Sefer HaBahir
Verses
Rabbi Nehuniah ben HaKana said: One verse (Job 37:21) states, "And now they do not see light, it is brilliant in the skies..." Another verse, however, (Psalm 18:12), states, "He made darkness His hiding place." It is also written (Psalm 97:2), "Cloud and gloom surround Him." This is an apparent contradiction. A third verse comes and reconciles the two. It is written (Psalm 139:12), "Even darkness is not dark to You. Night shines like day — light and darkness are the same."
Rabbi Berachiah said: It is written (Genesis 1:2), "The earth was Chaos and Desolation." What is the meaning of the word "was" in this verse? This indicates that the Chaos existed previously. What is "Chaos" (tohu)? Something that confounds (taha) people. What is "Desolation" (bohu)? It is something that has substance. This is the reason that it is called bohu, that is, "bo hu" — "it is in it."
Why does the Torah begin with the letter ב? In order that it begin with a blessing (בְּרֵכָה). How do we know that the Torah is called a blessing? Because it is written (Deuteronomy 33:23), "The filling is God's blessing possessing the Sea and the South." The Sea is nothing other than the Torah, as it is written (Job 11:9), "It is wider than the sea." What is the meaning of the verse, "The filling is God's blessing"? This means that wherever we find the letter ב it indicates a blessing. It is thus written (Genesis 1:1), "In the beginning..." The word "beginning" is nothing other than Wisdom. It is thus written (Psalm 111:10), "The beginning is wisdom, the fear of God." Wisdom is a blessing. It is thus written, "And God blessed Solomon." It is furthermore written (I Kings 5:26), "And God gave Wisdom to Solomon." This resembles a king who marries his daughter to his son. He gives her to him at the wedding and says to him, "Do with her as you desire."
How do we know that the word בְּרָכָה (blessing) comes from the word בָּרוּךְ (blessed)? Perhaps it comes from the word בֶּרֶךְ (knee). It is written (Isaiah 44:23), "For to Me shall every knee bend." The Place to which every knee bends. What example does this resemble? People want to see the king, but do not know where to find his house. First they ask "Where is the king's house?" Only then can they ask "Where is the king?" It is thus written, "For to Me shall every knee bend" — even the highest — "every tongue shall swear."
Rabbi Rahumai sat and expounded: What is the meaning of the verse (Deuteronomy 33:23), "The filling is God's blessing, possessing the Sea and the South"? This means that wherever we find the letter ב it is blessed. This is the Filling referred to in the verse, "The filling is God's blessing." From there it nourishes those who need it. It was from this Filling that God sought advice. What example does this resemble? A king wanted to build his palace among great cliffs. He mined into the bedrock and uncovered a great spring of living water. The king then said, "Since I have flowing water, I will plant a garden. Then I will delight in it, and so will all the world." It is therefore written (Proverbs 8:30), "I was with Him as a craftsman, I was His delight for a day, a day, frolicking before him at every time." The Torah is saying, "For two thousand years I was in the bosom of the Blessed Holy One as His delight." The verse therefore says, "a day, a day." Each day of the Blessed Holy One is a thousand years, as it is written (Psalm 90:4), "A thousand years in Your eyes is as but yesterday when it is passed." From then on, it is at times, as the verse states, "...at every time." The rest is for the world. It is thus written (Isaiah 48:9), "I will breathe out My praise through My nose for you." What is the meaning of "My praise"? As it is written (Psalm 145:2), "A praise of David, I will raise You high..." Why is this a praise? Because I will "raise You high." And what is this elevation? Because "I will bless Your name for the world and forever."
What is a blessing? It can be explained with an example. A king planted trees in his garden. It may rain and water them, and the ground may be wet and provide them with moisture, but still, he must water them from the spring. It is thus written (Psalm 111:10), "The beginning is Wisdom, the fear of God, good intelligence to all who do them..." You may think that it lacks something. It is therefore written, "His praise endures forever."
Rabbi Amorai sat and expounded: What is the meaning of the verse (Deuteronomy 33:23), "The filling is God's blessing, possessing the Sea and the South"? Moses was saying, "If you follow my decrees, you will inherit both this world and the next." The World to Come is likened to the sea, as it is written (Job 11:9), "It is wider than the sea." The present world is referred to as the South. It is thus written (Joshua 15:19), "...for you have set me in the land of the south..." The Targum translates this, "behold the earth is the south."
