The Nut Garden

לקוטים מזוהר (Gleanings of Zohar)

Tag: tzimtzum

Ten White Radiancies, Ten Sefirot: These Above Those

Add. 27006“Ten סְפִירוּת בְּלִימָה (sefirot beli-mah), numerals of nothingness. Their measure is ten, yet infinite” (Sefer Yetsirah §1).

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 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).

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How can a Person Grasp His own Way?

IMG_0958From 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 it 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).

Separating a Portion Precisely from the Middle

Sesame Challah_1 “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).

[A king makes a land stand firm through justice.] But a man of תְּרוּמוֹת (terumot), donationsdestroys it (Proverbs 29:4)—Adam, who was the completion of the world, and ḥallah is designated תְּרוּמָה (terumah), a donation [or: an elevation offering]…. Rabbi Yose son of Ketsarta said: Like a woman who mixes her dough with water and separates ḥallah precisely from the middle, even so, 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) [on the phrase “precisely from the middle,” cf. Rabbi Ḥayyim Vital, Liqqutim Ḥadashim, 17–23]” (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 together with ה (he) 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).

“Thus the Shekhinah says [to the blessed Holy One]: Even though You ascend above Your image is never removed from me, like the seal that is in the place to which cleaves the impression of the master of the seal. The image of the seal through which He is known is not removed from Her” (Tiqqunei Zohar 1:18a, translated in Wolfson, Through a Speculum that Shines: Vision and Imagination in Medieval Jewish Mysticism).

“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: He Surrounds all Worlds and He Fills all Worlds

IMG_1039And 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).

“Rabbi El’azar said: A certain angel, who stands on the earth and his head reaches to the living beings [of the Chariot]. In a baraita it is taught: His name is Sandalfon; he is higher than his fellows by a five hundred years journey, and he stands behind the Chariot and wreaths 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, no one knows His place!—he [Sandalfon] pronounces the [divine] 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 resemble? A townsman who saw the king [and prophesied from within the land of Israel]” (BT Ḥagigah 13b).

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 turns everything, as is written: The whole earth is filled with 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 whole earth is filled with 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).

“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-yisgor), 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

image“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. This thought was like so: ם (mem), first it was the closed ם (mem), and when the cord, which was the 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 the closed ם (mem), it is the great ם (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, it is said by all, ‘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 י (yod) out of אֲוִיר (avir), atmosphere, one reveals אוֹר (or), light. And this is And God said, Let there be light (Genesis 1:3)” (Tiqqunei ha-Zohar 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 passed 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 37b).