It is written: “Bereschith,” in the beginning. Before all things, the King caused the void to be transformed into a transparent ether, an imponderable fluid, like the light emanating from phosphorescent bodies. Then, by one of the most secret mysteries of the Infinite, this fluid was metamorphosed into a gas devoid of every aerial form, neither white, nor black, nor red, nor green, nor of any color. It was only when God gave contours to matter that He brought forth this variety of colors which, in reality, do not exist in matter, being due only to the modifications undergone by light according to the bodies it illuminates. In light there is a wave which is the efficient cause of the variety of colors in this lower world. Thus, by one of the most secret mysteries, the Infinite struck the void with the sound of the Word, although sound waves cannot be transmitted through the void. The sound of the Word therefore constituted the beginning of the materialization of the void. But this materialization would have remained forever in a state of imponderability, had not the sound of the Word, at the moment it struck the void, caused the sparkling point to spring forth, the origin of light, which constitutes the supreme mystery and whose essence is inconceivable. For this reason the Word is called “Beginning,” since it is the origin of all creation.
It is written: “They that be wise shall shine as the brightness of the firmament; and they that turn many unto righteousness as the stars for ever and ever.” The word “brightness” (Zohar) designates the spark which the Mysterious One caused to leap forth at the moment of striking the void, and which constitutes the origin of the universe, which is a palace built for the glory of the Mysterious One. This spark constitutes, as it were, the sacred seed of the world. This mystery is expressed in the words of Scripture: “And the seed thereof is holy.” Thus the word “brightness” (Zohar) designates the seed which He cast forth for His glory, since creation has for its purpose the glorification of God. Like a mollusc from which purple is extracted, clothed in its shell, the divine seed is surrounded by matter, which serves it as a palace built for the glory of God and the good of the world. This palace, with which the divine seed has surrounded itself, is called “Elohim” (Lord). Such is the mystical meaning of the words: “With the Beginning He created Elohim”; that is to say, by means of the “brightness” (Zohar), the source of all the Verbs (Maamaroth), God created “Elohim” (Lord). Let none be astonished that Scripture has employed the term “created” to designate the manifestation of Elohim, although He is of divine essence, since Scripture also says: “And Elohim created man in His image.” By the word “brightness” (Zohar), Scripture designates the Mysterious One called “Bereschith” (Beginning), because He is the beginning of all things. When Moses asked God what His name was, He answered him: “Ehïé ascher Ehïé” (= I am that I am). The sacred name “Ehïé” appears on both sides, whereas the name “Elohim” forms the crown, since it appears in the middle; for “Ascher” is synonymous with “Elohim,” seeing that the name “Ascher” is formed of the same letters as the word “Rosch” (head, crown). “Ascher,” which is the same as “Elohim,” proceeds from “Bereschith.” So long as the divine spark was enclosed within the sublime palace, that is, before it manifested itself, it formed no particularity that could be designated in the divine essence by any name whatsoever; the Whole formed but One, under the name of “Rosch.” But when God created, by means of the sacred seed (“Ascher”), the palace of matter, “Ascher” took shape within the divine essence; only then did “Ascher,” in the divine essence, assume the form of a crown’s head (“Rosch”), being situated in the middle (Ehïé ascher Ehïé). Now the word “Bereschith” (בראשית) contains the word “Rosch” (ראש), synonymous with “Ascher”; it forms the words “Rosch” and “Baïth” (בית), that is to say, “Rosch” enclosed within a palace (“Baïth”). The words: “Bereschith bara Elohim” therefore mean: when “Rosch,” synonymous with “Ascher,” served as the divine seed of the palace of matter, “Elohim” was created; that is to say, Elohim took shape within the essence of God. Just as this essence is the origin of all fecundity, so are the learned fruitful. And of what nature is this fecundity? It is like a point that gives birth to all the letters. When the scintillating point, which is the seed of the palace of matter, took shape, the Whole assumed the form of three points, represented by the vowel-points: Holem (ֹ), Schoureq (ּ), and Hireq (ִ), which merge one into another.
and form but one mystery. At the moment when the sound of the Word of God resounded, the generative essence, which embraces all the letters, from Aleph to Thau, as it is written: “Eth ha-schamaïm,” where the word Eth, composed of Aleph and Thav, designates the generative essence, manifested itself likewise. Thus the Word, forming the divine seed and called “Ascher,” is found in the midst, between the fecundating essence, the first “Ehïé,” and the generative essence, the last “Ehïé” (“Ehïé ascher Ehïé”). The “luster” (Zohar) likewise designates the generative essence, which embraces all the letters. This is why Scripture compares the learned to this luster, because they too embrace the whole doctrine. Such also is the meaning of the verse: “Hear, O Israel, Jehovah, our Elohim, Jehovah is one.” These three divine names designate the three degrees of the divine essence expressed in the first verse of Genesis: “Bereschith bara Élohim eth ha-schamaïm.” “Bereschith” designates the first mysterious hypostasis; “bara” indicates the mystery of creation; “Élohim” designates the mysterious hypostasis that is the foundation of all creation; “eth ha-schamaïm” designates the generative essence. The hypostasis “Élohim” forms the link between the other two, the fecundating and the generative, which are never separated and form but one Whole.
