Commentary and translation by Brother Gilbert Joseph of the Divine Presence LEB.

The Mystical Rose

Prologue: Verse 1

רִבִּי חִזְקִיָּה פָּתַח, כְּתִיב כְּשׁוֹשַׁנָּה בֵּין הַחוֹחִים. מָאן שׁוֹשַׁנָּה, דָּא כְּנֶסֶת יִשְׂרָאֵל. בְּגִין דְּאִית שׁוֹשַׁנָּה וְאִית שׁוֹשַׁנָּה, מַה שׁוֹשַׁנָּה דְּאִיהִי בֵּין הַחוֹחִים אִית בַּהּ סוּמָק וְחִוָּור, אוּף כְּנֶסֶת יִשְׂרָאֵל אִית בַּהּ דִּין וְרַחֲמֵי. מַה שׁוֹשַׁנָּה אִית בַּהּ תְּלֵיסַר עָלִין, אוּף כְּנֶסֶת יִשְׂרָאֵל אִית בַּהּ תְּלֵיסַר מְכִילִין דְּרַחֲמֵי דְּסַחֲרִין לַהּ מִכָּל סִטְרָהָא. אוּף אֱלֹהִים דְּהָכָא מִשַׁעְתָּא דְּאִדְכַּר אַפִּיק תְּלֵיסַר תֵּיבִין לְסַחֲרָא לִכְנֶסֶת יִשְׂרָאֵל וּלְנַטְרָא לַהּ.
 

Rabbi Hezekiah opened the teaching with this verse, "As the Rose (כ) among the thorns..." (Song of Songs 2:2). What is the Rose (מ)? It is the Kneset Yisrael (the Lady of Israel). Because there is a Rose (ד); and there is a Mystical Rose (ו). Just as the Rose (הם) among the thorns is tinged with red and white, so is the Lady of Israel affected by the attributes of Judgment and Mercy. Just as the Rose (מה) has 13 petals, so the Lady of Israel is encompassed by the 13 aspects of Divine Mercy. Thus, between the first [and second] mentions of the name Elohim, these words encompass and protect the Lady of Israel.

Prologue: Verse 2

וּלְבָתַר אִדְכַּר זִמְנָא אָחֳרָא, אַמַּאי אִדְכַּר זִמְנָא אָחֳרָא, בְּגִין לְאַפְקָא חָמֵשׁ עָלִין תַּקִּיפִין דְּסַחֲרִין לַשׁוֹשַׁנָּה. וְאִינּוּן חָמֵשׁ, אִקְרוֹן יְשׁוּעוֹת. וְאִינּוּן חָמֵשׁ תַּרְעִין. וְעַל רָזָא דָא כְּתִיב, כּוֹס יְשׁוּעוֹת אֶשָׂא, דָּא כּוֹס שֶׁל בְּרָכָה. כּוֹס שֶׁל בְּרָכָה אִצְטְרִיךְ לְמֶהֱוֵי עַל חָמֵשׁ אֶצְבְּעָן וְלָא יַתִּיר, כְּגַוְונָא דְּשׁוֹשַׁנָּה דְּיָתְבָא עַל חָמֵשׁ עָלִין תַּקִּיפִין דּוּגְמָא דְחָמֵשׁ אֶצְבְּעָן. וְשׁוֹשַׁנָּה, דָא אִיהִי כּוֹס שֶׁל בְּרָכָה, מֵאֱלֹהִים תִּנְיָנָא עַד אֱלֹהִים תְּלִיתָאָה חָמֵשׁ תֵּיבִין. מִכָּאן וּלְהָלְאָה, אוֹר דְּאִתְבְּרֵי וְאִתְגְּנִיז, וְאִתְכְּלִיל בַּבְּרִית, הַהוּא דְּעָאל בַּשׁוֹשַׁנָּה וְאַפֵּיק בַּהּ זַרְעָא. וְדָא אִקְרֵי עֵץ עוֹשֶׂה פְּרִי אֲשֶׁר זַרְעוֹ בוֹ. וְהַהוּא זֶרַע, קַיָּימָא בְּאוֹת בְּרִית מַמָּשׁ.

After this (Elohim) is mentioned another time (third) in this passage (of Genesis 1). And why is it mentioned again? In order to bring out the 5 sturdy leaves that encompass the Rose (ל). And these five represent the 5 gates of salvation (y'shuot). And this mystery is written about in the verse, "I will raise the cup of salvation (y'shuot)" (Psalm 116:13). This is the 'cup of blessing (b'racha)' that is raised after the meal. The cup of blessing must rest on five fingers, and no more, just as the Rose (ד) rests on 5 sturdy leaves that represent the five fingers. And this Rose (ו) is the cup of blessing. From the second to the third mention of Elohim, there are 5 words. From this point on, after this light was created, it was hidden and enclosed within the brit (covenant or circumcised phallus) that penetrated the Rose (ב) and fecundated it. This is alluded to as "a fruit tree yielding fruit...whose seed is in itself" (Genesis 1:11) and this seed is the Brit (covenant). 

Prologue: Verse 3

וּכְמָה דְדִיּוּקְּנָא דִבְרִית אִזְדְּרַע בְּאַרְבְּעִין וּתְרֵין זִוּוּגִין דְּהַהוּא זַרְעָא, כָּךְ אִזְדְּרַע שְׁמָא גְלִיפָא מְפָרַשׁ, בְּאַרְבְּעִין וּתְרֵין אַתְוָון דְּעוֹבָדָא דִּבְרֵאשִׁית. 

And just as the covenant (brit) is seeded by 42 couplings from that same seed (zera), so the inscribed and sanctified name is seeded by the 42 letters that describe the work (avodah) of Creation. 

Comments on 1-3: 

Even the names of the Rabbis mentioned in the Zohar allude to the mysteries they are sharing. Rabbi Hezekiah alludes to the Davidic King Hezekiah who in some Jewish traditions is equated with the Jewish Messiah. King Hezekiah is connected to the prophecy in Isaiah of a sign being given to the Royal House of David of a coming Davidic Virgin or Maiden (almah). Rabbi Hezekiah (Chizkiya) immediately quotes from the Song of Songs which is the great mystical love song of the Davidic Bridegroom under the figure of King Solomon and the Dark but Comely Bride. This bridal Virgin or Maiden is alluded to with the word Zohar as the dark light of Radiance and that in the Jewish tradition Zohar is one of the names for the Virgin Miriam the sister of Moses a Chantress of Amon. 

King Hezekiah's wife who became the Queen Mother or G'virah of the Davidic House and Throne was Hephzibah. According to Jewish tradition she was a daughter of Isaiah (Yeshayahu) the prophet. Isaiah means God's salvation (y'shua). An earlier Hephzibah was the wife of Prince Nathan the brother of King Solomon who was the biological father of Nathan's yibum son Mattata who founded the Davidic House of Nathan. The Zohar teaches that the Messiah will descend from this son of Hephzibah the wife of Nathan. Hephzibah's name means the one in whom God delights. In the Sefer Zerubbabel the mother of the Messiah is called Hephzibah. Thus this one in whom God Delights is the Davidic Queen Mother of the Mashiach (Messiah) and the Mystical Rose Bride of the Song of Songs.

Thus, the Sefer Zohar is a Marian commentary on the mysteries concealed and hidden in the Torah and this Maiden is the Mystical Rose who is the Immaculate One preserved from all sin (alluded to by the thorns) who is known as the Virgin or Maiden, Matronita, Sabbath Queen, Daughter of Zion, Daughter of Jerusalem, the Gazelle of the Dawn and KnesetYisrael or the Lady of Israel. She is as Kneset Yisrael the embodiment of the Congregation or Assembly of Israel who is the Woman of Israel and the Mother of  the Kehilla (Ecclesia) who is the weeping Shekhinah and Woman in Labour found throughout Scripture. 

This mystical commentary on Torah will seek to reveal in a cryptic and hidden way to the Chaverim (Friends or Companions or Comrades) of the Maiden the mysteries of the Lady. The most shocking mystery which will be unfolded in these opening verses is the she is the Goddess (Elah). She is not a pagan Goddess though they may be types pointing to her. She is the one who of all creatures is the most God-like and is so perfectly united with the Divine Will that her will is the Divine Will and the Divine Will is her will. She is the actual model or blueprint of the Universe and the spiritual worlds and she is the Oral Torah.

As the Mystical Rose she is the hidden Woman or Daughter of Genesis 1. The Zohar will discuss the mystery of the Messianic and Marian secret of the first three Elohims of Genesis. The first Elohim alludes to the Holy Spirit or Spirit of God, the second to his living icon or created spouse of the Mother associated with the concepts of Mi (who), Binah (Understanding or Feminine Wisdom or Sophia) and Elah (the Goddess or God-Like Lady) who is the Lady of Mercy as the 13 Rose-petal Queen. The third Elohim alludes to the icon of the Mother who is her mystical Daughter or Female (Nukvah), who comes from among the fallen and who has been restored to the gift and grace of Living in the Divine Will through Emunah (Faith אמונה). She is associated with the concepts of Mah (what) and Malchut (kingdom). In the mystery of Elohim and Emunah she is mahEli (what is my God מה אלי) and mah ano (what are we מַה אנו).

When we ask the question What is Alef? מַה א in regards to Elohim and Emunah we have לי and נו left which demonstrates that the Daughter of the Kingdom (malkhut) of the Divine Will on earth is the female lamed vavnik  and Tzadika as when yod mounts nun we have the letter tzadi (see below).

Throughout the Sefer Zohar there will be patterns that are triads or tri-une. This mystery of the three Elohims reflect the higher Trinitarian mystery of the three Elohims who are one Elohim and one YHVH. This opening of the Sefer Zohar speaks of three aspects of the Mystical Rose - the white feminine Marian Rose (shoshanah) which is the 13-petaled Rose, the red masculine Messianic Rose which is the 6-petaled Rose (Shoshan) and the Rosa Mundi (Shoshanah haOlam) that is red and white.

However, we can also see the concept of the Rose connected to the concept of the number 4 as two male and two female virginal roses and the four olamot (worlds or universes) or almaot (virgins) of Atzilut the feminine Kaf כ Rose who is also the Mem מ Rose who represent Carmel (כרמל) and Miriam (מרים), Beriyah the male Vavו Rose, Yetzirah the male Dalet ד Rose and Assiyah the Mah מה Rose with two aspects of male sofit memם as הם the Ha-Melekhand female Heh ה as מה the Malka Heh. Thus we see the Rose seen through the the prisms of the numbers 3, 4, 5 and 6. The Shoshanah (Rose שושנה) is mentioned six times in the first verse.

In the second verse Shoshanah is mentioned four times. The first one mentioned is the female Lamedל Rose the Goddess Rose of Leah (לאה), the second the male Dalet ד Rose the Hidden Rose Door of Joseph, the third the male Vav ו Rose the Messianic Son Rose of David and the fourth the female Beit בRose the Daughter of the Kingdom Rose of Rachel. 

Thus the Rose associated with the letters of kaf כmem מ and lamed ל only needs the resh ר to reveal she is the Lady of Carmel. She is the Upper Mother of God the Son the Messiah of Israel and the Upper Shekhinah that is Binah (Understanding) and Daughter of God the Father and the Spouse of the Holy Spirit (RuachhaKodesh). She is the Queen Mother of Salvation and the Fiat of Redemption in union with her husband the Rose associated with Dalet דand her Divine Son the Rose associated with Vav וand the Cup of Blessing (the Eucharistic Lord who is that Salvation ישוע). Carmel and Miriam both have the gematria of 290.

The lower Mother (haEm), Queen (Malka) and  (Bat) of the Kingdom is associated with the letters of mem מheh ה and beit ב or mahbat מה ב (What is the Daughter?) as the lower Shekhinah who is Nukvah. She is the hidden Da'at (Knowledge) of Divine Will (Ratzon ). She is the very little Chaya (חיה) and Queen of the Kingdom of the Fiat of Sanctification.

There is a surface mystical meaning to the text of the Zohar we can call the Mystical Peshat and Mystical Drash then deeper cryptic and hidden meanings with many layers of the Mystical Remez and Mystical Sod levels and then the highest level of Raza d'Razin with many more layers within as the Rose within the Rose of the Fiat of Divine Will (Yehi Ratzon).

