The Nut Garden

לקוטים מזוהר (Gleanings of Zohar)

Tag: moon

Mother of Pearl and Black Pearl: He Took a Fraction of Her Radiance and Made a Lovely Precious Stone

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

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

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

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

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

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

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

“Rabbi Neḥunyah son of ha-Qannah said: One verse says, They have not seen the light, bright though it be in the skies (Job 37:21). Another verse says, He set darkness His hiding-place round Him (Psalms 18:12), and it is also written, Cloud and dense fog around Him (Psalms 97:2). ‘A third verse comes and reconciles them’ (Baraita de-Rabbi Yishma’el 13), as is said, Darkness itself will not darken for You, and the night will light up like the day, the dark and light will be one (Psalms 139:12)” (Bahir §1).

Torah is light (Proverbs 6:23).

“Rabbi Boi said: I was set up from eternity, from the beginning, before the earth (Proverbs 8:23). What is מֵעוֹלָם (me-olam), from eternity? A matter necessary לְהֵעָלֵם (le-he’alem), to conceal, from all. Therefore it is written: The world, too, He has put in their heart [without man’s grasping at all what it is God has done from beginning to end] (Ecclesiastes 3:11). Do not read הָעֹלָם (ha-olam), the world, but rather הַעֲלָםָ (ha-alama), the concealing. Torah is saying, ‘I was first, so that I might be the beginning of the world,’ as is said, I was set up from eternity, from the beginning. You may think that the earth was before her, thus: before the earth (ibid). And what [was] בָּרָא (bara), created (Genesis 1:1)? All that was needed, then אֱלֹהִים (Elohim). Only then is it written: the heavens and the earth (ibid.)” (Bahir §10).

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

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

“And Rabbi Yoḥanan said: There were two [iterations of] ‘light,’ as is written, [And God said, ‘Let there be light.’] And there was light (Genesis 1:3). Regarding both of them it is written, it was good (ibid., 4). The blessed Holy One took one and hid it for the righteous in the World that is Coming. Of this is written, How great Your goodness that You hid for those who fear You. You have wrought for those who shelter in You [before the eyes of humankind] (Psalms 31:20). We learn that no creature could gaze upon the primordial light, as is written, it was good [cf. Shemot Rabbah 35:1]. Furthermore it is written, And God saw that it was good (Genesis 1:21). The blessed Holy One saw all that He had made, and saw good—מַזְהִיר (mazhir), radiant, בָּהִיר (bahir), brilliance. He took of that good, and included in it the thirty-two paths of Wisdom, giving it to this world. This is the meaning of, For good learning I have given you, do not forsake My teaching (Proverbs 4:2). Alas, say this is treasury of Oral Torah.

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

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

“Rabbi Berakhiyah sat and expounded: Each day we speak of הַעוֹלָם הַבּא (ha-olam ha-ba). Do we then understand what we are saying? The Targum renders this as עָלְמָא דְאָתֵי (alma de-atei), the World to Come. But what is it? We learned that before the world was created, it arose in thought to create a great shining light. A light so bright was created no creature could control it. When the blessed Holy One saw that no one could bear it, He took one-seventh and gave it to them in its place. The rest He treasured away for the righteous in the time to come, saying, ‘If they prove worthy of this seventh and guard it, I will give them the rest in the final world.’ It is therefore called the עוֹלָם הַבּא (olam ha-ba), World that is Coming, since it already came [before] the six days of Creation. Regarding this it is written, How great Your goodness that You hid for those who fear You (Psalms 31:20) [cf. Tanḥuma, Vayiqra, 8; Zohar 3:290b (IZ)]” (Bahir §160).

“And what is the fear of God? It is the primordial light. Thus Rabbi [Me’ir] said: Why is it written God said, ‘Let there be light.’ And there was light?’ (Genesis 1:3). Why does it not say, ‘and it was so?’ But this teaches that the light was so overwhelming that no creature could gaze upon it. The blessed Holy One therefore concealed it for the righteous in the time still to come. This is the quality of all סְחֹרָה (seḥorah), goods, in the world. It is also the power of the precious stones called דַּר וְסֹחָרֶת (dar ve-soḥaret), mother-of-pearl and black pearl (Esther 1:6) [see BT Megillah 12a]. And what is the quality of mother-of-pearl? To teach you that the blessed Holy One took a fraction of her radiance and made a lovely precious stone. In her He included all the commandments” (Bahir §190).

