The Nut Garden

לקוטים מזוהר (Gleanings of Zohar)

Tag: drops

Into this Skull Trickles Dew from the White Head

“Secrecy within secrecy was prepared and arranged in a single skull filled with crystalline dew. Membrane of air, purified and sealed; those strands of clean fleece hanging evenly. Will of Wills is revealed through prayer of those below. Open-eyed watching, never sleeping, ever vigilant; supervision below by supervision of radiance above. Two nostrils of an official arousing breath for all [as a nose supervising commandingly]” (Zohar 2:176b, Sifra di-Tsni’uta, cf. Zohar 3:137b–138a (IR); on טַלָּא דִּבְדוֹלְחָא (talla di-vdulḥa), crystalline dew, cf. Rashi on Numbers 11:7; Ibn Ezra on Genesis 2:12).

“It has been taught: When an impulse arose in the will of the White Head to enhance His glory, He arranged, prepared, and generated from בּוּצִינָא דְּקַרְדִינוּתָא (botsina de-qardinuta), the Lamp of Adamantine Darkness, a single spark. He breathed upon it and it flamed; His will arose and it scattered in 370 directions. Then the spark stood still, and pure air began to issue, whirling and expanding, and a single mighty skull emanated in four directions.

Within this pure air, the spark was absorbed, grasped, and enveloped. Would you ever imagine ‘within it’? Rather, concealed within it, and so this skull expanded in its directions, while this air is secreted in the secrecies of the Ancient of Days, in the breath that is treasured away.

In this skull fire spread on one side and air on the other, with pure air presiding over this side and pure fire presiding over the other. What is fire doing here? Well, it is not fire, but rather this spark enveloped in the pure air, illuminating 270 worlds, and from its side stems Judgment. Therefore this skull is called, ‘the mighty skull.’ In this skull dwell 90,000,000 worlds, moving with it, supported by it. Into this skull trickles dew from the White Head, filling it constantly, and from this dew the dead are destined to be revived.

That dew comprises two colors. From the aspect of the White Head, its color is white, including all whites, entirely white; but when it settles in this head of the זְעֵיר אַנפִּין (ze’eir anpin), Short-Tempered One, red appears in it—like crystal, which is white, yet the color red appears within the color white.

Therefore it is written: Many of those who sleep in the dust of the earth will awake—these to eternal life, those to shame and eternal contempt (Daniel 12:2). To eternal life—because they deserve that white, coming from the aspect of the עַתִּיק יוֹמִין (attiq yomin), Ancient of Days, אֲרִיכָא דְּאַנְפִּין (arikha de-anpin), Elongated Countenance. To shame and eternal contempt—because they deserve that red of the זְעֵיר אַנפִּין (ze’eir anpin), Small Countenance. All is included in the dew, as is written: For Your dew is a dew of lights (Isaiah 26:19)—two! And that dew drips every day to the Apple Orchard, colored white and red” (Zohar 3:135a–b, Idra Rabba).

“Rise Rabbi Shim’on and fashion new words with your hands, because permission has been granted to you to reveal hidden mysteries which have not been revealed by another until now. Rabbi Shim’on opened saying, ‘Yours, O YHWH, is the greatness, and the strength… (1 Chronicles 29:11).

Supernal ones, sleepers of Hebron, listen. Faithful Shepherd awake from your sleep. Awake and sing, you that dwell in dust (Isaiah 26:19). These are those righteous ones who are from the aspect of, I was asleep but my heart was awake (Song of Songs 5:2). They are not dead, thus it says, Awake and sing. Awake, Faithful Shepherd you and the Patriarchs, awaken the Shekhinah asleep in the exile. Until now all the righteous sleep, asleep in their youth.’

Immediately the Shekhinah aroused three voices for the Faithful Shepherd, saying to him, ‘Rise Faithful Shepherd, of whom it is said, Hark! my lover knocks (Song of Songs 5:2)—with His four letters. Saying, Open for me, my sister, my friend, my dove, תַמָּתִי (tammati), my perfect one (Songs of Songs 5:2). Because, תַּם (tam), Complete, is the punishment of your iniquity, O daughter of Zion; He will no more carry you away into exile (Lamentations 4:22).’

For my head is filled with dew (Song of Songs 5:2). What is filled with dew? Rather, the blessed Holy One says, ‘Do you imagine that from the day the Holy Temple was destroyed I have entered My house, or I have entered My dwelling place? Not so! I have not entered at all since the time of your exile. Behold here is your sign: For my head is filled with טַל (tal), dew.’ הא (He, alef) [of the Holy Name spelled with ten letters] is Shekhinah in exile [separated from Her lover יוד הא ואו (Yod He Vav), the blessed Holy One]. Her completion and Her life is טַל (tal), dew, and this is יוד הא ואו (Yod He Vav); הא (He, alef), the Shekhinah, is not of the טַל (tal), dew, but יוד הא ואו (Yod He Vav) is ל״ט (thirty-nine) [numerically equivalent to טַל (tal), dew]. He fills the Shekhinah from the flowing of all the supernal sources. Immediately the Faithful Shepherd rose, and the holy Patriarchs along with him. Until here the mystery of unification” (Tiqqunei ha-Zohar 17b).

For Your dew is a dew of lights (Isaiah 26:19)—all who make use of light of Torah, light of Torah will revive, but all who do not make use of light of Torah, light of Torah will not revive” (BT Ketubbot 111b).