The 13 aspects or attributes of mercy are describes where God teaches Moshe (Moses) them in Exodus 34:6-7. In Jewish mystical tradition they are seen as 13 shining triangular letter mems of the Ashurit or Aramaic script connected with the concept of the waters above known as the creative or feminine waters (mayimמים). The Hebrew letter mem is the 13th letter of the Hebrew alphabet. In the ancient Hebrew-Phoenician alphabet the mem is like wavy  lines similar to our Roman alphabet letters of W and M. In that alphabet the triangular letter is the dalet or D which is ד in the Ashurit script we call Hebrew today. 

This 13 petaled Rose is seen in the 13 Hebrew words between the first and the second mentions of Elohim in the text of Genesis one. This is alluding to the synergy between the Ruach Elohim (Spirit of God) and the "Face upon the waters (mayim)" who is the Virgin Miriam or Our Lady in Eternity who also alludes to the female cherub on the Ark of the Covenant called Matronita. Mayim (מים) is hidden within the name Miriam (מרים). 

The name Miriam can also be rearranged as mayim resh (מים ר) which means Head waters and alludes to the Rosh (ראש), which is Head in English, hidden in the word Bereshit (בראשית) and the head waters of the four Rivers mentioned later in Genesis that flow forth from Eden. Miriam can also be arranged as mar yam (מר ים) which can be read as Bitter Sea (miri yam) or Lady Sea (Mara yam) just as Elohim can be arranged as Elah yam (אלה ים) meaning the Sea Goddess or Goddess of the Sea. The word mayim is 90 in gematria as mem = 40 and yod = 10 thus 40 (מ) plus 10 (י) plus 40 (מ) equals 90 (צ tzadi). This is connected to the mystery of "I called forth my son from Mitzrayim (Egypt)" as the word Miriam is hidden in this word and left over is the Tzadi which represent the Tzadik.

Then we have the mystery of Miriam's well with the textual well in the text of Genesis 1 beginning with the first mention of the waters (mayim) which is the "face upon the waters" (עַל-פְּנֵי הַמָּיִם) we count 26 letters which is 2 x 13 from the final mem (ם) in the word mayim to the resh (ר) in vayara (וַיַּרְאand will see). What does God see? He sees that the light just mentioned before which is vayhior (וַיְוַהִי-אוֹרand there was light). The mystical rabbis see this phrase as referring to the created light of the Mother coming forth from the uncreated light of Yehi Or (יְהִי אוֹר Let their be light). This created light of the Mother is hidden in the Well of Miriam according to this Jewish tradition.

Then we count a further 26 letters which is 2 x 13 from the resh (ר)until the yod (י) in the 5th Elohim אלהימ of Genesis 1. This Elohim is preceded by the Hebrew word for "and divided" (וַיַּבְדֵּל) and if we divide the word Elohim at its yod (י) we get Elah yam (אלה ים) the Goddess of the Sea. The phrase that follows this Elohim is "between the light and between the darkness" (בֵּין הָאוֹר וּבֵין הַחֹשֶׁךְ.). The Rabbis teach that this second "darkness" (Choshek חֹשֶׁךְ) is different to the first darkness mentioned in Genesis which is a male darkness alluded to the vav (ו) in front of it as vaChoshek (וְחֹשֶׁךְ) connected to the "face upon the deep". This second darkness is seen as a female darkness demonstrated by the heh (ה) in front of it which is haChoshek (הַחֹשֶׁךְ). Thus, this Goddess of the Sea (אלה ים) is the dark light of Zohar as it is "between the light and between the darkness."

Then we continue and count 26 letters which is 2 x 13 to the final mem (ם) in the 6th Elohim (אלהימ) found Genesis 1:5 which we can read as Mi Elah (מי אלה Who is the Goddess?). This Elohim is followed by the word "to the Light" (לָאוֹרla-or) which can be read as the "Light Lamed" (אור ל) which alludes to the Rose associated with lamed (ל). Thus we see that this textual well spells out the name Miriam (מרים) and is in Jewish tradition associated with the mysterious Well of Miriam that was created on the twilight between the first and second days of the creative week.

Interestingly if we count 26 letters which is 2 x 13 from the first mem (מ) in the first mayim מים in Genesis but including the mem in the count we come to the resh ר in "and there was light" (וַיְוַהִי-אוֹר) which is the mother light as mentioned above. Then with the same pattern we count 26 letters which is 2 x 13 to the alef א in the 5th Elohim of Genesis 1 and this alef אalludes to the word Alufa or Chieftainess (אלופא or אלופה). We can divide this word as א לו פה which can be read as the Alufa א (who is) a lamed vavלו (who is) the mouth פה (peh) of the Well of Miriam. 

When we count a further 26 letters which is 2 x 13 from the alef א we come to the lamed לof la-or (לָאוֹר to the light). We can rearrange la-or לָאוֹר to read ra lamed vav (רא לו) or see the lamed vav (the 36er). We could also read it as א ר לו the Alufa א of Ratzon ר the LamedVav לו lu as the Chieftainess of Divine Will the 36er. She is the לו־אישה the 36er-woman. Thus this second textual well that runs together with the first spells out mara lamed מרא ל which means the Lady (מרא) Lamed (ל) who is linked to yom יום (day). The yod alludes to Yosef who is the Abba Chokhmah (Father Wisdom) and the mem alludes to Miriam who is the Imma Binah (Mother Understanding) and the Vav to their Son in the House of Nazareth. Thus, this reveals that the Incarnational Circle is hidden in the concept of la-or yom (לאור יום) the incarnational light hidden away in the Well of Miriam to come forth later in time.

The Hebrew text of Genesis 1:

בְּרֵאשִׁ֖יתבָּרָ֣א אֱלֹהִ֑יםאֵ֥תהַשָּׁמַ֖יִם וְאֵ֥ת הָאָֽרֶץ׃ 2 וְהָאָ֗רֶץ הָיְתָ֥ה תֹ֙הוּ֙ וָבֹ֔הוּ וְחֹ֖שֶׁךְ עַל־פְּנֵ֣י תְהֹ֑ום וְר֣וּחַ אֱלֹהִ֔יםמְרַחֶ֖פֶת עַל־פְּנֵ֥י הַמָּֽיִם׃ 3

 וַיֹּ֥אמֶר אֱלֹהִ֖יםיְהִ֣י אֹ֑ור וַֽיְהִי־אֹֽור׃4וַיַּ֧רְא אֱלֹהִ֛ים אֶת־הָאֹ֖ור כִּי־טֹ֑וב וַיַּבְדֵּ֣ל אֱלֹהִ֔ים בֵּ֥ין הָאֹ֖ור וּבֵ֥ין הַחֹֽשֶׁךְ׃5וַיִּקְרָ֨א אֱלֹהִ֤ים׀ לָאֹור֙ יֹ֔ום וְלַחֹ֖שֶׁךְ קָ֣רָא לָ֑יְלָה וַֽיְהִי־עֶ֥רֶב וַֽיְהִי־בֹ֖קֶר יֹ֥ום אֶחָֽד׃ פ6

וַיֹּ֣אמֶר אֱלֹהִ֔ים יְהִ֥י רָקִ֖יעַ בְּתֹ֣וךְ הַמָּ֑יִם וִיהִ֣י מַבְדִּ֔יל בֵּ֥ין מַ֖יִם לָמָֽיִם׃7וַיַּ֣עַשׂ אֱלֹהִים֮ אֶת־הָרָקִיעַ֒ וַיַּבְדֵּ֗ל בֵּ֤ין הַמַּ֙יִם֙ אֲשֶׁר֙ מִתַּ֣חַת לָרָקִ֔יעַ וּבֵ֣ין הַמַּ֔יִם אֲשֶׁ֖ר מֵעַ֣ל לָרָקִ֑יעַ וַֽיְהִי־כֵֽן׃8וַיִּקְרָ֧א אֱלֹהִ֛ים לָֽרָקִ֖יעַ שָׁמָ֑יִם וַֽיְהִי־עֶ֥רֶב וַֽיְהִי־בֹ֖קֶר יֹ֥ום שֵׁנִֽי׃ פ9

וַיֹּ֣אמֶר אֱלֹהִ֗ים יִקָּו֨וּ הַמַּ֜יִם מִתַּ֤חַת הַשָּׁמַ֙יִם֙ אֶל־מָקֹ֣ום אֶחָ֔ד וְתֵרָאֶ֖ה הַיַּבָּשָׁ֑ה וַֽיְהִי־כֵֽן׃10וַיִּקְרָ֨א אֱלֹהִ֤ים ׀ לַיַּבָּשָׁה֙ אֶ֔רֶץ וּלְמִקְוֵ֥ה הַמַּ֖יִם קָרָ֣א יַמִּ֑ים וַיַּ֥רְא אֱלֹהִ֖ים כִּי־טֹֽוב׃11וַיֹּ֣אמֶר אֱלֹהִ֗ים תַּֽדְשֵׁ֤א הָאָ֙רֶץ֙ דֶּ֔שֶׁא עֵ֚שֶׂב מַזְרִ֣יעַ זֶ֔רַע עֵ֣ץ פְּרִ֞י עֹ֤שֶׂה פְּרִי֙ לְמִינֹ֔ו אֲשֶׁ֥ר זַרְעֹו־בֹ֖ו עַל־הָאָ֑רֶץ וַֽיְהִי־כֵֽן׃12וַתֹּוצֵ֨א הָאָ֜רֶץ דֶּ֠שֶׁא עֵ֣שֶׂב מַזְרִ֤יעַ זֶ֙רַע֙ לְמִינֵ֔הוּ וְעֵ֧ץ עֹֽשֶׂה־פְּרִ֛י אֲשֶׁ֥ר זַרְעֹו־בֹ֖ו לְמִינֵ֑הוּ וַיַּ֥רְא אֱלֹהִ֖ים כִּי־טֹֽוב׃13וַֽיְהִי־עֶ֥רֶב וַֽיְהִי־בֹ֖קֶר יֹ֥ום שְׁלִישִֽׁי׃ פ14

וַיֹּ֣אמֶר אֱלֹהִ֗ים יְהִ֤י מְאֹרֹת֙ בִּרְקִ֣יעַ הַשָּׁמַ֔יִם לְהַבְדִּ֕יל בֵּ֥ין הַיֹּ֖ום וּבֵ֣ין הַלָּ֑יְלָה וְהָי֤וּ לְאֹתֹת֙ וּלְמֹ֣ועֲדִ֔ים וּלְיָמִ֖ים וְשָׁנִֽים׃15וְהָי֤וּ לִמְאֹורֹת֙ בִּרְקִ֣יעַ הַשָּׁמַ֔יִם לְהָאִ֖יר עַל־הָאָ֑רֶץ וַֽיְהִי־כֵֽן׃16וַיַּ֣עַשׂ אֱלֹהִ֔ים אֶת־שְׁנֵ֥י הַמְּאֹרֹ֖ת הַגְּדֹלִ֑ים אֶת־הַמָּאֹ֤ור הַגָּדֹל֙ לְמֶמְשֶׁ֣לֶת הַיֹּ֔ום וְאֶת־הַמָּאֹ֤ור הַקָּטֹן֙ לְמֶמְשֶׁ֣לֶת הַלַּ֔יְלָה וְאֵ֖ת הַכֹּוכָבִֽים׃17וַיִּתֵּ֥ן אֹתָ֛ם אֱלֹהִ֖ים בִּרְקִ֣יעַ הַשָּׁמָ֑יִם לְהָאִ֖יר עַל־הָאָֽרֶץ׃18וְלִמְשֹׁל֙ בַּיֹּ֣ום וּבַלַּ֔יְלָה וּֽלֲהַבְדִּ֔יל בֵּ֥ין הָאֹ֖ור וּבֵ֣ין הַחֹ֑שֶׁךְ וַיַּ֥רְא אֱלֹהִ֖ים כִּי־טֹֽוב׃19וַֽיְהִי־עֶ֥רֶב וַֽיְהִי־בֹ֖קֶר יֹ֥ום רְבִיעִֽי׃ פ