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

“And what is from there is the Shepherd, Israel’s Stone (Genesis 49:24)? That מִשָּׁם (mi-sham), from There, Israel’s Stone is sustained [וְשָׁם (ve-sham), and There, is His strength hidden (Habakkuk 3:4)]. What is מִשֶּׁם (mishem), it by name? Indeed, say: צֶדֶק עֶליוֹן (tsedeq elyon), supernal Justice [upper ShekhinahBinah]. What is it? The great hidden light called סֹחָרֶת (Soḥaret) [which סְחוֹר סְחוֹר (seḥor seḥor), surrounds, everything, cf. Zohar 3:120a]. And the stone below is called דַּר (dar), Dweller [i.e., lower שְׁכִינָה (Shekhinah), Presence, from לְשַׁכֵּן (le-shaken), ‘to dwell,’ see Seder Rabba de-Vereshit: ‘Shekhinah is below just as Shekhinah is above’].

What is He has rays at מִיָּדוֹ (mi-yado), His side (Habakkuk 3:4)? These are the five fingers of the right יָד (yad), hand” (Bahir §193). 

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

 

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Like a Mustard Seed in a Ring

Emeq ha-Melekh“[Rabbi Berakhiyah’s] disciples said to him: 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. He replied: Go out and see.

He sat and expounded for them: ‘Shekhinah is below just as Shekhinah is above’ (Seder Rabba de-Vereshit). And what is Shekhinah? Say that this is the light emanated from the primordial light, Ḥokhmah. It also turns everything, as is written: The whole earth is filled with His glory (Isaiah 6:3). What is its function here? A parable: A king had seven sons, and he assigned each one his place. He said 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 turn and see you all day long [cf. BT Ta’anit 31a].’ This is The whole earth is filled with His glory. Why is He in their midst? To stand them up and make them endure” (Bahir §171).

“It has been taught: There are ten גַלגַלִים (galgalim), spheres, and ten מַאֲמָרוֹת (ma’amarot), commands. Each sphere has its command. Not that it is surrounded by it, but rather it turns it.

This world is like a mustard seed in a ringWhy? Because of the breath that blows upon it, [turning] and sustaining it. If this breath were to be interrupted, the world would wither in an instant [cf. BT Bava Batra 25a–b]” (Bahir §179).

“All the lights expanding, large and small, appear as the hub of a wheel [lit., כְּעֵין גַלגַל (ke-ein galgal), as the eye of a wheel]. All the spheres and worlds and their armies appear in the center like a mustard seed. And they all go to and fro, whirling, never still….

From the abundant efflux of the great and awesome firmament spread the mighty seraphim, capable masters standing watch, conducting all the worlds—conducting mysterious things arranged by the blessed Holy One when He created the 18,000 worlds [see BT Avodah Zarah 3b; Zohar 1:23b–24a (TZ); Rabbenu Baḥya ben Asher on Numbers 10:35].

Within this firmament the spheres and their armies are fixed. Because of its overwhelming strength the spheres appear as a mustard seed. And from this exquisite firmament emanates one fine and lovely spark comprising every kind of תִפאֶרֶת (tif’eret), beauty. It is the light that stands above, reward of the world, covering it” (Berit Menuḥa, Second Way: The Way of Love, First Vowel, Sixth Vowel).

“קָו הַמִדָּה (Qav ha-Middah): Length and Breadth. Qav ha-Middah: Depth and Height. Qav ha-Middah: Circle and Square.

Established to be known through thirteen gates—twenty-six on the two sides. When they are engraved in their engravings, they are all one within this measure. Qav ha-Middah ascends and descends, engraved in its engravings on all sides.

Light Not Existing in Light, engraves, and the Spark of All Sparks bursts forth, striking within the Will of Wills, secreted within it, unknown.