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Separating a Portion Precisely from the Middle

Sesame Challah_1 “Rabbi Yoḥanan son of Ḥanina said: The day consisted of twelve hours. In the first hour, his dust was gathered; in the second, it was kneaded into a shapeless mass. In the third, his limbs were shaped; in the fourth, a soul was infused into him; in the fifth, he arose and stood on his feet; in the sixth, he gave [the animals] their names; in the seventh, Eve became his mate; in the eighth, they ascended to bed as two and descended as four; in the ninth, he was commanded not to eat of the tree, in the tenth, he sinned; in the eleventh, he was tried, and in the twelfth he was expelled and departed, as is written, A man will not rest in splendor (Psalms 49:13)” (BT Sanhedrin 38a, cf. M Avot 1:1).

[A king makes a land stand firm through justice.] But a man of תְּרוּמוֹת (terumot), donationsdestroys it (Proverbs 29:4)—Adam, who was the completion of the world, and ḥallah is designated תְּרוּמָה (terumah), a donation [or: an elevation offering]…. Rabbi Yose son of Ketsarta said: Like a woman who mixes her dough with water and separates ḥallah precisely from the middle, even so, at first, wetness would well from the earth to water all the surface of the soil, then YHWH God fashioned the human, humus from the soil (Genesis 2:6) [on the phrase “precisely from the middle,” cf. Rabbi Ḥayyim Vital, Liqqutim Ḥadashim, 17–23]” (Bereshit Rabbah 14:1, cf. JT Shabbat 2:6, 5a).

בְּרֵאשִׁית (Bereshit), In the beginning, this is ḥallah as is written, רֵאשִׁית (reshit), the first, yield of your kneading troughs, חַלָּה (ḥallah), a round loaf, you shall present in donation (Numbers 15:20), as we have said, ‘Adam was חַלָּה (ḥallah) of the world…’ What is ḥallah? It is these seven species: wheat, barley, grapes, figs, pomegranates, olive oil of the land, and honey, which is honey of dates. חִטָּה (Ḥittah), wheat, is the tree from which the first man ate, and since he did not separate ḥallah, [holiness] did not descend upon ה (he), but dwelled upon ח (ḥet) and ט (tet) [which together with ה (he) spell, חִטָּה (ḥittah), wheat, and allude to חֵטְא (ḥet), sin], causing death [cf. BT Berakhot 40a].

And the ḥallah is the Shekhinah, it includes these seven species [which hint at the lower seven sefirot]. In this was the sin of the first man—the drop, which is the י (yod). Dough must have ḥallah taken from it. Immediately they fell upon that drop, and he gave seed that was included with both which is the ו (vav) and the mystery of the matter, הֵא (he), here, is seed for you, [and sow the land] (Genesis 47:23).

Because of this, ḥallah is certainly a decree for the wife, because of her Adam who was the ḥallah of the world died. She must separate ḥallah, to take it from her dough, which is her drop, to return it to man” (Tiqqunei ha-Zohar 31a).

Holding in Their Hand that Reptile

“Rabbi Shim’on said, ‘Woe to human beings who do not know, consider, or see! They are all obtuse, unaware how full the world is of strange, invisible creatures, of hidden things. If the eye were empowered to see, humans would be amazed how they themselves can endure. Come and see: This Na’amah was mother of demons. From her side issue all those inflamed by human beings, absorbing their spirit of lust, titillating them, turning them into casualties of ejaculation. Since such a casualty derives from the side of impure spirit, he must bathe to purify himself, as established by the Companions” (Zohar 1:55a, cf. Deuteronomy 23:11; BT Berakhot 6a).

“Come and see: All generations in the days of Noah exposed their sins to the world brazenly, in sight of all. One day Rabbi Shim’on was walking through the gates of Tiberias when he saw some men drawing the bow taut with the shaft of a centaur. He exclaimed, ‘What! Such brazen sin, provoking their Lord?’ He cast his eyes upon them; they were hurled into the sea and drowned” (Zohar 1:58a).

“Rabbi Yitsḥaq was in the presence of Rabbi Shim’on. He asked him: This verse, And the earth was corrupt before God (Genesis 6:11)—given that humans sinned, but how did the earth [do so]? He replied: Since it is written, for all flesh had corrupted their way [upon earth] (ibid., 12), as has been said. Similarly, The earth was defiled, and I inflicted her punishment upon her (Leviticus 18:25). It was human beings who sinned. But if you ask, ‘How did earth [sin]?’ the answer is: Human beings constitute the essence of earth—they ruin earth, and it is ruined. The verse proves it, as is written: God saw the earth, and behold, it was corrupt, for all flesh had corrupted their way upon the earth (Genesis, ibid.).

Come and see: All sins of a human being are entirely his ruination, yet are susceptible to return [i.e., may be atoned by repentance]; but the sin of spilling seed, wasting his way, emitting seed upon earth, ruining both himself and the earth—of this is written: stained is your iniquity before Me (Jeremiah 2:22). Similarly, You are not a God who delights in wickedness; evil cannot abide with you (Psalms 5:5), except through great returning. Similarly, Er, firstborn of Judah, was evil in the eyes of YHWH; and YHWH slew him (Genesis 38:7). This has already been explained.

Rabbi Yehudah asked: Why did the blessed Holy One punish the world with water, and not with fire or some other element? He [Rabbi Shim’on] replied: It is a mystery! For they wasted their ways, so that the upper waters and lower waters failed to unite fittingly; so did they ruin their ways, male and female waters. So they were punished by water, just like they sinned. The water was boiling, peeling off their skin, just as they wasted their ways with boiling water [cf. BT Sanhderin 108b]. A fitting punishment, as is written: All the springs of the great abyss burst forth (ibid. 8:2)—lower waters; and the sluices of heaven opened (ibid.)—upper waters. Upper and lower waters” (Zohar 1:61b–62a).

