The Nut Garden

לקוטים מזוהר (Gleanings of Zohar)

Tag: female

Weeping and Yearning of the Lower Waters

“The disciples asked Rabbi Berekhiah, ‘Allow us [to speak] words before you,’ but permission was not given. Once he did permit them only to see if they had focused themselves. He scrutinized them saying: Let me hear your wisdom. They opened, saying: In the beginning (Genesis 1:1)—one. Though a spirit grows faint before Me, the life-breath—it is I who made it (Isaiah 57:16) [—two]. God’s stream is filled with water (Psalms 65:10) [—three]. What is פֶּלֶג אֱלֹהִים (peleg Elohim), God’s stream? Thus our Rabbi taught us ‘The blessed Holy One took up the primordial waters and divided them. He placed half of them in the firmament and half of them in the ocean, this is פַּלַג אֱלֹהִים מְלֹא מָיִם (palag Elohim melo mayim), God split the fullness of water‘ (Bereshit Rabbah 4:4). And by it man learns Torah. Rabbi Ḥama said: Through the merit of rendering kindness a man learns Torah, as is written, Oh, every one who thirsts go to the water, and who has no silver, buy food and eat (Isaiah 55:1). Go to Him and He will render kindness to you, and you will buy food and eat. Another interpretation: And who has no silver, as is written, Mine is the silver and mine the gold, says YHVH of Armies (Haggai 2:8)” (Bahir §51). 

“On the third day all the earth was flat like a plain and the waters covered the surface of all the earth. When the word of Gevurah was uttered, Let the waters [under the heavens] be gathered [in one place so that the dry land will appear] (Genesis 1:9)… the waters were rolled together and gathered into the valleys, as is said, and the gathering of waters He called Seas, [and Elohim saw that it was good] (ibid., 10). The waters became הֵעִיזוּ פְּנֵיהֶם (heizu peneihem), insolent, and attempted to ascend to heaven as at first until He rebuked and subdued them and placed them beneath the soles of His feet, as is said, Who makes a way in the sea and a path in עַזִּים (azzim), fierce, waters (Isaiah 43:16)” (Pirqei de-Rabbi Eli’ezer 18 [MS Oxford], cf. Alfa Beita de-Ven Sira, 232–34).

Elohim said, ‘Let the waters under heaven be gathered to one place’ (Genesis 1:9). Rabbi [Yehudah ha-Nasi] opened, saying, ‘More than the sound of many waters, the sea’s majestic breakers, majestic on high is YHWH (Psalms 93:4). More than the sound of many waters—when the blessed Holy One commanded the waters to gather in one place, they dashed to and fro, exalting themselves on high.’

Rabbi Yitsḥaq said, ‘At that time the waters surged over the earth, which was immersed within them, covering it over. The blessed Holy One said to them, ‘Not like this! Rather, שֶׁיִּתְכַּנְּסוּ בְּצִמְצוּם כֻּלָּם אֶל מָקוֹם אֶחָד (she-yitkansu be-tsimtsum kullam el maqom eḥad), gather yourselves together to one place, and let the dry land appear’ (Genesis ibid.), implying that the earth existed previously as dry land without moisture amidst the waters. It is not written dry land, but rather the dry land….

David said further, ‘You are the one who made the entire world, and You made the waters. In their great abundance the waters engulfed the whole world, but You decreed that they assemble, entirely be-tsimtsum, contracted, to one place. So may it be Your will before You that Your Shekhinah that fills the entire world be contracted in Your house, for it is more fitting that She abide there, as is written: holiness befits Your house (Psalms 93:5); and not for a short while, but rather, for all time (ibid.)” (Zohar Ḥadash 12c).

