Category Archives: Zohar

The Zohar (1:19a) — Bereshit V

An ongoing series

[I recently purchased the new, English translation of the Zohar, the book that laid the foundation for Jewish mystical thought and the Kabbalah. It is the most important book in Judaism after the Bible and the Talmud. As I go through the Zohar, I will be publishing excerpts here for any readers who may be interested in addition to my series of commentaries on each week’s Torah portion.]

Sefer HaZohar (1:19a) — Bereshit V

God said, “Let the waters under heaven be gathered to one place!” (Genesis 1:9)

יקוו (Yiqavu), Let [the waters] be gathered — in קו (qav), a line, following a straight path. For out of the mystery of the primordial point, all emerges secretly, till reaching, clustering in the supernal palace. From there it radiates in a straight line to other rungs, until reaching that one place, which gathers all in the totality of male and female. Who is that? Vitality of Worlds. The waters — flowing from above, from upper ה (hay) Under heaven — small ו (vav); so, ו”ו (vav): one is heaven; the other, under heaven. Then, Let the dry land appear! (Genesis 1:9) — lower ה (hay). This is revealed, the rest all concealed — so mystery of blessings revealed and concealed — none but this lower one being revealed. From this one, let it appear! — through contemplation the concealed one is perceived. To one place — for here is the nexus of unity of the upper world.

— is one and His name is one (Zechariah 14:9). Two unifications: one of the upper world, to be unified in its rungs, and one of the lower world to be unified in its rungs. Nexs of unity of the upper world extends till here. Vitality of the Worlds is consummated thre, the upper world bound in unity. So it is called one place. All levels and limbs gather there, all unified within, completely indivisible. On no level but this are they unified; within, they are all secretly concealed in a single desire. Here, on this rung, the revealed world joins the concealed.

Similarly the revealed world is unified below, and this revealed world is the world of let it appear! (Genesis 1:9). I saw —- (Isaiah 6:1). They saw the God of Israel (Exodus 24:10). The presence of —- appeared (Numbers 14:10). The presence of —- appeared (Numbers 17:7). Like the appearance of a bow in the cloud on a rainy day, so was the appearance of the surrounding radiance — the appearance of the image of the presence of —- (Ezekiel 1:28). This is the mystery of: Let the dry land appear! (Genesis 1:9).

I have set My bow in the cloud (Genesis 9:13) — since the day the world was created. On a cloudy day, when the קשת (keshet), rainbow, appears, the appearance of the image of the presence of —-, the left is aroused to be empowered. Rachel emerges, ותקש (ve-teqash), and she had hard labor (Genesis 35:16) Michael on one side, Gabriel on another, Raphael on a third — these are the colors appearing in that image: white, red, and green. So was the appearance of the surrounding radiance — a radiance concealed in revolving the vision of the eye. The appearance of the image of the presence of —- — colors, for the lower unity is unified in accord with the unity above. אדני אדני אלהינו אדני — —-, our God, —- (Deuteronomy 6:4) — colors concealed, unrevealed, banding together to one place, one unity above. The colors of the rainbow below, uniting white, red, and green, match the concealed colors, composing another unity, mystery of His name is one (Zechariah 14:9), “Blessed is the name of his glorious kingdom forever and ever,” the unity below. The unity above is: Hear, O Israel! —- our God, —- is one [or —- alone]” (Deuteronomy6:4) One parallels the other: six words here, six words there.

יקוו (Viqavu), Let [the waters] be gathered — surveying by קו (qav), line, and measure. Measure, plumb of dark brilliance, as is written: Who measured the waters with the hallow of His hand? (Isaiah 40:12). This is יקוו המימ (Viqavu ha-mayim), Let the waters be aligned. Here is the measure of the Creator of th worlds: יוד, הא, ואו, הא (yod, hay, vav, hay). Holy, holy, holy! —- of Hosts! (Isaiah 6:3). Holy, holy, holy — Let the waters be aligned. —- of Hosts — to one place, in the mystery of this name. The whole earth is full of His presence (Isaiah 6:3). — Let the dry land appear, engraved mystery, name of unity: כוזו במוכסז כוזו (kuzu be-mukhsaz kuzu).

The Zohar (1:18a to 1:18b) — Bereshit IV

An ongoing series

[I recently purchased the new, English translation of the Zohar, the book that laid the foundation for Jewish mystical thought and the Kabbalah. It is the most important book in Judaism after the Bible and the Talmud. As I go through the Zohar, I will be publishing excerpts here for any readers who may be interested in addition to my series of commentaries on each week’s Torah portion.]

Sefer HaZohar (1:18a to 1:18b) — Bereshit IV

Let there be an expanse — Let an expanse expand, one from the other.

אל (El), God, cluster on the right, אל גדול (El gadol), Great God. From the midst of the waters an expanse expanded to complete this name, אל (El), to merge in that expansion, one in the other, and from אל (El) expanded אלהים (Elohim), God. The letters הי”ם (he, yod, mem) expanded and were transposed into lower waters, ימ”ה (yod, mem, he). That expansion expanding on the second day is the upper waters: הי”ם (he, yod, mem), this vast הים (ha-yam), sea (Psalms 104:25). הי”ם is the upper waters; the transposition of these letters, ימ”ה is the lower waters. Once arrayed, all became one entity, this name extending to various realms. The upper waters are male; the lower waters, female. As first, water intermingled with water, until they were separated, to distinguish upper from lower: these are אלהים (Elohim), God, and these are אדני (Adonai), Lord, upper ה and lower ה. What is written? Elohim fashioned the expanse (Genesis 1:7) — this expansion took this name: Elohim, upper waters, while the lower waters are Adonai. Nevertheless, once male waters wre completed by female waters, the name Elohim extended over all.

Even though He separated the upper waters from the lower, the conflict did not cease until the third day arrived, harmonizing the conflict, and everything settled fittingly in place. Because of this conflict, although it sustains the world, that it was good is not written of the second day, for the act was incomplete. Upper waters and lower waters mingled, and nothing generated in the world until they were separated and distinguished, thereby generating offspring. Even so, although the separation took place on the second day, and the conflict arose then, the third day harmonized everything, for it is the name engraved with the engravings הו”ה (he, vav, he), harmonizing upper and lower waters: upper ה, lower ה, [and] ו between them, pacifying the two sides. This is the sign: the waters of the Jordan, upper waters, rose in one heap (Joshua 3:16), the lower waters flowed down into the sea, and Israel passed between.

Five expanses are written here. Vitality of the Worlds moves through them, conducts through them, all comprising one another. Were it not for this conflict, harmonized by the middle, they would not merge or be at peace with one another. There are five hundred years to which the Tree of Life clings, generating verdure and offspring for the world. All the waters of Creation, drawn and flowing from the beginning, branch beneath it, through it. King David captures it all and then distributes, as is written: He distributed among all the people, the entire multitude of Israel… a cake made in a pan and a raisin cake (2 Samuel 6:19). Similarly, You give to them, they gather (Psalms 104:28), and She rises while it is still night, and gives food to her household (Proverbs 31:15).

When conflict was aroused by the potency of the left, Colonel Ember glowed and flared. Out came two specters, male and female, immediately congealing with no moisture at all. From them split off various maleficent species; from here infusion of impure spirit into all those fierce specters, mystery of foreskin. They were empowered by virulent species — viper and serpent — turning into one. The viper bears at seventy years, but in union all reverts to the seven years of the serpent. Here lies the mystery of Hell, called by seven names. The evil impulse is called by seven names From here, through countless rungs, impurity spreads through the world, all from the mystery of the left. Good and evil diverge — cultivation of the world. Here is the engraved name of eighteen letters, presiding over rain of favor and blessing, cultivating the world.

The Zohar (1:17a to 1:17b) — Bereshit III

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An ongoing series

[I recently purchased the new, English translation of the Zohar, the book that laid the foundation for Jewish mystical thought and the Kabbalah. It is the most important book in Judaism after the Bible and the Talmud. As I go through the Zohar, I will be publishing excerpts here for any readers who may be interested in addition to my series of commentaries on each week’s Torah portion.]

Sefer HaZohar (1:17a to 1:17b) — Bereshit III

God said, “Let there be an expanse in the midst of the waters…” (Genesis 1:6).

Here is mystery in detail, separating upper waters from lower through mystery of the left. Here conflict was created through the left side. For until here was mystery of the right, and here is mystery of the left, so conflict raged between this and the right. Right is consummate of all, so all is written by the right, for upon it depends all consummation. When the left aroused, conflict aroused, and through that conflict blazed the fire of wrath. Out of that conflict aroused by the left, emerged Hell. Hell aroused on the left and clung.

The wisdom of Moses: he contemplated this, gazing into the act of Creation. In the act of Creation a conflict arose between left and right, and in that conflict aroused by the left, Hell emerged, clinging there. The central pillar, who is the third day, entered between them, mediating conflict, reconciling the two sides. Hell descended, left merged in right, and peace prevailed over all.

Similarly the conflict between Korah and Aaron was left against right. Moses, contemplating the act of Creation, said, “It is fitting that I mediate the conflict between left and right.” He endeavored to reconcile them, but the left was unwilling, and Korah stiffened his resistance. He said, “Hell must certainly join in the heat of the conflict of the left. Since he does not want to join above, merging in the right, he will certainly descend below by the intensity of his rage.” Korah did not want this conflict to be harmonized by Moss because it was not for the sake of heaven; he cared nothing about the supernal glory and denied the act of Creation. As soon as Moses saw that he had denied the act of Creation and been thrust outside, Moses became very angry (Numbers 16:15). Moses became angry because they had denied him the opportunity to harmonize the conflict. Very — because they had denied the act of Creation. Korah denied everything, above and below, as is written: who strove against Moses and Aaron as part of Korah’s band when they strove against God (Numbers 26:9), below and above. So he joined what befitted him.

A conflict arrayed as above, ascending, not descending, established rightly, is the conflict of Shammai and Hillel. The blessed Holy One mediated between them, harmonizing them. This was a conflict for the sake of heaven, so Heaven mediated the conflict, and upon this conflict the world was established. This resembled the act of Creation, whereas Korah totally denied the act of Creation, disputing heaven, seeking to deny the words of Torah. He certainly adhered to Hell, so there he clung. This secret appears in the Book of Adam. When darkness aroused, it aroused intensely, thereby creating Hell, clinging to it in that conflict. As the seething fury subsided, conflict of a different type arose: a conflict of love. There were two conflicts: one, beginning; one, ending. This is the way of the righteous: beginning harshly, ending gently. Korah was the beginning of the conflict: seething in wrath, he was compelled to cling to Hell. Shammai was the end of the conflict, when wrath subsides and one must arouse the conflict of love and be reconciled by heaven.

This is the mystery of: Let there be an expanse in the midst of the waters, that it may separate — the first conflict, outburst of seething fury. He sought to mediate, but before the fury cooled, Hell aroused. Then God fashioned the expanse and separated (Genesis 1:7) — arousing a conflict of passionate love, endurance of the world. In accord with this mystery was the conflict of Shammai and Hillel, for Oral Torah approached Written Torah in love, together consummating existence.

Separation is certainly on the left. Here separation is written: that it may separate, and He separated; and there is written: Is it too little for you that the God of Israel has separated you from the community of Israel…? (Numbers 16:9). Similarly: At that time God separated the tribe of Levi (Deuteronomy 10:8). Separation, indeed, is solely on the second, on the left. Now you might say, “Indeed, separation is on the second, so why is it associated with Levi, who is third? It should be with Simeon, who is second.” But although Levi is third, in Jacob’s mind he was second, and separation is always on the second. Everything follows the straight path perfectly.

הבדלה (Havdalah), Separation, as Sabbath departs, separates those who rule the weekdays from Sabbath. As soon as Sabbath departs, a specter, an evil officer, ascends from Hell, intent on seizing power the moment Israel recites: Let the work of our hands prosper (Psalms 90:17). Emerging from the rung known as Sheol, he desires to mingle in the seed of Israel and dominate them. But Israel takes action with myrtle and wine, reciting Havdalah, so he departs from them. As soon as they recite the blessing of separation over the cup, that specter sinks into his place in Sheol, site of Korah and his gang, as is written: They and all that belonged to them went down alive into Sheol (Numbers 16:33). They did not descend there until Israel separated from them, as is written: Separate yourselves from the midst of this community…! (Numbers 16:21).

So separation is always on the second, which is the left, at the outbreak of intense fury aroused by the left in the conflict, before it subsides into calm. On it, Hell was created, and then all those angels who denounce their Master above and are burned, consumed by fire; and all those others who vanish, unenduring, devoured by fire. Similarly Korah below, entirely the same.

The Zohar (1:16a to 1:16b) — Bereshit II

An ongoing series

[I recently purchased the new, English translation of the Zohar, the book that laid the foundation for Jewish mystical thought and the Kabbalah. It is the most important book in Judaism after the Bible and the Talmud. As I go through the Zohar, I will be publishing excerpts here for any readers who may be interested in addition to my series of commentaries on each week’s Torah portion.]

Sefer HaZohar (1:16a to 1:16b) — Bereshit II

The earth was תהו ובהו (tohu va-vohu), chaos and void… (Genesis 1:2).

Was, precisely: previously. Snow in water. Through the potency of snow in water emerged slime. Blazing fire struck it, refuse came to be, and תהו (tohu), chaos, was produced — abode of slime, nest of refuse. ובהו (va-vohu), And void — sifting sifted from refuse, settling upon it.

חשך (choshech), Darkness (Genesis 1:2) — mystery of blazing fire. That darkness covers תהו, over the refuse, and thereby it is empowered.

ורוח אלהים (ve-ruach Elohim), And a wind of God (Genesis 1:2) — רוח קודשא (ruach qudsha), Holy Spirit, emerging from the living God, hovering oer the face of the waters. Once this wind blew, one fine film clarified from that refuse, like filthy froth flying off, clarified, refined again and again, till that filth is left lacking any filth at all. So was chaos clarified and refined, from it emerging a great, mighty wind, splitting mountains and shattering rocks (1 Kings 19:11), the one seen by Elijah. The void was clarified and refined, from it emerging an earthquake, as is written: After the wind — an earthquake (1 Kings 19:11). Darkness clarified, embracing fire within its mystery, as is written: After the earthquake — fire (1 Kings 19:12). Wind clarified, and embraced in its mystery was the sound of sheer silence (1 Kings 19:12).

Chaos — a colorless, formless realm, not embraced by the mystery of form. Now within form — as one contemplates it, no form at all. Everything has a garment in which to be clothed, except for this: through appearing upon it, it does not exist at all, never did.

Void — this has shape and form: stones sunk within the shell of chaos, emerging from the shell in which they are sunk, conveying benefit to the world. Through the form of a garment they convey benefit from above to below, ascending from below to above. So they are hallow and moist, suspended in the air — sometimes suspended in the air, sometimes concealed on a cloudy day, generating water from the abyss to nourish chaos, for then frivolity and folly prevail as chaos spreads through the world.

Darkness is a black fire, potent in color; red fire, potent in appearance; green fire, potent in shape; white fire, embracing all. Darkness, most powerful fire, empowers chaos. Darkness is fire but not dark fire until it empowers chaos. This is the mystery of: His eyes were too dim to see, and he called Esau… (Genesis 27:1). Darkness — face of evil, for he greeted evil with a friendly face. Then it is called darkness, for it settles upon it, empowering it. This is the mystery of: Darkness over the face of the abyss (Genesis 1:2).