20וַיֹּ֣אמֶר אֱלֹהִ֔ים יִשְׁרְצ֣וּ הַמַּ֔יִם שֶׁ֖רֶץ נֶ֣פֶשׁ חַיָּ֑ה וְעֹוף֙ יְעֹופֵ֣ף עַל־הָאָ֔רֶץ עַל־פְּנֵ֖י רְקִ֥יעַ הַשָּׁמָֽיִם׃21וַיִּבְרָ֣א אֱלֹהִ֔ים אֶת־הַתַּנִּינִ֖ם הַגְּדֹלִ֑ים וְאֵ֣ת כָּל־נֶ֣פֶשׁ הַֽחַיָּ֣ה ׀ הָֽרֹמֶ֡שֶׂת אֲשֶׁר֩ שָׁרְצ֨וּ הַמַּ֜יִם לְמִֽינֵהֶ֗ם וְאֵ֨ת כָּל־עֹ֤וף כָּנָף֙ לְמִינֵ֔הוּ וַיַּ֥רְא אֱלֹהִ֖ים כִּי־טֹֽוב׃22וַיְבָ֧רֶךְ אֹתָ֛ם אֱלֹהִ֖ים לֵאמֹ֑ר פְּר֣וּ וּרְב֗וּ וּמִלְא֤וּ אֶת־הַמַּ֙יִם֙ בַּיַּמִּ֔ים וְהָעֹ֖וף יִ֥רֶב בָּאָֽרֶץ׃23וַֽיְהִי־עֶ֥רֶב וַֽיְהִי־בֹ֖קֶר יֹ֥ום חֲמִישִֽׁי׃ פ

24וַיֹּ֣אמֶר אֱלֹהִ֗ים תֹּוצֵ֨א הָאָ֜רֶץ נֶ֤פֶשׁ חַיָּה֙ לְמִינָ֔הּ בְּהֵמָ֥ה וָרֶ֛מֶשׂ וְחַֽיְתֹו־אֶ֖רֶץ לְמִינָ֑הּ וַֽיְהִי־כֵֽן׃25וַיַּ֣עַשׂ אֱלֹהִים֩ אֶת־חַיַּ֨ת הָאָ֜רֶץ לְמִינָ֗הּ וְאֶת־הַבְּהֵמָה֙ לְמִינָ֔הּ וְאֵ֛ת כָּל־רֶ֥מֶשׂ הָֽאֲדָמָ֖ה לְמִינֵ֑הוּ וַיַּ֥רְא אֱלֹהִ֖ים כִּי־טֹֽוב׃

26וַיֹּ֣אמֶר אֱלֹהִ֔ים נַֽעֲשֶׂ֥ה אָדָ֛ם בְּצַלְמֵ֖נוּ כִּדְמוּתֵ֑נוּ וְיִרְדּוּ֩ בִדְגַ֨ת הַיָּ֜ם וּבְעֹ֣וף הַשָּׁמַ֗יִם וּבַבְּהֵמָה֙ וּבְכָל־הָאָ֔רֶץ וּבְכָל־הָרֶ֖מֶשׂ הָֽרֹמֵ֥שׂ עַל־הָאָֽרֶץ׃27וַיִּבְרָ֨א אֱלֹהִ֤ים ׀ אֶת־הָֽאָדָם֙ בְּצַלְמֹ֔ו בְּצֶ֥לֶם אֱלֹהִ֖ים בָּרָ֣א אֹתֹ֑ו זָכָ֥ר וּנְקֵבָ֖ה בָּרָ֥א אֹתָֽם׃28וַיְבָ֣רֶךְ אֹתָם֮ אֱלֹהִים֒ וַיֹּ֨אמֶר לָהֶ֜ם אֱלֹהִ֗ים פְּר֥וּ וּרְב֛וּ וּמִלְא֥וּ אֶת־הָאָ֖רֶץ וְכִבְשֻׁ֑הָ וּרְד֞וּ בִּדְגַ֤ת הַיָּם֙ וּבְעֹ֣וף הַשָּׁמַ֔יִם וּבְכָל־חַיָּ֖ה הָֽרֹמֶ֥שֶׂת עַל־הָאָֽרֶץ׃29וַיֹּ֣אמֶר אֱלֹהִ֗ים הִנֵּה֩ נָתַ֨תִּי לָכֶ֜ם אֶת־כָּל־עֵ֣שֶׂב ׀ זֹרֵ֣עַ זֶ֗רַע אֲשֶׁר֙ עַל־פְּנֵ֣י כָל־הָאָ֔רֶץ וְאֶת־כָּל־הָעֵ֛ץ אֲשֶׁר־בֹּ֥ו פְרִי־עֵ֖ץ זֹרֵ֣עַ זָ֑רַע לָכֶ֥ם יִֽהְיֶ֖ה לְאָכְלָֽה׃30וּֽלְכָל־חַיַּ֣ת הָ֠אָרֶץ וּלְכָל־עֹ֨וף הַשָּׁמַ֜יִם וּלְכֹ֣ל ׀ רֹומֵ֣שׂ עַל־הָאָ֗רֶץ אֲשֶׁר־בֹּו֙ נֶ֣פֶשׁ חַיָּ֔ה אֶת־כָּל־יֶ֥רֶק עֵ֖שֶׂב לְאָכְלָ֑ה וַֽיְהִי־כֵֽן׃31וַיַּ֤רְא אֱלֹהִים֙ אֶת־כָּל־אֲשֶׁ֣ר עָשָׂ֔ה וְהִנֵּה־טֹ֖וב 

מְאֹ֑ד וַֽיְהִי־עֶ֥רֶב וַֽיְהִי־בֹ֖קֶר יֹ֥ום הַשִּׁשִּֽׁי׃ פ

The two mems of the hidden name Miriam in the square form represent the two boxes of the Tefillin. When we start with the final square mem of mayim (waters) and we count 26 three times it spells the Hebrew word Miryam (Miriam) as mentioned above. The bucket (d'li) is the vessel that enters the Well of Miriam and brings forth Torah teachings and wisdom.  

The Hebrew word for bucket is d'li (dalet lamed yod) and is found Genesis 1:4-5 beginning with the dalet in vayadal (and divided or separated)counting 33 twice. In order to learn new knowledge, we need to divide or separate from the unity of all. The lamed is in the word laOrלאור (to the light) and the yod is in the word Yom (day). The word d'liדלי is also hidden the word vayadal ויבדל with the two letters of vav and beit left over. If we count three from this same daletד (not including the dalet) we have lamed ל and then 2 letters further we have yod יwhich again gives us d'li דלי or bucket. If we take these six letters of דֵּ֣ל אֱלֹהִ֔יand rearrange them as דליה א (d'liyah alef) to mean drawing water דליה (from) Alef א. ֹThese same six letters can be rearranged to elah lamed dai (אלה ל די) which means the Goddess אלה lamed ל is enough די!

When we then count another 33 letters we get to the letter heh in the word vayhi in verse 6 and then the word is d'liyah (dalet, lamed, yod, heh) which means drawing water. The gematria then becomes 49 = 4+30+10+5 = 7x7. This alludes to the four chayot and the four levels of reading the Scriptural text. In the waters phrase הַמָּ֑יִם וִיהִ֣י מַבְדִּ֔ילבֵּ֥ין מַ֖יִם לָמָֽיִם (hamayimvayhi mabdil beyn mayim lamayim) in Genesis 1:6 we see hidden the word bucket (דלי) beginning with the dalet ד in mabdil מבדיל (divide) counting 2 to lamed ל also in the word mabdil and then counting 2 to the yod י in the word mayim מים (waters) with two left over letters of yod and beit alluding to the bat or daughter who serves with her hand (yad). The same pattern is found in Genesis 1:14 הַשָּׁמַ֔יִם לְהַבְדִּ֕ילבֵּ֥ין הַיֹּ֖ום וּבֵ֣ין הַלָּ֑יְלָה וְהָי֤וּלְאֹתֹת֙ with again the yod and beit. לְהַבְדִּ֕ילcan be rearranged to דליה לב (d'liyah lev) which means drawing water דליה (from) the heart לב.

Alternatively we could read it as d'li Heh (דלי ה) the bucket of Heh (ה) or "the bucket" (הדלִי). The fifth month of the Jewish year is Shevat which is associated with the D'liדלי or bucket that pours pure waters (see Ezekiel 36:25). In a midrash the rope and the bucket is also associated with Joseph.

The heh, as Rebbe Nachman of Breslov taught, is the Imma (mother or mama אמא) which alludes also to the 'my heart' as Imma and lebi (my heart לבי) both are 42 in gematria. This the level of sod (mystical and anagogical) level. The letter heh הis also the number 5. This alludes to the Hand of Miriam also called the Chamsa. In a sense her right hand (yadיד) is Joseph her husband and her left hand is Luisa. These 42 couplings are represent by the 42 letters from the beit ב of Bereshit and to the beit בof bohu.

The Mystery of the Mystical Rose from a Hebrew Catholic Perspective

The Blossoming Mystical Rose Buds

Prologue: Verse 4

בְּרֵאשִׁית. רִבִּי שִׁמְעוֹן פָּתַח, הַנִּצָּנִים נִרְאוּ בָאָרֶץ. הַנִּצָּנִים, דָּא עוֹבָדָא דִּבְרֵאשִׁית. נִרְאוּ בָאָרֶץ, אֵימָתַי, בַּיּוֹם הַשְּׁלִישִׁי, דִּכְתִיב וַתּוֹצֵא הָאָרֶץ, כְּדֵין נִרְאוּ בָאָרֶץ. עֵת הַזָּמִיר הִגִּיעַ, דָּא יוֹם רְבִיעִי, דַּהֲוָה בֵיהּ זְמִיר עָרִיצִים. מְאֹרֹת, חָסֵר. וְקוֹל הַתּוֹר, דָּא יוֹם חֲמִישִׁי, דִּכְתִיב יִשְׁרְצוּ הַמַּיִם וגו', לְמֶעְבַּד תּוֹלָדוֹת. נִשְׁמַע, דָּא יוֹם שִׁשִׁי, דִּכְתִיב נַעֲשֶׂה אָדָם, דַּהֲוָה עָתִיד לְמִקְדַּם עֲשִׂיָּה לִשְׁמִיעָה, דִּכְתִיב הָכָא נַעֲשֶׂה אָדָם, וּכְתִיב הָתָם נַעֲשֶׂה וְנִשְׁמַע. בְּאַרְצֵנוּ, דָּא יוֹם שַׁבָּת, דְּאִיהוּ דּוּגְמַת אֶרֶץ הַחַיִּים.

"With the beginning (Bereshit)..." (Genesis 1:1) Rabbi Shimon opened with, "the blossoming buds are seen on the earth" (Song of Songs 2:12). "The blossoming buds" refer to the work (avodah) of creation (bereshit); "seen on the earth." When? On the third day, as it is written, "And the earth brought forth..." (Genesis 1:12). Since then, they have been seen on the earth. "The time the song bird (or 'pruning') is come" is linked to the fourth day, when the "pruning of the tyrants" took place, (with the letter Vav) missing from lights (me'orot). "And the voice of the turtledove (haTor)..." (Song of Songs 2:12) alludes to the fifth day, about which it is written, "Let the waters swarm..." (Genesis 1:20), producing offspring. "Is heard" (Song of songs 2:12) is linked to the sixth day, on which it says, "Let us make (asah) man (Adam)..." (Genesis 1:26), who will put doing before listening. Here it says, "Let us make man...," there (on Mt Sinai) they also said "we will do, and we will listen" (Exodus 24:7). "In our land..." (Song of Songs 2:12) refers to the day of Shabbat (Sabbath), which refers to the Land of Life (Aretz haChayim). 

Prologue: Verse 5

דָּבָר אַחֵר, הַנִּצָּנִים, אִלֵּין אִינּוּן אֲבָהָן, דְּעָאלוּ בַּמַּחֲשָׁבָה, וְעָאלוּ בְּעָלְמָא דְּאָתֵי וְאִתְגְּנִיזוּ תַּמָּן. וּמִתַּמָּן נָפְקוּ בִּגְנִיזוּ וְאִטָּמִירוּ גוֹ נְבִיאֵי קְשׂוֹט. אִתְיְלִיד יוֹסֵף, וְאִטָּמִירוּ בֵּיהּ. עָאל יוֹסֵף בְּאַרְעָא קַדִּישָׁא וּנְצִיב לוֹן תַּמָּן, וּכְדֵין נִרְאוּ בָאָרֶץ וְאִתְגְּלוּ תַּמָּן. וְאֵימָתַי אִתְחָזוּן, בְּשַׂעֲתָא דְּאִתְגְּלֵי קֶשֶׂת בְּעָלְמָא, דְּהָא בְּשַׂעֲתָא דְּקֶשֶׂת אִתְחֲזֵי כְּדֵין אִתְגַּלְּיָין אִינּוּן. וּבְהַהִיא שַׂעֲתָא עֵת הַזָּמִיר הִגִּיעַ עִדָּן לְקַצֵּץ חַיָּיבִין מֵעָלְמָא. אַמַּאי אִשְׁתְּזִיבוּ, בְּגִין דְּהַנִּצָּנִים נִרְאוּ בָאָרֶץ, וְאִלְמָלֵא דְנִרְאוּ לָא אִשְׁתָּאֲרוּן בְּעָלְמָא, וְעָלְמָא לָא אִתְקַיָּים. 

