Source: https://thenutgarden.wordpress.com/tag/%D7%AA%D6%B0%D7%9C%D6%B4%D7%99/
Timestamp: 2019-04-20 20:16:23+00:00

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There is a tree in the earth and its height is great. The tree grew and became mighty, and its top reaches the heavens and its branches to the end of all the earth. Its foliage is lovely and its fruit great, and there is food for all in it. Beneath it the beasts of the field are shaded, and in its branches the birds of the heavens dwell, and all flesh is nourished from it (Daniel 4:7–9).
“I am the one who planted this tree for all the world to delight in. With him I spanned the All, calling him All, for all תָּלוּי (talui), hang, on him, all issues from him, all need him, all lookout for him and await him. From there souls blossom in joy. Alone I was when I made him. When I spread out My earth, in which I planted and rooted this tree—giving them joy in one another, rejoicing along with them—who was with Me (Isaiah 44:24)? To whom could I reveal this secret of Mine?” (Bahir §22, cf. Ibn Ezra on Genesis 1:26).
“This Tree has its roots in the Lebanon, which is the Throne of Glory, blessed be He, and the Lebanon corresponds to the supernal Lebanon, and its roots are seventy-two roots” (Seder Gan Eden).
“What is [that which we recite in the Qedushah:] Holy, holy, holy, and then, YHWH of armies: the whole earth is full of His glory (Isaiah 6:3)? Holy—supernal Crown [Keter]; holy—root of the Tree [Ḥokhmah]; holy—clinging, yet separate from them all [Binah or Malkhut]. YHWH of armies: the whole earth is full of His glory.
What is: ‘holy—clinging, yet separate’? A parable: A king had sons whose sons had sons. When the sons do his will, he enters their midst, making all endure, satisfying all, causing goodness to flow upon them, so that both fathers and sons are sated. When the children do not do his will, he only gives the fathers as much as they need [and no more. Cf. Bahir §113. On Binah, or Malkhut, as separate from the sefirot, see Bahir §104–§105, §124, §175. Cf. Zohar 3:288a (IZ). On the ‘world of separation,’ see Zohar 3:159b. On son clinging to father, see Zohar 2:147a]” (Bahir §128–§129).
“They asked [Rabbi Berekhiah], ‘What is the letter צ (tsadi)?’ He said: יוֹ״ד (yod) נוּן (nun); tsadi—coupling of yod nun [alluding to יִנּוֹן (yinnon), bear seed (Psalms 72:17), see Bahir §86]. As is written, צַדִּיק (Tsaddiq), the Righteous One, is a יְסוֹד עוֹלָם (yesod olam), lasting foundation (Proverbs 10:25)” (Bahir §61).
One pillar extends from earth to the firmament. His name is צַדִּיק (Tsaddiq), Righteous One, named for the righteous. When there are righteous people in the world, the pillar is invigorated; if not, he is sapped. He upholds the entire world, as is written, The Righteous One is the יְסוֹד עוֹלָם (yesod olam), foundation of the world (Proverbs 10:25). If he weakens, the world cannot endure. So if the world contains just one righteous person, that person sustains the world [cf. BT Yoma 38b]” (Bahir §102).
“What is ש (shin)? It is root of the Tree—[say, rather] ש (shin) looks like the root of the Tree.
And what is [this] Tree you speak of? He said to him: The powers of the blessed Holy One—this one on the back of that one. Just as a tree produces fruit by means of water, so too the blessed Holy One multiplies the powers of the Tree by means of water. And what is water of the blessed Holy One? חָכמָה (Ḥokhmah), Wisdom—נִשְׁמַת (nishmat), soul-breath, of the righteous ones פּוֹרְחִין (porḥin), gushing, from the spring to the great channel, ascending and cleaving with the Tree. What causes them to פּוֹרֵחַ (poreaḥ), bloom? When Israel are righteous and good Shekhinah abides among them [cf. M Avot 3:6], saturating their deeds, in the blessed Holy One’s lap, and [He] makes them fruitful and multiplies [them]” (Bahir §118–§119).