Wind is a voice hovering over void, empowering and conducting it with whatever is needed. This is the mystery of: The voice of God is upon the waters (Psalms 29:3), and similarly: The wind of God hovering over the face of the waters (Genesis 1:2) — stones sunk in the abyss, from which water issues. So it is called face, face of the abyss (Genesis 1:2). The wind conducts and empowers that face, face of the waters, each one receiving what it needs.

Chaos — upon it rests the name שדי (Shaddai). Void — upon it rests the name צבאות (Tseva’ot), Hosts. Darkness — upon it rests the name אלהים (Elohim). Wind — upon it rests the name [—-], God. A [great,] mighty wind, splitting mountains and shattering rocks… God was not in the wind (1 Kings 19:11). This name was not in it, for Shaddai controls it through the mystery of chaos. After the wind, an earthquake; God was not in the earthquake — for the name Tseva’ot controls it through the mystery of void. So void is called earthquake, for it does not exist without quaking. After the earthquake, fire; [—-] was not in the fire — for the name Elohim controls it, from the side of darkness. After the fire, the sound of sheer silence — here is found the name [—-].

Here are four sections, constituting well-known sections of the limbs of the body, numbering four, numbering twelve. Here is the engraved name of twelve letters, transmitted to Elijah in the cave.

God said, “Let there be light!” And there was light (Genesis 1:3).

Here begins the discovery of hidden treasures: how the world was created in detail. For until here was general, and afterward general returns, constituting general-particular-general. Till here, all was suspended in space, from the mystery of Ein Sof. Once the force spread through the supernal palace, mystery of Elohim, saying is ascribed: ויאמר אלהים (va-yomer Elohim), God said. Above, saying is not specified. Although בראשית (bereshit), In the beginning, is a saying, said is not ascribed. This said is susceptible to questioning and knowing. Said — a power raised, ארמותא (armuta), rising, silently from the mystery of Ein Sof, in the origin of thought. God said — now that palace, impregnated by the seed of holiness, gave birth, giving birth silently, while outside the newborn was heard. The one giving birth gave birth silently, was not heard at all. As the emergent one emerged, a voice was generated, heard outside: יהי אור (yehi or), Let there be light! All that emerged, emerged through this mystery. יהי (Yehi), Let there be, alluding to mystery of Father and Mother, namely, י”ה (yod he), afterward turning back to the primordial point, to begin expanding into something else: light.

And there was light — light that already was. This light is concealed mystery, an explosion expanding, bursting from the mysterious secret of the hidden supernal aura. First it burst, generating from its mystery a single concealed point, for Ein Sof burst out of its aura, revealing this point: י (yod). Once this י expanded, what remained was found to be: אור (or), light, from that mystery of concealed אויר (avir), aura. After the primordial point, י, emerged from it into being, it manifested itself upon it, touching yet not touching. Expandind, it emerged; this is light remaining from aura, namely, the light that already was. This endured, emerged, ascended, was treasured away, and a single point remained, so that by a hidden path it constantly touches that point, touching yet not touching, illumining it through the primordial point that emerged from it. So all is linked, one to another, illumining this and that. As is ascends, all ascend, merging in it. Attaining the realm of Ein Sof, it is hidden away, and all becomes one.

That point of light is light. It expanded, and seven letters of the [Hebrew] alphabet shone within, not congealing, still fluid. Then darkness emerged, and seven other letters of the alphabet emerged within, not congealing, remaining fluid. An expanse emerged, dissipating the discord of two sides, and eight other letters emerged within, making twenty-two. Seven letters jumped from this side and seven from that, and all were engraved in that expanse, remaining fluid. The expanse congealed, and the letters congealed, folding into shape, forming forms. Torah was engraved there, to shine forth.

Let there be light! Namely, אל גדול (El gadol), great God, the mystery emerging from the primordial aura. ויהי (vayhi), And there was — mystery of darkness, called אלהים (Elohim). Light — left merging in right. Then from the mystery of אל (El) came to be אלהים (Elohim), right merging in left, left in right.

God saw that the light was good (Genesis 1:4) — the central pillar. Good, illumining above and below and all other directions, through the mystery of [—-], the name embracing all sides.

God separated the light from the darkness (Genesis 1:4), dissipating discord, so that all would be perfect.

God called the light Day (Genesis 1:5). What does called mean? He called forth and summoned this perfect light, standing in the center, to emit a radiance — foundation of this world, upon which worlds are established. From that perfect light, the central pillar, extended יסודא (Yesoda), Foundation, Vitality of the Worlds, Day, from the right side.

And the darkness He called Night (Genesis 1:5). He called forth, summoned and generated from the side of darkness a female, the moon ruling by night, called Night, mystery of אדני (Adonai), אדון (Adon), Lord, of all the earth (Joshua 3:11).

The right entered that perfect pillar in the center, embracing the mystery of the left, and ascended to the primordial point, grasping there the power of three points: חולם (cholem), שורק (shuruq), חירק (chireq), seed of holiness, for without this mystery no seed is sown. All was united in the central pillar, generating the foundation of the world, who is there called כל (Kol), All, for He embraces all in a radiance of desire.

The left blazed potently, inhaling, inhaling fragrance on all those rungs. Out of that blazing flame, it generated the female, the moon. That blaze was dark, deriving from darkness. These two sides generated these two rungs, one male and one female.

Foundation was linked to the central pillar by the increase of light within it, for as the central pillar was consumated, pacifying all sides, its radiance was increased from above, from all sides in all-encompassing joy. Out of that increased joy emerged the foundation of the worlds, called Increase. From here emerge all forces below and holy spirits and souls through the mystery of צבאות —- (—- Tesva’ot), Lord of Hosts, אל אלהי הרוחות (El Elohei ha-ruchot), God, God of spirits (Numbers 16:22).

Night, Lord of all the earth, derives from the left side, from darkness. Since darkness yearns to merge in the right, and its strength weakened, night spread out from it. As this night began to spread, before being completed, that darkness entered and merged in the right, right embracing it, and night was left wanting. As darkness yearns to merge into light, so night yearns to merge into day. Darkness lacked its light, so it generated a level lacking, not radiant. Darkness does not shine unless it merges into light. Night, emerging from it, does not shine unless it merges into day. Night‘s lack is filled solely through Increase. What is increased here, decreases there. Increase comprised mystery of the primordial point and mystery of the central pillar along with all sides. So two letters were added to it, while from night these two letters were subtracted. Hence קרא (qara), He called. It is written: ויקרא (va-yiqra), And He called. Then ו”י (vav, yod) were subtracted, and it is written: קרא (qara), He called, Night. Here lies mystery of the name of seventy-two engraved lettes of the supernal crown.

The Zohar (1:15a to 1:15b) — Bereshit I

An ongoing series

[I recently purchased the new, English translation of the Zohar, the book that laid the foundation for Jewish mystical thought and the Kabbalah. It is the most important book in Judaism after the Bible and the Talmud. As I go through the Zohar, I will be publishing excerpts here for any readers who may be interested in addition to my series of commentaries on each week’s Torah portion.]

Sefer HaZohar (1:15a to 1:15b) — Bereshit I

בראשית (Bereshit), In the beginning (Genesis 1:1)

At the spark 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 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 ראשית (Reshit), Beginning, first command of all.

The enlightened will shine like the זהר (zohar), radiance, of the sky, and those who lead many to righteousness, like the stars forever and ever (Daniel 12:3).

זהר (Zohar), Radiance! Concealed of concealed struck its aura which touched and did not touch this point. Then this beginning expanded, building itself a palace worthy of glorious praise. There it sowed seed to give birth, availing worlds. The secret is: Her stock is seed of holiness (Isaiah 6:13).

זהר (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 אלהים (Elohim), God. The secret is: בראשית ברא אלהים (Bereshit bara Elohim), With beginning, ________ created God (Genesis 1:1).

זהר (Zohar), Radiance! From here all commands were created through the mysterious expansion of this point of concealed radiance. If created is written here, no wonder it is written: God created the human being in His image (Genesis 1:27).

זחר (Zohar), Radiance! Mystery! בראשית (Bereshit), In the beginning, first of all, אהיה (Ehyeh), I will be (Exodus 3:14), a sacred name engraved in its sides; אלהים (Elohim), God, engraved in the crown. אשר (Asher), Who (Exodus 3:14) — a hidden, treasured palace, beginning of the mystery of ראשית (reshit). When afterward point and palace were arrayed as one, then בראשית (bereshit) comprised supernal ראשית (reshit) in wisdom. Afterward the color of the palace transformed and it was called בית (bayit), house, while the supernal point was called ראש (rosh), merging in one another in the mystery of בראשית (bereshit), when all was as one in one entirety, before the house was inhabited. Once it was sown, arraying habitation, it was called אלהים (Elohim) — hidden, concealed.

זהר (Zohar), Radiance! Concealed and treasured, while offspring lay within, yet to be born, and the house expanded, arrayed by that seed of holiness. Until it conceived, expanding into habitation, it was not called אלהים (Elohim), rather all combined: בראשית (bereshit). Once arrayed in the name אלהים (Elohim), it generated offspring from that seed sown within.

What is that seed? Those engraved letters, mystery of Torah, emerging from that point. Within that palace the point sowed the seed of three points — חולם (cholem), שורק (shuruq), חירק (chireq) — merging together, becoming a single mystery: a voice emerging in unison. As it emerged, its consort emerged with it, comprising all letters, as is written: את השמים (et ha-shamayim), the heavens — voice and consort. This voice, heaven, is the final אהיה (ehyeh), I will be.

זהר (Zohar), Radiance! Comprising all colors in this way, till here. אלהים אלהים אלהינו, God, Our God, God, (Deuteronomy 6:4) — three rungs, corresponding to the supernal mystery. ברא בראשית אלהים (Bereshit bara Elohim), In the beginning God created. Bereshit — primordial mystery. Bara — concealed mystery, from which all expands. Elohim — mystery sustaining all below. את השמים (Et ha-shamayim), the heavens — so as not to separate them, male and female as one. את (Et) — conveying all those letters, entirety of them all: beginning and end. Afterward ה (he) was aded, so all those letters would be combined with he, and it was called אתה (atah), You. So, ואתה (ve-atah), And You, enliven them all (Nehemiah 9:6). Et — mystery of אדוני (Adonai), Lord, and so it is calld. Ha-shamayim — God, supernal mystery. ואת (Ve-et) — array of male and female. ואת (Ve-et) — mystery of ואדוני (ve-Adonai), and God, and all is one. הארץ (Ha-aretz), The earth — Elohim, as above, generating fruit and verdue. This name is embraced at three sites, branching from there variously.

Until here, mystery of secret of secrets, which He engraved, fashioned, vivified in hidden ways, through the mystery of a single verse. From here on, בראשית — ברא שית (be-reshit — bara shit), He created six, from one end of heaven to the other (Deuteronomy 4:32), six directions extending from the supernal mystery through the expansion that He created from the primordial point. ברא (Bara), Created — expansion of a single point on high. Here is engraved the mystery of the name of forty-two letters.

The enlightened will shine like the זהר (zohar), radiance, of the sky (Daniel 12:3) — like musical intonations, whose melody is followed by the letters and vowels, undulating after them like troops behind their king. The letters are body; the vowels spirit. All of them range in motion after the intonations and halt with them. When the melody of the intonation moves, letters and vowels follow; when it stops, they do not move but stand in place.

The enlightened will shine — letters and vowels. Like the זהר (zohar), radiance — melody of the notes. Of the sky — extension of the melody, like those extending, prolonging the melody. And those who lead many to righteousness — pausal notes, halting their movement, as a result of which the word is heard. Will shine — letters and vowels shining as one on their journey into a mystery of concealment, a journey on concealed paths. From this all expands.

We have learned: Every Solomon mentioned in the Song of Songs connotes the King to whom peace belongs, while king, anonymous, connotes the female, lower connoting upper. The mystery is that lower inhabits upper, both as one. This is a ב (bet), as is written: By wisdom בית (bayit), a house is built (Proverbs 24:3). Similarly, King Solomon made himself a pavilion frm the trees of Lebanon (Song of Songs 3:9). Pavilion is the adorning of the lower world by the upper world. For before the blessed Holy One created the world, He and His name were enclosed within Him, one. Nothing existed until there arose within the will of thought actualizing all by impress of the signet, creating the world. He traced and built, but it did not endure until He enwrapped Himself in a wrapping of radiance, supernal right, creating the heavens. With this first radiance of all, He created the heavens. The mystery is this verse: With beginning Elohim created the heavens and the earth (Genesis 1:1).

The enlightened will shine like the זהר (zohar), radiance, of the sky — these are pillars and sockets of that pavilion. המשכילים (Ha-maskilim), The enlightened — supernal pillars and sockets, contemplating in wisdom everything needed by that pavilion and its supports. This mystery accords with what is said: Happy is משכיל (maskil), one who considers, the poor (Psalms 41:2).

Will shine — for unless they shine and radiate, they cannot contemplate that pavilion, looking out for all it needs.

Like the זהר (zohar), radiance, of the sky — standing above the enlightened, of whom is written: An image above the heads of the living being: a sky, like awesome ice (Ezekiel 1:22).

זהר (Zohar), Radiance — illumining Torah. זהר (Zohar) — illumining the heads of that living being. Thos heads are the enlightened, who constantly radiate and shine, contemplating that sky, the radiance flashing from there, radiance of Torah, sparkling constantly, never ceasing.

The Zohar (1:14a to 1:14b)

An ongoing series

[I recently purchased the new, English translation of the Zohar, the book that laid the foundation for Jewish mystical thought and the Kabbalah. It is the most important book in Judaism after the Bible and the Talmud. As I go through the Zohar, I will be publishing excerpts here for any readers who may be interested in addition to my series of commentaries on each week’s Torah portion.]

Haqdamat Sefer HaZohar (1:14a to 1:14b)

“The ninth commandment: to be generous to the poor and provide them with food, for it is written: Let us make a human being in our image, according to our likeness (Genesis 1:26). Let us make a human being — jointly, including male and female; in our image — the wealthy; according to our likeness — mystery of the poor. For the wealthy derive from the side of the male, the poor from the side of the female. Just as they constitute a single partnership — one caring for the other, providing for the other, and rendering goodness — so should human beings be rich and poor in a single bond, one providing for the other and rendering goodness.

They shall have dominion over the fish of the sea, [the birds of the sky, the animals, the whole earth, and all crawling things that crawl on earth] (Genesis 1:26). This secret we have seen in the Book of King Solomon: If one cares for the poor wholeheartedly, his image never mutates from that of Adam; and since the image of Adam is impressed on him, he controls all creatures of the world, as is written: Fear and dread of you shall be upon all the beasts of the earth [and upon all the birds of the sky, everything with which the earth teems and all the fish of the sea — into your hand they are given] (Genesis 9:2). All of them fear and tremble from that image impressed on him because of all the commandments this is the finest for attaining the image of one’s Lord.

“How do we know? From Nebuchadnezzar. Even though he dreamed that dream, as long as he was generous to the poor, his dream did not befall him. As soon as he cast a stingy, evil eye, no longer acting generously to them, what is written? The word was still in the king’s mouth, [when a voice fell from heaven, “To you it is decreed, O King Nebuchadnezzar: The kingdom has departed from you. You are being driven away from human beings, and your habitation shall be with the beasts of the field. You shall be fed grass like cattle”] (Daniel 4:28-29). Immediately his image mutated and he was banished from humankind.

“So, נעשה (Na’aseh), Let us make, a human being [in our image]. Here is written עשיה (asiyyah), making, and there is written: The name of the man with whom עשיתי (asiti), I worked, today is Boaz (Ruth 2:19).

“The tenth commandment: to put on תפילין (tefillin), perfecting oneself in the image on high, for it is written: God created the human being in His image (Genesis 1:27).”

