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Tikkunei Zohar Reader

Read Tikkunei Zohar in source order, passage by passage, with the close English translation where available and the original source text for checking.

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1Tikkunim2Tikkunei ha-Zohar 22 (65a)3Tikkunei Zohar 11:14Tikkunei Zohar 11:25Tikkunei Zohar 33:16Tikkunei Zohar 33:57Tikkunei Zohar 33:98Tikkunei Zohar 33:129Tikkunei Zohar 33:1610Tikkunei Zohar 33:1911Tikkunei Zohar 33:2212Tikkunei Zohar 34:113Tikkunei Zohar 34:314Tikkunei Zohar 34:615Tikkunei Zohar 34:1016Tikkunei Zohar 34:1317Tikkunei Zohar 34:1718Tikkunei Zohar 34:2319Tikkunei Zohar 35:420Tikkunei Zohar 35:821Tikkunei Zohar 35:1122Tikkunei Zohar 35:1423Tikkunei Zohar 35:1624Tikkunei Zohar 35:2025Tikkunei Zohar 36:126Tikkunei Zohar 36:427Tikkunei Zohar 36:728Tikkunei Zohar 36:929Tikkunei Zohar 36:1230Tikkunei Zohar 36:1531Tikkunei Zohar 37:232Tikkunei Zohar 37:433Tikkunei Zohar 37:734Tikkunei Zohar 37:1335Tikkunei Zohar 37:1636Tikkunei Zohar 37:1837Tikkunei Zohar 37:2038Tikkunei Zohar 38:139Tikkunei Zohar 38:340Tikkunei Zohar 38:5
1

The Cause Of All Causes

TikkunimCC-BYAdaptation
Editorial adaptation — no source text has been imported for this passage yet. This is a JewishMythology.com retelling, not the original.

Think of it like this: the "Cause of all Causes" is above everything. I mean everything. There's no higher power, no celestial being pulling the strings of it. It's the ultimate origin, the uncaused cause. As Elliot Wolfson puts it, it is the "hidden source of all reality," so hidden, in fact, that it "cannot be conceived or imagined." This "Cause," It's omnipresent, all-encompassing, the very fabric of reality.

The "Cause of all Causes" isn't just some abstract philosophical concept. It's also another name for the Beginning, that pivotal moment when nothing became something. And… it's also a name of God.

Not the God we typically think of. Not the God of Abraham, Isaac, and Jacob, exactly. This is the unknowable part of God, the aspect that's beyond human comprehension. The Kabbalah, Jewish mysticism, calls this Ein Sof (the Infinite, God beyond all attributes), "the Endless One." Ein Sof is so infinite, so boundless, that our minds simply can’t grasp it.

So, how did this unknowable, limitless Ein Sof bring about creation? Well, the "Cause of all Causes" is also described as the force in which the will arose to create the world. It’s the divine spark, the initial impulse that set everything in motion. Before the Big Bang, before light and darkness, there was only the potential for it all, held within the "Cause of all Causes."

The Zohar, a central text of Kabbalah, offers a beautiful image. In its reading of (Genesis 1:1), it suggests that God allows Himself to be known through the sefirot (sefirot are emanations or attributes of the Godhead), these ten divine energies that flow into the world. Think of them as filters, ways for the infinite to express itself in finite terms. Through the sefirot, God becomes the source of differentiated being, the origin of all the diverse and wondrous things we see around us. The Tikkunim (spiritual repair) and Etz Hayim also explore this idea of divine manifestation.

So, the "Cause of all Causes" is a paradox: unknowable yet the source of all knowing, limitless yet the origin of form, hidden yet present in every aspect of creation. It’s a concept that challenges us to stretch our minds beyond the boundaries of our everyday experience.

It makes you wonder, doesn’t it? If the "Cause of all Causes" is truly within everything, what does that say about our own potential? What creative force lies dormant within each of us, waiting for the moment to spark into being?

2

The Garments Of The Shekhinah

Tikkunei ha-Zohar 22 (65a)CC-BYAdaptation
Editorial adaptation — no source text has been imported for this passage yet. This is a JewishMythology.com retelling, not the original.

Tikkunei Zohar turns to The Garments Of The Shekhinah.

These aren't just any clothes. They're woven from holy angels above and, remarkably, from the people of Israel below. Our deeds, our actions, actually contribute to the very fabric of the Divine! The tradition tells us that from these garments, God created the Throne of Glory, as well as heaven and earth and all the creatures within them. That’s quite the closet!

