“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 , 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).
“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. 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]” (Zohar 2:176b, Sifra di-Tsni’uta, 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).
“It has been taught: When an impulse arose in the will of the White Head to enhance His glory, He arranged, prepared, and generated from בּוּצִינָא דְּקַרְדִינוּתָא (botsina de-qardinuta), the Lamp of Adamantine Darkness, a single spark. He breathed upon it and it flamed; His will arose and it scattered in 370 directions. Then the spark stood still, and pure air began to issue, whirling and expanding, and a single mighty skull emanated in four directions.
Within this pure air, the spark was absorbed, grasped, and enveloped. Would you ever imagine ‘within it’? Rather, concealed within it, and so this skull expanded in its directions, while this air is secreted in the secrecies of the Ancient of Days, in the breath that is treasured away.
In this skull fire spread on one side and air on the other, with pure air presiding over this side and pure fire presiding over the other. What is fire doing here? Well, it is not fire, but rather this spark enveloped in the pure air, illuminating 270 worlds, and from its side stems Judgment. Therefore this skull is called, ‘the mighty skull.’ In this skull dwell 90,000,000 worlds, moving with it, supported by it. Into this skull trickles dew from the White Head, filling it constantly, and from this dew the dead are destined to be revived.
That dew comprises two colors. From the aspect of the White Head, its color is white, including all whites, entirely white; but when it settles in this head of the זְעֵיר אַנפִּין (ze’eir anpin), Short-Tempered One, red appears in it—like crystal, which is white, yet the color red appears within the color white.
Therefore it is written: Many of those who sleep in the dust of the earth will awake—these to eternal life, those to shame and eternal contempt (Daniel 12:2). To eternal life—because they deserve that white, coming from the aspect of the עַתִּיק יוֹמִין (attiq yomin), Ancient of Days, אֲרִיכָאדְּאַנְפִּין (arikha de-anpin), Elongated Countenance. To shame and eternal contempt—because they deserve that red of the זְעֵיר אַנפִּין (ze’eir anpin), Small Countenance. All is included in the dew, as is written: For Your dew is a dew of lights (Isaiah 26:19)—two! And that dew drips every day to the Apple Orchard, colored white and red” (Zohar 3:135a–b, Idra Rabba).
“Rise Rabbi Shim’on and fashion new words with your hands, because permission has been granted to you to reveal hidden mysteries which have not been revealed by another until now. Rabbi Shim’on opened saying, ‘Yours, O YHWH, is the greatness, and the strength… (1 Chronicles 29:11).
Supernal ones, sleepers of Hebron, listen. Faithful Shepherd awake from your sleep. Awake and sing, you that dwell in dust(Isaiah 26:19). These are those righteous ones who are from the aspect of, I was asleep but my heart was awake (Song of Songs 5:2). They are not dead, thus it says, Awake and sing. Awake, Faithful Shepherd you and the Patriarchs, awaken the Shekhinah asleep in the exile. Until now all the righteous sleep, asleep in their youth.’
Immediately the Shekhinah aroused three voices for the Faithful Shepherd, saying to him, ‘Rise Faithful Shepherd, of whom it is said, Hark! my lover knocks (Song of Songs 5:2)—with His four letters. Saying, Open for me, my sister, my friend, my dove, תַמָּתִי (tammati), my perfect one(Songs of Songs 5:2). Because, תַּם (tam), Complete, is the punishment of your iniquity, O daughter of Zion; He will no more carry you away into exile (Lamentations 4:22).’
For my head is filled with dew (Song of Songs 5:2). What is filled with dew? Rather, the blessed Holy One says, ‘Do you imagine that from the day the Holy Temple was destroyed I have entered My house, or I have entered My dwelling place? Not so! I have not entered at all since the time of your exile. Behold here is your sign: For my head is filled with טַל (tal), dew.’ הא (He, alef) [of the Holy Name spelled with ten letters] is Shekhinah in exile [separated from Her lover יוד הא ואו (YodHeVav), the blessed Holy One]. Her completion and Her life is טַל (tal), dew, and this is יוד הא ואו (YodHeVav); הא (He, alef), the Shekhinah, is not of the טַל (tal), dew, but יוד הא ואו (YodHe Vav) is ל״ט (thirty-nine) [numerically equivalent to טַל (tal), dew]. He fills the Shekhinah from the flowing of all the supernal sources. Immediately the Faithful Shepherd rose, and the holy Patriarchs along with him. Until here the mystery of unification” (Tiqqunei ha-Zohar 17b).