Elohim is followed by the word “eth,” because it is the beginning and the end of all things, like the word “eth,” composed of the first and last letters of the alphabet. If one adds to the word “eth” the letter “he,” which forms the article of the following word (“ha-schamaïm”), one obtains the word “Atha” (Thou). It is to the hypostasis called “Elohim” or “Atha” that the words of Scripture allude: “Thou givest life to all creatures.” That is why Scripture says: “Eth ha-schamaïm v’eth ha-areç” (the heavens and the earth), in order to indicate that the hypostasis designated by the word “eth,” and serving as a link between the other two hypostases, the fertilizing and the generating, also serves as a link between heaven and earth. “Eth” has in common with the heavens that it is of divine essence, and with the earth that it is as fertile as the latter; for of the three elements perceived by the eye, the firmament, the earth, and the water, the earth alone produces plants and fruits. What has just been set forth constitutes the supreme mystery of creation. But let us continue: “Bereschith” is formed of the letters that make up the words “bara schith” (created six), to allude to the mystery contained in the words of Scripture, “from one end of heaven to the other end of heaven.” For there are six celestial directions, to which correspond the six directions below; all converge upon the three points representing the divine essence, which in turn are but one. This is the mystery contained in the divine name of forty-two letters.
It is written: “The wise shall shine like the brightness of the firmament.” Scripture compares the wise to the biblical accents that serve for the chanting of words. Just as the letters and vowel-points obey the accents serving for the chanting and bend to the demands of the melody, like armies arrayed at the command of their king—the letters forming only the body of the words, and the vowel-points constituting only their life, being necessarily subject to the accents of the chant, which are their soul—so do the wise animate, by their understanding, the letters and the vowel-points. Such is the meaning of the words of Scripture: “The wise make shine, like the brightness of the firmament,” that is, they make the letters and the vowel-points shine by their understanding, like the melody called “the brightness of the firmament.” Scripture adds: “And they that instruct many in the way of righteousness shall shine as the stars for all eternity.” By the word “stars,” Scripture designates the signs of punctuation that serve to separate the members of a sentence and make the words intelligible. Scripture says that the wise who instruct many people in the way of righteousness—that is, who guide them through the secret paths of the esoteric doctrine—cast upon it as much light as the punctuation marks, called “stars,” cast upon the text. Thus the wise are, here below, the pillars of the celestial palace; and it is thanks to their understanding that the uninitiated may glimpse the splendors of the celestial world. The word “wise” or “intelligent” (maskilim) also expresses the idea of “benefactors,” as it is written: “Blessed is he that considereth the poor.” Scripture says that the wise make the splendors of heaven shine, for without their teaching no eye could glimpse their beauties. Scripture adds: “Like the brightness of the firmament,” that is, like the brightness of the firmament spread above these wise men, as it is written: “Above the heads of the Hayà, there was seen spread out a firmament which appeared like sparkling crystal, terrible to behold.” The sparkling light that Ezekiel saw in his vision serves to illuminate the esoteric doctrine, and the illuminated heads of the Hayà are the wise, whom the firmament glimpsed by Ezekiel ever illuminates without ceasing.
It is written: “And the earth was thohou and bohou.” Scripture uses the preterite, “was,” to show us the primitive state of creation. When water is frozen into snow, it is mingled with filth; when melted, the most conspicuous filth separates from the water, but melting does not yet complete the clarification. It is only through the action of a great fire that the filth is wholly separated from the water. “Thohou” denotes the demons that constitute the filth of the world. “Bohou” denotes the pure part of the world, cleansed of demons. In saying that the earth was “thohou” and “bohou,” Scripture teaches us that, at first, the created matter was in a state of “thohou”; that is, the spirit of the demon was so mingled with matter that they formed but one body, like a snowball containing filth.
