The Book of Zohar. Chapter “The Night of the Bride,” part 1 (abridged)

125. Rabbi Shimon was sitting (Katnut) and studying the Torah on the night (absence of the spiritual Light, Galut – exile from spirituality) when the Bride, Malchut, unites with her husband, Zeir Anpin (precisely in Galut). And all the friends (the souls, parts of Malchut) present in the bridal chamber (Malchut of the world of Atzilut) on that night, the eve of the holiday of Shavuot (Pentecost, the end of Galut), must stand together with the bridegroom (ZA, the Creator) under the Huppah (wedding canopy), and be with him this whole night, and rejoice (over being filled with Light) with him in the corrections of the Bride (the common soul), i.e., study the Torah, then Prophets, then Holy Scriptures, and finally the wisdom, for these corrections are the Bride’s adornments (the Light of Hassadim, into which the Light of Hochma clothes). And the Bride (all the joined souls) receives corrections (in the property of bestowal), adorns herself with them (obtains the Light of Hochma), and rejoices with them all of that night (the end of spiritual exile). And on the next day, on the holiday of Shavuot (the receiving of Light), she only comes to the Huppah (Ohr Hozer, Hassadim) together with them (the souls of those who participated in her correction). And her friends, who studied the Torah (their correction) the whole night (of the exile), are called the sons of the Huppah. And as she approaches the Huppah, the Creator asks about them, blesses and adorns them with the Bride’s adornments (the corrections of the Light of Hassadim). Happy are those who merit this!

126. This is why Rabbi Shimon and all of his friends stayed up that night, and each of them renewed the Torah again and again. Rabbi Shimon was joyous, and so were his friends. Rabbi Shimon said to them: “My sons, how blessed is your lot, for it is you who shall accompany the Bride tomorrow to the Huppah, for all those who correct Her and rejoice in Her this night shall have their names recorded in the Book of Remembrance. And the Creator shall bless them with seventy blessings and adornments of crowns of the Upper World.”

127. Rabbi Shimon opened and said, “The Heavens declare the Creator’s greatness. I have already explained this, but when the bride awakens to enter the Huppah on the following day, with all the friends who rejoiced with her through that night, she rejoices with them, corrects herself and shines with her adornments.”

128. And on the following day, a multitude of masses, hosts, and legions join her. And she, together with all these masses, hosts and legions, awaits all those who corrected her by studying the Torah on that night. This is so because Zeir Anpin unites with Malchut, and she sees her husband, and it is said: “The Heavens declare the Creator’s greatness.” “The Heavens” alludes to the Bridegroom (ZA), who enters the Huppah. “The Heavens declare,” i.e., shine, like the luminescence of a sapphire, upon the entire Malchut, from end to end.

129. The Creator’s glory = EL – is the bride, Malchut, called EL, as it is written: “EL rages each day.” She is called EL on all the days of the year. And now, on the holiday of Shavuot, when she already entered the Huppah, she is called GREATNESS and she is called EL, greatest of the great, luminescent out of the luminescent, dominion over dominions.

130. The hour when the Heaven (ZA) enters the Huppah and shines upon Malchut, all of her friends, who corrected her by studying the Torah, are known by their names, as it is said: “The Heavens declare the work of His hands.” “The work of His hands” refers to the members of this covenant, called “the work of His hands.” As you say: “Confirm for us the work of our hands,” which is the mark of the covenant, imprinted on man’s body.

131. Rabbi Hamnuna-Saba then said as follows: “Do not let your mouth cause your body to sin,” i.e., one must not allow his mouth to get close to evil and be the cause of sin for the sacred flesh, which bears the mark of the holy covenant with the Creator. If he does so, he shall be dragged to hell. And the ruler of hell, called Domeh, stands at the gates of hell with hundreds of thousands of angels, but he is forbidden to approach those who have kept the holy covenant in this world.

132. When this happened to King David, fear enveloped him. Right then, Domeh ascended before the Creator, and said: “Master of the world, it says in the Torah: ‘And the man that commits adultery with another man’s wife…’ David broke his covenant, is it not so?” The Creator replied to him: “David is righteous, and his holy covenant remains pure, for it is known to Me that Bat Sheva was destined for him since the creation of the world.”

133. Domeh said to Him: “Master of the World, what is revealed to You is concealed from him.” The Creator answered: “Whatever David did was done with My permission. For no man goes to war without first giving his wife a Get (document of divorce).” Domeh then said: “But if this is so, David should have waited three months, which he did not.” The Creator replied: “This extension is only necessary to make certain that the woman is not pregnant from her previous husband. But it is known to Me that Uriah never went near her, for My Name is imprinted in him as testimony. Indeed, Uriah is Ohr–Iah, the Creator’s Light, though it is written Uriahu = Ohr + i + a + hu (Yod-Hey-Vav), without the last Hey, Malchut, which proves that he did not use Malchut.”

134. Domeh said to Him: “Master of the World, this is exactly what I have said: if You knew that Uriah had never laid with her, then who revealed it to David? He should have waited three months. And if You will say that David knew that Uriah had never laid with her, why did he send Uriah to his wife, saying: ‘Go down to your house, and wash your feet?’”

135. He replied to him: “Of course, David did not know, but he waited more than three months, as four months had passed. As we have learned, on the 15th day of Nissan, David ordered all the people of Israel to prepare for war, Yoav – on the seventh day of Nissan. They conquered the lands of Moav and remained there for four months, until he went to Bat Sheva in the month of Elul. And on Yom Kippur (Day of Atonement), the Creator forgave him his sin. But there are those who say that David dispatched his orders on the seventh day of Adar, the troops assembled on the 15th day of Iyar, he went to Bat Sheva on the 15th day of Elul, and on Yom Kippur the Creator forgave him and spared him from death at the hands of the angel Domeh.

136. Domeh said: “Master of the World, I have nonetheless one claim against him: why did he open his mouth and say: ‘The Lord is righteous, for a mortal does so,’ thus condemning himself to death. Hence, I have the power to bring death upon him.” The Creator replied to him: “You are not allowed to bring death upon him, for he has repented and confessed: ‘I have sinned before the Creator,’ even though he did not sin. But he did sin in one matter – the killing of Uriah. I have recorded his punishment, and he had received it.” Then Domeh immediately gave up his complaints, and returned, despondent, to his place.

137. And David said to this: “Were it not for the Creator’s help, Domeh had nearly claimed my soul.” “Were it not for the Creator’s help” means “had the Creator not been my guard and guide against the angel Domeh.” “Nearly” means that only the distance as thin as a thread separated me from the other, impure side, so close was I from Domeh dragging my soul to hell.

138. Therefore, man should be careful not to say what David said, for one cannot say to the angel Domeh that “It was an error,” as it was with David, when the Creator won the dispute against Domeh. “Why should the Creator be angry over your word,” i.e., for what you have said. “Destroyed the work of your hands,” i.e., the sacred flesh, the holy covenant, which you have broken, and are therefore to be dragged to hell by the angel Domeh.

