The Nut Garden

לקוטים מזוהר (Gleanings of Zohar)

Tag: song

From Mattanah to Nahaliel and from Nahaliel to Bamoth

 

And from Mattanah to Nahaliel and from Nahaliel to Bamoth. And from Bamoth to the valley that is in the steppes of Moab, by the top of Pisgah looking out over the wasteland (Numbers 21:19–20)? [Rava said:] If a man allows himself to be treated as the wilderness upon which everybody treads, Torah will be given to him as מַתָּנָה (mattanah), a gift; and as soon as it is given to him as a gift, נְחַלוֹ אֵל (neḥalo El), he is ‘the inheritance of God,’ as it says: וּמִמַּתָּנָה נַחֲלִיאֵל (u-mi-mattanah naḥaliel), And from Mattanah to Nahaliel; and as soon as he is ‘the inheritance of God,’ he rises to greatness, as it says: and from Nahaliel to בָּמוֹת (Bamoth), Heights. But if he is arrogant, the blessed Holy One humbles him, as it says: And from Bamoth to the valley. If, however, he repents, the blessed Holy One raises him, as it says: Every valley shall be lifted high (Isaiah 40:4)” (BT Eruvin 54a, cf. M Avot 6:2).

“How do we know that each of the seven qualities is called נָחַל (naḥal), river? Because it is written And from Mattanah to Nahaliel and from Nahaliel to Bamoth (Numbers 21:19). Do not read נַחֲלִיאֵל (naḥaliel), Nahaliel, but נַחֲלֵי אֵל (naḥalei El), ­rivers of God. And all six then go on one way to the Sea. What is this way? The one that holds the balance between them. Therefore it is written: Before Him pestilence goes, and plague comes forth at His feet (Habakkuk 3:5) [cf. BT Megillah 25b; Rabbi Yosef Hamadan, Sefer Tashaq, 267–68]. All of them go to that channel, and from that channel to the Sea. This is: And from מַּתָּנָה (mattanah), Gift, to Nahaliel—a place which is נִתַן (nitan), given, namely from the brain to Nahaliel and from Nahaliel to Bamoth. What is Bamoth? The Targum renders it: רָמָתָא (ramatha), Heights. This is the סְגֻלָּה (segullah), treasure, which follows זַרְקָא֮ (zarqa).

And from Bamoth to the valley that is in the steppes of Moab, by the top of Pisgah looking out over the wasteland (Numbers 21:20). And from Bamoth to the valley—which He prepared. And what is that which was in the steppes of Moab? Do not read מוֹאָב (mo’av), Moab, but מִאָב (mi-av), from father. This is the patriarch of whom is written, Because Abraham has listened to My voice and has kept My charge, My commandments, My statutes, [and My teachings] (Genesis 26:5). And what is הַשָּׂדֶה (ha-sadeh), the steppes? It is at the top of Pisgah, also, looking out over the wasteland. יְשִׁימֹן (Yeshimon), the wasteland—the Targum renders this as שְׁמַיָּא (shemayya), heavens.

Of that channel is written: A garden spring, a garden of fresh water and streams from Lebanon (Song of Songs 4:15). What is Lebanon? We say: Ḥokhmah. What are the עַרְבֵי נָחַל (arvei naḥal), willows of the brook? We say: That which gives נַחֲלָה (naḥalah), an inheritance, to Israel—two אוֹפַנִי הַמֶרְכָּבָה (ofani ha-merkavah), wheels of the Chariot” (Bahir §178).

“Rabbi El’azar said, ‘The people of Israel are destined to chant a song from below to above, and from above to below, and to tie the knot of faith—as is written: Then יָשִׁיר יִשְׂרָאֵל (yashir yisra’el), will Israel sing, this song (Numbers 21:17)—it is not written Then שָׁר (shar), did [Israel] sing, but rather Then yashir, will [Israel] sing, and similarly with all of them. This song—from below to above.

Rise, O well! Sing to it! (Numbers ibid.). Rise, O well!—that is, ascend to Your place, to be joined with Your Husband. This is from below to above, afterward from above to below—for until now She is in exile with us.

