקֹלִי (be-qoli), to My voice] And has kept My charge [My commandments, My statutes, and My teachings] (Genesis 26:5) [cf. Bahir §192]. And he brought her up, as written, And he brought up Hadassa (Esther 2:7). And the blessed Holy One blessed him for her sake, as written, YHWH had blessed Abraham in בַּכֹּל (ba-kol), all things (Genesis 24:1). He brought her up with every good quality and was kind to her. He raised her to greatness, with the quality of חֶסֶד (ḥesed), Loving-kindness, of Abraham. His house was, for her sake, wide open to do kindness to all the people of the world” (Zohar 3:277b, Ra’aya Meheimna Ki Tetse).

“Lower world does not arouse toward Upper World without the cherubim wafting fragrance toward the right. After they bestow aroma to the right, and the right arouses toward Upper World, at once Lower World arouses to petition for its needs. What is written? Rachel said to Leah, ‘Please give me’ (Genesis 30:14). Give me blessings from the arousal of mandrakes, aroused for you by the right side.

Then, Upper World joyfully, playfully, responded to her, saying, ‘Is your taking my husband a small thing?‘ (ibid. 30:15)—like a mother to her daughter. If so, the Husband of the Upper World must be Jacob! Not so! Yearning of the Father is always exclusively for his Daughter. His love is directed toward Her because She is the only daughter, among six sons [sefirot]. He doles out provisions, largesse, and gifts to each of those six sons—but He allocates nothing for Her, nor does She inherit anything. On account of all this, He watches over Her with greater fondness and love than all the rest.

Out of love for Her, He called Her ‘Daughter’ [cf. BT Bava Batra 16b]. This did not satisfy Him, so He called Her ‘Sister’ [cf. Genesis 20:1; Proverbs 7:4; Song of Songs 4:9, 10, 12; 5:1, 2]. This did not satisfy Him, so He called Her ‘Mother,’ in the name of His Mother [cf. Proverbs 2:3; BT Berakhot 57a]. This did not satisfy Him, so He called Her by His name, as is written: But הַחָכְמָה (ḥokhmah), Wisdom, found from אַיִן (ayin), Nothing (Job 28:12)—Ḥokhmah, actually! This is why Upper World said to Her, ‘Is your taking my husband a small thing‘—for all of His love is drawn toward You” (Zohar 1:156a–b, Sitrei Torah, cf. Pesiqta de-Rav Kahana 1:3; Shemot Rabbah 52:5; Shir ha-Shirim Rabbah on 3:11; Zohar 2:100b).

He Crossed His Hands

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He was limping on his thigh (Genesis 32:32), נֵצַח יִשְׂרָאֵל (Netsaḥ Yisra’el), Eternity of Israel (1 Samuel 15:29). It is written: his thigh; not: his thighs. This is the fourth rung, from which no human prophesied until Samuel arrived, and of which is written: Moreover, נֵצַח יִשְׂרָאֵל (Netsaḥ Yisra’el), the Eternal One of Israel, does not Lie or change His mind (ibid.). Then this rung was mended, for it had been week ever since Jacob was endangered by the Prince of Esau. 

He touched the socket of his thigh (Genesis 32:26). When he reached Jacob, he seized power from that turning of the evening [cf. Genesis 24:63] in severe judgment. Jacob had merged with it, so he could not prevail against him. When he saw that he could not prevail against him, he touched the socket of his thigh—he seized the power of judgment from there, for the thigh is outside the torso. Jacob was the torso, comprising mystery of two rungs, mystery called אָדָם (adam), human. Once he seized power outside the torso, immediately the socket of Jacob’s thigh was wrenched (ibid.), and no human prophesied from there until Samuel arrived.