“The Night of the Bride” – full commentary

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The Book of Zohar. Chapter “The Two Points” (abridged)

120. Rabbi Chiya began and opened (the Light), “The beginning of Hochma (wisdom) is fear of the Creator, and those who observe this rule receive all the goodness.” He asks, “The beginning of wisdom?” One should rather say that the end of wisdom is the fear of the Creator, for fear of the Creator is the property of Malchut, which is at the end of Hochma (wisdom). He replies: Yet, Malchut is the beginning of the entrance to the degrees of reception of the Supernal wisdom.” Hence, it is written, “Open to me the gates of justice,” meaning that the gates of Malchut, called “justice,” are the Creator’s gates. And if man does not enter these gates he shall not reach the Supernal King through any other, for He is concealed and detached, and has erected many gates (conditions) on the path to Him.

121. And at the end of all the gates He erected a special gate with several locks, several entrances, and several chambers, one atop of the other. And He said, “Whoever wishes to reach Me, let this be the first gate on his way to Me.” Whoever enters through this gate –will enter.” Only this is the first gate to the Supernal wisdom, the gate of fear of the Creator, Malchut, which is hence called “beginning.”

122. The letter Bet in the word BERESHEET (IN THE BEGINNING) indicates that the two are joined together in Malchut. Both are points: one is concealed, while the other is revealed. However, since there’s no division between them, they are called THE BEGINNING, which signifies only one, rather than two, for he who takes one, takes the other as well, for He and His Name are one, as it is written, “And you shall know that this is the Creator’s only name.”

123. Why is Malchut called “fear of the Creator?” It is because Malchut is the Tree of Good and Evil: If man merits, it is good, but if he does not, it is evil. This is why fear dwells in that place. And this gate (condition) leads to all the goodness that exists in the world. ALL THE GOODNESS signifies two gates, two points (the joining of Bina and Malchut) that are as one.

124. To all those who act, it is the faithful mercy of David that upholds the Torah. Those who keep the Torah seemingly create it themselves. All those who study the Torah – there is no action in them, but those who keep the Torah – in them there is action. And the world exists by this force, eternal are the wisdom and the Torah, and the throne stands just as it should stand.

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The Book of Zohar. Chapter “The Donkey Driver,” Part 2 (abridged)

91. He opened and began. It is written, “Benayahu (Benaiah) Ben (the son of) Yehoyada (Jehoiada).” This narrative is beautiful, but it serves to show us the exalted secrets of the Torah. And the name Benayahu Ben-Yehoyada indicates the secret of the Light of Wisdom, Ohr Hochma. Ben Ish Chai is the righteous who revives the worlds. Rav Paalim means that He is the Master of all that transpires, and that all the forces and Supernal Troops stem from Him. He is called the Creator of Force, the Master of all, and He is in everything.

92. Rav Paalim is also Mekabtziel – the Exalted Tree, gathering and performing many actions, Supreme Above all. Where did it come from? From which degree did it originate? Once more, the source indicates – from Mekabtziel, for it is an exalted and concealed degree that none has seen. It includes everything, for it gathers all of the Upper Light within it, and everything originates from it.

93. All of the degrees gather in this Supernal, Sacred, and Concealed Hall, where everything is concealed. All of the worlds are inside that hall. All the holy forces are sustained and revived by it, and all are dependant on it.

94. He slew two – Ariel and Moav (Moab). Two Holy Temples existed thanks to Atik and received from it: the First Temple and the Second Temple. Since Atik’s disappearance, the process that stemmed from Above had ceased. It is as though he struck and destroyed them.

95. And the Holy Throne (Malchut) is overthrown. Hence, the prophet Yechezkel (Ezekiel) wrote, “I am in exile,” signifying that the degree called “I,” which is Malchut, is in exile. Why? “By the river Kevar.” Kevar (already) is the river that had already existed, but has now disappeared. As it is written, “The river is destroyed and dried up.” It was “destroyed” in the first Temple and “dried up” in the second. Hence, it is written: “He struck and destroyed both, Ariel and Moav.” Moav (or Mi Av) means “from the Heavenly Father.” They were all destroyed for Him, and all the Light disappeared.

96. Further, He descended and struck the lion. Initially, when this river rolled its waters down, Israel was in a state of perfection, for they offered up gifts and sacrifices to atone for their sins and to save their souls. Then, the image of a lion would descend from Above, and they would see it on the altar as it trampled the bodies of the sacrifices, devouring them, and all the dogs (all those who slander Israel) would fall to silence.

97. Yet, when sins increased, he descended to the lower degrees and slew the lion. This was because the lion refused to give up its prey as before, and this is as though he killed it. Therefore, he struck the lion and threw it into a pit, to the Evil Side (according to his understanding). The Evil Side saw this and sent a dog to devour the sacrifices from the altar in the lion’s stead. What is the name of that lion? And what is the nickname of that dog? Baladan is its name; Baladan is formed by the words Bal-Adam, where the letter Mem is replaced by Nun, for he is not a human being at all, but a dog, and his face is like a muzzle of a dog.

98. On a day of snow, on the day misfortunes descend from the Supernal Court Above, it is written, “Her household shall not fear snow,” that is, the Supernal Court, called “snow.” For her household is clothed twofold, and can thereby endure a strong fire. So the book says.

99. What is written next? “And he struck an Egyptian.” This refers to a secret: every time Israel sinned, the Creator would conceal Himself and restrict them from receiving all the goodness and all the Light that He shone upon them. “He struck an Egyptian.” “He” refers to Moshe, the Light that shines upon Israel. For in Egypt he was born, grew up, and attained the Supernal Light.

100. A man of mirror. It is written, mirror and man, as it is written, a Godly man, the husband of that mirror, of the Creator’s glory, Malchut. For with this degree he merited ruling over the entire land in all of his desire – a feat unmatched by any other.

101. This is the Creator’s staff that was delivered to him, as it is written, “With the Creator’s staff in my hand.” This is the staff that was created on the evening of the sixth day of the creation, before Shabbat. And His Holy Name is contained in it. And with this staff Moshe sinned by striking it twice against the rock. The Creator said to him: “Moshe, it is not for this purpose that I have given you My staff; thus, it will no longer be in your possession henceforth.”

102. At once He descended to him in strictness and wrenched the staff from the Egyptian’s hand, for the moment the staff was taken from him, it was taken for good. And he was killed by it: because of the sin of striking the rock with the staff, he died and did not enter the Holy Land. And that Light was concealed from Israel.

103. “The most respected of the thirty” refers to the Upper One that receives from Above and passes downward, one that receives and brings closer. However, he does not go to the first three, but they come to him and give to him wholeheartedly, but he does not come to them.

104. Despite not being considered one of them, David heard the meaning that is never detached from the heart, for they can never be separated. David paid attention with all his heart, but he did not pay attention to David. For by the praises, hymns, and mercy that the moon offers the sun, the moon draws the sun closer so as to be with it.