Only afterwards was the pure part of matter detached from the demons. This state of matter is designated by the name of “Bohou.” But by the action of what power was this clarification accomplished? Scripture answers: “Darkness covered the deep.” By the word “darkness,” Scripture designates the sacred fire which, although of celestial origin, was but misty and obscured in the primitive times of creation. This is why Scripture says: “Darkness covered the deep” (thehom); the word (thehom) is composed of the letters forming the word “Thohou,” together with the letter “m” (ovin = vin + û ou d), to indicate to us that the sacred, but misty, fire which prevailed in the primitive times of creation covered the demons, designated by the word “Thohou,” as well as the pure part of matter, designated by the letter “m.” For the complete clarification of matter to be accomplished, it was necessary for the Holy Spirit, proceeding from Élohim, who lives for all eternity, to hover over the face of the waters. Thus Scripture says: “And the Spirit of Élohim hovered over the face of the waters.” After this spirit had breathed upon the world, the spirit of the demons separated from matter, like foam lifted from the surface of heated liquids. Thus the spirit of the demon passed through several stages before being finally subdued. At first, it manifested itself in the form of a terrible wind that blew around celestial holiness; for at the beginning it was devoid of all body and all colour. At the moment of creation, it was mingled with matter; it completely dominated it and made it tremble beneath its dominion. Then it was necessary for the sacred, but misty, fire to manifest itself, so that through its action the spirit of the demon might be detached from matter. But the complete purification of matter had not yet been accomplished, and the spirit of the demon still intervened between heaven and matter, to deprive man of the pure vision of God. It was only when the Holy Spirit of Élohim hovered over the face of the waters that the spirit of the demon was entirely subdued. Such is the meaning of Elijah’s vision: “At the same time Jehovah passed by, and before Jehovah there blew a mighty and impetuous wind, able to overthrow the mountains and break the rocks; Jehovah was not in the wind.” This mighty and impetuous wind designates the spirit of the demon before creation. “After the wind there was an earthquake; Jehovah was not in the earthquake.” This earthquake designates the spirit of the demon after creation, mingled with matter, which it made tremble beneath its dominion. The world was then in the state of “Thohou.” After the earthquake, a fire was kindled; Jehovah was not in the fire. This fire designates the sacred, but misty, fire which separated the spirit of the demon from matter, but which had not yet purified it completely. This sacred fire, called “darkness,” transformed the world from the state of “Thohou” into that of “Bohou.” “After this fire, a gentle and harmonious voice was heard. Elijah, having heard it, covered his face with his mantle.” This gentle and harmonious voice designates the Holy Spirit of Élohim hovering over the face of the waters. Why over the face of the waters? Because, when the world was in the state of “Bohou,” the spirit of the demon resembled those rocks just beneath the water’s surface which, hidden beneath the waves so long as the sea is turbulent, reappear above the surface of the waters as soon as the sea is calm. This is why Scripture says: “And the Spirit of Élohim hovered over the face of the waters”; that is to say, as soon as the gentle and harmonious voice was heard, the Holy Spirit of Élohim hovered over the face of the waters and thus made it impossible for the rocks to emerge from the deep where He had banished them. If Scripture designates the sacred, but misty, fire which preceded the Holy Spirit of Élohim in the world by the name of “darkness,” it is because, among the four colours distinguished in fire—black, red, yellow, and white—it is black that predominates. Scripture thus designates the sacred fire by the word “darkness,” first because fire, by reason of the predominance of its
black in colour, is the image of darkness; and, further, to show us that the sacred fire appeared nebulous only because it covered both the pure and the impure. Such likewise is the meaning of the words of Scripture: “Isaac was old, and his eyes were dim, and he called Esau”; that is to say, because Isaac embraced both good and evil with his paternal love—Esau being the symbol of evil—his eyes grew dim and were illumined only by a nebulous light, the image of darkness. This is also why Scripture describes the face of a miser by the expression “the dark face of the wicked.”
By the words: “And the Spirit of Elohim moved upon the face of the waters,” Scripture designates that gentle and harmonious voice heard by Elijah, as it is written: “The voice of Jehovah was heard upon the waters”; this voice is the Spirit of Elohim. So long as the world was in the state of “thobou,” God manifested Himself under the hypostasis Schadaï. He manifested Himself under the hypostasis Cebaoth when the world was transformed from the state of “thohou” into that of “bohou”; it was only when the darkness had completely vanished that God manifested Himself under the hypostasis of Elohim; and it was only when the gentle and harmonious voice was heard that the name Jehovah was complete. Therefore, in the vision of Elijah, Scripture says: “Jehovah was not in the earthquake”; it was Schadaï. “Jehovah was not in the fire”; it was Cebaoth. But after the nebulous fire, the image of darkness, God manifested Himself under the hypostasis Elohim; and only then was the gentle and harmonious voice, which is the Spirit of Elohim, heard, and the name Jehovah was complete. The name Jehovah is formed of four letters which are, as it were, to the divine essence what the limbs are to the human body. But, given the number of three hypostases, these four letters are twelve. It is therefore the sacred name of twelve letters that was revealed to Elijah in the cave.
It is written: “And Elohim said: Let there be light.” From this verse onward, Scripture sets forth in detail the mysteries of creation, which were indicated only in general terms in the preceding verses. Scripture begins by indicating creation in general; then it sets forth the works of creation in detail; and, at the end, it indicates creation in general. This specification of the works of creation, preceded and followed by a generalization, serves to apply to the account of creation the hermeneutical rule according to which, whenever a species is found in Scripture preceded and followed by a genus (that is, whenever Scripture indicates something in general terms, specifies it afterward, and again generalizes it at the end), it is the species that determines the genus. Creation was wrought by the will of the mysterious Infinite. It is only for the creation of the works in detail that the word “speech” is uttered for the first time, as it is written: “And Elohim said: Let there be light.” Thus the Word appears only for the creation of particulars, whereas the creation of matter in general was wrought before the manifestation of the Word. That is why the word “Vayomer,” “said,” is not found in the first two verses of Genesis, where the creation of matter in general is set forth. Although the words “Bereschith bara Elohim” mean: “By the Word Elohim created the heavens and the earth,” one must not conclude from the fact that matter was created by the Word that the Word had already manifested itself before creation. Certainly it exists from all eternity, but it manifested itself for the first time only when matter had been created. Before then, the mysterious Infinite manifested His omnipotence and His immense goodness by means of the mysterious Thought, the very essence of the mysterious Word, but silent. The Word, manifested at the time when matter was created, had previously existed in the form of Thought; for, if speech is able to express all that is material, it is powerless to manifest the immaterial.