“For Your dew is a dew of lights (Isaiah 26:19)—all who make use of light of Torah, light of Torah will revive, but all who do not make use of light of Torah, light of Torah will not revive” (BT Ketubbot 111b).
“House of Shammai are of the opinion that there is only one נְהוֹרָא (nehora), light, in a nehora, light, while House of Hillel are of the opinion that there are several. It has been taught to the same effect: House of Hillel said to House of Shammai: There are several מְאוֹרוֹת (me’orot), lights, in אוֹר (or), light” (BT Berakhot 52b).
“The universe diffracts into forty-five hues of colored light. Seven disperse into seven abysses, each one striking its own abyss, stones gyrating. The light penetrates those stones, piercing them, and water issues from them, each one sinking within an abyss, covering both sides. Water flows through those holes, light penetrates, striking all four sides of the abyss. Each light whirls around its partner, converging as one, splitting the water” (Zohar 1:51a–52a).
“In this quadrisected expanse, all colors are included, four colors seen within, engraved quadruply, higher and lower secrecies inscribed in four engravings. When the colors of these four scatter, they total twelve: green, red, white, and a color blended of all colors as is written: Like the appearance of the bow in the cloud on a rainy day, so was the appearance of the surrounding radiance—the appearance of the semblance of the glory of YHWH (Ezekiel 1:28)—appearance of the colors of all. So, I have set My bow in the cloud (Genesis 9:13)” (Zohar 1:71b).
“Come and see: There are four lights. Three of them are concealed, and one revealed. A shining light [Ḥesed]. A light of radiance [Gevurah], shining like the heavens in purity [Tif’eret]. A light of purple, absorbing all lights [Yesod]. A light that does not shine [Shekhinah] but gazes toward these, receiving them, and they appear in it as in a crystal facing the sun. These three that we have mentioned are concealed, and stand above this one, which is revealed… This is the mystery: Close your eye and turn your eyeball, and those shining, glowing colors are revealed. Permission to see is granted only with eyes shut and concealed, for they are supernally concealed, standing above those colors that are seen and do not glow” (Zohar 2:23b).
“This blue on the second day was tinged with other colors: red and black… This black is so dark that its color cannot be seen from within the darkness. The Holy Lamp [Rabbi Shim’on son of Yoḥai] said as follows: ‘This dark black color, where was it imbued? Well, when that red was smelted within blue and colors intermingled, a smelting of filth melted into the depths, out of which formed mire and mud, as is said: Its waters cast up mire and mud (Isaiah 57:20). From that clay of the depths emerged the darkness that is black—and not black but utterly dark, as is written: and darkness over the face of the deep (Genesis 1:2). Why is it called darkness? Because its color is dark and it darkens the faces of creatures” (Zohar 2:149b).
“These colors, intermingle, merging with one another—each one lending some of its color to its fellow—except for white, in which all are absorbed when necessary, and which covers all [cf. Proverbs 10:12]. As for all colors below, inhabitants of the world cannot turn them—black, red, or green—into white. Yet here [on the rung of Ze’eir Anpin], with one gaze [toward Attiqa Qadisha], all of them are transformed, bathed in white” (Zohar 3:293b, Idra Zuta).
“Like a rose among the thorns so is my friend among the young women (Song of Songs 2:2)…. Rabbi Azariah in the name of Rabbi Yehudah son of Rabbi Simon said, ‘A parable: A king had פַּרְדֵּס (pardes), an orchard. He planted a row of fig trees and a row of vines and a row of pomegranates and a row of apples. He handed it over לְאָרִיס (le-aris), to a land tenant, a tiller of the soil, and went from him. After [some] days the king came and peeped at the orchard to know what he did, and he found it full of thorns and thistles. [So] he brought wood-cutters to cut it down. Now, he saw in the orchard a single rose blossom, and he took her, וְהֵרִיחַ בָּהּ וְשָׁבַת נַפְשׁוֹ עָלָיו (ve-heriaḥ bah ve-shavat nafsho ‘alav), and smelled her and his very self was restored to him [or: and his soul rested, i.e., and he was calmed; alt., and he came to his senses]. The king said, ‘For the sake of this rose the orchard will be rescued.
