The Nut Garden

לקוטים מזוהר (Gleanings of Zohar)

Tag: Metatron

ספר זרובבל (Sefer Zerubbavel)

The word which came to Zerubbabel son of Shealtiel, governor of Judah. On the twenty-fourth day of the seventh month, YHWH showed me this מַרְאֶה (mar’eh), spectacle, there while I was prostrate in prayer before YHWH my God, experiencing a visionary spectacle which I saw by the river Kebar. And as I was reciting “Blessed are You YHWH who revives the dead,” my heart groaned within me, thinking “[How will] the form of the Temple come into existence?” He answered me from the doors of heaven and said to me, “Are you Zerubbabel son of Shealtiel, governor of Judah?” I responded, “I am your servant.” He answered me and spoke with me just as a person would speak to their friend. I could hear His voice, but I could not see His appearance. I continued to lie prostrate as before, and I completed my prayer. Then I went to my house.

On the eleventh day of the month Adar He was speaking with me [again] there, and he said to me, “Are you my servant Zerubbabel?” I answered, “I am your servant.” He said to me, “Come to me! Ask [anything] and I will tell you!” I answered and said, “What might I ask? That my appointed lifespan be short and my destiny fulfilled?” He said to me: “I will make you live.” He repeated, “May you live!”

A wind lifted me up between heaven and earth and carried me to the great city Nineveh, city of blood, and I thought “Woe is me, for my attitude has been contentious and [now] my life is at great risk!” So I arose in distress in order to pray and entreat the favor of the name of YHWH God of Israel. I confessed all my transgressions and my offenses, for my attitude had been contentious, and I said: “Ah Lord! I have acted wrongly, I have transgressed, I have offended, for my attitude has been contentious. You are YHWH God, the One who made everything by the command of Your mouth, and with a word from Your lips will revive the dead.” He said to me, “Go to the house of filth near the market,” and I went just as he had commanded me. He said to me, “Turn this way,” and so I turned. He touched me, and then I saw a man, despicable, broken down, and in pain.

That despicable man said to me: “Zerubbabel!? What business do you have here? Who has brought you here?” I answered, saying: “A wind from YHWH lifted me up and carried me to this place.” He said to me: “Do not be afraid, for you have been brought here in order that He might show you.” When I heard his words, I took comfort, and my mind was at rest. I asked him, “My Lord, what is the name of this place?” He said to me, “This is mighty Rome, wherein I am imprisoned” [cf. BT Sanhedrin 98a]. I said to him, “Who then are you? What is your name? What do you seek here? What are you doing in this place?” He said to me, “I am YHWH’s Messiah, son of Hezekiah confined in prison until the time of the End.” When I heard this, I was silent, and I hid my face from him. His anger burned within him, and when I looked at him, I became afraid.

He said to me, “Come nearer to me,” and as he spoke to me my limbs quaked, and he reached out his hand and steadied me. He said, “Don’t be afraid, and let your heart show no fear.” He encouraged me, saying, “Why did you become silent and hide your face from me?” I said to him, “Because you said, ‘I am the servant of YHWH, His Messiah, and the lamp of Israel (2 Samuel 21:17).’” Suddenly he appeared like a strong young man, handsome and adorned.

I asked him, “When will the lamp of Israel come?” And as I was speaking to him, behold, a man with two wings approached me and said to me, “Zerubbabel! What are you asking YHWH’s Messiah?” I answered him and said, “I asked when the appointed time for deliverance is supposed to come.” He said, “Ask me and I will tell you.” I said to him, “My Lord, who are you?” He answered and said, “I am Michael, the one who delivered good news to Sarah. I am the leader of the army of YHWH God of Israel, the one who battled with Sennacherib and slew 180,000 men. I am the prince of Israel, the one who fought battles against the kings of Canaan. In the time to come, I will fight the battles of YHWH alongside YHWH’s Messiah—he who sits before you—with the king עַז פָּנִים (az panim), Bold Face, and with Armilus son of Satan, the spawn of the stone statue. YHWH has appointed me to be the commanding officer over His people and over those who love Him in order to do battle against the leaders of nations.”

Michael, who is Metatron, answered me, saying, “I am the angel who guided Abraham throughout the land of Canaan. I blessed him in the name of YHWH. I am the one who redeemed Isaac and [wept] for him. I am the one who wrestled with Jacob at the crossing of the Jabbok. I am the one who guided Israel in the wilderness for forty years in the name of YHWH. I am the one who appeared to Joshua at Gilgal, and I am the one who rained down brimstone and fire on Sodom and Gomorrah [cf. BT Sanhedrin 38b on Genesis 19:24]. He set His name within me—מְטַטְרוֹן (Metatron) is numerically equivalent to שַׁדַּי (Shaddai). As for you, Zerubbabel son of Shealtiel, whose name is יְכָנְיָה (yekhanyah), Jeconiah, ask me and I will tell you what will happen at the End of Days” [on Jeconiah, see 1 Chronicles 3:17; Ezra 3:2, 8; 5:2; Nehemiah 12:1; Haggai 1:1. As king of Judah, he was taken captive by the Babylonians in their incursion in 597 B.C.E.].

Then he said to me, “This is YHWH’s Messiah: [he has] been hidden in this place until the appointed time. This is the Messiah Son of David, and his name is Menaḥem son of Amiel. He was born during the reign of David, king of Israel, and a wind took him up and hid him in this place, waiting for the time of the end.” Then I, Zerubbabel, asked a question of Metatron, the leader of the army of YHWH. He said to me: YHWH will give a rod for these acts of rescue to Hephzibah, mother of Menaḥem son of Amiel. A great star will shine before her, and all the stars will wander aimlessly from their paths.

Hephzibah, mother of Menaḥem son of Amiel, will go forth and kill two kings, both of whom are determined to do evil. The name[s] of the two rulers [whom she will kill]: Noph, king of Teman, [so named] because he will shake his hand toward Jerusalem, and the name of the second is ‘Isrinan, king of Antioch. This conflict and these signs will take place during the festival of Shavu’ot in the third month.

The word is true. Four hundred and twenty years after the city and Temple have been rebuilt, they will be destroyed a second time. Twenty years after the building of the city of Rome, after seventy kings corresponding to the seventy nations have ruled in it, when ten kings have finished their reigns, the tenth king will come. He will destroy the Sanctuary, cease the daily offering, the ‘devoted people’ will be dispersed, and he will hand them over to destruction, plunder, and panic. Many of them will perish due to their faithfulness to Torah, but [others] will abandon the Torah of YHWH and worship their [Roman] idols. And when they stumble they shall find little support, [and many shall join them with smooth talk] (Daniel 11:34). From the time that the daily offering ceases and the wicked ones install the one whose name is Abhorrence in the Temple, at the end of nine hundred and ninety [-nine] years, the deliverance of YHWH will take place—[And I heard the man dressed in linen, who was over the water of the river, and he raised his right hand, and his left hand was toward the heavens, and he swore by the One who lives forever that at the appointed time of times and a half and at the end of] the shattering of the power of the holy people, [all these things shall be finished] (ibid. 12:7)—to redeem them and to gather them by means of YHWH’s Messiah.

The rod which YHWH will give to Hephzibah, mother of Menaḥem [son of] Amiel, is made of almond-wood; it is hidden in Raqqat, a city in [the territory of] Naphtali. It is the same rod which YHWH gave to Adam, Moses, Aaron, Joshua, and King David. It is the same rod which sprouted buds and flowered in the Tent [of Meeting] for the sake of Aaron [see Numbers 17:8]. Elijah son of El’azar hid it in Raqqat, a city of Naphtali, which is Tiberias. Hidden there as well is a man whose name is Nehemiah of Hushiel son of Ephraim son of Yosef. Zerubbabel spoke up and said to Metatron (Michael) the prince, “My lord, I want you to tell me when YHWH’s Messiah will come and what will happen after all this!” He said to me, “YHWH’s Messiah—Nehemiah son of Hushiel—will come five years after Hephzibah. He will collect all Israel together as one entity and they will remain for [four] years in Jerusalem, [where] the children of Israel will offer an offering, and it will be pleasing to YHWH. He will inscribe Israel in the book of lineage according to their clans. But in the fifth year of Nehemiah and the gathering together of the holy ones, Seroy the king of Persia will attack Nehemiah son of Hushiel and Israel, and there will be great suffering in Israel. Hephzibah—wife of Nathan the prophet [and] mother of Menaḥem son of Amiel—will go out with the rod which YHWH God of Israel will give to her, and YHWH will place a spirit of dizziness upon them [i.e., the Persian army], and they will kill one another, each [killing] his companion or his countryman. There the wicked one [Seroy] will die.”

When I heard [this], I fell upon my face and said, “Lord! Tell me what Isaiah the prophet [meant] when he said: [For the fortified town is solitary, an abode deserted and abandoned, like the desert.] There the calf grazes and there it lies down and gnaws away its boughs (Isaiah 27:10)?” He answered me, “Calf—Nineveh, the city of blood, mighty Rome.”

I went on asking there about the prince of the holy covenant. He held me close and they brought me to the House of Filth. There he showed me a marble stone in the shape of a young women: her features and form were lovely and indeed very beautiful to behold. Then he said to me, “This statue is the [wife] of בְּלִיַּעַל (beliyya’al), Belial [i.e., Satan; cf. Proverbs 6:12: אָדָם בְּלִיַּעַל (Adam beliyya’al), a worthless fellow, a wrongdoing man, goes about with a crooked mouth]. Satan will come and copulate with her, and a son named Armilus will emerge from her, [Greek for] ‘he will destroy a nation.’ He will rule over all, and his dominion will extend from one end of the earth to the other, and ten letters will be in his hand. He will engage in the worship of foreign gods and speak lies. No one will be able to withstand him, and anyone who does not believe in him he will kill with the sword: many among them he will kill. He will come against the holy people of the Most High, and with him there will be ten kings wielding great might and force, and he will do battle with the holy ones. He will prevail over them and will kill the Messiah Son of Joseph, Nehemiah son of Hushiel, and will also kill sixteen righteous ones alongside him. Then they will banish Israel to the desert in three groups.