The robe of the Shekhinah, we learn, is made of light. Not just any light, but the light of the very first day of Creation. Think of that primordial burst of energy, the “Let there be light!” moment. According to the myths, that light is reflected in the Shekhinah's robe. And get this: the Shekhinah wears that radiant robe whenever Israel shines its own light through good deeds. When we act with kindness, justice, and compassion,

What happens when we stumble? What happens when we, as individuals or as a community, fall short?

Here’s where the story takes a darker turn. When Israel does evil, the Shekhinah is said to be garbed in the black garments of Lilith. Yes, that Lilith, the figure often associated with the dark feminine, the rebellious first wife of Adam. And the Shekhinah is forced to wear these garments until Israel repents.

It's a stark image, isn't it? The Divine Presence, usually depicted as a radiant bride, forced to wear the clothes of darkness. It highlights the profound connection between our actions and the well-being of the Divine.

Some interpretations, found in texts like Tikkunei (spiritual repair) ha-Zohar 22 (65a), offer a slightly different nuance. They suggest that the Shekhinah puts on these harsh garments to protect Israel. It's a powerful image: the Divine taking on the darkness, shielding us from its full force.

But others see a more troubling implication. The Zohar and other Kabbalistic texts (like Zohar 3:273a) often portray Lilith and the Shekhinah as feminine polar opposites. So, if the Shekhinah is wearing Lilith's garments, does that mean the positive feminine aspect of God is somehow under the power of the dark feminine? It's a question that has sparked much debate and interpretation.

This myth, described by Rabbi Howard Schwartz in Tree of Souls, reminds us that we are not passive observers in the cosmic drama. Our actions have real consequences, affecting not only ourselves and the world around us, but even the very fabric of the Divine. So, what kind of garments are we helping to weave today? What light are we choosing to shine?

3

Source Text

The tenth level in the fear of God. There is fear and there is fear. Not all presences are the same. There is fear that a person trembles so that the Holy One of Blessing will not hit that person with a leather strap. Of this fear it is said

"and the earth was uninformed and void" (Gen. 1:2) - [this fear comes] from the side of the tree of good and evil, and this is the empty land, the bad maidservant, similar to the four basic examples of damages, one of which is the pit, similar to the pit [bor] of Yosef, which is the Pit. "And the pit was empty, there is no water in it" (Gen. 37:24). The bad maidservant is the pit, and "the pit" is the male, and we tech regarding this "a boor [bor] cannot fear sin" (Avot 2:5), this is because this boor has no [true] fear of God.

4

Source Text

A person who trembles because of Torah, which is Balance, then Torah comes out from that person, one such has a Higher Balance, and because of this not all fears are the same. There is fear of God which comes due to God's Kingship, which includes all the mitzvot of the Torah, because there is fear that comes because of Torah, which is the middle pillar, and this is [the name] Havay"ah. In that way the masters of the Mishnah said: "Torah is great because it leads to action" (cf. Kiddushin 40b), because if a person does not know Torah, and the reward for the mitzvot, and the punishments for the transgressions, and who created Torah and who gave it to Israel, how will that person actually fear and observe the mitzvot? And in that vein David said to Shlomo his son "know the God of your father and serve God." (I Chron. 28:9)

5

Source Text

Because if a person does not recognize who is the One who gave Torah to that person, and what the person is supposed to observe, how would the person fear and observe the mitzvot? And regarding this the rabbis said: an ignorant cannot be pious, and a boor cannot fear sin (Avot 2:5).

Another Introduction to Tiqqunei ha-Zohar For Rosh Ḥodesh Elul, Day 1

6

Source Text

It is written: (Dan. 12:3) The wise shall radiate (yazhiru), like the radiance (zohar) of the firmament... etc.

These are Rabbi Shim’on ben Yoḥai and his companions: Rabbi El’azar his son, and Rabbi Abba, and Rabbi Yosse, and Rabbi Ḥiya, and Rabbi Yitzḥaq, and the rest of the companions, who radiate radiance [Var. who are radiating] above,... like the radiance of the firmament.

What is meant by ‘like the radiance’? But when they made this composition, it was agreed to on high, and they called it The Book of Radiance (Sepher) ha-Zohar.

7

Source Text

(ibid.)... and those who bring the many to righteousness – through it, may they be many!