“Rabbi Berekhiah said: The upper waters receded from the lowers waters with weeping, as is written, The wellsprings of rivers he blocked from weeping (Job 28:11). Rabbi Tanḥuma proves it from here: He makes the earth through His power… as He sounds His voice—a roar of water in the heavens (Jeremiah 10:12). Voice—nothing but weeping, as is said, A voice in Ramah is heard, lament and bitter weeping (ibid. 31:14)” (Bereshit Rabbah 5:4, cf. Schäfer, Synopse zur Hekhalot-Literatur, §438; Rabbenu Baḥya on Leviticus 2:13).

“Rabbi Akiva expounded: When אִישׁ וְאִשָּׁה (ish ve-ishah), husband and wife, are worthy, Shekhinah [יהוה] abides between them; if not אֵשׁ (esh), fire, consumes them” (BT Sotah 17a).

“What is the Tree you spoke of? He said to him: The powers of the blessed Holy One—this one on the back of that one. Just as a tree produces fruit by means of water, so too the blessed Holy One multiplies the powers of the Tree by means of water. And what is ‘water’ of the blessed Holy One? [Lower] Ḥokhmah—soul of the righteous פּוֹרְחִין (porḥin), gushing, from the spring to the great channel, ascending and clinging to the Tree. What causes פּוֹרֵחַ (poreaḥ), blossoming? Israel: when they are righteous and good Shekhinah שְׁרוּיָה (sheruyah), abides, in their midst—[above] because of their [good] deeds שֶׁרְוָיָה (she-revayah), She overflows, in the blessed Holy One’s lap, making them fruitful and multiplied [cf. BT Shabbat 30b; Yevamot 64a]. And how do we know that the Shekhinah is called ‘water’? As is written, Riding through heavens with your help—in His triumph through the skies (Deuteronomy 33:26), and it is written, skies stream justice (Isaiah 45:8). And tsedeq, justice, is the Shekhinah, as is written, Tsedeq, righteousness, lodged in Her (ibid. 1:21). Tsedeq was given to David, as is written, YHVH shall reign forever, your God, O Zion, for all generations (Psalms 146:10). It is also written, [And David captured the stronghold of] Zion, which is the city of David (1 Chronicles 11:5)” (Bahir §119).

“Desire of the female toward the male arouses only when a spirit enters her and she gushes water toward upper, masculine waters [cf. Bereshit Rabbah 13:13]. Similarly Assembly of Israel arouses desire towards the blessed Holy One only by the spirit of the righteous entering Her. Then waters flow within Her toward waters of the male, all becoming one desire, one cluster, one nexus. Rapture, total rapture! An amble by the blessed Holy One with souls of the righteous” (Zohar 1:60b, cf. ibid. 1:244a–b).

“His disciples said to him: Rabbi from above to below we know, but from below to above we do not know. He replied: Is it not all one—below to above and above to below? They said: Rabbi, ascending is not like descending. One can run while descending, but it is not so while ascending. Moreover, the one who ascends can do so by a way other than the [way] he descends. He replied: Go out and see! He sat and expounded for them: Shekhinah is below just as Shekhinah is above. And what is ‘Shekhinah‘? Say that this is the light emanated from the primordial light, which is Ḥokhmah. He also surrounds everything, as is written, The fullness of all the earth is His glory (Isaiah 6:3). What is His function here? A parable: To what can the matter be compared? To a king who had seven sons, and [he assigned] each one his place, saying to them, ‘Sit, this one on the back of that one.’ The lowest one said, ‘I will not dwell below! I will not be so far from you!’ He said to them, ‘I will hereby swing round and see you all the entire day [cf. BT Ta’anit 31a].’ Behold: The fullness of all the earth is His glory. And why is He in their midst? To stand them up and make them endure” (Bahir §171, cf. BT Ḥullin 60b; Zohar 1:20a).

“This conflict is for the sake of Heaven, because the lower waters weep, saying: We yearn to be before the supernal King of all supernals! And they ask to be raised on high [cf. Zohar 1:17b: ‘A conflict of passionate love’]” (Tiqqunei ha-Zohar 19b).

The Blessed Holy One Placed More Understanding in Women Than in Men

And YHWH Elohim cast a deep slumber on the human, and he slept… And YHWH Elohim built the rib He had taken from the human into a woman (Genesis 2:21).