Why did God add the letter ה to Abraham's name, rather than any other letter? This was so that all parts of man's body should be worthy of life in the World to Come, which is likened to the sea. To the extent that we can express it, the Structure was completed in Abraham. It is written (Genesis 9:6), "For in the form of God, He made the man." The gematria of Abraham is 248, the number of parts in man's body.
What is the meaning of (Deuteronomy 33:23), "...he shall inherit it?" It would have been sufficient if the verse said, "inherit" But this comes to teach us that God must also be included. The word יְרָשָׁה (he shall inherit) thus contains the letters “רֵשׁ יָהּ” (inherit God). What does this resemble? A king had two treasuries, and he hid one away. After many days he said to his son, "Take what is in these two treasuries." The son replied, "Perhaps you are not giving me all that you have hidden away." The king said, "Take everything." It is thus written, "the Sea and the South, he shall inherit it." Inherit God (יָהּ רֵשׁ) — everything will be given to you if you only keep My ways.
Rabbi Bun said: What is the meaning of the verse (Proverbs 8:23), "I was set up from eternity, from a head, before the earth"? What is the meaning of "from eternity” (מֵעוֹלָם)?" This means that it must be concealed (הֶעֱלֵם) from the world. It is thus written: (Ecclesiastes 3:11), "He has also placed the world in their hearts..." Do not read “the world” (הָעֹלָם), but “concealment” (הֶעֱלֵם). The Torah said, "I was first, so that I might be the head of the world." It is thus written, "I was set up from eternity, from a head." You may think that the earth was before it. It is therefore written, "before the earth." It is thus written (Genesis 1:1), "In the beginning God created heaven and the earth." What is the meaning of "created"? He created everything that was needed for all things. And then God. Only after that is it written "the heaven and the earth."
What is the meaning of the verse (Ecclesiastes 7:14), "Also one opposite the other was made by God."? He created Desolation and placed it in Peace, and He created Chaos and placed it in Evil. Desolation is in Peace, as it is written (Job 25:2), "He makes peace in His high places." This teaches us that Michael, the prince to God's right, is water and hail, while Gabriel, the prince to God's left, is fire. The two are reconciled by the Prince of Peace. This is the meaning of the verse, "He makes peace in His high places."
How do we know that Chaos is in Evil? It is written (Isaiah 45:7), "He makes peace and creates evil." How does this come out? Evil is from Chaos, while Peace is from Desolation. He thus created Chaos and placed it in Evil, as it is written "He makes peace and creates evil." He created Desolation and placed it in Peace, as it is written, "He makes peace in His high places."
Rabbi Bun sat, and also expounded: What is the meaning of the verse (Isaiah 45:7), "He forms light and creates darkness"? Light has substance. Therefore, the term "formation" is used with regard to it. Darkness has no substance, and therefore, with regard to it, the term "creation" is used. It is similarly written (Amos 4:12), “He forms mountains and creates the wind." Another explanation is this: Light was actually brought into existence, as it is written (Genesis 1:3), "And God said, let there be light." Something cannot be brought into existence unless it is made. The term "formation" is therefore used. In the case of darkness, however, there was no making, only separation and setting aside. It is for this reason that the term "created" is used. It has the same sense as in the expression, "That person became well.”
Why is the letter ב closed on all sides and open in the front? This teaches us that it is the House (בַּיִת) of the world. God is the place of the world, and the world is not His place. Do not read ב, but בַּיִת (house). It is thus written (Proverbs 24:3), "With wisdom the house is built, with understanding it is established."
What does the ב resemble? It is like a man, formed by God with wisdom. He is closed on all sides, but open in front. The א, however, is open from behind. This teaches us that the tail of the ב is open from behind. If not for this, man could not exist. Likewise, if not for the ב on the tail of the א, the world could not exist.
