Source: https://thenutgarden.wordpress.com/tag/father/
Timestamp: 2019-04-20 20:24:51+00:00

Document:
“Rabbi Shim’on opened, saying: Listen, all supernal ones. Gather, all mortals, masters of the academy above and below. Elijah [i.e., Sandalfon], upon an oath, ask permission from the blessed Holy One to descend here because a great battle awaits you. Come down, Enoch [i.e., Metatron], you and all the masters of the academy under your supervision. Not for my glory, but for the glory of Shekhinah.
He opened as before, expounding זַרְקָא (zarqa), מַקָּף (maqqaf), and so forth, saying: Certainly by the musical intonation, זַרְקָא (zarqa), the prayer should be raised to that known site, like one aims the stone in a sling [cf. Bahir §89–§91, §178]. Just as one aims the stone carefully, so as not to miss the target, so should thought be raised with prayer to that תַּגָּא (tagga), coronet, set and adorned. Of this stone they said, ‘[In uttering the tefillah, when one bows, one should bow at בָּרוּך (barukh), “blessed,”] and stand upright with [the mention of] the Name’ (BT Berakhot 12a).
And when he raises Her from that site conducting Her to Her husband [one should not interrupt his prayer] even if a serpent is wound around his feet, and even though: and you shall bite his heel (Genesis 3:15) [cf. Psalms 91:13; BT Berakhot 30b: ‘Even if a king greets him he should not answer him. And even if a serpent is wound round his heel he should not break off’]. Nevertheless, the stone is hinted at by the י (yod) of יַעֲקֹב (Ya’aqov), which is composed of י (yod) and עָקֵב (aqev), heel, as is written: Through the name of the Shepherd and Israel’s Stone (Genesis 49:24)—he does not stop and must raise Her to אֵין סוֹף (Ein Sof) [cf. Zohar 1:65a: ‘Come and see: All transpires in the mystery of faith, so that one is satisfied by the other (i.e., so that the lower is satisfied by the higher, and vice versa), so that the one who must, ascends to Ein Sof ‘]. ‘When one bows, one should bow at בָּרוּך (barukh), “blessed”’ (BT Berakhot 12a)—he must draw Her down ceaselessly without causing any separation between Her above or below.
Sometimes He is Her husband ו (vav), the Righteous One [Yesod] who includes the six joints of two legs. Then She descends toward Him for the purpose of coupling according to the mystery of two legs [Netsaḥ and Hod]. But at other times, He is Her husband ו (vav) [Tif’eret] which includes the six joints of the two arms: beginning, middle and end. Then She grows and ascends to the two arms [Ḥesed and Gevurah]. At other times He [Ze’eir Anpin] is Her husband and stands between Father [Ḥokhmah] and Mother [Binah]. This is when He is called בֵּן יָהּ (Ben Yah), Son of God, and She should be elevated there to Him for coupling. At other times, Her husband is Keter with ו (vav) inserted between י י (yod, yod) like so: א (alef). Then She should be elevated to Him, as She grows with Him and reaches exactly the same rung as He does. When She ascends to Keter, it is written of Her: the stone that the builders rejected has become the chief cornerstone (Psalms 118:22).
When She rises up to the Head of all Heads the angels ask ‘Where is the place of His glory to admire Him?’ And when She rises She becomes just like a תַּגָּא (tagga), coronet, on the head of א (alef)—כֶּתֶר (Keter), Crown. When She descends: a point underneath [like so: וִ]. So when She ascends She is called עֲטָרָה (atarah), Diadem, in the mystery of musical intonations, and when She descends, She is called נְקוּדָה (nequdah), Point. When She mates She is like so: וּ. When She is a coronet on His head She is called the letter ז (zayin). The sign of the covenant consists of this because it is the seventh letter in all. Indeed, this Stone is בִּנְיָינָא (binyyana), building, of all the worlds [cf. BT Niddah 45b: ‘And YHWH God יִּבֶן (yi-ven), built, the rib He had taken from the human into a woman (Genesis 2:21)—the blessed Holy One placed more בִּינָה (binah), understanding, in women than in men’; Sanhedrin 93b: ‘בִּינָה (Binah), understanding, one thing from another’; ibid., 110a: ‘The wise woman has built her house (Proverbs 14:1)—wife of On son of Peleth; and Folly with her own hands destroys it (ibid.)—Korah’s wife’]. Because of this: a whole and honest weight-stone you shall have (Deuteronomy 25:15). She is the quantity בֵּין (bein), between, each and every sefirah, and every sefirah amounts with Her to ten. Her stature is ו (vav). Through Her every cubit between each and every sefirah becomes ten cubits. And the secret of the matter: ten cubits the length of the board (Exodus 26:16), and She is between them all. She is ten between every sefirah and ten multiplied by ten totals one hundred; when מֵאָה (me’ah), one hundred, is reversed [you have:] אַמָּה (ammah), cubit.