What he did was evil in the eyes of YHWH (Genesis 38:10). Rabbi Ḥiyya opened, In the morning sow your seed… (Ecclesiastes 11:6). Come and see how greatly a person should beware his sins and be heedful in his actions before the blessed Holy One! For numerous messengers and officials populate the world, roaming around, observing human actions and testifying about them, all recorded in a book [see M Avot 2:1].

Come and see: Of all the sins by which a person is defiled in this world, this is the sin by which he is defiled both in this world and the world that is coming: spilling one’s seed fruitlessly [cf. BT Niddah 13a–b]—emitting seed in vain by hand or foot, and becoming defiled, as is written: For You are not a God who delights in wickedness; evil cannot abide with You (Psalms 5:5). He does not enter the curtain nor gaze upon the Countenance of Days, as we have learned, for it is written: Evil cannot abide with You, and similarly: Er, Judah’s firstborn, was evil (Genesis 38:7). Therefore, Your hands are full of blood (Isaiah 1:15). Happy is the share of a person in awe of his Lord, guarded from the evil path, purifying himself to persevere in the awe of his Lord!

Come and see: In the morning sow your seed. This verse has been established: in the morning—when a man is in his prime, in his youth; then he should strive to engender children, as is written: sow your seed. Then is the time, as is written: Like arrows in the hand of a warrior, so are the children of one’s youth (Psalms 127:4), since he can teach them the ways of the blessed Holy One and obtain a fine reward in the world that is coming, as is written: Happy is the man who fills his quiver with them; they will not be put to shame… (ibid., 5)—in that world, when masters of judgment come to accuse him; for you cannot find a better reward in that world than one who has taught his child the awe of his Lord and the ways of Torah.

Come and see from Abraham, of whom is written For I have known him, so that he will instruct his children… (Genesis 18:19). So the merit stands him well in that world against all masters of judgment; therefore, In the morning sow your seed. And at evening—even in old age, a time when a person wanes, what is written? Do not hold back your hand—one should not forsake engendering in this world. Why? For you do not know which will prosper… (Ecclesiastes, ibid.), so that they can stand up for him in that world. Therefore, Children are the heritage of YHWH (Psalms 127:3). Who is heritage of YHWH? Bundle of the soul [Shekhinah], aspect of the world that is coming. As for this heritage, who entitles one to enter the heritage of YHWH? Children—those children entitle him to the heritage of YHWH. So, happy is the person who attains them and teaches them the ways of Torah, as has been said” (Zohar 1:188a).

“Whoever emits his seed fruitlessly is called evil and does not see the face of Shekhinah, as is written: You are not a God who delights in wickedness; evil cannot abide with You (Psalms 5:5), and similarly: Er, firstborn of Judah, was evil in the eyes of YHWH (Genesis 38:7). Here too, Woe to the wicked! Evil!—woe to that wicked one, who is evil, who made himself evil. For what his hands have perpetrated will be requited to him—to include one who fornicates with his hands, emitting seed fruitlessly; this one is tormented in that world more than all.

Come and see! For it is written: Woe to the wicked! Evil! Since it is written Woe to the wicked, why evil? But as I have said: He made himself evil. And it is written: Evil cannot abide with You. All of them ascend, whereas this one does not. Now, you might ask, ‘What about other sinners who have killed people? Come and see: All of them ascend, but he does not. Why? Because they have killed other human beings, whereas he has killed his children—his very own children!—spilling much blood.

Come and see: Of other sinners of the world is not written It was evil in the eyes of YHWH, where as here is written What he did was evil in the eyes of YHWH (ibid., 10). Why? Because he wasted on the ground (ibid., 9).

We have learned: Rabbi Yehudah said, ‘There is nothing in the world for which one cannot repent, except for this [cf. Zohar 1:61b–62a]. There is no sinner who cannot see the face of Shekhinah, except for this one, as is written: Evil cannot abide with You—at all!” (Zohar 1:219b).

“Woe to him for that punishment, woe to him for tainting the sign of the holy covenant! Woe to him for that shame, for eternal vengeance will be wreaked upon him—vengeance of this world and vengeance for that taint. This is the mystery of what is written: For the rod of wickedness shall not rest on the portion of the righteous (Psalms 125:3)… This pertains if one has not turned back completely in repentance, a turning capable of covering his deeds” (Zohar 2:214b).

“And we have learned: A man is forbidden to gaze at the beauty of a woman, so that he not have evil fantasies and be uprooted to something else. This is how Rabbi Shim’on acted when he was walking through town, followed by the Companions, and they saw beautiful women. He would lower his eyes and say to the Companions, ‘Do not turn to idols (Leviticus 19:4).’ For whoever gazes at a woman’s beauty during the day will have fantasies at night; and if they overwhelm him, he transgresses Do not make molten gods for yourselves (ibid.). Furthermore, if he has intercourse with his wife while those evil imaginings arise within him, the children they engender are called molten gods. Do not turn to idols. Rabbi Abba said, ‘A person is forbidden to look at idols of the nations or to derive benefit from them—all the more so, to look at a place that should not be seen” (Zohar 3:83b–84a).