But Hephzibah, mother of Menaḥem son of Amiel, will remain stationed at the eastern gate, and that wicked one will not enter there, thereby confirming what is written: [And I will gather all the nations against Jerusalem for battle. And the city shall be captured and the houses looted and the women ravished. And half the city shall go out in exile,] but the rest of the people shall not be cut off from the city (Zechariah 14:2). This battle will take place during [the month of] Av. Israel will experience distress such as there never was before. They will flee into towers, among mountains, and into caves, but they will be unable to hide from him. All the nations of the earth will go astray after him except for Israel, who will not believe in him. All Israel shall mourn Nehemiah son of Hushiel for forty-one days. His thoroughly crushed corpse will be thrown down before the gates of Jerusalem, but no animal, bird, or beast will touch it. Due to the intensity of the oppression and the great distress, the children of Israel will then call out to YHWH, and YHWH will answer them.”

As I listened to the content of the prophecy of YHWH to me, I became very agitated and got up and went to the canal. There I cried out to YHWH God of Israel, the God of all flesh, and He sent His angel to me while the prayer was still in my mouth before I had finished. YHWH sent His angel to me, and when I saw I knew that he was the angel who had spoken with me regarding all the previous matters. I knelt and bowed before him, and he again touched me like he had the first time. He said to me, “What is the matter with you Zerubbabel?” I answered him, “My Lord, my spirit remains sunken.”

Metatron answered, saying, “Ask and I will give you answers before I leave you.” So again I asked him, saying to him, “My Lord Metatron, when will the lamp of Israel come?” He answered and said to me, “By YHWH who has sent me and who has appointed me over Israel, I solemnly swear to reveal to you YHWH’s doing[s], for the Holy God previously commanded me, ‘Go to My servant Zerubbabel, and tell him whatever he may ask you.’” Then Michael, who is Metatron, said to me, “Come closer and give heed to everything which I shall tell you, for the word which I am speaking to you is true, it was one spoken by the Living God.”

He said to me, “Menaḥem son of Amiel will suddenly come on the fourteenth day of the first month Nisan. He will wait by the Valley of Arbael [at a tract] which belonged to Yehoshu’a son of Yehosadaq the priest, and all the surviving sages of Israel—only a few will remain due to the attack and pillage of Gog and Armilus and the looters who plunder them—will come out to him. Menaḥem son of Amiel will say to the elders and the sages: “I am YHWH’s Messiah: YHWH has sent me to encourage you and to deliver you from the power of these adversaries!” The elders will scrutinize him and will despise him, for they will see that despicable man dressed in rags, and they will despise him just as you previously did [cf. BT Sanhedrin 98b]. But then his anger will burn within him, [And He donned triumph as His armor and victory’s helmet on His head.] And He donned clothes of vengeance as a garment, and wrapped round zeal like a robe (Isaiah 59:17), and he will journey to the gates of Jerusalem. Hephzibah, mother of the Messiah, will come and give him the rod by which the signs were performed. All the elders and children of Israel will come and see that Nehemiah [son of Hushiel] is alive and standing unassisted, [and] immediately they will believe in the Messiah.” Thus did Metatron, the leader of the army of YHWH, swear to me, “This matter will truly come to pass, for there will be full cooperation between them in accordance with the prophecy of Isaiah, [And the envy of Ephraim shall vanish, and the foes of Judah be cut off.] Ephraim shall not envy Judah, nor Judah be hostile to Ephraim (ibid. 11:13).”

On the twenty-first day of the first month, nine hundred and ninety [-nine] years after the destruction of the Temple, the deliverance of YHWH will take place for Israel. Menaḥem son of Amiel, Nehemiah son of Hushiel, and Elijah the prophet will come and stand by the [Mediterranean] Sea and read the prophecy of YHWH. All the bodies of those Israelites who had thrown themselves into the sea while fleeing from their enemies will emerge: a wave from the sea will rise up, spread them out, and deposit them alive within the valley of Jehoshaphat near the Wadi Shittim, for there judgment will transpire upon the nations.

In the second month Iyyar, the band of Korah will reemerge upon the plains of Jericho near the Wadi Shittim. They will come to Moses, and the cohort of the Korahites will assemble.

On the eighteenth day the mountains and hills will quake, and the earth and everything on it will shake, as well as the sea and its contents.

On the first day of the third month those who died in the desert will be revived and will come with their clans to the Wadi Shittim. On the eighteenth day of the month of Iyyar [i.e., Lag ba-Omer; alt., “on the eighteenth day of the month of Sivan” (the third month)], there will be a mighty earthquake in the land of Israel [in Meron in the year 4123 (363 C.E.)].

In Tammuz, the fourth month, YHWH God of Israel will descend upon the Mount of Olives, and the Mount of Olives will split open at His rebuke. He will blow a great trumpet, and every foreign deity and mosque will crumble to the ground, and every wall and steep place will collapse. YHWH will put all their plunderers to death, and He will battle those nations [YHWH sallies forth as a warrior,] as a man of war he stirs up fury. [He raises the battle cry, even bellows, over His enemies He prevails] (Isaiah 42:13). YHWH’s Messiah—Menaḥem son of Amiel—will come and breathe in the face of Armilus, killing him. YHWH will place each man’s sword on the neck of his companion and their dead bodies shall fall there. The “devout people” [i.e., Israel; cf. Daniel 8:24: And his power will grow mighty but not through his own power, and he will lay waste wondrously and prosper in what he does and lay waste to mighty ones and to the people of the holy ones] will come out to witness YHWH’s deliverance: all of Israel will actually see Him [equipped] like a warrior with victory’s helmet on His head and clad in armor [see Isaiah 59:17: And He donned triumph as His armor and victory’s helmet on His head. And He donned clothes of vengeance as a garment, and wrapped round zeal like a robe]. He will fight the battle of Gog and Magog and against the army of Armilus, and all of them will fall dead in the Valley of Arbael. All of Israel will then issue forth [And they shall not carry off wood from the field nor cut down trees from the forests, for with weapons they shall light fires. And they shall plunder] their plunderers and loot their looters, [said the Master, YHWH] (Ezekiel 39:10) for seven months. However, some survivors will escape and they will all regroup at Zela-Eleph [cf. Joshua 18:28]: five hundred men, and [another] one hundred thousand wearing armor. [Opposing them will be] five hundred from Israel with Nehemiah and Elijah, and you Zerubbabel will be their leader—they will kill all of them: one man will pursue a thousand!

This will be the third battle, for three battles will take place in the land of Israel. One will be waged by Hephzibah with Seroy the king of Persia, one will be fought by YHWH God of Israel and Menaḥem son of Amiel with Armilus, the ten kings who are with him, and Gog and Magog, and the third will be at Zela-Eleph, where Nehemiah son of Hushiel and Zerubbabel will see action. The third battle will take place in [the month of] Av.

After this all Menaḥem son of Amiel will come, accompanied by Nehemiah son of Hushiel and all Israel. All of the dead will be revived, and Elijah the prophet will be with them. They will come up to Jerusalem. In [the month of] Av, during which they formerly mourned for Nehemiah [and] for the destruction of Jerusalem, Israel will hold a great celebration and bring an offering to YHWH, which YHWH will accept on their behalf. And the grain offering of Israel shall be sweet to YHWH as in days of yore and in former years (Malachi 3:4). YHWH will discern the pleasing aroma of His people Israel and greatly rejoice. Then YHWH will lower the supernal Temple, which had been built previously, to earth and a column of fire and a cloud of smoke will rise to the heavens. The Messiah and all of Israel will follow them to the gates of Jerusalem.

The holy God will stand on the Mount of Olives. Dread and reverence for Him will be upon the heavens and the heavens of heavens, the entire earth and its deepest rungs, and every wall and structure to their foundations. No one will be able to catch their breath when YHWH God reveals Himself before everyone on the Mount of Olives. The Mount of Olives will crack open beneath Him, and the exiles from Jerusalem will come up to the Mount of Olives. Zion and Jerusalem will behold, asking: Who gave birth for me to these, [when I was bereaved and barren, exiled and cast aside, and these, why, who has raised? Why, I was left alone,] these, from where have they come? (Isaiah 49:21). Nehemiah and Zerubbabel will then come up to Jerusalem and say to her, “Behold, [they are] your children whom you bore who went into exile from you. Greatly exult, Zion’s Daughter, [shout for joy, Jerusalem’s Daughter. Look, your king shall come to you, victor and triumphant is he, a lowly man riding on an ass, on a donkey, the foal of a she-ass] (Zechariah 9:9).”

Again I began to ask Metatron, leader of the army of YHWH, “My Lord, show me how far and how wide Jerusalem will extend, along with its architecture.” He showed me the walls which surrounded Jerusalem—walls of fire—extending from the Great Desert to the [Mediterranean] Sea and to the Euphrates River. Then he showed me the Temple and the structure. The Temple was built on the peaks of five mountains which YHWH had chosen to support His sanctuary: Lebanon, Mount Moriah, Tabor, Carmel, and Hermon. Michael spoke and said to me, “At the completion of nine hundred and ninety [-nine] years for the ruins of Jerusalem is the appointed time for the deliverance of Israel” [cf. Jeremiah 30:7: וְעֵת צָרָה הִיא לְיַעֲקֹב (ve-et tsarah hi le-Ya’aqov), and a time of distress it is for Jacob [from which he will be rescued]—this verset is numerically equivalent to 999]. He also continued to interpret for me the message and the vision in accordance with what he had first said to me: If you would ask, do ask, turn back, come (Isaiah 21:12).