That is why Scripture says: “And Elohim said” (va-yomer Elohim), that is, Elohim manifested Himself in the form of the Word; this divine seed, through which creation was accomplished, had begun to germinate, and, transforming itself from Thought into Word, it uttered a sound that was heard without. Scripture adds: “Let there be light” (yehi or); for all light proceeds from the mystery of the Word. The word “yehi” is composed of three letters: a yod at the beginning and at the end, and a Hé in the middle. This word is the symbol of the heavenly Father and Mother, designated by the letters Yod and Hé, and of the third divine essence which proceeds from the two former ones and is designated by the final yod of the word “yehi,” a letter identical to the first, to indicate to us that all three hypostases are but one. The Father, designated by the first Yod, is the dispenser of all the heavenly lights. When the materialization of the void was accomplished by the sound of the Word, designated by the Hé, the heavenly light concealed itself, being incompatible with matter. The Word, by whose sound the creation of matter took place, had not yet been articulated, since it manifested itself only for the creation of the various works set forth in Scripture. When the Word manifested itself, it united with the Father for the dispensation of the light which, incompatible with matter so long as it proceeded from the Father alone, became accessible to matter as soon as it proceeded from the Father and the Word. The first Yod of the word “yehi” designates the Father; the final Yod designates the heavenly light; this yod was placed after the Hé because, for the heavenly light it designates to become accessible to matter, it had to proceed from the Father and the Word: from the first Yod and the Hé. Since the three vowel-points likewise designate the three divine hypostases—the Holem designating the Father, the Soureq the Word, and the Hireq the heavenly Light—it follows that this last hypostasis proceeds from the first two, with which it forms but one. That is why the word “or” is provided with the vowel-point Holem, a point suspended above the letter without touching it, to indicate to us that, since the light proceeding from the Father, symbolized by the vowel-point Holem, was inaccessible to matter, it had to proceed from the Father and the Word. Before the manifestation of the Word, the light proceeding from the Father formed seven letters; but these letters were inaccessible to matter. When the sacred, yet nebulous, fire appeared, to transform matter from the state of “tholiou” into that of “bohou,” seven other letters were formed which, made of pure light like the former ones, likewise remained inaccessible to matter. It was only when the Word manifested itself that the other eight letters of the alphabet were formed. It was the Word that made the letters accessible to matter by removing the barrier that separated matter from the heavenly light. That is why Scripture says: “And Elohim said: Let there be a firmament, and let it divide the waters from the waters,” that is, let a boundary be made between the light reigning above and that below. For, in making the heavenly light accessible to matter, the Word, which is designated by the word Elohim, did not make matter capable of receiving all the heavenly light; it assigned certain limits to it. The firmament that Elohim formed between matter and the heavenly light serves as a boundary between them: matter can rise to it, and the heavenly light can descend as far as it. But, at the same time as a boundary, the firmament serves as a bond between them; and it is by virtue of this bond that both are united in Elohim. Since “El” became “Elohim,” a transposition resulted for the heavenly light and matter. The former was at first to the right of “El,” and the latter to its left. But as soon as “El” became “Elohim,” it was matter that stood at its right, and the heavenly light at its left. Such is the meaning of the words of Scripture: “And Elohim saw that the light was good; and He separated the light from the darkness.” The hypostasis that forms the Middle Pillar in the divine essence is good, because it serves as a bond between the upper world and the world below, and thus makes the name of Jehovah complete. By granting the darkness of matter the power to transform itself into light up to a certain limit, and by setting that same limit for the heavenly light, to which it may descend, Elohim thus formed the bond between heaven and earth.