“A [Roman] Matronita asked Rabbi Yose: ‘Why [was woman created] by theft? He replied, ‘Imagine a man depositing an ounce of silver with you in secret, and you return him a litra [twelve ounces] of gold openly; is that theft!’ ‘Yet why in secret?’ she replied. ‘At first He created her for him and he saw her full of discharge and blood; thereupon He removed her from him and created her a second time.’ ‘I can corroborate your words,’ she said. ‘It had been arranged that I should be married to my mother’s brother, but because I was brought up with him in the same home I became plain in his eyes and he went and married another woman, who was not as beautiful as I.’

It once happened that a devout man was married to a devout woman, and they did not produce children. They said, ‘We are of no use to the blessed Holy One,’ whereupon they arose and divorced each other. The former went and married a wicked woman, and she made him wicked, while the latter went and married a wicked man, and made him righteous. This proves that all depends on the woman….

[Rabbi Yehoshu’a asked:] ‘And why is a man easily appeased, but not a woman?’ ‘Man was created from the earth,’ he answered, and when you pour a drop of water on it, it absorbs it immediately; but Eve was created from bone which even if you soak many days in water does not become saturated” (Bereshit Rabbah 17:7–8).

And YHWH God יִּבֶן (yiven), 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” (BT Niddah 45b).

“נָבוֹן (Navon), understanding, one thing שֶׁמֵבִין (she-mevin), from, another” (BT Sanhedrin 93b).

“Wherever a distinction is drawn [the feminine noun] דְּרָכִים (derakhim), ways, is taught. Wherever there is no distinction [the masculine noun], דְּבָרִים (devarim), things, is taught’” (BT Qiddushin 3a).

“He [Moses] searched throughout Israel and could not find understanding ones, as is written: I took the heads of your tribes, wise and knowledgeable men (Deuteronomy 1:15), whereas it is not written בִּינָה (binah), understanding. Now, if you say that בִּינָה (binah), understanding, is a higher rung than wise—certainly so!” (Zohar 2:201a, cf. BT Eruvin 100b).

Let Us Make a Human in Our Image by Our Likeness

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I am the first and I am the last; and besides Me there is no god (Isaiah 44:6). I am the first—I do not have a father; I am the last—I do not have a brother; and besides Me there is no god—I do not have a son” (Shemot Rabbah 29:4).

And God said, ‘Let us make a human’ (Genesis 1:26). It is not written הָאָדָם (ha-adam), the human, but rather אָדָם (adam), a human, indefinite—excluding the one above [namely, אָדָם הַקַדְמוֹן (adam ha-qadmon), the Primordial Human], who was made with a complete name [i.e., יְהוָה אֱלֹהִים (YHVH Elohim) (Genesis 2:7)]” (Zohar 2:178a, cf. ibid. 2:70a–b).

אֶדַּמֶּה לְעֶלְיוֹן (Edammeh le-Elyon), I will be compared to the Supernal (Isaiah 14:14)

And אֱלֹהִים (Elohimsaid, ‘Let us make a human’ (Genesis 1:26). The secret of יְהוָה (YHVHis for those who fear Him (Psalms 25:14).

The Elder of Elders opened, saying, ‘Shim’on, Shim’on, who is He who said, ‘Let us make a human’—who is this Elohim? Meanwhile, the Elder of Elders vanished. When Rabbi Shim’on heard that he called him Shim’on and not Rabbi Shim’on, he said to the Companions: This is indeed the blessed Holy One of whom is said, And the Ancient of Days took His seat (Daniel 7:9). Now is the time to reveal this secret which was previously forbidden, and permission has now been given to reveal it.