When this Will desires to ramify, this Spark—concealed within Will, befitting and not befitting to exist as color—shoots out. When this Will ramifies, this Spark—splaying color and no color—strikes, entering into that extension, splaying forth in its colors. It ascends, becoming actualized through its ascent within Will and its emanation.

Will strikes its extension in concealment, unknown—emitting gossamer lights, coalescing as one. When they seek to emerge, that Spark, imbued with colors, strikes the extension and it becomes constricted. On account of the pressure, those diaphanous lights emerge, audible as one. Then the Spark displays colors within them, all dyed at once: white, red, green, and black. The Spark lingered there for twelve months, and then they were uprooted, and planted in another place.

This Spark ascends and descends, and is called בּוּצִינָא דְּקַרְדִינוּתָא (botsina de-qardinuta), Lamp of Adamantine Darkness. Enhancing and striking all the luminous shoots, it decrees, ‘Grow!’ [cf. Bereshit Rabbah 10:6]. Then springs gush forth from that supernal, primordial extension, irrigating and illuminating them all, and they flourish.

With the בּוּצִיצָא דְּקַרְדִינוּתָא (botsitsa de-qardinuta), Spark of Adamantine Darkness, the One who Shines, shines—ascending and descending, spreading out in all directions. Then it is called קָו מִדָּה (qav middah), Line of Measure, its measurement enduring above and below.

Line of Measure—Spark of Adamantine Darkness, Concealed of all Concealed, lustrous measure, configuring beauty for all. The beauty itself, emerging from the first extension, configures them. They stand within it, poised for calibration above and below.

One who attains this mystery and knows it, merits to know the wisdom of his Master. Happy is his portion in this world and in the world that is coming!” (Zohar Ḥadash 57a).

Seven Crowns, Seven Firmaments, and Seven Planets: These Corresponding to those in Concealment of Words

ImageHe counts the number of stars, to all of them gives names (Psalms 147:4).

“Rabbi Yehudah said, ‘The blessed Holy One is called שָׁמַיִם (shamayim), Heavens. And because He is called Heavens, all those firmaments included in this name number seven, and when they join as one they are called Heavens, and are called the Name of the blessed Holy One. Who are those firmaments? As we have learned: וִילוֹן (vilon), Curtain, רָקִיעַ (raqi’a), Firmament, שׁחָקִים (sheḥaqim), Skies, זְבֻל (zevul), Loft, מָעוֹן (ma’on), Dwelling, מָכוֹן (makhon), Site, and עֲרָבוֹת (aravot), Clouds. So we have learned in the Aggadta of the House of Rav Sava [cf. BT Ḥagigah 12b].

Rabbi Yitsḥaq said, ‘These are barraitas of the House of Rav Sava, and there are many such treating all these aspects, as we have learned.’

Rabbi Shim’on said, ‘I have learned an outside barraita—that corresponding to all these seven crowns [sefirot] of the King are found seven firmaments and seven planets running back and forth. They are called by names for their names although all those thrones of firmaments and seven planets are equivalent. שַׁבְתַאִי (Shabbtai), Saturn; צֶדֶק (tsedeq), Jupiter; מַאְדִים (ma’adim), Mars; חַמָה (ḥamah), Sun; נוֹגַה (nogah), Venus; כּוֹכָב (kokhav); Mercury, לְבָנָה (levanah), Moon. These are equivalent to those, in concealment of words, regarding those of whom is written Let them stand and save you—the astrologers, the stargazers (Isaiah 47:13). All those matters are concealed, although these are not ways of Torah.

As for us, we follow ways of Torah, as is written: He gave them names like the names his father had called them (Genesis 26:18). We follow what the blessed Holy One spoke; and we follow Him, as is written: Walk in His ways (Deuteronomy 28:9).

Rabbi Yose said, ‘Matters are simple for the Companions and well known, although concealed.’

He said to him, ‘We have learned as follows—as Rabbi Yehudah said in the name of Rabbi Ḥiyya in our presence, and as they taught from those barraitas—’In the days of King Solomon, the moon assumed fullness.’ In many places, the words of those barraitas are well known’ [cf. Zohar 1:243b; Pesiqta de-Rav Kahana 5:12; Shemot Rabbah 15:26; Berit Menuḥa, The Second Way: The Way of Love, Eight Vowel].

