The Nut Garden

לקוטים מזוהר (Gleanings of Zohar)

Tag: Shekhinah

Do not plant Asherah or any-tree-like object beside the altar that you make for YHWH your God

“Come and see: When a woman is joined with her husband, she is called by his name: אִישׁ אִשָּׁה (ish ishah), man, woman; צַדִּיק צֶדֶק (tsaddiq tsedeq), righteous, righteousness [cf. Zohar 1:132b]. He is עוֹפֶר (ofer), fawn, and she is עָפָר (afar), dust. Then he is צְבִי (tsevi), hart, and she is צְבִיָּה (tseviyyah), doe; צְבִי (tsevi), fairest, of all lands (Ezekiel 20:6).

It is written: Do not plant אֲשֵׁרָה (asherahor any-tree-like object beside the altar that you make for YHWH your God (Deuteronomy 16:21). Beside the altar—Is it permitted above the altar or anywhere else? Rather, we have established: אֲשֶׁר (Asher) is her husband, and she is named after him: אֲשֵׁרָה (Asherah). So it is written: For Baal and Asherah (2 Kings 23:4). So, Do not plant אֲשֵׁרָה (asherah)… beside the altar that you make for YHWH your God—over against the altar of YHWH, for the altar of YHWH is based on this, so do not plant another Asherah over against Her. 

Come and see: All those sun-worshippers are always called worshippers of Baal, and those who worship the moon are called worshippers of Asherah, so for Baal and Asherah, Asherah being named after her husband, Asher. If so, why was this name displaced? Because Asherah derives from the verse בְּאָשְׁרִי (Be-oshri), Happy am I! For daughters will deem me happy (Genesis 30:13), while the other nations did not deem Her happy, substituting another in Her place. Further it is written: All who honored her despise her (Lamentations 1:8). So this name was displaced in order that those worshipped by other nations not be empowered. We call Her altar made of earth, as is written: altar of earth… (Exodus 20:22). So, dust of the earth” (Zohar 1:49a).

Advertisements

I will Betroth You to Myself with Faithfulness

72343_636x945-cb1381332520.jpg“בְּתוּלָה (Betulah), Virgo, Elul, the left kidney [Hod (Zohar 2:123b)]” (Sefer Yetsirah §59b).

“The Rabbis taught: The kidneys advise [i.e., they are thought to be the seat of conscience]” (BT Berakhot 61a, cf. Psalms 7:10).

“Rabbi Yoḥanan says: Why is there no נ (nun) in the אַשְׁרֵי (Ashrei) prayer [composed mostly of Psalms 145, which is arranged alphabetically, save that the verse beginning with the letter נ (nun) is missing]? Because the fall of Israel’s enemies [euphemistic for Israel Herself] begins with it. For it is written: נָפְלָה לֹא תוֹסִיף קוּם בְּתוּלַת יִשְׂרָאֵל נִטְּשָׁה עַל-אַדְמָתָהּ אֵין מְקִימָהּ (Nafelah lo tosif qum Betulat Yisra’el), Fallen, not to rise again, is Virgin Israel (Amos 5:2). In the West [i.e., Palestine] this verse is interpreted: נָפְלָה וְלֹא תוֹסִיף לִנְפּוֹל עוֹד—קוּם בְּתוּלַת יִשְׂרָאֵל (Nafelah [ve-]lo tosif [linpol od]. Qum, Betulat Yisra’el), She is fallen [—but] She will not [fall] again. Rise, O Virgin Israel!” (BT Berakhot 4b).

“Rabbi Aḥa was walking on the road, accompanied by Rabbi Yehudah. While they were going, Rabbi Yehudah said, ‘As for what we have learned: בְּתוּלַת יִשְׂרָאֵל (Betulat Yisra’el), Virgin Israel, who is blessed by seven and is called בַּת שֶׁבַע (Bat Sheva), Bathsheba, Daughter of Seven, as we have established in many places, and a virgin inherits seven blessings [under the wedding canopy, see Zohar 2:102b, 169a-b, 255b (Heikh); 3:44b, 124a, 266b; ZḤ 88d–89a (MhNRut)]—look at what is written: And you, O son of man, raise a lament for Virgin Israel, which is surely utter for Her, for Assembly of Israel! And this is most difficult of all: Fallen, not to rise again, is Virgin Israel (Amos 5:2). Now, that which the Companions have said concerning this statement is fine [see BT Berakhot 4b]. [However, this radical rereading is not convincing because] if the passage had been spoken by way of consolation, we would agree; yet here lamentation and dirge are uttered, as demonstrated by the verse! [cf. Rabbi Naḥman of Bratslav, Liqqutei Moharan 1:247].’

He replied, ‘Certainly so! This matter troubled me greatly, and I came before Rabbi Shim’on with a darkened face. He said to me, ‘From the look on your face, your heart is revealed!’ I said to him, ‘Surely, for my heart and my face are equivalent [cf. M Terumot 3:8].’ He said to me, ‘Utter your word!’

I said, ‘It is written: Fallen, not to rise again, is Virgin Israel. One who is angry with his wife, and she leaves him—she will never return. If so, woe to the children who have been cast out with her!’ He said to me, Are you not satisfied with what all the Companions have said? I said, They render the words compassionate, but it does not correspond. He said, Whatever the Companions say is fine and fitting, but woe to the generation when shepherds are nowhere to be found and the flock wanders, not knowing whether to go to the right or to the left! Surely this verse needs to be known, and all is revealed to those who see!