It is written: “And Elohim called the light day.” Why does Scripture use the term “called”? Elohim brought forth, that is, caused to issue forth this perfect light which emanates from the middle hypostasis, the hypostasis which constitutes the foundation of the world and upon which all the worlds are founded. It is from this perfect light emanating from the Middle Column that the foundation of Him Who lives for all eternity is made; this light constitutes the “day” on the right side. Scripture adds: “And He called the darkness night.” He brought forth, that is, caused to issue forth from the side of darkness a passive light, like the light of the moon seen during the night; this passive light is called “night.” This mystery is contained in the words: “My master, master of all the earth.” The light of the Column on the right side enters into the perfect Middle Column; the passive light of the Column on the left side likewise concentrates in the Middle Column; thus the passive light of the left side comes into contact, in the Middle Column, with the light emanating from the supreme Point; and these two lights being joined, the Word comes forth from them. Such is the mystery symbolized by the three vowel-points: Holem (•), Shoureq (•••), and Hireq (.). The Middle Point constitutes the sacred seed, without which fecundity would not be possible. Thus, through the union of the active light of the right side with the passive light of the left side, a union which takes place in the Middle Column, there appears the foundation of the world, which is called “All,” because it unites all the lights, those of the right side with those of the left side. The light of the left side is made of reflections, and of like nature is the passive light of the moon; this light is called darkness because it comes from a dark body. Thus the two lights of the divine essence have this particularity: one, the active light, is male, and the other, the passive light, is female. And when, united in the Middle Column, the male light fills with its excess of activity the gap formed by the passivity of the female light, equilibrium is established; and whenever equilibrium is established between activity and passivity, this equilibrium delights both the being that gives of its excess and the being that receives it to fill its passivity; and from this delight a third being is born. In like manner, the union of the two celestial lights brought about immense joy; and from this immense joy emanated a third light forming the foundation of the worlds and called “Increase” (Moussaph). From this last light emanate all the lower powers, all the spirits and all the holy souls. This is the mystery expressed in the words of Scripture: “Jehovah Çebaoth, God and master of the spirits, master of all the earth.” Day and night are the image of the celestial lights. As long as light prevails, darkness, which is passive, remains apart. But when, at the end of the day, the weakened light is joined with darkness in twilight, equilibrium being established, night takes the place of day. Thus it is from the union of day and night, in the twilight which constitutes the seed, that the morrow was born; without night, there would be no morrow. The sole difference between the parts of the day and the celestial lights is this: whereas the parts of the day come successively, twilight follows day, and night follows twilight; the three celestial lights manifest themselves simultaneously. But since, to bring about fecundity, the contribution of the male must exceed that of the female, Elohim, Who forms the Middle Column, is of the same essence as the active light of the right side and the passive light of the left side, but partakes more of the former than of the latter. Therefore Scripture says: “And Elohim called,” that is, He brought forth on one side the light symbolized by day, that is, the active light of the right side, and He called, that is, brought forth on the other side the darkness, that is, the passive light called “darkness,” symbolized by night; that is, Elohim formed the Middle Column in which the light of the right side was united with that of the left side. But since Elohim partakes more of the light of the right side, Scripture employs the word “Vaïkra,” “and He called,” to express the call that Elohim made to day, whereas it uses a word with two fewer letters, that is, the word “Qara,” to express the call that Elohim made to night. It is in this mystery that the reason for the seventy-two sacred letters engraved in the supreme crown is found.
It is written: “And Elohim said: Let there be a firmament in the midst of the waters, and let it divide the waters from the waters.” Here Scripture sets forth the creation in detail, to give occasion for the hermeneutical rule concerning the particular preceded and followed by the general. The mystery of the division of the waters is explained in this manner: discord came from the left side; for, so long as there was only the right side, discord was impossible. But as soon as, through the bringing forth of the middle, two sides were formed, a right and a left, it is the latter that gives rise to discord, and from it Hell (Gehinom) proceeds. In his wisdom, Moses had already seen this discord while studying the work of creation. In the work of creation there was discord between the left side and the right side; and it was the left side that provoked it. From this discord Hell was born. Then the middle column, symbolized by the third day of creation, interposed itself between the right side and the left side, put an end to the discord, and united the two opposing parties. Hell descended below, and the left side blended with the right side, and perfect peace was thus accomplished. The quarrel which, at the time of creation, the left side sought with the right side was imitated in the quarrel which Korah sought with Aaron. Having penetrated the mystery of creation, Moses said to himself: It befits me to put an end to the discord between the right side and the left side by imitating the procedure observed at the time of creation, that is, by interposing myself between the opposing parties. But when, meeting with obstinate resistance from the left side, Moses could not accomplish this, he said to himself: It is certain that the quarrel which Korah sought with Aaron is not of the same nature as that which, at the time of creation, the left side sought with the right side. Therefore, the side of Korah, destined to fall back below into Hell, the place of discord, could never be united with the right side. By refusing the peace proposed by Moses, Korah proved that his quarrel had no purpose of contributing to the glory of Heaven; on the contrary, he rebelled against the authority of Heaven, and in this way denied the peace which, at the time of creation, was made between the left side and the right side by the Middle Column interposed between the opposing parties. It was upon seeing that Korah denied this mystery of creation that Moses grew angry, as it is written: “Moses was exceedingly wroth.” He grew angry because he had not been able to appease the quarrel, but also because of the denial of the mystery of creation manifested by Korah. This is why Scripture adds the word “exceedingly,” to indicate that Moses’s anger had two causes. For Korah denied everything, both the peace above and the peace below, as it is written: “When they rebelled against the Lord.” It was precisely because Korah denied both the peace below and the peace above that he persisted in his quarrel. The quarrel between Shammai and Hillel had the glory of Heaven for its purpose and resembled the quarrel which, at the time of creation, the left side sought with the right side. Therefore the Holy One, blessed be He, approved their dispute, which brought about peace between them. This is also why their works survived them, just as the work of creation did. But Korah rebelled against Heaven itself, claiming that peace between the left side and the right side had never been made, and that the side of Hell was as powerful as the right side; therefore, cleaving to the left side, he fell into Hell.