Each and every quantity [that Malkhut measures] is called a world [a quantity of its own]. These are י (yod) and ו (vav)—שִׁעוּר וּמִדָּה (shiur u-middah), height and width [or: stature and quantity]. ו (Vav) is the שֶׁקֶל (sheqel), weight [of the light (Sullam)]; י (yod) is the מִדָּה (middah), width. And the measurement of the quantity is five cubits long and five cubits wide. This corresponds to the measurement of every firmament, which is five-hundred parasangs long and five-hundred parasangs wide. This is the mystery of ה ה (he, he) [in יהוה (YHWH)]; the first ה (he) alludes to width and the lower ה (he) to length, as explained elsewhere.
So here you have the שִׁיעוּר קוֹמָה (shi’ur qomah), measure of the stature, of Him [Ze’eir Anpin] in יהוה (YHWH), because ו (vav) alludes to firmament of the heavens [Tif’eret of Ze’eir Anpin (Sullam)]. Its five firmaments, namely the last ה (he) of יהוה (YHWH), is called Five Heavens. This is the additional יהוה (YHWH) that indicates the five firmaments included in the heavens. The upper five firmaments are called Heavens of the Heavens. These are ה ה (he, he) of יהוה (YHWH). The ו (vav) is their sixth firmament. י (Yod) of יהוה (YHWH) is the mystery of Malkhut [the seventh firmament and seven plus seven equals fourteen]. Here are those lands, seven upon seven lands that cover each other like onion rings, which surround each other on all sides. They are all alluded to in the two eyes, and the three colors in the eye: white, red and green. Its white color is Ḥesed, its red color, which are red streaks, are Gevurah and its green color is Tif’eret. The two eyelids are Netsaḥ and Hod, the eye itself is Yesod and the black point is Malkhut.
The י (yod) in the Name יהוה (YHWH) is called a small, or short, world. The ו (vav) in יהוה (YHWH), which is Tif’eret, is the long world. Whomever wishes that his desires be fulfilled by the long world should pray at length, and whoever prays to the short world should pray quickly. Therefore, it has been explained that in a place where they are told to make it short a person should not pray at length [cf. Exodus 14:15]. To pray quickly is like the prayer of Moses, who recited the following short prayer, אֵל (El), pray, heal her, pray (Numbers 12:13) [see Sifrei, Numbers 105 ad loc.], as he addressed the [infinitesimal] point of י (yod) [which is the small, or short, world].
[The place where it was recommended that one should pray at length during times when one is not allowed to curtail the prayer stems from an aspect of ו (vav), as in] וּלְהִתְנַפֵּל (ul-hitnapel), to fall down, [as Moses did:] וָאֶתְנַפַּל (va-etnapal), And I threw myself, before יְהוָה (YHWH) (Deuteronomy 9:18)—פ (peh) because forty days and forty nights (ibid.), reckons eighty, which is the sum of פ״ (forty) [all this relates to the mystery of the letters פ (peh) and ו (vav), which appear in the word וָאֶתְנַפַּל (va-etnapal)]. Everything appears in the two מ (mem) one open מ (mem) and one closed final ם (mem) [cf. BT Shabbat 104a], with the י (yod) as a point in the middle, which forms the word מַיִם (mayim), water. From the aspect of Ḥesed, one should pray at length.
In the Holy Name יהוה (YHWH) rises by the fourth tune of the musical intonations. And one should prolong this intonation, which is fourth over the Name of יהוה (YHWH), the mystery of the תְקִיעָה (teqi’ah). The place to make it short is from the aspect of Gevurah, the intonations of שְׁבָרִים (shevarim). This is called the תְּבִיר (tevir), break, of the musical intonations. The middle, which is neither prolonged nor shortened, is the mystery of תְרוּעָה (teru’ah). This is the middle pillar and is the mystery of the musical intonations called שַׁלשֶׁלֶת (shalshelet), Chain, as it interlinks them [i.e., the right and left pillars] according to the mystery of the שֶׁקֶל הַקֹּדֶשׁ (sheqel ha-qodesh), consecrated coin [שֶׁקֶל (sheqel), coin, is numerically equivalent to נֶפֶשׁ (nefesh), person].