Thus the entire world was created only for the sake of Torah. After twenty-six generations the blessed Holy One peeped at His world to know what it had done, and He found it was full of water with water [cf. BT Sanhedrin 108b; Pirqei de-Rabbi Eli’ezer 23 on Genesis 7:19]. The generation of Enosh—water with water. The generation of the Flood—water with water. The generation of the Dispersion—water with water. [So] he brought wood-cutters to cut it down, as is said, YHWH יָשָׁב (yashav), was enthroned, at the flood [וַיֵּשֶׁב יְהוָה (va-yeshev Adonai), and YHWH is enthroned, as king for all time] (Psalms 29:10). He saw in it a single rose blossom—Israel—and he took her and smelled her at the time when Israel was given the Ten Utterances, and his very self was restored to him when they said, we will do and we will heed (Exodus 24:7). The blessed Holy One said, ‘For the sake of this rose, the orchard will be rescued; for the merit of Torah and Israel [who study her] the world will be rescued!” (Vayiqra Rabbah 23:3).
“Rabbi Ḥizkiyah opened, ‘Like a rose among thorns, so is my beloved among the maidens’ (Song of Songs 2:2). Who is a rose? Assembly of Israel. For there is a rose, and then there is a rose! Just as a rose among thorns is colored red and white, so Assembly of Israel includes judgment and compassion. Just as a rose has thirteen petals, so Assembly of Israel has thirteen qualities of compassion surrounding Her on every side [see Exodus 34:6–7]. Similarly, from the moment אֱלֹהִים (Elohim) is mentioned, it generates thirteen words to surround Assembly of Israel and protect Her; then it is mentioned again. Why again? To produce five sturdy leaves surrounding the rose. These five are called Salvation; they are five gates. Concerning this mystery it is written: I raise the cup of salvation (Psalms 116:13). This is the cup of blessing, which should rest on five fingers—and no more—like the rose, sitting on five sturdy leaves, paradigm of five fingers. This rose is the cup of blessing. From the second אֱלֹהִים (Elohim) till the third, five words appear. From here on: light—created, concealed, contained in the covenant, entering the rose, emitting seed into Her. This is the tree bearing fruit with its seed in it (Genesis 1:12)” (Zohar 1:1a).
“He opened, saying, Like a rose among thorns, so is my beloved among the maidens (Song of Songs 1:2). The blessed Holy One wished to fashion Israel according to the supernal pattern, to be one rose on earth corresponding to what is above. A rose emitting fragrance, choicest of all roses in the world, is solely one rising among thorns—this one wafts fittingly. Therefore He sowed seventy couples, who were seventy souls, and inserted them among thorns. As soon as those couples were there, the thorns sprouted branches and leaves, ruling over the world; and then the rose bloomed among them.
Once the blessed Holy One sought to pluck the rose, picking it from among them, the thorns withered and were thrown away, destroyed, and considered worthless. When He went to pick the rose, to bring out His firstborn son, the King proceeded—among many hosts, princes, and chieftains with banners flying. He delivered His firstborn son with many mighty deeds, and brought him to His palace, where he dwelled for long.
When he sinned, as before, and rebelled against his Father, He expelled him from His house. What did Israel do? Seeing that they had been scattered to Babylon, they mingled among the nations, married foreign women, and engendered children with them. Even so, Holy Mother was their guardian.
Because they had acted so, the blessed Holy One said, ‘Since it is a disgrace, let My son come by himself; because he has defiled My honor, it is unseemly for Me to go there and bring him out, performing miracles and mighty deeds as before.’ So they returned without the assistance befitting them, without wonders and miracles; rather, all dispersed, all weary in poverty, returning to the King’s palace in shame, with Holy Mother responsible for them.