He opened, saying: A king had many buildings to build and he had an אֻמָּן (umman), artisan. That artisan did not do anything without the permission of the king, as is written, I was by Him, an אָמוֹן (amon), intimate (Proverbs 8:30) [cf. Bahir §5Guide of the Perplexed 2:4]. The king is most certainly supernal Ḥokhmah above, and the middle pillar is the king below. Elohim, the artisan above is supernal Mother. Elohim, the artisan below, is Shekhinah.

A wife is not permitted to do anything without the permission of her husband. Of all the structures [that emerged] by way of emanation Father would say to Mother, ‘Let there be’ such and such and so it was, immediately. As is written: And said, ‘Elohim let there be light’ and there was light (Genesis 1:3). And said—spoken to Elohim‘Let there be light.’ So Father uttered the words and immediately the artisan, Mother, faithfully performed the task. And this was the same with every structure by way of emanation—Father, would say, ‘Let there be a firmament’ or ‘Let there be lights, and all was performed immediately.

When the world of separation came, which is the world of those divided [see Zohar 1:158a], the artisan said to the architect‘Let us make a human in our image, by our likeness’ (Genesis 1:26). The architect said, ‘It is indeed good that man be made, but he will offend before you, because he is foolish, as is written, A wise son gladdens his father, but a foolish son is his mother’s sorrow (Proverbs 10:1).’

She said, ‘Because his crimes depend on Mother, and not Father, I wish to create him in My own image,’ as is written, And Elohim created the human in His image (Genesis 1:27). She did not want Father, to have any share [although often called Mother, Binah is also ‘World of the Male,’ encompassing the entire configuration of the sefirot from Ḥesed through Yesod. Together they constitute a masculine entity ready to join Shekhinah, see Zohar 1:147a, 149a, 96a, 160b, 246a–247a, 248b; 2:127b; ZḤ 72b (ShS)].

What is written at the time of the sin? For your crimes, your mother was sent away (Isaiah 50:1). The King said to Mother, ‘Did I not tell you that he was destined to offend?’ [cf. BT Shabbat 55a–bZohar Ḥadash 18c]. It was then that he exiled him and exiled Mother with him. Therefore, it is written: A wise son gladdens his father, but a foolish son is his mother’s sorrow. A wise son—man of אֲצִילוּת (atsilut), Emanation. A foolish son—man of בְּרִיָּה (beriah), Creation.

All the Companions rose and said ‘Rabbi! Rabbi! could there be such separation between Father and Mother, [so much so that] from the side of Father he is by way of Atsilut, but from the side of Mother by [way of] Beriah?! He said to them, ‘Companions, Companions, it is not so, because man of Atsilut is male and female, from the aspect of Father and from Mother. This is why Elohim said, ‘Let there be light’ and there was light. ‘Let there be light’—from the side of Father; and there was light—from the side of Mother. So man had דוּ פַּרְצוּפִין (du partsufin), two faces [see BT Eruvin 18a].

But to him [of Beri’ah] there is neither image nor likeness [of Father or Mother]. Supernal Mother has but one epithet: Light and… Darkness (Isaiah 45:7), which amounts to eighty-six: Elohim [כִּנּוּי (kinnui), epithet, אֱלֹהִים (Elohim), and הַטֶבַע (ha-teva), Nature, are each numerically equivalent to eighty-six, cf. Rabbi Avraham Abulafia, Get ha-Shemot, 101b (MS Oxford, 1682)]. And that epithet is Light and Darkness [אוֹר וּחֹשֶׁךְ (or u-ḥoshek), Light and Darkness, is numerically equivalent to יִשְׂרָאֵל (yisra’el), Israel]. And because of that epithet of darkness, Father said that man of Beri’ah [Adam Rishon (First Man)], was destined to offend because he is light of the supernal garment.

