The Nut Garden

לקוטים מזוהר (Gleanings of Zohar)

Tag: tzimtzum

Weeping and Yearning of the Lower Waters

“The disciples asked Rabbi Berekhiah, ‘Allow us [to speak] words before you,’ but permission was not given. Once he did permit them only to see if they had focused themselves. He scrutinized them saying: Let me hear your wisdom. They opened, saying: In the beginning (Genesis 1:1)—one. Though a spirit grows faint before Me, the life-breath—it is I who made it (Isaiah 57:16) [—two]. God’s stream is filled with water (Psalms 65:10) [—three]. What is פֶּלֶג אֱלֹהִים (peleg Elohim), God’s stream? Thus our Rabbi taught us ‘The blessed Holy One took up the primordial waters and divided them. He placed half of them in the firmament and half of them in the ocean, this is פַּלַג אֱלֹהִים מְלֹא מָיִם (palag Elohim melo mayim), God split the fullness of water‘ (Bereshit Rabbah 4:4). And by it man learns Torah. Rabbi Ḥama said: Through the merit of rendering kindness a man learns Torah, as is written, Oh, every one who thirsts go to the water, and who has no silver, buy food and eat (Isaiah 55:1). Go to Him and He will render kindness to you, and you will buy food and eat. Another interpretation: And who has no silver, as is written, Mine is the silver and mine the gold, says YHVH of Armies (Haggai 2:8)” (Bahir §51). 

“On the third day all the earth was flat like a plain and the waters covered the surface of all the earth. When the word of Gevurah was uttered, Let the waters [under the heavens] be gathered [in one place so that the dry land will appear] (Genesis 1:9)… the waters were rolled together and gathered into the valleys, as is said, and the gathering of waters He called Seas, [and Elohim saw that it was good] (ibid., 10). The waters became הֵעִיזוּ פְּנֵיהֶם (heizu peneihem), insolent, and attempted to ascend to heaven as at first until He rebuked and subdued them and placed them beneath the soles of His feet, as is said, Who makes a way in the sea and a path in עַזִּים (azzim), fierce, waters (Isaiah 43:16)” (Pirqei de-Rabbi Eli’ezer 18 [MS Oxford], cf. Alfa Beita de-Ven Sira, 232–34).

Elohim said, ‘Let the waters under heaven be gathered to one place’ (Genesis 1:9). Rabbi [Yehudah ha-Nasi] opened, saying, ‘More than the sound of many waters, the sea’s majestic breakers, majestic on high is YHWH (Psalms 93:4). More than the sound of many waters—when the blessed Holy One commanded the waters to gather in one place, they dashed to and fro, exalting themselves on high.’

Rabbi Yitsḥaq said, ‘At that time the waters surged over the earth, which was immersed within them, covering it over. The blessed Holy One said to them, ‘Not like this! Rather, שֶׁיִּתְכַּנְּסוּ בְּצִמְצוּם כֻּלָּם אֶל מָקוֹם אֶחָד (she-yitkansu be-tsimtsum kullam el maqom eḥad), gather yourselves together to one place, and let the dry land appear’ (Genesis ibid.), implying that the earth existed previously as dry land without moisture amidst the waters. It is not written dry land, but rather the dry land….

David said further, ‘You are the one who made the entire world, and You made the waters. In their great abundance the waters engulfed the whole world, but You decreed that they assemble, entirely be-tsimtsum, contracted, to one place. So may it be Your will before You that Your Shekhinah that fills the entire world be contracted in Your house, for it is more fitting that She abide there, as is written: holiness befits Your house (Psalms 93:5); and not for a short while, but rather, for all time (ibid.)” (Zohar Ḥadash 12c).

“Rabbi Berekhiah said: The upper waters receded from the lowers waters with weeping, as is written, The wellsprings of rivers he blocked from weeping (Job 28:11). Rabbi Tanḥuma proves it from here: He makes the earth through His power… as He sounds His voice—a roar of water in the heavens (Jeremiah 10:12). Voice—nothing but weeping, as is said, A voice in Ramah is heard, lament and bitter weeping (ibid. 31:14)” (Bereshit Rabbah 5:4, cf. Schäfer, Synopse zur Hekhalot-Literatur, §438; Rabbenu Baḥya on Leviticus 2:13).

“Rabbi Akiva expounded: When אִישׁ וְאִשָּׁה (ish ve-ishah), husband and wife, are worthy, Shekhinah [יהוה] abides between them; if not אֵשׁ (esh), fire, consumes them” (BT Sotah 17a).

“What is the Tree you spoke of? He said to him: The powers of the blessed Holy One—this one on the back of that one. Just as a tree produces fruit by means of water, so too the blessed Holy One multiplies the powers of the Tree by means of water. And what is ‘water’ of the blessed Holy One? [Lower] Ḥokhmah—soul of the righteous פּוֹרְחִין (porḥin), gushing, from the spring to the great channel, ascending and clinging to the Tree. What causes פּוֹרֵחַ (poreaḥ), blossoming? Israel: when they are righteous and good Shekhinah שְׁרוּיָה (sheruyah), abides, in their midst—[above] because of their [good] deeds שֶׁרְוָיָה (she-revayah), She overflows, in the blessed Holy One’s lap, making them fruitful and multiplied [cf. BT Shabbat 30b; Yevamot 64a]. And how do we know that the Shekhinah is called ‘water’? As is written, Riding through heavens with your help—in His triumph through the skies (Deuteronomy 33:26), and it is written, skies stream justice (Isaiah 45:8). And tsedeq, justice, is the Shekhinah, as is written, Tsedeq, righteousness, lodged in Her (ibid. 1:21). Tsedeq was given to David, as is written, YHVH shall reign forever, your God, O Zion, for all generations (Psalms 146:10). It is also written, [And David captured the stronghold of] Zion, which is the city of David (1 Chronicles 11:5)” (Bahir §119).

“Desire of the female toward the male arouses only when a spirit enters her and she gushes water toward upper, masculine waters [cf. Bereshit Rabbah 13:13]. Similarly Assembly of Israel arouses desire towards the blessed Holy One only by the spirit of the righteous entering Her. Then waters flow within Her toward waters of the male, all becoming one desire, one cluster, one nexus. Rapture, total rapture! An amble by the blessed Holy One with souls of the righteous” (Zohar 1:60b, cf. ibid. 1:244a–b).