(ibid.)... like the stars forever – that their light never be darkened, for ever and ever and ever.

At that time, when this composition was composed, permission was granted to Elijah to acquiesce with them in it, and to all the Masters of the Academy above and below, and all the forces of the higher angels, and higher souls, to be with them in agreement and friendship as one.

Elijah opened began, and he said: Master of the Worlds! For You are He that is One – but not in number.

8

Source Text

You are high above all the high-ones, hidden, beyond all that is hidden, no thought apprehends You at all.

You are He that has produced ten ‘constructs’ (tiqqunin) – and we call them ‘the ten sephirot See Bemidbar Rabbah 14:11 and Sepher Yetzirah 1:2 – with which to direct hidden worlds that are not revealed, and worlds that are revealed. And in them You are concealed [Var. it is concealed], from humans.

And You are He that binds them, and unites them, and, because You are within them, anyone who separates one from its companion, of these ten, is considered as though he had caused separation in You.

9

Source Text

And these ten sephirot, they are going according to their order: one long, and one short, and one intermediate.

And You are He that directs them, and there is none who direct You, – not above, and not below, and not from any side.

Garments have You fixed for them, from which fly-forth souls for [Var. of] human beings. And many bodies You have fixed for them, – which are called ‘body’, relative to the ‘garments’ which cover them.

And they are called in this arrangement: Ḥesed – right arm, Gevurah – left arm, Tipheret – body, Netzaḥ and Hod – two thighs, and Yesod – end of the body, – sign of the holy covenant. Malkhut – ‘mouth’ – we call it ‘Oral Torah’.

10

Source Text

The brain is Ḥokhmah, it is inner thought. Binah is the heart, and with it the heart understands. And upon these two it is written: (Deut. 29:28) The hidden things are for Y”Y our God....

Higher Keter, it is the ‘crown of sovereignty’, and upon it is stated: (Is. 46:10) He tells the end from the beginning... And it is ‘the skull of phylacteries’ [Var. ‘the skull that does not lay phylacteries BT Rosh HaShanah 17a ]. Inside it is YOD QE VAV QE (=45), which is ‘the way of emanation’.

It is the watering of the tree, with its arms and its branches, [Var. and its faces] like water, which irrigates a tree, and it grows through that watering.

11

Source Text

Master of the worlds! You are ‘the Cause of causes’, the Reason of reasons, Who waters the tree – with that fountain!

And that fountain is like a soul to the body, which is the body’s life-force. And yet of You, there is no imagining, and there is no likeness, of anything that is inside or out.

And You created heaven and earth, and You produced from them the sun and the moon, and stars and constellations. And on the earth: trees, and grasses, and the Garden of Eden, [and herbs] and beasts, and birds, and fish, and people, so that higher-ones would be recognised through them, and how high-ones and low-ones are directed through them, and how they are recognised from higher and lower – and there is none that knows of You at all.

13

Source Text

And all the sephirot, each one has its own name, and with them, angels are called. But You have no specific Name, for You are He that fills all Names, and You are the completeness of everything. And when You withdraw from them, all those names are left like a body without a soul.

You are ‘wise’, but not with any specific ‘wisdom’. You are He that ‘understands’, but not from any specific ‘understanding’. You have no specific ‘place’, other than to make known Your strength and Your power to humans, and to show them how the world is governed, – through judgement and through mercy, which are ‘righteousness and justice’ – according to the deeds of people.

14

Source Text

‘Judgement’ is Gevurah, Justice is ‘the Middle Pillar’ (Tipheret), Righteousness (tzedeq) is ‘the holy kingdom’ (Malkhut), (Lev. 19:36) Scales of righteousness... – ‘two pillars of truth’☉Netzaḥ-Hod,... the ‘hin’ of righteousness... – ‘sign of the covenant’ (Yesod). All are to show how the world is governed.

But not that You have any specific righteousness – which is ‘judgement’, and no specific justice – which is ‘mercy’. And none of any of these attributes at all.

Rise Rabbi Shim’on! And may words be innovated by your hand! For behold you have permission [Var. it is given to you], to reveal hidden secrets by your hand, that for which permission to reveal was not given to any person, until now.

15

Source Text

Arose Rabbi Shim’on. He opened and said: (1 Chron. 29:11) To You, Y”Y, is the greatness and the might... etc.