You shall show them no grace. [You shall not intermarry with them. You shall not give your daughter to his son, nor shall you take his daughter for your son. For he will make your son swerve from following Me…] (Deuteronomy 7:2–4). For Rav said: One is forbidden to say, ‘How beautiful is this idolatress!’ The following objection was raised: It happened that Rabban Shim’on son of Gamaliel, while standing on a step on the Temple-mount, saw a heathen woman who was particularly beautiful, and he exclaimed: ‘How great are Your works, O YHWH!’ (Psalms 104:24). Likewise, when Rabbi Akiva saw the wife of the wicked Tyranus Rufus [Governor of Judea], he spat, then laughed, and then wept. ‘Spat’—because of her originating only from a fetid drop [see M Avot 3:1]; ‘laughed’—because he foresaw that she would become a convert and that he would take her to wife; ‘wept,’ that such beauty should [ultimately] decay in the dust.

What then about Rav’s ruling? [who holds that one must not admire the beauty of a genitle woman]. [He might say that] each of these rabbis merely offered thanksgiving. For a Master has said: He who beholds goodly creatures should say, ‘Blessed be He who has created such in His world’ [cf. BT Berakhot 58b]. But is even mere looking permitted? The following can surely be raised as an objection: [When you sally forth in a camp against your enemy,you shall keep yourself from every evil thing (Deuteronomy 23:10), that one should not look intently at a beautiful woman, even if she be unmarried, or at a married woman even if she be ugly, nor at a woman’s attractive dress, nor at male and female donkeys, or a pig and a sow, or at fowls when they are mating; even if one is all eyes like the Angel of Death!

It has been said of the Angel of Death that he is completely full of eyes. When a sick person is about to die, he stands above the head of the bed. In his hand is a drawn sword with a bitter drop suspended. When the sick person sees him, he is terrified and opens his mouth. The angel flings the drop inside [cf. Job 20:14: vipers’ bile in his gut]. From this drop he dies; from this drop he turns putrid; from this drop his face turns green [therefore the Angel of Death is called סָמָאֵל (sama’el), the Venom of God].

[What may have happened in the aforementioned case of Rabban Shim’on son of Gamaliel was that] the woman turned round a corner [and her face thus met his eyes unexpectedly]” (BT Avodah Zarah 20a).

“Our Rabbis taught: If a man counts out money from his hand into the hand of a woman so as to have the opportunity of gazing at her, even if he can vie in Torah and good deeds like Moses our teacher, he shall not escape the punishment of Hell, as it says, Hand to hand the evil will not go scot-free (Proverbs 11:21), he shall not escape from the punishment of Hell” (BT Berakhot 61a).

“Rabbi Meir used to mock עוֹבְרֵי עֲבֵירָה (overei aveirah), transgressors. One day Satan appeared to him in the guise of a woman on the opposite bank of the river. As there was no ferry, he seized the ‘rope’ and עֶבֶר (ever), crossed. When he had reached half way along the ‘rope,’ he let him go saying: ‘Had they not proclaimed in Heaven, ‘Take heed of Rabbi Meir and his learning,’ I would have valued your blood [i.e., life] at two ma’ahs.’ Rabbi Akiva used to mock transgressors. One day Satan appeared to him as a woman on the top of a palm tree. Grasping the tree, he went climbing up: but when he reached half-way up the tree he let him go, saying: ‘Had they not proclaimed in Heaven, ‘Take heed of Rabbi Akiva and his learning,’ I would have valued your blood at two ma’ahs.’

Peleimo used to say every day, ‘An arrow in the adversary’s eyes!’ One day—it was the eve of Yom Kippur—he disguised himself as a poor man and went and called out at his door; so bread was taken out to him. He said, ‘On such a day, when everyone is within, shall I be without?’ He was taken in and bread was offered him. He said, ‘On a day like this, when everyone sits at the table, shall I sit alone!’ He was led and sat down at the table. As he sat, his body was covered with sores and puss, and he was behaving repulsively. ‘Sit properly,’ he rebuked him. He said, ‘Give me a cup,’ and one was given him. He coughed and spat his phlegm into it. They scolded him, he fainted and died. Then they [the household] heard people crying out, ‘Peleimo has killed a man, Peleimo has killed a man!’ Fleeing, he hid in a toilet; he followed him, and he fell before him. Seeing how he was suffering, he disclosed his identity and said to him, why have you spoken this way [provoking me by saying: An arrow in the adversary’s eyes]? What then should I say? You should say: ‘The Compassionate rebuke Satan’ [cf. Zechariah 3:2: YHWH rebuke you, the adversary]” (BT Qiddushin 81a–b).

“Rav Yoḥanan said: Man has a small member—when he starves it, it is satisfied, and when he satisfies it, it is starving” (BT Sukkot 52b).

And I saw among the dupes, discerned among the young men a witless lad, passing through the streets, by the corner, on the way to her house he strides, at twilight, as evening descends, in pitch-black night and darkness. And, look, a woman to meet him, whore’s attire and hidden intent. Bustling she is and wayward, in her house her feet do not stay. Now outside, now in the square, and by every corner she lurks.

She seizes him and kisses him, impudently says to him: “I had to make well-being offerings, today I’ve fulfilled my vows. And so I’ve come out to meet you, to seek you, and I’ve found you. With coverlets I’ve spread my couch, dyed cloths of Egyptian linen. I’ve sprinkled my bed with myrrh, with aloes and cinnamon. Come, let us drink deep of loving till morn, let us revel in love’s delights….” She sways him with all her talk, with her smooth speech she leads him astray. He goes after her in a trice, as an ox goes off to the slaughter, as a stag prances into a halter. Till an arrow pierces his liver, as a bird hastens to the snare, not knowing the cost is his life.

