The Nut Garden

לקוטים מזוהר (Gleanings of Zohar)

Tag: seven within seven

He Will Open for You His Goodly Treasure: The Twentieth Day of the Omer—an Opening to Hope

Ilan Sefirot - Kabbalistic Divinity map. Amsterdam, 18th century, NLI

“Rafram son of Papa also said in the name of Rav Ḥisda: Since the day when the Temple was destroyed, rain no longer comes down from the ‘good treasury,’ as it says, YHWH will open for you His goodly treasure (Deuteronomy 28:12): When Israel act according to the will of the Omnipresent and are settled in their own land, then rain comes down from a ‘good treasury,’ but when Israel are not settled on their own land, then the rain does not come down from a ‘good treasury’” (BT Bava Batra 25b).

“Happy is one who succeeds in cleaving to the blessed Holy One fittingly! Happy is he in this world and in the world that is coming. [Seven days and seven days (1 Kings 8:65)—whoever joins these with these] the blessed Holy One opens for him holy treasure when his prayer needs to be received, as is written: YHWH will open for you His goodly treasurethe heavens (Deuteronomy 28:12). אֶת הַשָּׁמַיִם (Et ha-shamayim), The heavens—treasures above and below; seven days and seven days, all of them one, as is written: His goodly treasureHis treasure, singular, of et ha-shamayimthe heavensseven and seven channels (Zechariah 4:2), and they are one” (Zohar 1:204b).

Seven and seven (Zechariah 4:2)—all transcendent: one contained within its fellow. They are seven, each one contained within its companion. Now, you might say, ‘Six would have been better, so that each one can be combined within the other, because in this case one remains! With which shall it be combined?’ The answer is that when they all ascend, totaling twelve, the one positioned above them all, completing the number thirteen, is encompassed by the one standing above it. This last one is the lofty point from which all emerge….

When Solomon built the Temple and the lower world was in perfect accord with the upper world, Israel was entirely righteous, ascending numerous, lofty rungs. Then, Throne of Glory rose in rapture with abundant delight, with profuse exaltation. Then, Song of Songs of Solomon (Song of Songs 1:1), ascending in bliss, descending in bliss, joining in bliss—all worlds in bliss.

Song—for the blessed Holy One. Of Songs—for upper and lower realms. Which is Solomon’s—joining of all worlds in rapture, to the King who possesses peace completely.

Uttered by Elijah: ‘Song of Songs. It is written: YHWH will open for you His goodly treasure, the heavens (Deuteronomy 28:12). When the blessed Holy One created the world, He created sublime שִׁיתּין (shittin), channels—founts conducting rain of blessing and transcendent sanctifications from above. These drew first from the Fount of Life, from the supernal place from which they emerged [cf. BT Sukkah 49a]. 

In the beginning, before the world was created, a single desire called Hidden Thought arose and was revealed. Everything was set within that Hidden Thought, everything that existed, and that would come to exist. From that Thought arose the desire to create the world, and a subtle flow comprising hiddenness of Thought issued forth, inaudible, unrevealed. It can be perceived with wisdom that has been conferred—and not conferred—to the wise of heart, because it has not been revealed beyond.

From this flow five founts emerged, plus one that was sealed, and one absorbing all. These springs existed when the world was created, as is written: בְּרֵאשִׁית (Be-reshit), With beginning, ____ created אֱלֹהִים (Elohim), God (Genesis 1:1). בְּרֵאשִׁית (Be-reshit)—בָּרָא שִׁיתּ (bara shit), created a hollow. This hollow is a fount collecting all founts, nourishing worlds. The heavens (ibid.)—those six lofty springs, above all, conveying into this hollow. 