Hear O high-ones! Those sleepers of Hebron, and the Faithful Shepherd! Wake up from your slumber!

(Is. 26:19)... Wake up and rejoice! O dwellers of the dust... These are the righteous-ones, who are from the aspect of whom it is stated: (Song. 5:2) I am asleep, and my heart is awake... And they are not dead. And thus, it is said of them: (Is. 26:19)... Wake up and rejoice... etc.

Awake O Faithful Shepherd! Be aroused, you and the Patriarchs, for the arousal of the Shekhinah, Who is sleeping in exile, for until now the righteous have all been reposing, and slumber is in their nostrils.

16

Source Text

Immediately, the Shekhinah gives [Var. there are aroused] three ‘voices’, towards the Faithful Shepherd, and says to him: ‘Rise O Faithful Shepherd! For about you it is stated: (Song. 5:2)... the voice of my beloved is knocking... towards Me – with His four letters.’

And He shall say through them: ‘... open-up for Me, My sister, My beloved, My dove, My‘completion’ (tam)...’ For behold: (Lam. 4:22) Completed (tam) is your sin, O daughter of Zion, He will not exile you again...’

(Song. 5:2)... for my head is full of dew....iiiSee Shemot Rabbah 33:3 What is the meaning of full of dew? But the blessed Holy One said: ‘Do you think that since the day the Temple was destroyed, that I have entered My house, and that I have entered in settlement? Not so! For I do not enter all the while you are in exile.’ivSee BT Ta’anit 5a

17

Original

Behold you have a sign:... for my head is full of ‘dew’ (tal, =39). H-Ei ה־א is the Shekhinah in exile. Her perfection, and Her life is tal (dew, =39). And this is Y-O-D H-Ei V-A-V (=39). And H-Ei ה־א (=6) is the Shekhinah, Who is not counted of ‘the 39’ (Ta-L).

But YOD QEi VAV, whose letters add up numerically to 39, is He that fills the Shekhinah, from the fountain of all higher sources.

Immediately, the Faithful Shepherd rose, and the holy Patriarchs with him.

Until here is ‘the mystery of unity’. From here onwards is the first passage of ‘the secrets of the Torah’.

18

Original

Opened Rabbi Shim’on and said: (Gen. 1:1) In the beginning, ELQYM created... (Ps. 25:14) The ‘secret’ of Y”Y is with those who fear Him, and His covenant is to let them know it.

The ‘secret’ (sod, =70) – these are seventy times [Var. faces], that the word Be-REiShYT (In-the-beginning) is explained in this passage.

(Gen. 1:1) In the beginning (Be-REiShYT)... The letter Beiyt ב (=2) and the word REiShYT (beginning).

(Ps. 118:20) This is the gate to Y”Y, the righteous shall enter therein, This is the gate [Var. fear] of ‘the righteous’, who have permission to enter there, [and others] and those who are not

19

Source Text

In it, are inscribed and depicted and engraved, the images of higher and lower. The depiction of Adam is inscribed there, and it is a ‘human form’.

The inscription of the lion is there, to the right, and the inscription of the ox, to the left, and the inscription of the eagle, in the middle.

And the mystery of the word: (Ez. 1:10) And the image of their faces is the face of a man, and the face of a lion to the right of the four of them etc. [and four faces for the four of them] to each ‘beast’ there are four faces. These are the four letters of the holy Name – of YQV”Q – which shines through them.

20

Source Text

The king of all the ‘beasts’, this is ADaM (human, =45), who is YOD QEi VAV QEi (=45) which amounts to the same number.

The Adamic form is the Holy Shekhinah, for She is His image. She is His seal, [His form], and about Her it is stated: (Song. 8:6) Place me as a seal upon your heart.

For thus did the Shekhinah say, [Var. Israel says in exile], ‘Even though Thou shalt ascend upwards [from the world], may Your image never leave me forever,’

Like that seal, which is in that place, in which is adhered the impression, of the Master of the seal. The image of the seal is not removed from it, so that He may be recognised by it. And therefore, Knesset Yisrael said: [Var: Israel said in exile:] Place me as a seal upon your heart.

21

Source Text

Like the impression of the phylacteries (tephilin) of the hand, which correspond to the heart... like a seal upon your arm, like the phylacteries of the head which are dangling, straps to all sides – unto the heart and the arm, and through them they are inscribed, for they are the People of ‘the blessed Holy One’.