In the fifth [year] of the week Nehemiah son of Hushiel will come and gather together all Israel. In the sixth [year] of the week Hephzibah, wife of Nathan the prophet, she who was born in Hebron, will come and slay the two kings Nof and Esrogan. That same year the root of Jesse (Isaiah 11:10), Menaḥem son of Amiel, will spring up. Ten kings from among the nations shall also arise, but they will not supply enough to rule for a week [of years] and a half-week [of years], each one [ruling] for a year. These are the ten kings who will rise up over the nations for the week of years: these are their names corresponding with their cities and their places. The first king is Silqom, the name of his city is Seferad, which is Aspamia, a distant land. The second king is Hartomos, the name of his city is Gitanya. The third king is Fle’vas [Flavius?], the name of his city is Flo’yas. The fourth king is Glu’as [Julius?], the name of his city is Galya [Gaul?]. The fifth king is Ramoshdis, the name of his city is Moditika. The sixth king is Moqlanos, the name of his city is Italia. The seventh king is ‘Oktinos, the name of his city is Dormis. The eighth king is ‘Aplostos from Mesopotamia. The ninth king is Seroy, king of Persia.

The tenth king is Armilus son of Satan who emerged from the sculpted stone. He will gain sovereignty over all of them. He will come along with the rulers of Kedar and the inhabitants of the East and provoke a battle in the Valley of Arbael, and they will take possession of the kingdom. He will ascend with his force and subdue the entire world. From there in Riblah, which is Antioch, he will begin to erect all the idols of nations on the face of the earth and to serve their gods, those whom YHWH hates. During those days the wages of man will be naught and the wages of beast nothing [cf. Zechariah 8:9]. He will construct four altars, and he will anger YHWH with his wicked deeds. There will be a very terrible and harsh famine upon the surface of the whole land for forty days—their food will stem from the salt-plant; plucking saltwort from the bush, the roots of broom wood their bread (Job 30:4). On that day a spring shall issue from the house of YHWH and water the Wadi of Acacias (Joel 4:18).

Now this Armilus will take his mother—[the statue] from whom he was spawned—from the House of Filth of the scornful ones, and from every place and from every nation they will come and worship that stone, burn offerings to her, and pour out libations to her. No one will be able to view her face on account of her beauty. Anyone who refuses to worship her will die in agony [like?] animals.

This is the mark of Armilus: the color of the hair of his head is similar to gold, and [he is] green [or: pale], even the soles of his feet. His face is one hand span in width, his eyes are deep-set, and he has two heads. He will arise and rule over ‘Imis [?], the province of Satan father of Belial. All who see him will tremble before him. Menaḥem will come up from the Wadi Shittim and breathe in the face of Armilus, killing him, as is written, [And he shall strike the land with the rod of his mouth,] with the breath from his lips put the wicked to death. [And justice shall be the belt round his waist, faithfulness the belt round his loins] (Isaiah 11:5). Israel will take possession of the kingdom; the holy ones of the Most High shall receive the kingdom [and take possession of the kingdom forever and forever] (Daniel 7:18).

These were the words which Metatron spoke to Zerubbabel son of Shealtiel, governor of Judah, while he was still living in exile during the time of the Persian empire. Zechariah son of ‘Anan and Elijah recorded them when the period of exile was completed.

Vitality of the World

Add. 27006

“Rabbi Me’ir said, ‘When a person is in distress, what expression does the Shekhinah say? As it were: My head is lighter, my arm is lighter [a euphemism for feeling heaviness and pain].’

If so for the Omnipresent in distress on account of the blood of the wicked when it is shed, how much more so on account of the blood of the righteous!” (M Sanhedrin 6:5).

“We learned in the primary compisition: ‘The Other Side prefers most of all that Judgment should overwhelm a righteous one—for then he does not care about the [debts owed him by the] whole world and ignores them’ (Zohar 3:218a) [cf. Tiqqunei ha-Zohar 1a–b]. While [the Companions] were still discussing, a shade [the spirit of Rabbi Pinḥas son of Ya’ir] came upon them and asked: ‘How do we know? We know from Job. For the blessed Holy One, saw that generation was deserving of annihilation, and when the adversary came to denounce, the blessed Holy One said to him: Have you paid heed to My servant Job, for there is none like him on earth (Job 1:8) in order to save the whole generation through him. The matter can be likened to a shepherd when a wolf comes to devour his flock and destroy them. Being wise, what does the shepherd do? He gives the wolf a lamb that is stronger, fatter, and larger than the others, the leader of the flock, and the wolf, out of his desire to have control over the lamb, forgets about the rest of the flock. What does the shepherd do next? While the wolf is preoccupied with that lamb, he flees with the flock and brings them to safety. Later, he returns to the lamb and saves it from the wolf.

This is exactly what the blessed Holy One, did with the generation. He offered the righteous one for indictment in order to save the generation on his account. And if, like Jacob, he is strong, the verse says of him: and a man wrestled with him (Genesis 32:25). This is even more the case when he overcomes, until he says: Let me go (ibid., 27).’ He said: ‘O Shade! O Shade! It certainly must be so. Happy is the portion of that righteous man who is strong in suffering afflictions, and how much more so the one who, by means of his [afflictions], manages to overcome his denouncer who has his control over the whole generation, and it is accounted to him as though he had rescued them, and the blessed Holy One, appoints him as shepherd over them in place [of the adversary]. This was how the Faithful Shepherd [Moses] came to be the shepherd over Israel, and not only that, but he will lead them in the next world. And this was because he saved them that they should not be lost, for he guided them in Torah and mitsvot.’

While they were yet talking, the Faithful Shepherd himself came and said to them: ‘And why was the right arm afflicted? The way of all physicians is to draw blood initially from the right arm. Since the left arm is the one that is nearer the heart, why is blood not let from it [i.e., why is it that one righteous man is afflicted and not another (Sullam), cf. BT Mo’ed Qatan 28a]?’ He answered: ‘Because the blessed Holy One, does not wish overly to strike, and one suffices. But if the bile is serious and spreads throughout the members of the body, blood is drawn from the left arm [too].’

He said to him: ‘If the two of them were not [afflicted] at the same time, that would be fine, but what about the case of the two righteous men, one of whom suffers from diseases and troubles, while the other is treated with kindness? Why is it that if the bile spread, blood is not drawn from both of them who are the two arms, so that healing may be given to all members. And in the case where the bile does not become more serious, and does not spread throughout the members of the body, why is more blood let from the right arm than from the left?’ He said to him: ‘Why don’t you give the answer?’

‘Certainly the body and the two arms correspond to the three Patriarchs and the head to אָדָם קַדְמָאָה (adam qadma’ah), Primordial Man—the right arm corresponds to Abraham and the left arm corresponds to Isaac, the body corresponds to Jacob. Within the body, the liver is to the right, the spleen to the left—Esau and Ishmael. The heart is Jacob in the center. The lungs and kidneys correspond to Abraham and Isaac. Lungs—water—draw in all sorts of elixirs; kidneys—fire—cook the seed that descends from the brain.

And since Abraham [Ḥesed] is ‘water’ he places his children in the exile of Edom. This is why the liver and the gall that is in the liver are to the right of Abraham. [Edom’s] sword is the מְרֵרָה (mererah), gall, of which it is said: But in the end she’s as מָרָה (marah), bitter, as wormwood [sharp as a double-edged sword] (Proverbs 5:4) [cf. BT Avodah Zarah 20b]. And if the liabilities become greater in number among the children of Abraham, who are placed in the exile of Edom, and the מַרְעֵיהּ (mareih), bile, spreads over them from the side of the liver, they must be smitten and blood has to be drawn from the right arm. And ‘Whoever has his money taken is as though his blood was spilled’ (BT Bava Metsi’a 58b), for he remains poor, and a poor man is considered as dead [see BT Shabbat 129a–b; Gittin 70a. Cf. Zohar 3:227a (RM)].

But if the liabilities become greater in number among the children of Isaac they are exiled among Ishmael [see Zohar 2:17a (MhN)]. The bile spreads from the side of the spleen, on the left. And blood has to be drawn from the left arm, and not from any other.

And if liabilities become greater in number amongst the children of Jacob, who are scattered among the children of Esau and Ishmael, then the bile spreads over the body and blood has to be drawn from both arms [cf. Zohar 3:246a]. But if all three of them are afflicted as one, the bile then rises to the head and blood must be drawn from veins of the head. And these three became a chariot for Primordial Man and the Patriarchs, and acquire from them strength to suffer torments and protect the generation throughout the four directions of the world.

Woe to the generation that causes the Patriarchs and Primordial Man to be struck, for this includes also the righteous amongst them, for there is no difference between Primordial Man and the Righteous One and the Patriarchs and Primordial Man. This is because these are their נִשְׁמָתִין (nishmatin), souls, and their illnesses, pains, and sufferings reach the Patriarchs and Man. Just as when a number of rivers flow out from the Sea and return to Her murky and dirty, but the Sea removes their murkiness and dirtiness. And because of the Sea’s valor, for She is strong, She does not suffer from their filth, but expels it, and the rivers remain clear and pure, without that filth. Just as a mother cleans dirt from her little ones. Indeed, the Patriarchs remove the liabilities and the filth from their children, Israel, when there are people of righteous deeds among them who are strong enough to suffer torments for the sake of the generation [on the merit of the Patriarchs, see BT Shabbat 55a; BT Rosh ha-Shanah 11a. On the expending of an individual’s merits, see BT Shabbat 32a; Ta’anit 20b]. At that time there is no difference between them [namely, the righteous of the generation and the Patriarchs].’ They all came and greeted him [Moses the Faithful Shepherd] and said to him: ‘Sinai! Sinai! Through whose mouth the blessed Holy One and His Shekhinah speak. Who is able to challenge Him in anything? Happy is our portion that we have merited to renew matters in the primary compostion [of Zohar] through you, so that the Shekhinah may give light in exile.’

He said to them: ‘Rabbis of every generation, those who have been [or will be] during their time, and how much more so the Holy Lamp whose wisdom will shine in all the generations that come after him: do not give the blessed Holy One, quiet in Torah until the Holy Spirit is poured out on us.’ …

None but you [Moses, Faithful Shepherd,] may employ great מְטַטְרוֹן שַׂר הַפָּנִים (Metatron Sar ha-Panim), Metatron, Prince of the Countenance, since your name [מֹשֶׁה‎ (Moshe), Moses] is intimated in the initials of his.