So concerning נֵצַח יִשְׂרָאֵל (Netsaḥ Yisra’el), the Eternal One of Israel, it is written: For He is not human (1 Samuel, ibid.). Joshua prophesied from the הוֹד (Hod), Splendor, of Moses, as is written: Confer מֵהוֹדְךָ (me-hodekha), of your splendor, upon him (Numbers 27:20). This is the fifth rung, נֵצַח (Netsaḥ), Eternity, left thigh of Jacob. So David came and combined it with the right, as is written: Delights in Your right hand נֶצַח (netsaḥ), for eternity (Psalms 16:11)—not Your right hand, but in Your right hand” (Zohar 1:21b, cf. ibid. 3:136b, [IR]).

“Spreading of goodness is הוֹדָאָה (hoda’ah), thanksgiving, which is called Ḥesed, and so it consists of ‘We thank you’ for such-and-such miracles and signs performed from the side of goodness. Now, you might say, ‘Look at what is written: delights in Your right hand for נֶצַח (netsaḥ), eternity (Psalms 16:11)—so it is on the right side!’ Not so! Rather, every single one indicates the place from which it emerged. And if you say, ‘Netsaḥ is on the right,’ look at what is written: נְעִמוֹת (ne’imot), delights, and it is written: נְעִים (ne’im), sweet, singer of Israel (2 Samuel 23:1)! This is left, and every left is included in mystery of right; but הוֹדָאָה (hoda’ah), thanksgiving, indicates the right, showing that it emerged from there, and this is spreading of goodness, spreading into Land of Living” (Zohar 2:168b–69a, cf. Rabbi Yehudah Ḥayyat, Minḥat Yehudah, on Ma’arekhet ha-Elohut, 103).

And Joseph took the two of them, Ephraim with his right hand to Israel’s left and Manasseh with his left hand to Israel’s right, and brought them near him. And Israel stretched out his right hand and placed it on Ephraim’s head, yet he was younger, and his left hand on Manasseh’s head—he crossed his hands—though Manasseh was the firstborn… And Joseph saw that his father had placed his right hand on Ephraim’s head, and it was wrong in his eyes, and he took hold of his father’s hand to remove it from Ephraim’s head to Manasseh’s head. And his father refused and he said, ‘I know, my son. I know (Genesis 48:13–17).

“From the right of Abraham, whose rung is Ḥesed, He takes vengeance on Ishmael and his prince, and from the left of Isaac, whose rung is פַּחַד (paḥad), Terror, He takes vengeance on Esau and his appointed prince by means of two Messiahs, one of whom, Messiah son of David, is from the right, while the other, Messiah son of Joseph, is from the left. And the rung of Jacob that corresponds to them, in the mystery of changing his hands (Genesis 48:14) [cf. BT Yoma 53b]—the lion, to the left, and the ox to the right, to Ishmael. And since Judah was exiled in Esau, it follows that the right of holiness is with the left of Esau, and likewise the left of holiness is with the impure right of Ishmael. Until שִׁילֹה (Shiloh), come (Genesis 49:10) [cf. BT Sanhedrin 98b]—Shiloh, who is [Moses] the Faithful Shepherd [since the numerical valueof שִׁילֹה (Shiloh), is equal to מֹשֶׁה (moshe), Moses], whose rung is Tif’eret Israel [the middle pillar]. He will take vengeance from the motley throng. In these three rungs כֹּהֲנִים לְוִיִּם וְיִשְׂרְאֵלִים (kohanimlevi’imve-yisraelim), Priests, Levites, and Israelites, will be recalled from the Exile, and with them [His כְּלִי (keli), weapon] He takes vengeance upon Esau, Ishmael, and the motley throng. Just as the motley throng is intermingled with Esau and Ishmael, so Jacob is composed of Abraham and Isaac for he is a mixture of the two of them. So too, Shiloh [Moses the Faithful Shepherd] is intermingled with Messiah son of David and Messiah son of Joseph and he will be the link between the two of them, as at the time that Bilaam saw in his prophecy [see Genesis 49:10]. For thus the two Messiahs are connected with the Faithful Shepherd, like the three patriarchs, in the final exile” (Zohar 3:245a–b, Ra’aya Meheimna Pineḥas).