“His disciples said to him: Rabbi from above to below we know, but from below to above we do not know. He replied: Is it not all one—below to above and above to below? They said: Rabbi, ascending is not like descending. One can run while descending, but it is not so while ascending. Moreover, the one who ascends can do so by a way other than the [way] he descends. He replied: Go out and see! He sat and expounded for them: Shekhinah is below just as Shekhinah is above. And what is ‘Shekhinah‘? Say that this is the light emanated from the primordial light, which is Ḥokhmah. He also surrounds everything, as is written, The fullness of all the earth is His glory (Isaiah 6:3). What is His function here? A parable: To what can the matter be compared? To a king who had seven sons, and [he assigned] each one his place, saying to them, ‘Sit, this one on the back of that one.’ The lowest one said, ‘I will not dwell below! I will not be so far from you!’ He said to them, ‘I will hereby swing round and see you all the entire day [cf. BT Ta’anit 31a].’ Behold: The fullness of all the earth is His glory. And why is He in their midst? To stand them up and make them endure” (Bahir §171, cf. BT Ḥullin 60b; Zohar 1:20a).

“This conflict is for the sake of Heaven, because the lower waters weep, saying: We yearn to be before the supernal King of all supernals! And they ask to be raised on high [cf. Zohar 1:17b: ‘A conflict of passionate love’]” (Tiqqunei ha-Zohar 19b).

All the Glory of the King’s Daughter is Inward

“Rabbi Neḥunia son of ha-Qannah said: One verse says, They have not seen the light, bright though it be in the skies (Job 37:21). And another verse says, He set darkness His hiding-place (Psalms 18:12); it is also written, Cloud and dense fog around Him (ibid. 97:2). This is difficult. However, a third verse comes to hold the balance: Darkness itself does not darken for You, and the night lights up like the day, the dark and light are one (ibid. 139:12)” (Bahir §1).

He set darkness His hiding-place round Him, His abode darkness of water, the clouds of the skies (Psalms 18:12). But is there any darkness before Heaven? For behold it is written: He lays bare the deep and the hidden things, knows what is in darkness, and light dwells with Him (Daniel 2:22)—this is not difficult: the one refers to inner houses [in which there is only light], the other to outer houses [hidden in darkness of water, cloud and dense fog]” (BT Ḥagigah 12b–13a).

When you light up [the lamps, opposite the front of the lamp stand shall the seven lamps give light] (Numbers 8:2).

Darkness itself does not darken for You, and the night lights up like the day, the dark and light are one (Psalms 139:12). Yet to us He says When you light up!

To what may this be compared? To a king who had a beloved friend. The king said to him, ‘Know that I will eat with you [even though I am royalty]. Go and prepare for me!’ His beloved friend went and prepared a common couch, a common lamp, and a common table. When the king arrived there came with him ministers who encompassed him on this side and that, and a lamp of gold before him. When his beloved friend saw all the glory of the king, he felt ashamed and put away everything that he had prepared for him, since it was all common. The king said to him, ‘Did I not tell you that I would eat with you? Why have you not prepared anything for me?’ His beloved friend said to him, ‘I saw all the glory that accompanied you, and I felt ashamed and put away all that I had prepared for you, since they were common vessels.’ The king said to him, ‘By your life! I will discard all the vessels that I have brought, and for the sake of your love I will use none but yours!’

And so, the blessed Holy One is entirely light, as is said, He lays bare the deep and the hidden things, knows what is in darkness, and light dwells with Him (Daniel 2:22). Yet He says to Israel ‘Prepare for Me a lamp and lights.’ And why is it written, They shall make Me a Tabernacle, that I may abide in their midst (Exodus 25:8); And you shall make a lamp stand of pure gold (ibid., 31)? When they had completed everything שְׁכִינָה (Shekhinah), [divine] Presence, came.

Why is it written, [And the cloud covered the Tent of Meeting and the glory of YHWH filled the Tabernacle.And Moses could not come into the Tent of Meeting (ibid. 40:35)? Immediately He called to Moses: And when Moses came into the Tent of Meeting to speak with Him, he would hear the voice (Numbers 7:89). What did He say to him? When you light up [the lamps]” (Bemidbar Rabbah 15:8).

“Why is it called זָהָב (zahav), gold? Because three qualities are included in it. זָכָר (Zakhar), male—ז (zayin). הַנְּשָׁמָה (Ha-neshamah), the soul—ה (he), for ה״ (five) names of the soul [which are feminine nouns]: ruaḥḥayahyeḥidahneshamahnefesh. What is the function of he? She is a throne for zayin, as is written, For he who is high has a higher one watching him (Ecclesiastes 5:7). And ב (bet)? She is their existence, as is said, בְּרֵאשִׁית בָּרָא (Bereshit bara), In the beginning created… (Genesis 1:1).

A parable: A king had a daughter who was good, sweet, lovely, and perfect. He married her to a royal prince—and clothed, crowned, and bejewelled her, giving her abundant wealth. Is it possible for the king to ever leave his daughter? Certainly not! Is it possible for him to remain with her constantly, the entire day? Certainly not! What then must he do? He places a חַלּוֹן (ḥallon), window, between the two, and whenever the father needs his daughter, or the daughter needs her father, they can unite through the window [cf. Bereshit Rabbah 74:7]. As is written, All the glory of the king’s daughter is inward, filigree of gold her raiment (Psalms 45:14) [on the association of this verse with the Sanctuary, see TanḥumaBemidbar 3; Tanḥuma (Buber), Bemidbar 3; Bemidbar Rabbah 1:3; Zohar 3:171a]” (Bahir §53–§54).

And YHWH spoke to Moses in the Wilderness of Sinai [in the Tent of Meeting] (Numbers 1:1).

Before the Tent of Meeting was set up, He spoke with him from the bush, as is said, And Elohim called out to him from the midst of the bush (Exodus 3:4). And afterward, He spoke to Moses in the land of Egypt, as is said, And YHWH said to Moses and to Aaron in the land of Egypt, saying… (ibid. 12:1).

He also spoke to him in Midian, as is said, And YHWH said to Moses in Midian (ibid. 4:19). He also spoke to him on Sinai, as is said, And YHWH spoke to Moses on Mount Sinai, saying… (Leviticus 25:1). However, as soon as the Tent of Meeting was set up, [the blessed Holy One] said, ‘הַצְּנִיעוּת (Ha-tsninut), modesty, is beautiful,’ as is said, [He has showed you, O man, what is good; and what does YHWH require of you, but to do justly, and to love kindness,and to walk הַצְנֵעַ (ha-tsne’a), humbly, with your God (Micah 6:8), [and so from now on] I will speak to him in the Tent of Meeting. Thus, David said, All the glory of the king’s daughter is פְּנִימָה (penimah), inward, filigree of gold her raiment (Psalms 45:14). 