Rabbi Rahumai said: Illumination preceeded the world, since it is written (Psalm 97:2), "Cloud and gloom surround Him." It is thus written (Genesis 1:3), "And God said, 'let there be light,' and there was light." They said to Him, "Before the creation of Israel your son, will you then make him a crown?" He replied yes. What does this resemble? A king yearned for a son. One day he found a beautiful, precious crown, and he said, "This is fitting for my son's head." They said to him, "Are you then certain that your son will be worthy of this crown?" He replied, "Be still. This is what arises in thought." It is thus written (2 Samuel 14:14), “He thinks thoughts.”
Rabbi Amorai sat and expounded: Why is the letter א at the beginning? Because it was before everything, even the Torah.
Why does ב follow it? Because it was first. Why does it have a tail? To point to the place from which it came. Some say, from there the world is sustained.
Why is ג third? It has three parts, teaching us that it bestows (גּוֹמֶלֶת) kindness. But did Rabbi Akiva not say that ג has three parts because it bestows, grows, and sustains? It is thus written (Genesis 21:8), "The lad grew and was bestowed." He said: He says the same as I do. He grew and bestowed kindness to his neighbours and to those entrusted to him.
And why is there a tail at the bottom of the ג? He said: ג has a head on top, and is like a pipe. Just like a pipe, ג draws from above through its head, and disperses through its tail. This is ג.
Rabbi Yochanan said: The angels were created on the second day. It is therefore written (Psalm 104:3), "He rafters His upper chambers with water..." It is then written (Psalm 104:4), "He makes the winds His angels, His ministers from flaming fire." Rabbi Levitas ben Tavros said: All, even Rabbi Yochanan, agree that the water already existed. But it was on the second day that "He raftered His upper chambers with water." – the one who "makes the clouds his chariot," and the one who "walks on the wings of the wind." But His messengers were not created until the fifth day.
All agree that none were created on the first day. It should therefore not be said that Michael drew out the heaven at the south, and Gabriel drew it out at the north, while God arranged things in the middle. It is thus written (Isaiah 44:24), "I am God, I make all, I stretch out the heavens alone, the earth is spread out before Me (ק: מֵאִתִּי)" "Who was with Me?" (כ: מִי אִתִּי) I am the One who planted this tree in order that all the world should delight in it. And in it, I spread All. I called it All because all depend upon it, all emanate from it, and all need it. To it they look, for it they wait, and from it, souls fly in joy. Alone was I when I made it. Let no angel rise above it and say, "I was before you." I was also alone when I spread out My earth, in which I planted and rooted this tree. I made them rejoice together, and I rejoiced in them. "Who was with Me?" To whom have I revealed this mystery?
Rabbi Rahumai said: From your words we could conclude that the needs of this world were created before the heavens. He answered yes. What does this resemble? A king wanted to plant a tree in his garden. He searched the entire garden to find a spring flowing with water that would nourish the tree, but could not find any. He then said, "I will dig for water, and will bring forth a spring to nourish the tree." He dug and opened a well, flowing with living water. He then planted the tree, and it stood, giving forth fruit. It was successfully rooted, since it was always watered from the well.
Rabbi Yanai said: The earth was created first, as it is written (Genesis 2:4), "...earth and heaven." They said to him: Is it not written (Genesis 1:1), "...the heaven and the earth"? He replied: What is this like? A king bought a beautiful object, but since it was not complete, he did not give it a name. He said, "I will complete it, I will prepare its pedestal and attachment, and then I will give it a name." It is thus written (Psalm 102:26), "From eternity You founded the earth" — and then, "the heavens are the work of Your hands." It is furthermore written (Psalm 104:2), "He covered Himself with light like a garment. He spread out the heaven like a curtain, He rafters His upper chambers with water." It is then written (Psalm 104:4), "He makes the winds His angels, His ministers of flaming fire." Finally, it is written (Psalm 104:5), "He founded the earth on its pedestals, that it not be removed for the world and forever." When He made its pedestal, He strengthened it. It is therefore written, "that it not be moved." What is its name? ‘And Forever’ is its name, and its pedestal is ‘World’. It is therefore written, "for the World And Forever."
Rabbi Berachiah said: What is the meaning of the verse (Genesis 1:3), "And God said, 'Let there be light,' and there was light"? Why does the verse not say, "And it was so"? What is this like? A king had a beautiful object. He puts it away until he had a place for it, and then he put it there. It is therefore written, "Let there be light, and there was light." This indicates that it already existed.