Corresponding to the רְבִיעַ (revi’i), fourth, [musical intonation] which rises there, is חוֹלָם (ḥolam) among the vowels, which is also Ḥesed. The שְׁבָרִים (shevarim) [or the תְּבִיר (tevir), break, of the musical intonations] corresponds, to שְׁבָא (sheva). In pronouncing this fourth one should raise his voice and in pronouncing the other [referring to the תְּבִיר (tevir), which is Gevurah], one should lower his voice. Because of this, it is called שְׁבָרִים (shevarim) [cognate with: שֶׁבֶר (shever), break] as the voice should be lowered [lit., שָׁבוּר (shavoor), broken]. This is done in secret, as is written of the lower Shekhinah: And Her voice not heard (1 Samuel 1:13). תְּרוּעָה (Teruah) is mystery of the middle pillar, called שַׁלְשֶׁלֶת (shalshelet), Chain [this is also the mystery of the י (yod), located between the two ם (mem) of אַרְבָּעִים יוֹם וְאַרְבָּעִים לַיְלָה (arba’im yom ve-arba’im lailah), forty days and forty nights. This is the mystery of segolta among the intonations (Sullam)].
The fourth of the musical intonations is for raising the voice, the tevir of the musical intonations is for lowering the pitch. Chain holds to the two pillars as a chain joining them to each other. It is like the רְבִיעִי (revi’i) with which one prolongs the word with melody. It is a vowel like the Ḥolam. There is no vowel among the points that does not have a corresponding musical intonation [see Bahir §36–§44]. For example, the vowel Segol corresponds to the musical intonation segolta, the vowel sheva corresponds to the musical intonation zaqef gadol. There is always a vowel corresponding to a musical intonation for all those who know the hidden mysteries.
Rabbi Shim’on opened saying: zarqa, maqqaf, shofar holekh, segolta. The vowel to the right is יְהוָה מֶלֶךְ (Adonai melekh), YHWH reigns (Psalms 96:10). The vowel to the left, shuruq is יְהוָה מָלָךְ (Adonai malakh), YHWH reigned (Psalms 93:1). The vowel [ḥiriq] in the middle, Tif’eret, is יְהוָה יִמְלֹךְ (Adonai yimlokh), YHWH shall reign (Exodus 15:18). Rabbi Aḥa said: YHWH reigns—the supernal world; YHWH shall reign—Tif’eret; YHWH reigned—the Ark of the Covenant” (Zohar 1:23a–24b, Tiqqunei ha-Zohar).
“A parable: a king once had a daughter who was good, sweet, lovely, and perfect. He married her to a royal prince, and clothed, crowned, and bejeweled her, giving her much wealth. Is it possible for the king to ever leave his daughter? You must say no. Is it possible for him to be with her constantly? You must say no. What then must he do? He places a screen between the two, and whenever the father needs his daughter, or the daughter needs her father, they can come together through this screen [cf. Shemot Rabbah 52:5]. Therefore it is written: All the princess’s treasure is inward, filigree of gold her raiment (Psalms 45:14)” (Bahir §54).
“From where [is it known] Abraham had a daughter? As is written, And YHWH had blessed Abraham בַּכֹּל (ba-kol), in all things (Genesis 24:1) [see BT Bava Batra 16b; cf. ibid., 25a]. It is also written, כֹּל (kol), All—called by שְׁמִי (shemi), My name: for My glory I have created him, I have formed him; yea, I have made him (Isaiah 43:7) [cf. Berit Menuḥa, Introduciton]. Was this blessing his daughter or not? Yes, it was his daughter.
A parable: A king had a servant who was innocent and perfect before him. He tested him with many trials and he endured them all [see Jubilees 17:17; 19:8; M Avot 5:3; Avot de-Rabbi Natan A, 33; B, 36; Midrash Tehillim 18:25; Pirqei de-Rabbi Eli’ezer 26]. The king said, ‘What will I give to this servant? What shall I do for him? There is nothing for me but to entrust him to my older brother [possibly Sandalfon], that he counsel him, guard him, and honor him.’ The servant returned with the older brother and learned his qualities. The brother loved him very much, and called him his lover, as is written, the seed of Abraham, My lover (Isaiah 41:8) [cf. Sefer Yetsirah §61 ad loc.]. He said, ‘What shall I give him? What shall I do for him? Behold I have made a lovely vessel, and in it are lovely jewels. There is nothing like them [in] treasuries of kings. I will give it to him, and he will be worthy in his place.’ This is, And YHWH blessed Abraham in all things” (Bahir §78).