Rabbi Shim’on said, ‘I raise my hands in prayer to the supernal Holy One, that these matters may be revealed by me in that world as they were concealed in my heart. We do not follow the ways of those barraitas; the ways of Torah we grasp!’

It has been taught: Rabbi Yehudah said, ‘Who can you find as great in wisdom as King David and King Solomon, within this crown known in those barraitas? The moon King David called Righteousness, since it is his, as is written: Open for me the gates of righteousness (Psalms 118:19). So too, King Solomon. It is called Righteousness, and the sun—who is called My Covenant—is called Justice; and they are Thrones of Glory for the King, as is written: Righteousness and justice are the foundation of Your throne (ibid. 89:15). Righteous One and Righteousness, similarly, are on a single rung.’

It has been taught: Seven crowns, as established, are called nine; and even in those barraitas those seven firmaments are nine.

Rabbi Shim’on said, ‘How long will the Companions read these words? Look, we follow the blessed Holy One, and we know matters; through us has been revealed what was not revealed to the ancient ones! 

From here on, all these words and all these barraitas—put them aside for those who have not entered and emerged. Thereby, they will come to inquire; and when they inquire, the Companions will say, Woe to the generation from which Rabbi Shim’on has departed! But come and see: From here on, there will be no generation like this—nor Torah being revealed to the Companions’” (Zohar 3:287a–b).

“The Faithful Shepherd began by saying: It is written: ‘Though our lips were full of praise like the expansive firmament’ [Morning Service for Sabbath and Festivals]. And the firmaments are seven in number. וִילוֹן (Vilon), Curtain (Isaiah 40:22); רָקִיעַ (raqi’a), Firmament (Genesis 1:8); שׁחָקִים (sheḥaqim), Skies (Psalms 78:23), are so called because therein the millstones grind the mannah for the righteous in the world that is coming [Binah]. And the basis for the name שׁחָקִים (sheḥaqim), Skies, is: וְשָׁחַקְתָּ (ve-shaḥaqta), and you shall pound it, to fine powder (Exodus 30:36). And they are Netsaḥ and Hod, about which it is said: And let the שְׁחָקִים (sheḥaqim), skies, pour down righteousness (Isaiah 45:8), which is the lower Shekhinah.

Curtain—for it pours in the evening, and brings out in the morning. FirmamentYesod, for in it the sun [Tif’eret] and the moon [Malkhut] give light, for they are the middle pillar and the lower Shekhinah, as is written: And אֱלֹהִים (Elohim), set them in the firmament of the heavens to light up the earth (Genesis 1:17). And the Righteous One [Yesod] is a לְאוֹת (leot), sign (Exodus 13:16) when uniting Netsaḥ and Hod, and עֵדוּת (edut), testimony (Psalms 60:1) when uniting Tif’eret and Malkhut.

Netsaḥ and Hod are the two halves of a body, like תְּאוֹמִים (te’omim), twins [alluding to מַּזַּל תְּאוֹמִים (mazal te’omim), constellation of Twins (Gemini). Cf. Exodus 31:18; Song of Songs 4:5, 5:2], which is why they are called שׁחָקִים (sheḥaqim), Skies. The two of them together are ו ו (vav, vav) of וֶשֶׁט (veshet), esophagus [וֶשֶׁט (veshet) according to its expanded spelling contains two of the letter ו (vav)], from the left side, and they are the two molar teeth from the right side” (Zohar 3:235b, Ra’aya Meheimna Pineḥas).

“The King’s Daughter [Malkhut] is bound by ropes in the prison of Her exile. She is a nest to Samael among the stars and the blessed Holy One swears Though you exalt yourself as the eagle, and though you set your nest among the stars, from there will I bring you down, says YHWH (Obadiah 1:4). And Shekhinah is נוֹגַה (nogah), Venus: The fire was נוֹגַה (nogah), bright (Ezekiel 1:13). Hence the בֵּית כְּנֶסֶת (beit kenesset), house of assembly, is called אֵשׁנוֹגַה (eshnogah), bright fire [in a foreign tongue, i.e., synagogue].

