“בָּרוּךְ אַתָּה יְיָ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם בּוֹרֵא נְפָשׁוֹת רַבּוֹת עַל כָּל מַה שֶּׁבָּרָא חַי הָעוֹלָמִים Blessed are You, YHWH our God, King of the World, who creates many נְפָשׁוֹת (nefashot), forms of life. Over all He has created Vitality of the Worlds” (Bore Nefashot [Nusaḥ Baladi]).
“What is the reason we say, ‘over all He has created Vitality of the Worlds,’ and we do not say, ‘over all You have created’? Rather, we bless the blessed Holy One [for] He imbues Vitality of the Worlds [with] His wisdom, and He gives all. What is the reason we say, ‘Who made us holy through His mitsvot and commanded us,’ and we do we not say, ‘You made us holy through Your mitsvot, and You commanded us’? To teach that all the mitsvot are comprised in Vitality of the Worlds, and in His compassion for us He gave them to us in order to make us holy through them, that we [might] be worthy. What is the reason? For while we are in this world, we can merit the world to come. He is All, and in His hand is אוֹצָר כָּל הַנְּשָׁמוֹת (otsar kal ha-neshamot), the Treasury of Souls” (Bahir §§183–184).
“And what is The fullness of all the earth is His glory (Isaiah 6:3)? Only all the אָרֶץ (arets), earth, created on the first day, above, parallel to the אֶרֶץ (erets), land, of Israel [below], full of YHWH’s glory. And what is it? Ḥokhmah, Wisdom, as is written, The wise inherit glory (Proverbs 3:35), and it is said, Blessed be YHWH’s glory from His place (Ezekiel 3:12). What is YHWH’s glory? A parable: A king had a Matronita in his chamber, and all his mighty warriors delighted in her. She had children who came each day to see the face of the king and bow to him, asking, ‘Where is our mother?” ‘You cannot see her now,’ he replied. They said, ‘May she be blessed wherever she is!’
What is from His place? There is none who know His place. This is like a king’s daughter who came from afar, and nobody knew where she came from. When they saw that she was אֵשֶׁת חַיִל (eshet ḥayil), a mighty woman, lovely and honorable in all her deeds, they said, ‘Undoubtedly she was taken from the side of light, for her deeds give light to the world.’ Then they asked her, ‘Where are you from?’ ‘From my place,’ she replied. They said, ‘If so, the people of your place must be great. Blessed are you and blessed is your place.’ Is not this Glory [just] one among His [vast] armies, לֹא גָּרַע (lo gara), no less [and no more]? Why bless Her? [or: Is not this Glory one among His armies? לֹא גְּרַע (Lo gera), do not cut (Her) off! Why ‘bless’ Her? (i.e., why curse Her?)] A parable: To what can the matter be compared? A man had a lovely garden. Outside the garden, but near to it, there was a lovely piece of שָׂדֶה (sadeh), land [cf. Bahir §62]. He made a lovely garden in it. When he irrigates the garden, the water flows over the whole garden but does [not] reach that piece of land, which is [not] joined, even though all is one. Therefore, he opened a place [to her] and waters her separately.
Rav Raḥmai said: כָּבוֹד (Kavod), Glory, and לֵב (lev), Heart, are one—Glory is called a name corresponding to an action above, while Heart is called a name corresponding to an action below. However, they are one and the same—YHWH’s glory (Ezekiel 3:12) is the Heart of the heavens (Deuteronomy 4:11)” (Bahir §§130–134).
“He opened again, saying, ‘A perverse man spreads strife, and a slanderer separates an intimate‘ (Proverbs 16:28). A perverse man spreads—as we have said, the wicked cause a defect above. ‘And a slanderer אַלּוּף (aluf), separates, an intimate‘—he separates אַלּוּפוּ (Alufu), the Chief, of the world, namely the blessed Holy One.
Alternatively, A perverse man יְשַׁלַּח מָדוֹן (yishlaḥ madon), spreads strife. What is יְשַׁלַּח (yishlaḥ)? He drives away those plants. מָדוֹן (Madon)—for they imbibe from the side of דִינַא (Dina), Judgement.
‘And a slanderer separates an intimate‘—as we have said, they cause a defect above. Separates—for union no longer exists, he separates Matronita from the King, and the King from Matronita. So He is not called One, for He is called One only when they share one coupling. Woe to the wicked who perpetrate this! Happy are the masters of teshuvah who restore everything to its place!” (Zohar 3:16b).
“The sin of the primordial serpent: he joined below and it separated above. So he caused what he caused to the world. For one should separate below and join above… one should realize that יְהוָה אֱלֹהִים (YHWH Elohim) is entirely one, indivisible. יְהוָה (YHWH) is הָאֱלֹהִים (Ha-Elohim). Once one realizes all is one and does not impose division, even that Other Side will disappear from the world, not be drawn below” (Zohar 1:12b).
“One might ask: Why do we pray to the blessed Holy One on several rungs? Sometimes one prays through a certain sefirah or quality, sometimes one’s prayer is to the right, as it says, ‘He who desires to become wise should turn to the south’ (BT Bava Batra 25b). Sometimes to the left, ‘He who desires to become rich should turn to the north’ (ibid.). Sometimes to the middle pillar, sometimes to the Righteous One. Every prayer goes up to a certain rung but יהוה (YHWH) is truly in every sefirah” (Tiqqunei Zohar Ḥadash 109a).
“You might suggest that we have a problem here, since it is written that all the sacrifices are to יהוה (YHWH), and ask how, therefore, it can be said that there is a separation of the letters. This is said about those stages that were created and called by His name and not that they are He Himself, as is written: Everyone that is called by My name: for My glory I have created him, I have formed him; yea, I have made him (Isaiah 43:7). And there are the four letters of יהוה (YHWH) of אֲצִילוּת (Atsilut), Emanation, containing no separation nor cessation, for they are as fountains watering trees. And regarding those that were created they are likened, the י (yod) to a head, the ו (vav) to a body, while the ה ה (he, he) to ten fingers. But the Cause of Causes, Who is over everything is called יהוה (YHWH), of Him is said: To whom then will you liken Me, that I should be equal? says the Holy One (Isaiah 40:25). To whom then will you liken God or what likeness will you compare to Him? (Isaiah 40:18) For I am יְהוָה (YHWH) I do not change (Malachi 3:6). The sins of the creatures do not touch Him, nor separate in Him the י (yod) from the ה (he), nor the ו (vav) from the ה (he). For there is no separation in Him and it is said of Him: nor shall evil dwell with You (Psalms 5:5). He rules over all and there is none who rules over Him. He comprehends all and there is none who comprehends Him. And He is not called by יהוה (YHWH) nor by all the other names, but is known by His light that spreads over them. And when He departs from them, He has, of Himself, no name at all: deep deep, who can find Him? (Ecclesiastes 7:24)” (Zohar 3:224a, Ra’aya Meheimna Pineḥas).
“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! … The light of each and every spark, called Adornments of the King, Crowns of the King—each one shines into, joins onto the light within, within, no separating without. So all rises to one level, all is crowned with one word; no separating one from the other. It and Its name is one” (Zohar 3:288a, 296b Idra Zuta).