The well dug by princes (Numbers 21:18)—for Father and Mother engendered Her above. Delved by nobles of the nation (ibid.)—the Patriarchs, who are called nobles of nations (Psalms 47:10). Delved—a place for the King to couple with Her with blessings. And by what is the coupling? With a scepter (Numbers ibid.)—Yesod. With their stavesNetsaḥ and Hod. This is from above to below.

וּמִמִּדְבָּר (U-mi-midbar), And from the desert [alluding to the ascent of Shekhinah, known as divine דִבּוּר (dibbur), ‘speech’], to Mattanah. And from Mattanah to Nahaliel, and from Nahaliel to Bamoth (Numbers 21:18–19)—here, complete bond, bond of faith, enduring bond wherein is all.

Of that time is written YHWH will be king over all the earth; on that day YHWH will be one and His Name one (Zechariah 14:9). And it is written Then will our mouth fill with laughter and our tongue with glad song. Then they will say among the nations: ‘Great things has YHWH done for these’ (Psalms 126:2–3)” (Zohar 3:286a).

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).

For a Song of Desire God Created Heaven and Earth

2270261b

“The frog is singing, ‘Blessed be the name of His glorious kingdom for ever and ever’ (BT Pesaḥim 56a)” (Pereq Shirah 4).

“Our Rabbis, of blessed memory, said, when King David completed the book of Psalms he became proud. He said before the blessed Holy One ‘Is there any creature You have created in Your world that utters more songs and praises than I?’ At the moment a frog appeared, saying, ‘David! Do not become proud, for I recite more songs and praises than you and every song I utter contains three thousand proverbs, as it says, And he spoke three thousand proverbs, and his poems came to five thousand (1 Kings 5:12) [צְפַרְדֵעַ (tsefarde’a), frog, is numerically equivalent to שְׁלֹמֹה בֶן דָּוִד (Shelomoh ben David), Solomon son of David (Rabbi Ya’aqov Emden)]. I am also busy with a great mitsvah, and this is the mitsvah with which I am busy: There is a certain creature by the edge of the sea whose sustenance is entirely from the water and when it is hungry it takes me and eats me, such that I fulfill, If your foe is hungry, feed him bread, and if he thirsts, give hime water, for you would heap live coals on his head, and YHWH will pay you back (Proverbs 25:21–22)—do not read יְשַׁלֶּם לָךְ (yishalem lakh), will pay you back, but יַשְׁלִימֵהוּ (yashlimehu), will make him at peace with you” (Yalqut Shimoni 150).

“Come and hear: Thaddeus of Rome taught: What [reason] did Ḥananyah, Misha’el and Azariyah see that they delivered themselves, for the sanctification of the Name, to the fiery furnace [of Nebuchadnezzar]? They argued a minori to themselves: If frogs, which are not commanded concerning the sanctification of the Name, yet it is written of them, [And the Nile will swarm with frogsand they will come up and come into your house… and into your ovens and into your kneading pans (Exodus 7:28). Now, when are kneading pans to be found near the oven? When the oven is hot. We, who are commanded concerning the sanctification of the Name, how much the more so” (BT Pesaḥim 53b).

“What is the path to love and fear Him? When a person contemplates His wondrous and great deeds and appreciates His infinite wisdom that surpasses all comparison, he will immediately love, praise, and glorify [Him]—yearning with tremendous desire to know the Great Name, as David said: My soul thirsts for God, the Living God (Psalms 42:3)” (Maimonides, Mishneh Torah, Hilkhot Yesodei ha-Torah 2:2).

בְּרֵאשִׁית (Bereshit), In the beginning (Genesis 1:1). Rabbi El’azar opened, ‘שִׁיר הַמַּעֲלוֹת (shir ha-ma’alot), A song of degrees. In my distress I cried to YHWH, and He answered me (Psalms 120:1). The blessed Holy One created songs of desire at the creation of heaven and earth, so as to praise and glorify Him as the Creator of All. The heavens utter song in His presence, as is said: The heavens declare the glory of God (ibid. 19:2); and the earth utters song, as is said: Sing to YHWH all the earth (ibid. 96:1).