They sinned as before. What did the blessed Holy One do? He expelled this son from His palace and his Mother with him, saying, ‘From here on, mother and son, you will suffer much evil together’—as is written: For your crimes, your mother was sent away (Isaiah 50:1). Of this is written When you are in distress and all these things find you בְּאַחֲרִית הַיָּמִים (be-aḥarit ha-yamim), with the end of days (Deuteronomy 4:30). What is with the end of days? Well, this is Holy Mother, who is the end of days, and with Her they suffered all that they suffered in exile. And if they engage in תְשׁוּבָה (teshuvah), repentance, even one evil or one affliction will be considered equivalent to their having suffered everything, and as if the evil extremity had been terminated with all its generations—as the Holy Lamp said, for it is written: irreversibly to its buyer throughout his generations (Leviticus 25:30). All this depends on teshuvah.
“I am the lily ofSharon (Song of Songs 2:1)—Assembly of Israel who is called lily, planted in radiant beauty in the Garden. שָּׁרוֹן (Sharon)—for She שַׁרַה (sharah), sings, and offers praise to the supernal King. Alternatively, I am the lily of Sharon—for She desires to be saturated by the flow of the deep stream, bubbling stream of rivers, as is said: Sharon shall become a pond of water [a conflation of verses from Isaiah].
A rose ofהַעֲמַקִּים (ha-amaqqim), the valleys—abiding in עֲמִיקְתָא (amiqta), the depth, of all. A rose ofha-amaqqim, the valleys—who are those amaqqim, valleys? As is said: מִמַּעֲמַקִּים (Mi-ma’amaqqim), from the depths, I call You, YHWH (Psalms 130:1).
A lily of Sharon—from that place where the saturating flow of streams issues, never ceasing. A rose ofha-amaqqim, the valleys—a rose from that place called עֲמִיקָא (Amiqa), Depth, of All, sealed on all sides.
Come and see: At first, greenish—green like a lily with green leaves. Afterward, a red rose, colored white and red. שׁוֹשַׁנַּת (Shoshannat), A Rose—with שִׁית (shit), six, leaves. A rose—for שַׁנִיאַת (shaniyat), She varies, Her colors, וְאִשׁתֶּנִיאָת (ve-ishteni’at), and changes, from color to color.
A rose—first a lily; when She seeks to couple with the King She is called a lily. After She unites with the King, by those kisses, She is called a rose—for it is written His lips are like roses (Song of Songs 5:13).
A rose of the valleys—for She varies and changes, Her colors: sometimes for good, sometimes for evil; sometimes for Judgment, sometimes for Compassion” (Zohar 3:107a).
“Behold, Shekhinah is shut to Him during the weekdays, like a sealed rose” (Tiqqunei ha-Zohar 22a, cf. Zohar 1:75b on Ezekiel 46:1).
“Similarly with Israel. As long as they are hard-hearted, not opening with תְשׁוּבָה (teshuvah), they do not emit fragrance; and He does not deliver them from among the thorns—among other nations. When they open with teshuvah, they immediately emit fragrance, and He delivers them from among the thorns, and Assembly of Israel delights in them. As is written: Open to me, my sister, my love (Song of Songs 5:2)—for as long as the rose is closed, it has no fragrance and cannot rise from amid the thorns, but dwells among them, as has been said. And the blessed Holy One sent us to walk this path only for this: to learn these matters!
So it is with Israel. As long as they are hard-hearted and do not initiate תְשׁוּבָה (teshuvah), returning, they do not emit fragrance, and there is none to remove them from among the thorns (Song of Songs 2:2). But when they open their hearts in teshuvah they immediately emit fragrance, and He removes them from among the thorns. And Assembly of Israel [Shekhinah] benefits from them, as is written, Open to me, my sister, my beloved (Song of Songs 5:2). For as long as the rose is closed, it emits no fragrance and does not rise above the thorns but sits among them, as they have said. And the only reason the blessed Holy One sent us along this path was that we should illuminate these matters” (Zohar 3:233a).
Return to Me, and I will return to you, says YHWH of armies (Malachi 3:7).