And now there is need of a physician to know by how many degrees the pulse of the patient, Israel, has increased in the exile of Edom, for it is said of him I am in a fever of love (Song of Songs 5:8). For a number of physicians gathered over him to check the pulse in order to know when his illness would come to an end, but not one of them could understand them, for no physician is competent to read the pulse of this particular patient, for there are beats of Teqiah Shevarim Teru’ah Teqiah, Teqiah Shevarim Teqiah, Teqiah Teru’ah Teqiah, as the prophet said of them: Like a woman with child, that draws near the time of her delivery, is in pain, and cries out in her pangs (Isaiah 26:17).

And all the ten shofar blasts are included in three תְּקִיעָה שְׁבָרִים תְּרוּעָה (Teqiah Shevarim Teru’ah). תְּקִיעָה (Teqiah)—the length of the exile. שְׁבָרִים (Shevarim), Moaning—the proximity of the exile. תְּרוּעָה (Teru’ah), Wailing Alarm—the coming redemption; teaching of the duress after duress with no respite between them [cf. BT Rosh ha-Shanah 33b–34a]. And clearly, since the other nations make Israel’s exile more difficult, it is the duress that they exert that brings redemption closer. And so too in our case of the patient’s pulse: beats come faster, one after the other, with no space between them, and the man’s נַפְשָׁא (nafsha), soul [or: breath], leaves him.

קשר״ק קש״ק קר״ק (Teqiah Shevarim Teru’ah, Teqiah Teqiah Shevarim, Teqiah Teqiah Teru’ah, Teqiah)—קֶשֶׁר (qesher), conspiracy, to remove שֶׁקֶר (sheqer), falsehood, from the world [cf. BT Rosh ha-Shanah 16b]. Concerning this was the oath: מִלְחָמָה לַיהוָה בַּעֲמָלֵק (milḥamah la-Adonai ba-Amaleq), War for YHWH against Amalek for all time [the intial letters of which are numerically equivalent to ע״ב (seventy-two), cf. TZ 67a; TZḤ 115a] (Exodus 17:16). A simple, double, triple and quadruple song will arise in the world, where the letters [יהוה (YHWH)] will ascend: י יה יהו יהוה (Y YH YHW YHWH) [numerically equivalent to seventy-two, cf. Ibn Ezra on Genesis 4:19]. At that time [the prayer] will be answered: ‘וּבְכֵן (U-vekhen), and therefore, the righteous shall see and be glad, the upright exult and the pious rejoice in song’ (Amidah for the Days of Awe). This additional ו״ (six) [of ‘וּבְכֵן (U-vekhen)’ alludes to]the Sixth Millennium. The Second Temple was destroyed קע״ב (one hundred and seventy-two) years before [the Sixth Millennium]. And following the completion of רע״ב (two hundred and seventy-two), as in the verse, At עֶרֶב (erev), evening, you shall know that it was YHWH who brought you out [of the land of Egypt] (Exodus 16.6). Also, For your servant became עָרַב (arev), pledge, for the lad (Genesis 44:32) [‘you should know that all these dates mentioned in the Zohar refer to an arousal from above, which occur at these times for redemption, however, certainly it depends on the people’s actions and repentance’ (Sullam)]” (Zohar 3:219a, Ra’aya Meheimna Pineḥas).

“צוּר עוֹלָמִים (Tsur olamim), Everlasting Rock (Isaiah 26:4), חַי הָעוֹלָם (Ḥai ha-olam), Vitality of the World (Daniel 12:7), יוֹצֵר בְּרֵאשִׁית (yotser bereshit), Fashioner of the Beginning, Reviver of the Dead, who is our life and our sustained existence, our merit, our help, and our drawing near, to praise Your name. Blessed are You Lord, God of praises” (JT Berakhot 1:5, 10b).

A Prisoner cannot Free Himself from Jail

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In his day you shall give his wages (Deuteronomy 24:15).

The Faithful Shepherd opened, ‘The following decree is to give a hired worker his hire in time. This is, In his day you shall give his wages, and the sun shall not set on him (ibid.). Listen, heads of the Academy high and low: Metatron is the hire of the hired worker, a messenger from the eighteen worlds to receive the eighteen blessings of the Amidah prayer every day, three times a day. For that reason, In his day you shall give his wages—the Shaḥarit service; and the sun shall not set on himMinḥah service, for if the day is past, the offering is no longer valid. For he is poor (ibid.)—surely he is poor in exile and has nothing but what he is given in prayer [see Zohar 1:179b: ‘(Metatron) the youth who is a poor child, possessing nothing at all of his own’]. For that reason his prayer is, prayer for the lowly when יַעֲטֹף (ya’atof), he is faint (Psalms 102:1), namely the יַעֲטוֹף (ya’atof), wrap, of the tsitsit and the hand tefillin [playing on two senses of the root עטף (‘tf), which can mean both ‘to be faint’ and ‘to cover oneself, wrap,’ as in ‘wrapping oneself in a tallit’ before binding tefillin, cf. Zohar 3:113b, TZ 6, 22a–b, 11, 26b; 21, 55b].

And his heart counts on it (Deuteronomy 24:15)—the Arvit (evening) service, which [corresponds to] the parts of the sacrifice and the fatty parts that are left from the offerings of the day [since prayer replaces Temple sacrifice, see BT Berakhot 6b on Psalms 141:2. Cf. Psalms 69:31–32; Hosea 14:3]. They are like single grapes of the vineyard and the edge of your field (Leviticus 19:9) of which we learned leaving things [over for the poor] is a mitsvah and hinders [divine] punishment. For the poor [Shekhinah and Metatron] and for the sojourner you shall leave them (ibid. 10). For the middle pillar [Tif’eret], when He is outside of His place is called a sojourner. For that reason, I [Moses the Faithful Shepherd, my rung being the middle pillar], called myself a sojourner in the first exile. This is, A sojourner have I been in a foreign land (Exodus 2:22), for He [Ze’eir Anpin] lies in exile for Her sake.’

The Masters of Mishnah asked him, ‘Faithful Shepherd, but Israel performed this decree in the land of Israel? He said to them, ‘This is in order to invoke compassion on those driven away from their place. For a man outside his place is called a sojourner, and all the more so the נִשְׁמָתִין (nishmatin), souls, that go naked from that world and come into this world. Of them is said, Like a bird wandering from its nest is a man wandering from his place (Proverbs 27:8). The soul, from which the Shekhinah does not move, is a man (ibid.), of whom it says, YHWH is a man of war (Exodus 15:3); wandering from his place (Proverbs 27:8)—roaming and roving from His place, which is the World that is Coming [Binah]. And He wanders after her in this world, until the days that the soul needs to go outside her place are completed. He guards her until He returns her to her place and swears He shall not return to His place before He returns her to her own. [Therefore] whoever repents is as if he returned the blessed Holy One and His Shekhinah to His place. This is the mystery of redemption, as is said, If you would only heed His voice! (Psalms 95:7)” (Zohar 3:278a–b, Ra’aya Meheimna Ki Tetse).

If you should lend money to My people, to the pauper among you, you shall not be to him like a creditor, you shall not impose interest on him. If you should indeed take in pledge your fellow man’s cloak, before the sun comes down you shall return it to him. For it is his sole covering, it is his cloak for his skin—in what can he lie? (Exodus 22:24–26).

“Woe to the sons of man who imprison the blessed Holy One with them in exile. The Shekhinah is imprisoned with them too, as is said, ‘A prisoner cannot free himself from jail’ (BT Berakhot 5b)—release is תְּשׁוּבָה (teshuvah), Repentance [lit., returning], supernal Mother [Binah], which does depend on them. The fifty gates of freedom are with Her [cf. Leviticus 25:54], for the fifty times going out of Egypt is mentioned in the Torah [see Zohar 3:262a]. This is: and he turned כֹּה וָכֹה (koh va-khoh), this way and that way (Exodus 2:12). Through these fifty letters one unifies twice every day in the recitation of Shema which has כ״ה וכ״ה (twenty-five and twenty-five) letters. And saw that no man was about (ibid.)—to awaken Her inside of them.

She watches from the windows, it says of them: And now, I pray you, beseech אֵל (El), God, that He will be gracious to us (Malachi 1:9)—to Her. Of Her is said, אֵל (El), God, pray, heal her, pray (Numbers 12:13), and the healing is through His hands, which is the spread hand to receive the penitents. And saw that no man was about—this is: through the window she looked out, and moaned (Judges 5:28), like teru’ah [of the ram’s horn], which is moaning. As is said, Noah opened the window of the ark he had made (Genesis 8:6)—on Yom Kippur, because the ark of Noah is supernal Mother. Through Her window, the middle pillar, came the light. And Torah is light—אוֹר הַגָּנוּז (or ha-ganuz), the hidden light.

And he turned this way and that way (Exodus 2:12). 

Peeping through the crannies (Song of Songs 2:9)—the Ten Days of Repentance. And saw that no man was about (Exodus ibid.). Furthermore: Peering through the windows (Song of Songs ibid.)—the windows of the house of assembly. Father [Abba] and Son [Ze’eir Anpin] are in the house of prisoners, and every day He [Arikh Anpin] watches over them and gives them sustenance.

And he turned this way and that way—if there might be someone who stirred to return and break his prison, as is written, That You may say to the prisoners, Go forth; to them that are in darkness, Show yourselves (Isaiah 49:9). And he turned this way and that way and saw that no man was about (Exodus 2:12). We have turned everyone to his own way (Isaiah 53:6); they all look to their own way, everyone for his gain, from his own quarter (ibid. 56:11). To gain more in this world, to inherit this world, and they are not from that place of which it says, God-fearing men, truthful men, haters of bribes (Exodus 18:21). Rather, in prayer on Yom Kippur all were howling like dogs. ‘Give! Give! Money, forgiveness, atonement, life. Seal us for life!’ And these are the greedy, likened to dogs [see Isaiah 56:1; Proverbs 30:15]. They are the nations of the world, that moan for themselves, and they are not shamefaced [see BT Sotah 49b: ‘With the footsteps of Messiah braz will increase… the face of the generation is like the face of a dog]. There are none who call to Him in repentance, to return the Shekhinah to the blessed Holy One, who is far from Him, to return Her to Him. They resemble dogs, as it says, And they mingled with the nations and learned their deeds (Psalms 106:35). These are the motley throng. Every good deed they do is only to benefit themselves [cf. BT Shabbat 33b; Bava Batra 10b].