“The blessed Holy One has a single tree containing twelve גְבוּלֵי אֲלַכְסוֹן (gevulei alakhson), diagonal borders: a north-eastern border, a south-eastern border; an upper eastern border, a lower eastern border; a north-western border, a south-western border; a upper western border, a lower western border; an upper northern border, a lower northern border; an upper southern border, a lower southern border; ‘Deepening and expanding until evermore, זְרֹעֹת (zero’ot), arms, of the world (Deuteronomy 33:27) [alluding to צוּרוֹת (tsurot), forms]’ (Sefer Yetsirah §47)—within them is the Tree.
To all of these diagonals there are corresponding overseers, twelve of them, and within the Wheel there are twelve overseers too—[reckoning] thirty-six overseers, [since] each of these has another, as is written, for he who is high has a higher one watching him (Ecclesiastes 5:7). It is found that to the east are nine, to the west are nine, to the north are nine, and to the south are nine. These are twelve, twelve, twelve, and they are overseers in [the] Teli, Wheel, and Heart. And all of them [reckon] thirty-six. The power of one is in its companion [too]. Even though there are twelve in each of the three, they all hold fast to each other [cf. Sefer Yetsirah §55]. Therefore, all thirty-six powers are in the first one, which is [the] Teli. And if you seek them in the Wheel, you find the very same ones. And if you seek them in the Heart, you find the very same ones. That is why to each one is twelve, yet they are found to be thirty-six since there are three, and חוֹזְרוֹת חֲלִילָה (ḥozrot ḥalilah), they rotate [cf. Sefer Yetsirah §19; BT Bava Batra 25a]. And the power of each one is found in its companion, so that every one [is] thirty-six, yet all of them together are not more than thirty-six forms and they are all perfected in [the] לֵ״ב (lev), Heart. Thirty-two are handed over to thirty-two, and there are four left [of the aforementioned thirty-six], and they [reckon] sixty-four forms [cf. Targum Yonatan to Ezekiel 1:6].
And how is it known to us that ‘thirty-two are handed over to thirty-two’? As is written, for he who is high has a higher one watching him—thus, there are sixty-four. Yet eight is lacking from the seventy-two names, and this is [alluded to] by, and still higher ones over them (ibid.)—the seven days of the week. But one is [still] lacking, and that is [alluded to] by And the gain of the earth is בַּכֹּל (ba-kol), in all. A king opposite a field (ibid. 5:8). What is יִתְרוֹן (yitron), gain? The place from which the earth was hewn—what was yitron, left. And why were they yitron, profited? Every thing in the world [from] which its inhabitants seek to derive their benefit is yitron, a gain [cf. Qohelet Rabbah on 5:8]” (Bahir §95).
“There are three princes: Teli, Wheel, and Heart. Each one is twelve, and the three therefore [reckon] thirty-six, by which the world is sustained [see BT Sanhedrin 97b; Sukkah 45b], as is written: The Righteous One is the foundation of the world (Proverbs 10:25)” (Bahir §101).
“Rabbi Berekhiah sat and expounded: What is the תְּלִי (Teli)? This is the likeness that is before the blessed Holy One, as is written, His locks are תַּלְתַּלִּים (taltallim), curled (Song of Songs 5:11) [the Teli is like a serpentine spine which twists the heavens, i.e., Draco, Axis Mundi, see Baraita de-Shemu’el, 1: ‘The elusive Serpent (Job 26:13) is the Teli’; Sefer Yetsirah §59a: ‘The Teli in the world is like a king on his throne.’ On the resemblance of the spine to a serpent, see BT Bava Qamma 16a]. What is the גַלגַל (galgal), Wheel? It is the בֶּטֶן (beten), Belly [‘Mother of the World,’ Binah, see Bahir §104. On the Wheel, see BT Shabbat 151a]. What is the לֵב (lev), Heart? Heart of the heavens (Deuteronomy 4:11). In it are the ל״ב (thirty-two) paths of Wisdom” (Bahir §106).