And now, sons, listen to me, and attend to my mouth’s sayings. Let your heart not veer to her ways, and do not go astray on her paths. For many the victims she has felled, innumerable all whom she has killed. Through her house are the ways to Sheol, going down to the chambers of Death (Proverbs 7:7–18, 21–27).

“The secret of secrets: From the strength of the noon-flame of Isaac, from the dregs of wine, a naked shoot came forth, comprising together male and female, red like a lily, and they spread out on several sides, down several paths. The male is called Samael and his female is always included with him. Just as on the side of holiness there are male and female, so on the other side there are male and female, included one with the other. The female of Samael is called ‘serpent,’ ‘a wife of harlotry,’ ‘the end of all flesh,’ ‘the end of days.’

Two evil spirits are attached to one another. The male spirit is fine, the female spirit spreads out down several ways and paths, and is attached to the male spirit. She dresses herself in finery like an abominable harlot and stands at the corners of streets and highways in order to attract men. When a fool approaches her, she embraces him and kisses him, and mixes her dregs of wine with snake poison for him. Once he has drunk, אַסְטֵי (astei), he turns aside, after her. When she sees that he has turned aside after her from the way of truth, she takes off all the finery that she had put on for the sake of this fool [cf. Bahir §164: ‘הַשָּׂטָן (Ha-satan), the adversary, turns aside, since he weighs down the whole world on the scale of liability. How do we know? As is written, וַיֵּט (va-yet), and he turned aside, to her (Genesis 38:16), and the Targum renders this וּסְטָא (u-seta). It is likewise written שְׂטֵה (seteh), turn away, from it and pass on (Proverbs 4:15)’].

This is the finery that she uses to seduce mankind: her hair is long, red like a lily; her face is white and pink; six pendants hang at her ears; her bed is made of Egyptian flax; all the ornaments of the East encircle her neck; her mouth is shaped like a tiny door, beautified with cosmetic; her tongue is sharp like a sword; her words smooth as oil; her lips beautiful, red as a lily, sweetened with all the sweetnesses in the world; she is dressed in purple, and attired in thirty-nine items of finery. This fool turns aside after her, and drinks from the cup of wine, and commits harlotry with her, completely enamored of her. What does she do? She leaves him asleep on the bed and ascends to the realms above, accuses him, obtains authority, and descends. The fool wakes up, thinking to sport with her as before, but she takes off her finery, and turns into a fierce warrior, facing him in a garment of flaming fire, a vision of dread, terrifying both body and soul, full of horrific eyes, a sharpened sword in his hand with drops of poison suspended and dripping from it. He kills the fool, and throws him into Hell” (Zohar 1:148a–b, Sitrei Torah, cf. Zohar 1:190a–b; 2:163a–b; 3:19a, 76b–77a).

“The Queen does not dwell in one’s כֹּחַ (koaḥ), power, [namely] the כ״ח (twenty-eight) finger joints, until all the filth of the wicked, unfit slavegirl, wife to the unfit, is removed. Therefore, the Masters of Mishnah explained that ‘filthy hands are unfit to make a blessing’ (BT Berakhot 53b). This water is for cleansing the hand upon which the hand of YHWH rests. The hand of YHWH is the water of Torah. The ignorant people are considered as unclean reptiles [see BT Pesaḥim 49b]. What good will immersing in water do them, holding in their hand that reptile, which is the wicked slavegirl, stolen goods in their possession, the stolen blessings they stole from the blessed Holy One. They do not know what a blessing is, or what filth is” (Zohar 3:273b, Ra’aya Meheimna Eqev).

Through these Three Adam Attained a Change of Name, a Change of Place, and a Change of Deed

“Rabbi Yitsḥaq said, ‘Four things tear up a person’s verdict: charity, crying out, a change of name, and change of deeds. צְדָקָה (Tsedaqah), charity, as is written, But צְדָקָה (tsedaqah), righteousness, saves from death (Proverbs 10:2). Crying out, as is written, And they cry to YHWH from their straits from their distress He brings them out. [He turns the storm into silence, and its waves are stilled, and they rejoice that these have grown quiet, and He leads them to the realm of their desire] (Psalms 107:28). Change of name, as is written, Sarai your wife shall no longer call her name Sarai, for Sarah is her name (Genesis 17:15); and it continues, And I will bless her and I will also give you from her a son (ibid., 16). Change of deeds, as is written, And God saw their acts, that they had turned back from their evil way, and God relented from the evil that He said to do to them, and he did not do it (Jonah 3:10). And some say a change of place, as is written, And YHWH said to Abram, ‘Go forth from your land [and your birthplace and your father’s house to the land I will show you] (Genesis 12:1), and afterwards, And I will make you a great nation [and I will bless you and make your name great, and you shall be a blessing] (ibid., 2). And the other [namely, Rabbi Yitsḥaq, why does he not include this]?—in that case it was the merit of the Land of Israel which helped him” (BT Rosh ha-Shanah 16b).