Another understanding (davar achar) is that the blossoming buds are the Patriarchs, who entered (as a concept or blueprint) into divine thought and entered into the World to Come, where they were hidden away (in Miriam's Well). They emerged from the secret place (in the mind of God) and hid themselves among the true prophets. Joseph was born and they hid in him. When Joseph entered the Holy Land, he revealed their presence and then "they were seen on the earth" and were revealed there. And when are the Patriarchs seen? When the rainbow is seen in the sky, because that is when they are revealed. And at that moment, "the time of pruning has come." This means that this is the period to cut the wicked from the world. But why were the wicked saved? Because "the blossoming buds are seen on the earth." If they (the concepts of the blossoming buds) had not appeared they (wicked men) would not have remained on earth, and the world would have been destroyed. 

Prologue: Verse 6

וּמָאן מְקַיֵּים עָלְמָא וְגָרִים לַאֲבָהָן דְּאִתְגַּלְּיָין, קַל יְנוֹקֵי דְּלָעָאן בְּאוֹרַיְיתָא, וּבְגִין אִינוּן רַבְיָין דְּעָלְמָא, עָלְמָא אִשְׁתְּזֵיב. לְקָבְלֵיהוֹן, תּוֹרֵי זָהָב נַעֲשֶׂה לָךְ, אִלֵּין אִינוּן יְנוֹקֵי רַבְיָין עוּלְמִין, דִּכְתִיב וְעָשִׂיתָ שְׁנַיִם כְּרוּבִים זָהָב.

And who sustains the world and allows the Patriarchs to be revealed? It is the voices of the little children engaged in Torah. And the world is saved by the merit of these children. In reference to them, it is written, "We will make thee necklets of gold" (Song of Songs 1:11). These allude to the little children or youths, as is written, "And thou shalt make two Cherubim of gold" (Exodus 25:18). 

Who is the created Goddess?

Prologue: Verse 7

בְּרֵאשִׁית. רִבִּי אֶלְעָזָר פָּתַח, שְׂאוּ מָרוֹם עֵינֵיכֶם וּרְאוּ מִי בָרָא אֵלֶּה. שְׂאוּ מָרוֹם עֵינֵיכֶם. לְאָן אֲתַר, לַאֲתַר דְּכָל עַיְינִין תָּלְיָאן לֵיהּ. וּמָאן אִיהוּ, פֶּתַח עֵינַיִם. וְתַמָּן תִּנְדְּעוּן, דְּהַאי סָתִים עַתִּיקָא דְקַיְימָא לַשְּׁאֵלָה, בָּרָא אֵלֶּה. וּמָאן אִיהוּ, מִ"י. הַהוּא דְאִקְרֵי מִקְצֵה הַשָּׁמַיִם לְעֵילָּא, דְּכֹלָא קַיְּימָא בִּרְשׂוּתֵיהּ. וְעַל דְּקַיְימָא לַשְּׁאֵלָה, וְאִיהוּ בְּאֹרַח סָתִים וְלָא אִתְגַּלְיָא, אִקְרֵי מִ"י, דְּהָא לְעֵילָּא לֵית תַּמָּן שְׁאֵלָה. וְהַאי קְצֵה הַשָּׁמַיִם אִקְרֵי מִ"י.

"With the beginning (Bereshit)." Rabbi Eleazar opened with, "Lift up thy eyes on high, and behold who has created these (elleh or elah = 36)?" (Isaiah 40:26). "Lift up thy eyes on high," to what place? To that place (the Divine Mirror) to which all eyes are focused. And who is He that created these (Elah = Goddess אלה)? He is the opening of the eyes. [The mystery of the linking of the beginning and ending of the Torah as the Divine Heart לב.] And there thou shalt know that this hidden ancient (Atika), to which a question can be asked (alternatively read לשאלה "to that Goddess"), (Who has) created Goddess (elah ברא אלה)? And which is that?  Mi (lit.''Who"מי). [Mi is formed from the two Hebrew letters Mem מ and Yodי that appear in the name Elohim אלהים).  This is the one called 'from the end of heaven on high,' (alluding to the mystery of the cherubim on the Ark of the Covenant and the female cherub) as all (כלא) extends over her domain. And it extends to the Goddess (וְעַל דְּקַיְימָא לַשְּׁאֵלָה), and yet is hidden and not revealed, she is called Who (Mi מי ), because above is that Goddess (ש־אלה). Thus, the end of heaven is called Mi מי or 'Who.'' 

Prologue: Verse 8

וְאִית אָחֳרָא לְתַתָּא וְאִקְרֵי מַ"ה. מַה בֵּין הַאי לְהַאי, אֶלָּא קַדְמָאָה סְתִימָאָה דְּאִקְרֵי מִ"י קַיְּימָא לַשְּׁאֵלָה, וְכֵיוָן דְּשָׁאַל בַּר נָשׁ וּמְפַשְׁפֵּשׁ לְאִסְתַּכְּלָא וּלְמִנְדַע מִדַּרְגָּא לְדַרְגָּא עַד סוֹף כָּל דַּרְגִּין, כֵּיוָן דְּמָטֵי תַּמָּן מַ"ה, מַה יָּדַעְתָּ, מַה אִסְתָּכַּלְתָּא, מַה פִּשְׁפַּשְׁתָּא, הָא כֹּלָא סָתִים כִּדְקַדְמֵיתָא. 

There is another one (the mystery of the male cherub on the end of the Ark) below called Mah ( 'what'מה). And what is the difference between Mi מי and Mah מה? The first one that is hidden is called Miל־ש־אלהas she who extends to the Goddess. Once one seeks the Son of Man (bar nash), in order to contemplate and know step after step (of the mystical staircase), climbing to the step of Sof Kol (ֹֹֹסוף כל), he is asked: What מה? What do thou knowest (mah ya-da'at)? What have thou contemplated? What have thou sought, since All (Kola כלא) is still hidden as before (primordial mystery)! 

Prologue: Verse 9

וְעַל רָזָא דְּנָא כְּתִיב, מָה אֲעִידֵךְ מָה אֲדַמֶּה לָךְ. כַּד אִתְחְרִיב בֵּי מַקְדְּשָׁא, נָפַק קָלָא וַאֲמַר, מָה אֲעִידֵךְ וּמָה אֲדַמֶּה לָךְ, בְּהַהוּא מָ"ה אֲעִידֵךְ, בְּכָל יוֹמָא וְיוֹמָא אַסְהִידַת בָּךְ מִיּוֹמִין קַדְמָאִין, דִּכְתִיב הַעִדֹתִי בָכֶם הַיּוֹם אֶת הַשָּׁמַיִם וְאֶת הָאָרֶץ. מָה אֲדַמֶּה לָךְ, בְּהַהוּא גַוְונָא מַמָּשׁ, עֲטָרִית לָךְ בְּעִטְרִין קַדִּישִׁין, עֲבָדִית לָךְ שָׁלְטָנוּ עַל עָלְמָא, דִּכְתִיב הֲזֹאת הָעִיר שֶׁיֹּאמְרוּ כְּלִילַת יֹפִי וגו'. קָרֵינָא לָךְ יְרוּשָׁלַיִם הַבְּנוּיָה כְּעִיר שֶׁחֻבְּרָה לָּהּ. מָה אַשְׁוֶה לָּךְ. כְּגַוְונָא דְּאַנְתְּ יָתְבָא, הָכֵי הוּא כִּבְיָכוֹל לְעֵילָא, כְּגַוְונָא דְּלָא עָאלִין הַשְׁתָּא בָּךְ עַמָּא קַדִּישָׁא בְּסִדְּרִין קַדִּישִׁין, הָכֵי אוֹמֵינָא לָךְ, דְּלָא אֵיעוֹל אֲנָא לְעֵילָא עַד דְּיֵעֲלוּן בָּךְ אֻכְלוֹסָךְ לְתַתָּא. וְדָא אִיהוּ נֶחָמָה דִילָךְ, הוֹאִיל דְּדַרְגָא דָא אַשְׁוֶה לָךְ בְּכֹלָא. וְהַשְׁתָּא דְּאַנְתְּ הָכָא, גָּדוֹל כַּיָּם שִׁבְרֵךְ. וְאִי תֵימָא דְּלֵית לָךְ קַיָּימָא וְאַסְוָותָא, מִ"י יִרְפָּא לָךְ, וַדַּאי הַהוּא דַרְגָּא סְתִימָאָה עִלָּאָה, דְכֹלָא קַיְּימָא בֵּיהּ, יִרְפָּא לָךְ וְיוֹקִים לָךְ.

And about this primordial mystery it is written, "What (mah) can I take to witness to thee? What can I liken to thee?" (Lamentations 2:13). Because when the Holy Temple was destroyed, a voice (קלא) came and said, "What מה shall I take to witness for thee, and what מה shall I liken to thee?" Taking 'what'מה I shall witness about thee. ֵֵBakol ("with all"בכל alluding to the mystical daughter of Abraham) each day since the ancient days (will also witness) as it is written: "I call heaven [alluding to mi מי) and earth (alluding to mah מה) to witness this day against thee" (Deuteronomy 30:19). "What מה shall I liken to thee?" I crowned thee with holy crowns and gave thee rule over the world. As is written: "Is this the city that men call the perfect crown of beauty?" (Lamentations 2:15). I have called thee, "Jerusalem, built as a city that is compact together" (Psalm 122:3). "What shall I compare to thee?" (Lamentations 2:13). Just as thou sittest in sorrow here, so in a sense, above (in the secret place of the Almighty)! Just as now the holy nation does not enter below with their garments of sanctification, so I promise thee that I will not enter above until thy inhabitants come to thee down below. This is thy consolation - that I compare thee with this step, in every respect. And now thou art here, "great like the sea is thy breach" (Lamentations 2:13). If thou claimest that thou hast no existence or remedy, then 'who'מי shall heal thee, that same hidden supernal step, 'who'מי, through which All כלא extends, she shall heal and raise thee up.

Prologue: Verse 10

מִ"י קְצֵה הַשָּׁמַיִם לְעֵילָא, מַ"ה, קְצֵה הַשָּׁמַיִם לְתַתָּא, וְדָא יָרִית יַעֲקֹב, דְּאִיהוּ מַבְרִיחַ מִן הַקָּצֶה אֶל הַקָּצֶה, מִן הַקָּצֶה קַדְמָאָה דְּאִיהוּ מִ"י, אֶל הַקָּצֶה בַּתְרָאָה דְּאִיהוּ מַ"ה, בְּגִין דְּקָאֵים בְּאֶמְצָעִיתָא. וְעַל דָּא, מִי בָּרָא אֵלֶּה.

Mi מי (Who) is the end of heaven above, Mah מה is the end of heaven below. And this is what Jacob inherited, as he "shall run from end to end" (Exodus 26:28). From the end above, which is Mi, down to the lower end, which is Mah. Because he stands in the middle (the Sefirah of Tiferet and Rachamim). And according to this, "Mi (who) is the created Goddess"! (She is the one that is like God or the one that can be compared with him.) 

ֵElijah's Account of the Mystery of the Goddess

Prologue: Verse 11

אָמַר רָבִּי שִׁמְעוֹן, אֶלְעָזָר בְּנִי פְּסוֹק מִילָךְ, וְיִתְגְּלֵי סְתִימָא דְרָזָא עִלָּאָה דִּבְנֵי עָלְמָא לָא יָדְעִין. שָׁתִיק ר'אֶלְעָזָר. בָּכָה ר"ש, וְקָאֵים רִגְעָא חֲדָא. אָמַר רָבִּי שִׁמְעוֹן, אֶלְעָזָר, מַאי אֵלֶּה. אִי תֵימָא כֹּכְבַיָא וּמַזָּלֵי, הָא אִתְחֲזָן תַּמָּן תָּדִיר. וּבַמֶּ"ה אִיתְבְּרִיאוּ, כד"א בִּדְבַר ה'שָׁמַיִם נַעֲשׁוּ. אִי עַל מִלִּין סְתִימִין, לָא לִכְתּוֹב אֵלֶּה, דְּהָא אִיתְגַּלְּיָא אִיהוּ.