Furthermore, they [only] ask for food, clothing, and time, which is time for coupling, as it says, he should not stint for this one her flesh, כְּסוּתָהּ (kesutah), her wardrobe, and her conjugal rights (Exodus 21:10) [cf. BT Ketubbot 48a]. There is nobody who asks for food of Torah, clothing of the Shekhinah, upper Mother [Binah], as it says, And do not forsake your mother’s teaching (Proverbs 1:8). ‘Clothing’ is the covering of tsitsit, and its cloak, and the tefillin of the hand as it says, A prayer for the lowly when he covers (Psalms 102:1). ‘And time’ is recitation of Shema in its proper time. With these three they did not act for the Shekhinah, [And if he does not do these three for her,] she shall go free without payment, with no כֶּסֶף (kesef), money (Exodus 21:11)—they have no כִּסּוּפָא (kissufa), shame, for the Shekhinah [who is like a pauper], they are brazen. Furthermore: With no כָּסֶף (kesef), money—they will not have any portion in the כִּסּוּפָא (kissufa), hidden, world that is coming [cf. Zohar 2:97a (SdM)].

Look, all this God performs twice or thrice with a man [to bring back his being from the Pit, to glow in the light of life] (Job 33:29). Because of this: for it is his sole כְסוּתֹה (khesutoh), covering (Exodus 22:26)—the first [life] cycle. It is his cloak for his skin (ibid.)—his second [life] cycle. In what can he lie? (ibid.)—his third [life] cycle. These are the three garments, the three coverings of the three colors of the eye, which are garments for the pupil of the eye which is the נְשָׁמָה (neshamah), soul” (Tiqqunei ha-Zohar 7, 22a–b).

Second in Command

roman-vishniac“From forty–nine facets [of pure] and forty–nine facets [of impure] shine the Masters of מִשְׁנָה‎ (mishnah), Rehearsing, which is second to Halakhah, Her slavegirl [cf. Midrash Tehillim 12:4]. For Mordecai the Jew was מִשְׁנֶה (mishneh), second, to King Ahasuerus (Esther 10:3), like this Mishnah is second to the King. From him shine the Masters of Mishnah: like the splendour of the sky (Daniel 12:3)Halakhah, and She is a tradition to Moses from Sinai. She has very many young women, and they are the laws which have been decided. As it says, עֲלָמוֹת (alamot), young women, beyond number (Song of Songs 6:8). And She [Halakhah] is above all of them, this is what is written, [Many daughters have done worthy things,] but you—you surpass all of them (Proverbs 31:29). And She is with everyone, as we have said, ‘Halakhah as the many’ [see BT Bava Metsi’a 59b: ‘After the majority must one incline,’ cf. Exodus 23:2; BT Ḥulin 11a; Sanhedrin 2a; Qiddushin 40b; Zohar 1:53a].

And those who guide the many to be righteous (Daniel 12:3)—they are like the stars, forever and ever (ibid.). Certainly like stars beyond number, each and every star is called its own world and this is young women beyond number. These young women do not call them עֲלָמוֹת (alamot), young women, but rather עוֹלָמוֹת (olamot), worlds. The righteous are the stars and each one has a star, as the ancients said, ‘Each and every righteous person has their own world’ [see BT Sanhedrin 100a: ‘The blessed Holy One will give to every righteous person three hundred and ten worlds’], and anyone who merits one Halakhah merits one world, certainly one who merits one tractate [of Mishnah] or two, or sixty as it says, Sixty are there queens and eighty concubines (Song of Songs 6:8).

Each tractate is a matronita unto herself, praiseworthy is he who merits her in this world, because the הֲלָכָה (halakhah), way of conduct, is the escort of the Matronita, which is קַבָּלָה (qabbalah), Kabbalah. Praiseworthy is he who is occupied with the Shekhinah, because She is greater than all of Halakhah. To take Her out of exile as it says, And for your transgressions is your mother put away (Isaiah 50:1)—to escort Her to Her husband, so She will be מְקוּבָּל (mequbbal), received, in His arms, to fulfill His left hand beneath my head, his right hand embracing me (Song of Songs 2:6).

In exile the Mishnah, which is the angel מְטַּטְרוֹן (Metatron), rules [cf. Zohar 1:223b]. He is second to the King. As viceroy he sits on the side of the מַטְרוֹנִיתָא (Matronita) [Shekhinah], and this is, A slavegirl who dispossesses her mistress (Proverbs 30:23). In the days of Moses never did the slavegirl rule, only the גְּבִרְתָּהּ (gevirtah), Mistress [cf. BT Menaḥot 59b; Zohar 1:232a]. Since Moses died and Joshua inherited, who is the נָעַר (na’ar), Youth [Metatron], the slave rules in the place of kingship [Malkhut], as is said, For I am the commander of YHWH’s army. Now have I come (Joshua 5:14) [cf. Genesis 23:21; BT Yevamot 16b; Arakhin 32b; Sanhedrin 107a]” (Tiqqunei ha-Zohar 14a–b, cf. Zohar 2:65b).

Woe to you, land, whose king is נָעַר (na’ar), a lackey [or: youth] (Ecclesiastes 10:16).

“Masters of Mishnah, awaken your souls and spirits, each of you! Remove שֵׁנָה (shenah), sleep, from yourself, for certainly this is מִשְׁנָה (mishnah), Mishnah, the simple way of this world. I only rouse you with supernal mysteries of the World that is Coming, for you are engaged in them, as is written: Look, he does not slumber nor does he sleep, Israel’s guard (Psalms 121:4) [תִקּוּן חֲצוֹת (tiqqun ḥatsot), midnight vigil: Kabbalists are expected to rise at midnight and adorn Shekhinah with words of Torah in preparation for Her union with Tif’eret. Cf. Zohar 1:92b; 3:119a; BT Berakhot 3b; Ḥagigah 12b; Tamid 32b; JT Berakhot 1:1, 2d]” (Zohar 3:244b, Ra’aya Meheimna Pineḥas).

Like a Hired Worker He Waits for His Pay

ImageLike a slave he pants for shade, like a hired worker he waits for his pay (Job 7:2).

“Antignos of Socho received the tradition from Shim’on the Righteous. He would say: Do not be as servants, who serve their master for the sake of reward. Rather, be as servants who serve their master not for the sake of reward. And the fear of Heaven should be upon you” (M Avot 1:3).

“Rabbi [Yehudah ha-Nasi] would say: Be as careful with a minor mitsvah as with a major one, for you do not know the rewards of the mitsvot. Consider the cost of a mitsvah against its rewards, and the rewards of a transgression against its cost” (M Avot 2:1).

“Son of Heh-Heh said: According to the effort is the reward” (M Avot 5:26).

“Many masters of study, colleagues of yours, nightly cry out contradictions in the Oral Torah, crying like dogs who say ‘hav! hav!’, as is written: The leech has two daughters, הַב הַב (hav hav), ‘give’ and ‘give’ (Proverbs 30:15) [cf. BT Avodah Zarah 17a, ad loc.]. Give us wealth in this world, give us wealth in the next world, as it is taught: ‘Learn much Torah and you will be given much reward’ (M Avot 2:16). But there is no one who is occupied with Torah in order to raise the Shekhinah, from the exile and unite Her with the Husband, for their eyes are blind, and their hearts are sealed” (Tiqqunei ha-Zohar 97c).

When You Reach the Pure Marble Stones do not Say “Water! Water!”

“All the holy Writings render the hands unclean [i.e., are canonical]…. Rabbi Shim’on son of Azzai said, ‘I have a received a tradition from the mouths of seventy-two elders, on the day they inducted Rabbi El’azar son of Azariyah into his seat [as head] at the Academy, that the Song of Songs and Qohelet render the hands unclean.’

Rabbi Akiva said, ‘Perish the thought! No one from Israel has ever disputed concerning the Song of Songs that it does not render the hands unclean, since the whole world is not worthy of the day that the Song of Songs was given to Israel. For all the Writings are holy, but the Song of Songs is Holy of Holies, and if they have disputed they have not disputed concerning it but concerning Qohelet’” (M Yadayim 3:5).

“Our Rabbis taught: He who recites a verse of the Song of Songs and treats it as a [profane] song, and one who recites a verse at the banqueting house—not in its [fitting] time—brings evil upon the world” (BT Sanhedrin 101a).

“The Rabbis taught: Four entered the פַּרדֵס (pardes), Orchard: Son of Azzai, and Son of Zoma, Aḥer and Rabbi Akiva. Rabbi Akiva said to them, ‘When you come to the place of pure marble stones, do not say, ‘Water! Water!’ For it is said, A speaker of lies shall not stand firm before my eyes (Psalms 101:7).’ Son of Azzai glimpsed and died. Of him it says, Grievous in the eyes of YHWH is the death of His faithful ones (ibid. 116:15).

Son of Zoma glimpsed and was harmed. Of him it says, If you find honey, eat just what you need, lest you have your fill of it and throw it up (Proverbs 25:16). Aḥer קִיצֵּץ בַּנְּטִיעוֹת (qitstsets ba-neti’ot), severed the saplings. Rabbi Akiva emerged in peace….