“The Rabbis have taught: בַּכֹּל (ba-kol) (Genesis 24:1)—Abraham’s daughter, is not dead. She still exists, and whoever sees her has made a great find, as is said: [I, all my lovers I love,] and my seekers do find me (Proverbs 8:17)” (Mirash ha-Gadol).
“[Elijah] opened and said, [Moses] Faithful Shepherd, the blessed Holy One gave this bride of yours [Shekhinah—הַכַּלָה (ha-kalah), the Bride, alluding to הֲלָכָה (Halakhah)] to Abraham to bring up for you. And since he kept her she is called his daughter. This is what is meant by the saying that ‘Abraham had a daughter named בַּכֹּל (Bakol)’ (BT Bava Batra 16b). By her he observed the whole Torah ‘Even to the עֵירוּבֵי תַּבְשִׁילִין (eruvei tavshilin), mixing of cooked dishes [a later rabbinic ordinance allowing one to cook on a holiday for the Sabbath]’ (BT Yoma 28b). This is the meaning of [Abraham has listened בְּקֹלִי (be-qoli), to My voice] And has kept My charge [My commandments, My statutes, and My teachings] (Genesis 26:5) [cf. Bahir §192]. And he brought her up, as written, And he brought up Hadassa (Esther 2:7). And the blessed Holy One blessed him for her sake, as written, YHWH had blessed Abraham in בַּכֹּל (ba-kol), all things (Genesis 24:1). He brought her up with every good quality and was kind to her. He raised her to greatness, with the quality of חֶסֶד (ḥesed), Loving-kindness, of Abraham. His house was, for her sake, wide open to do kindness to all the people of the world” (Zohar 3:277b, Ra’aya Meheimna Ki Tetse).
“Lower world does not arouse toward Upper World without the cherubim wafting fragrance toward the right. After they bestow aroma to the right, and the right arouses toward Upper World, at once Lower World arouses to petition for its needs. What is written? Rachel said to Leah, ‘Please give me’ (Genesis 30:14). Give me blessings from the arousal of mandrakes, aroused for you by the right side.
Then, Upper World joyfully, playfully, responded to her, saying, ‘Is your taking my husband a small thing?‘ (ibid. 30:15)—like a mother to her daughter. If so, the Husband of the Upper World must be Jacob! Not so! Yearning of the Father is always exclusively for his Daughter. His love is directed toward Her because She is the only daughter, among six sons [sefirot]. He doles out provisions, largesse, and gifts to each of those six sons—but He allocates nothing for Her, nor does She inherit anything. On account of all this, He watches over Her with greater fondness and love than all the rest.
Out of love for Her, He called Her ‘Daughter’ [cf. BT Bava Batra 16b]. This did not satisfy Him, so He called Her ‘Sister’ [cf. Genesis 20:1; Proverbs 7:4]. This did not satisfy Him, so He called Her ‘Mother,’ in the name of His Mother [cf. Proverbs 2:3; BT Berakhot 57a]. This did not satisfy Him, so He called Her by His name, as is written: But הַחָכְמָה (ḥokhmah), Wisdom, found from אַיִן (ayin), Nothing (Job 28:12)—Ḥokhmah, actually! This is why Upper World said to Her, ‘Is your taking my husband a small thing‘—for all of His love is drawn toward You” (Zohar 1:156a–b, Sitrei Torah, cf. Pesiqta de-Rav Kahana 1:3; Shemot Rabbah 52:5; Shir ha-Shirim Rabbah on 3:11; Zohar 2:100b).
“What is this Torah? She says: We are a bride adorned and crowned, and all the mitsvot are included within [us]. She is Treasury of the Torah and the betrothed of the blessed Holy One, as is written, ‘Torah did Moses charge us, a heritage for Jacob’s assembly! (Deuteronomy 33:4). Do not read מוֹרָשָׁה (morashah), a heritage, but rather מְאוֹרָסָה (me’orasah), the betrothed‘ (BT Berakhot 57a; Pesaḥim 49b) [cf. M Avot 2:17; Bemidbar Rabbah 8:2]. How is this so? When the people of Israel study Torah for her own sake, then she is the betrothed of the blessed Holy One, then she is the heritage of Israel” (Bahir §196).