He opened, saying, “Your head upon you is like Carmel (Song of Songs 7:6). We have established this verse and it has been discussed, but Your head upon you is like Carmel — the head on high, tefillin of the head, name of the holy King on high, inscribed in letters. Each and every letter — one portion; the holy name engraved fittingly, in the order of the letters.

“We have learned: [All the peoples of the earth shall see] that the name of God is proclaimed upon you, and they shall be in awe of you (Deuteronomy 28:10) — the tefillin of the head, the holy name in the order of its letters.

“The first portion is Hallow to Me every firstborn (Exodus 13:1-10) — י (yod), holiness, firstborn of all the holy above. Breacher of every womb (Exodus 13:10) — by that narrow path descending from the י (yod), opening the womb to generate fruit and endure fittingly. That is holiness above.

“The second portion is: So when God brings you [to the land…] (Exodus 13:11-16) — ה (hay), the palace, whose womb was opened by י through fifty openings, parlors, and concealed rooms of Binah. That opening made by י in the palace is intended to trumpet the sound issuing from the shofar, for this shofar was stopped up on every side, and י came and opened it, bringing forth its sound. As soon as He opened it, He blew it, bringing forth a sound to bring forth slaves to freedom. Through the sounding of this shofar Israel went forth from Egypt, as destined once again at the end of days. Every deliverance issues from this shofar. So the Exodus from Egypt is included in this portion, for it emerged from this shofar through the power of י (yod), who opened Her womb, bringing forth its sound for the deliverance of the slaves. This is ה (hay), the second letter of the holy name.

“The third person is the mystery of unification: Hear, O Israel! [Adonai is our God, Adonai is one…] (Deuteronomy 6:4-9). This is ו (vav) — including all, unifying all; in Him they unite, and He carries all.

“The fourth portion is: If you listen (Deuteronomy 11:13-21), totality of two sides, with whom Assembly of Israel, Power below, is united. This is the final ה (hay), receiving them, compromised by them.

“Tefillin are the actual letters of the holy name. So, Your head upon you is like Carmel — tefillin of the head. ודלת (ve-dallat), The locks, of your head are like purple (Song of Songs 7:6) — tefillin of the hand, who is poor compared to those above. Nevertheless, She is complete, as above. A king is held captive in the tresses (Song of Songs 7:6) — He is bound and held within those compartments, unifying with that holy name fittingly.

“So one adorned in them is in the image of God (Genesis 1:27). Just as the holy name is united with God, so is the holy name united with him, fittingly. Male and female he created them (Genesis 1:27) — tefillin of the head and tefilling of the hand. All is one.

“The eleventh commandment: to tithe the tithe of the earth. Here are two commandments: one to tithe the tithe of the earth, the other the first fruits of the tree, for it is written: See, I have given you every seed-bearing plant that is upon the face of all the earth [and every tree that has seed-bearing fruit; they shall be yours for food] (Genesis 1:29). Here is written: See, I have given, and there is written: See, I have given the Levites every tithe in Israel (Numbers 18:21), and similarly: Every tithe of the earth, from the seed of the earth or from the fruit of the tree, belongs to God (Leviticus 27:30).

“The twelfth commandment: to bring the first fruits of the tree, for it is written: Every tree that has seed-bearing fruit (Genesis 1:29). ‘Everything designated for Me, which I have forbidden you to eat, I permitted to them and gave them — all tithes and first fruits of the trees.’ I have given you (Genesis 1:29) — you, not to the generations after you.

“The thirteenth commandment: to redeem one’s son, binding him to life. For there are two appointees, one of life and one of death, standing above a person. When he redeems his son, he redeems him from the hand of that one of death, who now has no power over him. The secret is: God saw all that He had made — in general; [and behold, it was very good] (Genesis 1:31): and behold, it was good — Angel of Life; very — Angel of Death. So through that redemption, this one of life is sustained, that one of death weakened. Through this redemption, he acquires life for him, as explained, and that evil side leaves him, cannot seize him.

“The fourteenth commandment: to observe the Sabbath day, day of rest of all acts of Creation. Here two commandments coalesce: one, observing the Sabbath day; the other, endowing that day with its holiness.

“To observe the Sabbath day, as I have mentioned, whose meaning I have aroused, for it is a day of rest for the worlds, on which all acts were consummated and enacted before the day was hallowed. Once the day was hallowed, the creation of spirits remained — no body had been created. Now, did not the blessed Holy One know to delay hallowing the day until bodies had been created for these spirits? The answer is: the Tree of Knowledge of Good and Evil aroused that other, evil side, who verged on seizing power in the world, and countless spirits of varied species spread out to empower themselves in bodies. As soon as the blessed Holy One saw this, He aroused the other, good side, and the day was hallowed. For the creation of bodies and the arousal of spirits derive from the side of goodness on this night, not from the other side. If on this night the other side had preceded the side of goodness, the world could not have withstood them for even a moment. But the blessed Holy One provided a remedy in advance, for the hallowing of the day skipped ahead, forestalling the other side, and the world stood firm.

“Whereas the other side had schemed to be constructed in the world, empowered, on this night the side of goodness was constructed and empowered. Holy bodies and spirits were constructed on this night from the side of goodness — so the conjugal interval of the wise, who know this, is from Sabbath to Sabbath. Once the other side saw that the side of holiness had done what she [Lilith] had intended to do, she began roaming with her countless forces and her flanks, observing all those having intercourse in the nude by the light of a lamp. All children issuing from there are epileptic, possessed by spirits of that other side, naked spirits of the wicked called demons, or possessed by Lilith who slays them.

As soon as the day is hallowed and holiness rules the world, that other side diminishes itself, hiding away throughout the night and day of Sabbath. Except for Asimon and his entire band who pass secretly over lamps, observing naked intercourse, then hide themselves away in the chasm of the immense abyss until Sabbath departs. As soon as Sabbath departs, countless forces and companies fly, roaming throughout the world. So the song against maleficent spirits was instituted to prevent their ruling the holy people. Where do they fly on that night? After they issue in a rush — intending to rule in the world over the holy people — and they see them in prayer and song, first enacting havdalah during prayer and then again over the cup, they fly away, roaming till they reach the desert.

“Concerning the departure of Sabbath, they have said, may their memory be a blessing: Three bring evil upon themselves. One, whoever curses himself. The second, whoever throw out bread or crumbs amounting to the size of an olive. Thie third, whoever lights a lamp at the departure of Sabbath before Israel has reached the hallowing of the portion, because by this fire he prematurely kindles the fires of Hell. For there is a place reserved in Hell for those who violate Sabbaths; and those punished in Hell curse the one who lights a lamp prematurely, exclaiming: God is going to hurl you with a mighty hurl, winding you round and round. He will wrap you up as a turban, a ball — off to a vast land (Isaiah 22:17-18). For it is not right to kindle fire as Sabbath departs until Israel enacts havdalah over the cup, because until then it is still Sabbath and the holiness of Sabbath reigns over us. At the moment they enact havdalah over the cup, all those forces and companies empowered over the days of the week return, each and every one to its station and task. For when Sabbath enters and the day of the week is hallowed, holiness is aroused and rules the world, while the profane is divested of its rule. Until Sabbath has departed they do not return. Even as Sabbath departs, they do not return to their places till the moment Israel says: ‘Blessed are You, God, who separates the holy from the profane.’ Then holiness withdraws, and the companies empowered over the weekdays are aroused and return to their posts, each to its assigned watch. Even so, they do not assume control until they shine through the mystery of the lamp. They are all called ‘lights of the fire,’ for they all spring from the mysterious stream of elemental fire and rule over the lower world.

“All this applies when one lights a lamp before Israel has completed the hallowing of the portion. However, if one waits until they have completed it, those sinners in Hell acknowledge the justice of the blessed Holy One and confirm for that person all the blessings declared by the congregation: May God give you all the dew of heaven [and the fat of the earth, abundance of grain and new wine] (Genesis 27:28). Blessed be you in the city, blessed be you in the field (Deuteronomy 28:3).”

[This is the end of the introduction to the Zohar.]

The Zohar (1:12b to 1:13b)

An ongoing series

[I recently purchased the new, English translation of the Zohar, the book that laid the foundation for Jewish mystical thought and the Kabbalah. It is the most important book in Judaism after the Bible and the Talmud. As I go through the Zohar, I will be publishing excerpts here for any readers who may be interested in addition to my series of commentaries on each week’s Torah portion.]

Haqdamat Sefer HaZohar (1:12b to 1:13b)

“The fourth commandment: to realize that God is האלהים (ha-Elohim), the God, as is said: Know today and take to heart that God is האלהים, God (Deuteronomy 4:39). To include the name אלהים in the name of God, realizing they are one, indivisible. This is the mystery written: Let there be מארות (me’orot), lights, in the expanse of heaven to shine upon earth (Genesis 1:14-15), that the two names be one, with absolutely no division — that מארות (me’orot), lights, spelled deficiently, merge in the name of heaven: one together and indivisible, black light with white light, indivisible, and all is one. This is the white cloud of day and the cloud of fire in the night, as they have said: ‘Quality of day and quality of night’ — to be arrayed by each other to shine, as is said: to shine upon earth.

“This is the sin of the primordial serpent: he joined below and it separated above. So he caused what he cused to the world. For one should separate below and join above. The black light should be united above in a single bond, then united with Her forces of unification and separated from the evil side.

“Nevertheless one should realize that God is entirely one, indivisible. God is האלהים. Once one realizes all is one and does not impose division, even that Other Side will disappear from the world, not be drawn below.

“This is the mystery written: Let them be מאורות (me’orot), lights (Genesis 1:15). The shell rises in the wake of the kernel. The kernel is אור (or), light; the other side, מות (mavet), death. אור in letters joined together, מות in separation. When this אור disappears from there, the letters of separation join together. From these letters Eve began, bringing evil upon the world, as is written: ותרא האשה (va-tere ha-ishahah), The woman saw (Genesis 3:6), reversing the letters. מ”ו (mem, vav) were left; they went and took the letter ת (tav) along with them, inflicting death upon the world, as is written: ותרא (va-tere), She saw.”

Rabbi El’azar said, “Father, I have learned that מ (mem) was left alone. ו (vav), who is always life, was transformed, then went and took ת (tav), as is written: ותקח…ותתן (va-tiqqah…va-titten), She took…and she gave (Genesis 3:6). This word was completed, the letters joined.”

He said to him, “Blessed are you, my son! We have established this word.”

“The fifth commandment. It is written: Let the waters swarm with a swarm of living souls (Genesis 1:20). This verse contains three commandments: to study Torah, to be fruitful and multiply, and to circumcise on the eighth day, removing the foreskin.

“To study and contemplate Torah, expanding her every day, not letting her be forgotten, as is written: Let the waters swarm — Torah. One should engage in her every day — enhancing one’s soul and spirit. For when a person studies Torah he is adorned with another holy soul, as is written: with a swarm of נפש חיה (nefesh chayah) — a נפש (nefesh), soul, of that holy חיה (chayah), living being. For when a person does not study Torah, he has no holy soul; supernal holiness does not rest upon him. When he is engaged in Torah, through is murmering he attains that living soul, becoming like the holy angels, as is written: Bless God, O His angels (Psalms 103:20) — those engaged in Torah, called His angels on earth. This is what is written: and let birds fly above the earth (Genesis 1:20), referring to this world. Regarding that world, we have learned that the blessed Holy One intends to provide them with wings like eagles to roam throughout the world, as is written: They who await God shall renew their strength they shall mount up with wings as eagles (Isaiah 40:31). This is what is written: [Let the waters swarm with a swarm of living souls] and let birds fly above the earth — Torah, called water, let it swarm and generate the movement of a living soul, drawing her down from the site of the living being, as explained. Concerning this David declared, Create in me a pure heart, O God, to study Torah, and then, renew in me a steadfast spirit (Psalms 51:12).

“The sixth commandment: to be fruitful and multiply. For whoever engages in this causes that river to flow constantly, its waters never ceasing, and the sea is filled from every direction. New souls are innovated, emerging from that tree, while above, numerous powers increasing along with them, as is written: Let the waters swarm with a swarm of living souls [and let birds fly above the earth] (Genesis 1:20). This is the holy sealed covenant, a river streaming forth, its waters swelling, swarming with swarms of souls for that living being. With those souls entering that living being, emerge many birds, flying, soaring throughout the world. As a soul emerges into this world, the bird flying forth with this soul from that tree emerges with her.

“How many emerge with each and every soul? Two, one on the right and one on the left. If one is virtuous, they protect him, as is written: For He will order His angels [to guard you in all your ways] (Psalms 91:11). If not, they accuse him.”

Rabbi Pinchas said, “There are three who serve as the guardians of a human being, as is written: If he has an angel over him, an advocate, on eamong a thousand, to vouch for his uprightness (Job 33:23). If he has an angel over him — here is one. An advocate — two. To vouce for his uprightness — here is three.”

Rabbi Shim’on said, “Five, since it is written further: Then he is gracious to him and he says, [“Deliver him from descending to the Pit, I have found a ransom”] (Job 33:24). Then he is gracious to him — one. And he says — two.”

He replied, “Not so! Rather Then He is gracious to him — the blessed Holy One alone, for no one but He has the authority.”

He said to him, “You have spoken well!

“Whoever avoids engendering new life diminishes, as it were, the image compromising all images, causing the waters of that river to flow no more, damaging the holy covenant on all sides. Concerning him it is written: They will go out and stare at the corpses of the people who rebelled against Me (Isaiah 66:24), indeed! This is for the body. As for the soul, it does not pass through the curtain at all; it is banished from that world.

“The seventh commandment: to circumcise on the eighth day, removing the filth of the foreskin. For the living being is the eighth of all rungs, and the soul that has flown from Her should appear before Her on the eighth day, since She is the eight rung. Then it is clearly seen that she is נפש חיה (nefesh chayah), a soul of that holy living being (Genesis 1:20), not from the Other Side. This is Let the waters swarm (Genesis 1:20). In the Book of Enoch: Let the water of the holy seed be inscribed with the mark of נפש חיה, a soul of the living being. This is the mark of the letter י (yod), inscribed in the holy flesh in preference to all other marks of the world.

Let birds fly above the earth (Genesis 1:20). This is Elijah, who sweeps through the entire world in four glides to be present at that holy circumcision. One must prepare a chair for him and declare: ‘This is the chair of Elijah.’ If not, he does not abide there.

God created the great sea monsters (Genesis 1:21) — two: foreskin and uncovering, cutting the foreskin and afterward uncovering. They are male and female.

And every soul of the living being that moves (Genesis 1:21) — inscription of the sign of the holy covenant, indicating that she is a soul of the holy living being, as we have said.

Which the waters brought forth in swarms (Genesis 1:21) — the upper waters were drawn toward this inscribed sign. Consequently Israel is inscribed with the holy, pure mark below. Just as they are inscribed to distinguish between the holy side and the other side, of impurity, so Israel is inscribed to distinguish between holiness and other nations, deriving from the other, impure side, as explained. As He marks them, so He marks off their animals and birds from the animals and birds of other nations. Happy is their share!

“The eighth commandment: to love the convert coming to circumcise himself, to enter beneath the wings of Shechinah. Under Her wings She brings those separating themselves from the impure Other Side and approaching Her, as is written: Let the earth bring forth נפש חיה (nefesh chayah), souls of the living being, according to their kind (Genesis 1:24).

“Now if you say that the soul of the living being contained in Israel is designated for everyone, the verse continues: according to their kind. How many rooms and parlors, one within the other, are located in this earth, the living being, beneath Her wings! Her right wing includes two parlors, branching from it for two other nations closely related to Israel, to bring them into these parlors. Beneath Her left wing are two other parlors, branching off for two other nations, namely, Ammon and Moab. All of them are called souls of the living being.