Light—which the blessed Holy One created on the first day, hiding it away for the righteous alone [see BT Ḥagigah 12a; Bereshit Rabbah 3:6; Vayiqra Rabbah 11:7; Zohar 1:30b–31b; ZḤ 15b (MhN)]. Darkness—created on the first day for the wicked: And the wicked in darkness turn dumb (1 Samuel 2:9). On account of darkness, which would cause light to offend, Father did not wish to partake in his creation. Therefore, Mother said, ‘Let us make a human in our image, by our likeness. In our imagelight. By our likenessdarkness which is a garment for light, just as the body is a garment for the soul, as is written: With skin and flesh You clothed me (Job 10:11). They all rejoiced, saying, ‘How happy is our share that we had the privilege to hear words that were not to be heard until now.’

Rabbi Shim’on delved further, saying, See now that I, I am He, and no אֱלֹהִים (elohim), god, is by My side (Deuteronomy 32:39). Companions, listen to ancient words I wish to reveal since permission from above has been granted. Who is He who said, See now that I, I am He?’ He replied: The עִלַּת עַל כָּל עִלָּאִין (illat al kal illa’in), Cause above all Causes. He that is called עִלַּת הָעִלּוֹת (illat ha-illot), the Cause of Causes, is not high above all the supernal beings, but rather, is a cause among all the rest. Accordingly, every single one of these causes cannot act unless permission comes down from the cause above him, as I said before with, Let us make a human

Let us make—two rungs, and each lower rung said to the one above him, Let us make a human. The lower rung cannot act without permission from the one over him and the one over him cannot act until counsel comes down from the one over him. But He who is called עִלַּת עַל כָּל עִלּוֹת (illat al kal illot), Cause above all Causes, has no equal above nor below, as is written: To whom then will you liken Me, or shall I be equal? says the Holy One (Isaiah 40:25). He said, ‘See now that I, I am He, and no אֱלֹהִים (elohim), god, is by My side’—from whom to take counsel, unlike him of whom is written: And Elohim said, ‘Let us make a human.’

All the Companions rose and said, ‘Rabbi grant us permission to speak. Did you not already say that the Cause of Causes, said to Keter, ‘Let us make a human.’ He said to them: ‘Let your ears hear what your mouth speaks! Have I not just told you that He who is called the Cause of Causes is not He who is called the Cause above all Causes, for the Cause above all Causes has no second from whom He can take counsel. He is Singular, prior to all, and He has no partner [cf. Maimonides’ Thirteen Principles of Jewish Faith].

Accordingly, He said, ‘See now that I, I am He, and no god is by My side’ (Deuteronomy 32:39), from whom to take counsel [cf. BT Sanhedrin 38b; Bereshit Rabbah 8:8]; for He has no second, no partner, and no reckoning. [However,] there is a [certain] oneness in partnership in the manner of male and female, of whom it is said, [Look to Abraham your father and to Sarah who spawned you.] כִּי אֶחָד קְרָאתִיו (Ki eḥad qerativ), for one I called him (Isaiah 51:2). But He is one without reckoning and without partnership, thus, He says, no god is by My side.’ They all rose, bowed before him and said, ‘Happy is the man whose Master gives him consent to reveal hidden mysteries that were not even revealed to the holy angels.’

He said to them, ‘Companions, we should complete this verse because it contains many mysteries. I put to death and give life (Deuteronomy 32:39)—I put to death and give life by the sefirot. From the right-side life, and from the left-side death. But if both do not agree by mediation of the middle pillar—unless all three settle together—Judgment cannot endure.

At times, all three agree to execute Judgement. Then appears an outstretched יַ״ד (yad), hand, receiving those who return. It is the הֲוָיָה (havayah), Being: יוד הא ואו הא (Yod He Vav He). This is Shekhinah, the right hand from the side of Ḥesed and the left hand from the the side of Gevurah. It is the Hand of YHVH from the aspect of the middle pillar. When a person repents, this יַ״ד (yad), hand, saves him from Judgement. However, when Judgment of the Cause above all Causes: [I smash and I also heal and] none rescues from My hand (Deuteronomy 32:39).