Our Rabbis taught: Once Rabbi Yehoshu’a son of Ḥananyah was standing on a step on the Temple Mount, and Son of Zoma saw him and did not stand up before him. He said to him: From where to where, Son of Zoma [i.e., what is on your mind]? He replied: I was gazing between the upper and the lower waters, and there is only a bare three fingers’ [breadth] between them, for it is said: And the spirit of God hovered over the face of the waters (Genesis 1:2)—like a dove which hovers over her young without touching [cf. JT Ḥagigah 2:1: Like an eagle who rouses his nest, over his fledglings he hovers…  (Deuteronomy 32:11)]. Afterwards Rabbi Yehoshu’a said to his disciples: Son of Zoma is still outside [cf. Heikhalot Rabbati §93: ‘Rabbi Yishma’el said: Thus was the teaching as to the vision of the Chariot: He who beholds the Chariot has no right to stand up (out of courtesy to a superior), except before three authorities only: before a king and before a high priest and before a Sanhedrin. And should he stand up he would be guilty of death because he had stood up before it, and he would lessen his days and cut short his years’; Ben Sira: ‘Do not seek out what is too wondrous for you; do not inquire into that which is concealed from you’; BT Megillah 25a–b; Ḥagigah 11b: ‘From one end of heaven to the other you may inquire, but you may not inquire what is above, what is below, what is before, what is after’]….

Aḥer severed the saplings. Of him it says, Do not let your mouth make your body offend, [nor say before God that it was a mistake] (Ecclesiastes 5:5). What does it refer to? He saw that permission was granted to Mitatron to sit and write the merits of Israel [on the significance of the alternate spellings מְטַּטְרוֹן (Metatron) and מִיטַּטְרוֹן (Mitatron), see Zohar 2:277a; TZ, intro, 15a; TZ 21, 44a, 61a; Z 39d]. He said: It is taught as a tradition that on high there is no standing and no sitting, no jealousy and no rivalry, no nape and no fatigue [cf. BT Berakhot 17a]. Perhaps—perish the thought—there are two authorities! [Immediately] they led Mitatron forth, and punished him with sixty fiery lashes [see 3 Enoch 16], saying to him: Why did you not rise before him when you saw him? Permission was [then] given to him to erase the merits of Aḥer. A bat qol issued, saying: Turn back, rebellious children (Jeremiah 3:22)—except Aḥer.

[Afterwards] he said: Since this man has been banished from that world, let me go forth and enjoy this world. So Aḥer went into bad ways [lit., תַרְבּוּת רָעָה (tarbut ra’ah), wicked culture, i.e., foreign culture]. He went forth, found a whore and demanded her. She said to him: Are you not Elisha son of Avuyah? [But] when he uprooted a radish out of its bed on the Sabbath and gave it to her, she said: It is an אַחֵר (aḥer), Other.

After he went into bad ways, Aḥer asked Rabbi Me’ir, saying to him: What is the meaning of the verse: One against the other God has set (Ecclesiastes 7:14)? He replied: It means that for everything that God created He created its counterpart. He created mountains, and created hills; He created seas, and created rivers. [Aḥer] said to him: Rabbi Akiva, your master, did not explain it so, but [as follows]: He created righteous, and created wicked; He created the Garden of Eden, and created Hell. Everyone has two portions, one in the Garden of Eden and one in Hell. The righteous man, having been declared innocent, takes his own portion and his fellow’s portion in the Garden of Eden. The wicked man, having been declared guilty, takes his own portion and his fellow’s portion in Hell.

Rav Mesharshiyya said: What is the verse? In the case of the righteous, it is written: Therefore in their land they shall possess double: [everlasting joy shall be unto them] (Isaiah 61:7). In the case of the wicked it is written: And destroy them with double destruction (Jeremiah 17:18).

After he went into bad ways, Aḥer asked Rabbi Me’ir: What is written: Gold and glass cannot equal it, nor its worth in golden vessels (Job 28:17)? He answered: These are the words of Torah, which are difficult to acquire like vessels of fine gold, but are easily destroyed like vessels of glass. [Aḥer] said to him: Rabbi Akiva, your master, did not explain it so, but [as follows]: Just as vessels of gold and vessels of glass, though they be broken, have a remedy, even so a discple of the wise, though he has sinned, has a remedy. [Rabbi Me’ir] said to him: Then, you, too, return! He replied: I have already heard from behind the Curtain: Turn back, rebellious children (Jeremiah 3:22)—except Aḥer.

Our Rabbis taught: Once Aḥer was riding on a horse on the Sabbath, and Rabbi Me’ir was walking behind him to learn Torah at his mouth. He said to him: Me’ir, turn back, for I have already measured by the paces of my horse that thus far extends the Sabbath limit [i.e., two thousand cubits (in all directions) from the place where a person makes his abode for the Sabbath, beyond which it is forbidden to go on the day of rest, see M Shabbat 24:5; Eruvin 4:3, 5:7]. He replied: You, too, go back! [Aḥer] answered: Have I not already told you that I have already heard from behind the Curtain: Turn back, rebellious children (Jeremiah 3:22)—except Aḥer.

[Rabbi Me’ir] prevailed upon him and took him to an academy. [Aḥer] said to a child: Recite for me your verse! [The child] answered: There is no peace, says YHWH, for the wicked (Isaiah 48:22). He then took him to a synagogue. [Aḥer] said to a child: Recite for me your verse! He answered: For though you wash yourself with lye, and use much soap, yet your crime is marked before Me, says YHWH God (Jeremiah 2:22). He took him to yet another synagogue, and he said to a child: Recite for me your verse! He answered: And when you are plundered, what will you do? Though you clothe yourself with crimson, though you deck yourself with ornaments of gold, though you enlarge your eyes with paint, in vain shall you make yourself fair; [your lovers will despise you, they will seek your life] (ibid. 4:30).

He took him to yet another synagogue until he took him to thirteen synagogues: all of them recited similarly. When he said to the last one, Recite for my your verse, he answered: וְלָרָשָׁע (ve-la-rasha), And to the wicked, God said: ‘Why do you recount My statutes [and bear My pact in your mouth, when you have despised chastisement and flung My words behind you?]  (Psalms 50:16). That child was a stutterer, so it sounded as though he answered: ‘וְלַאֱלִישָׁע (ve-la-elisha), But to Elisha, God said.’ Some say that [Aḥer] had a knife with him, and he cut him up and sent him to the thirteen synagogues: and some say that he said: Had I a knife in my hand I would have cut him up.

When Aḥer was laid to rest they said: Let him not be judged, nor let him enter the world to come. Let him not be judged, because he engaged in Torah; nor let him enter the world to come because he sinned. Rabbi Me’ir said: It were better that he should be judged and that he should enter the world to come. When I die I shall cause smoke to rise from his grave. When Rabbi Me’ir died, smoke rose up from Aḥer’s grave. Rabbi Yoḥanan said: A mighty deed to burn his master?! There was one amongst us, and we cannot save him; if I were to take him by the hand, who would snatch him from me! [But] he said: When I die, I shall extinguish the smoke from his grave. When Rabbi Yoḥanan died, the smoke ceased from Aḥer’s grave. A certain eulogizer [began]: Even the guard [of Hell] could not stand before you, O master!

Aḥer’s daughter [once] came before Rabbi and said to him: O master, support me! He asked her: ‘Whose daughter are you?’ She replied: I am Aḥer’s daughter. He said: Are any of his children left in the world? Look it is written: No son nor grandson in his kinfolk, and no remnant where he sojourned (Job 18:19). She answered: Remember his Torah and not his deeds. Immediately, a fire came down and licked Rabbi’s bench. Rabbi wept and said: If it be so on account of those who dishonour Her, how much more so on account of those who honour Her [i.e., Torah].

But how did Rabbi Me’ir learn Torah at the mouth of Aḥer? Behold Rabbah son of Son of Ḥana said that Rabbi Yoḥanan said: What is the meaning of the verse, For the priest’s lips should preserve knowledge, and they should seek the law from his mouth: for he is the messenger of YHWH of Armies (Malachi 2:7)? If the rabbi is like an messenger of YHWH of armies, they should seek Torah from his mouth, but if not, they should not seek Torah from his mouth!—Resh Laqish answered: Rabbi Me’ir found a verse and expounded it [as follows]: Bend your ear and hear the words of the wise, and set your heart on My knowledge (Proverbs 22:17). It does not say, to their knowledge, but to My knowledge.

Rabbi Ḥanina said, [he decided it] from here: Listen, daughter, and look, incline your ear, and forget your people, and your father’s house (Psalms 45:11). The verses contradict one another! There is no contradiction: in the one case the verse refers to an adult [who, unlike a child, can use discrimination and avoid the teacher’s wrongdoing; hence the last two verses permit him to learn even from a heretic], in the other to a child.

When Rav Dimi came [to Babylon] he said: In the West [i.e., the Land of Israel] they say: Rabbi Me’ir ate a half-ripe date and threw the peel away. Rabba expounded: What is written? To the walnut garden I went down to see the buds of the brook (Song of Songs 6:11). Why are the disciples of the wise likened to a nut? To tell you that just as the nut, though it be spoiled with mud and filth, yet its contents are not made repulsive, so a disciple of the wise, although he may have offended, yet his Torah is not made repulsive.

Rabbah son of Shila [once] met Elijah. He said to him: What is the blessed Holy One doing? He answered: He utters traditions in the name of all the rabbis, but in the name of Rabbi Me’ir he does not utter. Rabbah asked him, Why?—because he learnt traditions at the mouth of Aḥer. [Rabbah] said to him: But why? Rabbi Me’ir found a pomegranate; he ate [the fruit] within it, and the shell he threw away! He answered: Now He says: Me’ir My son says: When a man suffers [by receiving lashes or the death penalty at the hands of the court, see BT Sanhedrin 46a], to what expression does the Shekhinah give utterance? ‘Oy, My head is lighter, my arm is lighter [see M Sanhedrin 6:5].’ If the blessed Holy One is so grieved over the blood of the wicked, how much more so over the blood of the righteous that is shed.