Furthermore, the entire world desires and delights to glorify their Creator, when they gaze upon His wonders in the heavens and on the earth. This is בְּרֵאשִׁית (Bereshit), In the beginning: contemplate the letters and you will see שִׁיר תָּאֵב (shir ta’ev), a song of desire; in other words, for a song of desire, God created heaven and earth—that every person will desire to utter song about His wonders in the heavens and the earth.’

What are those degrees that King David (peace be upon him) used to recite? They are the songs of those degrees comprising the heavens, as is said: Who constructs His degrees in heaven (Amos 9:6). David desired them and uttered them, and this is שִׁיר תָּאֵב (shir ta’ev), he desired song.

Rabbi El’azar also said, ‘It is written: When the morning stars sang together, and all the sons of God shouted for joy (Job 38:7). Who are the sons of God? They are the angels who every night chant song in the presence of the Creator of the Beginning, corresponding to the three watches of the night. In every single watch, each of the companies chants song. In the last watch, at night’s end just before morning, all the stars and constellations, and the angels called sons of God utter song, as is said: When the morning stars sang together; each company according to its degree, teaching that height upon height keeps guard (Ecclesiastes 5:7), for they arranged by degrees, one above the other. Therefore it is said: A song of degrees (Psalms 120:1)—of the degrees of the angels who utter song. This is בְּרֵאשִׁית (Bereshit), In the beginning—שִׁיר תָּאֵב (shir ta’ev), for desired song, God created heaven and earth” (Zohar Ḥadash 5d–6a [MhN], cf. Tiqqunei ha-Zohar 51, 24b).

King David: כְּלִי-זֶמֶר (Keli-Zemer), Vessel of Song

980

“Rabbi Yehudah said, The lyre of the Temple had seven strings, as is written: A satiety of joys in Your presence (Psalms 16:11); do not read, שֹׂבַע (sova), satiety, but שֶׁבַע (sheva), seven! In the days of the Messiah eight, as is said: For the leader player, on הַשְּׁמִינִית (ha-sheminit), the eight-stringed lyre (ibid. 12:1). Of the world that is coming ten, as is said: On ten-stringed instrument and on lute, on the lyre with chanted sound (ibid. 92:4). Furthermore, it is said: Acclaim YHWH with the lyre, with ten-stringed lute hymn to Him. Sing Him a new song, play deftly with joyous shout (ibid. 33:2). You could say also that [our Mishnah will be] in accord with Rabbi Yehudah: Since, in the world that is coming, it will have more strings and its sound will be stronger, like that of a lute” (BT Arakhin 13b).

“Rabbi Yehoshu’a son of Levi said: The Book of Psalms was uttered with ten expressions of שֶׁבַח (sheva), praise, namely: נִיצוּחַ (nitsua), leading [Netsaḥ], נִגּוּן (niggun), melody [Ḥesed], מַשְׂכִּיל‎ (maskil), insight [Binah], מִזְמוֹר (mizmor), psalm [Gevurah], שִׁיר (shir), song [Ḥokhmah]; with אַשְׁרֵי (ashrei), happiness [Keter], תְהִלָּה (tehillah), praise [Malkhut], תְּפִלָּה (tefillah), prayer [Yesod]; הוֹדָאָה (hoda’ah), thanksgiving [Hod]; with הַלְלוּיָהּ (haleluyah), hallelujah [Tif’eret]. The greatest of them all is hallelujah, which includes the Name [יָהּ (Yah)] and praise [הַלְלוּ (halelu)] simultaneously.

Rav Yehudah said in Shemu’el’s name: the Song in Torah was uttered by Moses and Israel when they ascended from the Sea [see Exodus 15:1–18]. And who recited this הַלְל (halel), praise? The prophets among them ordained that Israel should recite it at every important epoch and at every misfortune—may it not come upon them! And when they are redeemed they recite [in gratitude] for their redemption….