The daughter of the king—[Torah of] Moses, as is said, And the Egyptians will I give over into the hand of harsh masters (Isaiah 19:4)—the plagues that came upon Egypt [called harsh אֲדֹנִים (adonim), masters]; and a fierce king shall rule over them, [says הָאָדוֹן (ha-Adon), the Lord, YHWH of armies] (ibid.)—Moses who was king of Torah which is called Strength, as is said, May YHWH give strength to His people (Psalms 29:11). Therefore: All the glory of the king’s daughter is inwardFiligree of gold her raiment—Aaron, as is said [of the priestly garments worn by the High Priest:] And you shall make a filigree of gold (Exodus 28:13).

From here they said: A woman who conducts herself with מַצְנַעַת (matsena’at), becoming modesty, even if she is an Israelite [i.e., her father is not a Cohen or a Levi], deserves to be married to a priest and to raise High Priests, as is said, filigree of gold her raiment. The blessed Holy One said, ‘So too it befits My honor that I should speak מִלִּפְנִים (millifenim), within,’ as is said, And when Moses came into the Tent of Meeting [to speak with Him…] (Numbers 7:89) [on the association of Psalms 45:14 with the Sanctuary, see TanḥumaBemidbar 3; Tanḥuma (Buber), Bemidbar 3; Zohar 3:171a]” (Bemidbar Rabbah 1:3, cf. Pesiqta de-Rav Kahana 1; Zohar 2:22b).

“What is, And from the west I will gather you (Isaiah 43:5)? From the same quality which perpetually inclines to the west. Why is it called מַּעֲרָב (ma’arav), the west? Because from there all seed is מִתעַרֵב (mit’arev), mixed. A parable: A king’s son had a lovely and modest bride in his chamber. He would take riches from his father’s house and come to her constantly and she would constantly take it all and hide it, mixing it all together. [After some time he] requested to see what he had gathered and stockpiled. Thus: from the west I will gather you. And what is it? His father’s house, since from the east I will bring your seed. To teach that He brings from the east and sows to the west. Afterwards, He gathers in what He has sown” (Bahir §156).

My lover is like a deer or like a stag. Oh, he stands behind our wall peering through the windows, peeping through the crannies (Song of Songs 2:9).

“Come and see: When a man builds a house and makes windows within he wants the light to enter. He makes windows narrow on the outside and broad on the inside. Why? So that the light will enter from the outside and shine on the inside. But when Solomon built the Temple, he did not make the windows in such a way. Rather, they were narrow on the inside and broad on the outside so that the light would emanate from the Temple and shine outside, as is written, And he made broad and narrow windows for the house (1 Kings 6:4)” (Tanḥuma [Buber], Beha’alotkha 2:1).

“Rabbi Ḥanina said: There were windows in the Temple, and from these light used to emanate for the world, as it says, And he made broad and narrow windows for the house (1 Kings 6:4). They were transparent and opaque; narrowing towards the inside and broadening towards the outside so as to let the light out to the world” (Vayiqra Rabbah 31:7).

And he made broad and narrow windows for the house (1 Kings 6:4). It was taught: Broad—without; narrow—within, for I am not in need of light” (BT Menaḥot 86b)

A Thousand Years in Your Eyes are like Yesterday Gone

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“It has been taught: Rabbi Abba said in the name of Rabbi Yoḥanan, ‘Before the blessed Holy One created the world, He and His Name were one. It arose in His mind to create the world, and He created first a thousand worlds, as is said: the thousand are yours, Solomon (Song of Songs 8:12). Afterward He created other worlds—to show that all is naught before Him” (Zohar Ḥadash 2d, cf. Pirqei de-Rabbi Eli’ezer 3).

“Rabbi Amora sat and expounded: What is fullness—the blessing of YHWH. To the west and the south His possession (Deuteronomy 33:23)? It means that everyplace ב (bet) is said is blessed, and this is: fullness—בִּרְכַּת (birkat), the blessing, of YHWH. From there those in need drink. And from the fullness She offered counsel at the beginning (Proverbs 9:10).

A parable: A king wanted to build a palace for himself among mighty cliffs [cf. Shem Tov ibn Shem Tov, MS British Museum 711]. He cut rocks and hewed boulders, uncovering a great spring of living water. The king then said, ‘Since I have flowing water, I will plant a garden. Then I will delight in it, and so will the entire world.’ As is written, And I was by Him an intimate, I was His delight day after day (Proverbs 8:30). Torah says, ‘For two thousand years I was in the blessed Holy One’s lap, as His delight,’ therefore the verse reads: day after day; a day of the blessed Holy One is a thousand years, as is written, For a thousand years in Your eyes are like yesterday gone (Psalms 90:4). From here forward: at times, as is said, each time (Proverbs 8:30). But the remainder is לְעוֹלָם (le-olam), everlasting, thus it is said: I draw My breath, and for My praise, hold it for you, [so as not to cut you off] (Isaiah 48:9). What is My praise? As is written, Praise to David. Let me exalt You (Psalms 145:1–2). Why is this praise? Because: Let me exalt You. And what is this exaltation? Let me bless Your name לְעוֹלָם (le-olam), forevermore (ibid.).

What is בְּרָכָה (berakhah), blessing? A parable: A king planted trees in his garden. Although rains fell constantly, and it was absorbed, and the soil was wet, he must water it from a spring, as is written, The beginning—wisdom, the fear of YHWH, good knowledge to all who perform it (Psalms 111:10). And if you say it lacks something [i.e., an end], look: His praise stands for all time (ibid.)” (Bahir §§5–6).

“It has been taught: The Book of Concealment, a book balanced on scales. For until there was a balance, they did not gaze face-to-face, and the primordial kings died and their weapons vanished and the earth was nullified. Until the head of Desire of all Desires arranged and bestowed garments of glory [on ‘a balance,’ see Bereshit Rabbah 12:15; on ‘they did not gaze face-to-face,’ see BT Bava Batra 99a; on ‘the primordial kings,’ see Genesis 36:31–39].

This balance hangs in a place that is not; weighed upon it were those who did not exist. The balance stands on its own, ungrasped and unseen. Upon it rose and upon it rise those who were not, and who were, and who will be.

Secrecy within secrecy was prepared and arranged in a single skull filled with crystalline dew. Membrane of air, purified and sealed; those strands of clean fleece hanging evenly. Will of Wills is revealed through prayer of those below [on the forehead as expressing the Will, see Zohar 3:129 (IR) on Exodus 28:38]. Open-eyed watching, never sleeping, ever vigilant; supervision below by supervision of radiance above. Two nostrils of an official arousing breath for all [as a nose supervising commandingly, cf. Zohar 3:137b–138a (IR); on טַלָּא דִּבְדוֹלְחָא (talla di-vdulḥa), crystalline dew, cf. Rashi on Numbers 11:7; Ibn Ezra on Genesis 2:12].