Come and see: In all the exiles suffered by Israel, He set a time and termination; and in all of them, Israel turned back to the blessed Holy One and Virgin Israel returned to Her place at the time decreed. Yet now, in this last exile, it is not so, for She has not returned as on the other occasions—as demonstrated by this verse, for it is written Fallen, not to rise again, is Virgin Israel. It is not written Fallen, and I will not raise Virgin Israel.

This may be compared to a king who became angry with the matrona and cast her out of his palace for a certain time. When that time arrived, the matrona immediately returned and came before the king. And so it happened once, twice, and thrice. Finally, she went far away from the king’s palace and was cast out for a distant time. He said, ‘This time is not like the other times, that she should come before me; rather, I myself will go with my retinue to woo her.’

When he reached her and saw her lying on the ground—who has seen the glory of the matrona at that time and the king pleading to her? Eventually, he grasped her in his hands and raised her and brought her to his palace, swearing to her that he would never part from her or be distant.

Similarly, with the blessed Holy One. All those times when Assembly of Israel was in exile, when the time arrived She returned and came before the King. Yet now, in this exile, it is not so; rather, the blessed Holy One will grasp Her hand and raise Her and reconcile with Her and return Her to His palace.

Come and see that it is so, for it is written Fallen, not to rise again, as in other times; but I myself will raise Her—I, YHWH, will raise Her booth; I will raise the fallen booth of David (Amos 9:11), Virgin Israel. The fallen—as is written: Fallen, [not to rise again]. This is the glory of Virgin Israel and Her praise. This I learned at that time.

Rabbi Yehudah said, ‘You have surely spoken to my heart, and now it is tranquil. This is lucidity of the word, and it accords with a word that I recently gained. Rabbi Yose said, The blessed Holy One will one day proclaim over Assembly of Israel, Shake off the dust, arise; sit enthroned, O Jerusalem! (Isaiah 52:2)—like someone grasping his friend’s hand and saying, Shake yourself free and rise! So will the blessed Holy One grasp Her and say, Shake yourself free, arise!

Rabbi Aḥa said to him, ‘Happy are all those members of the royal palace, who open with this expression, as is written: Arise, shine, for your light has come! (Isaiah 60:1)—see, the King is surely here! Then is the glory and joy of all, when the King reconciles with Her.

It is written: Bathsheba came to the king in his chamber (1 Kings 1:15). Similarly, all those times She came to the King and stood before Him, as is written: She came before the king and stood before the king (ibid., 28). But this time, not so; rather, the King comes to Her to reconcile with Her, as is written: See, your king is coming to you! (Zechariah 9:9)—precisely, not You to Him. Is coming to you—to mollify You. Is coming to you—to raise You. Is coming to you—to restore You completely. Is coming to you—to bring You into His palace and unite with You eternally, as is said: I will betroth you to Myself with faithfulness; I will betroth you forever (Hosea 2:22, 21)'” (Zohar 3:6a–b).

A Jealous Fire: One Who Writes Down Halakhot is as One Who Burns the Torah

burnttorah“Rabbi El’azar said,… ‘You, cleaving to YHWH your God, are alive everyone of you today (Deuteronomy 4:4). Now is it possible to cleave to Shekhinah, of whom it is written: YHWH your God is a devouring fire (ibid. 24)? Rather the meaning is: whoever marries his daughter to a disciple of the sages, conducts business on their behalf, or benefits them from his assets is regarded by scripture as if he cleaves to Shekhinah [cf. BT Sotah 14a, where Rabbi Ḥama son of Ḥanina explains that one can approach and withstand the consuming fire of Shekhinah by imitating the divine, e.g., by clothing the naked, visiting the sick, comforting mourners, and burying the dead]” (BT Ketubbot 111b).

“Rabbi Huna son of Rabbi Yehoshua would not walk four cubits bareheaded, saying: the Shekhinah is above my head” (BT Qiddushin 31b).

“The General Agrippa asked Rabban Gamaliel, ‘It is written in your Torah, For YHWH your God is a devouring fire, a jealous God (Deuteronomy 4:24). Is a wise man jealous of any but a wise man, a warrior of any but a warrior, a rich man of any but a rich man?’ He replied, ‘I will give you a parable: To what is the matter like? To a man who marries an additional wife. If the second wife is her superior, the first will not be jealous of her, but if she is her inferior, the first wife will be jealous of her’” (BT Avodah Zarah 55a).

“Rabbi Shim’on said, ‘A word lingers here with us.’ He opened, saying, ‘Two verses are written: YHWH your God is a devouring fire (Deuteronomy 4:24), and You, cleaving to YHWH your God, are alive every one of you today (ibid., 4). We have established these verses in various places, and the Companions have been aroused by them.

Come and see: For YHWH your God is a devouring fire. The word has been discussed among the Companions: There is a fire devouring fire, devouring and consuming it, for there is fire fiercer than fire, as they have established [see BT Yoma 21b]. But come and see: Whoever desires to penetrate the wisdom of holy unification should contemplate the flame ascending from a glowing ember or a burning candle. For flame ascends only when grasped by course substance” (Zohar 1:50b–51a).