Furthermore, three times it has been said, אֲנִי אֲנִי אֲנִי (ani, ani, ani), I, I, I. [Three iterations of] א (alef) [at its beginning, and three iterations of] י (yod) [at its ending]. Here is the hint: יוד הי ואו הי (Yod He Vav He); יוד הא ואו הא (Yod He Vav He). [The verse also employs] three וָוִין (vavin), ands: וַאֲחַיֶּה (va-aḥayeh), and I give life... וַאֲנִי (va-ani), and I… וְאֵין (ve-ayin), and none They are also hinted at by these [two] names.

Despite all this the Companions have explained it concerning other אֱלֹהִים (elohim), gods, as is written: See now that I, I am He—the blessed Holy One and His Shekhinah. Of His Female is said, אֲנִי (ani), I am, הוּא (hu), He. And no god is by My side—[neither] Samael nor the serpent. I put to death and give lifeI put to death with My Shekhinah whoever is guilty and give life with Her to whoever is righteous. And none rescues from My hand—the יָד (yad), hand, of יהוה (YHVH) [numerically equivalent to י״ד (fourteen)]. יוד הא ואו הא (Yod He Vav He); and it is כוזו במוכסז כוזו (KWZWBMWKSZKWZW) [permutations of the Name]. All these explanations are true. But what we said before is that He is the Cause of Causes—the Cause above all others. And this mystery was not revealed to every sage and prophet [but only the select few among them].

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: For he who is high has a higher one watching him, and still higher ones over them (Ecclesiastes 5:7)—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 עִלַּת הָעִלּוֹת (illat ha-illot), the Cause of Causes, all lights are darkened before Him.

Another explanation of the Companions: Let us make a human in our image, by our likenessthe ministering angels spoke this. He [Rabbi Shim’on son of Yoḥai] said to them: Since the angels already know the past and future, they already knew that he was destined to offend. Why would they want to make him? [cf. Bereshit Rabbah 8:6]. 

Not only that, but Aza and Aza’el also opposed [see Bereshit Rabbati, (Albeck) 29:14–31:8]. When Shekhinah said to the blessed Holy One, Let us make a human, they protested: What is a human creature that You should know him, [the son of man, that You pay him mind?] (Psalms 144:3). Why do You wish to create man when You know that he is destined to offend before You, with her who is darkness, since light is male and darkness female—left, darkness of Creation [see Bahir §13]. At that moment, Shekhinah said to them: You will fall by the same reasoning that you denounce! [cf. BT Qiddushin 70a: ‘And he who declares unfit is unfit and never speaks in praise. And Shemu’el said: With his own blemish he stigmatizes as unfit’]. As is written: The sons of God saw that the daughters of men were comely, and they took themselves wives whomsoever they chose (Genesis 6:2), so they went astray after them. Fittingly Shekhinah caused them to fall from their holiness.

The Companions said, ‘Rabbi, Rabbi, Aza and Aza’el did not lie! For man was certainly destined to offend with the female.’ He replied: This is what Shekhinah said, ‘You have made accusations before me that go beyond those of all the hosts above. If you were better than humans in your actions, you would have had a right to accuse him, but man will offend with only one woman, while you [are destined to offend] with many women. Therefore, your offences surpass those of man, as is written: The sons of God saw that the daughters of men were comely, and they took themselves wives whomsoever they chose (Genesis 6:2). It is not written: the daughter of men, but rather the daughters of men. If man is liable, I have prepared תְּשׁוּבָה (teshuvah), repentance, for him to repair the offence.’

The Companions asked, ‘If so, why all this?’ Rabbi Shim’on replied: If the blessed Holy One had not created [the] good and evil [impulses], which are light and darkness, there would not have been any merit or liability for the man of Beri’ah. So man was created with both, as is written: See, I have set before you today life and good and death and evil, that I charge you today to love YHVH your God, to go in His ways and to keep His commands and His statutes and His Laws (Deuteronomy 30:15). They asked him [yet again]: Why all this? Better had He not created darkness. Then man would have no reward and no punishment [cf. Zohar 3:159a].