בְּרֵאשִׁית בָּרָא אֱלֹהִים אֵת הַשָּׁמַיִם וְאֵת הָאָרֶץ (Be-reshit bara Elohim et ha-shamayim ve-et ha-arets), In the beginning God created the heavens and the earth (Genesis 1:1). שִׁיתָא (Shita), six [words]—בְּרֵאשִׁית (be-reshit), in the beginning, above them. All of them are below, suspended from the seven [features] of the skull until Glory of Glories [cf. BT Shabbat 152a: ‘The glory of a face is the beard’].

The second earth is not included in the calculation, as has been said, and it emerged from that which was cursed, as is written: from the soil that YHWH cursed (Genesis 5:29). הָיְתָה תֹהוּ וָבֹהוּ וְחֹשֶׁךְ עַל פְּנֵי תְהוֹם וְרוּחַ אֱלֹהִים מְרַחֶפֶת עַל פְּנֵי הַמָּיִם (Hayetah tohu va-vohu ve-ḥoshekh al penei tehom ve-ruaḥ Elohim meraḥefet al penei ha-mayim), Was waste and empty, with darkness over the face of the abyss and the wind of God hovering over the face of the waters (ibid. 1:2)—thirteen [words] suspended from thirteen [‘strands of clean fleece’] of Glory of Glories [i.e., the divine beard; on the thirteen attributes of Compassion, see Exodus 34:6–7].

Six thousand years are suspended from the first six; seventh above them, fortified alone. All will be destroyed in twelve hours [cf. the twelve hour rise and fall of Adam, described in Avot de-Rabbi Natan A, 1; B, 1; Vayiqra Rabbah 29:1; BT Sanhedrin 38b], as is written: was waste and empty…. Thirteen, He will raise them in Compassion—renewing themselves as before—and all those six will rise, since it is written created, and afterward is written was, for it surely was! [cf. Bahir §2]. And in the end, תֹהוּ וָבֹהוּ (tohu va-vohu), welter and waste, with darkness—YHWH alone will be exalted on that day (Isaiah 2:11) (Zohar 2:176b, Sifra di Tsni’uta).

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 will 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).

How can a Person Grasp His own Way?

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From YHWH are the steps of a man, and how can a person grasp his own way? (Proverbs 20:24).

“Come and see: All events of the world depend on numerous suzerains, yet all inhabitants of the world neither know nor consider the foundation of their existence. Even Solomon, who was wiser than anyone in the world, could not comprehend them.

He opened saying, ‘He has made everything right in its time (Ecclesiastes 3:11). Come and see: Happy are those who engage in Torah and know how to contemplate with the spirit of wisdom! He has made everything right in its time. Every action performed by the blessed Holy One in the world, each and every one, has a rung appointed over it, whether for good or for evil, some rungs to the right, some to the left. If a person goes to the right, performing an action, there is a rung appointed to that side, offering him assistance; how many assist him! If a person goes to the left and commits his acts, the act he commits is appointed to that side, accusing him, conducting him to that side, leading him astray.

So, an act performed fittingly by a person is facilitated by the power appointed on the right. This is in its timeright in its time, for that action links with its time fittingly.

He has also set the world in their heart. The entire world and all its activity depend solely upon the desire of the heart, as it arises in the will of a human being. Happy are the righteous who attract good deeds, benefiting themselves and the whole world [cf. BT Qiddushin 40b; Sotah 3b]! Woe to those who do not know the time of that action and do not care about performing their actions in the world according to the remedy needed by the world, aligning the action with its appropriate rung. Why? Because they do not know.

So, all is given to human רְעוּתְהוֹן (re’uthon), will, as is written: yet a human cannot discover what God has done… (Ecclesiastes 3:11). And since those actions are not performed to be aligned fittingly with their rungs—that this act might be integrated in this rung, perfectly arranged—but rather according to human desire, what is written next? I know that there is nothing good in them but to be happy and do good in their life (ibid., 12). I know that there is nothing good in them—in those actions performed improperly. But to be happy with whatever befalls him and to offer thanks to the blessed Holy One and do good in his life. For look, if that action brings evil upon him through the rung appointed over it, he should rejoice in this and offer thanks since he brought it upon himself, going unknowingly like a bird into a snare.

How do we know all this? As is written: For a human does not know his time. Like fish caught in a cruel net, like birds seized in a snare, so humans are trapped in a time of calamity, when it falls upon them suddenly (ibid. 9:12). For a human does not know his time. What is his time? The time of that action that he performs, as has been said: He has made everything right in its time. So they are like birds seized in a snare. So, happy are those engaged in Torah, who know its ways and paths, so as to walk the way of truth” (Zohar 1:195b, cf. ibid. 2:134b).

“Rabbi Yehudah opened, ‘Happy is the people who know the shout of joy; O YHWH, they walk in the light of Your presence (Psalms 89:16). How essential for people to walk in the ways of the blessed Holy One and observe the commandments of Torah, so that thereby they may attain the world that is coming and be delivered from all accusations above and below! For just as there are accusers in the world below, so there are accusers above, looming over human beings [cf. M Avot 4:11].

Those who enact the commandments of Torah and walk a straight path, revering their Lord, how many advocates stand poised above them [cf. BT Shabbat 32a; ZḤ 14c (MhN)]! As is said: If he has an angel over him, one advocate among a thousand, to vouch for his uprightness, then He is gracious to him and says, ‘Spare him from going down to the pit; I have found a ransom’ (Job 33:23–24). So, happy is one who observes the commandments of Torah.

Rabbi Ḥiyya said, ‘If so, why is an angel required to be an advocate for that person? Look at what is written: For YHWH will be your confidence; He will keep your foot from the snare (Proverbs 3:26), and similarly: YHWH will guard you from all evil (Psalms 121:7)!

For the blessed Holy One sees everything that a person does in this world, whether good or evil, as is said: ‘If one hides in secret places, do I not see him? declares YHWH (Jeremiah 23:24). Rabbi Yehudah replied, ‘All is certainly so, but see what is written: Stretch out Your hand and touch his bone and his flesh…. YHWH said to Satan, [‘Here, he is in your hand, but spare his life’] (Job 2:5–6), and similarly: You incited Me against him to destroy him without cause (ibid., 3)—demonstrating that authorization is granted to the Other Side, authorization over matters of the world being given to one who, it should not be given. All these ways are concealed before the blessed Holy One, and we must not pursue them, for they are laws of the blessed Holy One, and human beings are not permitted to scrutinize them—except for the truly virtuous who know the secrets of Torah and walk in the way of wisdom, discovering those hidden elements of Torah’” (Zohar 2:32b).