“Rav Raḥmai said: The righteous and devout in Israel who lift Me up over the whole world through their merits, from them the Heart is sustained, and the Heart sustains them [cf. JT Terumot 8:4, 46b]” (Bahir §97, cf. ibid., §185).
“Why is it called קָרְבָּן (qarbban), sacrifice? Because it מְקָרֵב (meqarev), draws near, the holy powers, as is written, וְקָרַב (ve-qarav), and join, them one to another, into one Tree; and they shall become one in your hand (Ezekiel 37:17)” (Bahir §109).
All of them are encompassed by the Heart of the heavens, and are divided into four names, male and female, overseen by Teli, Wheel, and Heart—they are מַעְיָנוֹת הַחָכְמָה (ma’ayanot ha-ḥokhmah), the Wellsprings of Wisdom” (Bahir §112).
“Rabbi Yishma’el says: [The mitsvah of the four species requires] three הֲדַסִּים (hadassim), myrtle branches, two עֲרָבוֹת (aravot), willow branches, one לוּלָב (lulav), palm branch, and one אֶתְרוֹג (etrog), citron” (M Sukkah 3:4).
“Make me know the path of life. Joys overflow in Your presence, delights in Your right hand forever (Psalms 16:11).
Israel said before the blessed Holy One: ‘Master of the Universe! Make me know the path of life [חַיִּים (ḥayyim), life, is numerically equivalent to לוּלָב (lulav), palm branch]!’ He said to them, ‘Here are the Ten Days of Repentance between Rosh Hashanah and Yom Kippur: שֹׂבַע שְׂמָחוֹת (sova’a semaḥot), joys overflow, in Your presence—rather read: שֶׁבַע שְׂמָחוֹת (sheva semaḥot), seven joys, of the festival, and what are they? The four species, plus סֻכָּה (sukkah), hut, the Ḥagigah (festal) offering, and rejoicing. What is delights in Your right hand נֶצַח (netsaḥ), forever? Rabbi Avin said, ‘This is the palm branch, like one who is מְנַצֵחַ (menatseaḥ), victorious, holds a wand. What is this like? Two who entered before the judge, but we do not know who won, unless we see one of them holding a wand in his hand and then we know that he won. Similarly, Israel and the nations of the world go in and contend with the blessed Holy One on Rosh Hashanah, and we do not know who won, but when Israel depart from His presence with their לֻלַּבּין (lullabbin), palm branches, and אֶתְרוֹגִין (etrogin), citrons, in their hands, we know that Israel came out victorious [cf. BT Sukkah 55b]” (Vayiqra Rabbah 30:2).
“And all the holy forms oversee all the nations. But Israel is Holy [of Holies], taking the נוֹף (nof), branch, of the אִילָּן (illan), Tree, and its Heart. What is the Heart? The stately fruit of the גוּף (guf), body. So too Israel takes פְּרִי עֵץ הָדָר (peri ets hadar), fruit of a stately tree (Leviticus 23:40). The date palm is surrounded by its branches all around with its לוּלָב (lulav), palm branch, in the middle. So too, Israel takes the branch of this tree which is its heart. And corresponding to the branch is the spinal cord which is the root of the body. What is the לוּלָב (lulav), palm branch? לוֹ לֵב (Lo lev), ‘to it the Heart [is attached]’—even the Heart depends on it. And what is the לֵב (lev), Heart? In it are ל״ב (thirty-two) wondrous paths of Wisdom. In each path there is also a form keeping guard, as is written, To guard the way to the tree of life (Genesis 3:24) ” (Bahir §98, cf. Zohar 3:104a).
“Rabbi Berekhiyah sat and expounded: What is the לוּלָב (lulav), palm branch, that we discussed? We said: ל״ו (thirty-six) given over to ל״ב (thirty-two). But how? He replied: There are three princes: תָּלִי (Tali) [alt., תְלִי (Theli), like a serpentine spine which twists the heavens, i.e., Draco, Axis Mundi], Wheel, and Heart. Each one is twelve, and the three therefore reckon thirty-six, by which the world is sustained [see BT Sanhedrin 97b; Sukkah 45b], as is written: The Righteous One is foundation of the world (Proverbs 10:25)” (Bahir §101).