And you shall hold them in estate for your children after you to inherit a holding forever (Leviticus 25:46). It is a command to have a Canaanite slave as a servant, as is written: A holding forever. They come from the side of Ham, who uncovered nakedness [of Noah], of whom it says, Cursed be Canaan, the lowliest slave shall he be to his brothers (Genesis 9:25). Why the lowliest slave? Because he is a slave to a slave עוֹלָם (olam), forever, which is the עוֹלָם (olam), world, of Jubilee [even at the Jubilee he will not be set free like other slaves]. It may be said that as he is a brother to Shem and Japheth, why should he not be like them? Also, seeing Eliezer, Abraham’s servant, was the descendant of Ham, why was he not like him but instead righteous? [Because] the blessed Holy One approved of the blessing Laban gave him [see Genesis 24:31].

Surely this pertains to the mystery גִלְגּוּלָא (gilggula), rolling: ‘Who גּוֹלֵל (golel), rolls away, light from before darkness’ (Evening Service)—Abraham’s servant who came out of darkness, the issue of Ham. It suffices for the servant to be like his master, Abraham, who came from Terah the idol worshiper! ‘And darkness from before the light’ (ibid.)—Ishmael who came out from Abraham, and Esau from Isaac.

The mystery is that this is caused by the mixture of drops in a place it does not belong. This is he who mingles his drop with a maid, Mahalath, the daughter of Ishmael or a daughter of a strange god who are evil and darkness, while his drop is goodness and light [in the secret of the verse:] And God saw the light, that it was good (Genesis 1:4). He who mingles good with evil transgresses the words of his Master, who said, but from the tree of knowledge, good and evil, you shall not eat (Genesis 2:17).

The blessed Holy One rolls that which the man mingled together with him so as to receive punishment. If he repents, learns Torah and separates good from evil, forbidden from permitted, impure from pure, unfit from fit, that evil is separated from good, it says of him ‘A creation for good and a creation for evil’ [cf. BT Berakhot 61a: ‘וַיִּיצֶר (va-yetser), and formed (Genesis 2:7)—spelled with two letters י (yod) to show that God created two impulses, one good and the other evil’]. And through Torah he separates them, and the blessed Holy One bequeaths him a נִשְׁמְתָא (nishmata), soul, from Him, so he will rule them both, the one which is light, the World that is Coming, and the other, which is darkness, this world. Hence, it is written: And blew into his nostrils the נִשְׁמַת חַיִּים (ayyim nishmat), breath of life (Genesis 2:7).

According to his merits and liabilities. As we have explained, ‘He who does one mitsvah is treated well. He who is average, is a person whose merits and liabilities are balanced, the half of merits is below and the half of liabilities below’ [see BT Qiddushin 40b; Sotah 3b]. This is the secret of What is your petition? and it shall be granted you, and what is your request? Up to half the kingdom, and it will be done! (Esther 5:6). In the case of a completely righteous man, all his merits are above and his liabilities below. For a completely evil man, his liabilities are above and his merits are down below.

The man who sins in public is of two grades. If he does penance in public [then he is seated] among the righteous [of that world], who are familiar with the laws of the blessed Holy One and refrain from sinning; [if] secretly [then] among the wicked men [who envy him his repentance] so that the eyes of the wicked will pine (Job 11:20) is fulfilled.

Adam’s sin was therefore against, And YHWH God commanded (Genesis 2:16)—we explained commanded referrers to idolatry since he sinned in idolatry. He formed him in תֶרַח (Teraḥ), Terah’s, drop of semen, in which he [the soul of Adam] רָתַח (rataḥ), enraged, the blessed Holy One by transgressing in idolatry. He did penance and smashed the images of idols and all the victuals. He mended the sins and smashed the sin and the evil structure he built. And he made the blessed Holy One and His Shekhinah rule over the whole world.

By sanctifying His Name in public, and by going into the fire to be burned, so that the words would be fulfilled the images of their gods you shall burn in fire (Deuteronomy 7:25). Furthermore, he caused his father, Terah, to repent and brought him, his mother, and all the rulers of that age to the Garden of Eden [cf. Zohar 1:77b]. He was thus purified as silver by fire [cf. Bereshit Rabbah 38:13: ‘When Abraham descended into the fiery furnace (of Nimrod he) was saved’], like the king’s coin forged with a mixture of lead. He was therefore put in fire, and the lead came out, which is Ishmael. Ishmael therefore was mocking and worshipped idols, while Adam remained purified by fire. This is the change of name. For when Adam was rolled he had to undergo a change of name, change of place, and change of deed.

Then came Isaac, and he became stronger through him, the second transgression of which it says, the human (Genesis 2:16), which refers to bloodshed. This brought the trial of Isaac by the cleaver [see Genesis 22:10]. He was cleansed by him, as food is picked from refuse. And the dross came out, which is Esau who sheds blood.

Then came Jacob who formed it to Laban and became his servant. Hence it says, I will serve seven years for Rachel your younger daughter (Genesis 29:18). Since he exchanged her with her sister, he served an additional seven years, in order to remove the two drops Adam spilt in a foreign place [cf. Bereshit Rabbah 20:11: ‘Throughout the entire one hundred and thirty years during which Adam held aloof from Eve the male demons were made ardent by her and she bore, while the female demons (Lilit and Naamah) were inflamed by Adam and they bore, as is written, so should he do wrong, I will chastise him with the rod men use and with the afflictions of humankind (2 Samuel 7:14)—Adam, which means, the children of the first man’]. This is incest, alluded to by saying, [‘From every fruit of the garden you may surely eat. But from the tree of knowledge, good and evil, you shall not eat, for on the day you eat from it, you are doomed to die’] (Genesis 2:16). He took them out of Laban the Aramean, the serpent.