He said to them: It was right to create him in this way because Torah was created for his sake, since it contains punishments for the wicked and rewards for the righteous. Thus, there can be no reward for the righteous nor punishment for the wicked without the man of Beri’ah: Not for nothing did He create it, to dwell there He fashioned it (Isaiah 45:18). They said, ‘Indeed, now we have certainly heard what we had never heard before. It is now clear that the blessed Holy One did not create anything that was unnecessary’ [cf. M Avot 4:3].

Furthermore, Torah of Beri’ah is the garment of Shekhinah. If man had not been created, She would have remained without clothing, just like a pauper. Therefore, whoever offends strips Shekhinah of Her garments [cf. Leviticus 18:7]. This is the punishment for man. And whoever performs decrees of Torah clothes Shekhinah in Her garments. Accordingly, about the garments of tsitsit and tefillin it says, For it is his sole covering, it is his cloak for his skin—in what can he lie? (Exodus 22:26). This applies during exile when Shekhinah is stripped of Her garments.

Come and see: Darkness is black [fire, or ink] of Torah. Light is the white [fire, or negative space] of Torah [see Zohar 2:84a, 226b]” (Zohar 1:22a–23a, Tiqqunei ha-Zohar).

The Two Great Lights: The Greater Light and the Lesser Light

Marc Chagall;Double portrait with a glass of wine;1917-1918 CE“Rabbi Shim’on son of Pazzi pointed out a contradiction. ‘It is written: Elohim made the two great lights (Genesis 1:16), and [yet] it is written [in the same verse]: the greater light and the lesser light. The moon said before the blessed Holy One, ‘Master of the World! Can two kings possibly wear one crown?’ He answered, ‘Go, diminish yourself!’ She said before Him, ‘Master of the World! Because I have suggested something proper I should make myself smaller? He replied, ‘Go and rule by day and night.’ She said, ‘But what is the value of this? What good is a lamp at noon? Seeing that her mind was uneasy, the blessed Holy One said, ‘Bring an atonement for Me because I diminished the moon’” (BT Ḥullin 60b).

“When the moon shared a single cleaving with the sun, she was radiant. As soon as she was separated from the sun and appointed over her forces, she diminished herself, diminished her light…. Similarly the two lights, both ascending as one, in one enchantment. The moon was uneasy with the sun, ashamed in its presence…. How can a little lamp shine at noon?… How can I abide in shame? So she diminished herself becoming head of those below” (Zohar 1:20a).

Your desire will be for your husband (Genesis 3:16)—as is said: yearns for streams of water (Psalms 42:2). And he will rule over you (Genesis 3:16)—we have already established the mystery, that he has dominion over her. Why all this? Because the moon spoke, as we have learned, and consequently she diminished her light and her domain, and she has no authority of her own except when she is granted power” (Zohar 2:219b).

“Whenever male and female appear as one, they both are referred to in masculine language…. As soon as one separates from the other, each is referred to individually, appropriately: one is called great, and the other small…. Therefore the ancients said one should rather be a tail to lions than a head to foxes [see M Avot 4:15]. For when he stands among lions, all is designated by the category of lion—the tail of a lion is a lion, inseparably. Among foxes, even if one is the head, the head of a fox is a fox, inseparably, and is called fox” (Zohar 2:148a, cf. Sefer ha-Qanah 6a).

“’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 the 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).

Who is this espied like the dawn, fair as the moon, dazzling as the sun, daunting as what looms on high? (Songs of Songs 6:10)—Female” (Bahir §173).

“Rabbi Yitsḥaq said, ‘The blessed Holy One will one day illumine the moon to be as bright as the sun, and the light of the sun will be seven times brighter, as is written: The light of the moon shall be as the light of the sun, and the light of the sun will be sevenfold, as the light of the seven days (Isaiah 30:26)” (Zohar 3:178b).