“Countless other concealed rooms and palaces abide in each wing, from which spirits emerge, to be distributed to all converting converts. They are called souls of the living being, but according to their kind. They all enter beneath the wings of Shechinah, no further. But as for Israel, their soul emerges from the trunk of that tree, whence souls fly into earth, into Her womb, deep within. The secret is: You shall be an earth of delight (Malachi 3:12). So Israel is a precious son, for whom Her innards yearn, and they are called borne from the womb (Isaiah 46:3), not from the wings, outside. Furthermore, converts have no share in the celestial tree, certainly not in its trunk; rather, their share is the wings, no higher. A convert is beneath the wings of Shechinah, no higher. They are converts of Righteousness, for there they dwell, uniting, not within, as explained.

“So, Let the earth bring forth souls of the living being, according to their kind. Which kind? Cattle, crawling things, and living creatures of the earth, according to their kind (Genesis 1:24). All of them draw a soul from that living being, but each according to its kind, fittingly.

The Zohar (1:10a to 1:10b)

An ongoing series

[I recently purchased the new, English translation of the Zohar, the book that laid the foundation for Jewish mystical thought and the Kabbalah. It is the most important book in Judaism after the Bible and the Talmud. As I go through the Zohar, I will be publishing excerpts here for any readers who may be interested in addition to my series of commentaries on each week’s Torah portion.]

Haqdamat Sefer HaZohar (1:10a to 1:10b)

Rabbi Shim’on opened, saying, “In the beginning God created (Genesis 1:1). This verse calls for contemplation, for anyone claiming that there is another god is extirpated from worlds, as is said: Thus shall you say to them: The gods who did not make heaven and earth shall perish from earth and from under these heavens (Jeremiah 10:11), for there is no god other than the blessed Holy One alone. Now this verse is in Aramaic, except for the word ending the verse. If you suppose that this is because holy angels do not attend to Aramaic nor recognize it, then this word should have been spoken in the holy tongue, so that holy angels will listen and be obliged to acknowledge it. But indeed, precisely because of this it is written in Aramaic, for since holy angels do not attend to it, they will not become jealous of a human and harm him. For those holy angels are included in this verse, since they are called אלהים (Elohim), gods. They are included in the category of gods, though they did not make heaven and earth.

“וארקא (Ve-arqa), And earth — the verse should read וארעא (ve-ara), but ארקא (arqa) is one of those seven earths below, site of descendants of Cain. After he was banished from the face of the earth, he descended there, generating offspring. He blundered there, knowing nothing. It is a dual earth, dualized by darkness and light. Two officials rule there, one ruling darkness, the other light, inciting one another. When Cain descended there, they joined together — were completed as one — entirely befitting the offspring of Cain. So they have two heads like two snakes, but the one of light rules — prevailing, defeating the other. So those of darkness merged in those of light, and they became one. Those two officials are Afrira and Kastimon, who resemble six-winged angels. One resembles an ox, the other an eagle, but when they join they are transformed into the image of a human being. In darkness they turn into the image of a two-headed serpent, moving like a serpent, then swooping into the abyss, bathing in the vast ocean. Reaching the chains of Uzza and Azael, they agitate and arouse them. These then leap into the dark mountains, thinking the blessed Holy One is about to call them to judgment. Those two officials swim the vast ocean and fly through the night to Na’ama, mother of demons, after whom the primordial deities strayed. They intend to approach her, but she leaps 600,000 parasangs, transmogrifying herself into countless figures confronting human beings, so that they stray after her. These two officials fly and roam throughout the world, then return to their abode, arousing those descendants of Cain to generate offspring by the spirit of all evil impulses.

“The heavens ruling there do not resemble these, nor does the earth bear seed and harvest through their power as does this, and they only cycle once in many years of seasons. These gods who did not make heaven and earth shall perish from the higher earth of the world, so that they will not rule over it nor roam through it, causing humans to defile themselves through a nocturnal mishap. So, they shall perish from the earth and from under the heavens fashioned by the name אלה (elleh), these, as explained. That is why this verse is written in Aramaic: so that the celestial angels will not think it is being said about them and denounce us. So the mystery of אלה (elleh) accords with what has been said; it constitutes a sacred word, not to be exchanged from Aramaic.”

Rabbi El’azar said to him, “This verse that is written: Who would not be in awe of You, O King of the nations? For it befits You (Jeremiah 10:7) — what kind of praise is that?”

He replied, “El’azar, my son, this verse has been discussed in various places, but it is certainly not so, for it is written: since among all the wise of the nations and among all their kingdoms [there is none like You] (Jeremiah 10:7), providing a pretext for sinners who think that the blessed Holy One does not know their thoughts and fantasies. So their stupidity must be exposed.

“Once a Gentile philosopher came to me and said, ‘You claim that your God rules all the heights of heaven, that all the hosts and camps cannot grasp or know His site. Well, this verse does not exalt Him well: since among all the wise of the nations and among all their kingdoms there is none like You. What kind of comparison is this — to human beings who do not endure? Furthermore, you say: “Never again did there arise in Israel a prophet like Moses (Deuteronomy 34:10) — In Israel none arose, but among the nations of the world one did! Similarly I can say: Among all the wise of the nations there is none like Him, but among the wise of Israel there is! If so, a God who has an equal among the wise of Israel is not a God who reigns supreme. Look closely at the verse, and you will find I have been fittingly precise.’

“I replied, ‘You have certainly spoken well. Who revives the dead? The blessed Holy One alone. Along came Elijah and Elisha, and they revived the dead! Who makes the rain fall? The blessed Holy One alone. Along came Elijah and withheld it — and then brought it down through his prayer. Who created heaven and earth? The blessed Holy One alone. Abraham came, and they were firmly established because of him. Who controls the sun? The blessed Holy One. Joshua came and calmed it down, commanding it to stand in place, and it stood still, as is written: The sun stood still, and the moon halted (Joshua 10:13). The blessed Holy One issues decrees. Similarly Moses issued decrees, which were fulfilled. Further, the blessed Holy One issues decrees, and the righteous of Israel abolish them, as is written: The righteous one rules the awe of God (2 Samuel 23:3). Further, He commanded them to walk in His ways, literally, imitating Him consummately.’

“That philosopher went and converted in the village of Shihlayim. They called him Yose the Small. He studied Torah intensively and is considered one of the righteous sages of that place.

“Now we should contemplate the verse. Isn’t it already written: All the nations are as nothing before Him (Isaiah 40:17)? What amplification appears here? But, Who would not be in awe of You, O King of the nations? Is He then King of the nations and not King of Israel? The blessed Holy One always desires to be glorified through Israel — and is named for Israel alone, as is written: God of Israel, God of the Hebrews (Exodus 5:1, 3), and similarly: Thus says God, King of Israel (Isaiah 44:6). King of Israel, indeed! The nations of the world said, ‘We have another patron in heaven, since your King rules only over you, not over us.’ So the verse comes and says: Who would not be in awe of You, O King of the nations? Supreme King, ruling them, punishing them, implementing His will upon them. For it befits You — to be in awe of You, above and below. Since among all the wise of the nations — the mighty rulers appointed over them. And among all their kingdoms — in that kingdom on high, for there are four kingdoms reigning above, reigning by His will over all other nations; nevertheless, none of them does even the slightest thing unless He commands them, as is written: He does as He wishes with the host of heaven and with the inhabitants of earth (Daniel 4:32). The wise of the nations — princes appointed on high, whose kingdom issues from His mouth. And among all their kingdoms — the reigning kingdom, as explained.

“This is the simple meaning of the verse, but: Among all the wise of the nations and among all their kingdoms — In the books of the ancients I have found as follows: Although those camps and hosts have been empowered over affairs of the world, and He has commanded each and every one to enact his action, מאין כמוך (mi ayin kamocha), who is Ayin like You? (Jeremiah 10:7). Who else is the holy concealed one? It is not His will that any of them act like You. For You are distinguished in esteem, distinguished from all of them in action and speech. This is מאין כמוך אלהים (Mi ayin kamocha Elohim), Who is Ayin like You, God? (Jeremiah 10:6). Who is the holy concealed one that would act or be like You, above or below, that would resemble You at all? The act of the holy King is heaven and earth, but they are chaos, and what they desire is worthless (Isaiah 44:9). Of the blessed Holy One is written: In the beginning God created… (Genesis 1:1); of their kingdoms, it is written: The earth was chaos and void (Genesis 1:2).”

Rabbi Shim’on said to the Companions, “Members of this wedding party, let each one of you adorn the Bride with one adornment.”

He said to Rabbi El’azar, his son, “El’azar, give one present to the Bride, for tomorrow when He enters the canopy He will gaze upon those songs of praise bestowed upon Her by initiates of the palace, to stand in His presence.”

Rabbi El’azar opened, saying, “Who is this that ascends from the wilderness…? (Song of Songs 3:6). Who is this? — sum of two sanctities, two worlds in one bond, one nexus. Ascends, literally, to become the holy of holies, for the holy of holies is Who and is joined with This, so that She ascends, becoming the holy of holies. From the wilderness — for in the desert She inherited the role of Bride, entering the canopy.

“Further, From the מדבר (midbar), wilderness, She ascends, as is said: ומדברך (umidbarech), and your speech, is lovely (Song of Songs 4:3). By that מדבר (midbar), speech — by the whispering of lips — She ascends. We have learned: What is the meaning of the verse These mighty godsthese are the gods who smote the Egyptians with every kind of plague בבדבר (bamidbar), in the wilderness (1 Samuel 4:8)? Was it in the wilderness that the blessed Holy One did everything to them? It was in inhabited land! Rather, בבדבר (bamidbar) means בדבורא (bedibura), by speech, as is said: ומדברך (u-midbarech), and your speech, is lovely. Similarly, ממדבר הרים (mi-midbar harim), from wilderness mountains (Psalms 75:7): from speech he raised. So, too: She ascends from המדבר (ha-midbar), indeed from ha-midbar! By that word of mouth, She ascends, hovering over the heads of the holy people.

“How does She ascend by speech? First, upon rising in the morning, one should bless his Lord, the moment he opens his eyes. How can he bless? This is what the ancient hasidim used to do: In front of them was a receptacle of water, and when they awoke at night they would wash their hands, rise, and study Torah — and offer a blessing over the crowing of the rooster. For the moment that the rooster crows is precisely midnight, when the blessed Holy One appears with the righteous in the Garden of Eden. It is forbidden to bless with impure, filthy hands, and similarly at all times. For when a person is sleeping, his spirit flies away from him, and as his spirit flies off, an impure spirit is ready to settle on his hands, defiling them. So it is forbidden to offer a blessing with them without first washing. Now if you ask, ‘If so, then during the daytime (when one has not been sleeping, and his spirit has not flown away and no impure spirit rests upon him), why is one who enters the bathroom forbidden to bless or read Torah — even a single word — until after washing his hands? If you say the reason is that his hands are dirty — not so: how have they become  dirty?’ The answer is: Woe to the inhabitants of the world who fail to consider, who are unaware of the glory of their Lord, who do not realize the foundation of the world’s existence. There is one spirit in every bathroom of the world, dwelling there, reveling in that dirt and filth, and it settles immediately on the fingers of one’s hands.”

The Zohar (1:8a to 1:9b)

An ongoing series

[I recently purchased the new, English translation of the Zohar, the book that laid the foundation for Jewish mystical thought and the Kabbalah. It is the most important book in Judaism after the Bible and the Talmud. As I go through the Zohar, I will be publishing excerpts here for any readers who may be interested in addition to my series of commentaries on each week’s Torah portion.]

Haqdamat Sefer HaZohar (1:8a to 1:9b)

Rabbi Hiyya opened, “The beginning of wisdom is awe of God; all who actualize it gain insight. His praise endures forever (Psalms 111:10). The beginning of wisdom — this verse should read The end of wisdom is awe of God, because awe of God is really the end of wisdom. However, it enables one to enter the leve of supernal Wisdom, as is written: Open for me the gates of righteousness. This is the gate to God (Psalms 118:19-20). Truly! For unless one enters this gate, one will never enter.

“This can be compared to an exalted king — high, concealed, and hidden away — who built gates for himself, one above the other. At the end of all the gates, he fashioned one gate with many locks, openings, palaces — one above the other. He said, ‘Whoever wishes to enter my presence, this gate will be first. Whoever enters, will enter through this gate.’

“Similarly, the first gate to supernal Wisdom is awe of God. This is ראשית (reshit), beginning; ב (bet) — two joined together as one. There are two points: one hidden and one concealed, one existing overtly. Since they are inseparable, they are called ראשית (reshit), beginning — one, not two. Whoever attains one attains the other. All is one, for He and His name are one, as is written: They will know that You, God, alone are Your name (Psalms 83:19).

“Why is it called awe of God? Because it is the Tree of Good and Evil. If a person is deserving, it is good; if not, evil. So awe abides at this site, gateway to all goodness of the world.

“Good insight — two gates as one.”

Rabbi Yose said, “Good insight is the Tree of Life — good insight with no evil at all. Since no evil abides there, it is good insight without evil. All who actualize it — David’s loyal acts of love (Isaiah 55:3), supporters of Torah. Those supporting Torah, as it were, actualize. All those studying Torah attain no actualization while they study, while those supporting them do. Through this power, his praise endures forever, and the throne stands fittingly firm.

Rabbi Shim’on was sitting engaged in Torah on the night when the Bride is joined with Her Husband. For we have learned: All those Companions initiated into the bridal palace need — on that night when the Bride is destined the next day to be under the canopy with Her Husband — to be with Her all night, delighting with Her in Her adornments in which She is arrayed, engaging in Torah, from Torah to Prophets, from Prophets to Writings, midrashic renderings of verses and mysteries of wisdom: these are Her adornments and finery.

She enters, escorted by Her maidens, standing above their heads. Adorned by them, She rejoices with them the whole night. The next day She enters the canopy only with them, and they are called “members of the canopy.” As soon as She enters the canopy, the blessed Holy One inquires about them, blesses them, and crowns them with bridal crowns. Happy is their share!

Rabbi Shim’on and all the Companions were singing the song of Torah, innovating words of Torah, each one of them. Rabbi Shim’on and all the other Companions rejoiced.

Rabbi Shim’on said, “My children, happy is your share! For tomorrow the Bride will enter the canopy only with you. For all those arranging Her adornments tonight, rejoicing with Her, will be recorded and inscribed in the Book of Memory. The blessed Holy One blesses them with seventy blessings and crowns of the supernal world.

Rabbi Shim’on opened, saying, “Heaven declares the glory of God… (Psalms 19:2). We have already established this verse; but at this time, when the Bride is aroused to enter the canopy the next day, She is arrayed and illumined with Her adornments, together with the Companions rejoicing with Her that whole night, while She rejoices with them. The following day, countless troops, soldiers, and camps assemble with Her, and She waits together with all of them for each and every one who adorned Her this night. As soon as they join together, and She sees Her Husband, what is written? Heaven declares the glory of God. Heaven — the Groom entering the canopy. מספרים (Mesaperim), Declares — sparkles with the radiance of ספיר (sapir), sapphire, sparkling and radiating from one end of the universe to the other. The glory of God — glory of the Bride, who is called God, as is written: God rages every day (Psalms 7:12). Every day of the year, She is called God, but now that She has entered the canopy, She is called Glory as well as God, glory upon glory, radiance upon radiance, dominion over dominion. Then, at the moment when Heaven enters the canopy, coming to illumine Her, all those Companions who adorned Her are designated there by name, as is written: The sky proclaims the work of His hands (Psalms 19:2). The work of His hands — masters of the covenant with the Bride, Her partners.  Those masters of the covenant are called the work of His hands, as is said: The work of our hands, establish it (Psalms 90:17). This is the covenant sealed in a man’s flesh.

