Parshat Bereshit6 min read

The Seed of Light That Grew Into the Tree of All Souls

Before anything existed, only the Endless hid all within itself, until one seed of light burst free and grew into the tree from which every soul flies.

Curated by Arthur · Told by Maggid ·
Table of Contents
  1. Before Anything, Only the Endless
  2. A Spark Escapes the Hidden Depths
  3. The First to Say I Came First
  4. The Tree Whose Name Was All
  5. The Souls Fly Forth From the Branches
The Seed of Light That Grew Into the Tree of All Souls Click for full size

Before Anything, Only the Endless

There was a time, if time is even the word, when nothing had a shape. No heaven above, no earth below, no angel to look up and no morning for it to look toward. There was only Ein Sof, the Endless, and Ein Sof held everything folded inside itself, hidden so deep that not even the hidden knew it was there. Nothing had a name, because there was no one standing outside to give a name. The Endless did not speak. It did not move. It kept the All pressed against its own secret heart and waited, though nothing yet existed that could count the waiting.

Then, in the deepest recess of that concealment, something began to glow.

A Spark Escapes the Hidden Depths

It was a single point, a spark of light no wider than a thought, and as it caught fire it threw off colors that had never been seen, because no eye had yet opened to see them. The spark did not scatter outward into the dark. It bored inward, down into the most secret chamber of the Endless, the way a silkworm spins its own tomb and hides inside it, building a palace out of the very thread it will vanish into. There, sealed in a hidden hall of its own making, the spark was sown like a seed.

Before that seed, there is nothing anyone can tell. Its name is Beginning, because everything that has a story starts on the far side of it.

And the seed swelled. Out of it broke seven powers, one after another, folded together like days that had not yet been counted, each one a root for something that would later stand up and be called a world. They were the first mornings, before there was a sky for a morning to break in.

The First to Say I Came First

In that swelling silence a voice rose that had waited longer than anything.

"I came first," it said. "I am the head of the world."

It was the Torah, though no scroll had been rolled and no letter yet inked. She had been set in place from everlasting, before the mountains were sunk, before the deep was poured, before the earth was hung on anything at all. And when she said from everlasting, she meant something sharper than merely old. She meant hidden. She meant that she had been concealed from all the world, folded into the concealment the way the Endless had folded the All, held back so that nothing could ever point and boast that it had watched her being made.

Something might have risen to ask whether the earth came before her. It did not. Scripture had not yet been written, and already it answered its own question: before the earth was. First the Torah, the head. Then the shaping of every need that every made thing would one day have. Only after that the heavens, and only after that the earth.

The Tree Whose Name Was All

And the Holy One planted.

He did it alone. No angel stood at His shoulder. This is why the powers were not raised up on the first day, so that no one could ever say afterward that Michael had stretched out the southern sky while Gabriel pulled the northern edge and the Holy One merely arranged the middle. He stretched the heavens by Himself. He spread the earth out of His own being, with no witness beside Him. "Who was with Me," He said, "when I planted this, and to whom did I reveal the secret of it?"

What He planted was a Tree.

Its powers rose one above the other, rung over rung, and together they stood like a tree so vast that its crown was lost in the light it had climbed out of and its roots ran down through the earth He had just unrolled. He spread the whole All inside it. He gave it that very name. He called it All, because everything leaned upon it and everything issued out of it, because every made thing would turn its face toward the Tree and wait, and from the Tree, when the waiting broke, joy would come pouring down. "Let no power lift itself over this," He said, "to tell it, I came before you."

The Souls Fly Forth From the Branches

The Tree was thirsty, and He watered it.

The water He poured was wisdom, and the water was also souls, the souls of the righteous, and they were the same water. They rose from a spring hidden at the root. They ran up through a single great channel into the trunk. They climbed until they broke into the branches and clung there, trembling, alive. And from the tips of the branches they took flight. Soul after soul lifted off in joy and dropped toward the worlds waiting underneath, and every one of them had grown upon that Tree before it ever drew a single breath below.

The flight had a hinge. The souls did not simply fall. They flew forth by the hand of Israel, for when the people below are righteous and good, the Presence comes down and settles among them and rests upon the work of their hands, and the Holy One gathers them into His own bosom and makes them fruitful and many. So the water goes up and the souls come down. The Tree feeds the worlds, and the worlds, when they are worthy, feed the Tree, and the whole green weight of creation hangs from a seed that once glowed alone in the dark.


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From the tradition

Sources

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The texts behind this telling. Some cards carry a translation of the source; others are our own retelling of it, and each card says which. Every card links out to the original.

Zohar 1:15aZohar

Retold in our words. Read the original at the link below.Sefaria-hosted English translation · CC-BY

Jewish mysticism, particularly the Kabbalah, grapples with this very question, offering profound and beautiful answers.

One of the most evocative images comes from the Zohar, the central text of Kabbalah. It speaks of a time when all was hidden within the mystery of the Infinite, the Ein Sof, the "Endless." Then, something extraordinary happened.