Shemu’el found Rav Yehudah leaning on the door-bolt weeping. So he said to him: O, long-toothed one, why do you weep? He replied: Is it a small thing that is written concerning the rabbis? Where is the scribe? where is the one who weighs? where is he that counts the towers? (Isaiah 33:18). Where is the scribe?—for they counted all the letters in the Torah. Where is the one who weighs?—for they weighed the light and the heavy in the Torah [i.e., by arguing from minor to major and vice versa]. Where is he that counts the towers?— for they taught three hundred halakhot concerning a ‘tower which flies in the air.’ And Rabbi Ami said: Doeg and Ahitophel raised three hundred questions concerning a ‘tower which flies in the air.’ Yet we have learnt: ‘Three kings and four commoners have no share in the world to come’ (BT Sanhedrin 90a). What then shall become of us? [Shemu’el] said to him, O, long-toothed one, there was mud in their hearts—but what of Aḥer [why did his study of Torah not save him?]—Greek song did not cease from his mouth. It is told of Aḥer that when he used to rise from the academy, many heretical books [lit., books of the sectarians] used to fall from his lap.

Nimos the weaver asked Rabbi Me’ir: Does all wool that goes down into the [dyeing] kettle come up [properly dyed, i.e., does the study of Torah serve to protect all students from transgression (Rashi)]? He replied: All that was clean on its mother comes up [properly dyed], all that was not clean on its mother does not come up [properly dyed].

Rabbi Akiva ascended in peace and descended in peace; and of him Scripture says: Draw me after you, let us run. [The king has brought me into his chamber] (Song of Songs 1:4) [cf. Sefer Yetsirah §5]. And Rabbi Akiva too the ministering angels sought to thrust away [from the Orchard]; [but] the blessed Holy One said to them: Let this elder be, for he is worthy to avail himself of My glory—what did he expound? Rabbah son of Son of Ḥana said that Rabbi Yoḥanan said: וְאָתָה (ve-atah), And He appeared, from the myriads of holy ones (Deuteronomy 33:2)—אוֹת הוּא (ot hu), He is the Sign, among His myriads.

And Rabbi Abbahu said: דָּגוּל מֵרְבָבָה (dagul mervavah), standing out among ten thousand (Song of Songs 5:10)—He is דוֹגמָא (dogma), the Example, among His ten thousand. And Resh Laqish said: YHWH of Armies is His name (Isaiah 48:2)—He is Lord among His Army—and Rabbi Ḥiyya son of Abba said that Rabbi Yoḥanan said: Not in the wind is YHWH. And after the earthquake—fire. Not in the fire is YHWH. And after the fire, a sound of minute stillness (1 Kings 19:11–12). [And He said, ‘Go and stand on the mountain before YHWH,and, look, YHWH passed over (ibid., 11)” (BT Ḥagigah 14b–16a).

When God began to create heaven and earth, and the earth then was welter and waste and darkness over the deep and God’s breath hovering over the waters, God said, “Let there be light.” And there was light. And God saw the light, that it was good, and God divided the light from the darkness. And God called the light Day, and the darkness He called Night. And it was evening and it was morning, first day. And God said, “Let there be a vault in the midst of the waters, and let it divide water from water.” And God made the vault and it divided the water beneath the vault from the water above the vault, and so it was. And God called the vault Heavens, and it was evening and it was morning, second day (Genesis 1:1–8).

“תֹּהוּ (Tohu), welter—a pale line encompassing the whole world, from which darkness issued…; בֹּהוּ (bohu), waste—these are the slimy stones sunk in the abyss, from which water issues” (BT Ḥagigah 12a).

“The universe diffracts into forty-five hues of colored light. Seven disperse into seven abysses, each one striking its own abyss, stones gyrating. The light penetrates those stones, piercing them, and water issues from them, each one sinking within an abyss, covering both sides. Water flows through those holes, light penetrates, striking all four sides of the abyss. Each light whirls around its partner, converging as one, splitting the water” (Zohar 1:51a–52a).

“From the right side, Malkhut is called Stone. And a number of slimy stones come from Her. From them issue the waters of Torah, of which we have learned: Rabbi Akiva said to his disciples, When you reach the pure marble stones, do not say: ‘Water! Water! lest you endanger yourselves—do not say that these waters are waters, literally, because A speaker of lies shall not stand firm before my eyes (Psalms 101:7). For these waters are Torah, and it is said of Her: Torah is light (Proverbs 6:23). And since this light issues from a spring whose waters fail not (Isaiah 58:11), She is called Water.

And from the left side, this Stone, י (yod), is called Burning Coal, whence the ten sefirot ‘[are] as a flame bound to a burning coal’ (Sefer Yetsirah §6). And it has four hues [יהוה (YHWH)], and they are ten: יוֹד הֵא וָאו הֵא (Yod He Vav He) [amounting to י״ד (fourteen) letters]. And it is the יָד (yad), hand, of גְדוּלָה (gedullah), Greatness, on the right, the hand of גְבוּרָה (gevurah), Might, on the left, and from the middle pillar, an upraised hand. Therefore, it is comprised of forty-two hues [יָד (yad), hand, is numerically equivalent to י״ד (fourteen), and fourteen times three equals forty-two]” (Zohar 3:246a–b, Ra’aya Meheimna Pineḥas).

“Son of Azzai glimpsed into the sixth chamber and saw the brilliance of the atmosphere [lit., air] of the marble stones that adorned the chamber. His body could not endure and he opened his mouth and asked them: ‘These waters, what are they?’ And he died.

Son of Zoma glimpsed at the marble stones and thought that they were water. His body endured to ask, but his mind could not. And he was harmed….

Rabbi Akiva said: Son of Azzai was found worthy and stood at the gate of the sixth chamber. However, he saw the brilliance of the pure marble stones opened his mouth twice and said: ‘Water! Water!’ Immediately they cut his head off and threw upon him eleven thousand iron bars. This should be a lesson for future generations, that a man not err in this way at the gate of the sixth chamber” (Heikhalot Zutarti §345; §410, cf. Heikhalot Rabbati §259).

“Four entered an orchard—and all of them were selected to this realm, to these four elements. Each one was bound to his domain: one to the aspect of fire, one to the aspect of water, one to the aspect of air, one to the aspect of dust. All of them succumbed to their element, just as they entered—aside from the perfectly pious one, who proceeded to the right side and cleaved to the right, ascending on high.

When he reached the site called Chamber of Love, he cleaved to it passionately. He said, ‘This chamber must be conjoined with the chamber above, with great love!’ Then he was perfected in the mystery of faith—and ascended and consummated lesser love with great love, as is fitting. So, he died with love, and his soul departed with this verse: You shall love (Deuteronomy 6:5) [see BT Berakhot 61b]. Happy is his share!

As for all the others, each of them descended below and was punished in that element that cascades below.

Elisha descended below, into the left side—which is fire—descending within, not ascending, and encountered that Other Side, called אֵל אַחֵר (el aḥer), another god (Exodus 34:14). Teshuva was denied him; and he was banished because he cleaved to it. So he is called אַחֵר (Aḥer), Another, as we have established.

Son of Azzai descended into the element of dust; and before he reached the burnt dust, which extends to the Other Side, he succumbed to that dust and died. Of this is written Precious in the eyes of YHWH is the death of His faithful ones (Psalms 116:15).

Son of Zoma descended into the element of רוּחָא (ruḥa), air, and encountered another רוּחָא (ruḥa), spirit, extending to the side of impurity. And because another spirit passed by him, נִפגַע (nifga), he went mad. What is nifga? The impure spirit called פֶּגַע רָע (Pega Ra), Evil Disaster (1 Kings 5:18), and so, nifga, he went mad. פָּגַע (Paga), He came upon, him; and he did not stabilize.

None of them escaped punishment. Concerning this, Solomon said: There is futility befalling earth: there are righteous people treated according to the conduct of the wicked (Ecclesiastes 8:14)—for these descended among those rungs and were punished!

Come and see: Because Rabbi Akiva ascended on high, as is fitting, he entered in peace and emerged in peace.

[Rabbi Akiva survived his mystical quest intact. Even so, his fate was to be counted among the martyrs of Israel during the Hadrianic persecutions of the second century. Rabbi Shim’on wonders: How could he and the other martyrs—righteous innocents—be deserving of death at the hands of the Romans? Surely they deserved to die by divine kiss and be gathered to Shekhinah. The complex verse in Psalms provides the key:] He posed a question, not clarified explicitly, as is written: מִמְתִים (mi-metim), from men, by Your hand, O YHWH; מִמְתִים (mi-metim), from men, from those fleeting of portion in life (Psalms 17:14). [David] was bewildered how these were slain among the slain of the world—righteous innocents, who never sinned such that they should be punished. Come and see: מִמְתִים (mi-metim), of them that die, by Your hand, O YHWH; מִמְתִים (mi-metim), of them that die, מֵחֶלֶד (me-ḥeled), from those fleeting, of portion in life. By Your hand, O YHWH. Here are two modes: by Your hand, O YHWH, and חֶלֶד (ḥeled), fleetingBy Your hand O YHWH—the blessed Holy One, for the soul is gathered to Him; of them that die מֵחֶלֶד (me-ḥeled)—the Other Side, ruling over the body, as is written: I will never see a human again among the inhabitants of חָדֶל (ḥadel), the world (Isaiah 38:11) (Zohar 2:254b, Heikhalot Pequdei).

“[Now a river runs out of Eden to water the garden and] from there splits off into four רָאשִׁים (rashim), streams [lit., heads] (Genesis 2:10)—these are the four who entered the פַּרדֵס (pardes), Orchard. One went up פִישׁוֹן (pishon), Pishon, which is פִּי שׁוֹנֶה הֲלָכוֹת (pi shoneh halakhot), ‘My mouth repeats laws of conduct’ [corresponding to the פְּשָׁט (peshat), plain, meaning of Torah]. The second went up גִּיחוֹן (giḥon), Gihon, where is buried the one of whom it is written: Whoever goes on his גָּחוֹן (gaḥon), belly (Leviticus 11:42)—גַּבְרִיאֵל (gavriel), Gabriel, גָּבַר אֵל (gavar El), Man of God [namely, Moses, cf. Psalms 90:1]. Of him is written: To גֶבֶר (gever), a man, whose way is hidden, and God has hedged him about (Job 3:23)—no man knew the place of his grave nor will until the very day when he will be revealed there. And it is רֶמֶז (remez), hints, and to wise men hints [are sufficient].