“Rav Hamuna Sava said as follows: ‘Do not let your mouth induce your flesh to sin (Ecclesiastes 5:5). One should not let his mouth reach evil fantasies, causing the holy flesh in which the holy covenant is sealed to sin. If h does, he is dragged into Hel. The one appointed over Hell is named Dumah, who is escorted by many myriads of angels of destruction. He stands at the door of Hell, but he is not permitted to approach any of those who guarded the holy covenant in this world.

‘King David — when that incident fell before him — was frightened. That moment, Dumah rose in the presence of the blessed Holy One and said to Him, “Master of the universe, it is written in the Torah: A man who commits adultery with a man’s wife… (Leviticus 20:10), and: To your neighbor’s wife… (Leviticus 18:20). David, who ruined the covenant by lewdness, what shall be done to him?”

‘The blessed Holy One said to him, “David is innocent, and the holy covenant stands arrayed, for it is revealed before Me that Bathsheba was destined for him since the day the world was created.”

‘He replied, “Even if it is revealed before You, before him it was not!”

‘He said, “Further, what happened happened without permission, for of all those entering battle, no one would enter until he legally divorced his wife.”

‘He replied, “If so, he should have waited three months, and he didn’t.”

‘He said, “Concerning which case was that rule established? Where we fear she might be pregnant. But it is revealed before Me that Uriah never approached her, for look, My name is sealed within him as evidence: it is spelled both אוריה (Uriah) and אוריהו (Uriyahu). My name is sealed in him, proving he never cohabited with her.”

‘He replied, “Master of the universe, as I already said, even if before You it is revealed that Uriah did not lie with her, was it revealed to him? He should have waited three months for her. Furthermore, if he knew that he never lay with her, why did David send for him and order him to have intercourse with his wife, as is written: Go down to your house and bathe your feet (2 Samuel 11:8)?”

‘He said, “He certainly did not know. But he waited longer than three months — actually four, for so have we learned: On the twenty-fifth of Nisan David issued a proclamation throughout Israel, and by the seventh of Sivan, they had assembled under Joab; then they set out and destroyed the land of the children of Ammon. They lingeredthere for Sivan, Tammuz, Av, and Elul, and on the twenty-fourth of Elul happened what happened with Bathsheba. On Yom Kippur the blessed Holy One forgave him that sin. Some say: he issued the proclamation on the seventh of Adar, they assembled on the fifteenth of Iyyar, on the fifteenth of Elul happened what happened with Bathsheba, and on Yom Kippur he was assured: God has removed your sin; you will not die (2 Samuel 12:13). What does you will not die mean? You will not die at the hand of Dumah.”

‘Dumah replied, “Master of the universe, I still have one thing against him: he opened his mouth and said As God lives, the man who did this deserves to die (2 Samuel 12: 5). He condemned himself. I claim him!”

‘He said, “You are not entitled! He confessed to Me, saying, I have sinned against God (2 Samuel 12:13), even though he did not sin! But as for his sin against Uriah, I sentenced him to punishment, which he received.”

‘Immediately Dumah returned in despair to his site. Concerning this, David said Unless God had been my help, my soul would soon have dwelt with Dumah (Psalms 94:17). Unless God had been my help, my guardian, my soul would soon have dwelt… What does would soon have mean? By a thread as fine as a filament of hair, separating me from the Other Side. By that measure my soul did not dwell with Dumah.

‘So a person should be on guard not to speak as David did, since one will not be able to plead with Dumah that it was an error (Ecclesiastes 5:5), as happened with David, when the blessed Holy One defeated him legally. Why should God be angry at your voice? — at the voice in which one speaks. And destroy the work of your hands — holy flesh, holy covenant that he damages, and he is dragged into Hell by Dumah.’

“So The sky proclaims the work of His hands (Psalms 19:2) — the Companions who join this Bride, masters of Her covenant, Her partners. Proclaims — inscribing every single one. Who is the sky? The sky embracing sun, moon, stars, and constellations — the Book of Memory. He proclaims and inscribes them, recording them as initiates of the palace, constantly fulfilling their desires.

Day to day pours forth speech (Psalms 19:3) — a holy day of those supernal days of the King. They praise the Companions and repeat the word each one told his companion. Day to day expresses that speech and praises it.

Night to night (Psalms 19:3) — every rung ruling the night extols to one another each Companion’s knowledge, ecstatically becoming their companions and lovers.

There is no speech, there are no words (Psalms 19:4) — any other, mundane words, not heard in the presence of the holy King, nor does He wish to hear them. But as for these words, their line extends throughout the earth (Psalms 19:5) — these words extend a cord, measuring above and below. From some of them skies are made; from others, earth, through that praise. Do not suppose that those words stay in one place; they roam the world: Their words extend to the end of the world (Psalms 19:5). Once transformed into skies, who dwells in them? The verse goes on to say: In them He sent a tent for the sun (Psalms 19:5) — that sacred sun abides in them, is crowned by them. Dwelling in those skies, crowned in them, he is like a groom coming forth from his chamber (Psalms 19:6), running joyously through those skies. Emerging from them, He enters and runs through a certain other tower at another site. His going forth is at one end of heaven (Psalms 19:7) — indeed He emerges from the upper world, the end of heaven above. And his circuit (Psalms 19:7) — who is his circuit? The end of heaven below, who is the circuit of the year (Exodus 34:22), encircling all endings, linking heaven with this sky. Nothing is hidden from his heat (Psalms 19:7) — from the heat of this circuit and the circuit of the sun, encircling all sides. Nothing is hidden — not one of the supernal rungs is concealed from Him, for they all come encircling him; not one of them hides from Him, from his heat, when He arouses himself, desiring them totally. All this praise and exultation stems from Torah, as is written: The Torah of God is pure (Psalms 19:8). Six times God is written here, and there are six verses from Heaven declares (Psalms 19:2) to The Torah of God is pure (Psalms 19:8). Concerning this mystery it is written: בראשית (Bereshit), In the beginning — look, six letters! ברא אלהים את השמים ואת הארץ (Bara Elohim et hashamayim ve’et haaretz), God created the heavens and the earth — look, six more words, corresponding to the six times God appears! Six verses for six letters here; six names for six words here.

While they were sitting, Rabbi El’azar, his son, and Rabbi Abba entered. He said to them, “The face of Shekhinah has indeed arrived! That is why I called you פניאל (Peniel), ‘Face of God,’ for you have seen the face of Shekhinah face-to-face. Now that you know, and he has revealed to you the verse Benayahu son of Yehoyada, it is certainly a word of the Holy Ancient One, and the following verse as well. The concealed one of all spoke it, and this verse appears similarly elsewhere.”

He opened, saying, “He slew the Egyptian, a man of measure, five cubits high (1 Chronicles 11:23). All one mystery. What does the Egyptian mean? That well-known one, very great in the land Egypt (Exodus 11:3), grand and splendid, as revealed by that old man. This verse was discussed in the Academy on High. A man of measure. All is one. A man of good appearance (2 Samuel 23:21). Why measure? All is one, for it is the Sabbath and her range, as is written: You are to measure outside the city (Numbers 35:5), and similarly: You are not to commit corruption in justice — in measure (Leviticus 19:35). So he is a man of measure — really a man of measure, his length extending from one end of the universe to the other, as with Adam. Now if you say, ‘Look at what is written: five cubits high!’ those five cubits extended from one end of the universe to the other.

In the Egyptian’s hand was a spear — as he said. Like a weaver’s beam (1 Chronicles 11:23) — the staff of God in his hand, engraved with the graven, explicit name, with the radiance of permutations of letters engraved by Bezalel, called weaver, together with his academy, as is written: the engraver, the designer, the embroiderer (Exodus 35:35). That staff was radiating the engraved name in ever direction with radiance of the wise who engraved the explicit name in forty-two colors. From here on, the verse accords with what he said. Happy is his share!

“Sit, dear ones, sit! Let us renew the adornment of the Bride tonight. For everyone joining Her on this night will be protected, above and below, that entire year and will live through the year in peace. Of them it is written: The angel of God encamps around those in awe of Him and delivers them. Taste and see that God is good (Psalms 34:8-9).

The Zohar (1:7a to 1:7b)

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An ongoing series

[I recently purchased the new, English translation of the Zohar, the book that laid the foundation for Jewish mystical thought and the Kabbalah. It is the most important book in Judaism after the Bible and the Talmud. As I go through the Zohar, I will be publishing excerpts here for any readers who may be interested in addition to my series of commentaries on each week’s Torah portion.]

Haqdamat Sefer HaZohar (1:7a to 1:7b)

Rabbi El’azar opened, saying, “How immense is Your goodness that You have hidden away for those in awe of You!… (Psalms 31:20). How great is the precious, supernal goodness the blessed Holy One intends to lavish upon humanity — for the supremely righteous, dreading sin, engaging in Torah — when they enter that world! The verse does not read Your goodness, but rather Your immense goodness. Who is that? The memory of Your immense goodness they express (Psalms 145:7) — joy of life flowing from the world that is coming to Vitality of the Worlds, who is the memory of Your immense goodness — immense goodness for the house of Israel… (Isaiah 63:7).

“Further, How immense is Your goodness. Here is engraved a mystery of wisdom, all mysteries intimated here. מה (Mah), How, as been explained. Immense — the immense and mighty tree, for there is another, smaller tree but this one is immense, penetrating the vault of heaven. Your goodness – the light created on the first day. That you have hidden away for those in awe of You, for He concealed it for the righteous in that world.

That You made (Psalms 31:20) — the upper Garden of Eden as is written: The place You have made to dwell in, O God (Exodus 15:17). This is that You made for those who take refuge in You. In the presence of human beings — the lower Garden of Eden, where all the righteous abide in spirit clothed in a splendid garment resembling the image of this world. This is נגד (neged), in the presence of, human beings — in the image of human beings of this world. There they stand, then fly through the air, ascending to the Academy of Heaven in that upper Garden of Eden. They soar and bathe in the dew of rivers of pure balsam, they descend and dwell below. Sometimes they appear in the presence of human beings, enacting miracles for them like celestial angels — as we just saw the radiance of the High Lamp, though we were not privileged to contemplate and discover further mysteries of wisdom.”

Rabbi Abba opened, saying, “Manoah said to his wife, ‘We will surely die, for we have seen God!’ (Judges 13:22). Even though Manoah did not know its nature, he said, ‘Since it is written: No human shall see Me and live (Exodus 33:20), and we certainly have seen, so we will surely die.’ As for us, we have seen and attained this light moving with us, yet we are still alive, for the blessed Holy One sent him to us to reveal mysteries of wisdom. Happy is our share!”

They went on. They reached a certain mountain, as the sun inclining. The branches of the tree on the mountain began lashing one another, emiting a song. As they were walking, they heard a resounding voice proclaim: “Holy sons of God, dispersed among the living of this world! Luminous lamps, initiates of the Academy! Assemble at your places to delight with your Lord in Torah!”

They were frightened, stood in place, then sat down. Meanwhile a voice called out as before, proclaiming: “Mighty boulders, towering hammers, behold the Master of Colors, embroidered in figures, standing on a dais. Enter and assemble!” That moment, they heard the branches of the tree resounding intensely, proclaiming: The voice of God breaks cedars (Psalms 29:5). Rabbi El’azar and Rabbi Abba fell on their faces, immense fear falling upon them. They rose hastily, went on, and heard nothing. Leaving the mountain, they walked on.

Upon reaching the house of Rabbi Yose son of Rabbi Shim’on son of Lekonya, they saw Rabbi Shim’on son of Yohai and rejoiced. Rabbi Shim’on rejoiced, saying to them, “Indeed you have traversed a path of heavenly miracles and signs. For I was just now sleeping, and I saw you and Benayahu son of Yehoyada, who was sending you two crowns by the hand of a certain old man to crown you. This was certainly a path of the blessed Holy One! Further, I see your faces transfigured.”

Rabbi Yose said, “Well have you said, ‘A sage if preferable to a prophet.'”

Rabbi El’azar approached, placed his head between the knees of his father, and told him what happened. Rabbi Shim’on was frightened and wept. He said, “God, I heard what You made heard; I am awed (Habakkuk 3:2). This verse was spoken by Habakkuk when he saw his death and was restored to life by Elisha. Why was he named חבקוק (Habakkuk)? Beacuse it is written: At this time next year, you will be חובקת (hoveqet), embracing, a son (2 Kings 4:16). He was the son of the Shunammite! Furthermore there were two embracings — one by his mother, one by Elisha — as is written: He placed his mouth on his mouth (2 Kings 4:34).

“I have discovered in The Book of King Solomon: He inscribed on him in words the engraved name of seventy-two names. For the letters of the alphabet that his father had originally inscribed on him flew away from him when he died. Now that Elisha embraced him, he inscribed on him all those letters of the seventy-two names. The letters of these seventy-two engraved names are 216 letters, all of which Elisha inscribed with his breath to restore him to life through the letters of the seventy-two names. He called him חבקוק (Habakkuk), a name fulfilling all sides: fulfilling embracings, as explained, and fulfilling the mystery of the 216 letters of the holy name. He was revived with words, restoring his spirit, and with letters, reviving his entire body enduringly. So he was called Habakkuk; it was he who said, ‘God, I heard what You made heard; I am awed. I heard what happened to me, my tasting of that world, and I am frightened.’ He began begging for compassion for his soul, exclaiming, ‘God, Your action that You did for me, in the midst of years חייהו (hayyehu), may its life be (Habakkuk 3:2). חייהו (Hayyehu), like חייו (hayyav): its life. Whoever is bound to those primordial years, life is bound to him. Convey in the midst of years (Habakkuk 3:2) — Convey it to that level that has no life at all.”

Rabbi Shim’on wept and said, “From what I have heard, I, too, am afraid of the blessed Holy One.”

Raising his hands above his head, he exclaimed: “What a privilege that you saw Rav Hamuna Sava, radiance of Torah, face-to-face! I was not so privileged.”

He fell on his face and saw him uprooting mountains, kindling lights in the palace of King Messiah. He said to him, “Rabbi, in that world you will be neighbors, empowered masters in the presence of the blessed Holy One.”

From that day on, he called Rabbi El’azar, his son, and Rabbi Abba פניאל (Peni’el), Face of God, as is said: For I have seen God face-to-face (Genesis 32:31).

The Zohar (1:5b to 1:6b)

An ongoing series

[I recently purchased the new, English translation of the Zohar, the book that laid the foundation for Jewish mystical thought and the Kabbalah. It is the most important book in Judaism after the Bible and the Talmud. As I go through the Zohar, I will be publishing excerpts here for any readers who may be interested in addition to my series of commentaries on each week’s Torah portion.]

Haqdamat Sefer HaZohar (1:5b to 1:6b)

Rabbi El’azar was going to see Rabbi Yose son of Rabbi Shim’on son of lekona, his father-in-law. Rabbi Abba accompanied him, and a man was goading the donkeys behind them.

Rabbi Abba said, “Let us open openings of Torah, for the time is ripe to adorn ourselves on our way.”

Rabbi El’azar opened, saying, “My Sabbaths you are to observe (Leviticus 19:30). Come and see: In six days the blessed Holy One created the world. Every single day revealed its work, transmitting its power through that day. When did it reveal its work and transmit its power? On the fourth day, for those first three days were all concealed, not revealed. When the fourth day arrived, it generated the work and power of them all, since fire, water, and air — although they are three etheral elements — were all suspended, their work unrevealed until earth revealed them. Then the skill of each one of them was made known.