The fire of מַאְדִים (ma’adim), Mars, derives from אוֹדֶם (odem), redness: A row of אוֹדֶם (odem), ruby, topaz, and malachite, the first row (Exodus 28:17). נוֹגַה (Nogah), Venus, is a white fire, and both are the face of the sun [Tif’eret], and the face of the moon [Malkhut]. Netsaḥ and Hod receive the whiteness from esed and the אוֹדֶם (odem), redness, from Gevurah; Aaron and David came from there; one received Compassion and the other received Judgment. David came from the left side: and he was ruddy (1 Samuel 16:12). Aaron is a man of esed, and the two true prophets [Netsaḥ and Hod] are from them. The face of Moses shines with prophecy from Binah, which is the supernal חַמָה (ḥamah), Sun, whence his prophecy came.

In them are Esau the wicked, [who is the] the servant אֱדוֹם (edom), Edom, and his female מַאְדִים (ma’adim), Mars, which is שְׁפִיכוּת דָּמִים (shefikhut damim), bloodshed, in Israel. She caused it to be fulfilled in the MatronitaHe has made me desolate and faint all the day (Lamentations 1:13). הוֹד (Hod), turned דָּוָה (davah), faint [הוֹד (Hod), read backwards is דָּוָה (davah), faint], and they [שֹׁמֵמָה (shomemah), desolate, and דָּוָה (davah), faint] correspond to Netsaḥ and Hod. Jachin and Boaz on both of which the House is supported, since a house of assembly is named after them אֵשׁנוֹגַה (eshnogah), bright fire, as we said” (Zohar 3:282b, Raaya Meheimna Ki Tetse).

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

IMG_1036“Rabbi Shim’on son of Pazzi pointed out a contradiction. ‘It is written: God 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 Universe! Can two kings possibly wear one crown?’ He answered, ‘Go, diminish yourself!’ She said before Him, ‘Master of the Universe! 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 [that she could not be consoled], 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-Qannah 6a).

The Inheritance is Reversed

IMG_0950“Holy of Holies is above, mystery of supernal Wisdom and Jubilee. Correspondingly, Bride and Groom inherit the heritage of Father and Mother, though the inheritance is reversed, in a different manner. Inheritance of Father is possessed by the Daughter in ascension of this name, and She is called similarly Holy, Wisdom [cf. Proverbs 1:20; 7:4; 9:1]. Inheritance of Mother is possessed by the Son, and He is called Holies, since He obtains all those supernal Holies and gathers them in, afterward giving and conveying them to the Bride” (Zohar 2:145b).

“’The face of Moses is as that of the sun’ (BT Bava Batra 75a). A [solar] year contains 365 days. This is the same number, as that of the negative decrees, and this is a witness to the left, and is supernal Mother. The moon, is on the right side, for the Daughter is to Father, which is Ḥesed, on the right side. And She is composed of the 248 positive decrees. It follows that ו (vav) [i.e., Tif’eret; Son] is with Mother on the left side, and the Daughter is with Father on the right side. And the mystery of the matter is in: Wisdom founded earth (Proverbs 3:19). Wisdom—Father; earth—Daughter. Set heavens firm through discernment (ibid.)—Son with Mother, which is תְבוּנָה (tevunah), Discernment. And this results in [the permutation of] יהוה (YHWH)” (Zohar 3:247b, Ra’aya Meheimna Pineḥas).

In the diadem with which his mother crowned him (Song of Songs 3:10).

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

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)—עֵתים (etim), 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).

“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).

A Crown, Throne, and Footstool

the-praying-jewA virtuous woman is a crown for her husband (Proverbs 12:4)

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

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

“A parable: A king had a throne. Sometimes he carried it on his arm, and sometimes on his head. ‘Why?’ they asked. ‘Because it was beautiful and he was hesitant to sit on it.’ They asked: ‘And where did he place it on his head?’ He replied: ‘In the open מ (mem), as is written, Truth from the earth will spring up, as justice from the heavens looks down (Psalms 85:12)’” (Bahir §37).