Rabbi Shimon said, Eleazar, my son, stop talking so that the supernal hidden mystery, which only the sons of the Virgin (Maiden) know about, may be revealed. Rabbi Eleazar stopped speaking and was silent. Rabbi Shimon wept and stood still for a moment. Rabbi Shimon then said, Eleazar, what is "these" (elleh or elah)? If one says that it refers to the planets and the constellations, have they not always been visible? And they were created by Mah מה. As it is written, "By the Word of  YHVH were the heavens made" (Psalm 33:6).- And as the term Elah אלה is about hidden things, then there is no need to write it about the stars and constellations, which are visible.

[Rabbi Shimon stops his son as he knows to reveal such mysteries before their time, one pays a penalty of great suffering and so Rabbi Shimon takes this upon himself out of compassion for his son.]

Prologue: Verse 12
אֶלָּא רָזָא דָא לָא אִתְגַּלְּיָא, בַּר יוֹמָא חַד דַּהֲוֵינָא עַל כֵּיף יַמָּא, וַאֲתָא אֵלִיָּהוּ וַאֲמַר לִי, רַבִּי יָדַעְתְּ מַה הוּא מִי בָּרָא אֵלֶּה. אֲמֵינָא לֵיהּ, אִלֵּין שְׁמַיָּא וְחֵילֵהוֹן, עוֹבָדָא דְקָדוֹשׁ בָּרוּךְ הוּא דְּאִית לֵיהּ לְבַר נָשׁ לְאִסְתַּכְּלָא בְּהוֹ, וּלְבָרְכָא לֵיהּ, דִּכְתִיב כִּי אֶרְאֶה שָׁמֶיךָ מַעֲשֵׂה אֶצְבְּעוֹתֶיךָ וגו'ה'אֲדוֹנֵינוּ מָה אַדִּיר שִׁמְךָ בְּכָל הָאָרֶץ. 

This mystery was never before revealed, until one day when I was on the seashore, Elijah came and asked me: Rabbi, do you know what "Who created "these" (elleh or Elah means these or goddess)" means? I answered 'these' (elleh) are the heavens and their hosts, the works of the Holy One, blessed be He. And man should look at them and bless Him, as is written, "When I behold Your heavens, the work of Your fingers... Adonai our Master, how majestic is Your name in all the earth!" (Psalm 8:4-10). 

Prologue: Verse 13

אָמַר לוֹ, רַבִּי: מִלָּה סְתִימָא הֲוָה קַמֵּי קָדוֹשׁ בָּרוּךְ הוּא, וְגָלֵי בִּמְתִיבְתָּא עִלָּאָה, וְדָא הוּא. בְּשַׁעְתָּא דִּסְתִימָא דְכָל סְתִימִין בָּעָא לְאִתְגַּלְּיָא, עֲבַד בְּרֵישָׁא נְקוּדָה חֲדָא, וְדָא סָלֵיק לְמֶהֱוֵי מַחֲשָׁבָה. צַיֵּיר בָּהּ כָּל צִיּוּרִין חָקַק בָּהּ כָּל גְּלִיפִין.

He informed me, Rabbi, the Holy One, blessed be He, had a great mystery, which He revealed to the celestial Academy. The mystery is this. When the most Hidden of the Hidden desired to reveal Himself, He first made one Point, and this point ascended and became a Thought. Within it, He shaped the concept or image of All (כל) and engraved in her all (כל) designs.

Prologue: Verse 14

וְאַגְלִיף גּוֹ בּוֹצִינָא קַדִּישָׁא סְתִימָא גְּלִיפוּ דְּחַד צִיּוּרָא סְתִימָאָה קֹדֶשׁ קַדִּישִׁין בִּנְיָינָא עֲמִיקָא דְּנָפֵיק מִגּוֹ מַחֲשָׁבָה, וְאִקְרֵי מִי שֵׂירוּתָא לְבִנְיָנָא קַיָּימָא וְלָא קַיָּימָא, עָמִיק וְסָתִים בִּשְׁמָא. לָא אִקְרֵי אֶלָּא מִי. בָּעָא לְאִתְגַּלְיָיא וּלְאִתְקְרֵי בִּשְׁמָא דָא, וְאִתְלַבַּשׁ בִּלְבוּשׁ יְקָר דְּנָהֵיר, וּבָרָא אֵלֶּ"ה, וְסָלֵיק אֵלֶּ"ה בִּשְׁמָא. אִתְחַבְּרוּן אַתְוָון אִלֵּין בְּאִלֵּין וְאִשְׁתְּלִים בִּשְׁמָא אֱלֹהִים. וְעַד לָא בָרָא אֵלֶּה לָא סָלֵיק בִּשְׁמָא אֱלֹהִים. וְאִינוּן דְּחָבוּ בְּעֶגְלָא. עַל רָזָא דְנָא אֲמָרוּ אֵלֶּה אֱלֹהֶיךָ יִשְׂרָאֵל.

And engraved inside thִis holy and hidden vessel of light, an engraving of a mystical design, the Holy of Holies. It is a very profound structure that emerges from the divine thought and is called Mi (who), which is the root or source of all structures. And she extends and extends not; she is deep and hidden deep inside the name (Elohim), she is called only Mi (who). She desired to reveal herself and to be called by His name, so she dressed up in precious shining garments of light, and created Eleh (as her name). And these letters Alef א, Lamed ל, and Hehה, after being bound together (with mi (who) מי) ascended to the name Elohim, combined with them this completed the name Elohim. [Thus Mi מי and Eleh אלה separated by created baraברא preserves her identity as a created being and is distinct from Elohim אלהימ who is the uncreated God. Bara ברא can also be read as bera ברא (son), hiding the mystery that she is the Mother of the divine son who is Elohim.] Therefore, as long as they did not join elah (אלה) directly to it (מי), they did not amount to the name Elohim. Those who sinned in worshipping the Golden Calf used this secret by saying, "Elah (אלה) ֵis your Elohim אלהימ, Israel" (ֵExodus 32:4).

Prologue: Verse 15

וּכְמָה דְּאִשְׁתַּתַּף מִ"י בְּאֵלֶּה, הָכֵי הוּא שְׁמָא דְּאִשְׁתַּתַּף תָּדִיר, וּבְרָזָא דָא אִתְקַיֵּים עָלְמָא. וּפְרַח אֵלִיָּהוּ וְלָא חָמֵינָא לֵיהּ. וּמִנֵּיהּ יְדַעְנָא מִלָּה דְאוֹקִימְנָא עַל רָזָא וְסִתְרָא דִילָהּ. אֲתָא ר'אֶלְעָזָר וְכָלְהוֹ חַבְרַיָיא וְאִשְׁתְּטָחוּ קַמֵּיהּ, בְּכוֹ וַאֲמָרוּ, אִלְמָלֵא לָא אֲתֵינָא לְעָלְמָא אֶלָּא לְמִשְׁמַע דָּא דַּי.

Just as Mi joined Eleh, so the name has remained forever combined. And the continued existence of the world is based on this hidden mystery. Elijah then flew away, and I could not see him anymore. And it is from him that I received this knowledge and was able to fathom this hidden mystery. Rabbi Eleazar came with all the other haverim and bowed down before him. They wept and then said, if we had not come into this world but only to hear this mystery, it would have been for us, enough (dai די)!

Imma and her Daughter

Prologue: Verse 16

אָמַר רָבִּי שִׁמְעוֹן, עַל דָּא, שְׁמַיָא וְחֵילֵיהוֹן בַּמֶּ"ה אִתְבְּרִיאוּ, דִּכְתִיב כִּי אֶרְאֶה שָׁמֶיךָ מַעֲשֵׁה אֶצְבְּעוֹתֶיךָ וגו'וּכְתִיב מָ"ה אַדִּיר שִׁמְךָ בְּכָל הָאָרֶץ אֲשֶׂר תְּנָה הוֹדְךָ עַל הַשָּׁמָיִם, עַל הַשָּׁמַיִם אִיהוּ לְסַלְקָא בִּשְׁמָא. בְּגִין דְּבָרָא נְהוֹרָא לִנְהוֹרֵיהּ, וְאִתְלַבַּשׁ דָּא בְדָא וְסָלֵיק בִּשְׁמָא עִלָּאָה. וְעַל דָּא בְּרֵאשִׁית בָּרָא אֱלֹהִים. דָּא אֱלֹהִים עִלָּאָה, דְּהָא מָ"ה לָא הֲוֲי הָכֵי וְלָא אִתְבְּנֵי.

Rabbi Shimon said, So accordingly, the heavens and their hosts were created by Mahמה. As it is written: "When I behold Thy heavens, the work of Thy fingers... (Psalm 8:4). It is written, "How (mahמה) majestic is Thy name in all the earth, who have set Thy glory above the heavens" (Psalm 8:2). The heavens were created by the name Mah.  "Above the heavens" attains to the name (this is alluding to the concept of mi and eleh becoming Elohim). He created a light for His light, one enclosed in the other. Then she attained to the supernal Name That is why the phrase, "In the beginning Elohim created" (Genesis 1:1), the upper Elohim.  With Mah, this was not so and is not constructed of these letters of Elah (אלה). 

Prologue: Verse 17

אֶלָּא בְּשַׁעֲתָא דְּאִתְמַשְּׁכָן אַתְוָון אִלֵּין אֵלֶּ"ה מִלְּעֵילָא לְתַתָּא, וְאִמָּא אוֹזִיפַת לִבְרַתָּא מֵאִנְהָא, וְקַשִּׁיטָא לַהּ בְּקִישׂוּטָהָא. וְאֵימָתַי קַשִׁיטָא לַהּ בְּקִישׁוּטָהָא כִּדְקָא חָזֵי. בְּשַׁעֲתָא דְּאִתְחֲזוֹן קַמֵּהּ כָּל דְּכוּרָא, דִּכְתִיב אֶל פְּנֵי הָאָדוֹן ה', וְדָא אִקְרֵי אָדוֹן, כד"א הִנֵּה אֲרוֹן הַבְּרִית אֲדוֹן כָּל הָאָרֶץ. כְּדֵין נַפְקַת ה'וְאָעֵילַת י', וְאִתְקַשִּׁיטַת בְּמָאנֵי דְכוּרָא לְקָבְלֵיהוֹן דְּכָל דְּכַר בְּיִשְׂרָאֵל.

When the letters Alef א -Lamed ל-Heh ה are drawn from above, downward, it is as if Imma (mother) lends Her garments to Her daughter and adorns her with Her own jewels. And when does She properly adorn her? When all the males [read as the males of All כל] appear before her. It is written that "all ye males shall appear before the Sovereign, YHVH" (Exodus 34:23). Thus she is called "Sovereign" (in the masculine form). As it is written: "Behold, the ark of the covenant the Sovereign of all the earth" (Joshua 3:11). Then the letter Heh is replaced by the letter Yod (transforming mah to mi). Then she dons male garments (of Kingship and as Battle Maiden).  

Prologue: Verse 18

וְאַתְוָון אָחֳרָנִין מָשְׁכָן לוֹן יִשְׂרָאֵל מֵעֵילָא לְגַבֵּי אֲתַר דָּא: אֵלֶּה אֶזְכְּרָה, אַדְכַּרְנָא בְּפוּמָאי, וְשָׁפֵיכְנָא דִּמְעָאי בִּרְעוּת נַפְשִׁי, בְּגִין לְאַמְשָׁכָא אַתְוָון אִלֵּין, וּכְדֵין אֱדַדֵּם מֵעֵילָא עַד בֵּית אֱלֹהִים, לְמֶהֱוֵי אֱלֹהִים כְּגַוְונָא דִילֵיהּ. וּבְמַאי בְּקוֹל רִנָּה וְתוֹדָה הָמוֹן חוֹגֵג. אָמַר רָבִּי אֶלְעָזָר, שְׁתִיקָא דִילִי בְּנָה מַקְדְּשָׁא לְעֵילָא, וּבְנָה מַקְדְּשָׁא לְתַתָּא. וּבְוַדַּאי מִלָּה בְּסֶלַע, מִשְׁתּוֹקָא בִּתְרֵין. מִלָּה בְּסֶלַע, מַה דַּאֲמַרְנָא וְאִתְעַרְנָא בֵיהּ, מִשְׁתּוֹקָא בִּשְׁתַּיִם מַה דְּשָׁתֵיקְנָא, דְּאִבְרוֹ וְאִיבְנוֹ תְּרֵין עָלְמִין כַּחֲדָא.