“Now you might say this happened on the third day, concerning which it is written: Let the earth sprout vegetation, and The earth brought forth vegetation (Genesis 1:11-12). But although written on the third day, it was really the fourth, included in the third to be one without division. From the fourth day on, its work was revealed, yielding an artisan for each and every skill, for the fourth day constitutes the fourth leg of the celestial throne. All of the work of all of them, both earlier and later days, was dependent on the Sabbath day, as is written: God included in the seventh day His work that He had made (Genesis 2:2). This is Sabbath, the fourth leg of the throne.

“Now you might ask, ‘If so, why My Sabbaths you are to observe, two?’ The answer is: the Sabbath of Sabbath eve and the Sabbath of the day itself, which are indivisible.”

The rambling donkey-driver goading behind them said, “And what is My sanctuary you are to hold in awe (Leviticus 19:30)”?

He replied, “This is the holiness of the Sabbath.”

He said, “What is the holiness of the Sabbath?”

He replied, “This is the holiness drawn from above.”

He said, “If so, you have turned the Sabbath into something not holy except for the holiness that rests upon it from above!”

Rabbi Abba said, “So it is: Call the Sabbath a delight, the holy of God honored (Isaiah 58:33). Sabbath and holy of God are each mentioned separately.”

He said, “If so, who is holy of God?”

He replied, “Holiness that descends from above, resting upon it.”

He said, “If holiness drawn from above is called honored, then it appears that the Sabbath is not honored. Yet it is written: And honor it (Isaiah 58:13)!”

Rabbi El’azar said to Rabbi Abba, “Let this man be! Within him lies a new word we do not know.”

They said to him, “Speak!”

He opened, saying, “את שבתותי (Et Shabbetotai), My Sabbaths. את (Et) amplifies the meaning to include the range of Sabbath, which is 2,000 cubits in every direction. So the meaning is expanded: את שבתותי (Et Shabbetotai), My Sabbaths — one is the higher Sabbath; the other, the lower Sabbath; both included as one, concealed as one.

“Another Sabbath was left unmentioned and felt ashamed. She said before Him, ‘Master of the universe, since the day You created me, I have been called Sabbath — and there can be no day without night.’ He replied, ‘My daughter, you are Sabbath — I call you Sabbath — but I am about to crown you with a higher crown.’ He issued a proclamation: My sanctuary you are to hold in awe. This is the Sabbath of Sabbat eve, who is in awe and in whom awe dwells. Who is that? The one included by the blessed Holy One when He said I am God.

“I heard my father say so precisely: את (Et) includes the range of Sabbath. My Sabbaths are a circle with a square inscribed within. They are two, corresponding to which are two hallowings we should recite. One is ויכלו (Vaykhullu), And they [heaven and earth] were completed… (Genesis 2:1-3); the other, קדוש (qiddush), hallowing. Vaykhullu contains thirty-five words, and in the qiddush that we recite there are thirty-five words, although amounting to seventy names of the blessed Holy One, with which Assembly of Israel is adorned. Since this circle and square are My Sabbaths, they are both included in שמור (Shamor), Observe (Deuteronomy 5:12), as is written: תשמורו (Tishmoru), You are to observe (Leviticus 19:30), whereas the higher Sabbath is not included here in שמור (Shamor), Observe, but rather in זכור (Zakhor). That is why there is no strife above, because of the two peaces below: one, Jacob; the other, Joseph. So it is written twice: Peace, peace to the far and the near (Isaiah 57:19). To the far refers to Jacob, and the near refers to Joseph. To the far, as is said: From afar, God appeared to me (Jeremiah 31:2), His sister stood far off (Exodus 2:4). And the near, as is said: New [gods] who came from nearby (Deuteronomy 32:17). From afar is the highest point, standing in its place. So it is written: תשמורו (Tishmoru), You are to observe, included in שמור (Shamor), Observe. My sanctuary you are to hold in awe is the point standing in the center, which one should fear more than anything, for its punishment is death, as is written: מחלליה (Mehaleleha), Those who profane it, shall surely be put to death (Exodus 31:14). Who are מחלליה (mehaleleha), those who profane it? Whoever enters the חלל (halal), hollow, of the circle and the square — the site where the point rests — and damages it shall surely be put to death. So it is written: You are to hold in awe. Tht point is called I, and on it rests that high concealed one, unrevealed. This is God, and all is one.”

Rabbi El’azar and Rabbi Abba dismounted and kissed him. They said, “All this wisdom in your hand, and you are goading our donkeys behind us? Who are you?”

He replied, “Do not ask who I am! Rather, let us go together, engaging in Torah. Let each one speak words of wisdom to illumine the way.”

They said to him, “Who appointed you to go here, goading donkeys?”

He replied, “יוד (Yod) waged war with two letters, כף (kaf) and סמך (samech), to be bound together with me. כף did not want to depart and be bound, since it cannot survive for a moment anywhere else. סמך did not want to depart, so it could not support those who fall, for without סמך they cannot survive. Alone, יוד came to me, kissing and embracing me. She wept with me, saying, ‘My son, what can I do for you? But look, I will ascend and fill myself with goodness — with hidden, celestial, splendid letters! Then I will come to you, serving as your support. I will endow you with two letters, higher than those that departed, namely, יש (yesh), substance — celestial יוד and שין (shin) — as your treasuries filled with everything. So, my son, go and goad donkeys.’ That is why I go like this.”

Rabbi El’azar and Rabbi Abba rejoiced and wept. They said, “Go ride! We will goad the donkeys behind you.”

He said to them, “Didn’t I tell you it is the command of the King, until the one driving donkeys arrives?”

They said to him, “But you haven’t told us your name. The site you inhabit — what is it?”

He replied, “The site I inhabit is fine and lofty for me: a certain tower soaring in the air, grand and splendid. Those dwelling in this tower are the blessed Holy One and a certain poor person. This is where I reside, but I have gone into exile, goading donkeys.”

Rabbi Abba and Rabbi El’azar gazed at him. He had flavored his words for them as sweet as manna and honey.

They said to him, “If you tell us the name of your father, we will kiss the dust of your feet.”

He said, “Why? It is not my habit to boast of Torah. But my father’s dwelling was in the great ocean. He was a fish, circumnavigating the vast ocean from one end to the other. So grand and splendid, ancient of days, he would swallow all the other fish in the ocean, then spew them out alive thriving, filled with all goodness of the world. So strong, he could swim the ocean in one moment. He shot me out like an arrow from the hand of a mighty warrior, secreting me in that site I described. Then he returned to his site, disappearing into the ocean.”

Rabbi El’azar contemplated his words. He said, “You are the son of the Holy Lamp! You are the son of Rav Hamnua Sava, son of the radiance of Torah, and you are goading donkeys behind us?”

They both wept together, kissed him, and went on.

They said to him, “If it pleases our master, let him reveal his name to us.”

He opened, saying, “Benayahu son of Yehoyada (2 Samuel 23:20). This verse has been established — which is fine — but this verse alludes to supernal mysteries of Torah. Benayahu son of Yehoyada appears on behalf of a mystery of wisdom — a concealed word, and the name prevails. Son of a living man (2 Samuel 23:20) — צדיק (Tsadiq), Righteous One — Vitality of the Worlds. Master of deeds (2 Samuel 23:20) — Master of all action, of all celestial powers, for all emerge from Him. He is אדוני צבאות (Adonai Tseva’ot), Lord of Hosts, insigna of all His hosts. Distinguished and supreme, He is called Master of deeds.

“From Qavtse’et (2 Samuel 23:20) — this grand and dignified tree, supreme above all, from which site did it emerge? From which rung did it come? The verse goes on to say: From Qavtse’el — a high, concealed rung that no eye has seen… (Isaiah 64:3), a rung containing all, gathered in from upper light, and from which all emerges. It is the holy, hidden palace, in which all rungs are gathered and concealed. In the trunk of this tree all worlds exist; from it, all holy powers are nourished and deployed.

He smote the two Ariel of Moab (2 Samuel 23:20). Two sanctuaries existed because of Him, were nourished by Him: First Temple and Second Temple. As soon as He departed, the flow flowing from above ceased. He, as it were, smote them, destroying and obliterating them, and the Holy Throne fell, as is written: And I was in the midst of the exile (Ezekiel 1:1) — that rung called I was in the midst of the exile. Why? By the River Kevar (Ezekiel 1:1), River of Already, on account of the river gushing and flowing, whose waters and springs ceased, so that it did not flow as before, as is written: A river dries up and is parched (Job 14:11). Dries up — in the First Temple; is parched — in the Second. So He smote the two Ariel of Moab. מואב (Mo’av), Moab — for they originated from מאב, from Father, in heaven and were destroyed and obliterated because of Him. All the lights illuminating Israel darkened.

“Further, He went down and slew the lion (2 Samuel 23:20). In former times, when this river gushed its waters below, [the people of] Israel were fulfilled, offering offerings and sacrifices to atone for their souls. Then from above would descend the image of a lion, whom they could see on the alter, crouching over its prey, consuming sacrifices like a fierce warrior, while all dogs hid themselves away, not venturing out.

“When sins prevailed, He descended to the rungs below, and He killed that lion, no longer willing to provide its prey. He, as it were, killed it. He slew the lion, really! Within the pit (2 Samuel 23:20) — in plain sight of the evil Other Side. Seeing this, the Other Side was emboldened to send a dog to eat the offerings. What is the name of that lion? אוריאל (Uri’el), for his face is the face of אריה (aryeh), a lion. What is the name of that dog? בלאדן (Bal’adan) is its name, for it is excluded from the category of אדם (adam), human, but is rather a dog — its face a dog. On a snowy day — a day when sins prevailed, and judgment was decreed above by the celestial court. Of this is written: She is not afraid of snow for her household (Proverbs 31:21) — Judgment on high. Why? Because her whole household is clothed in crimson (Proverbs 31:21) and can endure the fierce fire.

“Until here, mystery of the verse. What is written next? He slew an Egyptian, a man of good appearance (2 Samuel 23:21). Here the mystery of the verse discloses that whenever Israel sinned he departed, witholding from them all the goodness, all the light illumining Israel. Who is it? Moses, as is written: They said, ‘An Egyptian man rescued us’ (Exodus 2:19). There he was born, there he was raised, there he rose to the highest light. A man of מראה (mar’eh), good appearance, as is said: ומראה (umar’eh), in appearance, not in riddles (Numbers 12:8). Man, as is said: Man of Elohim (Deuteronomy 33:1) — husband, as it were, of that מראה (mar’eh), appearance, of the Presence of God, for he was worthy of conducting this rung on earth in any way he wished — something no other human attained.

The Egyptian had a spear in his hand (2 Samuel 23:21). This is the staff of God, handed down to him, as is said: with the staff of God in my hand (Exodus 17:9). This is the staff created onthe eve of Sabbath at twilight, engraved with the holy name, a holy graving. With this he sinned at the rock, as is said: He struck the rock with his staff twice (Numbers 20:11). The blessed Holy One said to him, ‘Moses, I did not give you My staff for this. By your life! From now on, it will no longer be in your hand.’ Immediately He went down to him with a club (2 Samuel 23:21) — with severe judgment. And wrenched the spear out of the Egyptian’s hand, for from that moment it was withheld from him and was never again in his hand. And killed him with his own spear. Because of the sin of striking with that staff, he died and did not enter the Holy Land, and this light was withheld from Israel.

From the thirty, he was most honored (2 Samuel 23:23). These are the thirty celestial years, on which He drew, conveying Them below. Drawing on Them, He drew near. But the three he did not attain. They approached Him, giving to Him wholeheartedly, but He did not approach Them. Still, although He was not counted as one of Them, David set him over his bodyguard, for He never faded from the tablet of His heart. They are never separated. David set Him close — not conversely — forwith the praises, songs, and love that the moon offers to the sun, She draws Him toward Her, so that He dwell with Her. This is: David set him over his bodyguard.”

Rabbi El’azar and Rabbi Abba fell before him. Meanwhile they did not see him. They rose, looking in every direction, but could not see him. They sat down and wept, and could not speak to each other. After a while Rabbi Abba said, “This is precisely what we learned: On whatever path the righteous walk, with words of Torah between them, virtuous ones of that world come to them. His was indeed Rav Hamuna Sava, coming to us from that world to reveal these words to us. Before we could recognize him, he vanished!”

They rose and tried to goad the donkeys, but they would not move. They tried to goad them, but they would not move. Frightened, they left the donkeys behind. Still today that spot is called Donkeys’ Site.

The Zohar (1:4b to 1:5a)

An ongoing series

[I recently purchased the new, English translation of the Zohar, the book that laid the foundation for Jewish mystical thought and the Kabbalah. It is the most important book in Judaism after the Bible and the Talmud. As I go through the Zohar, I will be publishing excerpts here for any readers who may be interested in addition to my series of commentaries on each week’s Torah portion.]

Haqdamat Sefer HaZohar (1:4b to 1:5a)

בראשית (In the beginning.)

Rabbi Shim’on opened, “I have put My words in your mouth (Isaiah 51:16). How vital it is for a human being to engage in Torah day and night! For the blessed Holy One listens to the voice of those who occupy themselves with Torah, and every word innovated in Torah by one engaged in Torah fashions one heaven.

“We have learned: The moment a new word of Torah originates from the mouth of a human being, that word ascends and presents herself before the blessed Holy One, who lifts that word, kisses her, and adorns her with seventy crowns — engraved and inscribed. But an innovated word of wisdom ascends and settles on the head of צדיק (Tsaddiq), Righteous One — Vitality of the Worlds. From there, it flies and soars through 70,000 worlds, ascending to the Ancient of Days. All of the words of the Ancient of Days are words of wisdom, conveying supernal, concealed mysteries. When that secret word of wisdom, innovated here, ascends, it joins those words of the Ancient of Days. Along with them, it ascends and descends, entering eighteen hidden worlds, which no eye has seen, O God, but You (Isaiah 64:3). Emerging from there, they roam until they arrive, full and complete, presenting themselves before the Ancient of Days. At that moment, the Ancient of Days inhales the aroma of that word and it pleases Him more than anything. Lifting that word, He adorns her with 370,000 crowns. The word flies, ascending and descending, and is transformed into a heaven. So each and every word of wisdom is transformed into a heaven, existing enduringly in the presence of the Ancient of Days. He calls them new heavens, newly created heavens, hidden mysteries of supernal wisdom. As for all other innovated words of Torah, they stand before the blessed Holy One, then ascend and are transformed into earths of the living (Psalms 116:9). Then they descend, crowning themselves upon one earth, which is renewed and transformed into a new earth through that renewed word of Torah. Concerning this it is written: As the new heavens and the new earth that I am making endure before Me… (Isaiah 66:22). The verse does not read I have made, but rather I am making, for He makes them continually out of those innovations and mysteries of Torah. Of this it is written: I have put My words in your mouth and covered you with the shadow of My hand, to plant heavens and establish earth (Isaiah 51:16). The verse does not read the heavens, but rather heavens.”

Rabbi El’azar asked, “What is the meaning of: I have covered you with the shadow of My hand?”

He replied, “When Torah was transmitted to Moses, myriads of celestial angels came to scorch him with flames from their mouths, but the blessed Holy One sheltered him. Now when this word ascends, is aroused, and stands before the blessed Holy One, He shelters that word and covers that person  that he will not be discovered by them — arousing their jealousy — before that word is transformed into new heavens and a new earth, as is written: I have covered you with the shadow of My hand, to plant heavens and establish earth. From this we learn that every word concealed from the eyes attains supernal value, as is written: I have covered you with the shadow of My hand. Why was it covered and hidden from view? For the sake of supernal value, as is written: to plant heavens and establish earth, as already explained.