“Come and see: By YHWH, a man’s steps are set, and He favors his way (Psalms 37:23). When the blessed Holy One is pleased with someone, all his steps and all his ways—all of them—are prepared for him, and He rectifies each and every one, fittingly. He favors his way—even in worldly matters.

Further, By YHWH, a man’s steps are set, and He favors his way. If a person directs his mind, רְעוּתֵיהּ (re’uteih), will, and heart toward the Holy King, following His way—the blessed Holy One favors it, the one that he paves, as if it were His own, actually! [cf. M Avot 2:4]” (Zohar Ḥadash 74a).

“Rabbi Levi said: Six things serve man—three are under his control, and three are not under his control. The eyes, the ears and the nostrils are not under his control, since he sees what is not wanted, hears what is not wanted, and smells what is not wanted. The mouth, the hand, and the foot are under his control. If he wants to, he learns Torah, while if he wants to he speaks badly, and if he wants to he blasphemes and reviles. Regarding the hand, if he wants to he can offer charity, while if he wants to he can rob, and if he wants to he can murder. Regarding the feet, if he wants to he can go to houses of theatre and houses of circus, while if he wants to he can go to houses of assembly and houses of study. But when he is worthy the blessed Holy One makes those which he controls no longer in his control. The hand: And the hand he reached out against him withered (1 Kings 13:4); the mouth: Now blessed he stays (Genesis 27:33); the foot: My son, do not go on a road with them… for their feet hurry to shed blood (Proverbs 1:15–16)” (Bereshit Rabbah 67:3, cf. Sefer Yetsirah §62; Zohar 1:195a).

“Rabbi Ḥama son of Rabbi Ḥanina said: Had it not been for these three verses, the legs of Israel’s enemies would have collapsed [i.e., Israel herself would not be capable of withstanding divine judgment]. One verse: [On that day, said YHWH: I will gather the lame one, and the outcast I will take in] and to whom I did harm (Micah 4:6); and one verse: Look, like clay in the hand of the potter, so are you in My hand, house of Israel (Jeremiah 18:6); and one verse: And I will take away the heart of stone from your body and give you a heart of flesh (Ezekiel 36:26). Rav Pappa said: From here: And My spirit I will put within you, and I will act so that you go by My statutes (ibid., 27)” (BT Berakhot 32a).

Let go, and know that I am God (Psalms 46:11).

And She Removes Her Ḥallah from the Middle

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 “Rabbi Yoḥanan son of Ḥanina said: The day consisted of twelve hours. In the first hour, his dust was gathered; in the second, it was kneaded into a shapeless mass. In the third, his limbs were shaped; in the fourth, a soul was infused into him; in the fifth, he arose and stood on his feet; in the sixth, he gave [the animals] their names; in the seventh, Eve became his mate; in the eighth, they ascended to bed as two and descended as four; in the ninth, he was commanded not to eat of the tree, in the tenth, he sinned; in the eleventh, he was tried, and in the twelfth he was expelled and departed, as is written, A man will not rest in splendor (Psalms 49:13)” (BT Sanhedrin 38a, cf. M Avot 1:1).

[On the day YHWH God made earth and heavens, no shrub of the field being yet on the earth and no plant of the field yet sprouted, for YHWH God had not caused rain to fall on the earth and there was no human to till the soil, and wetness would well from the earth to water all the surface of the soil,] then YHWH God fashioned the human, [humus from the soil…] (Genesis 2:7).

A king makes a land stand firm through justice. But a man of donations destroys it (Proverbs 29:4). A king—the King of kings of kings, the blessed Holy One; A king makes a land stand firm through justice—He created the world on the basis of justice, as is written, In the beginning Elohim created (Genesis 1:1).

But a man of תְּרוּמוֹת (terumot), donationsdestroys it (Proverbs 29:4)—first Adam, who was the completion of the world, its ḥallah. Now ḥallah is called תְּרוּמָה (terumah), a donation [or: an elevation offering], as is written, The first yield of your kneading troughs, חַלָּה (ḥallah), a round loaf, you shall present in donation (Numbers 15:20). Rabbi Yose son of Qisratah said: Like a woman who mixes her dough with water and removes her ḥallah from the middle [before the dough is kneaded]. So too, at first, wetness would well from the earth to water all the surface of the soil, then YHWH God fashioned the human, humus from the soil (Genesis 2:6)” (Bereshit Rabbah 14:1, cf. JT Shabbat 2:6, 5a).

בְּרֵאשִׁית (Bereshit), In the beginning, this is ḥallah as is written, רֵאשִׁית (reshit), the first, yield of your kneading troughs, חַלָּה (ḥallah), a round loaf, you shall present in donation (Numbers 15:20), as we have said, ‘Adam was חַלָּה (ḥallah) of the world…’ What is ḥallah? It is these seven species: wheat, barley, grapes, figs, pomegranates, olive oil of the land, and honey, which is honey of dates. חִטָּה (Ḥittah), wheat, is the tree from which the first man ate, and since he did not separate ḥallah, [holiness] did not descend upon ה (he), but dwelled upon ח (ḥet) and ט (tet) [which spell, חִטָּה (ḥittah), wheat, and allude to חֵטְא (ḥet), sin], causing death [cf. BT Berakhot 40a].

And the ḥallah is the Shekhinah, it includes these seven species [which hint at the lower seven sefirot]. In this was the sin of the first man—the drop, which is the י (yod). Dough must have ḥallah taken from it. Immediately they fell upon that drop, and he gave seed that was included with both which is the ו (vav) and the mystery of the matter, הֵא (he), here, is seed for you, [and sow the land] (Genesis 47:23).

Because of this, ḥallah is certainly a decree for the wife, because of her Adam who was the ḥallah of the world died. She must separate ḥallah, to take it from her dough, which is her drop, to return it to man” (Tiqqunei ha-Zohar 31a).

The Image of the Seal Through which He is Known

image“Nothing existed until there arose within the will of thought actualizing all by impress of the סָמִיטְרָא (samitra), signet, creating the world” (Zohar 1:15b).

You will be transformed like clay of a stamp (Job 38:14).

“וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים (Va-yippaḥ be-appaiv nishmat ḥayyim)And He blew into his nostrils the breath of life (Genesis 2:7)—חוֹתָם (ḥotam), signet ring, stamp, seal [cf. חוֹטֶם (ḥotem), nose; Isaiah 48:9]” (Ba’al ha-Turim).