And the other letters are drawn down by Israel from above; down to this place;  "When I remember these (Eleh)" (Psalm 42:5), (alternative reading "When I remember Goddess") when I utter these letters with my mouth and I shed tears to draw down these letters, Eleh from Binah, and then I was "leading them" (Psalm 42:5), from above "to the house of Elohim" (Psalm 42:5), "With the voice of joy and praise, a crowd keeping holiday" (Psalm 42:5). Rabbi Eleazar said, My silence has built the Temple on high (Binah) and the Temple below (malkhut). And surely it is, 'a word is worth one penny, and silence two'. So the words 'a word is worth one penny', is what I have said and clarified, but why the words 'silence two'?  By being silent, two worlds were created and constructed together. 

Prologue: Verse 19

אֲמַר ר'שִׁמְעוֹן מִכָּאן וּלְהָלְאָה שְׁלִימוּ דִקְרָא, דִּכְתִיב הַמּוֹצִיא בְּמִסְפָּר צְבָאָם, תְּרֵין דַּרְגִּין אִינוּן, דְּאִיצְטְרִיךְ לְמֶהֱוֵי רְשִׁים כָּל חַד מִינַיְיהוּ, חַד דָּא דְּאִתָּמַר מָ"ה, וְחַד מִ"י, דָא עִלָּאָה, וְדָא תַתָּאָה: דָּא עִלָּאָה רָשִׁים וַאֲמַר הַמּוֹצִיא בְּמִסְפַּר צְבָאָם, הַמּוֹצִיא, הַהוּא דְּאִשְׁתְּמוֹדַע וְלֵית כַּוָּותֵיהּ. כְּגַוְונָא דָא, הַמּוֹצִיא לֶחֶם מִן הָאָרֶץ, הַמּוֹצִיא, הַהוּא דְאִשְׁתְּמוֹדַע, דָּא דַרְגָא תַתָּאָה, וְכֹלָא חַד. בְּמִסְפַּר שִׁתִּין רִבּוֹא אִינוּן דְּקַיָּימִין כַּחֲדָא וְאַפִּיקוּ חֵילִין לְזִינַיְיהוּ דְּלֵית לוֹן חֻשְׁבְּנָא.

Rabbi Shimon said, from here onward we shall complete the teaching (on mah and mi). As it is written, "That brings forth their host by number" (Isaiah 40:26), there are two levels, and each one has to be defined.  The first called Mah is the lower one; the second called Mi is the upper one. Now the upper level is defined with the words, "that brings forth (hamotzi) their host by number."Hamotzi alludes to that which is known and there is no other like it. Similarly in the phrase, "who brings forth (hamotzi) bread from the earth", Hamotzi refers to the one that is known - the one of the lower level and all is one. By number,600,000 that stand together and bring forth the hosts according to their types, which are innumerable. 

Prologue: Verse 20

לְכֻלָּם, בֵּין אִינוּן שִׁתִּין, בֵּין כָּל חֵילִין דִּילְהוֹן, בְּשֵׂם יִקְרָא. מַאי בְּשֵׂם יִקְרָא. אִי תֵימָא דְּקָרָא לוֹן בִּשְׁמָהַתְהוֹן, לָאו הָכֵי הוּא, דְא"כ בִּשְׁמוֹ מִבָּעֵי לֵיהּ. אֶלָּא בְּזִמְנָא דְדַרְגָא דָא לָא סָלֵיק בִּשְׁמָא וְאִקְרֵי מִ"י, לָא אוֹלִיד וְלָא אַפֵּיק טְמִירִין לְזִינֵיהּ, אַף עַל גָּב דְּכָלְהוֹ הֲווֹ טְמִירִין בֵּיהּ, כֵּיוָן דְּבָרָא אֵלֶּ"ה, וְאִסְתַּלַּק בִּשְׁמֵיהּ, וְאִקְרֵי אֱלֹהִים, כְּדֵין בְּחֵילָא דִּשְׁמָא דָא, אַפֵּיק לוֹן בִּשְׁלִימוּ, וְדָא הוּא בְּשֵׁם יִקְרָא, בְּהַהוּא שֵׁם דִּילֵיהּ, קְרָא וְאַפֵּיק כָּל זִינָא וְזִינָא לְאִתְקַיְימָא בִּשְׁלֵימוּתֵיהּ. כְּגַוְונָא דָא רְאֵה קָרָאתִי בְשֵׂם: אַדְכַּרְנָא שְׁמִי לְאִתְקְיָימָא בְּצַלְאֵל עַל קִיּוּם אַשְׁלָמוּתֵיהּ.

All of them, whether these 600,000 or all their hosts, shall be called by the name. What is meant by "called by the name" (Deuteronomy 28:10)? If you say that He calls them by their names, it is not so. Because had it been so, He should have said, "be by His name." Rather, when this level does not ascend to the name, but is called Mi, it does not beget (due to its hidden and concealed status) and does not bring forth those hidden inside it according to their kinds. Although all of them were hidden inside it. Because He created אלה (Elah) and she (mi) ascended to His name, and are called Elohim. Thus, by the power of this name. He brought them forth in all perfection. And this is the meaning of the phrase, "called by the name," thus by His own name did He call and bring forth each and every kind to exist in perfection.  Similarly,"See, I have called by name" (Exodus 31:2), which is connected to, "I have bestowed My name on Betzalel," so that Betzalel's existence reaches perfection. (Betzalel means in the shadow of God and alludes to the concept of an icon.)

 Prologue: Verse 21

מֵרוֹב אוֹנִים, מַאי מֵרוֹב אוֹנִים, דָּא רֵישׁ דַּרְגִּין, דִּסְלִיקוּ בֵיהּ כָּל רְעוּתִין וְאִסְתַּלָּקוּ בֵיהּ בְאֹרַח סָתִים. וְאַמִּיץ כֹּחַ, דָּא רָזָא דְּעָלְמָא עִלָּאָה, דְּאִסְתַּלַּק בְּשֵׁם אֱלֹהִים כִּדְקָאַמְרָן. אִישׁ לֹא נֶעְדָּר, מֵאִינוּן שִׁתִּין רִבּוֹא דַּאֲפֵיק בְּחֵילָא דִשְׁמָא, וּבְגִין דְּאִישׁ לֹא נֶעְדָּר, בְּכָל אֲתַר דְּמִיתוּ יִשְׂרָאֵל וְאִתְעֲנָשׁוּ בְּחוֹבַיְיהוֹ, אִתְמְנוּן וְלָא אַעֲדַר מֵאִינוּן שִׁתִּין רִבּוֹא אֲפִילוּ חָד, בְּגִין לְמֶהֱוֵי כֹּלָא דְיוֹקְנָא חֲדָא: כְּמָה דְּאִישׁ לָא נֶעְדַּר לְעֵילָא, אוֹף הָכֵי לָא נֶעְדַּר לְתַתָּא.

"Of the greatness of His might" (Isaiah 40:26). What is the meaning of "of the greatness of His might?" This is the first level, where all desires rise up in Him. And they ascend through a hidden and secret path... "because He is strong in power" (Isaiah 40:26). This is the mystery of the supernal world or Virgin (Maiden) (called Mi and Binah), that rose up to the name Elohim. As we have stated, the phrase "no one is missing" alludes to the 600,000 that He brought forth by the power of this name. And because "no one is missing" of the 600,000, it follows that in every place that Israel died and were punished for their sins, they were numbered. And no one was ever missing from the 600,000, to keep the balance or measure. Just as no one was missing 600,000 above, no one was missing below.

The Alphabetic Mysterִies of Rav Hamnuna Sava the Wise Fisher King 

Prologue: Verse 22

בְּרֵאשִׁית רַב הַמְנוּנָא סָבָא אֲמַר, אַשְׁכְּחָן אַתְוָון בְּהִפּוּכָא, בֵּית בְּקַדְמֵיתָא וּלְבָתַר ב', הַיְינוּ בְּרֵאשִׁית בָּרָא, לְבָתַר א'בְּקַדְמֵיתָא וּלְבָתַר א', הַיְינוּ אֱלֹהִים אָת. אֶלָּא כַּד בָּעָא קָדוֹשׁ בָּרוּךְ הוּא לְמֶעְבַּד עָלְמָא כָּל אָתְוָון הֲווֹ סְתִימִין, וּתְרֵין אַלְפִין שְׁנִין עַד דְּלָא בְּרָא עָלְמָא, הֲוָה מִסְתַּכֵּל קָדוֹשׁ בָּרוּךְ הוּא וְאֶשְׁתַּעְשַׁע בְּהוֹ.

Bereshit: Rav Hamnuna Sava, said that we have found, "With the beginning, Elohim created the... (Bereshit bara Elohim)" (Genesis 1:1), The letters are in reverse. First, the letter Beit is immediately followed by another Beit, that is, Bereshit bara (בראשית בַרא). Subsequently, the first with an Alef and then another Alef, Elohim (אלהים)followed by et (את alef tav). When the Holy One, blessed be He, was about to create the world אלמא (in the image of the Maiden or Virgin אלמה), all of the letters were hidden. For two thousand years before the creation of the world, the Holy One, blessed be He, watched the letters and amused Himself with them.

Prologue: Verse 23

כַּד בְּעָא לְמִבְרֵי עָלְמָא, אֲתוֹ כָּל אַתְוָון קַמֵּיהּ מִסּוֹפָא אֲרֵישַׁיְיהוּ. שָׁרֵיאַת אָת ת לְמֵיעַל בְּרֵישָׁא, אָמְרָה, רִבּוֹן עָלְמִין: נִיחָא קַמָּךְ לְמִבְרֵי בִּי עָלְמָא, דַּאֲנָא חוֹתְמָא דְגוּשְׁפַּנְקָא דִילָךְ, אֱמֶת, וְאַתְּ אִתְקְרִיאַת אֱמֶת, יָאוֹת לְמַלְכָּא לְמִשְׁרֵי בְּאוֹת אֱמֶת, וּלְמִבְרֵי בִּי עָלְמָא. אֲמַר לָהּ קָדוֹשׁ בָּרוּךְ הוּא יָאוֹת אַנְתְּ וְזַכָּאָה אַנְתְּ, אֶלָּא לֵית אַנְתְּ כְּדַאי לְמִבְרֵי בָּךְ עָלְמָא. הוֹאִיל וְאַנְתְּ זַמִּינָא לְמֶהֱוֵי רָשִׁים עַל מִצְחִין דְּגוּבְרִין מְהֵימְנִין, דְּקַיָּימוּ אוֹרַיְיתָא מֵא'וְעַד ת', וּבִרְשִׁימוּ דִילָךְ יְמוּתוּן. וְעוֹד, דְּאַנְתְּ חוֹתָמָא דְמָוֶת, הוֹאִיל וְאַנְתְּ כָּךְ, לֵית אַנְתְּ כְּדַאי לְמִבְרֵי בָּךְ עָלְמָא. מִיָּד נָפְקַת.

When He desired to create the world, all the letters came before Him in ֹtheir order from last to first. The letter Tav ת saw itself fit to come forth first. She said, Master of the World, may it please Thee to create the world with me because I am the seal of Thy ring, which is emet(truth אמת). And as Thou art called Truth, so it would be most appropriate for the King to begin with the letter Tav, and create the world by me. The Holy One, blessed be He, said to her, Thou art worthy and deserving, but thou art not suitable for the world to be created by thee. Thou art destined to serve as a mark (אות) on the foreheads of the faithful, who have kept the Law of the Torah from Alef to Tav. When thou appearest, they shall die (מות). Not only that, but  thou art the seal of the word Death מות. And because of this, thou art not suitable for Me to create the world with thee. The letter Tav תshe then immediately departed.