105. Rabbi Elazar and Rabbi Aba fell down on their faces before him and could not see him anymore, then rose and went in every direction, but could not see him. They sat and wept, and could not even speak to one another. Then, Rabbi Aba said, “It is true what we have learned, that the Torah accompanies the righteous on all their paths. The righteous of the other world come to them to reveal to them the secrets of the Torah. And this must have been Rabbi Hamnuna-Saba, who came to us from the other world to reveal these secrets to us. But before we could recognize him, he vanished.” They rose and wanted to lead their donkeys on, but could not. They repeatedly tried to goad the donkeys, but still they could not move. They grew frightened and left their donkeys behind. And to this day this place is called “the place of donkeys.”

106. Rabbi Elazar opened and said: “Oh, how great is Your goodness, which You have hidden away for those who fear You! How infinite is the goodness that the Creator shall bestow on humankind in the future, on those sin-fearing, exalted righteous, who study the Torah as they arrive at that Upper World.”

107. The name “great goodness” can be further described as containing all the secrets of the Supernal wisdom, which descend from ZA to Malchut. There is a great tree, called ZA or Rav (great, strong), and there is a small tree, Malchut, which grows from it. And it is elevated to the Highest Firmament.

108. The “great goodness” is the Light that was created on the first day of creation and concealed so as to be revealed in the future for the righteous in the other world. Your Deeds are the Supernal Garden of Eden, which the Creator has created by His DEED.

109. All the righteous stand in the lower Garden of Eden, clothed in precious adornments, similar in quality and form to those which they wore in this world, meaning in the same form as people in this world and according to man’s actions in this world. They stand there and fly away through the air, ascend to the Assembly in the Supernal Garden of Eden, fly there and bathe in the dew of the pure river of Apharsemon, then come down and fly below in the lower Garden of Eden.

110. And sometimes these righteous appear as people in order to perform miracles, like celestial angels, just as we have seen the luminescence of the Upper Light, but did not merit to see and discover the wisdom’s great secrets.

111. Rabbi Aba opened and said: “And he who is doomed said to his wife, ‘We shall die, for I have seen the Creator.’ Even though he was not aware of his actions, as it is written, ‘He did not know that it was an angel’; however, since it is written, ‘Man shall not see Me and live,’ we know that he has died. And we have merited this great Light to accompany us, and the world exists because the Creator Himself sent him to us, to reveal the secrets of His Supernal wisdom to us. How joyous is our share!”

112. They walked and came to a mountain. The sun had set. The branches of the tree on that mountain started rattling and singing. As they were still walking, they heard a resounding voice proclaim, “Sons of the Holy Creator, dispersed among the living in this world, illuminated by the sons of the Assembly, gather in your places and rejoice with your Creator in the Torah. They grew frightened and stopped, then sat down.

113. Meanwhile, a voice called out again, “O, mighty rocks, great hammers of thunder, Bina stands upon a pillar, so enter and assemble.” At that moment, they heard the mighty voice of thousands of trees, which was saying, “The Creator’s voice breaks the cedars.” Both Rabbi Elazar and Rabbi Aba fell down on their faces. Great fear fell upon them. They rose hastily and left, not hearing anything else, then came down the mountain and kept on walking.

114. Upon reaching the house of Rabbi Yosi, the son of Rabbi Shimon Ben Yosi Ben Lakunya, they saw Rabbi Shimon Bar-Yochai. They rejoiced. Rabbi Shimon rejoiced, too. He said to them, “You have traveled this path of Heavenly signs and wonders correctly, for as I was sleeping, I saw you and Benayahu Ben Yehoyada, who was sending you two crowns with an old man, so as to adorn you. I am certain that the Creator was on this path too, because I see how your faces have changed.” Rabbi Yosi said, “Truly, it is said that a sage is preferred to a prophet.” Rabbi Elazar came and put his head on the knees of his father, Rabbi Shimon, and told him of what had happened.

115. Rabbi Shimon was frightened and wept. He said, “I have heard the Creator and I am awed.” This verse was spoken by the prophet Havakuk (Habakkuk), when he saw his death and his resurrection by Elisha. Why was he named Havakuk? Because it is written that at around this time there would be a HOVVEK-ET – a son will be embraced. For Havakuk was the son of the Shunamit. And there were two embraces: one from the mother and one from Elisha, as it is written, “He put his mouth to his.”

116. I have discovered in the book of King Solomon that the name Havakuk consists of seventy-two names. Each word consists of three letters, for the letters of the alphabet that the Father confirmed to him initially flew away when he died. But Elisha embraced him and confirmed in him all these letters in his seventy-two names. In all, there are 216 letters in his seventy-two names, three letters in each.

117. Elisha confirmed all of these letters in the soul of Havakuk so as to revive him by the letters of the seventy-two names. And he called him Havakuk, for that is his complete name, which describes all of his properties, as it alludes to two Havakuks and to the 216 letters of the Holy Name, as the Gematria (numerical value) of the name Havakuk is 216, from which the seventy-two names were formed. By AB names he revived him and brought his spirit back, and by RYU letters he revived his body and let it live. This is why he is called Havakuk.

118. He said, “I have heard the Creator and I am awed by His name.” I have heard of what I had and have had a taste of the other world at the moment of death, before Elisha resurrected him, and I am awed. He began asking for mercy for his soul. He said, “O, Creator, the deeds that You have performed for me throughout the years were my life.” And whoever connects to the past years (the name of the Sefirot of Atik), connects to life. Throughout the years, bestow life upon the degree that has no life of its own, upon Malchut de Malchut.

119. Rabbi Shimon wept and said: “And I have seen from the Creator what I have heard.” He raised his hands above his head, and said: “But you have merited seeing Rabbi Hamnuna-Saba, the Light of the Torah, face to face, while I have not.” He fell on his face and saw him who uproots mountains and lights candles in the Temple of the King (Mashiach). He said to him, “Rabbi, in the other world we shall be neighbors with the heads of the assemblies before the Creator.” From here on, he called his son Rabbi Elazar and Rabbi Aba by the name Pnei’el (the face of God), as it is written: “For I have seen the Creator face to face.”

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The Book of Zohar. Chapter “The Donkey Driver,” Part 1 (abridged)

74. Rabbi Elazar, the son of Rabbi Shimon, was on his way to visit his father-in-law, Rabbi Yosi, the son of Lakunya, and Rabbi Aba accompanied him. A man followed behind them, driving their donkeys. Rabbi Aba said, “Let us open the gates of the Torah, as it is time to correct our path.” In Aramaic, the language in which The Zohar was written, “driver” means “one who pricks.” This is because the donkey driver’s function amounts to forcing the donkeys to move by pricking them with the edge of his stick (Hamor – donkey, comes from the word Homer – matter, egoism).