The following mystery is found in the Book of Adam: When the passive light of the left side, designated in Scripture by the word “darkness,” was united with the active light of the right side, in the Middle Column, many celestial legions, believing that there was antagonism between one light and the other, declared themselves for the light of the left side and prepared to revolt against the light of the right side. When the Middle Column made manifest the perfect unity of God, the good legions abandoned the struggle and submitted. But the evil legions persisted in their quarrel and gave birth to hell. Since the quarrel existed originally, even among the good celestial legions, discord was introduced into the world. But since,
Moreover, the primordial quarrel of the good legions was inspired by no feeling of revolt; the quarrel it introduced into the world resembles it in that it has no other end than the glory of Heaven and that, consequently, it always ends by disappearing, after the example of that of the celestial legions which gave rise to it. But there is another kind of quarrel in the world, born of the revolt of the evil celestial legions, which persisted in their quarrel despite the evidence. This quarrel also resembles that of the celestial legions which gave rise to it, in that it is in revolt against Heaven and that, consequently, it will never disappear. It is by these two kinds of discord that the righteous are distinguished from the wicked; the discord among the righteous is always of the first kind, and that among the wicked of the second. The quarrel of Korah was inspired by anger, and it ultimately led him to hell; whereas the quarrel between Shammai and Hillel had the glory of Heaven for its cause, and it ended by disappearing. That is why Scripture says: “And Elohim made the firmament, and separated the waters that were under the firmament from those that were above the firmament”; that is to say, He separated the discord to which the celestial legions that remained above gave rise, from the discord introduced into the world by the evil celestial legions cast down into the abyss, or, in other words, between the quarrel prompted by love of God, such as the quarrel between Shammai and Hillel, and the quarrel inspired by pride and anger, such as the quarrel of Korah. This latter kind of quarrel always proceeds from the left side.
Here, Scripture uses the word “separated” in “and He separated the waters,” etc.; and, in the quarrel of Core, Scripture likewise uses the word “separated” in “Is it a small thing for you that the God of Israel hath separated you from all the people?” And elsewhere Scripture says: “At that time God separated the tribe of Levi.” Scripture thus shows us that strife always comes from the side of the left, just as the word expressing “Separation” is mentioned in Genesis only in connection with the creation of the second day, the symbol of the side of the left. One might ask: since separation arose on the second day of creation, the symbol of the side of the left, how is it that the tribe of Levi, which is the third, brought about the strife? Should it not rather have been the tribe of Simeon, which is the second? But the truth is that the tribe of Levi, although in reality the third, was in Jacob’s eyes only the second. The liturgical formula of “Separation,” which is recited at the end of the Sabbath, serves to separate the spirit that rules during the weekdays from the spirit that reigns on the Sabbath day. At the end of the Sabbath, some of the evil spirits leave Hell, desiring to seize the Israelites. But when the latter recite the verse: “And let the work of our hands be established by Thyself,” the evil spirit of the side of the left separates itself from them; and when, holding the myrtle and the cup of wine in their hands, the Israelites recite the liturgical formula of “Separation,” the evil spirit of the side of the left flees and returns to “Sheol,” its dwelling, which is also the dwelling of Core and his accomplices, as it is written: “They went down alive into Sheol, they and all that belonged to them.” Just as the descent of Core into Sheol did not take place before the separation of the Israelites, as it is written: “Depart, I pray you, from the tents of these wicked men,” so likewise the descent of the
The punishment of angels in revolt against their Master takes place after the Israelites have pronounced, at the end of the Sabbath, the liturgical formula of “Separation”; for the upper Scheol, where the rebellious angels burn eternally, resembles the lower Scheol, whither Korah descended; the Scheol below being made after the pattern of that above. Scripture says: “Let there be a firmament in the midst of the waters.” The word “Elohim” is composed of “El” and “haïam,” which signify “God” and “sea.” Since the word “haïam” is made up of the same letters as the word “yamah,” Scripture thereby indicates that every quarrel, which is symbolized by the sea, comes from God when it is for the glory of heaven; for when “El” is mingled with “haïam,” “Elohim” is formed; but when God’s glory has no part in the quarrel, “El” separates from “Elohim,” and only “yamah” remains, denoting the great ocean whose abyss conceals Scheol, the abode of evil spirits. When the separation of the waters took place, the quarrel ceased; for, interposing between them, Elohim serves as their bond. The waters above form the male part; those below, the female part. The former are called “Elohim”; the latter, “Adonaï”; the former are symbolized by the first letter “Hé” of the sacred name Jehovah, and the latter by the second letter “Hé.” In order that union might be made between the waters above, called by the name “Elohim,” and those below, called by the name “Adonaï,” Elohim interposed Himself between the male waters and the female waters and became their bond. Although this interposition took place on the second day of creation, discord did not cease until the third day. And it is because discord still existed during the second day of creation that Scripture does not say on that day: “And God saw that it was good,” as it does for all the other days of creation. Since the work of the second day—that is, the complete cessation of discord—was not finished until the third day, the word “good” is used only on the third day, when, the letter “Vav” having interposed itself between the two letters “Hé” of the sacred name Jehovah, the union of the sacred and graven name became perfect. This interposition of Elohim between the waters above and those below is symbolized by the parting of the waters of the Jordan, “whose waters that came down from above stood still in one place, while those below flowed into the sea, to make a passage in the midst for the Israelites.” To indicate the separation of the waters, Scripture repeats the word “firmament” five times, because He Who lives for all eternity traverses and directs them; for had the Middle Column not interposed itself between them, the union, and hence the fruitfulness, of the waters above and those below could never have come to pass. Now, the time required to make this union fruitful is five hundred years, during which the waters above and those below must remain attached to the tree of life, which serves as their bond. All the waters of creation took the course and directions traced out for them by the tree of life. Before proceeding to divide the waters, it was first necessary to unite them, since only a thing united can be divided; just as David first gathered all the provisions into his hands, and only afterwards proceeded to divide them, as it is written: “And he divided among all that company of Israelites,” etc., and elsewhere: “When you give it to them, they gather it,” and finally it is written: “She rises during the night and divides the spoil among the members of her household.” When a quarrel emanating from the left side arises in the world, celestial rigor makes itself felt in the world; and the waters of the left side, becoming a dry element, devoid of all moisture, give birth to two demonic spirits, a male and a female, who beget legions of demons to surround the instigators of this evil quarrel.