“For if a man strikes many coins from one stamp they all resemble one another, but the King of the Kings of Kings, the blessed Holy One, טָבַע (tava), stamps, every man בְּחוֹתָמוֹ (be-ḥotamo), with His signet, of the first man, and yet not one of them resembles his fellow. Therefore every single person is obliged to say: ‘The world was created for my sake’” (BT Sanhedrin 37a).

What is the reason that we [tie] blue wool in צִיצִית (tsitsit), tassels? And what is the reason there are thirty-two threads? A parable: To what can the matter be compared? A king had a lovely garden with thirty-two paths. He placed a guard over them and made those paths known to him alone, saying to him, ‘Guard them and go on them each day, and any time that you make your way through them peace [will be upon] you.’ What did the guard do? He said, ‘If I am alone on these paths is it possible for one guard to maintain [all of] these paths? And what’s more, the world will say, “Since [these paths are] his he [must be] king of this [garden], and he guards this [garden].”’ Therefore, this guard put other guards over the paths—thirty-two paths.

And what is the reason for the blue? The guard said, ‘Perhaps these [other] guards will say the garden belongs to me.” He gave them a sign and said to them, “See, this is the king’s sign, that this garden belongs to him. And these are the paths he maintains, they are not mine. And, look: His seal.’ A parable: To what can the matter be compared? A king and his daughter had slaves [or: servants]. They sought to go a distance being terrified by the king’s dread. The king gave them his sign [of goodwill]. They were terrified of the daughter and she gave them a sign. She said, ‘From now on, with these two signs YHWH guards you from all harm, He guards your life (Psalms 121:7)’” (Bahir §96).

“בְּרֵאשִׁית (Bereshit), in the beginning (Genesis 1:1)—ב׳ רֵאשִׁית (bet reshit), bet is beginning. This is the gate of YHWH—the just will enter it (Psalms 118:20). This is the gate for the just [or: righteous] who have permission to enter there; others who are not just are driven out from there. In Her are impressed, rendered, and engraved the upper and lower images. The form of a man is impressed there, and this is דְּמוּת (demut), the likeness, of Man. The impression of a lion is there to the right, the impression of an ox to the left, and the impression of an eagle in the middle….

The four letters of the holy name, YHWH, shine upon them. The king of all the beasts is אָדָם (adam), man, which is the sum of יוֹד הֵא וָאו הֵא (Yod He Vav He), YHWH. The likeness of Man, is the holy Shekhinah, for She is His image; She is His seal, and of Her is said, Set me as a seal on your heart, as a seal on your arm (Song of Songs 8:6). Thus the Shekhinah says, ‘Even though You withdraw above, Your image is not removed from me, like the seal that is in the place to which clings an impression of the seal’s owner.’ The image of the seal through which He is known is not removed from Her…. The seal of the blessed Holy One is certainly the Shekhinah” (Tiqqunei Zohar 1, 18a).

“There is no place empty of Him” (Tiqqunei ha-Zohar 57, 91b).

“Like a king that sends a document with his seal, and the likeness of the king is embossed in the wax of the seal. The sefirot of אֲצִילוּת (atsilut), Emanation, are precisely the likeness of the King. The sefirot of בְּרִיאָה (beri’ah), Creation, are the seal of the king, and the sefirot of יְצִירָה (yetsirah), Formation, are the angels which are the living beings, and they are the form of the seal in wax” (Tiqqunei ha-Zohar 3b).

“Truth is the seal of the blessed Holy One” (BT Shabbat 55a).

Guardian of the Doors of Israel

mezuzah--061101-a“King Ardavan IV of Parthia sent a pearl of purest radiance to Rabbi [Yehudah ha-Nasi] and requested: Send me something equally precious in return. Rabbi sent him a mezuzah. The king sent back word: I sent you something beyond price, and you sent me something that sells for a debased coin of no value! Rabbi replied: My desirable things and your desirable things are not to be compared. You sent me something that I have to guard; I sent you something that guards while you lie asleep, as is said: [Keep, my son, your father’s command, and do not abandon your mother’s teaching. Bind them on your heart at all times, garland them round your neck.When you walk about, it will guide you, when you lie down, it will guard you, [when you wake, it will converse with you] (Proverbs 6:22)” (JT Peah 1:1, 15d).

“[When] Onqelos the son of Qalonymus became a convert, the Emperor sent a contingent of Roman [guards] after him but he enticed them with scriptural verses and they became converted…. So they took hold of him; and as they were walking on he saw the mezuzah which was fixed on the doorpost and he placed his hand on it saying to them: ‘What is this?’ and they replied: ‘You tell us.’ He said, ‘According to the way of the world, a king of flesh and blood dwells within, and his servants keep guard on him without; but the blessed Holy One, it is His servants who dwell within while He keeps guard on them from without; as is said: YHWH guards your going and coming, now and for evermore (Psalms 121:8). Then they, too, were converted. [The Emperor] sent for him no more” (BT Avodah Zarah 11a).

שַׁדָּי (Shaddai)—שׁוֹמֶר דְלָתוֹת יִשְׂרָאֶל (Shomer delatot yisra’el), Guardian of the doors of Israel” (Kol Bo 90, 101:4).

He who dwells in the Most High’s shelter, in the shadow of שַׁדַּי (Shaddailies at night—I say of YHWH, “My refuge and bastion, my God in whom I trust.” For He will save you from the fowler’s snare, from disastrous plague. With His pinion He shelters you, and beneath His wings you take refuge, a shield and a buckler, His truth. You shall not fear from the terror of the night nor from the arrow that flies by day, from the plague that stalks in darkness nor from the scourge that rages at noon. Though a thousand fall at your side and ten thousand at your right hand, you it will not reach…. No harm will befall you, nor affliction near your tent (Psalms 91:1–7, 10).

Afflictions of the children of Adam (2 Samuel 7:14). These lure human beings at doorways, wells, and toilets. Therefore, if a person places the Holy Name at his doorway—if שַׁדָּי (Shaddai) is inscribed in its supernal crowns—they all flee far away from him, corresponding to what is written: No affliction will draw near your tent (Psalms 91:10). What is affliction? Afflictions of the children of Adam” (Zohar 3:76b).

“שַׁדָּי (Shaddai) of the מְזוּזָה (mezuzah), doorpost, chases away the שֵׁדִים (shedim), demons, and מַזִּיקִים (mazziqim), destroyers, at the gate” (Zohar 3:251b).