75. Rabbi Elazar spoke, “The Creator created the world in six days. And each day would reveal His deeds, and gave strength to that day. When did He reveal His deeds and give them strength? On the fourth day of creation, for the first three days were concealed completely, and would not be revealed. The fourth day arrived, and He revealed the deeds and forces of all the days.

76. There is fire, water and air, the three first days of creation. Although they are the initial Supernal foundations of all that will follow, their actions are not revealed until the earth, meaning Malchut, reveals them. Only then does the work of each of the Supernal foundations reveal itself. Hence, the power of the first three days is revealed only on the fourth day.

77. However, the third day may be better described as one that reveals the creation of the first three days, as it is written of it: LET THE EARTH BRING FORTH GRASS. That is to say, the revelation of the earth’s (Malchut’s) deeds already took place on the third day. Yet, although it was written on the third day, Tifferet, it was actually the fourth day, Malchut. But Malchut joined the third day, for Tifferet and Malchut are inseparable. And then the fourth day revealed its deeds – to elucidate the work of each and every one, for the fourth day is the “fourth leg” of the Supernal Throne (the Sefira Bina), whose four legs are Hesed, Gevura, Tifferet, and Malchut. Malchut reveals the spiritual power of the three days.

78. All of the actions of all the Sefirot, both on the first three days of creation, HGT, and on the last three, NHY, are dependent on the day of Shabbat, Malchut, GAR of the entire degree of ZA and its perfection. Hence, it is written, “AND THE CREATOR RESTED ON THE SEVENTH DAY, SHABBAT.” This refers to the fourth leg of the throne, as the seventh and the fourth days are both Malchut. Only the fourth day is Malchut that includes the Sefira Tifferet of ZA, from his chest upwards, whereas the seventh day is Malchut of the entire ZA, and they merge together face to face in a Zivug.

79. Yet, if Shabbat is Malchut, then why does the Torah say, “My Sabbaths you are to observe,” implying two? It is written of the two parts of Shabbat: the night (Malchut) and the day (ZA) that shines in Malchut. Thus, there is no division between them, for they merge face to face in a Zivug, and are therefore called two Sabbaths.

80. Following behind them with the donkeys, the donkey driver asked: “Why is it said, ‘You shall fear sanctity?’” They replied: “This refers to the sanctity of Shabbat.” The donkey driver asked: “And what is the sanctity of Shabbat?” They replied: “It is the sanctity that descends from Above, from AVI.” He said to them, “If that is so, then Shabbat is without sanctity, for sanctity descends on it from Above, from AVI.” Rabbi Aba answered him: “It is indeed so.” And it is said: “And call Shabbat a delight, a holy day dedicated to the Creator.” Shabbat and a holy day are mentioned separately. The donkey driver asked: “If that is so, then what does a holy day mean to the Creator?” He replied: “That is when sanctity descends from Above, from ZA, and fills Shabbat, Malchut.” The donkey driver objected, “But if sanctity descends from Above, then Shabbat itself is not a holy day. And yet, it is written, ‘You shall sanctify Shabbat,’ meaning Shabbat itself.” Rabbi Elazar said to Rabbi Aba, “Leave this man alone, for there is much wisdom in him, of which we do not know.” So he said to the donkey driver, “Speak, and we shall listen.”

81. The donkey driver opened (the Upper Light) and said, “It is written: Shabbatot, i.e., there are usually two. And this alludes to the border of Shabbat, which is 2,000 Amah (cubits) in each direction from the city. This is why the word ‘Et’ was added before the word Shabbatot, which designates the plural form – both the Upper Shabbat and the lower Shabbat joining into one.”

82. One Shabbat was left, unmentioned before, and felt ashamed. She said to Him, “Creator of the Universe, from the day I was created, I am called Shabbat, but there is no day without night.” The Creator replied to her: “My daughter, you are Shabbat, and I have given you this name. But now I am surrounding and adorning you with the most exalted adornment.” It is the merging together of I (Malchut, the nights of Shabbat) with the Creator Himself (ZA) into a single whole.

83. Since the circle and square are Shabbatot, they are both included in the instruction, “My Shabbatot you are to observe.” However, the Upper Shabbat is not included in the instruction “Observe,” but rather in “Remember.” For the Supernal King, Bina, is as perfect as memory. This is why Bina is called “King,” whose perfection lies in peace and in memory. Hence, there is no contradiction Above.

84. There are two types of peace below: one is Yaakov (Tifferet), and the other is Yosef (Yesod). Therefore, PEACE is written twice in the greeting: “PEACE, PEACE to the distant one and to the near one.” “The distant one” refers to Yaakov, and “the near one” refers to Yosef. Or, as it is written, “From afar I see the Creator.”

85. “From afar” is the Supernal Point, standing in His palace, of which it is said, “You are to guard.” “You shall fear My sanctity” refers to the point standing in the center, which must be feared more than anything, for its punishment is death, as it is written, “All who transgress in it shall perish.” Who are these transgressors? They are those who have entered the space of the circle and the square, and committed a sin. Hence, it is written, “You shall fear!” This point is called “I,” and there is a prohibition on its revelation, called HaVaYaH. “I” and HaVaYaH are a single whole. Rabbi Elazar and Rabbi Aba dismounted from their donkeys and kissed him. They said, “So great is your wisdom, and yet you drive donkeys behind us! Who are you, then?” He replied to them: “Do not ask me who I am, but let us go on and study the Torah. Each of us will speak his wisdom so as to illuminate our path.”

86. He said to him: “Who appointed you to walk here and be a donkey driver?” He replied: “The letter Yod Chaf waged war with two letters, and Samech, for me to come and join. The letter Chaf did not want to leave its place because it has to support those who fall, for without a screen, they cannot survive.”

87. The letter Yod came to me alone, kissed me and wept with me. It said to me, “My son, what can I do for you? I disappear from many good deeds and from secret, supernal, basic letters. But I shall return to you and will be of help to you. And I shall give you two letters that are more exalted than those that have disappeared – the letters Yod and Shin. They shall become for you a treasury that is forever full. So, my son, go and drive the donkeys.” And that is why I am here in this role.

88. Rabbi Elazar and Rabbi Aba rejoiced, wept, and said, “You sit on the donkey, and we shall drive it.” He replied to them, “Have I not told you that it is the command of the King that I act as I do, until the other donkey driver appears” (this hints at the Mashiach, who, as it is said, will appear poor and riding a donkey). They said to him, “You have not even told us your name! Where do you dwell?” He told them, “My dwelling place is wonderful and very precious to me. It is a tower that soars in the air, grand and unique. Only two live in this tower: the Creator and I. That is the place, in which I dwell. And I am exiled from there in order to drive the donkeys.” Rabbi Elazar and Rabbi Aba looked at him, and his words were unclear to them, for they tasted sweeter than manna and honey. They said to him, “Perhaps you will tell us the name of your father, so that we could kiss the earth at his feet?” He responded, “What for? It is not my habit to boast of the Torah.”