“The blue [light of a flame] is the Shekhinah, the Judgment that devours sacrifices and burnt offerings. If She finds men to be as dry wood, like dry wicks without oil, which is Torah and Compassion, [She] is a fire to them and burns them” (Zohar 3:33a, Ra’aya Meheimna Tsav, cf. Zohar 2:166a).

“Rabbi Abba son of Rabbi Ḥiyya son of Abba said in the name of Rabbi Yoḥanan [son of Nappaha]: One who writes down halakhot (rules of conduct) is as one who burns the Torah, and he who learns from them does not receive reward… Rabbi Yehudah the son of Naḥum, the declaimer of Resh Lakish expounded: One may not recite oral teachings from a written document and one may not recite written teachings from memory. The school of Rabbi Yishma’el taught: ‘Write for yourself these words’ (Exodus 34:27). These words [i.e. the Written Torah] you may write, but you may not write halakhot” (BT Temurah 14b, cf. Gittin 60a–b; Maimonides, Guide of the Perplexed 1:71).

“The Companions saw the face of Shekhinah and were encompassed by fire. Rabbi Abba’s face blazed in fire from rapture of Torah. It has been taught: All that day, none of them left the house, and the house was swathed in smoke. Words among them were fresh and ecstatic as if they were receiving Torah that very day from Mount Sinai! When they departed they did not know if it was day or night” (Zohar 1:94b, cf. Vayiqra Rabbah 16:4; Avot de-Rabbi Natan B, 13).

“As to what the rabbis have said: ‘Now is it possible for one to cleave to Shekhinah?—it certainly is!… Know and believe that there is a special quality to the essence of the purity of limbs that allows for man to hold fast to the Shekhinah even if She is a consuming fire” (Rabbi Yosef Gikatilla, Sha’arei Orah 166).

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 stated, ‘Halakhah as the many’ [see Baba 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 has his own world,’ 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 Halakhah [lit., ‘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 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).

“Masters of Mishnah, awaken your souls and spirits, each of you! Remove שֵׁנָה (shenah), sleep, from yourself, for certainly this is מִשְׁנָה (mishenah), 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).

A Shelter for Them as a Mother Over Her Children

IMG_0440.JPGAnd on the fifteenth day of the seventh month you shall have a sacred assembly, no task of work shall you do, and you shall celebrate a festival to YHWH seven days (Numbers 29:12). And on the fifteenth day—from the side of יָהּ (Yah) [which is numerically equivalent to fifteen]. And you shall celebrate a festival—the letter ו (vav), which is the middle pillar (Ze’eir Anpin). Seven days—בַּת-שֶׁבַע (Bathsheva) [lit., the Daughter of Seven], Malkhut [the final ה (he) of יהוה (YHWH)]. The patriarchs [Ḥesed, Gevurah, and Tif’eret] and the Faithful Shepherd [Netsaḥ], and Aaron [Hod], and David [Malkhut], and שְׁלֹמֹה (Shelomoh), Solomon [alluding to שָׁלוֹם (Shalom), Peace, an appellation of Yesod] are seven, corresponding to seven sefirot. I want to construct for you a סֻכָּה (Sukkah), Hut, which is supernal Mother [Binah], who will provide a shelter over them as Mother over children.

And on account of the seven sefirot, it is said: I made the Israelites dwell in huts when I brought them out of the land of Egypt (Leviticus 23:43), namely, with seven clouds of glory. סוּכָּה (Sukkah), Hut, [spelled] with a letter ו (vav), is in the mystery of the two children [whom Binah provides a shelter, namely], יְהוָה (YHWH) and אֲדֹנָי (Adonai), for the numerical value of סוּכָּה (Sukkah), Hut, amounts to יְאֲהדֹוָנָהי (YAHDWNHY) [mystery of]: The cherubim shall spread their wings above, סֹכְכִים (sokh’khim), shielding, the cover with their wings, and their faces toward each other (Exodus 25:20).

And the cherubs are ten handbreadths from bottom to top [namely, ten sefirot of reflected light], from their feet to their heads, [and ten sefirot of direct light] from their heads to their feet, and they rest on a handbreadth, which is י (yod). Ten from top to bottom and ten from bottom to top, and this is יוֹד (yod) [numerically equivalent to twenty]. And this is why the rabbis ruled that the size of a hut should not be less than ten and not more than twenty. A Hut that is built in the shape of a kiln is from the side of Mother [i.e., Judgment] about which it is said: And Mount Sinai was all in smoke because YHWH had come down on it in fire, and its smoke went up like smoke from a kiln [and the whole mountain trembled greatly] (Exodus 19:18), and it is all one. 

And there shall be a tabernacle for a shadow in the daytime [from the heat, and for a place of refuge, and for a shelter from storm and from rain] (Isaiah 4:6). This is because a roof is required, and this casts a shadow, about which it is said: בְּצֵל (be-tsel), In the shadow, of Shaddai, he lies at night (Psalms 91:1). And the meaning is not of the shadow cast by an ordinary hut that shields the body from the sun, but to the shadow that casts a shield over the נִשְׁמְתָא (neshama), soul: In בְּצִלּוֹ (be-tsillo), His shadow, I delighted to sit (Song of Songs 2:3), and of Whom we said: Under בְּצִלּוֹ (be-tsillo), His shadow, we shall live among the nations (Lamentations 4:20). The word צֵל (tsel) with a final letter ם (mem) added to it forms צֶלֶם (tselem), image [where צֵל (tsel) shadow, alludes to the thatching], and it is said: With צֶלֶם (tselem), an image, a man goes about (Psalms 39:7). Closed ם (mem) has four sides to it [alluding to the four walls of the hut].