Our Rabbis taught: As for all the songs and praises to which David gave utterance in the Book of Psalms, Rabbi Eli’ezer said: He spoke them in reference to himself; Rabbi Yehoshu’a said: He spoke them with reference to the community; while the Rabbis maintain: Some of them refer to the community, while others refer to himself. [Thus:] those which are couched in the singular bear upon himself, while those which are couched in the plural allude to the community. נִיצוּחַ (Nitsua), leading, and נִגּוּן (niggun), melody, [introduce psalms] relating to the future; מַשְׂכִּיל‎ (maskil), insight [indicates that it was spoken] through an interpreter [since it shares a root with שָׂכַל (sakhal), instructive]; [the superscription] לְדָוִד מִזְמוֹר (le-David mizmor), David psalm, intimates that the Shekhinah rested upon him and then he uttered [that] song; mizmor le-David, a David psalm, intimates that he [first] uttered [that particular] song and then the Shekhinah rested upon him. This teaches you that the Shekhinah rests [upon man] neither in indolence nor in gloom nor in frivolity nor in levity, nor in vain pursuits, but only in the joy of a mitsvah, for it is said, ‘But now, fetch me a lyre-player.’ And it happened, as the lyre-player played, the hand of YHWH was upon him (2 Kings 3:15)” (BT Pesaim 117a, cf. Rabbi Naḥman of Bratslav, Tiqqun ha-Kelali).

And this great fire let me not see again, that I may not die (Deuteronomy 18:16)—the blessed Holy One’s left [hand]. And what is that? The holy ḥayyot, living beings [whirling angels, wheels of the Chariot], and the holy seraphs, from the right and from the left. They are הַנְּעִימִים (ha-ne’imim), sweet melodies, which [ascend] high above, as is written, and still higher ones over them (Ecclesiastes 5:7). And it is also written, [… and their look and their fashioning as when a wheel is within a wheel….] As for their rims, they were high and they were fearsome, and their rims were filled with עֵינַיִם (einaim), eyes, all round the four of them […. And I heard the sound of their wings like the sound of many waters…] (Ezekiel 1:18). And around Him are angels. Those around them also bow down before them, kneeling and declaring: YHWH He is God! YHWH He is God!” (Bahir §145, cf. Zohar Ḥadash 5d–6a [MhN]).

“Rise, Rabbi Shim’on, and let us hear new matters from you on this verse [For the lead player, on shushan-edut, a David mitam]. First: לַמְנַצֵּחַ (la-menatseaḥ), For the lead player (Psalms 60:1), contains נֵצַח (Netsaḥ), Victory—נִגּוּן צַח (niggun tsaḥ), pure melody [lit., shining white melody], and by it יהוה (YHWH) is called a Man of War towards the nations of the world, but of Mercy and Justice towards Israel. And the mystery of the matter is contained in: and when the wicked perish—רִנָּה (rinnah), glad song (Proverbs 11:10) [thus when the blessed Holy One is menatseaḥ, victorious, over the wicked there is niggun tsaḥ, pure melody]. מ (Mem) and ל (lamed) are the secret of the seventy names that He has. Together with Netsaḥ and Hod they amount to seventy-two, which is numerically equivalent to חֶסֶד (Ḥesed). And the mystery of the matter: delights in Your right hand נֶצַח (netsaḥ), forever (Psalms 16:11).

הוֹד (Hod): הוֹדוּ לַיהוָה (Hodu l’Adonai), Give thanks to YHWH (1 Chronicles 16:8). צַדִּיק (Tsaddiq), Righteous One [Yesod], it is written: רַנְּנוּ צַדִּיקִים בַּיהוָה (rannenu tsaddiqim ba-Adonai), sing gladly, O righteous, of YHWH (Psalms 33:1), and also: רָנּוּ לְיַעֲקֹב שִׂמְחָה (rannu le-Ya’aqov simḥah), sing with gladness [Malkhut] for Jacob [Tif’eret] (Jeremiah 31:6). תִּפְאֶרֶת (Tif’eret) in Him: הַלְלוּ אֵל (hallelu El), praise God; הַלְלוּיָהּ (halleluyah): hallelu Yah, praise Yah (Psalms 150:1)—the Name of יְהֹוָה (YHWH). In נִגּוּן (niggun), melody, and in זֶמֶר (zemer), plucked song [cf. Song of Songs. 2:12]—Ḥesed and Gevurah. In שִׁיר (shir), song, and בְרָכָה (berakhah), blessing—Ḥokhmah and Binah. In אַשְׁרֵי (ashrei), happy—Keter. In תְהִלָּה (tehillah), praise—Malkhut.