From the day the world was created until the Temple was built, they were sealed, entirely closed. If you say, ‘But Abraham [Ḥesed] was in the world’—behold it is written: And there was famine in the land (ibid. 12:10). Of Isaac [Gevurah]: And there was a famine in the land besides the former famine (ibid. 26:1). Similarly with Jacob [Tif’eret], it is written: And there was famine in all the lands (ibid. 41:54). Of Moses [Netsaḥ], it is written in several places: Who will feed us? (Numbers 11:4, 18); the people thirsted for water there (Exodus 17:3); there was no water for the community (ibid. 20:2). Of Joshua [Hod], despite their having entered the land, it is written: the manna ceased… and they ate of the produce of the land (Joshua 5:12). In the days of the Judges, it is written: In the days when the judges judgedthere was a famine in the land (Ruth 1:1) [cf. BT Bava Batra 14b: ‘Samuel wrote Judges and Ruth’]. Of David [Malkhut], it is written: There was a famine during the reign of David (2 Samuel 21:1) [on the Patriarchs etc., and their corresponding sefirot, see Bahir §135–§136Zohar 1:21b; 3:255b (RM)].

How can this all be explained? The explanation is that those channels had not opened, and the world was nourished only from a squeezed-out ooze, with no opening at all—aside from the resin exuded from a tree, dripping below, or from a rock. When Solomon [Yesod] came and the Temple was built, all the worlds were in a single balance, above and below. Then the hollow that receives and gathers from all lofty channels opened up. When did it open up? When those lofty channels opened up. Once that hollow opened up, blessings flowed to the world.

When did it open? When a crooked one that sat at its feet was removed. When that one was banished, שִׁיתּ (shit), hollow, became שִׁיר (shir), Song, and goodly treasure (Deuteronomy 28:12) opened up.

By whose strength? The heavens (ibid.). These are the rest of the שִׁיתּין (shittin), channels—that is, הַשִּׁירִים (ha-shirim), Songs—for they all opened up and were perfected to bestow nourishment for all the worlds. Then it is written: Judah and Israel dwelt in safetyeveryone under his own vine and under his own fig tree (1 Kings 5:5); and it is written: They ate and drank and rejoiced (ibid. 4:20)—for this שִׁיתּ (shit), hollow, and the שִׁיתּין (shittin), channels, had opened [cf. BT Sukkah 53a].

All sublime delicacies descended into all worlds. Then ardor was aroused from among them toward supernal King, all becoming one, with no division. In this way, praise transcending all praises ascends toward the King who possesses peace, fashioning total delight above and below.

It is written: שִׁיר (shir), A songto You is silent praise, [God in Zion; and to You a vow will be paid] (Psalms 65:1–2). King David knew by the holy spirit that this song was destined to be revealed in the world, and he said: Song—destined to be revealed. To You it is silent—hidden, for permission to reveal this homage is lacking. But this adulation and praise pertains to God in Zion—when the Temple is built, for it mirrors the supernal Temple. Then, a vow will be paid [on David’s vow, see Psalms 132:1–5. David longed to build the Temple, see 2 Samuel 7:2: Seepray, I dwell in a cedarwood house while the Ark of God dwells within curtains]” (Zohar Ḥadash, 62b, 62d–63a).

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).

And She Shall Count for Herself Seven Days

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“Rabbi Abba and Rabbi Ḥiyya were walking along the way. Rabbi Ḥiyya said, ‘It is written: And you shall count you from the morrow of the sabbath, from the day you bring the elevation sheaf, [seven complete weeks shall they be] (Leviticus 23:15). What does this indicate?’

He replied, ‘The Companions have established this but come and see: When the people of Israel were in Egypt, they were under alien domination and were gripped by impurity, like a woman sitting in days of impurity. After they were circumcised, they entered the holy portion called Covenant. Once they were joined to this, their impurity ceased, as when a woman’s blood of impurity ceases. After [the blood] ceases, what is written? [When she becomes purified from her flux,] she shall count for herself seven days [and after shall be clean] (Leviticus 15:28). Similarly here, once they entered the holy portion, their impurity ceased, and the blessed Holy One said, ‘From now on, a counting for purity.’ You shall count for yourselvesyourselves, precisely, as said: She shall count for herself, for her own self. Here, too, for yourselves—for your own selves. Why? To be purified by supernal holy waters, and afterward to come join the King and receive His Torah.