And with regard to the teaching: Two according to the regulations, and a third of even a handbreadth; and of him who says three according to the regulations, and a fourth of even a handbreadth: that is because [of the three measurements:] two, three, four, which together make nine. And the handbreadth [that they mentioned with the two or with the three] is the tenth, Malkhut, that makes up every shortage. And this is why the size of a hut is not less than ten, referring to Malkhut, which is the tenth of every sefirot, and not more than twenty, which is כ (kaf), upper כֶּתֶר (Keter), Crown, which is further than the eye can see. This is that upper glory, about which Moses said: Show me, pray, Your glory (Exodus 33:18), to which the blessed Holy One, responded: You shall not be able to see My face (ibid., 20), and there is no כָּבוֹד (kavod), glory, without כ (kaf).

And for this reason the Masters of Mishnah viewed as corresponding to them: a hut made like an alleyway, which is from the side of the letter ב (bet), and in the shape of a right angle, which is from the side of the letter ג (gimel), and like a hut which is from the side of the letter ד (dalet). And these seven letters [which are doubled with the addition of a dagesh allude to the seven sefirot and the seven invalid huts:] ב (bet), ג (gimel), ד (dalet), כ (kaf), פ (peh), ר (resh), and ת (tav): כ (Kaf): כִּבְשָׁן (kivshan), kiln. ב (Bet): בּוּרְגָנִין (burganin), wayside station, and to the remaining [invalid] huts, all of which are referred to by the masters of Mishnah and there is no need to prolong the discussion on them [see BT Sukkah 8a–b].

And corresponding to them are the seven planets, and they are male and female [for when these seven letters are weak they are of the male and when they are strong they are of the female]. And they are therefore called “the seven doubles” (Sefer Yetsirah §37) and are like the seven candles of the candelabrum and it is said of this: Seven times a daily I praised You (Psalms 119:164). And so: and seven pipes to the seven lamps, which are upon its top (Zechariah 4:2), and likewise, the seven sefirot are double. And so, too, are the seven days of creation below and the seven above: and there is nothing new under the sun (Ecclesiastes 1:9).

The palm branch is the Righteous One [Yesod] for the palm branch is like the spinal cord that contains eighteen vertebrae, corresponding to the eighteen shakings with the palm branch. And they correspond to the eighteen blessings of the Amidah, and they correspond to the eighteen mentions [of YHWH] in Grant to YHWH, O sons of God (Psalms 29:1), and the eighteen holy remembrances in the recital of the Shema. And the palm branch is shaken in six directions which makes six, and it is shaken three times in each direction for a total of eighteen.

The palm branch [is taken] in the right [hand], and is comprised of six, namely three myrtle branches: Gedullah, Gevurah, and Tif’eret, and they are like the three colors found in the eye [i.e., white, red, and green]. And the two willow twigs are Netsaḥ and Hod, and they are similar to the two lips. The palm branch Yesod and it is like the spinal cord that supports all the bones and of which David said: All my bones say, ‘YHWH, who is like You?’ (Psalms 35:10). And the citron is Malkhut and is like the heart, in which are thoughts.

And the shakings of the Hallel are common to the shakings of the taking up of the palm branch, and there are eighteen: we beseech You, YHWH, pray, rescue (Psalms 118:25)—eighteen each at the first and last Acclaim [YHWH] (ibid., 1, 29), and eighteen at the taking up of the palm branch, making a total of seventy-two. And this is why לוּלָב (lulav), palm branch, is numerically equivalent to sixty-eight, together with the four species and this is חֶסֶד (Ḥesed) [numerically equivalent to seventy-two], which is the right side. And this is why it was decreed that the palm branch be taken in the right hand, which is the side of Ḥesed, and the citron to the side of Gevurah, to the left—the heart. And this is why it was decreed that the citron, which is like the heart, be held in the left hand, as it has been taught: palm branch in the right hand and citron in the left, corresponding to Remember and Keep. And who is the one taking both? The middle pillar. The palm branch is His right, the citron is His left” (Zohar 3:255b, Ra’aya Meheimna Pineḥas).

“Come and see: When man sits in this Hut which is the shadow of Faith, the Shekhinah spreads Her wings over him from above and Abraham and five other righteous fix their dwelling with him. This is the meaning of, In huts you shall dwell seven days (Leviticus 23:42). It is written, seven days, rather than, in seven days. Similarly it is written, Six days did YHWH make: the heavens [Tif’eret] and the earth [Malkhut] (Exodus 31:17). One should rejoice every day with a joyful countenance in those אוּשְׁפִּיזִין (ushpizin), guests, that dwell with him” (Zohar 3:103b, Ra’aya Meheimna Emor).

Prayer Should be Elevated Just as One Aims the Stone in a Sling

sling_shot_103Rabbi Shim’on opened, saying: Hear, all supernal ones. Gather, all mortal ones, masters of the Academy above and below. Elijah, upon an oath, ask permission from the blessed Holy One to descend here because a great battle awaits you. Come down, Enoch [i.e., Metatron], you and all the masters of the Academy under your supervision. Not for my glory, but for the glory of the Shekhinah.