A Visionary Mirror

IMG_0954“[A certain Samaritan] said to [Rabbi Me’ir]: Is it possible that He of whom is written, The heavens and earth do not I fill? (Jeremiah 23:24) spoke to Moses from between the two poles of the Ark? He said to him: Bring me large mirrors. When he brought them he said to him, ‘Look at your reflection,’ and he saw it, large. ‘Bring me a small mirror.’ He brought it. ‘Look at your reflection in it.’ He saw it, small. He said to him: If you, who are but flesh and blood, can change yourself at will, how much more so He at whose word the world came into existence! Thus when He so wishes, The heavens and earth do not I fill? While when He wishes, He speaks to Moses from between the poles of the Ark. Rabbi Ḥanina son of Isei said: At times the world and its fullness cannot contain His glory, yet at times He speaks to man from between the hairs of his head, as is written, And YHWH answered Job from הַסְּעָרָה (ha-sea’arah), the whirlwind (Job 38:1)—from between שַׂעֲרוֹת (sa’arot), the hairs, of his head” (Bereshit Rabbah 4:4).

“A mirror in which all the colors appear; this is the dim glass” (Zohar 1:183a).

“There is a visionary mirror reflecting supernal colors, envisioned in that visionary mirror; there is vision within vision, and vision within vision, one above the other, all poised on specific rungs, presiding, called night vision. Through them spread all dreams of the world, these resembling those above” (Zohar 1:196a).

She has no Light of Her Own: Calculation of All is by the Moon

Moon_phases

“אֱלֹהִים יְהִי מְאֹרֹת בִּרְקִיעַ (Elohim yehi me’orot bi-reqi’a)God said let there be luminaries in the firmament (Genesis 1:14)—עִתִּים (ittim), times” (Ba’al ha-Turim).

And God made the two great lights, the great light for dominion of day and the small light for dominion of night (Genesis 1:17–18).

Like the moon firm-founded forever—and the witness in the skies is faithful (Psalms 89:38).

He made the moon for the fixed seasons (Psalms 104:19).

“Rabbi Levi said in the name of Rabbi Yose son of Ila’i, ‘It is natural that the great should calculate by the great, and the small by the small. Esau calculates by the sun, which is large, and Jacob by the moon, which is small.’ Rabbi Naḥman said, ‘That is a happy presage. Esau calculates by the sun, which is large: just as the sun rules by day but not by night, so does Esau have a share in this world, but has no share in the world to come. Jacob calculates by the moon, which is small: just as the moon rules by day and by night, so Jacob has a share in this world and in the world to come!’” (Bereshit Rabbah 6:3).

“Calculation of all is by the moon” (Zohar 1:46b).

“Rabbi Yose said, ‘It is written: one by one to find חֶשְׁבּוֹן (ḥeshbon), a reckoning (Ecclesiastes 7:27). The reckoning of גִימַטְרִייאוֹת (gimatriyyot), numerologies, abiding in the Moon—on which rung of Hers are they found? [Rabbi Abba] did not reply. Then he said, ‘I have heard, but don’t remember the matter.’

That shade [the spirit of Rabbi Pinḥas son of Ya’ir] rose and slapped Rabbi Abba’s eyes. He fell on his face out of fear. While he was on his face, a verse fell into his mouth: Your eyes, pools בְּחֶשְׁבּוֹן (be-ḥeshbon), in Heshbon, by the gate of the daughter of nobles (Song of Songs 7:5). These eyes of Hers are פַּרְפְּרָאוֹת (parpera’ot), savories, within supernal Wisdom [see M Avot 3:18], drawn from above; and by חֶשְׁבּוֹן (ḥeshbon), reckoning, solstices, equinoxes, and intercalations, they are filled, becoming pools, waters flowing in all directions—those eyes! Until they amount to every reckoning of the moon outside, and stars and constellations, making a reckoning. This is by the gate of Bath Rabbim—the moon outside” (Zohar 3:220b).

“Releasing those pools of water, carefully releasing all by accounting” (Zohar 3:223a).

“Blessing is not found in anything weighed, measured, or counted” (BT Ta’anit 8b).