89. But the place of my father’s dwelling was in the Great Sea. And he was a big fish that continually circled the Great Sea, from one end to the other. And he was mighty and he grew old, until he swallowed up all the other fish in that sea. And then he released them, and they were thriving and filled with all of the very best of the world. And it was in his power to swim across the entire sea in one instant. And He pulled him out and hauled him in with an arrow, like a warrior, and brought him to the place that I told you about, to the tower that soars in the air, but he returned to his place and disappeared in that sea.

90. Rabbi Elazar contemplated his words and replied: “You are the son of the Holy Source, you are the son of Rabbi Hamnuna-Saba, you are the son of the Source of the Torah, and you drive donkeys behind us!” They wept and kissed him, and continued their journey. Then he said: “If it pleases our master, let him reveal his name to us.”

(See the continuation of this chapter in Part 2 – coming soon)

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The Book of Zohar. Chapter “Who Is Your Partner?” (abridged)

61. Rabbi Shimon said: “How much effort should man exert in the Torah day and night, for the Creator is stern to those who draw near Him. And with every word that man attains by his efforts in the Torah, he builds a firmament.”

62. When the Torah is renewed by one’s mouth (the Light of Hochma is revealed in the Masach of Peh de Rosh), that renewal (new correction) ascends and appears before the Creator (in the World of Infinity). And the Creator (the general Light of Hochma) accepts this wisdom (the newly revealed Light of Hochma), kisses it (joins with it), and adorns it with seventy adornments (Sefirot of the soul’s body). And the renewed wisdom (the Light of Hochma) ascends and settles on the head of the righteous that revive the worlds, and then flies, soaring through 70,000 worlds, until it ascends to Atik, the Sefira Keter. And all that exists in Atik is concealed, Supernal Wisdom.

63. And this hidden wisdom, which is renewed here in this world, ascends and joins with Partzuf Atik, enters 18 worlds, where “No eye has seen the Creator besides you.” The souls emerge from there and appear before Atik, complete and perfect. Meanwhile, Atik adorns them with 370,000 adornments – and the wisdom is transformed into a firmament.

64. And thus, man’s every correction in this world creates firmaments, the new Heavens, which appear before Partzuf Atik – they are “renewed firmaments,” concealed by Supernal Wisdom. And all the other parts of the Torah that are not renewed by means of Supernal Wisdom appear before the Creator, ascend and become “the lands of life” (Artzot HaChaim). They then descend and adorn the land – and out of all the renewed a new land comes into being.

65. It is written, “When the new land and the new Heavens, which I make.” It is written “I make,” in present tense, for they are made from revealing the secrets of the Torah. And it is written of this: “And I shall place it in your mouth, and in the shadow of your hands’ garments, that I may take the Heavens (renewed by the Torah), and lay the foundations of the land.”

66. What is the meaning of “in the shadow of your hands’ garments”? – When the Torah was passed to Moshe, thousands of angels appeared so as to raze him with the flames of their mouths. But the Creator protected him. So now, when the renewal in the Torah ascends and appears before the Creator, He protects it and shelters the one who performed it, so as to prevent the angels from finding out and envying him, until new Heaven and earth are made out of this renewal in the Torah. Hence, it is said, “To take the Heavens and lay the foundations of the land from the shadow of your hands’ garments.”

67. The Creator said to these gates and to the words of the Torah, renewed by Him: “Who are you with? You are my partners. Just as I make the Heavens and the earth with My words, as it is written, ‘By the Creator’s word were the Heavens made,’ so you create new Heavens and earth by your (correction) labor in the Torah.”

68. However, if the renewal of the Torah by one who does not even know what he is saying, creates a firmament, then one who does not aspire to reveal the secrets of the Torah, all that he renews ascends, and the reverse side of man (the male part of the impure force), and the false tongue (from Nukva of the impure force, called Tehom Raba – great abyss), and the reversed man skips 500 Parsaot (measures of distance) to receive this renewal of the Torah, takes it and makes a false firmament out of it, called Tohu (abyss).

69. The reversed man then flies across the empty firmament, traversing 6,000 Parsaot, stops, an impure woman emerges, who supports this empty firmament, she leaves it and slays hundreds of thousands, for she receives the power to fly and traverse the whole world in an instant.

70. It is written of it: “Do not facilitate fruitless transgression.” Transgression is related to the male part. The impure Nukva (the female force) draws the male impure part to fruitlessness. And then, as a result, a transgression is committed, as the male part draws the souls towards this Nukva, who grows strong and slays people. And many does she slay thereby. And who is it that caused all this? It is those that study the Torah, but do not attain “Ohrah and Morah” – Light and bestowal!

71. Rabbi Shimon said to his friends, “I beg of you not to utter any discernments from the Torah, so that they don’t hear from the Great Tree of Truth. Do not assist the impure Nukva in slaying people. They all opened and mouthed: “Save us, O Merciful One!”

72. Come and see, the Creator created the whole world by the Torah. And He looked into the Torah four times before He created the world. This should show people how not to err.

73. Opposite these four times, the Creator saw, counted, prepared, and investigated what He had created. Even before He had created it. It is therefore written, “In the beginning the Creator Et (article)” – four words, corresponding to the four above. And then, it is written: “Heaven” – opposite all four words, for the Creator looked into the Torah before He began to manifest His thought into reality.

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The Book of Zohar. Chapter “The Vision of Rabbi Chiya” (abridged)

49. Rabbi Chiya prostrated himself on the ground and wept: “Dust, how hard and heartless you are, how many you have consumed, even the great one, Rabbi Shimon, the Light of the entire world, is also consumed by you, and yet you govern the world?” But then he collected himself at once and said: “Do not be proud, dust, for the pillars of the world will not be betrayed to you, and Rabbi Shimon will not be consumed by you!”

At first, Rabbi Chiya thought that Rabbi Shimon himself was also consumed by dust, i.e., did not achieve complete correction, for the upper gates are closed for all. Yet, if Rabbi Shimon revives the worlds through his soul, how can it possibly be that he has not reached perfection? Therefore, he concludes that Rabbi Shimon was not consumed by the dust, that he did achieve complete correction. The thing that Rabbi Chiya could not understand, however, is how any individual soul could achieve the end of correction prior to (without) the complete correction of all the others. This, Rabbi Chiya could not explain to himself.

50. Rabbi Chiya fasted for forty days so that he might see Rabbi Shimon, but was told he still was not worthy of seeing him. He wept and fasted for another forty days. He was then shown a vision (not his degree, but a higher one): Rabbi Shimon and Rabbi Elazar were discussing him, the words of Rabbi Chiya.

51. In that same vision, Rabbi Chiya saw how Rabbi Shimon and Rabbi Elazar mounted great celestial wings and soared to the Assembly of Heaven. Afterwards, they both returned to their place and shone brighter than ever before, brighter than the light of the sun. The term Supernal Assembly (of corrected souls) refers to the Assembly of the Creator Himself, while the Heavenly Assembly refers to the Assembly of Matat. The wings are angels (spiritual forces, similar to robots or draft animals in our world), whose task is to help the souls ascend from one spiritual degree to another.