“A parable: A king wished to plant nine male trees in his garden, all of them palms. What did he do? He said: Since they are all of the same kind it is impossible for them to endure. What did he do? He planted a אֶתְרוֹג (etrog), citron, among them, and it was one of those nine which arose in thought to be male. And why is the citron, female? Because it is written, The fruit of a stately tree, fronds of palm trees, [and a branch of a leafy tree and willows of the brook, and you shall rejoice before YHWH your God seven days] (Leviticus 23:40). What is the fruit of a stately tree? The Targum renders this, fruit of the citron tree, palm branches, [myrtles and willows]” (Bahir §172).
“What is [Holy, holy,] holy (Isaiah 6:3)? This the אֶתְרוֹג (etrog), citron, stateliness of all. Why is it called stately (Leviticus 23:40)? Do not read הָדָר (hadar), stately, but הַדַר ­(ha-dar), the Dweller [cf. BT Sukkah 35a]. This is the etrog, citron—separate from the לוּלָב (lulav), palm branch, bunch. Yet no mitsvah of lulav, palm branch, exists without it. For it is also bound with All [the Righteous One; Yesod, see Zohar 1:221a]. With each one; unified with them all.
What does the לוּלָב (lulav), palm branch, correspond to? The spinal cord. Therefore it is written, [Fronds of palm trees,] and a branch of a leafy tree and willows of the brook (Leviticus 23:40). The branches must cover the majority [of the bunch]. If its branches do not cover its majority, it is invalid. Why? What is this like? A man has arms, and with them he protects his head. He has two arms, and his head makes three: a branch of a leafy tree. A branch is to the left, and the leaves are to the right. It then comes out that the tree is in the middle. And why is it called a tree? Because it is the root of the Tree.
What are willows of the brook (Leviticus 23:40)? There are two [willow branches in the לוּלָב (lulav), palm branch], and these correspond to the two thighs in man. Why are they called עַרְבֵי נָחַל (arvei naḥal), willows of the brook? Because the greater of the two is inclined toward the מַעֲרֵב (ma’arev), west, and draws its power from there. The one to the north is smaller than it by a journey of five hundred years. It is on the northwest side, through which it functions. It is named after it, since they are both עֲרָבִים (aravim), mixed.
Another interpretation: עַרְבֵי נָחַל (Arvei naḥal), willows of the brook—sometimes their functions מְעָרְבִים (me’arvim), are mixed, this with that. And why are they called willows of the brook? Say because of the place in which they are steady, which is called נָחַל (naḥal), brook [or: river]. Therefore it is written All the rivers go to the sea, and the sea is not full (Ecclesiastes 1:7). What is this sea? We say that it is the אֶתְרוֹג (etrog), citron.
How do we know that each of the seven qualities [sefirot] is called נָחַל (naḥal), river? Because it is written, And from Mattanah to Nahaliel and from Nahaliel to Bamoth (Numbers 21:19) [cf. M Avot 6:2]. Do not read נַחֲלִיאֵל (naḥaliel), Nahaliel, but נַחֲלֵי אֵל (naḥlei El), rivers of God. And all six then go on one way to the Sea. What is this way? It is the one that decides between them. Therefore it is written: Before Him went the pestilence, and burning fever went forth at His feet (Habakkuk 3:5). All of them go to that channel, and from that channel to the Sea. This is And from מַּתָּנָה (mattanah), Mattanah, to Nahaliel—a place which is נִתַן (nitan), given, namely from the brain to Nahaliel and from Nahaliel to Bamoth.