Prologue: Verse 24

עָאלַת אָת ש קַמֵּיהּ, אָמְרָה קַמֵּיהּ: רִבּוֹן עָלְמִין, נִיחָא קַמָּךְ לְמִבְרֵי בִּי עָלְמָא, דְּבִי אִתְקְרֵי שְׁמָךְ שַׂדַּ"י, וְיָאוֹת לְמִבְרֵי עָלְמָא בִּשְׁמָא קַדִּישָׁא. אֲמַר לָהּ: יָאוֹת אַנְתְּ וְטַב אַנְתְּ וּקְשׂוֹט אַנְתְּ, אֲבָל הוֹאִיל וְאָתְוָון דְּזִיּוּפָא נָטְלִין לָךְ לְמֶהֱוֵי עִמְּהוֹן לָא בָעֵינָא לְמִבְרֵי בָּךְ עָלְמָא, דִּבְגִין דְּלָא יִתְקַיַּים שִׁקְרָא אֶלָּא אִי יִטְלוֹן לָךְ ק ר.

The letter Shin ש then entered and stood before Him. She said, Master of the Universe, may it please Thee to create the world with me, as Thy own name Shadai is with me. And it would be most fitting to create the world by a holy name. He replied: Thou art worthy, thou art good, and thou art truthful. But because thou art included among the letters that form the word Sheker (falsehood), I do not wish to create the world with thee. Sheker would not have prevailed had thou not been attached to the letters Resh ר and Kof ק.

Prologue: Verse 25

מִכָּאן, מָאן דְּבָעֵי לְמֵימַר שִׁקְרָא יִטּוֹל יְסוֹדָא דִקְשׂוֹט בְּקַדְמֵיתָא, וּלְבָתַר יוֹקִים לֵיהּ שִׁקְרָא, דְּהָא אָת ש אָת קְשׂוֹט אִיהוּ, אָת קְשׂוֹט דַּאֲבָהָתָן דְּאִתְיַיחֲדוּ בַהּ ק ר אָתְוָון דְּאִתְחֲזִיאוּ עַל סִטְרָא בִישָׁא אִינוּן, ובְגִין לְאִתְקַיָּימָא נָטְלֵי אָת ש בְּגַוַּוייהוּ הֲוֵי קֶשֶׁר. כֵּיוָן דְּחָמַאת הָכֵי נָפְקַת מִקַּמֵּיהּ.

Therefore, whoever wants to tell a lie, should add that lie to a base that is truthful. Because the letter Shin is a letter of truth, meaning a letter of Truth by which the Patriarchs reached unison. And the letters ר and  ק appear on the evil side. In order for them to continue to exist, they pulled the letter Shin to them, creating the combination Kesher (conspiracy). When the Shin realized this, she left the Presence.

Prologue: Verse 26

 עָאלַת אָת צ אָמְרָה קַמֵּיהּ: רִבּוֹן עָלְמָא, נִיחָא קַמָּךְ לְמִבְרֵי בִּי עָלְמָא, דַּאֲנָא, בִּי חֲתִימִין צַדִּיקִים, וְאַנְתְּ, דְּאִתְקְרִיאַת צַדִּיק, בִּי רָשִׁים, דִּכְתִיב כִּי צַדִּיק ה'צְדָקוֹת אָהֵב, וּבִי יָאוֹת לְמִבְרֵי עָלְמָא. אֲמַר לָהּ: צַדִּי, צַדִּי אַנְתְּ, וְצַדִּיק אַנְתְּ, אֲבָל אַנְתְּ צָרִיךְ לְמֶהֱוֵי טְמִירָא, לֵית אַנְתְּ צָרִיךְ לְאִתְגַּלְּיָא כָּל כָּךְ, בְּגִין דְּלָא לְמֵיהַב פִּתְחוֹן פֶּה לְעָלְמָא. מ"ט, אִיהִי, אַתְיָא י דִּשְׁמָא דִבְרִית קַדִּישָׁא וְרָכִיב עֲלָהּ וְאִתְאֲחַד בַּהֲדָהּ. וְרָזָא דָא, כַּד בְּרָא קָדוֹשׁ בָּרוּךְ הוּא לְאָדָם הָרִאשׁוֹן דוּ פַּרְצוּפִין בְּרָאוֹ. וּבְגִין כָּךְ אַנְפּוֹי דְּיוּ"ד מְהַדַּר לַאֲחוֹרָא כְּגַוְונָא דָא צ, וְלָא אִתְהַדְּרוּ אַנְפִּין בְּאַנְפִּין כְּגַוְונָא דָא צ, אִסְתַּכַּל לְעֵילָא כְּגַוְונָא דָא צ אִסְתַּכָּלַת לְתַתָּא כְּגַוְונָא דָא אֲמַר לָהּ קֻדְשָׁא בְּרִיךְ הוּא: תּוּ, דַּאֲנָא זַמִּין לְנַסְרָא לָךְ, וּלְמֶעְבַּד לָךְ אַפִּין בְּאַפִּין, אֲבָל בְּאַתְרָא אָחֳרָא תִּסְתַּלַּק. נָפְקַת מִקַּמֵיהּ וַאֲזָלַת.

The letter Tzadi צthen entered, stood before Him, and she said, Master of the Universe, may it please Thee to create the world with me, since the righteous (tzaddikim) are sealed by my name. And Thou, who art called righteous (Tzaddik), are also written by my name, as it is written, "For YHVH is righteous (Tzaddik), He loves righteousness (Tzedakah)" (Psalm 11:7). Therefore, it would be suitable to create the world with me! He replies: Tzadi, Tzadi thou art truly righteous (tzaddik), but thou shouldst remain hidden and not be revealed too much. so that humans will not have an excuse for their sins. And what is the reason? She used to be Nun. Then the letter yod י of the Name ֹ, which is the Holy Covenant ברִית, came and mounted the letter Nun. This is the mystery - that when the Holy One, blessed be He, created Adam, He created him with two faces. For that reason the Yod's face was turned away (from the nun), not turning to face each other. The Yod faced upwards (and the nun) faced downwards. The Holy One, blessed be He, said to her: I will saw thee apart and form thee into a face-to-face union. But it will come to be this way in another place and time, she left His presence, and went on her way.

Prologue: Verse 27

עָאלַת פ אָת אָמְרָה קַמֵּיהּ: רִבּוֹן עָלְמִין, נִיחָא קַמָּךְ לְמִבְרֵי בִּי עָלְמָא, דְּהָא פּוּרְקָנָא דְּאַנְתְּ זַמִּין לְמֶעְבַּד בְּעָלְמָא, בִּי רְשִׁים, וְדָא הוּא פְּדוּת, וּבִי יָאוֹת לְמִבְרֵי עָלְמָא. אֲמַר לָהּ: יָאוֹת אַנְתְּ, אֲבָל בָּךְ אִתְרְשִׁים פֶּשַׁע בִּטְמִירוּ, כְּגַוְונָא דְּחִיוְיָא דְּמָחֵי, וְאָעֵיל רֵישֵׁיהּ בֵּין גּוּפֵיהּ, הָכֵי, מַאן דְּחָב, כָּפִיף רֵישֵׁיהּ וְאַפֵּיק יְדוֹי. וְכֵן ע עָוֹן, אַף עַל גָּב דְּאָמְרָה, דְּאִית בִּי עֲנָוָה, אֲמַר לָהּ קָדוֹשׁ בָּרוּךְ הוּא לָא אִבְרֵי בָךְ עָלְמָא. נָפְקַת מִקַּמֵּיהּ.

The letter Pehפ was the next to enter. She stood before His Presence and said, Master of the Universe, may it please Thee to create the world with me, because the Redemption that You shall bring to the world is described by me, Pedut ('Redemption'). The world should be created with me. He replies to her: You are indeed praiseworthy, but a secret crime (pesha) is inscribed in thee, like the snake that strikes and then brings its head back within the coils of its body. Because whoever sins bends his head, then stretches his hands out (to sin).  And in a similar way ayinע stands for avon ( 'iniquity'). Although she claimed, I have humility (anavah) in me, the Holy One, blessed be He, replied to her saying: I shall not create the world by thee. Ayin then took her departure!

Prologue: Verse 28

עָאלַת ס אָת אָמְרָה קַמֵּיהּ: רִבּוֹן עָלְמִין, נִיחָא קַמָּךְ לְמִבְרֵי בִּי עָלְמָא, דְּאִית בִּי סְמִיכָא לִנְפָלִין, דִּכְתִיב סוֹמֵךְ ה'לְכָל הַנּוֹפְלִים. אֲמַר לָהּ: עַל דָּא אַנְתְּ צָרִיךְ לְאַתְרָךְ, וְלָא תָזוּז מִנֵּיהּ, אִי אַתְּ נָפִיק מֵאַתְרָךְ, מַה תְּהֵא עֲלַיְיהוּ דְּאִינוּן נְפִילִין, הוֹאִיל וְאִינוּן סְמִיכִין עֲלָךְ. מִיָּד נָפְקַת מִקַּמֵּיהּ.

The letter Samech (support) ס entered, stood before the Presence and she said, Master of the Universe, may it please Thee to create the world with me, because I am able to support those who fall. As it is written, "YHVH upholds (somech) all that fall" (Psalm 145:14). He said to her, This is exactly why thou shouldst stay in thy place and not move from it. If thou leavest thy place, what will then happen to all those who fell and are being supported by thee? The letter Samech departed immediately!

Prologue: Verse 29

עָאלַת נ אָת אָמְרָה קַמֵּיהּ רִבּוֹן עָלְמָא, נִיחָא קַמָּךְ לְמִבְרֵי בִּי עָלְמָא, דְּבִי כְתִיב נוֹרָא תְהִלּוֹת, וּתְהִלָּה דְּצַדִּיקִים נָאוָה תְהִלָּה. אֲמַר לָהּ: נוּ"ן, תּוּב לְאַתְרָךְ דְּהָא בְגִינָךְ תָּבַת סַמֶ"ךְ לְאַתְרָהּ, וַהֲוֵי סָמִיךְ עֲלָהּ. מִיָּד תָּבַת לְאַתְרָהּ וְנָפְקַת מִקַּמֵּיהּ.

The letter Nun נ entered and stood before Him saying, Master of the Universe, may it please You to create the world with me, because the phrase, "fearful in praises (nora tehilot)" (Exodus 15:11) begins with me. In the praising of the righteous (tzaddikim), "Praise (nava) is comely" (Psalm 147:1). He said, Nunנ, go back to your place. It is because of you that the letter Samech ס returned to its place. And you should depend on it for support. It immediately left His presence and returned to its place.

Prologue: Verse 30

עָאלַת מ אָת אָמְרָה קַמֵּיהּ: רִבּוֹן עָלְמָא, נִיחָא קַמָּךְ לְמִבְרֵי בִּי עָלְמָא, דְּבִי אִתְקְרִיאַת מֶלֶךְ. אֲמַר לָהּ: הָכֵי הוּא וַדַּאי, אֲבָל לָא אִבְרֵי בָּךְ עָלְמָא, בְּגִין דְּעָלְמָא אִצְטְרִיךְ לְמֶלֶךְ, תּוּב לְאַתְרָךְ, אַנְתְּ וְ ל וְ ך, דְּהָא לָא יָאוֹת לְעָלְמָא לְמֵיקַם בְּלָא מֶלֶךְ.

The letter Mem מ entered and said to Him, Master of the Universe, may it please Thee to create the world by me, because with me thou art called Melekh ( 'King'). He told her, yes, it is indeed so, but I shall not create the world with thee, because the world needs a king! Go back to thy place, thou and the letters Lamed ל and Cafך, as it is not fitting for the world to be without a king.

Prologue: Verse 31

בְּהַהִיא שַׁעֲתָא, נָחֲתָא מִן קֳדָמוֹהִי אָת מֵעַל כּוּרְסְיֵהּ יְקָרֵיהּ, אִזְדַעְזְעַת וְאָמְרָה קַמֵּיהּ: רִבּוֹן עָלְמָא, נִיחָא קַמָּךְ לְמִבְרֵי בִּי עָלְמָא, דַּאֲנָא כְּבוֹדָךְ. וְכַד נָחֲתַת כ מֵעַל כּוּרְסְיֵהּ יְקָרֵיהּ, אִזְדַּעְזְעוּ מָאתָן אֶלֶף עָלְמִין וְאִזְדַּעְזַע כָּרְסְיָיא, וְכָלְהוֹ עָלְמִין אִזְדַּעְזָעוּ לְמִנְפַּל. אֲמַר לָהּ קֻדְשָׁא בְּרִיךְ הוּא: כָ"ף, כָ"ף, מָה אַתְּ עָבֵיד הָכָא, דְּלָא אִבְרֵי בָּךְ עָלְמָא, תּוּב לְאַתְרָךְ, דְּהָא בָּךְ כְּלָיָה, כָּלָה וְנֶחֱרָצָה אִשְׁתְּמַע, תּוּב לְכָרְסְיָיךְ וַהֲוֵי תַמָּן. בְּהַהִיא שַׁעֲתָא נָפְקַת מִקַּמֵּיהּ וְתָבַת לְדוּכְתָּהּ.