Through these three Adam attained a change of name, a change of place, and a change of deed [the Patriarchs repaired the three cardinal sins: idolatry, murder, and sexual immorality]. He obtained a change of name through Abraham, a change of place through Isaac, and a change of deed through Jacob. And if it was said of him: Then He saw and recounted it [set it firm and probed it, too…] (Job 28:27–8), that if He accepted his repentance, all the more so that of others [who are not as great].

Therefore, for a good servant, the place brings it about, and for an evil servant, also, but as for other servants, a holding forever (Leviticus 25:46). The heads of the academy rose and said Happy the people who has it thus (Psalms 144:15). שֶׁכָּכָה (Shekakhah), has it thus, is [numerically equivalent] as that of מֹשֶׁה (Moshe), Moses. The Faithful Shepherd rose and said, ‘Happy the people whose God is YHWH’ (ibid.)” (Zohar 3:97a–111a, Ra’aya Meheimna Behar, cf. ibid. 3:217b).

I have rolled away from you the shame of Egypt (Joshua 5:9).

Like Water Face to Face thus the Heart of Man to Man

For He draws down drops of water, they are distilled in the rain of His wetness, as the skies drip moisture, shower on abounding humankind (Job 36:27–28).

“When the blessed Holy One desires to bless the produce of the earth and to give provisions to the creatures, He opens the good treasuries in the heavens and sends rain upon the earth, namely, the masculine waters. Immediately, the earth becomes fruitful—like a bride who conceives from her first husband and produces offspring of blessing, as is said, YHWH will open for you His goodly treasure, the heavens (Deuteronomy 28:12)” (Pirqei de-Rabbi Eli’ezer 5, cf. Zohar Ḥadash 9d).

Like water face to face thus the heart of man to man (Proverbs 27:19). Like water—the face you show it, it shows you. Thus the heart of man to man—according to how much a man knows that his friend loves him, so he will show him his face” (Rashi).

“Why had He not rained (Genesis 2:5)? Because no arrayal welled up from earth. So from earth below action is aroused above. Come and see: Vapor ascends from the earth at first, a cloud is aroused, and then all conjoins. Similarly, smoke of sacrifice…. If Assembly of Israel did not initiate arousal, the one above would not be aroused toward Her. By desire below, all is consummated” (Zohar 1:35a).

“Through that unification below, אַרְעָא (ar’a), Earth, fittingly consummates רַעֲוָא (ra’ava), desire” (Zohar 1:12a).

“And the mystery of the matter is as they said in Ta’anit [25b]: Not one drop descends from above without two drops coming up to meet it. And they are in this mystery: their hint corresponds to three minds [lit., brains]: the mind of Memory, the mind of Thought, and the mind of Imagination. Imagination and Memory ascend from the Heart [which is the seat of conscience]. Thought rests above them, Heart receiving them as a king. Because this man, which is Thought, mounts and controls the third living being, descending on it to the two living beings that open their wings to receive him, just as a ֹ [חֹלֶם (Ḥolam)] placed over a  ֵ  [צֵרֵי (Tserei)] becomes a ֒   [סְגוֹלְתָּא (Segolta)]—supernal Keter over Ḥokhmah and Binah” (Zohar 3:247a, Ra’aya Meheimna Pineḥas, cf. Bahir §88–§91].

An Almond which Becomes like Curdled Cheese

imageHe guards all his bones, one of them is not broken (Psalms 34:21).

“Hadrian (whose bones may they be ground, and his name blotted out) once asked Rabbi Yehoshua son of Ḥanania, ‘From what shall the human frame be reconstructed when it rises again?’ He answered ‘From the לוּז (luz), almond [Aramaic for the os coccyx, the ‘nut’ of the spinal column].’ ‘Prove this to me,’ said Hadrian. Then the Rabbi took the Luz and immersed it in water, but it was not softened; he put it into the fire, but it was not consumed; he put it into a mill, but it could not be pounded; he placed it upon an anvil and struck it with a hammer, but the anvil split and the hammer was broken” (Qohelet Rabbah 114:3).

“For a single bone surviving in a human being underground will become like leaven in dough, upon which the blessed Holy One will build an entire body” (Zohar 1:69a).

“The body beneath the dust, possessing endurance to rise from the dust” (Zohar 1:181b).

“Rabbi Pinḥas [son of Ya’ir] said, ‘I observed that תְּחִיַת הַמֵּתִים (teḥiyat ha-metim), revival of the dead, would be performed by the blessed Holy One, in one way, and that what is now first to leave will be the last. How do we know this? From those bones, the ones into which the blessed Holy One breathed life at the hands of Ezekiel. At the beginning it is written: And the bones came together, bone to its bone (Ezekiel 37:7), and then: And as I beheld, and, lo, there were sinews upon them, and flesh came up. And skin covered them above: but there was no breath in them (ibid., 8). From here, too, we can learn that what is removed first will be the last to be put on again [at revival of the dead]. Initially, man is stripped of spirit, and then his skin [rots], followed by the flesh [and then sinews], and finally the bones.

Rabbi Shim’on [son of Yoḥai] said: ‘The earlier teachers had difficulties with this passage [cf. BT Shabbat 13b], but the truth is that the blessed Holy One performed strange miracles and signs with these bones into which He breathed life.