These two demons are symbolized by the foreskin which must be cut off by circumcision. One of these spirits is called “Epheh” (Viper), the other “Nahash” (Serpent); the two of them are but one. After her union with Nahash, Epheh gives birth to her offspring at the end of seven years of gestation. Herein also lies the mystery of the seven names borne by hell, as well as by the tempting Spirit. Thus, everything that emanates from the left side is a mixture of good and evil; for the good to be pure, without any admixture of evil, it must emanate from the side that constitutes the foundation of the world, from the name engraved with eighteen letters, whence emanate the dew of grace and all the blessings of this world.
It is written: “And Elohim said: Let the waters that are under the heaven be gathered together unto one place.” To express the idea of gathering, Scripture uses the word “iqavvou,” which also means: “let them be drawn with a straight line.” By the word “waters,” Scripture designates the Sephirotic degrees that lead to the upper palace where dwells the supreme Point, containing within itself the male and the female. And who is this? It is He who lives unto all eternity. Scripture speaks of the waters beneath the heaven, which designates the Sephirotic degrees that emanate from the second letter “Hé” of the sacred name of Jehovah. And since, to reach the supreme Point, one must pass through the Sephirotic degrees emanating from the first letter “Hé” as well as from the second, Scripture uses the word “iqavvou,” which contains two letters “Vav,” corresponding to the Sephirotic degrees of the first and second letters “Hé.” The meaning of Scripture is therefore this: When the Sephirotic degrees have been drawn with a straight line, that is to say, when they have been followed in the established order, the supreme Point, hidden from all eyes, will be glimpsed; this is what Scripture means by the expression “unto one place,” that is to say, by following the Sephirotic degrees, one reaches that supreme place where all is united and, consequently, where all is but One.
It is written: “On that day the Lord shall be ‘One,’ and His name shall be ‘One.’” Scripture speaks of two unities, one above and the other below. Above, the unity of Him Who lives throughout all eternity is manifest, since all that exists above and below is gathered there. But since the divine essence is visible only through the Sephirothic degrees, the mind may be led astray by the variety of the Sephiroth and believe in some separation within the supreme essence. But this error can arise only so long as the supreme degree of the Sephiroth remains hidden below; for, as soon as that degree is revealed, the unity of the divine essence will be as manifest below as above. Such is the meaning of Scripture: “On that day the Lord shall be One, and His name shall be One,” that is, the divine essence shall be as manifestly One below as it is above. Such is likewise the meaning of Scripture: “and I saw the Lord,” and elsewhere: “and they saw the God of Israel,” and elsewhere: “the glory of the Lord appeared,” and elsewhere: “the glory of the Lord appeared unto all,” and again: “and as the rainbow in a cloud on a rainy day, such is the light that shines all around the glory of the Lord,” that is, just as the light of the rainbow is only seemingly composed of various colors, so the light of the Sephirothic degrees that surrounds the supreme Point is one. Such is the mystery of the words of Scripture: “and let the dry land appear”; by the word “dry land” (Yabascha), one understands Him Who lives throughout all eternity.