He opened as before explaining זַרְקָא (zarqa), מַקָּף (maqqaf) and so forth saying: Assuredly by the musical intonation, זַרְקָא (zarqa), the prayer should be elevated to that known site, like one aims the stone in a sling [cf. Bahir §89-91; §178]. Just as one aims the stone carefully, so as not to miss the target, so should thought be elevated with prayer to that תַּגָּא (tagga), crown, which is a stone coronated and encrowned. Of this stone [Shekhinah] is said that one should stand upright with the mention of the Name.

And when he elevates Her from that site conducting Her to Her husband [one should not interrupt his prayer] even if a serpent is wound around his feet, and even though: and you shall bite his heel (Genesis 3:15) [cf. Psalms 91:13; BT Berakhot 30b: ‘Even if a king greets him he should not answer him. And even if a serpent is wound round his heel he should not break off’]. Nevertheless, the stone is hinted at by the י (yod) of יַעֲקֹב (Ya’aqov), which is composed of י (yod) and עָקֵב (aqev), heel, as is written: Through the name of the Shepherd and Israel’s Stone (Genesis 49:24)—he does not stop and must elevate Her to אֵין סוֹף (Ein Sof), Infinity. [When he draws Her down it is said:] ‘Whoever kneels, kneels with the mention of blessed because he must draw Her down ceaselessly without causing any separation between Her above or below.

Sometimes He is Her husband ו (vav), the Righteous One [Yesod] who includes the six joints of two legs. Then She descends toward Him for the purpose of coupling according to the mystery of two legs [Netsaḥ and Hod]. But at other times, He is Her husband ו (vav) [Tif’eret] which includes the six joints of the two arms: beginning, middle and end. Then She grows and ascends to the two arms [Ḥesed and Gevurah]. At other times He [Ze’eir Anpin] is Her husband and stands between Father [Ḥokhmah] and Mother [Binah]. This is when He is called בֵּן יָהּ (Ben Yah), Son of God, and She should be elevated there to Him for coupling. At other times, Her husband is Keter with ו (vav) inserted between י י (yod, yod) like so: א (alef). Then She should be elevated to Him, as She grows with Him and reaches exactly the same rung as He does. When She ascends to Keter, 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 all Heads the angels ask ‘Where is the place of His glory to admire Him?’ And when She rises She becomes just like a תַּגָּא (tagga), crown, on the head of א (alef)—כֶּתֶר (Keter), Crown. When She descends: a point underneath [like so: וִ]. So when She ascends She is called a diadem, in the mystery of musical intonations, and when She descends, She is called a point. When She mates She is like so: וּ. When She is a crown on His head She is called the letter ז (zayin). The sign of the covenant consists of this because it is the seventh letter in all. Indeed, this Stone is בִּנְיָינָא (binyyana), building, of all the worlds [cf. BT Niddah 45b: ‘And YHWH God יִּבֶן (yi-ven), built, the rib He had taken from the human into a woman (Genesis 2:21)—the blessed Holy One placed more בִּינָה (binah), understanding, in women than in men’; Sanhedrin 93b: ‘בִּינָה (Binah), understanding, one thing from another’; ibid. 110a: ‘The wise woman has built her house (Proverbs 14:1)—wife of On son of Peleth; and Folly with her own hands destroys it (ibid.)—Korah’s wife’]. Because of this: a whole and honest weight-stone you shall have (Deuteronomy 25:15). She is a מִדָּה (middah), quantity, בֵּין (bein), between, each and every sefirah, and every sefirah amounts with Her to ten. Her stature is ו (vav). Through Her every cubit between each and every sefirah becomes ten cubits. And the secret of the matter: ten cubits the length of the board (Exodus 26:16), and She is between them all. She is ten between every sefirah and ten multiplied by ten totals one hundred; when מֵאָה (me’ah), one hundred, is reversed [you have:] אַמָּה (ammah), cubit.

Each and every quantity [that Malkhut measures] is called a world [a quantity of its own]. These are י (yod) and ו (vav)—שִׁעוּר וּמִדָּה (shiur u-middah), height and width [or: stature and quantity]. ו (Vav) is the שֶׁקֶל (sheqel), weight, [of the light (Sullam)]; י (yod) is the מִדָּה (middah), width. And the measurement of the quantity is five cubits long and five cubits wide. This corresponds to the measurement of every firmament, which is five-hundred parasangs long and five-hundred parasangs wide. This is the mystery of ה ה (he, he) [in יהוה (YHWH)]; the first ה (he) alludes to width and the lower ה (he) to length, as explained elsewhere.

So here you have the שִׁיעוּר קוֹמָה (shi’ur qomah), measure of the stature, of Him [Ze’eir Anpin] in יהוה (YHWH), because ו (vav) alludes to firmament of the heavens [Tif’eret of Ze’eir Anpin (Sullam)]. Its five firmaments, namely the last ה (he) of יהוה (YHWH), is called Five Heavens. This is the additional יהוה (YHWH) that indicates the five firmaments included in the heavens. The upper five firmaments are called Heavens of the Heavens. These are ה ה (he, he) of יהוה (YHWH). The ו (vav) is their sixth firmament. י (Yod) of יהוה (YHWH) is the mystery of Malkhut [the seventh firmament and seven plus seven equals fourteen]. Here are those lands, seven upon seven lands that cover each other like onion rings, which surround each other on all sides. They are all alluded to in the two eyes, and the three colors in the eye: white, red and green. Its white color is Ḥesed, its red color, which are red streaks, are Gevurah and its green color is Tif’eret. The two eyelids are Netsaḥ and Hod, the eye itself is Yesod and the black point is Malkhut.