To say to Zion: ‘You are עמי (ami), My people!To say to those gates, those distinguished words, these above those: ‘You are עמי (ami).’ Do not read ‘You are עמי (ami), My people,’ but rather ‘You are עמי (ami), with Me, becoming My partner! Just as I made heaven and earth by speaking, as is said: By the word of God, the heavens were made (Psalms 33:6), so do you.’ Happy are those engaged in Torah!

“Now if you say that the word of any ignorant person has the same effect, come and see: One who is unaccustomed to the mysteries of Torah and innovates words he does not fully understand — when that word ascends, a man of perversity, tongue of falsehood (Proverbs 16:28; 6:17) bursts forth from the chasm of the infinite abyss, leaping 500 parasangs to obtain that word. Grabbing her, he takes that word back to his chasm and transmogrifies her into a distorted heaven called ‘chaos.’ The man of perversity flies through that heaven — 6,000 parasangs in one glide. As soon as the distorted heaven is established, a woman of whoredom (Hosea 1:2) emerges, clinging to it, joining with it. From there she sets out, killing thousands, myriads. For as long as she endures in that heaven, she is empowered to swoop through the entire world in a single moment. Concerning this it is written: Woe unto them who haul iniquity with cords of falsehoodand, and sin as with a cart rope (Isaiah 5:18). Iniquity is the male. Who is sin? The female. He hauls the one called iniquity with those cords of falsehood, and then sin as with a cart rope, that female called sin, who is empowered there to fly and kill human beings. So, Many are those she has struck dead (Proverbs 7:26). Who has struck them dead? This sin who slays human beings. Who causes this? A disciple unqualified to teach who teaches. May the Compassionate One save us!”

Rabbi Shim’on said to the Companions, “I beg of you not to utter a word of Torah that you do not know and have not heard properly from a lofty tree, lest you enable sin to slay multitudes without cause.”

They all opened, saying, “May the Compassionate One save us! May the Compassionate One save us!”

“Come and see: With Torah the blessed Holy One created the world. This has been established, as is written: I was with Him as a nursling, I was a daily delight (Proverbs 8:30). He gazed upon her once, twice, three and four times, then spoke, creating through her. To teach human beings not to err in her, as is written: Then He saw and declared her, arranged her and probed her. He told humanity (Job 28:27). The blessed Holy One created what he created corresponding to those four times: He saw and declared her, arranged her and probed her. Before generating His work, He introduced four words: בראשית ברא אלהים את (Bereshit bara Elohim et), In the beginning God created. First, these four; then, השמים (hashamayim), the heavens. These correspond to the four times that the blessed Holy One contemplated Torah before actualizing His work of art.”

The Zohar (1:4a)

An ongoing series

[I recently purchased the new, English translation of the Zohar, the book that laid the foundation for Jewish mystical thought and the Kabbalah. It is the most important book in Judaism after the Bible and the Talmud. As I go through the Zohar, I will be publishing excerpts here for any readers who may be interested in addition to my series of commentaries on each week’s Torah portion.]

Haqdamat Sefer HaZohar (1:4a)

Rabbi Hiyya prostrated himself on the ground, kissing the dust and weeping. He cried out, “Dust, dust, how stubborn you are, how imprudent! All delights of the eye decay in you. All pillars of light in the world you consume and pulverize. How insolent you are! The Holy Lamp who has illuminated the world, majestic ruler, prince whose merit sustains the world, decays in you. O Rabbi Shim’on, radiance of the lamp, radiance of the worlds, you decompose in the dust, yet you subsist and guide the world!”

For a moment he was shocked, and then exclaimed, “Dust, dust, do not boast! The pillars of the world will not be surrendered to you. Rabbi Shim’on has not decayed in you!”

Still weeping, Rabbi Hiyya rose and walked on together with Rabbi Yose. From that day on, he fasted forty days to envision Rabbi Shim’on. He was told, “You are not entitled to see him.” He wept and fasted another forty days. In a vision he was shown Rabbi Shim’on and his son Rabbi El’azar, studying the word that Rabbi Yose had spoken, with thousands listening. Meanwhile he noticed many huge celestial wings, which Rabbi Shim’on and his son Rabbi El’azar mounted, and they soared to the Academy of Heaven. All those wings waited for them. He saw them returning, their splendor renewed, and they shone more brilliantly than the dazzle of the sun.

Rabbi Shim’on opened, saying, “Let Rabbi Hiyya enter and see how the Blessed Holy One intends to rejuvenate the faces of the righteous in the time to come. Happy is on who enters here without shame. Happy is one who stands in that world as a sturdy pillar.”

Rabbi Hiyya saw himself entering. Rabbi El’azar rose together with the other pillars sitting there. Embarrassed, he drew back, then entered and sat at the feet of Rabbi Shim’on. A voice issued: “Lower your eyes, do not raise your head, do not gaze!” Lowering his eyes, he saw a light shining in the distance. The voice returned: “O high, hidden, concealed ones, open-eyed, roaming the entire world, gaze and see! O low, sleeping ones, close-eyed, awake! Who among you turns darkness into light, bitter into sweet before arriving here? Who among you awaits each day the light that shines when the King visits the doe and is glorified — declared King of all kings of the world? Whoever does not await this each day in that world has no portion here.”

Meanwhile he noticed many of the Companions surrounding him — all those erect pillars — and he saw them being raised to the Academy of Heaven, some ascending, some descending. Above them all, he saw the Master of Wings approaching. When he arrived, he solemnly swore that he had heard from behind the curtain that the King remembers the doe who lies in the dust and visits Her every day. At that moment He kicks the 390 firmaments, which all tremble and quake before Him. He sheds tears over this, and those tears of bubbling fire fall into the vast ocean. From those tears the Prince of the Ocean emerges — by them he is sustained. And he hallows the name of the Holy King, agreeing to swallow up all the waters of Creation and absorb them when all the nations gather against the holy people, so that the waters will dry up and they will pass through on dry land.

Meanwhile he heard a voice proclaiming, “Make way, make way — for King Messiah is coming to the Academy of Rabbi Shim’on!” For all the righteous present there are heads of academies, and those academies are designated there; and all members of each academy ascend from the Academy here to the Academy of Heaven. The Messiah visits all those academies, setting his seal on the Torah issuing from the mouths of the rabbis At that moment the Messiah arrived, adorned by the heads of the academies with celestial crowns. At that moment all the Companions rose and Rabbi Shim’on rose, his light radiating to the vault of heaven.

He said to him, “Happy are you, Rabbi, for your Torah ascends in 370 lights, each and every light refracting into 613 senses, ascending and bathing in rivers of pure balsam. The blessed Holy One sets His seal on the Torah of your academy, and of the academy of Hezekiah, king of Judah, and of the academy of Ahiyah of Shiloh. I have not come to set my seal on what issues from your academy. Rather, the Master of Wings has entered here, for I know he enters no academy but yours.”

Then Rabbi Shim’on told him the oath that the Master of Wings had sworn. The Messiah began trembling and cried aloud. The heavens trembled, the vast ocean trembled, Leviathan trembled, and the world verged on overturning. At that moment, he noticed Rabbi Hiyya sitting at the feet of Rabbi Shim’on. He said, “Who placed a human here, clothed in the garb of that world?”

Rabbi Shim’on answered, “This is Rabbi Hiyya, radiance of the lamp of Torah!”

The Messiah said, “Let him be gathered in, together with his sons, so that they become members of your academy.”

Rabbi Shim’on said, “Let him be granted time.”

Time was granted to him. He emerged trembling, his eyes streaming with tears. Quivering, he cried, “Happy is the share of the righteous in that world! Happy is the share of the son of Yohai who has attained this! Of him is written: So that I may endow those who love Me with substance and fill their treasuries (Proverbs 8:21).”

The Zohar (1:3b)

An ongoing series

[I recently purchased the new, English translation of the Zohar, the book that laid the foundation for Jewish mystical thought and the Kabbalah. It is the most important book in Judaism after the Bible and the Talmud. As I go through the Zohar, I will be publishing excerpts here for any readers who may be interested in addition to my series of commentaries on each week’s Torah portion.]

Haqdamat Sefer HaZohar (1:3b)

בראשית (In the beginning.)

Rabbi Yudai said, “What is בראשית (Bereshit)? With Wisdom. This is the Wisdom on which the world stands — through which one enters hidden, high mysteries. Here were engraved six vast, supernal dimensions, from which everything emerges, from which issued six springs and streams, flowing into the immense ocean. This is ברא שית (bara shit), created six, created from here. Who created them? The unmentioned, the hidden unknown.”

Rabbi Hiyya and Rabbi Yose were walking on the way. As they reached the site of a certain field, Rabbi Hiyya said to Rabbi Yose, “What you have said — ברא שית (bara shit) — is certainly true, for there are six supernal days in the Torah, not more; the others are concealed. But in the Secrets of Creation we have discovered this:

The holy hidden one engraved an engraving in the innards of a recess, punctuated by a thrust point. He engraved that engraving, hiding it away, like one who locks up everything under a single key, which locks everything within a single palace. Although everything is hidden away within that palace, the essence of everything likes in that key, which closes and opens. Within that palace lie hidden treasures, one greater than the other. Within that palace stand gates built cryptically, fifty of them. Carved into four sides, they were forty-nine. One gate has no side. No one knows whether it is above or below; it is shut. In those gates is one lock and one precise place for inserting the key, marked only by the impress of the key, known only to the key. Concerning this mystery it is written: בראשית ברא אלהים (Bereshit bara Elohim), In the beginning God created. בראשית (Bereshit) is the key enclosing all, closing and opening. Six gates are contained in that key that closes and opens. When it closes those gates, enclosing them within itself, then indeed: בראשית (Bereshit) — a revealed word combined with a concealed word. ברא (bara), created, is always concealed, closing, not opening.

Rabbi Yose said, “Certainly so! I heard the Holy Lamp say so, that ברא (bara), is a concealed word, closing, not opening. As long as the world was locked within the word ברא (bara), it was not, did not exist. Enveloping everything was תהו (tohu), chaos, and as long as תהו (tohu) reigned, the world was not, did not exist. When did that key open gates? When was it fit to be fruitful, to generate offspring? When Abraham arrived, as is written: These are the generations of heaven and earth בהבראם (behibbare’am), when they were created (Genesis 2:4), and we have learned: באברהם (beavraham), through Abraham. Whereas everything was concealed in the word ברא (bara), now the letters were transposed and rendered fruitful. A pillar emerged, generating offspring: אבר (ever), organ — Holy Foundation on which the world stands.

“When אבר (ever) was inscribed in the word ברא (bara), the supernal concealed one inscribed another inscription for its glorious name. This is מי ברא אלה (Mi vara elleh), Who created these (Isaiah 40:26). The holy blessed name מה (Mah), What, was also inscribed. Out of ברה (bara) it generated אבר (ever), inscribing אלה (elleh) at one end and אבר (ever) at the other. Holy concealed one! אלה (Elleh) exists, אבר (ever) exists. As one was completed, so was the other. In אבר (ever) it engraved ה; in אלה (elleh), י. Letters were aroused to complete one side and the other. It produced מ”ם (two מ letters), moving one to this side, one to that. The holy name was completed — becoming אלהים (Elohim) — and the name אברהם (Avraham) as well. As one was completed, so was the other. Then life was generated and the complete Name emerged, unlike before, as is written: These are the generations of heaven and earth בהבראם (behibbare’am), when they were created. All remained suspended until until the name of Abraham was created. Once that name was completed, the holy name was completed, as the verse concludes: on the day that אלהים (Elohim) made earth and heaven (Genesis 2:4).”

The Zohar (1:3a)

An ongoing series

[I recently purchased the new, English translation of the Zohar, the book that laid the foundation for Jewish mystical thought and the Kabbalah. It is the most important book in Judaism after the Bible and the Talmud. As I go through the Zohar, I will be publishing excerpts here for any readers who may be interested in addition to my series of commentaries on each week’s Torah portion.]

Haqdamat Sefer HaZohar (1:3a)

Rav Hamnuna Sava said, “We find the letters backward: ב (bet) first, followed by ב (bet): בראשית (Bereshit), In the beginning, followed by ברא (bara) created. Then א (alef) first, followed by א (alef): אלהים (Elohim), followed by את (et).

“The reason is: When the blessed Holy One wished to fashion the world, all the letters were hidden away. For two thousand years before creating the world, the blessed Holy One contemplated them and played with them. As He verged on creating the world, all the letters presented themselves before him from last to first.

“The letter ת (tav) entered first of all. She said, ‘Master of the worlds, may it please You to create the world by me, for I complete your seal: אמת (emet), truth — and You are called Truth. It is fitting for the King of Truth to begin with a letter of truth and to create the world by me.’

“The blessed Holy One replied, ‘You are seemly and worthy, but not deserving to initiate Creation, since you are destined to be marked on the foreheads of the faithful who fulfilled the Torah from א (alef) to ת (tav), and by your mark they will die. Furthermore, you are the seal of מות (mavet), death. So you do not deserve to serve as the instrument of Creation.’ She immediately departed.

“The letter ש (shin) came before Him. She said, ‘Master of the worlds, may it please you to create the world by me, for by me you are named שדי(Shaddai), and it is fitting to create the world by a holy name.’

“He replied, ‘You are seemly, you are good, and you are true, but since letters of deceit take you as their accomplice, I do not wish to create the world by you. For a lie cannot exist unless ק”ר (qof-resh) take you.’ So whoever wants to tell a lie will first lay a foundation of truth and then construct the lie. For ש (shin) is a letter of truth, a true letter of the patriarchs, who were united in it; ק”ר (qof-resh) are letters that appear on the evil side. In order to survive, they entangle the letter ש (shin), forming קשר (qesher), conspiracy.’ Seeing this, she left His presence.

“The letter צ (tsadi) entered. She said to Him, ‘Master of the world, may it please you to create the world by me, for צדיקים (tsaddiqim), the righteous, are sealed by me, and You, who are called צדיק (tsaddiq), Righteous, are signified by me, as is written: For God is צדיק (tsaddiq) — loving righteousness (Psalms 11:7). It is fitting to create the world by me!’

“He replied, ‘צ (tsadi), you are צדיק (tsaddiq), but you should remain hidden — not so revealed — so as not to provide the world a pretext.’ How so? She is נ (nun). י (yod) from the name of the holy covenant comes and rides on her, is united with her. This is the mystery: When the blessed Holy One created Adam, He created him with two faces. So the י (yod) faces backward, like this: צ. They were not turned face-to-face, like this: [].* It looked upward, like this: [].** It looked downward, like this: [].*** The blessed Holy One said to her, ‘Turn back, for I intend to split you and transfigure you face-to-face, but you will arise elsewhere.’ She left His presence and departed.

“The letter פ (peh) entered. She said to Him, ‘Master of the world, may it please You to create the world by me, for I signify פורקנא (purqena), the redemption, that You will someday bring to the world, also called פדות (pedut), deliverance. It is fitting to create the world by me!”

“He replied, ‘You are seemly, but you signify hidden transgression, like a serpent striking, then tucking its head inside its body: So one who sins bows his head, stretching out his hands.’

“Similarly ע (ayin) stands for עון (avon), iniquity. Although she said, ‘I imply ענוה (anavah), humility,’ the blessed Holy One replied, ‘I will not create the world by you.’ She left his presence.