Come and see: Recall, pray, that like clay You worked me, and to the dust You will make me return. Why, you pour me out like milk and like cheese you curdle me (Job 10:9). And then, in the following verses: With skin and flesh You cloth me, with bones and sinews entwine me (ibid., 10–11). When a person has rotted in the dust, and the time of the revival of the dead has arrived, the blessed Holy One will remake him from the remaining [Luz] bone, make it like dough and as cheese from milk and as flowing as a stream of pure clear milk. For the bone will be refined and polished as milk, curdled, and fashioned into a shape, like cheese. After this structure is done He will create anew the skin, veins and bones. Hence… all the verbs are in fact future tense. Not ‘You poured me out…’ this is because the reference throughout is to a future time” (Zohar 3:220b–21a).

“Rise Rabbi Shim’on and fashion new words with your hands, because permission has been granted you to reveal hidden mysteries which have not been revealed by another until now. Rabbi Shim’on opened saying, ‘Yours, O YHWH, is the greatness, and the strength, [and the glory, and the victory, and the majesty: for all that is in the heavens and in the earth is Yours; Yours is the kingdom, O YHWH, and You are exalted as head above all]’ (1 Chronicles 29:11). Supernal ones listen, sleepers of Hebron. Faithful Shepherd awake from your sleep [see Pirqei de-Rabbi Eli’ezer 36, cf. BT Eruvin 53a; Zohar 1:127a]. Awake and sing, you that dwell in dust: [for Your dew is like the dew of lights, and the earth shall cast out the dead] (Isaiah 26:19). These are those righteous ones who are from the aspect of, I was asleep but my heart was awake (Song of Songs 5:2). They are not dead, thus it says, Awake and sing. Awake, Faithful Shepherd you and the patriarchs, awaken the Shekhinah asleep in the exile. Until now all the righteous sleep, asleep in their youth.

Immediately the Shekhinah aroused three voices for the Faithful Shepherd, saying to him, ‘Rise Faithful Shepherd, of whom it is said, Hark! my lover knocks (Song of Songs 5:2)—with His four letters. Saying, Open for me, my sister, my friend, my dove, תַמָּתִי (tamati), my perfect one [lit., my complete one] (Songs of Songs 5:2). Because, תַּם (Tam), Complete, is the punishment of your iniquity, O daughter of Zion; He will no more carry you away into exile (Lamentations 4:22).’

For my head is filled with dew (Song of Songs 5:2). What is filled with dew? Rather, the blessed Holy One says, ‘Do you imagine that from the day the Holy Temple was destroyed I have entered My house, or I have entered My dwelling place? Not so! I have not entered at all since the time of your exile. Behold you have a sign: For my head is filled with טַל (tal), dew.’ הא (He, alef) [of the Holy Name spelled with ten letters] is Shekhinah in the exile [separated from Her lover the blessed Holy One]. Her completion and Her life is טַל (tal), dew, and this is יוד הא ואו (Yod, He, Vav) [which shares a numerical value of thirty-nine with טַל (tal), dew]. הא (He, alef) is the Shekhinah which is not of the טַל (tal), dew. But יוד הא ואו (Yod, He, Vav) equals ל״ט (thirty-nine). He fills the Shekhinah from the flowing of all the supernal sources. Immediately the Faithful Shepherd rose, and the holy patriarchs along with him. Until here the mystery of unification” (Tiqqunei ha-Zohar 17b).

Pearls, Drop by Drop, All Linking as One

“Come and see: There are three souls, ascending by certain rungs, and as for their being three, they are four. One: transcendent soul that cannot be grasped. The supreme royal treasurer is unaware of it, let alone the lower one. This is soul of all souls, concealed, eternally unrevealed, unknowable—and all of them depend upon it. This envelops itself in a wrapping of crystal radiance within radiancy, and drips pearls, drop by drop, all linking as one, like joints of limbs of one body—one. It enters them, displaying through them its activity; this and they are one, inseparable. This supernal soul is hidden to all. Another soul: female concealing herself within her forces. She is their soul, and out of them a body is woven, to display activity through them to the whole world—like the body, which is an instrument for the soul to convey action. These correspond to those hidden joints above” (Zohar 1:245b).

“This Holy Spirit becomes like a body so that another spirit may be continued within it—supernal, subtle, luminous. So all is embraced and contained, one in another, entering one another, until finally embraced within this world, the last external shell. The hard shell is within the shell of this world—like a nut, whose outer shell is not hard but whose inner shell is. So too above: the hard shell is the other spirit ruling the body; within it is a thin shell, and within that the kernel” (Zohar 2:141a).

“Three courts are four; four courts above, four below, as is written: You shall not commit perversion in justicein measure, in weight, or in capacity (Leviticus 19:35). Harsh judgment, judgment that is not harsh; balanced judgment, judgement that is not balanced; mild judgement, judgment not even this or that” (Zohar 2:179a, Sifra di-Tsni’uta).

Come and see: How many hidden causes are clothed and conveyed by the sefirot! The sefirot are but chariots to them, for they are concealed from human thought. Of them is written: [If you see the oppression of the poor and the perversion of justice and right in the province, be not amazed at the matter,for he who is high has a higher one watching him, and still higher ones over them (Ecclesiastes 5:7)—נְהוֹרִין מְצוּחְצָחִין (nehorin metsuḥtsaḥin), glaring white lights, these above those, but those that are receptacles are darkness compared to the others above them. And their is no light that can exist before the עִלַּת הָעִלּוֹת (illat ha-illot), Cause of Causes, all lights are darkened before Him” (Zohar 1:23a, Tiqqunei ha-Zohar).

“The Holy Ancient One, concealed of all concealed. Separate, separated from all, yet not separate; for all are joined to it, and it is joined to all. It itself is all!” (Zohar 3:288a, Idra Zuta).