The י (yod) in the Name יהוה (YHWH) is called a small, or short, world. The ו (vav) in יהוה (YHWH), which is Tif’eret, is the long world. Whomever wishes that his desires be fulfilled by the long world should pray at length, and whoever prays to the short world should pray quickly. Therefore, it has been explained that in a place where they are told to make it short a person should not pray at length [cf. Exodus 14:15]. To pray quickly is like the prayer of Moses, who recited the following short prayer, אֵל (El)God, pray, heal her, pray (Numbers 12:13), as he addressed the point of י (yod) [which is the small, or short, world].

[The place where it was recommended that one should pray at length during times when one is not allowed to curtail the prayer stems from an aspect of ו (vav), as in] וּלְהִתְנַפֵּל (ul-hitnapel), to fall down, [as Moses did:] וָאֶתְנַפַּל (va-etnapal), And I threw myself, before יְהוָה (YHWH) (Deuteronomy 9:18)—פ (peh) because forty days and forty nights (ibid.), reckons eighty, which is the sum of “פ (forty) [all this relates to the mystery of the letters פ (peh) and ו (vav), which appear in the word וָאֶתְנַפַּל (va-etnapal)]. Everything appears in the two מ (mem) one open מ (mem) and one closed final ם (mem) [cf. BT Shabbat 104a], with the י (yod) as a point in the middle, which forms the word מַיִם (mayim), water. From the aspect of Ḥesed, one should pray at length.

In the Holy Name יהוה (YHWH) rises by the fourth tune of the musical intonations. And one should prolong this intonation, which is fourth over the Name of יהוה (YHWH), the mystery of the תְקִיעָה (teqi’ah). The place to make it short is from the aspect of Gevurah, the intonations of שְׁבָרִים (shevarim). This is called the תְּבִיר (tevir), break, of the musical intonations. The middle, which is neither prolonged nor shortened, is the mystery of תְרוּעָה (teru’ah). This is the middle pillar and is the mystery of the musical intonations called שַׁלשֶׁלֶת (shalshelet), Chain, as it interlinks them [i.e., the right and left pillars] according to the mystery of the שֶׁקֶל הַקֹּדֶשׁ (sheqel ha-qodesh), consecrated coin [שֶׁקֶל (sheqel), coin, is numerically equivalent to נֶפֶשׁ (nefesh), person].

Corresponding to the רְבִיעַ (revi’i), fourth, [musical intonation] which rises there, is חוֹלָם (olam) among the vowels, which is also Ḥesed. The שְׁבָרִים (shevarim) [or the תְּבִיר (tevir), break, of the musical intonations] corresponds, to שְׁבָא (sheva). In pronouncing this fourth one should raise his voice and in pronouncing the other [referring to the תְּבִיר (tevir), which is Gevurah], one should lower his voice. Because of this, it is called שְׁבָרִים (shevarim) [cognate with: שֶׁבֶר (shever), break] as the voice should be lowered [lit., שָׁבוּר (shavoor), broken]. This is done in secret, as is written of the lower Shekhinah: And Her voice not heard (1 Samuel 1:13). תְּרוּעָה (Teruah) is mystery of the middle pillar, called שַׁלְשֶׁלֶת (shalshelet), Chain [this is also the mystery of the י (yod), located between the two ם (mem) of אַרְבָּעִים יוֹם וְאַרְבָּעִים לַיְלָה (arba’im yom ve-arba’im lailah), forty days and forty nights. This is the mystery of segolta among the intonations (Sullam)].

The fourth of the musical intonations is for raising the voice, the tevir of the musical intonations is for lowering the pitch. Chain holds to the two pillars as a chain joining them to each other. It is like the רְבִיעִי (revi’i) with which one prolongs the word with melody. It is a vowel like the Ḥolam. There is no vowel among the points that does not have a corresponding musical intonation [see Bahir §36-44]. For example, the vowel Segol corresponds to the musical intonation segolta, the vowel sheva corresponds to the musical intonation zaqef gadol. There is always a vowel corresponding to a musical intonation for all those who know the hidden mysteries.

Rabbi Shim’on opened saying: zarqa, maqqaf, shofar holekh, segolta. The vowel to the right is יְהוָה מֶלֶךְ (Adonai melekh), YHWH reigns (Psalms 96:10). The vowel to the left, shuruq is יְהוָה מָלָךְ (Adonai malakh), YHWH reigned (Psalms 93:1). The vowel [iriq] in the middle, Tif’eret, is יְהוָה יִמְלֹךְ (Adonai yimlokh), YHWH shall reign (Exodus 15:18). Rabbi Aḥa said: YHWH reigns—the supernal world; YHWH shall reignTif’eret; YHWH reigned—the Ark of the Covenant” (Zohar 1:23a-24b, Tiqqunei ha-Zohar).