And furthermore: Place me as a seal – this is the seal of the sign of the holy covenant of circumcision, and it is the sign of the covenant of the holy Sabbath and festivals.

... for love is as strong as death... (ibid.) – harsh is the separation, of the blessed Holy One and the Shekhinah, from Israel, as the separation of the soul and spirit and animating-soul, from the body.

22

Source Text

and further:... for love is as strong as death, when Israel unify the Name of the blessed Holy One in love, and they say: ‘Who chooses His People Israel with love’.vLiturgical: Blessings of the Shm’a of the Morning Service

... it is as hard as hell, the jealousy (ibid.) – of the blessed Holy One, with which He is jealous over them, when they shall go out of exile, for He will be, at that time: (Naḥ. 1:2)... zealous and vengeful,... and possessing anger...

(Song. 8:6)... its sparks are sparks of fire... At that time, the ‘left’ will be aroused in its flames, which are (ibid.)... flashes of fire, the ‘flame of Y-Q’ (shalhavetyah), and it will burn numerous chambers of the houses of idol worship, and it will take revenge upon’Amaleq, for He has promised by the two letters of the holy Name, which are Y-Q, to take revenge from it. It is this that is written: And He said: ‘... for a hand is upon the throne of Y-Q...’ (Ex. 17:16) and this is... the flashes of fire – the flame of Y-Q. (Song. 8:6)

23

Original

And Israel say: ‘Master of the Universe! Even though I am far from You in exile, Place me as a seal upon Your heart... (ibid.) and let not Your image be removed from us, for She is Your seal, Your Shekhinah, for Whose sake You were remembering us in exile, and the seal of the blessed Holy One is specifically the Shekhinah.

She is the letter ב Beiyt, specifically, with Her, does the Torah open with Beiyt ב, and this is Be-REiShYT: the letter Beiyt and the word reishyt (beginning). Beiyt (house-of) is surely the treasure store of everything, about it is stated: (Is. 33:6)... the fear of Y”Y is His treasure.

24

Source Text

Many times, in the Torah, there is reishyt (beginning), and each one is explained in its place.

The first is: (Prov. 8:22) Y”Y has acquired me as the ‘beginning’ (reishyt) of His way... and this is the Torah, in which there are cantillation-notes, and vowel-points, and letters, and many positive and negative commandments, all of which depend upon the Name YQV”Q. It is this that is written: (Ex. 3:15)... this is My Name for ever etc. ShMY (My Name, =350) with Y-Q (=15) is 365, ZiKhRY (My remembrance, =237) with V-Q (=11) is 248. The 365 of the left, from ‘the fearing’ of Gevurah were they given – the ‘terror of Isaac’.]

25

Source Text

Be-REiShYT The word YiR-AT (fear-of) is contained in there, what remains of these letters is Sh-B, and the mystery of the word is ShuV∞return!

– in ‘the awe of Y”Y’. And if there is no fear, there is no wisdom, as they have established:viMishnah Avot 3:17 ‘If there is no awe there is no wisdom∞ḥokhmah’, because awe is the treasure-store of wisdom, it is its secret repository, it is its hiding place, it is the house of the King.

26

Source Text

Be-REiShYT (In-the-beginning) contains RoSh (head) and BaYiT (house), and the mystery of the word: (Prov. 24:3) In wisdom will a house be built... And one who wishes to see the king, has not permission to see him except in his house, and the mystery of the word: Wisdom☉Ḥokhmah is not recognised except ‘in its house’ (Binah).

Similarly, ‘the Middle Pillar’ (Tipheret), which is YQVQ, is not made known to a prophet or seer, except in His ‘chamber’, which is ADNY (=65), and the mystery of the word: (Hab. 2:20) And Y”Y is in His holy chamber (heikhal, =65)...

27

Original

[and it is: (Ps. 63:3) Thus ‘in holiness’ (ba-qodesh) have I beheld You... – ba-qodesh (in-holiness, =412) in gematria is ‘a house’ (bayit, =412) ]

And it is comprised of 7 chambers of 7 lands, and about them did David say: (Ps. 116:9) I shall walk before Y”Y in the lands of the living, and the Middle Pillar comprises seven firmaments, and about them did David say: The heavens are the heavens of Y”Y... (Ps. 115:16)

And there is no knowledge at all, – of the King, and His garments, and His ‘arrangements’ (tiquneih), – for any person in the world, until he enters His house and His chamber, which is the letter Beiyt ב, and about it is stated: (Is. 56:7)... for My house (beiyt) shall be called a house of prayer, for all the nations.