She is the gate by which one must enter all wisdom, and every [divine] appellation, and הֲוָיָה (Havayah), to enter each and every sefirah. She is the knowledge of everything, and without Her no creature has permission to ponder any knowledge in the world. Of Her it is said: זֶה (Zeh), This, is the gate of YHWH (Psalms 118:20)…. 

Shekhinah is the gate onto which the mezuzah is affixed [one of the many appellations of Shekhinah is זֶה (zeh), ‘This’ (masculine pronoun), or זֹאת (zot), ‘This’ (feminine pronoun), perhaps because as the Divine Presence She is constantly right here, see Zohar 1:49b; 2:11b–12a; 3:8b]” (Zohar 3:256b, 258a, Ra’aya Meheimna Pineḥas).

“Rava said, The proper performance of the mitsvah is to fix it in the handbreadth nearest to the street. Why?—the Rabbis say, So that one should יִפְגַּע (yifgga’), encounter, a mitsvah immediately [on one’s return home, cf. Genesis 32:1: And Jacob had gone on his way, and messengers of God יִּפְגְּעוּ (yifggu)accosted him]; Rabbi Ḥanina of Sura says, So that it should protect him [and his entire house from מַזִּיקִין (mazziqin), destroyers (Rashi)]. Rabbi Ḥanina said, Come and see how the way of the blessed Holy One differs from that of flesh and blood. According to the way of flesh and blood, the king dwells within, and his servants keep guard on him from without; but with the blessed Holy One it is not so, for it is His servants that dwell within and He keeps guard over them from without; as is said, [Look, He does not slumber nor does He sleep, Israel’s guardYHWH is your guard, YHWH is your shade at your right hand (Psalms 121:4–5)” (BT Menakhot 33b).

“Rabbi Yehudah son of Rabbi Yose said, ‘A doorway that bears a mezuzah: no demon—neither accuser nor evil spirit—can approach, because the blessed Holy One watches the doorway. Even when the destroying angel has permission to harm, he lifts his gaze and sees the name of the Omnipresent poised over the doorway, as it were—and He will not allow the Destroyer to enter your houses to strike (Exodus 12:23). Therefore, one should always be [enveloped] by a mezuzah….

From where do we know this? From its written form—מְּזוּזֹת (mezuzot), doorposts. Its letters demonstrate: זָז מָוֶת (zaz mavet), Death slinks off, for he is not given permission to attack, and he slinks away from the opening” (Zohar Ḥadash 84d–85a [MhN], cf. Tiqqunei ha-Zohar 25a, 66a).

“Our Rabbis taught: If one rents a house to another, the tenant must provide a mezuzah. But when he leaves, he must not take it with him, except [if he rented] from a gentile, [then] he must remove it when he leaves. And it once happened that a man took it away with him, and he buried his wife and two children” (BT Bava Metsi’a 102a).

“Our Rabbis taught: Children die as a punishment for [unfulfilled] vows….

[However,] Rabbi Me’ir and Rabbi Yehudah disagree: One maintains, It is for the neglect of mezuzah, while the other holds that it is for the neglect of tsitsit. Now, as for the view that it is for the neglect of mezuzah, it is well, as is written, And you shall write them on the מְזוּזוֹת (mezuzot), doorposts, of your house and in your gates, which is followed by, so that your days may be many, and the days of your children (Deuteronomy 11:20). But what is the reason of the view that it is for the neglect of tsitsit?—Rav Kahana, others say Shila Mari: because it is written, Also on your skirts is found the blood of the souls of the poor innocents (Jeremiah 2:34). Rav Naḥman son of Yitsḥaq said, The view that it is for the neglect of mezuzah is also [learnt] from this: Did I not find them tunneling in? (ibid.) [cf. Exodus 22:1: If while tunneling, a thief should be found and is struck down and dies, there is no bloodguilt for him]—they made their entrances like [nothing more than] caves [without doorposts]” (BT Shabbat 32b).

The Cave is Filled by the Sea, yet the Sea is not Diminished

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And the cloud covered the Tent of Meeting and the glory of YHWH filled the Tabernacle (Exodus 40:34).

“Rabbi Yehoshu’a of Sikhnin said in the name of Rabbi Levi: Why was the Tent of Meeting compared to a cave on the seashore? When the sea rises and floods it, the cave is filled by the sea, yet the sea is not diminished. So too, the Tent of Meeting was filled with the splendor of the Shekhinah, as is said, on [Israel’s] יוֹם כַּלֹּת (yom kallot), bridal day, Moses [set up the Tabernacle] (Numbers 7:1)” (Pesiqta de-Rav Kahana 1:2, cf. Tanḥuma, Vayakhel, 7; Pirqei de-Rabbi Eli’ezer 19a).

As I beheld the living beings, behold, one wheel on the earth alongside the living beings (Ezekiel 1:15). Rabbi El’azar said, ‘This is a certain angel who stands on earth and whose head extends close to the living beings.’ In a matnita [tannaitic tradition] it is taught: His name is Sandalfon, who is taller than his companion by a journeying distance of five hundred years. He stands behind the Chariot, binding crowns for his Maker. But is it so? Behold it is written: Blessed be the glory of YHWH from His place (Ezekiel 3:12) accordingly, none knows His place!—he pronounces the Name over the crown, and it goes and rests on His head.

Rava said: All that Ezekiel saw Isaiah saw. What does Ezekiel resemble? A villager who saw the king [and prophesied from afar, i.e., exile]. And what does Isaiah [who said: The fullness of all the land is His glory (Isaiah 6:3)] resemble? A townsman who saw the king [and prophesied from within the land of Israel]” (BT Ḥagigah 13b).

“Rabbi Dosa says: Behold, it says, You shall not be able to see My face, for no human can see Me and live (Exodus 33:20). While they are living, they do not see, but in the hour of their death, they do see. Thus it says, Before Him will kneel all who go down to the dust whose life is undone (Psalms 22:30). Rabbi Akiva says: For no human can see Me and liveeven the living beings that carry the Throne cannot see the Glory! Son of Azzai said: I do not mean to repudiate my master’s words, but to add to his words: For no human can see Me and liveeven the ministering angels, whose life is the life of eternity, do not see the Glory!” (Sifra, Vayiqra, dibbura dindavah 2:12, 4a).

What is From His place (Ezekiel 3:12)? Because no one knows 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 worthy woman, lovely and refined in all that she did, they said: ‘She undoubtedly was taken from the side of the light, for her deeds give light to the world.’ They then asked her: ‘Where are you from?’ She replied: ‘From my place.’ They said: ‘If so, the people of your place must be great! Blessed are you and blessed is your place!’” (Bahir §132).