At that hour, the letter Caf כ descended from His Throne (kise) ֹof Glory. Shaking and trembling, she stood before Him and said, Master of the Universe, may it please Thee to create the world with me, because I am Thy Glory (kavod). When the letter Caf כ descended from the Throne of His Glory, 200,000 worlds were shaken and the Throne trembled. And all the worlds were about to collapse. The Holy One, blessed be He, told it, Caf, Caf, what art thou doing here?! I shall indeed not create the world with thee. Go back to thy place, because the word Clayah ('destruction') starts with thee.  "...Total destruction is determined and decreed" (Isaiah 10:23). So, return to thy Throne and remain there. At that same instant, she departed and returned to her place.

Prologue: Verse 32

עָאְלַת י אָת אָמְרָה קַמֵּיהּ: רִבּוֹן עָלְמָא, נִיחָא קַמָּךְ לְמִבְרֵי בִּיעָלְמָא, דַּאֲנָא שֵׂירוּתָא דִשְׁמָא קַדִּישָׁא, וְיָאוֹת לָךְ לְמִבְרֵי בִּי עָלְמָא. אֲמַר לָהּ: דַּי לָךְ דְּאַנְתְּ חָקִיק בִּי, וְאַנְתְּ רָשִׁים בִּי, וְכָל רְעוּתָא דִילִי בָּךְ, סָלֵיק, לֵית אַנְתְּ יָאוֹת לְאִתְעַקָּרָא מִן שְׁמִי.

The letter Yod יthen entered and came before His Presence, and said, Master of the Universe, may it please Thee to create the world with me, because I am the first letter of the Holy Name. Thus, it should be fitting for Thee to create the world with me. He replied: It should be enough for thee to be engraved upon My Name and appear in Me. Thou embrace all My desires. Rise up, it would not be fitting for thee to be cut from My Name!

Prologue: Verse 33

עָאלַת ט אָת אָמְרָה קַמֵּיהּ: רִבּוֹן עָלְמָא, נִיחָא קַמָּךְ לְמִבְרֵי בִּי עָלְמָא, דְּאַנְתְּ, בִּי אִתְקְרִיאַת טוֹב וְיָשָׁר. אֲמַר לָהּ: לָא אִבְרֵי בָּךְ עָלְמָא, דְּהָא טוּבָךְ סָתִים בְּגַוָּוךְ וְצָפוּן בְּגַוָּוךְ, הה"ד מָה רַב טוּבְךָ אֲשֶׂר צָפַנְתָּ לִירֵאֶךָ, הוֹאִיל וְגָנִיז בְּגַוָּוךְ, לֵית בֵּיהּ חוּלָקָא לְעָלְמָא דָא, דַּאֲנָא בָּעֵי לְמִבְרֵי, אֶלָּא בְּעָלְמָא דַּאֲתֵי. וְתוּ, דְּעַל דְּטוּבָךְ גָּנִיז בְּגַוָּוךְ, יִטְבְּעוּן תַּרְעֵי דְהֵיכָלָא. הה"ד טָבְעוּ בָאָרֶץ שְׁעָרֶיהָ. וְתוּ דְ ח לְקִבְלָךְ, וְכַד תִּתְחַבְּרוּן כַּחֲדָא, הָא ח"ט, וְעַל דָּא אָתְוָון אִלֵּין לָא רְשִׁימִין בְּשִׁבְטִין קַדִּישִׁין, מִיָּד נָפְקַת מִקַּמֵּיהּ.

The letter Tet ט entered, she stood before His Presence and said, Master of the Universe may it please Thee to create the world with me, as by me Thou art called good (tov) and upright. He replied: I will not create the world with thee, because thy goodness is hidden within you. Therefore it is written: "O how abundant is Thy goodness which Thou hast hidden and reserved for them that fear Thee" (Psalm 31:20). So because it is hidden within thee, it cannot take any part in this world that I desire to create. It only applies to the World to Come. Furthermore, because thy goodness is hidden and treasured within yourself, the gates of the Temple shall be 'sunk.' As it is written: "Her gates (טבעו tave'u) are sunk into the ground" (Lamentations 2:9). And to add to all this, the letter Chetח stands before thee, together thou become a sin (chet, Chet Tet Aleph). This is why these two letters do not appear in the names of the twelve tribes. Tet immediately then took her exit and fled away from Him.

Prologue: Verse 34

 עָאלַת ז אָת אָמְרָה לֵיהּ: רִבּוֹן עָלְמָא, נִיחָא קַמָּךְ לְמִבְרֵי בִּי עָלְמָא, דְּבִי נָטְרִין בְּנָיךְ שַׂבָּת, דִּכְתִיב זָכוֹר אֶת יוֹם הַשַּׁבָּת לְקַדְּשׂוֹ. אֲמַר לָהּ: לָא אִבְרֵי בָּךְ עָלְמָא, דְּאַנְתְּ אִית בָּךְ קְרָבָא, וְחַרְבָּא דְּשִׁנְנָא, וְרוֹמָחָא דִקְרָבָא, כְּגַוְונָא דְנוּן, מִיָּד נָפְקַת מִקַּמֵּיהּ.

 The letter Zayinזshe entered the Presence and said, Master of the Universe, may it please Thee to create the world with me. Because with my assistance, Thy children shall keep the Shabbat, as it is written, "Remember (zachor) the Shabbat day, to keep it holy" (Exodus 20:8). He replied: I will not create the world with you, because you embody war, shaped like a sharp pointed sword and a spear for battle! And thou art like the sofit letter Nun ן.  She quickly left His presence.

Prologue: Verse 35

עָאלַת ו אָת אָמְרָה קַמֵּיהּ: רִבּוֹן עָלְמָא, נִיחָא קַמָּךְ לְמִבְרֵי בִּי עָלְמָא, דַּאֲנָא אָת מִשְּׁמָךְ. אֲמַר לָהּ: וָאו, אַנְתְּ וְ ה, דַי לְכוֹן דְּאַתּוּן אָתְוָון דִּשְׁמִי, דְּאַתּוּן בְּרָזָא דִשְׁמִי, וַחֲקִיקִין וּגְלִיפִין בִּשְׁמִי, וְלָא אִבְרֵי בְּכוֹ עַלְמָא.

The letter Vav ו entered, and she begged before Him, Master of the Universe, may it please Thee to create the world with me because I am one of the letters of Your Name YOD HEH VAVHEH. He replied: Vav, thee and the letter Heh ה should both be satisfied with being written in My Name. Because thou art seen in My Name and are engraved in It, I shall therefore not create the world with thee.

Prologue: Verse 36

עָאלַת ד אָת וְאָת ג אָמְרוּ אוֹף הָכֵי, אֲמַר אוֹף לוֹן, דַּי לְכוֹן לְמֶהֱוֵי דָּא עִם דָּא, דְּהָא מִסְכְּנִין לָא יִתְבַּטְּלוּן מִן עָלְמָא, וּצְרִיכִין לִגְמוֹל עִמְּהוֹן טִיבוּ. דָּלֶ"ת אִיהוּ מִסְכְּנָא, גִימְ"ל גְּמוֹל לָהּ טִיבוּ, לָא תִתְפָּרְשׂוּן דָּא מִן דָּא וְדַי לְכוֹן לְמֵיזַן דָּא לְדֵין.

The letters Daletד and Gimel ג entered. Both of them claimed the same thing. He told them also be satisfied with being with each other, because there will always be poor men on earth, and they should be given a benefactor. The letter Dalet ד is poor, and the Gimel ג reciprocates as a benefactor (gomelet). So do not leave each other, and it should be enough for thee that thou sustainest one another!

Prologue: Verse 37

עָאלַת ב אָת אָמְרָה לֵיהּ: רִבּוֹן עָלְמָא, נִיחָא קַמָּךְ לְמִבְרֵי בִּי עָלְמָא, דְּבִי מְבָרְכָאן לָךְ לְעֵילָא וְתַתָּא. אֲמַר לָהּ קָדוֹשׁ בָּרוּךְ הוּא: הָא וַדַּאי בָּךְ אִבְרֵי עָלְמָא, וְאַתְּ תְּהֵא שֵׁירוּתָא לְמִבְרֵי עָלְמָא.

The letter Beit ב entered and she said to Him, Master of the Universe, may it please Thee to create the world with me, because by me Thou art blessed (baruch) in the upper and lower worlds. The Holy One, blessed be He, replied to her: Truly, I shall certainly create the world with thee. And thou shalt be seen in the beginning of the Creation of the world.

Prologue: Verse 38

קָיְימָא אָת א לָא עָאלַת. אֲמַר לָהּ קָדוֹשׁ בָּרוּךְ הוּא: אָלֶ"ף, אָלֶ"ף, לָמָּה לֵית אַנְתְּ עָאלַת קַמָּאי כִּשְׁאָר כָּל אָתְוָון. אָמְרָה קַמֵּיהּ: רִבּוֹן עָלְמָא, בְּגִין דַּחֲמֵינָא כָּל אָתְוָון נָפְקוּ מִן קַמָּךְ בְּלָא תוֹעַלְתָּא, מָה אֲנָא אַעֲבֵיד תַּמָּן. וְתוּ, דְּהָא יְהֵיבְתָּא לְאָת בֵּי"ת נְבַזְבְּזָא רַבְרְבָא דָא, וְלָא יָאוֹת לְמַלְכָּא עִלָּאָה, לְאַעֲבָרָא נְבַזְבְּזָא דִּיהַב לְעַבְדוֹ וּלְמֵיהַב לְאָחֳרָא. אֲמַר לָהּ קָדוֹשׁ בָּרוּךְ הוּא: אָלֶ"ף אָלֶ"ף, אַף עַל גָּב דְּאָת בֵי"ת בַּהּ אִבְרֵי עָלְמָא, אַתְּ תְּהֵא רֵישׂ לְכָל אָתְוָון, לֵית בִּי יִחוּדָא אֶלָּא בָּךְ. בָּךְ יִשְׁרוֹן כָּל חוּשְׁבָּנִין, וְכָל עוֹבָדֵי דְעָלְמָא, וְכָל יִחוּדָא, לָא הֲוֵי אֶלָּא בְּאָת אָלֶ"ף.

The letter Alef א stood outside and did not enter the Presence. The Holy One, blessed be He, said to her, Alef, Alef, why do you not come and stand before Me like the other letters? She replies: Master of the Universe, because I saw that all the letters departed from Thee without satisfaction. So what shall I do there myself? Not only that, but Thou hast already given the letter Beit this greatest gift of all (כל). And it would not be fitting for the Divine King to take back the gift, which He presented to His servant, and give it to another! The Holy One, blessed be He, said, Alef, Alef, even though the world is created with the letter Beit, thou shalt be the head (rosh) of all the letters. Only through thee do I become one (echadאחד) and all calculations and actions of the people shall commence with you. Therefore, all unity shall be expressed or actualised by the letter א Alef!

Prologue: Verse 39

וַעֲבַד קָדוֹשׁ בָּרוּךְ הוּא אָתְוָון עִלָּאִין רַבְרְבָן וְאָתְוָון תַּתָּאִין זְעִירִין, וּבְגִין כָּךְ בֵּי"ת בֵּי"ת, בְּרֵאשִׁית בָּרָא. אָלֶ"ף אָלֶ"ף, אֱלֹהִים אֶת. אָתְוָון מִלְּעֵילָא וְאָתְוָון מִתַּתָּא, וְכָלְהוֹ כַּחֲדָא הֲווֹ, מֵעָלְמָא עִלָּאָה וּמֵעָלְמָא תַּתָּאָה.

The Holy One, blessed be He, formed large upper letters, and smaller lower letters. And this is why, Beִit, Beit, ב בBereshִitBara. And Alef, Alef, א אElohim et. Letters from above (Binah), letters from below (Malkhut). And they are all in union - the ones from the world above, with the ones from the world below.

[note: this is a work in progress in which I will give a Hebrew Catholic Divine Will commentary- stay tuned and check back every now and then.]