A Prayer of the Lowly When He Joins in Her Sorrow

Tisha bAvIf the prayer is not whole many demons pursue it, as is written: All her persecutors overtook her in her distress (Lamentations 1:3). This is why people pray: Yet He is compassionate… (Psalms 78:38). [He atones for] Crime (ibid.)—Samael, who is the Serpent; and does not destroy (ibid.)—the Angel of Destruction; and abundantly takes back His wrath and does not arouse all His fury (ibid.). And we pray that these four [shells, namely: crime, destruction, wrath, and fury] do not pursue the prayer, as many demons are attached to these. There are seven ministers, who have seventy more attached to them. Those seventy bring allegations in each and every firmament through which the prayer passes and seven-hundred myriad demons are attached to them.

If the prayer ascends whole, with the mitsvah of covering of tallit and tefillin of the head and of the hand, it is said of them: 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). The name of YHWH—this has already been explained as tefillin of the head. Whoever sees the name יהוה (YHWH) over the head in prayer, which is the name אֲדֹנָי (Adonai), shall immediately flee, as is written: A thousand fall at Your side (Psalms 91:7).

Because Jacob saw through the Holy Spirit the oppression of the last exile, in the end of days, it is said of him, And Jacob was greatly afraid, and he was distressed (Genesis 32:8). As a result, he divided the holy nation in exile into three parts, as is written: And he placed the slavegirls and their children first (Genesis 33:2). This means at first in the exile of Edom: and Leah and her children after them, and Rachel and Joseph last (ibid.). Because he saw their eventual poverty and suffering, he prayed for them: if… I return safely to my father’s house (Genesis 28:21), so that they may have the merit to be redeemed and return to the Temple. He said in prayer: and give me bread to eat and clothing to wear (ibid.) [that the shells not overcome them and stop up their abundance].

Because of this exile, David described the Shekhinah as hungry and exhausted and thirsty in the wilderness (2 Samuel 17:29), because he saw the Shekhinah desolate and withering and then joined in Her sorrow. After he saw that the children of Israel repented with joy, he composed ten types of psalms [cf. Zohar 3:283a (RM); TZ 3a-b]. At the end of them all, he said: A prayer of the lowly when he grows faint (Psalms 102:10). This prayer encompasses all other prayers and ascends before all other prayers [see Vayiqra Rabbah 3:2; Zohar 3:195a]. The other prayers, sung with a melody, are delayed in being presented before the King, and do not enter, until the prayer of the poor does.

Which is the prayer of the lowly? It is the evening prayer. Since She is without Her husband, She is lowly and faint, lacking all abundance, and may be taken freely by anyone. The Righteous One is withered and lowly under the rule of all peoples of the world, every people enslaves them and rules over them. This is similar to the evening prayer, because it is the aspect of the night of exile.

The prayer of Sabbath is a charity given to the lowly as the Masters of Mishnah explained that the sun during Sabbath is charity given to the poor [see BT Ta’anit 8b: ‘Rabbi Isaac further said: Sunshine on the Sabbath is an act of kindness towards the poor, as is said, But unto you that fear My name shall the Sun of righteousness arise with healing in his wings; and you shall go forth, and grow up like calves of the stall (Malachi 4:2)’]. Therefore, on every weekday a person should make himself a pauper at the gate of the King during the prayer of Amidah for the sake of the Shekhinah, that he participate in the sorrow of the Shekhinah as did David. He should cover himself with the proper vestments, namely tallit with tassels, as a poor man stands at the gate to the palace of the King, Adonai, because אֲדֹנָי (Adonai) is numerically equivalent to that of הֵיכָל (heikhal), palace. This is why it is said [at the beginning of the Amidah prayer:] Adonai open my lips (Psalms 51:17).

When a person opens his lips during the weekdays at Arvit [the evening prayer], an eagle descends to carry the prayer of the night upon its wings. This eagle is called Nuriel. It is called Uriel from the aspect of Ḥesed and Nuriel from the aspect of Gevurah, which is a burning fire about which is written: A river of fire was flowing and went out before Him (Daniel 7:10).

During Shaḥarit (Morning Service), the lion descends to receive the prayer with its arms and wings—every living being has four wings—this is the angel Michael. During Minḥah (Afternoon Service), the ox descends to receive the prayer with its horns and wings, and this is the angel Gabriel.

On Sabbath, the blessed Holy One descends with the three Patriarchs [Ḥesed, Gevurah, and Tif’eret] to receive His only Daughter [Shekhinah] through them. This is the secret of the Sabbath which consists of ש (shin) and בַּת (bat), daughter. The three lines of ש (shin) refer to the three Patriarchs. Through them, the blessed Holy One receives the prayer of Sabbath. At that time, the celestial living beings that are called by the name יהוה (YHWH) say, as is written: Lift up your heads, O gates, and lift up, eternal portals, that the King of glory may enter (Psalms 24:9).

At this time, seven הֵיכָלִין (heikhalin), chambers, are opened. The first chamber is the chamber of Love, the second is the chamber of Fear, the third is the chamber of Compassion, the fourth is the chamber of Prophecy from the aspect of the speculum that shines, the fifth is the chamber of Prophecy from the aspect of the dim glass, the sixth is the chamber of Justice and the seventh is in the chamber of Judgment. These chambers correspond to the seven sefirot. The chamber of Love is Ḥesed, Fear is Gevurah, Compassion is Tif’eret, the speculum that shines is Netsaḥ, the dim glass is Hod, Justice is Yesod and Judgment is Malkhut.