מִזְמוֹר (Mizmor), a psalm [Gevurah], that has in it: רָז (raz), secret, and מוּם (moom), blemish, from the side of the זֶמֶר דְּאוֹרַיְיתָא (zemer de-orayyita), song of Torah, and זֶמֶר דִּצְלוֹתָא (zemer de-tselota), the song of prayer [cf. BT Sanhedrin 98b]. A zemer, plucked song, of the Other Side contains: זָר מוּם (zar moom), foreign blemish—‘Zemer in the house is destruction in the house’ (BT Sotah 48a). A menstruate, a slavegirl, a daughter of star and constellation worshipers, a prostitute—these are the letters of mizmor, a psalm [alluding to the offspring of any of these relations, namely, מַמזֵר (mamzer), bastard]. נִגּוּן (Niggun), melody [Ḥesed]—containing גַן (gan), garden [Malkhut]. And such is the beauty of the niggun, melody, which has in it הַלֵּל (hallel), praise, like: it is הוּא הַלַּיְלָה (hu-hallaylah), a night of watch, to YHWH, for His taking them out of the land of Egypt (Exodus 12:42) [in other words, not the whole melody is Loving-kindness but only the beauty of the melody tends towards it, which is the mystery of Hallel of the Exodus from Egypt]. אַשְׁרֵי (Ashrei), happy—with which everyone begins to offer praises [at the start of the AmidahAshrei, happy, is Keter, since א (alef) like Keter, is the beginning of the alefbet and the sefirot]. Ashrei, happy, the people who has it thus (Psalms 144:15). Of בְּרָכָה (berakhah), blessing, it is as in: אֲבָרְכָה (avarkhah), let me bless, YHWH at all times (Psalms 34:2) [בְּרָכָה (berakhah), blessing, is Binah, since the emanation of Binah is unceasing as blessings should be, see Zohar 3:290b (IR): ‘The world that is coming (Binah), constantly coming, never ceasing’]. תְהִלָה (Tehillah), praise: Always תְּהִלָּתוֹ (tehillato), His praise, in my mouth [Malkhut] (ibid.).

[For the lead player] עַל שׁוּשַׁן עֵדוּת (Al shushan-edut), on shushan-edut (Psalms 60:1)—Hod, a שׁוֹשַׁן (shoshan), rose, in which the red dominates the white, while with Netsaḥ the white dominates the red. But what is עֵדוּת (edut), testimony? The Righteous One [Yesod]—the covenant held by the heavens [Tif’eret/Ze’eir Anpin] and the earth [Malkhut]. As is written: הַעִידֹתִי (Ha-eidoti), I have called to witness, against you this day the heavens and the earth (Deuteronomy 4:26). What is מִכְתָּם (mikhtam), writ (Psalms 60:1)? It forms two words מָך (makh), humble, and תָם (tam), simple [alt., complete, consummate. Cf. Zohar 3:101a]. Humble—the Righteous One [Yesod]. Simple—the middle pillar [Tif’eret] on the rung of and Jacob was a אִישׁ תָּם (ish tam), simple man (Genesis 25:27). We consider the body and the covenant [Tif’eret and Yesod] to be one [which is why מָך (makh) and תָם (tam) are written as one word: מִכְתָּם (mikhtam), writ]. לְלַמֵד (Le-lamed), to teach—Ḥesed and Gevurah, for from there Torah was given ‘לִלמוֹד (Lilmod), to study, and לְלַמֵד (le-lamed), to teach’ (M Avot 4:5).

