The Nut Garden

לקוטים מזוהר (Gleanings of Zohar)

Tag: oblivion

Ten Pure White Radiancies, Ten Sefirot—These Above Those

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“Ten סְפִירוּת בְּלִימָה (sefirot beli-mah), ciphers of emptiness—their measure is ten yet they have no limit” (Sefer Yetsirah §7).

You shall surely tithe all the yield of your seed that comes out in the field year after year (Deuteronomy 14:22)—at all times you must reckon each of the rungs, ‘Ten and not nine, ten and not eleven’ (Sefer Yetsirah §4).

Another explanation: עַשֵּׂר תְּעַשֵּׂר (Aser ta’aser), You shall surely tithe [lit., tithe you shall tithe]. Why two times? Because here there is a deep and hidden mystery which the mouth cannot speak nor the ear hear. You already know that tithe alludes to ten lower [sefirot]. Until here I have permission to explain. If you are one of the enlightened, you will understand this great mystery with your fullest intellectual capacity and will surely not let it out of your mouth: Here below we give our tithes according to the supernal model—so that man imitate his Creator” (Rabbi David ben Yehudah he-Ḥasid, Sefer Mar’ot Ha-Tsove’ot, 236:29–237:3, adapted from Matt, The Book of Mirrors, p. 26, cf. Tiqqunei ha-Zohar 31a–b).

The things hidden are for YHWH our God and things revealed for us and for our children forever (Deuteronomy 29:28). Understand this verse by its inner sense, deep and sealed though it may be. For YHWH—the Cause of Causes, for all proclaim that they are His; each of the עֶשֶׂר צַחְצָחוֹת (eser tsaḥtsaḥot), ten pure white radiancies, that comprise אֲרִיך אַנְפִּין (arikh anpin), Elongated Countenance, form ten inner rungs. And for our children—ten that parallel ten rungs within supernal Keter who are not revealed but remain concealed and hidden, imperceptible to the inquirer. For they belong to the Cause of Causes, blessed be the glory of His name and His majesty forever. Therefore, the enlightened will understand and will remain silent for God, and he alone will see wonders from the holy Torah He gave us from His very own treasury” (Rabbi David ben Yehudah he-Ḥasid, Sefer Mar’ot Ha-Tsove’ot, 252, adapted from Idel, “The Image of Man Above the Sefirot: R. David ben Yehuda he-Ḥasid’s theosophy of ten supernal ‘ṣaḥṣaḥot’ and its reverberations.” Kabbalah: Journal for the Study of Jewish Mystical Texts 20 [2009], p. 181–212).

“Come and see: How many hidden causes are clothed and conveyed by the sefirot! The sefirot are but chariots to them, for they are concealed from human thought. Of them is written: For he who is high has a higher one watching him, and still higher ones over them (Ecclesiastes 5:7)—נְהוֹרִין מְצוּחְצָחִין (nehorin metsuḥtsaḥin), glaring white lights, these above those, but those that are receptacles are darkness compared to the others above them. And their is no light that can exist before עִלַּת הָעִלּוֹת (illat ha-illot), the Cause of Causes, all lights are darkened before Him” (Zohar 1:23a, Tiqqunei ha-Zohar).

Pearls, Drop by Drop, All Linking as One

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

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

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

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

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