“’Israel are crowned with three crowns: the crown of priesthood, the crown of kingship, and the crown of Torah which is higher than both’ (M Avot 4:13). To what may this be compared? To a king who had a beautiful and fragrant vessel that he loved greatly. Sometimes he puts it on his head—tefillin of the head. Sometimes he carried it in his hand—the knot of the tefillin of the hand. Sometimes he lends it to his son to sit with him. Sometimes it is called his throne, because in his hand he carries it like an amulet, a kind of throne [alt., cup, see Zohar 1:1a]” (Bahir §152, cf. BT Berakhot 6a; Tiqqunei ha-Zohar 17a).

“Levi is aroused with His finery; and this animal is aroused, diminishing Herself out of love of song. How does She diminish Herself out of love of song? She diminishes Herself little by little until She becomes a single point. Once She has diminished Herself in song, of then is written A man went from the house of Levi [Ze’eir Anpin] and took a daughter of Levi [Malkhut] (Exodus 2:1)—surely, from the left side. How does He grasp Her? He extends the left hand under Her head, out of love [cf. Song of Songs 8:3: His left hand beneath my head, His right hand holding me close].

Now, you might ask, ‘Since She is a single point, how can He grasp such a tiny point? Well, regarding what is above, the smaller something is, the more praiseworthy—this is its virtue, its sublime greatness [cf. BT Megillah 31a: ‘Rabbi Yoḥanan said: Wherever you find the might of the blessed Holy One you find His meekness’].

Immediately, the High Priest [Ḥesed of Ze’eir Anpin] is aroused and grasps and embraces Her. If She were large, She could not be grasped at all; but since She diminished Herself, becoming a single point, She is grasped and raised on high. Once She is raised and sits between these two sides, that column standing in the centre unites with Her—with loving kisses, in a single passionate bind. Then, Jacob kissed Rachel (Genesis 29:11)—with passionate kisses, cleaving to one another inseparably, until She receives Her soul blissfully, as is fitting.

When She receives Her soul of delights and wishes to attend to Her cohorts, they all gather and call Her from the holy palace: ‘Glory, Glory in the holy palace!’ Father and Mother open, saying, ‘Sanctified’ [i.e., sanctification of the new moon, see M Rosh ha-Shanah 2:7]….

Whereas She was a single point, as She descends, She expands little by little and fills out, becoming full in every direction, fittingly adorned” (Zohar 3:250b).

“When She ascends it is written of Her, The stone that the builders rejected has become the chief cornerstone (Psalms 118:22). When She rises up to the Head of Heads the angels ask ‘Where is the place of His glory to admire Him?’ And when She rises She becomes Keter, a crown on the head of אֹ (alef). When She descends, a point beneath [וִ (vav)]. So when She ascends She is called a crown according to the mystery of the musical intonations, and when She descends, She is called נְקוּדָה (nequdah), Point” (Zohar 1:24b, Tiqqunei ha-Zohar).

“She appears like this ·☽, like a crescent moon, with a point in the center, that point absorbing light from the Sun to illuminate the entire body.

This is the mystery of the point that inheres in part of the eye—everything exists in the point located in the center, for it absorbs all the light to illuminate the whole eye. Similarly, Moon is illuminated only from one point that abides and is concealed in the center, even though it cannot be seen in Moon.

Come and see: Every circle in the world is formed from the midst of the single point standing in its center. Consequently, the circle of the Moon is from a single point concealed within Her in the center, fashioning all. The point located in the center absorbs all light, shining upon Her body, illuminating all” (Zohar Ḥadash 5b, Sitrei Otiyyot).

“The moon would be shaped sometimes with her beams [or: horns] facing upwards, and sometimes facing downwards, sometimes to the east, and sometimes to the west, sometimes to the south and sometimes to the north. And this is its facing in six directions for Tif’eret, which is the large ו (vav), encompassing them, [namely:] Gedulah, Gevurah, Tif’eret, Netsaḥ, Hod, and Yesod. The point that is drawn [in Moon], from the inside, is Ḥokhmah, and the line that is around Moon is Keter. That point, is sometimes a crown, and sometimes a throne to sit upon, and yet at other times a footstool for His feet” (Zohar 3:248a, Ra’aya Meheimna Pineḥas).