28

Source Text

And one who is a ‘man’ (adam), in the image of ‘the Middle Pillar’ (Tipheret), of him it is said:viiBT Berakhot 6a ‘the prayer of man is not heard except in the synagogue’, and thus have the Masters of the Mishnah established.

And one who ‘guards the covenant’, is called ‘the man of perfection’, and there, in Be-REiShYT, is a ‘covenant of fire’ (BRYT) EiSh, for he guards it from the fire of hell. But one who is occupied in the Torah and guards it, is called ‘man’ in the image of He that is above, It is this that is written: (Is. 44:13)... like the glory (tipheret) of a man, to dwell in the house.

29

Source Text

Come see: Of everyone who guards the sign of the covenant, his image is inscribed in the Shekhinah (Malkhut) and ‘the Righteous-One’ (Yesod), and yet of one who strives in the Torah, his image is inscribed in ‘the Middle Pillar’ (Tipheret).

Be-REiShYT It is written: (Ps. 118:19) Open for me the gates of righteousness, I shall enter through them, I shall acknowledge Y-Q. Open for me... – these are the two eyelids, which open and shut, and about them it is stated: (Ex. 25:20) And the cherubs shall be spreading their wings upwards... [cherubs] – these are the two cherubs of the eyes, spreading wings – the eyelids.

30

Source Text

And furthermore: Open for me the gates of righteousness... (Ps. 118:19) – these are the 2 eyes.

When they are [Var. that the eyes are] (Ps. 27:11) looking ‘in a straight way’, it is stated of them:... and their faces are one to the other... And when they are not looking ‘in a straight way’, then: (Is. 27:1) the crooked serpent is there, about which it is stated: (Rut. 1:17)... for death shall separate... etc. [Var. see Hos. 13:15 “and it shall separate between ‘brothers’.”]

The three colours of the eye are the three Patriarchs, of whom it is stated: (Ex. 6:14) These are the heads of their fathers’ house... The ‘eye’s daughter’ (bat)’ayin the pupil which is thin and small, – this is the Shekhinah, Who participates with the Patriarchs. And about Her it is stated: (Ps. 17:8) Guard me, as the ‘pupil of the eye’s daughter’... and all is within the mystery of Be-REiShYT: there is RASheY (heads-of), there is BaT (daughter).

31

Source Text

Rabbi Shim’on rose to his feet and said: ‘Master of the Universe! Open my eyes that I may gaze above through them. I shall enter ‘through them’ (VaM, =42), (Ps. 118:19) with ‘the forty-two letters of the explicit Name’, to know each-and-every letter upon

Be-REiShYT (In-the-beginning) etc. (Gen. 1:2) And the earth was formless and void... and they are: A-V-G Y-T-Tz Q-R-’A S-T-N N-G-D Y-Kh-Sh B-T-R Tz-T-G Ḥ-Q-B T-N-’A Y-G-L P-Z-Q Sh-Q-U Tz-Y-T. ‘Blessed be the Name of His glorious kingdom for ever and ever.’viiiLiturgical, from Recital of the Shm’a

32

Aleph Cries Out to God

Tikkunei Zohar 37:4CC-BYOriginal Hebrew/Aramaic

Original

Each-and-every letter, it has an ‘utterance’, and it has a ‘pathway’. There are ten utterances, and 32 pathways. And they are all suspended from A-Y-Q. And this is: (Ps. 118:19)... I shall ‘thank’ YaQ. A-Y-H is the numerical value of ‘I shall thank’ (AUDeH, =16) Y-Q. [Y-Q is Ḥokhmah and Binah, Aleph א is Higher Keter]

And there are seven sephirot, included in seven Names. And all of them include the ‘daughter of seven’ (Bat) Shev’a (Malkhut). And there is no sephirah, amongst any of the sephirot, that has permission to bestow blessing, or to influence those below – except through Bat Shev’a (daughter) of seven.

33

Source Text

Because She is the ‘binding’ of all the sephirot. For if the sephirot would ‘pour’ outside of Her, there would be ‘separation’, and thus, there is no permission for a sephirah to pour to any place – except from Her – towards those below.

And thus, is stated of Her: (Jer. 9:22) Let not the wise man boast of his wisdom... etc.... except in ‘this’ (zot).