What is Bamoth? As the Targum renders it: רָמָתָא (ramata), Heights. This is the סְגוּלָּה (segullah), which follows the זַרְקָא (zarqa). And from Bamoth to the valley that is in the steppes of Moab, by the top of Pisgah looking out over the wasteland (Numbers 21:19). And from Bamoth, Heights, to the valley that is in the steppes of Moab—that which is מְזוּמָן (mezuman), ready. And what is that which was in the steppes of Moab? Do not read מוֹאָב (mo’av), Moab, but מִאָב (mi-av), from father. This is the Father of whom is written, Because Abraham has listened to My voice and has kept My charge, My commandments, My statutes, [and My teachings] (Genesis 26:5).
What is הַשָּׂדֶה (ha-sadeh), the steppes [or: the field]? It is the one that is at the top of Pisgah, and which is also looking out over the wasteland. יְשִׁימֹן (Yeshimon), the wasteland, is translated as שְׁמַיָּא (shemayya), heavens. Regarding that channel, it is written, A garden spring, a garden of fresh water and streams from Lebanon (Song of Songs 4:15). What is Lebanon? We say this is Ḥokhmah. What are עַרְבֵי נָחַל (arvei naḥal), willows of the brook? We say this is that which gives נַחֲלָה (naḥalah), a heritage, to Israel. And that is two אוֹפַנִי הַמֶרְכָּבָה (ofani ha-merkavah), wheels of the Chariot.
We learned that there are ten גַלגַלִים (galgalim), spheres [or: wheels], and ten utterances. Each sphere has its utterance. Not that it is surrounded by it, but rather it surrounds it. This world is like a mustard seed in a ring. Why? Because of the breath that blows upon it, by which it is sustained. If this breath were to be interrupted the world would wither in an instant [in the mystery of You enliven them all (Nehemiah 9:6)]” (Bahir §175–§179).
“Why was she called תָמָר (tamar), Date Palm, and not any other name? Because she was female. Can we then say that she was female [i.e., was this something extraordinary]? But it is because she included both male and female. For every date palm includes both male and female. How is this? The לוּלָב (lulav), palm branch, is male. The fruit is male on the outside and female on the inside. And how so? The pit of a date is cleft like a woman. Corresponding to it is the power of the moon above” (Bahir §198).
“A אַמָּה (ammah), cubit [lit., arm], is the measure of the body in four directions and up and down, making six cubits. And each arm has three joints, making eighteen joints in the six cubits, being the secret of the eighteen wavings with the lulav in six directions, three in each direction. Of them it is said: קוֹמָתֵךְ (Qomatekh), Your stature, is like a palm tree (Song of Songs 7:8). And this is the שִׁיעוּר קוֹמָה (shi’ur qomah), measure of the stature, the מִקְוֵה יִשְׂרָאֵל (Miqveh Yisra’el), Gathering of Israel (Jeremiah 14:8) in Shekhinah” (Zohar 3:228a, Ra’aya Meheimna Pineḥas).
“She [Malkhut] is raised with the four species up to Thought [Ḥokhmah], as is written: I thought: I will climb, the palm, [I will grasp its stalks] (Song of Songs 7:9). אֶעֱלֶה (E’eleh), I will climb—a sign: אֶתְרוֹג (etrog), citron, עֲרָבָה (aravah), willow, לוּלָב (lulav), palm branch, and הֲדָס (hadas), myrtle” (Zohar 3:283b, Ra’aya Meheimna Ki Tetse, cf. Tiqqunei ha-Zohar 29b).
“אַל תְּבוֹאֵנִי רֶגֶל גַּאֲוָה (Al tevo’eni regel ga’avah), Let no haughty foot overtake me, nor the hand of the wicked repel me (Psalms 36:12)—אֶתְרוֹג (etrog), citron” (Rabbi Ḥayyim Vital, Sefer ha-Liqqutim).

References: §22
 §113
 §104
 §124
 §175
 §128
 §86
 §61
 §102
 §118
 §47
 §55
 §19
 §95
 §101
 §59
 §104
 §106
 §97
 §185
 §109
 §112
 §98
 §101
 §172
 §175
 §198