“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 Yehudah said:] I learned from father in the mysteries of letters of the Holy Name, the duration of the world and the days of Creation—all a single mystery” (Zohar 1:117a).
“Rav Qattina said: A world is six thousand years, and one is desolate, as is written, And YHWH alone shall be exalted in that day (Isaiah 2:11). Abbaye said: It is desolate two, as is said, After two days will He revive us: on the third day He will raise us up, and we shall live in His sight (Hosea 6:2) [see Rabbi David ben Yehudah he-Ḥasid, Sefer Mar’ot Ha-Tsove’ot, 106:13].
It has been taught in accordance with Rav Qattina: Just as the seventh year is one year of release in seven, so is a world: one thousand years out of seven shall be fallow, as is written, And YHWH alone shall be exalted in that day, and it is further said, A psalm, a song for the Sabbath day (Psalms 92:1)—the day that is altogether Sabbath. It is also said, For a thousand years in Your eyes are like yesterday gone (Psalms 90:4).
The Tanna debe Eliyyahu teaches: A world is six thousand years. Two thousand תֹּהוּ (tohu), chaos; two thousand תּוֹרָה (torah), Law; two thousand years the days of Messiah” (BT Sanhedrin 97a).
“And there was evening (Genesis 1:5). Rabbi Yehudah son of Rabbi Shim’on said: It is not written let there be evening, but rather and there was evening: hence we know that an order of time existed before this. Rabbi Abbahu said: The blessed Holy One kept creating worlds and destroying them until He created these [i.e., heavens and earth]. Then He declared, ‘These please Me, those do not.’ Rabbi Pinḥas said: This is Rabbi Abbahu’s reason: And God saw all that He had done, and, look, it was very good (Genesis 1:31): ‘These please Me, those do not’” (Bereshit Rabbah 3:7).
“Rabbi Tanḥuma opened: Everything He has עָשָׂה (asah), done, aptly in its time (Ecclesiastes 3:11). Rabbi Tanḥuma said: The world was created in its time, and the world was not fit to be created earlier. Rabbi Abbahu said: Hence we learn that the blessed Holy One was creating worlds and destroying them, creating worlds and destroying them, until He created these [i.e., the heavens and earth], and then He said: ‘These please Me, those do not.’ Rabbi Pinḥas said: This is Rabbi Abbahu’s reason: And God saw all that He had עָשָׂה (asah), done, and, look, it was very good (Genesis 1:31): ‘These please Me, those do not’” (Bereshit Rabbah 9:2).
“Rabbi Berekhiyah said: It is written, And the earth was welter and waste (Genesis 1:2). Was—what does it mean? Welter, already was” (Bahir §2).
“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, playing before Him at any time (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: from time to time, as is said, at any time. 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 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).