52. Further Rabbi Chiya saw that Rabbi Shimon said: “Let Rabbi Chiya enter and see how much the Creator renews the faces of the righteous in the world to come. Happy is he who comes here without shame. Happy is he who stands in the other world against all obstacles. And Rabbi Chiya saw himself entering, and Rabbi Elazar and all the others stood up before him. And he, Rabbi Chiya, was ashamed; he entered, bending, and sat at the feet of Rabbi Shimon. Rabbi Shimon opened the way for the Light and said: “Happy is he who enters here without shame.” And all that were present there felt no shame. Only Rabbi Chiya was ashamed. This is because they had the strength to withstand the power of the dust, and Rabbi Chiya did not. They were all perfect, whereas Rabbi Chiya had a flaw – the desire to attain. And this is what he was ashamed of.

53. A voice sounded: “Lower your eyes, do not raise your head.” Rabbi Chiya lowered his eyes and saw Light that shone from afar. The voice returned and said: “The Supernal Ones, concealed and enclosed, who have eyes that watch over the entire world, look and see: the lower ones are sleeping, and the Light of their eyes is concealed in their pupils. Wake them!”

After he followed the instruction to lower his eyes and not raise his head (not to receive the Light, but only to bestow), he heard (the Light of Hassadim) the appeal, in which he attained everything. The voice divides all souls into two groups: the first is a group of Supernal Ones who merited their eyes to be opened to behold the entire world, and the second group of souls have the Light of their eyes concealed. This is why the voice called upon the souls of the first group to behold, i.e., to use the reception of the Upper Light, to draw the Upper Light together with the second group.

54. Who among you turns darkness into Light (love towards one’s friend) and savors bitter (bestowal) as sweet even before he came here, that is, while still living in the other (egoistic) world? Who among you hopes and waits each day for the Light (of correction) that shines when He distances (from him in a sensation of a descent)? For he who does not wait for this each day while living in this world, has no place in the Upper World.

55. In his vision, Rabbi Chiya saw many of his friends, some are elevated by the wings, while others are lowered. And above them all, he saw the wings of the approaching Matat. This way the two groups help one another. Rabbi Chiya saw also that due to the aspiration of both groups, Matat descended from the Heavenly Assembly to the assembly of Rabbi Shimon and swore an oath.

56. The angel Matat swore that he heard from behind the curtain how each day the Creator remembers and grieves over Malchut, cast into the dust. And when He remembers her, He strikes 390 firmaments, and they all tremble with terrible fear before Him. And the Creator sheds tears for the Shechina – Malchut that has fallen to the dust. And those tears simmer like fire, and fall into the Great Sea. And by the power of these tears, the Ruler of the Sea, called Rachav, is revived, blesses the Creator, and vows to swallow up everything, from the first days of creation, and to absorb all within himself, when all the nations gather against Israel, the sea ruler will rise back to life and swallow up all the primeval waters, for Malchut will receive the lacking correction, for each day the Creator cares for her until she, His only creation, reaches her final correction – the waters will dry, and Israel will walk through dry land. And here Rabbi Chiya’s delusion was revealed to him: he understood that nothing disappears in the dust, but, on the contrary, each day Malchut undergoes corrections, just as Matat swore.

57. Through all this, he heard a voice: “Clear this place, clear this place! The Mashiach (Messiah), the King-Redeemer is coming to the assembly of Rabbi Shimon,” for all the righteous gathered there ascend from this assembly to the Assembly of Heaven. And the Mashiach visits all these assemblies and seals the Torah that stems from the mouths of the righteous.

As a result of the revelation of the end of correction, concealed in the oath of Matat, all of the righteous present at Rabbi Shimon’s Assembly attained Upper Degrees and reached the levels of “heads of assemblies” and merited ascending to the Assembly of Heaven and revealing the Mashiach.

And now all the members merited becoming the heads of the Assemblies, wherefrom they merited an ascent to the Heavenly Assembly. Moreover, thanks to their corrections, they merited the Mashiach himself coming to all these assemblies to be adorned with their deeds in the Torah. And now all the members have merited reaching the level of the assemblies’ heads.

58. The members stood up. Rabbi Shimon stood up too, and his Light rose to the firmament. The Mashiach said unto him: “Happy are you, Rabbi, for your Torah has risen in 370 beams of Light, and each beam divides into 613 beams (properties) that ascend and bathe in the rivers of the holy Apharsemon. And the Creator confirms and signs the Torah of your assembly.”

59. “I have come here not to confirm the Torah of your assembly, but only because the ‘owner of wings’ is on his way here. For I know that he shall not enter any other assembly, but only yours.” Meanwhile, Rabbi Shimon told him of the oath taken by the “owner of wings.” Right then the Mashiach trembled in awe – and the Heavens shook, and the Great Sea boiled, and the Leviathan stirred, and the entire world threatened to overturn – and left.

60. Rabbi Chiya trembled in awe when the Mashiach left, and his eyes were filled with tears. For the Mashiach left Rabbi Shimon’s Assembly weeping from the great desire for the final correction. And Rabbi Chiya was also anguished from the fervent desire to reach the end of correction. Rabbi Chiya cried and said: “Happy is the lot of the righteous in the other world, and happy is the lot of Rabbi Shimon bar Yochai, who has merited all of this.”

“The Vision of Rabbi Chiya” – full commentary

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The Book of Zohar. Chapter “Avraham” (abridged)

45. Rabbi Yosi said: “I heard from the great source of Light, i.e., from Rabbi Shimon Bar-Yochai, that BARAH is a concealed word (the system of Light’s concealment), and the key to it locked it up and did not unlock it. And that is why there was no possibility for the world to exist, and nothingness enveloped all.

46. So when did this key unlock those gates, and everything became ready for the existence and evolution of the generations? When Avraham appeared, as he is the property of Hesed (mercy), of which it is written: “These are the generations of Heaven and earth Be-Hibar’am (with which He built).” However, one should pronounce the word not as Be-Hibar’am, but as Be-Avraham (in Hebrew, these two words have the same letters, which are positioned in a slightly different order). Then, all that was concealed in the word BARAH was revealed as letters, and there appears the Pillar of Procreation, Sefira Yesod, upon which the world’s existence is based, for the word BARAH consists of the same letters as the word AVAR – passed (the property of mercy, the Light of Hassadim, creates an opportunity for the Light of Hochma to be revealed in it).

Question: “When It (the Light of Hassadim) is revealed, can one act and produce generations? (Can one correct desires and fill them with the Light of life, Hochma?)” This question includes three questions:

1. When will It be revealed? It will be revealed when the Masach descends from Bina to Malchut, and the 49 gates of the Light of Hochma are revealed.
2. When can It be used? It can be used when Ohr Hochma clothes in Ohr Hassadim, so that It could be suitable for reception and used by the lower ones.
3. What does it mean to produce or multiply generations? It means to beget ZON of the World of Atzilut and develop souls in the Worlds of BYA.