Of them is written: בְּרֵאשִׁית (Bereshit), In the beginning, which consists of בָּרָא שִׁית (bara shit), created the six [alt., ‘created the hollow,’ alluding to the creation of the שִׁיתּין (shittin), hollows, under the Temple altar, into which the wine and water of libation flowed, see BT Sukkah 49a; Zohar 1:130a, 56a; ZḤ 6d (MhN), 62d-63a (ShS); cf. Zohar 1:3b]; אֱלֹהִים (Elohim) is in the seventh chamber. There are seven chambers below, and seven chambers above. The seven voices that correspond to them appear in the psalm, Grant to YHWH (Psalms 29:1), which includes eighteen [iterations of] יהוה (YHWH). By these the blessed Holy One glides through eighteen worlds according to the mystery of: The chariots of Elohim are myriads beyond count, thousands of thousands (Psalms 68:18) and there are 18,000 myriad worlds [see BT Avodah Zarah 3b]. Many guardians of the gates stand before the chambers to receive the prayers and no prayer enters without being measured and weighed.

No one can stand before the gate of prayers and prevent any prayer from entering. Of such a one is written: [Like arrows in the warrior’s hand, thus are sons born in youth. Happy the man who fills his quiver with them.] They shall not be shamed when they speak with their enemies at the gate (Psalms 127:5). This is the gate of the King. Since the prayer is a mitsvah and the Shekhinah and Torah is the blessed Holy One they must not be separated. Torah and the mitsvah should be elevated with Love and Fear.

There are the 248 words in the recitation of Shema that were given in love and fear, and that are contained in the ה (he) of יהוה (YHWH). Therefore, the blessing: ‘He Who chooses His people Israel with love,’ is recited before the recitation of Shema to indicate that we draw solely from the aspect of Love, which is the mystery of the 248 positive mitsvot. These 248 positive mitsvot are included within Abraham [because אַבְרָהָם (Avraham), Abraham, is numerically equivalent to 248, and his is the quality of Love]. It is written of him: The seed of Abraham My friend (Isaiah 41:8).

Tefillin are strength, as they were given from the aspect of Fear, which is the left. This is the Terror of Isaac, because all the prosecutors ascend to demand all the Judgments throughout the worlds. Thus, it is written: And by the arm of His strength (Isaiah 62:8). This is why it is written: Love אֶת-יְהוָה (et-Adonai), YHWH, all His faithful (Psalms 31:24). But Tif’eret of יהוה (YHWH) comprises all, as it is the middle pillar. Hence it says of Jacob, And, look, YHWH was poised over him (Genesis 28:13). This was not mentioned in relation to Abraham or Isaac, because Jacob is the aspect of Tif’eret, which includes all, since it is the middle pillar. When called by the name Jacob, He includes the quality of Abraham, וה (vav, he), and the 248 positive mitsvot. Later, when he was called Israel, he rose by יוד הא ואו הא (Yod He Vav He). The mystery of יוד הא ואו הא (Yod He Vav He) appears in the expression ‘Israel arose in thought’ to be created because מַחֲשָׁבָה (maḥshavah), thought, consists of: מַה חַשָׁב (mah ḥashav), ‘What thought.’ מַה (Mah)—יוד הא ואו הא (Yod He Vav He) [numerically equivalent to מַה (mah)], in which the Holy Name lies. Because of Jacob, who is called Israel, it is written: And Elohim created the human in his image (Genesis 1:27) after the likeness of his Master.

Sons, life and sustenance are drawn down to the lower beings only through the aspect of the middle pillar, of which is written: My son, My firstborn is Israel (Exodus 4:22) [on ‘sons, life, and sustenance,’ see BT Mo’ed Qatan 28a]. This is the Tree of Life, as is written: The tree [grew and became mighty, and its top reached the heavens and its branches to the end of all the earth. Its foliage was lovely and its fruit great, and there was] food for all [in it(Daniel 4:8-9). As for the Shekhinah [which dwells among the lower beings only] Israel below are considered Her [length of] life; Torah: Her sustenance; and prayer: an offering which offers the Shekhinah for coupling [with Ze’eir Anpin]. During the exile, it is said that the Shekhinah said to Her husband: Give me sons, for if You don’t, I am a dead woman! (Genesis 30:1).

The Shekhinah is an offering for the blessed Holy One which He receives with both the right and the left arm, and with the body. His coupling with Her is accomplished by the Righteous One [Yesod, called ‘sign’]. This is the sign of the tefillin, of Sabbath and of the holidays. So when prayer [Shekhinah] ascends [to Ze’eir Anpin] She should be joined with Him with all ten sefirot [because there can be no holiness with fewer than ten] which is His own holiness, His blessing and unity. Therefore, when a person wishes his prayer to ascend, he should raise it with all its movement, the musical intonations and the vowels, since the letters are horses, the vowels horsemen, and the musical intonations weapons. If the serpent aims to seize the prayer, one must prepare a sling against it, and the mystery of the matter lies in זַרְקָא (zarqa), מַקַּף (maqqaf), שׁוֹפָר הוֹלֵךְ (shofar holekh), and סְגוֹלְתָּא (segolta)” (Zohar 1:23a, Tiqqunei ha-Zohar).