[Moses the Faithful Shepherd] said to him: What you say is all very well, however: To the lead player, הַשְּׁמִינִית (ha-sheminit), the eight-stringed (Psalms 12:1)—Netsaḥ should not move from Hod, which is the eighth sefirah, and that is why he says: לַמְנַצֵּחַ (la-menatseaḥ), To the lead player, the eight-stringed [rather than To the lead player on shushan-edut as you have it]. The Holy Lamp [Rabbi Shim’on son of Yoḥai] responded: If that is so [i.e., if you want to be pedantic, one can ask an even more profound question]. Your rung is that of Binah; why, then, was it taught that ‘He gave Hod to Moses, as is written: And you shall set something of מֵהוֹדְךָ (me-hodekha), your grandeur, upon him (Numbers 27:20)?’

That is a good question that you have asked. The letter ה (he) ascends by the י (yod), five times ten, the fifty gates of Binah, expanding from esed to Hod. Indeed in each sefirah there are ten making fifty. Therefore, just one expansion from Binah to Hod [in other words Binah is included in Hod]. Subsequently the Righteous One [Yesod] comes and by himself takes all fifty gates, it being equivalent to all five [sefirot]. And it is called כֹּל (Kol), All [numerically equivalent to fifty], because it takes all fifty gates. And so too the כַּלָּה (kallah), bride [Malkhut], takes all of them [כֹּל (Kol), All, with the addition of ה (he) is feminine, i.e., kallah, bride]. He said ‘Now surely everything is falling into place.’

Moreover, לַמְנַצֵּחַ (la-menatseaḥ) can be rearranged as מַל עִם נֶצַח (mal im Netsaḥ), sputter within Netsaḥ. And that mal, sputter, is from חַשְׁמַל (ḥashmal), amber, from ח ש (ḥet, shin) [which are the first and last letters of חַיּוֹת אֵשׁ (ḥayyot esh), beings of fire]. And these are Hod and Netsaḥ, which correspond to two lips. Therefore lips are called חֵיוָן אֶשָּׁא מְמַלְּלָן (ḥeyvan esha memallelan), fiery beings speaking. And in Ḥagigah [12a–13b] the question is asked: ‘Until where is the Account of the Chariot?’ And the answer was given: From וָאֵרֶא (va-ere), and I looked (Ezekiel 1:4) until ḥashmal, amber (ibid., 27) [cf. Septuagint: ἠλέκτρου (elektron); Arabic: كهرباء (anbar)]. [חַשְׁמַל (Ḥashmal), amber, is an acronym for:] חַיּוֹת אֵשׁ מְמַלְּלוֹת (ḥayyot esh memallelot), fiery beings speaking. For from the side of Gevurah, they are called חֵיוָן אֶשָּׁא (ḥeyvan esha), beings of fire, and the river that flows from the humidity [lit., perspiration] of these living beings is Yesod. All three of them [Netsaḥ, Hod, and Yesod] form a chariot for the תִפְאֶרֶת אָדָם (Tif’eret Adam), Beauty of Man [Ze’eir Anpin]….

David removed [the shell called whirlwind] from his heart-mind and killed it, as is written: And my heart is חָלַל (ḥalal), pierced, within me (Psalms 109:22). And for this reason, he was privileged that a north wind should blow on his lyre [Malkhut], and about it is said: ‘Thus says YHWH God; Come from the four winds, O breath, [and breathe upon these slain, that they may live] (Ezekiel 37:9). And he used to play through it four kinds of melody on his lyre: a simple song, which is the secret of י (yod); a double song, which is the secret of יָהּ (Yah); a triple song, יהו (yod, he, vav); and, a quadruple song, יהוה (YHWH)” (Zohar 3:222b–227a, Ra’aya Meheimna Pineas).

And as you come into town there, you shall encounter a band of prophets coming down from the high place, preceded by harp and drum and flute and lyre, and they will be speaking in ecstasy. And the spirit of YHWH shall seize you, and you shall go into ecstasy with them and you shall turn into another man (1 Samuel 10:5).

And so, when the spirit of God was upon Saul, David would take up the lyre and play, and Saul would find relief, and it would be well with him, and the evil spirit would turn away from him (1 Samuel 16:23)