The third went up חִדֶּקֶל (ḥideqel), Tigris—חַד (ḥad), sharp, and קַל (qal), light, and it is a חֲדִידָא (ḥadida), flawless, tongue, קַלָּא (qalla), quick, to דְרָשָׁא (derasha), homilies [cf. M Sotah 6:15: ‘With Son of Zoma died the last of the homilists’]. The fourth went up פְּרָת (perat), Euphrates, the brain [or: marrow, corresponding to the סוֹד (sod), secret, meaning of Torah] which is פְּרִיָּה (periyyah), flourishing, and רְבִיָּה (reviyyah), proliferation [cf. Genesis 1:28: פְּרוּ וּרְבוּ (peru u-revu), be fruitful and multiply]. Son of Zoma and Son of Azzai ascended with shells of Torah and were harmed by them, but Rabbi Akiva, who went up in the brain, of him it is said that he ascended in peace and descended in peace [cf. Rabbi Yosef Gikatilla, Perush ha-Niqqud: ‘In truth, to some of them it was a פַּרדֵס (pardes), paradise, and to others it was שְׁמָד (shemad), annihilation. And the mystery depends upon the secret (i.e., numerical value) of the שֵׁם ד״ (shem dalet), Four Letter Name’].

Rabbi El’azar said: Father, one day when we were in the academy, the Companions asked why Rabbi Akiva said to his disciples, When you reach the pure marble stones, do not say ‘Water! Water!’ or you may endanger yourselves, as is written, A speaker of lies shall not stand firm before my eyes (Psalms 101:7). Meanwhile, the סָבָא דְסָבִין (sava de-savin), Elder of Elders, descended, saying: ‘Rabbis, what are you engaging in?’ They said to him: ‘That which Rabbi Akiva said to his disciples concerning the pure marble stones.’ He said to them: ‘Indeed here is a supernal mystery, for it has been explained in the Academy on High. And in order that you not be neglected I have descended, since the mystery—a supernal mystery concealed from people of the generation—has been revealed among you [cf. Vayiqra Rabbah 29:4: ‘He confines His Shekhinah among those below. Why? So that if they err in a matter of Halakhah, the blessed Holy One enlightens their countenance’].’

These are surely the pure marble stones from which pure water flows. They are alluded to at the top and bottom of א (alef). The ו (vav), placed on a diagonal in between, is the Tree of Life. Whoever eats from that tree shall live forever. These two יוּדִין (yods) belonging to the א (alef) are hinted at in וַיִּיצֶר (va-yiytser), and formed (Genesis 2:7) [cf. BT Eruvin 18a]; one of the upper beings and the other of the lower beings stand for Wisdom at the beginning and Wisdom at the end [of יהוה (YHWH) spelled out in its full ten letter expanded form: יוד הי ואו הי (Yod He Vav He); alt., יְאֲהדֹוָנָהי (YAHDWNHY)]. Mysteries of Wisdom, they are concealed supernal Wisdom, below supernal Keter. These are comparable to the two eyes from which two tears fell into the Great Sea. Why did the tears fall [see BT Berakhot 59a; Zohar 2:195b; 3:132a]? Because from these two tablets, Moses gave Torah to Israel. However, Israel was not worthy of receiving them, [so] they broke and fell (Exodus 32:19) causing the destruction of the First and Second Temples. Why did they fall? Because the letter ו (vav) flew out from them, which is the ו (vav) of וַיִּיצֶר (va-yiytser), and formed (Genesis 2:7). He gave them two others from the aspect of the Tree of Knowledge of Good and Evil. From here Torah was given in a manner of permitting and forbidding. From the right: Life; from the left: Death.

This is why Rabbi Akiva said to his disciples, When you reach the pure marble stones, do not say ‘Water! Water!’ Do not compare the pure marble stones to the other stones which are Life and Death: A wise man’s heart inclines him to his right hand but a fool’s heart is to the left (Ecclesiastes 10:2). Not only that, but you may endanger yourselves, because these are in separation, while the pure marble stones are in unity without separation of the whole. You may say, that when the Tree of Life departed from them [at the Sin of the Golden Calf] they fell and therefore they were separated from each other. However, A speaker of lies shall not stand firm before my eyes (Psalms 101:7), because there is no separation between them above. For those [tablets] that broke were of those [from the pure marble stones]. They approached to kiss him, but he vanished and was gone from them” (Zohar 1:26b, Tiqqunei ha-Zohar).

“And there is a chariot beneath זְּעֵיר אַנְפִּין (ze’eir anpin), Small Countenance, and he is מְטַּטְרוֹן אָדָם הַקָּטָן (metatron adam ha-qatan), Metatron the Lesser Man [cf. 3 Enoch 12]. And in his chariot, which is an orchard, they are hurrying from the sea of Torah, flowing out of his orchard to three of the four, about whom it was said that four entered the פַּרדֵס (pardes), Orchard. And we have already learnt this.

For he [Metatron] is the bird who was spotted by Rabbah son of Son of Ḥannah on the shore of the sea of Torah when the sea [Malkhut] reached its ankles [Netsaḥ and Hod], and its head reached to the top of the heavens [Tif’eret. On Rabbah son of Son of Ḥannah’s tall tales of his sea adventures and the various immense marine animals he encountered, see BT Bava Batra 73b–74a]. These three [namely, Son of Azzai, Son of Zoma, and Aḥer] did not fail in it because it contains numerous waters [of Ḥokhmah], but only, because of the forceful flow of the waters, and so have we learnt.

אבג (Alef, bet, gimel) include them and reckon six, the number of letters in מְטַּטְרוֹן (Metatron). ד (Dalet) is fourth: a sound of minute stillness (1 Kings 19:12). There came the King, for He is a man to sit on the throne.

א (Alef): יי (yod, yod)—upper waters, and lower waters, and there is nothing between them save a hair’s breadth, which is ו (vav), a slant line in between. It is the firmament [mystery of the וִילוֹן (vilon), Curtain, see BT Ḥagigah 12b] to divide water from water (Genesis 1:6). Thus there should be a separation between female and male, and that is why: and let it divide (Genesis 1:6). And the inner meaning of the matter: יְאֲהדֹוָנָהִי (YAHDWNHY)—the upper י (yod) is upper male waters and the lower י (yod) is lower, feminine waters. The six letters which come between are like the sum of ו (vav)—Metatron—which is between the א (alef).

Furthermore: י (yod)—a point; ו (vav)—a wheel. And there is no movement in the wheel at the six spokes [lit., extremities], as the numerical value of ו (vav), but only at the point. And this point is the unity of everything, and is witness to that Unity who has no second, and about whom the rabbis taught that one has to proclaim His unity in order to establish His kingship over the heavens and the earth and the four directions of the world.

ב (Bet)—heavens and earth [Tif’eret and Malkhut]; ג (gimel)—the pillar that bears them [Yesod]; ד (dalet)—the four living beings [of the Chariot]; ה (he)—the throne; ו (vav)—six steps [sefirot] up to the throne.

Moreover, א ב ג ד ה ו ז ח ט (alef, bet, gimel, dalet, he, vav, zayin, ḥet, tet): אָדָם (adam), Man [which has a reduced numerical value of nine, alluding to the first nine sefirot of Ze’eir Anpin]; י (yod)—יִיחוּד (yiḥud), He is Singular; Malkhut, tenth of אָדָם (adam), Man. The nine [sefirot] correspond to the nine letters. Happy are those of Israel who know the secret of their Master!” (Zohar 3:223b, Ra’aya Meheimna Pineas).

“Tefillin of the Master of the UniverseKeter [cf. BT Berakhot 6a, 7a]. And what is Keter of the Master of the Universe? It is יְהֹוָה (YHWH): י (yod)Ḥokhmah; ה (he)Binah; ו (vav)Tif’eret, which includes the six sefirot. ה (He) is Malkhut. And this is the reason: And who is כְּ (ke), like, Your people Israel, a unique nation upon earth (2 Samuel 2:23); כִּי (Ki), for, what great nation is there that has gods close to it כַּיהוָה (ka-Adonai), like YHWH, our God whenever we call to Him? (Deuteronomy 4:7); [also there is an aforementioned verse: There is no one holy כַּיהוָה (ka-Adonai), like YHWH, for there is no one beside You, and ther is no bastion like our God (1 Samuel 2:2)]. All four verses are inscribed with כ (kaf), and the mystery of the letter כ (kaf) is י י (yod, yod): יְאֲהדֹוָנָהי (YAHDWNHY). [And this is the inner meaning of:] עֲשָׂרָה עֲשָׂרָה הַכַּף (asarah asarah ha-kaf), ten ten (shekels) the ladle, by the sanctuary shekel (Numbers 7:86)—כ (kaf), from כֶּתֶר (keter), Crown, comprised of ten sefirot and they comprise [ten sefirot of direct light] from above downwards, and ten sefirot [of reflected light], are upwards from below.

And these are [Praise Him, the heavens of the heavens,] and the waters above the heavens (Psalms 148:4), which are masculine upper waters [ten sefirot of direct light], and feminine lower waters [the waters beneath the firmament (Genesis 1:7)—ten sefirot of reflected light]. And of them Rabbi Akiva said to his disciples: When you reach the pure marble stones, do not say: Water! Water! lest you endanger yourselves. For these are not waters as is normally understood, but rather אוֹר נוֹבֵעַ (or nove’a), ‘flowing light.’ This is why its name is מַיִם נוֹבְעִים (mayim nove’im), Flowing Water. And this light is never interrupted, nor is it cut off, nor separated. And because it is from Keter, it is called שֶׁאֵין לָהֶם סוֹף (she-ein lahem sof), Endless, for Keter is called אֵין סוֹף (ein sof), Without End [אוֹר (or), light, and אֵין סוֹף (Ein Sof) are numerically equivalent]” (Zohar 3:258a, Ra’aya Meheimna Pineḥas).