(Lev. 16:3) In this (zot) manner shall Aaron approach the sacred... For no prophet or sage has permission, to know anything knowable above, except through Her.☉Malkhut

34

Original

And because of Her, it is stated: (Ex. 19:3) And Moses ascended to ELQYM... And David, because of Her, said: (Ps. 132:4–5) I shall not give sleep to my eyes, nor slumber to my eyelids. Until I find a place for Y”Y...

It∞ihu (Malkhut) is the completion of the ‘human’ (adam), the completion of the Unity, the completion of the Holy Name, the completion of each-and-every sephirah.

Be-REiShYT is composed of the letter בּ Beiyt and reishyt (beginning), a point within its chamber.

Meanwhile, Elijah ‘happened’ towards him Rabbi Shim’on. He said to him: ‘Rabbi! Rabbi! But the Beiyt ב is open! In what way, therefore, is the Thought within it hidden?’

35

Original

But at the beginning of the ‘will of ascension’ of the King, ‘lamp of darkness’, when He measured out a chord,, from this point there emerged a line, which spark-blocked that thought, like this: ם Mem

At first, it is a blocked Mem ם, and when the line which is the letter ו Vav is extended, from ‘the measure’, it is opened and made into ב Beiyt, and this is Be-REiShYT – Beiyt followed by REiShYT (beginning) – a point in its chamber.

And when it is the blocked ם Mem, it is the Large Mem ם of: (Is. 9:6) To him who increases (le-Mםarbeh) the authority... [Var. le-Marbeh is the gematria of ’ezer (help, =277) or zer’a (seed, =277), in that chamber, he sowed seeds for his ‘correction’ (tiquna), ha-misrah (the-authority) is the gematria of the word tiqun when counted together with the letters and the word, and this is ‘the large Mem’] and it is made into a ring.

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And for its sake, it is said to a bride: ‘Be thou sanctified unto me with this ring’: ם Mem and about it is said:ixZohar 1:15a ‘the bind of formlessness implanted in the ring.’ And it is neither white nor red, nor black nor green nor any colour at all. And when it is extended to shine, it is made into colours [Var. 7 colours] with which to shine.

And the mystery of the word: (Ps. 104:2) You enwrap light like a garment... etc. When the light (aur) is ‘enwrapped’, and not extended and is blocked, it is called ‘air’,∞avyr ‘light’ blocked by the letter Yod, the point in its chamber.

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When Yod י emerges from avyr (air), aur (light), is revealed. And this is: (Gen. 1:3) And ELQYM said: ‘Let there be light’... And there are five mentions of ‘light’ in the act of creation, and they are Hei ה (=5).

And about them it is stated: (Is. 40:12) Who has measured the waters with his step... – and this is the right arm☉Ḥesed, and it is the colour white.... and gauged the heavens with his span... – this is the left arm (Gevurah), which is the colour red.... and the dust of the earth all in a large bowl – this is the body, the Middle Pillar (Tiferet), and this is the colour green.... and has weighed mountains with a scale,

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Yod י (=10) is Her measure, the higher Hei is the ‘five’ of light, the lower Hei is the five colours, through which the five of light shine. And when the higher Hei is extended, to shine through the lower Hei, with her five [shining] colours, then Vav ו is immediately extended towards Her.

And this is: (Ps. 104:2)... He extends the heavens like a curtain. For surely, when She shines with Her colours, it is stated of Her: (Gen. 9:16)... and I shall see it, to remember the eternal covenant...... and I shall see it... – in Her jewels, like a bride, who is adorned for Her Husband. And then immediately:... He extends forth the heavens... (Ps. 104:2) For He, Her Husband, is towards Her.

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And this is the mystery of the ‘line of measure’, which is ו Vav, from that measure which is Yod י. And after She has taken the Holy Name, She is made that measure from bottom to top.

Just as the point י Yod (=10), is a measure for ‘ten curtains’, so is She a ‘cubit’ (amah) of six tephaḥim, from the aspect of the letter Vav (=6), inclusive of ten cubits. It is this that is written: (Ex. 26:16) Ten cubits is the length of the board... and this is the letter Yod י. And a cubit... is the higher Hei.... and half a cubit... is the lower Hei. The length of one cubit – this is Vav. And why is the lower Hei called half a cubit? Because She is called ‘the broken matzah’ – the bread of poverty.