It is written: She shall count for herself seven days (Leviticus 15:28); here, too, seven weeks. Why seven weeks? To attain being purified by waters of the flowing, gushing river, called ‘living waters’ [Binah]. From that river issue seven weeks—so seven weeks surely, to attain it.

‘Just as a woman’s purity takes effect at night [after immersing herself in a miqveh], to join conjugally with her husband, so it is written When the dew would descend on the camp at night (Numbers 11:9). It is written on the camp, and not, When the dew would descend at night. And when did this dew descend? When Israel approached Mount Sinai—then that dew descended perfectly and they were purified, their filth ceasing, and they joined the King and received the Torah and Assembly of Israel, as we have established. At that time surely, All the streams flow into the Sea (Ecclesiastes 1:7)—to be purified and washed—and all are sanctified and joined with the Holy King.’

‘Come and see: if anyone does not reckon this count—those seven weeks—to attain this purity, he is not called ‘pure’ and is not in the category of pure, nor is he worthy of having a share in Torah. But if one arrives pure on this day and has not lost count, when he reaches this night he should delve into Torah and join her, preserving the supernal purity that comes upon him on that night, purifying him” (Zohar 3:97a–b, cf. BT Menaot 65b–66a).

“Certainly, in your prayer and in your recital of the Shema, the Shekhinah is renewed before the blessed Holy One and this is why it is said: [Until the morrow of the seventh sabbath you shall count fifty days] and you shall bring forward a new grain offering to YHWH (Leviticus 23:16). By the prayers which are instead of the sacrifices. But in which sacrifices, [namely] prayers, is She renewed? In your Festival of Weeks (Numbers 28:26), namely Shavuoth, which is when Torah was given, and which is called fifty days of the counting of the Omer, and which comprises seven weeks, from the side of the one about whom it is said: Seven times daily I praise You (Psalms 119:164), which is Malkhut, who is כַּלָה (kalah), bride, and is composed of the seven sefirot and is composed of Binah; and it spreads out in five sefirot of fifty.

Yesod [which is called] כֹּל (Kol), All (1 Chronicles 29:11) is composed of these fifty, [namely Ḥesed, Gevurah, Tif’eret, Netsaḥ, and Hod, each of which is composed of ten. Malkhut is called כַּלָה (kalah), bride, [the letters of which can also be read]: כֹּל ה (kol he) [numerically equivalent to fifty and five, namely] five [sefirot] composed of fifty. Each of them is enclosed within the fifty. Ḥokhmah, which is upper י (yod) is enclosed within the fifty, for ה״ (five) times י״ (ten). ה (He) is Binah and י (yod) is Ḥokhmah, [and there are י (yod) and ה (he) in Ḥokhmah, which when multiplied by each other, make fifty, and there are י (yod) and ה (he) in Binah; and when] י״ (ten) is [multiplied] by ה״ (five), the result is fifty, and this is the sum of כֹּל (Kol), All, and the numerical value of יָם (Yam), Sea [for Binah is called Sea, whose sum is fifty]. And the reference is to the Sea of Torah [where from Binah, which is called ‘Sea,’ emerges Torah, which is Ze’eir Anpin]. Its origin is Keter, which is infinite. The remaining sefirot are named after it: Seven Seas. And Malkhut [is] the יָם סוּף (Yam Suf), Sea of Reeds, the סוֹף דְּכָל יָמִים (sof de-khal yamim), end of all seas.

And because [each one of the] the seven weeks is fifty: And their grain offering… three-tenths for the single bull, two-tenths for the single ram (Numbers 28:28), making altogether five [tenths] which are five times ten. And their grain offering mixed with oil, three-tenths for the single bull, two-tenths for the single ram. A tenth for every single lamb of the seven lambs (Numbers 29:9). Seven lambsseven whole Sabbaths shall they be (Leviticus 23:15) and each one has six days [sefirot] with it” (Zohar 3:255a–b, Ra’aya Meheimna Pineḥas).