His disciples said to him: From above to below we know. But from below to above we do not know. He replied: Is it not all one—below to above and above to below? They said: Our Rabbi, ascending is not like descending. One can run while descending, but it is not so while ascending. He replied: Go out and see.

He sat and expounded for them: ‘Shekhinah is below just as Shekhinah is above’ (Seder Rabba de-Vereshit) [see Wertheimer, Battey Midrashot 1:30]. And what is Shekhinah? Say that this is the light emanated from the primordial light, Ḥokhmah. It also surrounds everything, as is written: The fullness of all the land is His glory (Isaiah 6:3). What is its function here? A parable: A king had seven sons, and he assigned each one his place. He said to them, ‘Sit, this one on the back of that one.’ The lowest one said, ‘I will not dwell below! I will not be so far from you!’ He said to them, ‘I will hereby turn and see you all day long.’ This is The fullness of all the land is His glory. Why is He in their midst? To stand them up and make them endure” (Bahir §171).

“All beings above and below cannot grasp, till finally they declare: Blessed be the glory of YHWH from His place! (Ezekiel 3:12). Those below proclaim that He is above, as is written: Your glory is above the heavens (Psalms 113:4). Those above proclaim that He is below, as is written: Your glory is over all the earth (ibid. 57:12). Finally all of them, above and below, declare: Blessed be the glory of YHWH from His place! For He is unknowable; no one has ever been able to comprehend Him” (Zohar 1:103a).

His majesty covers the heavens, and His splendor fills the earth (Habakkuk 3:3).

“What is the difference between them [ס (samekh) and ם (mem)]? Well, when enclosed and hidden within itself, within the supernal point above, She [Binah] assumes the form of the letter ס (samekh), enclosed within and hidden, ascending above. And when She returns and sits רְבִיעָא (revi’a), crouching, over children below to suckle them, She assumes the form of the letter ם (mem) [which is] רְבִיעָא (revi’a), quadrilateral, enclosed in four directions of the world [the first appearance of the letter ס (samekh) in the Torah is in the word הַסֹּבֵב (ha-sovev), surrounds (Genesis 2:11), and its second appearance is in the word וַיִּסְגֹּר (va-yisggor), closed (ibid., 21), see Bereshit Rabbah 17:6]” (Zohar 2:127a, cf. BT Shabbat 104a).

“He surrounds all the worlds, and none but He surrounds them in any direction, up or down or to the four corners of the compass, and no one has escaped outside His realm, for He fills all the worlds and there is no other that fills them [cf. BT Berakhot 10a]. He grants life, and there is no other god above Him to give Him life, as is said: You enliven them all (Nehemiah 9:6), and for Him Daniel said: And all earth’s dwellers are counted as naught, and as He chooses He does with the array of the heavens and the earth’s dwellers, [and there is none who can protest against Him and say to Him, ‘What have You done?’] (Daniel 4:32). He binds and unites kind to its kind above and below, and the four elements would have no proximity except with the blessed Holy One in their midst” (Zohar 3:225a, Ra’aya Meheimna Pineḥas).

A Spark of Impenetrable Darkness

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“At the head of potency of the King. He engraved engravings in luster on high. A spark of impenetrable darkness flashed within the concealed of the concealed, from the head of Infinity—a cluster of vapor forming in formlessness, thrust in a ring, not white, not black, not red, not green, no color at all. As a cord surveyed, it yielded radiant colors. Deep within the spark gushed a flow, splaying colors below, concealed within the concealed of the mystery of אֵין סוֹף (Ein Sof). It split and did not split its aura, was not known at all, until under the impact of splitting, a single, concealed, supernal point shone. Beyond that point, nothing is known, so it is called רֵאשִׁית (Reshit), Beginning, first command of all…. Zohar, Radiance! Sowing seed for its glory, like the seed of fine purple silk wrapping itself within, weaving itself a palace, constituting its praise, availing all.

With this beginning, the unknown concealed one created the palace. This palace is called אֱלֹהִים (Elohim). The secret is: בְּרֵאשִׁית בָּרָא אֱלֹהִים (Bereshit bara Elohim), With beginning, _____ created Elohim (Genesis 1:1) [cf. Bahir §10]” (Zohar 1:15a).

At the head of potency of the King… a spark of impenetrable darkness (Zohar 1:15a)when it surveyed its drawing out, there came forth from this point a hidden קָו (qav), cord. The thought was like so: ם (mem). First it was closed ם (mem). When the cord, ו (vav), extended from the מִדָּה (middah), measure, it opened and was made into ב (bet). This is בְּרֵאשִׁית (Bereshit), In the beginning (Genesis 1:1)—the רֵאשִׁית (Reshit), Beginning, in the בּ (bet). When it is closed mem, it is the great mem as in, לםרבה (le-marbeh), of the increase of, dominion (Isaiah 9:6) and it was made into a ring [cf. BT Shabbat 104a; ZḤ 72b–c]. Therefore, all say, ‘You are betrothed to me with this טַבַּעַת (taba’at), ring’—ם (mem). Of this it says a cluster of vapor forming in formlessness, thrust in a עִזְקָא (izqa), ring, not white, not black, not red, not green, no color at all (Zohar 1:15a).

When it extended to shine, a cord surveyed, it yielded radiant colors…. within (ibid.). And this is the secret of Wrapped in light like a cloak, [stretching out heavens like a tent-cloth] (Psalms 104:2). For this is the cloaked light that does not spread, hidden. The אֲוִיר (avir), atmosphere [lit., air], is called אוֹר (or), light, and with the addition of the י (yod), the point in the palace, for when one takes the yod out of avir, atmosphere, one reveals or, light. And this is And God said, Let there be light (Genesis 1:3)” (Tiqqunei ha-Zohar 4, 19a–20b).

“At the head of potency of the King… a spark of impenetrable darkness…. not white, not black, not red, not green, no color at all (Zohar 1:15a). This spark is the קָו מִדָּה (qav middah), cord of measure, which is clothed in the אֲוִיר (avir), atmosphere, and when it is in the atmosphere, it is closed and not seen at all. When it extends itself to be revealed, there comes out from this אֲוִיר (avir), intangible air, one point. What remains is light, the primordial light of the work of creation. As it says And God said, יְהִי אוֹר (Yehi or), ‘Let there be light’ (Genesis 1:2)—let there be י (yod) plus אֲוִיר (avir), atmosphere, and this secret is handed to the wise of heart.

This point, after it extends from that light is clothed in four colors from the upper palace, and this is called ב (bet) so it says Through wisdom a house is built (Proverbs 24:3) and this point measures out five colors, as it says Who measured at the rising of the water (Isaiah 40:12)” (Tiqqunei ha-Zohar 18, 37b).