47. When Yesod of ZA joins the word BARAH (Malchut), there occurs a division of the Creator’s name and greatness, MI and ELEH. Also, the sacred name MA comes from BARAH (Malchut). The concealed ELEH (Yesod) attains the properties of Yesod of Bina, the letter Hey, while ELEH attains the properties of the letter Yod (Hochma).

48. When the letters Hey and Yod wished to complement one another, the letter Mem emerged from them, the symbol of Bina, and the word ELO–HIM = ELE + Hey + Yod + Mem was formed by the union of all properties. The word AVAR + Hey + Mem = Avraham originated from ELEH. One might say that the Creator took the properties (words) ELEH and MI, joined them and formed the property (word) ELOKIM, whereas the properties (words) MA and AVAR formed the property (word) Avraham, where the word MI designates the fifty gates of Bina, and the word MA refers to its filling (Gematria, numerical value). For HaVaYaH with the filling of the letter Aleph forms the Gematria of MA – 45. Both this world and the world to come exist in these two letters, Yod and Hey. Hence, the world to come was created with MI, and this world with MA.

It is therefore written in the Torah: “These are the created (Be-Hibar’am) generations of Heaven and earth,” where the letters Be-Hibar’am make up the word “Avraham,” for there was no perfection (the property of bestowal, Hassadim) until the letters formed this word. Therefore, the Creator’s name HaVaYaH is first mentioned in the Torah only after the name Avraham: Ohr Hassadim in MA and Ohr Hochma in MI complemented one another, and Malchut received the Light of Hochma in the Light of Hassadim – the Creator revealed Himself.

“Avraham” – full commentary

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The Book of Zohar. Chapter “The Lock and the Key” (abridged)

41. Rabbi Chiya and Rabbi Yosi were walking along a road (of spiritual ascent). As they reached a field (a state that’s ready for correction), Rabbi Chiya said to Rabbi Yosi, “The words BARAH SHEET (created six) certainly allude to BERESHEET, for the six Supernal Days (the six Lights), VAK de Bina, shine on the Torah (ZA), while the others (above them), i.e. GAR de Bina, are concealed.”

42. However, it is said in the secrets of creation of BERESHEET that He who is Holy and Concealed established the laws in Bina, in the secret and concealed, meaning Malchut of Partzuf Atik, which is a Partzuf with Malchut of Tzimtzum Aleph (the First Restriction). And He concealed all (the Lights) within the law that He established in Bina (a lower degree), and everything is locked under one key (condition). And He hid this key in a hall (the desire of Malchut). And although everything is hidden in that hall, the most important thing is in that key, for it locks and unlocks everything – in Sefira Yesod (instead of Malchut), the place of the covenant (unification of the souls with the Creator), permissible (for reception of the Light) after Tzimtzum Bet (the Second Restriction). This Screen allows for the reception of Light (in the souls), and is hence called the “point of population,” Tzimtzum Bet, and not the “central point” (of all creation), Tzimtzum Aleph.

43. That hall (Malchut) conceals tremendous treasures (Light). And there are tightly closed gates in that hall, which are meant to block access to the Light. There are fifty of them. They were divided into four sides and became forty-nine gates, for one gate has no side, and it is unknown whether it exists above or below. Hence, it remained closed.

A gate signifies the desire to receive the Light. If man can use a desire for the Creator’s sake, this is called a Commandment. The received Light is called the Torah. It is written about this: “Fifty gates of Bina, and all are given to Moshe, except for one, the last secret of the absence of the Upper Light” – for this key will open Malchut of primordial egoism, which will occur at the end of all the corrections, at the completion of the 6,000 years.

44. Those gates have one lock with a narrow space inside for inserting the key. It is unmarked (a rule of revelation), and recognized only by the impress of the key, which is unknown in that narrow space, but (information about it is concealed) only in the key itself. And it is written of this secret: BERESHEET BARAH ELOKIM (IN THE BEGINNING THE CREATOR CREATED). “In the beginning” is the key, and all is concealed within it, as it unlocks and locks. And six gates are contained in this key, which locks and unlocks. When it locks those gates, encloses them within itself, it is written IN THE BEGINNING (BERESHEET): a revealed word, though it is usually concealed. BARAH (CREATED) is a concealed word everywhere, implying that the key unlocks it and locks it up.

Malchut that stands in NE is called a “lock,” for it prevents Ohr Hochma from entering the soul, and Ateret Yesod is called a “key.” But there is a special recording, a prohibition in AVI on the Zivug in Malchut until the end of correction of all desires. The corrections are done on Yesod, all 49 Sefirot, while Malchut, the 50th gate, blocks the Light to Malchut.
And the word BERESHEET – IN THE BEGINNING – incorporates only the key, only 49 Sefirot, excluding Malchut, the 50th gate. However, the Light of Hassadim shines in all the Partzufim of the world of Atzilut. Therefore, the words IN THE BEGINNING THE CREATOR CREATED refer to the CONCEALED HOCHMA, because the word “created” – BARA, stems from BAR – outside, which means that He brought them outside the bounds of reception of the Light of Hochma, locked them.

“The Lock and the Key” – full commentary

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The Book of Zohar. Chapter “Supernal Wisdom” (abridged)

40. Rabbi Yudai asked, “What does the word BERESHEET (“In the beginning” – the first word of the Torah) mean?” It is the wisdom, upon which the world, Partzuf ZA of the world of Atzilut, is established to enter the concealed supernal secrets, namely the Light of Bina of Partzuf AVI of the world of Atzilut. Here are the six Supernal and great properties, VAK de Bina, from which everything emerges (from which the entire Light descends and constructs, governs, corrects and fulfills all the souls throughout their entire path from the beginning of creation to its end). The six river mouths, VAK de ZA, that flow into the Great Sea (Malchut of the world of Atzilut) were formed from them. The word BERESHEET consists of the words BARAH (created) and SHEET (Aramaic for six), meaning that in the beginning the Creator CREATED SIX properties. Who created them? He who is unmentioned, concealed, and unknown: Partzuf Arich Anpin (AA) of the world of Atzilut.

My Comment: In the world of Atzilut there is the concealed Light of Hochma in AA, and there is the Light that descends from Bina to ZA. That is why the word Beresheet means Be-resheet, from Hochma, but not concealed in AA, rather descending from Bina to ZA.

The word BARA is contained within the word BERE-SHEET, which alludes to the fact that everything is created by the concealed Light of Hochma of AA. His action is BARA (created), from the word BAR – brought Bina down, outside, so that its lower part fell to ZA, and through ZA facilitated the correction of Malchut, in which all human souls are incorporated.

