It's not always easy to grasp, but the rewards are immense.

Today, let's explore a particularly intriguing passage. It speaks of beginnings, of exile, and of the potent fire that burns within both prophecy and Torah. What could this mean?

Our passage starts with this image of fire: "At first, in the heart of the fire of prophecy, and then in the final exile, in the heart of the fire of Torah." Think about that for a moment. Prophecy, that direct line to the Divine, is described as a fire. But so is the Torah, especially during times of exile, those periods when we feel most distant from God. It's as if the Torah itself becomes a burning ember, a source of warmth and light in the darkness.

Then comes a cryptic statement: "And this is BaT—daughter from Be-REiShYT, which is comprised of: ‘ten utterances’, and ‘32 of ELQYM’ of the act of creation." Okay, let's unpack that. Be-REiShYT is the first word of the Torah, "In the beginning." BaT, meaning "daughter," is connected to this primordial moment. According to the Zohar" target="_blank" rel="noopener" class="source-link">Tikkunei_Zohar" target="_blank" rel="noopener" class="source-link">Tikkunei Zohar, this "daughter" encompasses the "ten utterances" – the ten divine commands by which God created the world – and "32 of ELQYM" – the numerical value of the Hebrew word ELQYM (God) which is also associated with creation. It suggests that creation is ongoing, a continuous unfolding of the divine will.

But what does this "daughter" represent? The text goes on: "The daughter—BaT comprised of 10 utterances, is ‘the daughter of the eye’ – the pupil, which is black, of which it is stated: (Song. 1:5) I am black and beautiful, and light shines through it." Isn't that a beautiful image? The pupil, the black center of the eye, becomes a metaphor for this "daughter." It's black, seemingly devoid of light, yet it's through this darkness that we perceive the world, that light enters. And the verse from the Song of Songs, "I am black and beautiful," adds another layer of meaning. Even in darkness, there is beauty, there is potential.

The passage continues, driving the point home: "It is this that is written: (Prov. 6:23) ... and Torah is light." The Torah, like the pupil of the eye, is a source of light. It illuminates our path, helps us to see the world with clarity and understanding.

Finally, we arrive at the last piece of the puzzle: "The 32 of ELQYM – precept—mitzvah shines through it, of which it is stated: (Prov. 20:27) A candle of Y”Y is the soul of a human... etc." Here, the "32 of ELQYM" is linked to mitzvot, commandments or good deeds. These mitzvot are like a "candle of Y”Y" – a reference to the divine name, Yud-Yud – that illuminates the human soul. The idea is that by performing mitzvot, we connect with the divine light, we fulfill our purpose in the world.

So, what do we take away from all this? It seems to me that the Tikkunei Zohar is inviting us to see the world in a new light. To recognize the divine spark that exists within us, within the Torah, and within the very act of creation. Even in times of darkness and exile, the fire of Torah continues to burn, guiding us towards a brighter future. It's a message of hope, of resilience, and of the enduring power of the human spirit to connect with the Divine. And it all starts with a single word: Be-REiShYT, "In the beginning." What will we create from here?