Maybe the mystics of the Zohar felt that way too. Let’s dive into a fascinating passage from Tikkunei Zohar 37, a text that dances around ideas of divine presence, searching, and the very nature of beginnings.
The passage starts with a sense of urgency, linking the actions of Moses and David to something called “Her.” Who is this "Her"? The text hints at Malkhut, the final sephirah, often understood as the divine feminine or the aspect of God's presence that is manifest in the world. It's said that because of Her, Moses ascended to ELQYM (God) (Exodus 19:3), and David vowed, "I shall not give sleep to my eyes, nor slumber to my eyelids, until I find a place for Y”Y" (Psalm 132:4–5). This "place for Y”Y" is interpreted as a dwelling place for the divine presence, a yearning for connection. It's a potent image: these iconic figures driven by an inner quest to connect with the divine.
But what does it mean to "complete" something divine? The text continues, stating that 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 (divine attribute). That's a bold claim! It suggests that this feminine aspect, this divine presence in the world, is integral to the wholeness of everything. It implies that without Her, things are…incomplete.
Then, the text shifts to the very first word of the Torah: Be-REiShYT (In the beginning). It deconstructs it, noting that it's composed of the letter Beiyt (בּ) and reishyt (beginning), describing the letter Beiyt as "a point within its chamber." The Beiyt, shaped like an open box on one side, is rich with symbolism. It is the first letter of the Torah and of the word Berakha (blessing), and it represents the creation of the world as a container for divine light.
Now, things get really interesting. Elijah, the prophet, makes a cameo! He “happens” upon Rabbi Shim’on, a central figure in the Zohar. Elijah exclaims, "Rabbi! Rabbi! But the Beiyt is open! In what way, therefore, is the Thought within it hidden?"
Think about that question for a moment. The Beiyt, the first letter, the beginning, is open – accessible. So why does it still feel like something is hidden? What is this “Thought”? What's concealed even in plain sight?
Perhaps Elijah is pointing to the paradox at the heart of creation. God, in a sense, had to conceal Himself to make room for the world. The openness of the Beiyt invites us in, but the divine thought, the ultimate understanding, remains elusive. It's a call to delve deeper, to look beyond the surface, to engage in the ongoing process of uncovering the hidden dimensions of reality.
This short passage leaves us with more questions than answers. It’s a reminder that the spiritual journey is not about finding easy solutions, but about embracing the mystery and continuing the search – just like Moses, just like David, and maybe, just like you and me. It asks us: what "place for Y”Y" are we trying to create in our own lives? What hidden thoughts are we seeking to uncover?