“The letter ס (sameach) entered. She said to Him, ‘Master of the world, may it please you to create the world by me, for by me סמיכא (semicha), support, exists for those who fall, as is written: סומך אל (Somech God), God supports, all who fall (Psalms 145:14).’

“He replied, ‘So you are needed where you are; do not move! If you leave, what would happen to the fallen, who depend on you?’ She immediately left His presence.

“The letter נ (nun) entered. She said to Him, ‘Master of the world, may it please you to create the world by me, for by me you are called נורא (nora), awesome, in praises (Exodus 15:11). By me, the praise of the righteous is called נאוה (navah), comely (Psalms 33:1).’

“He replied, ‘נ (nun), return to your place, for because of you ס (samech) returned to her place. Depend on her.’ She returned immediately, leaving His presence.

“The letter מ (mem) entered. She said to him, ‘Master of the world, may it please You to create the world by me, for by me You are called מלך (melech), King.’

“He replied, ‘Certainly so, but I will not create the world by you, since the world needs a king. Return to your place, you along with ל (lamed) and ך (kaf), for the world should not be without a king.’

“At that moment, the letter כ (kaf) descended from His throne of glory and  said, “Master of the world, may it please You to create the world by me, for I am Your כבוד (kavod), glory.’

“When כ (kaf) descended from the throne of glory, 200,000 worlds trembled, the throne trembled, and all the worlds verged on collapse. The blessed Holy One said to her, ‘כ, כ, (kaf, kaf), what are you doing here? I will not create the world by you. Return to your place, for you imply כליה (kelayah), destruction — a decree of destruction (Isaiah 10:23). Return to your throne and stay there.’ She thereupon left His presence and returned to her place.

“The letter י (yod) entered. She said to Him, ‘Master of the world, may it please You to create the world by me, for I am the beginning of the holy Name. It is fitting for You to create the world by me!’

“He replied, ‘It is enough for you to be engraved in Me, to be inscribed in Me. My desire culminates in you. You should not be uprooted from My name.’

“The letter ט (tet) entered. She said to Him, ‘Master of the world, may it please You to create the world by me, for by me You are called טוב וישר (tov ve-yashar), good and upright (Psalms 25:8).’

“He replied, ‘I will not create the world by you, for your goodness is concealed and hidden within you, as is written: How abundant is Your goodness that You have hidden away for those in awe of You (Psalms 31:20). Since it is hidden within you, it plays no part in this world that I am about to create, but rather in the world to come. Furthermore, because your goodness is hidden within you, the gates of My Temple will sink, as is written: Her gates טבעו (tave’u), have sunk, into the earth (Lamentations 2:9). Further, facing you is ח (chet), and when you join together, you spell חטא (chet), sin. So these two letters are not inscribed in the holy tribes.’ She immediately left His presence.

“The letter ז (zayin) entered. She said to Him, ‘Master of the world, may it please You to create the world by me, for by me Your children observe the Sabbath, as is written: זכור (zachor), remember, the Sabbath day, to hallow it (Exodus 20:8).’

“He replied, ‘I will not create the world by you, for you imply war — a sharp sword ad a spear for battle, like a ן (nun).’ She immediately left His presence.

“The letter ו (vav) entered. She said to Him, ‘Master of the world, may it please You to create the world by me, for I am a letter of Your name.’

“He replied, ‘ו (vav), it is enough for you and ה (hay) to be letters of My name, included in the mystery of My name, engraved and carved in My name. I will not create the world by either of you.’

“The letters ד (daled) and ג (gimel) entered and made the same request. He replied to them as well, ‘It is enough for you to be with each other, sinc ethe poor will never cease from the world and need to be treated kindly. ד (daled) is poor; ג (gimel) גומל (gomel), renders, goodness to her. Do not separate from one another! It is enough for one of you to sustain the other.’

“The letter ב (bet) entered. She said to Him, ‘Master of the world, may it please You to create the world by me, for by me You are blessed above and below.’

“The blessed Holy One replied, ‘Indeed, by you I will create the world. You will be the beginning of Creation.’

“The letter א (aleph) stood and did not enter. The blessed Holy One said to her, ‘א ,א, (aleph, aleph), why do you not enter My presence like all the other letters?’

“She replied, ‘Master of the world! Because I saw all the letters leaving Your presence fruitlessly. What could I do there? Furthermore, look, You have given this enormous gift to the letter ב (bet), and it is not fitting for the exalted King to take back a gift He has given to His servant and give it to another!’

“The blessed Holy One said, ‘א ,א, (aleph, aleph)! Although I will create the world with the letter ב (bet), you will be the first of all the letters. Only through you do I become one. With you, all counting begins and every deed in the world. No union is actualized except by א (aleph).’

“The blessed Holy One fashioned high, large letters and low, small letters. So, ב , ב, (bet, bet): בראשית ברא (be-reshit, bara); א ,א, (aleph, aleph): אלהים את (Elohim et). Letters above and letters below. They were all as one, from the upper world and the lower world.”

* Image of the letter צ with the top two points facing each other. ** Image of the letter צ with the top-right point looking upward. *** Image of the letter צ with the top-right point looking downward.

The Zohar (1:2a)

An ongoing series

[I recently purchased the new, English translation of the Zohar, the book that laid the foundation for Jewish mystical thought and the Kabbalah. It is the most important book in Judaism after the Bible and the Talmud. As I go through the Zohar, I will be publishing excerpts here for any readers who may be interested in addition to my series of commentaries on each week’s Torah portion.]

Haqdamat Sefer HaZohar (1:2a)

בראשית (In the beginning.)

Rabbi El’azar opened, “Lift your eyes on high and see: Who created these? (Isaiah 40:26) Lift your eyes on high. To which site? The site toward which all eyes gaze. Which is that? Opening of the eyes. There you will discover thathe concealed ancient one, susceptible to questioning, created these. Who is that? Who. The one called End of Heaven above, whose domain extends over everything. Since it can be questioned, yet remains concealed and unrevealed, it is called Who. Beyond, there is no question.

“This end of heaven is called Who. There is another below, called What. What distinguishes the two? The first, concealed one — called Who — can be questioned. Once a human being questions and searches, contemplating and knowing rung after rung to the very last rung — once one reaches there: What? What do you know? What have you contemplated? For what have you searched? All is concealed, as before.

“Concerning this mystery it is written: What can I take as a witness to you? What can I compare to you? (Lamentations 2:13). When the holy Temple was destroyed, a voice cried out: ‘What can I take as a witness to you? What can I compare to you?’ I take What as a witness to you. Every single day I have called witnesses against you, since days of old, as is written: I call heaven and earth to witness against you this day (Deuteronomy 30:19). I compare you to What, precisely! I crowned you with holy crowns, gave you dominion over the world, as is written: Is this the city that was called perfect crown of beauty, joy of all the earth? (Lamentations 2:15). I called you Jerusalem built up, a city bound together (Psalms 122:3). Now, What can I liken to you, [to console you]? (Lamentations 2:13). Just as you sit desolate, so it is above, as it were. Just as now, the holy people do not enter you in holy array, so I swear to you that I Myself will not enter above until your inhabitants enter you below. This is your consolation: I compare this rung to you completely. But now that you are here, your ruin is vast as the ocean (Lamentations 2:13). Yet if you say you cannot endure or be healed, then Who will heal you (Lamentations 2:13). That concealed, high rung in which all exists will heal you and raise you up.

“Who is End of Heaven above; What is End of Heaven below. Jacob inherited this, running from end to end (Exodus 26:28), from first end, Who, to last end, What, for he stands in the middle. So, Who created these.”

Rabbi Shim’on said, “El’azar, my son, cease your words, so that the concealed mystery on high, unknown to any human, may be revealed.”

Rabbi El’azar was silent.

Rabbi Shim’on wept and paused for a moment. Then he said, “El’azar, what is these? If you answer, ‘stars and constellations,’ they are always visible there and were created by What, as is said: By the word of God the heavens were made (Psalms 33:6). As for things concealed, such wuld not be referred to as these, for that word indicates something revealed. This mystery was only revealed one day when I was at the seashore. Elijah came and asked me, ‘Rabbi, do you know the meaning of Who created these?‘ I answered, ‘These are the heavens and their array, the work of the blessed Holy One. Human beings should contemplate them and bless Him, as is written: When I behold Your heavens, the work of Your fingers, the moon and stars that You set in place… God our Lord, how majestic is Your name throughout the earth! (Psalms 8: 4, 10).

“Elijah said to me, ‘Rabbi, the word was concealed with the blessed Holy One, and He revealed it in the Academy on High. Here it is:

‘When Concealed of all Concealed verged on being revealed, it produced at first a single point, which ascended to become thought. Within, it drew all drawings, graved all engravings, carving within the concealed holy lamp a graving of one hidden design, holy of holies, a deep structure emerging from thought, called מי (Mi), Who, origin of structure. Existent and non-existent, deep and hidden, called by no name by Who.

‘Seeking to be revealed, to be named, it garbed itself in a splendid, radiant garment and created אלה (elleh), these. אלה (elleh) attained the name: these letters joined with those, culminating in the name אלהים (Elohim). Based on this mystery, those who sinned with the Golden Calf said, “אלה (Elleh), These, are your gods, O Israel!” (Exodus 32:8). Just as מי (Mi) is combined with אלה (elleh), so the name אלהים  (Elohim) is constantly polysemous. Through this mystery, the universe exists.’

“Then Elijah flew off; I did not see him. From him I discovered the word, whose mysterious secret I have demonstrated.”

Rabbi El’azar and all the Companions came and bowed down in front of him. Weeping, they said, “If we have come into the world only to hear this, it is enough.”

Rabbi Shim’on said, “So the havens and their array were created by מה (Mah), What, as is written: When I behold Your heavens, the work of Your fingers, the moon and the stars that You set in place… מה (Mah), how, majestic is Your name throughout the earth! Your splendor is celebrated above heaven (Psalms 8: 4,1). Above heaven, to attain the name. For it created a light for its light, one enclothed in the other, and it attained a high name. So, In the begining אלהים (Elohim) created (Genesis 1:1) אלהים (Elohim) above. For מה (Mah) was not so, is not composed until these letters — אלה (Elleh) — are drawn from above to below and Mother lends Daughter her garments, though not adorning Her with Her adornments. When does She adorn Her fittingly? When all males appear before Her, as is written: [All your males shall appear] before the Sovereign, God (Exodus 23:17). This one is called Sovereign, as is said: Behold, the ark of the covenant, Sovereign of all the earth (Joshua 3:11). Then the letter ה departs and י enters, and She adorns Herself in masculine clothing in the presence of every male in Israel. Other letters Israel draws from above to this site: אלה (Elleh), These, I remember (Psalms 42:5). ‘With my mouth I mentioned them, in my yearning I poured out my tears, drawing forth these letters. Then I conduct them from above to the house of Elohim, to be Elohim, like Him.’ With what? With joyous shouts of praise, the festive throng.”

Rabbi El’azar said, “My silence assembled a temple above, a temple below. Indeed, ‘a word is worth one coin; silence two.’ ‘A word is worth one coin’: what I said, the meaning I aroused. ‘Silence, two’: by holding my solence, two worlds were created, erected as one.”

Rabbi Shim’on said, “From here on, the completion of the verse, as is written: The one who brings forth their array by number (Isaiah 40:26). These are two rungs, each of which should be inscribed. One is What; the other, Who. This is above, that is below. The one above is inscribed by the words: The one who brings forth their array by number, the one who is known, beyond compare. Similarly, ‘The one who brings forth bread from the earth,’ the one who is known, the lower rung, and all is one. By number: 600,000, standing together, generating forces according to their kind, beyond number. And calls them each by name, both the 600,000 and their forces. What does this mean: by name? If you say they were called individually by name — not so, for then the verse should read each by his name. Rather, as long as this rung had not ascended and was still called מי (Mi), Who, it did not give birth nor bring forth what was hidden, each according to its kind, through all of them were hidden within. Once it created אלה (elleh), these, and attained its name אלהים (Elohim), then by the power of this name, it yielded them perfectly. This is the meaning of calls them each by name: by its very name, it called forth each and every kind to exist perfectly. Similarly, See, I have called by name Bezalel (Exodus 31:2): ‘I mentioned My name so that Bezalel would attain perfect existence.’ His  great might (Isaiah 40:26). What is this? First of rungs, to which all desires ascend, ascending there secretly. And vast power — mystery of the upper world, which attained the name Elohim, as we have said. Not one is missing — not one of those 600,000 generated by the power of the name. Because not one is missing, whenever any of the Children of Israel died as punishment for their sins, the people were counted, and not even one of the 600,000 was lacking, so that everything accorded with the paradigm: just as not one is missing above, so not one is missing below.”

The Zohar (1:1b)

An ongoing series

[I recently purchased the new, English translation of the Zohar, the book that laid the foundation for Jewish mystical thought and the Kabbalah. It is the most important book in Judaism after the Bible and the Talmud. As I go through the Zohar, I will be publishing excerpts here for any readers who may be interested in addition to my series of commentaries on each week’s Torah portion.]

Haqdamat Sefer HaZohar (1:1b)

בראשית (In the beginning.)

Rabbi Shim’on opened, “The blossoms have appeared on the earth, [the time of pruning has arrived; the voice of the turtledove is heard in our land] (Song of Songs 2:12). The blossoms are the act of Creation, which appeared on the earth. When? On the third day, as is written: The earth brought forth vegetation (Genesis 1:12). Then they appeared on the earth. The time of pruning has arrived — the fourth day, on which the pruning of tyrants (Isaiah 25:5) took place. מארת (Me’orot), Lights, spelled deficiently. The voice of the turtledove is the fifth day, as is written: Let the waters swarm [with a swarm of living creatures, and let birds fly above the earth, across the expanse of the sky] (Genesis 1:20), generating offspring. Is heard is the sixth day, as is written: Let us make a human being (Genesis 1:26), who was destined to declare acting before hearing, for here is written נעשה (Na’aseh), Let us make, a human being, and there is written: נעשה (Na’aseh), We will do, and we will listen (Exodus 24:7). In our land is the Sabbath day, paradigm of the land of eternal life.

The blossoms are the patriarchs, who entered the divine mind before Creation and entered the world that is coming, where they were treasured away. From there, they emerged secretly and were concealed within him. When Joseph entered the Holy Land, he planted them there. Then they appeared on earth, were revealed there. When are they visible? When the rainbow is revealed in the world. When the rainbow appears, they are revealed. Then, the time of pruning has arrived, time to excise the wicked from the world. Why are they spared? Because the blossoms have appeared on the earth. Had they not appeared, they would not remain in the world, nor would the world endure. Who sustains the world, enabling the patriarchs to be revealed? The voice of children engaging in Torah. For the sake of those children, the world is saved. Corresponding to them, We will make you wreaths of gold (Song of Songs 1:11). These are little children, youngsters, as it is written: Make two cherubim of gold (Exodus 25:18).

The Zohar (1:1a)

An ongoing series

[I recently purchased the new, English translation of the Zohar, the book that laid the foundation for Jewish mystical thought and the Kabbalah. (It is the most important book in Judaism after the Bible and the Talmud.) As I go through the Zohar, I will be publishing excerpts here for any readers who may be interested in addition to my series of commentaries on each week’s Torah portion.]

Haqdamat Sefer HaZohar (1:1a)

Rabbi Hizkiyah 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. Similiarly, from the moment אלהים (Elohim), God, 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 אלהים (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). That seed endures in the actual sign of covenant. Just as the image of the covenant is sown in forty-two couplings of that seed, so the engraved, explicit name is sown in forty-two letters of the act of Creation.