“When Torah was given, Her tablets, likened to virginity, were broken. And the blessed Holy One again gave Her to Israel to keep Her [as] Oral Torah called הֲלָכָה (Halakhah) [alluding to הַכַּלָה (ha-kalah), the Bride] given to Moses on Sinai. And the groom of Torah broke Her virginity. Whoever speaks ill of Her since Her tablets were broken, the blessed Holy One, who is the girl’s Father—that daughter who is in בְּרֵאשִׁית (Bereshit) [i.e., בַּת רָאשֵׁי (bat rashei), ‘first daughter,’ or: בַּת רֹאשִׁי (bat roshi), ‘daughter of My head,’ see TZ 5, 10a] the King’s daughter—spoke: My daughter I gave to this man as wife, and he hated her. And look, he has imputed misconduct, saying, ‘I found no signs of virginity for your daughter,’ but these are the signs of My daughter’s virginity. And they shall spread out the garment before the elders of the town (Deuteronomy 22:17), and the parchment of Torah scroll unfolds, and they shall see written inside, Carve you two stone tablets like the first ones, and I shall write on the tablets the words which were on the first tablets that you smashed (Exodus 34:1).
Should a man find a virgin young woman who is not betrothed… (Deuteronomy 22:28). The decree is to punish the seducer with fifty shekels of silver. Should a man find a virgin young woman who is not betrothed—these are Israel, who, from the aspect of the Shekhinah are called ‘Daughter.’ And take hold of her and lie with her, and they be found, the man lying with her shall give to the young woman’s father fifty weights of silver, and she shall be his wife inasmuch as he abused her. He shall not be able to send her away all his days (ibid., 28-29). The sages and all the members of the academy say: a man—this is Israel from the aspect of the blessed Holy One [Tif’eret]. And take hold of her—with the knot of tefillin and with tsitsit. Who is not betrothed—an only daughter, who is the נֶפֶשׁ (nefesh), life-breath. And lie with her—with the prayer of lying down, namely הַשְׁכִּיבֵנוּ (hashkivenu), ‘Cause us to lie down.’ Shall give to the young woman’s father fifty weights of silver—these are the twenty-five and twenty-five letters of the unification [i.e., the recital of Shema]….
In relation to Secrets of Torah we must employ an allegory. There is a נִשְׁמְתָא (nishmeta), soul, that is the Matronita, and there is a soul that is a slavegirl, such as in: And should a man sell his daughter as a slavegirl (Exodus 21:7). And there is a soul that is a common slavegirl—so are most of the sons of men. There is he who is a slave to the soul. Sometimes the soul goes in the mystery of cycling: but the יּוֹנָה (yonah), dove, found no resting place for the sole of her foot (Genesis 8:9) [יּוֹנָה (yonah), dove, and גִּלְגּוּל (gilgul), life-cycle, are numerically equivalent]. And the evil impulse chases her to enter that body, a slavegirl to the evil impulse. He is a שֵׁד יְהוּדִי (shed yehudi), Jewish demon, and the soul is י (yod), the Hebrew slave [see Exodus 21:2–6; cf. BT Qiddushin 16a. On Jewish demons, see BT Pesaḥim 110a; Yevamot 122a and Rashi; Zohar 3:253a (RM); ZḤ 47 (MhN, Rut), 48d; cf. BT Gittin 66a] in which this שֵׁד (shed), demon, becomes שַׁדַּי (Shaddai) because it kept guard of the soul and repented through her, and with her blessed the blessed Holy One daily with ‘בָרוּך (Barukh), blessed…’ and with it sanctifies the blessed Holy One with ‘Holy, holy, holy,’ (Qedushah) and with it declares the unity of the blessed Holy One with the recital of Shema.
What used to be a demon turns into her angel—Metatron turns into Shaddai, since מְטַטְרוֹן (Metatron) is the sum of שַׁדַּי (Shaddai) [see BT Sanhderin 38b]. Immediately there is fulfilled in her And she shall be his wife, he shall not be able to send her away ever (Deuteronomy 22:19). But if he does not repent she is enslaved in him through the offences he committed and it shall be fulfilled in him, the wife and her children shall be her master’s (Exodus 21:4) [cf. Zohar 2:106a (SdM)], and it says of the demon which is her debtor: and he shall go out by himself (ibid.). That demon is like Moses’ staff that turns from a staff into a snake and from a snake into a staff [see Exodus 4:2]. So does this demon turn from a demon into an angel and from an angel into a demon, according to human deeds” (Zohar 3:277a, Ra’aya Meheimna Ki Tetse).

References: §89
 §178
 §36
 §54
 §61
 §78
 §192
 §196