Scripture says: “I have set My bow in the clouds.” By the term “bow,” Scripture designates the Sephirothic degree “Malcouth.” “I have set My bow” means that I set it at the creation of the world. On a cloudy day, when the rainbow appears, the left side prepares to rebel. Then the Glory of God appears. But as the left side persists in its desire for preeminence, what Scripture says befalls it: “And Rachel had great difficulty in childbirth.” The angel Michael stands on one side of the supreme Sephirothic degree, the angel Raphael on another side, and the angel Gabriel on a third side. From this come the three principal colors distinguished in the rainbow: white, red, and green. Just as the pupil is surrounded by circles of various colors, so the image of the
ZOHAR, I. — 18 b
ZOHAR, I. — 18 b
The Glory of God is surrounded by the three so-called primary colours, which are but the reflection of the one supreme Light designated by the words: “Jehovah Elohénou Jehovah.” These three higher degrees of light are hidden and invisible, and form but one unity above. The three so-called primary colours of the rainbow, diverse yet one, symbolize the unity of the supreme Light; white, red, and green correspond to the three mysterious degrees of the supreme Light. The unity of these three degrees below is contained in the verse: “Blessed be the name of His glorious kingdom for all eternity,” whereas the unity of these three degrees above is contained in the verse: “Hear, O Israel, Jehovah, Elohénou, Jehovah is One.” The Unity below is expressed after the pattern of that above. That is why Scripture uses the word “iqqavou,” which derives from the word “qav,” meaning a cord, to indicate the symmetry that exists between the union below and that above. The verse containing the unity above is composed of six words, and the verse containing the unity below is also composed of six words. Therein is perceived the cord of the transparent light, as it is written: “Who hath measured the waters in the hollow of His hand.” Such is the meaning of the words: “Let the waters be traced” (Iqqavou ha-maïm). Here is expressed the mystery of the cord of the Creator of worlds: “Yod, bound, Vav, Hé; Qadosch, Qadosch, Qadosch.” Such is the meaning of the words: “Let the waters be traced,” that is to say, let the names “Jehovah” and “Çebaoth” be united in the mystery contained in the aforesaid name; then “the whole earth shall be filled with the Glory of God.” Then also “the ground shall appear,” that is to say, the mystery engraved in the name expressing unity: “Couzou bemoucsaz couzou.”
Scripture then says: “Let the earth bring forth grass and herb, etc.” After the celestial waters had been gathered in
In one place, a dazzling light burst forth, giving birth to many sacred legions that compose the army of the faithful children, created for the purpose of faithfully carrying out the missions of their Master. This mystery is expressed in the words of Scripture: “He causeth the grass to grow for the cattle.” (Behemoth.) It is “Behemoth” that couchs upon a thousand mountains, and for whom the grass grows every day. By the word “grass” (hacir) are designated the angels created on the second day of Creation, who were created only for a particular mission and are destined to be food for this “Behemoth,” for fire consumeth fire. The words: “And herb for the service of man” designate the angels called “Ophanim, Hayoth and Cherubim,” whose mission it is to convey to their Master the works of men, such as sacrifices and prayers, for it is these works that Scripture means by the words: “The service of man.” These angels called “herb” also have the mission of providing men whose works have been accepted with what they need; for it is these angels who bring food and all the means of subsistence into the world, as it is written: “To bring forth bread out of the earth.” This is the meaning of the words of Scripture: “Herb yielding seed.” Scripture does not speak of “grass” (hacir) yielding seed, because the angels called “grass” (hacir) or “herbage” (desché) are destined to be consumed by the sacred fire, whereas the angels called “herb” (éseb) are created for the benefit of the world. Therefore Scripture says of the herb alone “that it yieldeth seed.” All these angels have received a mission from their Master to provide men abundantly with the means of subsistence in this world, and to ensure that they be blessed with blessings from above.
Scripture says: “Fruit trees that bear fruit...” The repetition of the word “fruit” indicates the male and the female. Just as a fruit tree is fertilized by a fruit tree, so is the female fertilized by the male. Who are these males and females among the angels? They are the angels called “Cherubim” and “Thimroth.” What does Thimroth mean? They are the angels who ascend in the smoke of the sacrifices; therefore they are called “Thimroth aschan” (pillars of smoke). These angels are of use to man. It is not so with the angels called “hay” (hacir), which are destined to be consumed, as it is written: “Behold now Behemoth, which I made with thee; he eateth grass as an ox.” Scripture says: “Fruit trees that bear fruit,” that is to say, angels with the forms of males and females. Although the forms of the angels resemble that of man, they are not all alike; thus, the aforementioned angels have great forms provided with beards, whereas the “Cherubim” have the small forms of children. Scripture says: “They had the form of a man,” that is to say, the form of an adult man, who is the synthesis of all forms, since he bears the imprint of the holy Name, engraved in four letters corresponding to the four cardinal points of the world: East, West, South, and North. The angel Michael stands in the North, and all the faces of the angels are turned toward him. Scripture says that the angels had the forms of a man, the forms of a lion, the forms of an ox, and the forms of an eagle. By the term “forms of a man,” Scripture means the forms of the male and the female together; for without this union, the name “man” does not apply to an individual. It is likewise the form of a man, composed of male and female, that is engraved upon the chariot of God, surrounded by many times ten thousand angels, as it is written: “The chariot of God is surrounded by many times ten thousand angels (schinan).” By the word “schinan,” Scripture designates the four forms of the angels: the first letter of the word is the initial of the word “schor” (form of an ox); the second letter is the initial of the word “néscher” (form of an eagle); the third letter is the initial