“Supernal Wisdom” – full commentary

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The Book of Zohar. Chapter “The Letters by Rabbi Amnon Saba” (abridged)

Letters (forces and properties that the Creator governs) come to the Creator (reveal themselves). Each letter (property) tries to prove that it is the most fitting to achieving the goal of creation (merging with the Creator). But the Creator replies (reveals) to each letter its deficiency (its corresponding impure, egoistic force, which impedes the analysis of man’s properties and their correction).

22. Rabbi Amnon Saba said: “When the Creator thought to create the world (the system of governance of the souls), all of the letters (properties of the future creation – man) were still concealed.

The Letter Tav
23. All the letters of the alphabet (the forces that govern the world) began approaching the Creator in reverse order (because this is the order of the souls’ ascent from below upwards). The last letter of the alphabet, Tav, entered first and said, “Master of the world! It is good, and also seemly of You, to create the world with me, with my properties, for the word EmeT (truth), which is Your property, ends with the letter Tav. That is why it is fitting to begin the universe with me.” But the Creator answered that it also ends the word MaveT (death), because before the end of correction the world cannot stand on truth alone, but on its connection to other properties.

The Letter Shin
24. The letter Shin appeared before the Creator and said: “Maker of the world, it befits the world to be created with me, for Your own name Shadday begins with me.” The Creator replied: “You are fine, handsome, and truthful, but since the letters (properties) of the word Sheker (falsehood) took you to be with them, I cannot create the world with your properties.

The Letters Kuf and Reish
25. From the aforesaid, it follows that whoever wishes to tell a lie will succeed if he first tells the truth as a base on which the lie will then grow and start to act. And so it is in the word Sheker: although the letter Shin is a letter of truth, the other letters – K and R – are falsehood.

The Letter Tzadik
26. The letter Tzadik appeared before the Creator and said: “Master of the world, You should create the world with me, for Tzadikim (the righteous) are marked by me. And You are called a Tzadik (righteous one).” But the Creator replied, “But the impure, egoistic forces cling to you.”

The Letter Peh
27. The letter Peh entered and said: “Master of the world, it would be good to create the world with me, for the future liberation of the world is inscribed in me, as the word Pedut (liberation, redemption from egoism, from evil) begins with me. The Creator answered her: “Though you are fine, the word Peshah (transgression) begins with you and is secretly denoted by you, like a serpent that strikes and hides its head in its body (such is the shape of the letter Peh). So a sinner bows his head, hiding from others’ eyes, but stretches out his hands to sin.

The Letter Ayin
And the Creator also said to the letter Ayin that it would be unfitting to create the world with its properties, for within it lies the property of Avon (crime, sin), although Ayin tried to object, saying that its properties are contained in the word Anavah (humility).

The Letter Samech
28. The letter Samech appeared before the Creator and said: “Creator of the world, it would be good to create the world with my properties, for within me is Smicha (support) for the fallen, as it is written: ‘The Creator supports (Somech) all who fall.’” The Creator replied: “That is why you are needed in your place; do not move from it.” In other words, you must only act as support for the fallen.

The Letter Nun
29. The letter Nun entered and said to the Creator: “It would be good for You to create the world with me, for Norah Tehilot (great praises) is written with me. The Creator replied: “Return to your place, for you are the reason that the letter Samech returned to its place. And rely on it for support. For the letter Nun exists in the word Nefilah (fall), which must be corrected by the letter Samech. This is the reason why it needed to return to its place – so as to strengthen the lower ones, instead of being the basis of the world.

The Letter Mem
30. The letter Mem entered and said: “Master of the world, it would be good for You to create the world by me, for You – Melech (King) are called by me.” The Creator replied: “That is so, but I shall not create the world by you, for the world needs a King. Also, for the same reason I shall not create the world with the letters Lamed and Chaf that form the word MeLeCH.”

The Letter Chaf
31. The letter Chaf descended from the Kisseh: “Creator of the world, with my properties I merit to become the basis of the world, for I am Kavod – Your Glory.” The Creator answered: “I will not create the world by you, for your properties exist in the word Kelayah (destruction) and in the word Kalah (bride).”

The Letter Yod
32. The letter Yod entered and said: “Maker of the world! It would be good to create the world by me, for Your Holy name HaVaYaH begins with me.” The Creator replied: “It is sufficient that you are inscribed in My Name, in Me, and all of your aspirations are to Me, and you should not be uprooted from it all.”

The Letter Tet
33. The letter Tet entered and said: “Maker of the world, it would be good to create the world with me, for it is by me that You are called Tov (Good).” The Creator replied: “I will not create the world by you, for your goodness is concealed from the world. Your goodness has no part in the world that I wish to create, and will only be revealed in the world to come. And since your goodness is concealed within you, the letter Chet is opposite from you, and when you join together, the word CHeT (sin) is formed. This is why these two letters are not recorded in the names of the holy tribes.”

The Letter Zayin
34. The letter Zayin entered and said: “Maker of the world, it would be good to create the world by me, as Shabbat is preserved with me, for it is written: ‘Remember (Zachor) the day of Shabbat, so as to keep it.’” The Creator replied: “But weaponry (Klei Zayin) is made by you.” Having heard that, the letter Zayin left Him.

The Letters Vav and Hey
35. The letter Vav entered and said: “It would be good to create the world with me, for I am a letter from Your Name HaVaYaH (Yod–Hey–Vav–Hey).” The Creator replied: “Vav, both you and the letter Hey should be content to be contained within My Name. This is why I will not create the world with your properties.”

The Letters Dalet and Gimel
36. The letters Dalet and Gimel appeared before the Creator. However, the Creator told them right away: “Both of you help Dalim – the poor, and for as long as they exist on earth, there is a need for Gomel Hesed – to treat them with mercy.” Therefore, you cannot part, and it is enough for you to aid one another in this way.

The Letter Bet
37. The letter Bet entered and said to the Creator: “Maker of the world, it would be good to create the world by me, as by me You are blessed. For Bet is Berachah (blessing).” The Creator replied to Bet: “Of course, I will create the world by you, and you shall be the basis of the world!”

The Letter Aleph
38. The letter Aleph stood outside and did not enter to appear before the Creator. The Creator said to it: “Why do you not come to me like all the other letters?” Aleph replied: “Because I saw all the letters leaving your presence without the desired answer. And besides, I saw You giving this answer to the letter Bet. And You cannot take back his gift and give it to me!” The Creator replied: “Although I will create the world by the letter Bet, it is you who will stand at the head of all the letters, and all of My Unity shall be through you alone.”

39. The Creator made the Upper Letters, which refer to the Bina, large, and the lower letters that refer to Malchut – small. Therefore it is said: “Beresheet Barah” (in the beginning He created) – two words that begin with Bet, and then Elokim Et (the Creator Himself) – two words that begin with Aleph. The first set of Aleph and Bet are letters of Bina, and the second set of Aleph and Bet are letters of Malchut. And they mutually affect one another with their properties.

“The Letters by Rabbi Amnon Saba” – full commentary

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