A holy spark emerged from within these hidden depths. The Zohar 1:15a tells us that as this spark began to glow, radiant colors burst forth. This wasn't just any spark; it was a cosmic seed.

Where did this seed take root? The Zohar describes it being planted in the innermost recesses of the divine womb. It was hidden away within a palace of its own creation, "the way a silkworm hides itself in a palace of its own." Think of the incredible self-containment, the potential energy coiled within!

It was there, in that hidden palace, that the holy seed was sown. And from that seed, according to the Zohar, all of existence came forth. Before that spark, nothing is known. That's why it is called the Beginning.

This image is powerful on so many levels. As Gershom Scholem, a leading scholar of Kabbalah, points out, this "world seed" is sown in the "primordial womb" of the supernal mother. Fertilized in this womb, the seed emanates the other seven potencies, which the Kabbalists interpret as the archetypes of all Creation, but also as the seven 'first days' of the first chapter of Genesis, or in other words as the original stages of intradivine development.

This myth resonates with other creation stories, particularly the idea of a cosmic egg. But here, we have a seed, pregnant with possibility. It also hints at a divine feminine, a goddess figure who nurtures and gives birth to the world. While not explicitly stated, the imagery is undeniably suggestive.

The Kabbalah views creation not as a singular event, but as a process of emanation. The world emanated from the Ein Sof, the unknowable aspect of God, through a series of emanations known as the ten sefirot (the divine emanations). These sefirot are divine attributes or qualities, like wisdom, understanding, and loving-kindness, through which God manifests in the world.

The language the Zohar uses is deliberately allusive and symbolic, inviting us to delve deeper into the mystery. This idea of a cosmic spark is so potent that it appears again in later Kabbalistic teachings. The Ari, Rabbi Isaac Luria, developed a famous myth about the "Shattering of the Vessels and the Gathering of the Sparks." You could even see the Ari's myth, found in Sha'ar ha-Gilgulim (the reincarnation of souls), as a later, imaginative retelling of this very story of the cosmic seed.

So, what does this all mean for us? Perhaps it's a reminder that within each of us lies a spark of the divine, a seed of potential waiting to be nurtured. Maybe it's an invitation to contemplate the infinite possibilities that exist within the seemingly empty void. Or perhaps it's simply a beautiful story, a glimpse into the mystical heart of creation. Whatever you take away from it, the image of the cosmic seed is sure to stay with you long after you've heard it.

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Sefer HaBahir 10Sefer HaBahir

Translation of the source text.Wikisource Sefer HaBahir · CC-BY-SA

Rabbi Bun said: What is the meaning of that which is written, "From everlasting I was established, from the beginning, before the earth was" (Proverbs 8:23)? What is "from everlasting (me-olam)"? That one must conceal it (le-ha'alimo) from all the world, as it is written, "He has also set the world (ha-olam) in their heart" (Ecclesiastes 3:11); do not read it "the world (ha-olam)" but rather "the concealment (ha-he'elem)."

The Torah said: I came first, to be the head of the world, as it is said, "From everlasting I was established, from the beginning" (Proverbs 8:23). And if you should say that perhaps the earth came before it, Scripture teaches, "before the earth was" (Proverbs 8:23), as it is written, "In the beginning God created the heavens and the earth" (Genesis 1:1). And what is "created"? He created all the needs of everything, and afterward "God," and what is written after it? "the heavens and the earth."

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Sefer ha-Bahir 22, 119Sefer HaBahir

Translation of the source text.Wikisource Sefer HaBahir · CC-BY-SA

And all agree that they were not created on the first day, so that people should not say that Michael was stretching out the south of the firmament and Gabriel the north, while the Holy One, blessed be He, was arranging the middle. Rather, "I am the LORD who makes all things, who alone stretched out the heavens, who spread out the earth from Myself, who was with Me" (Isaiah 44:24). "From Myself" is written: It is I who planted this tree so that all the world might delight in it, and I spread out within it the All, and I called its name All, for the All depends upon it and the All issues from it, and all need it, and toward it they gaze and for it they wait, and from there the souls fly forth in joy. Alone was I when I made it, and let no angel exalt himself over it to say, "I came before you," for even at the time when I spread out my earth, in which I planted and rooted this tree, and I rejoiced together, and I rejoiced in them, who was with Me to whom I revealed this secret of Mine?

And what is this tree of which you speak? He said to him: The powers of the Holy One, blessed be He, one above the other, and they resemble a tree. Just as this tree, by means of water, brings forth fruit, so too the Holy One, blessed be He, by means of water increases the powers of the tree. And what is the water of the Holy One, blessed be He? It is wisdom; and it is the souls of the righteous, which fly from the spring to the great channel and rise up and cleave to the tree. And by means of what do they fly forth? By means of Israel: when they are righteous and good, the Divine Presence dwells among them and dwells upon their deeds in the bosom of the Holy One, blessed be He, and He makes them fruitful and multiplies them.

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