Rabbi Amorai said: What is the meaning of the verse (Exodus 15:3), "God is a man (אִישׁ) of war"? Mar Rahumai said to him: Great master, do not ask about something that is so simple. Listen to me and I will advise you. He said to him: What is this like? A king had a number of beautiful dwellings, and he gave each one a name. One was better than the other. He said, "I will give my son this dwelling whose name is א. This one whose name is י is also good, as is this one whose name is ש." What did he do then? He gathered all three together, and out of them he made a single name and a single house. He said: How long will you continue to conceal your meaning? The other replied: My son, א is the head. י is second to it. ש includes all the world. Why does ש include all the world? Because with it one writes an answer (תְּשׁוּבָה).
The students asked him: What is the letter ד? He replied: What is this like? Ten kings were in a certain place. All of them were wealthy, but one was not quite as wealthy as the others. Even though he is still very wealthy, he is poor (דַּל) in relation to the others.
They said to him: What is the letter ה? He grew angry and said: Did I not teach you not to ask about a later thing and then about an earlier thing? They said: But ה comes after. He replied: The order should be ג-ה. Why is it ג-ד? Because it must be ד-ה. And why is the order ג-ד? He said to them: ג is in the place of ד; on its head, it is in the place of ד .ה, with its tail, is in place of the ה.
They said to him: But what is ו? He said: The world was sealed with six directions. They said: Is ו not a single letter? He replied: It is written (Psalm 104:2), "He wraps Himself in light as a garment..."
Rabbi Ishmael expounded to Rabbi Akiva: What is the meaning of the verse (Genesis 1:1), "...the heavens and the earth"? If the word את were absent, we would think that "heaven" and "earth" were gods. He replied: By the Divine Service! You may have reached out for the true meaning, but you have not sorted out, and therefore you speak in this manner. But, the word את comes to include the sun, moon, stars and constellations, while it comes to add trees, plants, and the Garden of Eden.
They said to him: It is written (Lamentations 2:1), "He threw the beauty of Israel from heaven to earth." From here we see that it fell. He replied: If you have read, you did not review, and if you reviewed, you did not go over it a third time. What does it resemble? A king had a beautiful crown on his head and a beautiful cloak on his shoulders. When he heard evil tidings, he cast the crown from his head and the cloak from his shoulders.
They asked him: Why is the letter ח open? And why is its vowel point a small patach? He said: Because all directions (רוּחַוֹת) are closed, except for the North, which is opened for good and for evil. They said: How can you say that it is for good? It is not written (Ezekiel 1:4), "And behold, a stormy wind coming from the north, a great cloud and burning fire." Fire is nothing other than fierce anger, as it is written (Leviticus 10:2), "And fire went out from before God, and it consumed them and killed them. " He said: There is no difficulty. One case is speaking of when Israel does the will of God, while the other is speaking of when they do not do His will. When Israel does not do His will, then the fire comes close. But when they do God's will, then the Attribute of Mercy encompasses and surrounds it, as it is written (Micah 7:18), "He lifts up sin and passes over rebellion."
What is this like? A king wanted to punish and whip his slaves. One of his governors stood up and asked the reason for this punishment. When the king described the offence, the governor said, "Your slaves never did such a thing. I will be their bondsman until you investigate it more thoroughly." In the meantime, the king's anger was calmed.
His students asked: Why is the letter ד thick on the side? He replied: Because of the segol which is in the small patach. It is thus written (Psalm 24:7), "The openings (פִּתְחֵי) of the World." There He placed a patach above and a segol below. It is for this reason that it is thick.
... “The advantage/profit/surplus/yitron of the land/arets over All /bakol is a king” [Ec 5:8] – And what is yitron? A place from which is carved out the earth/arets . . . And what is this “earth”? That from her was carved out the Whole /hakol, and from him (hakol) was carved out heavens, and he is the throne of the Holy One, and he is a precious stone, and he is the sea of wisdom.
And corresponding to her (the earth) is the deep-blue/t’cheilet of the tsitsit (the corner fringes on a prayer shawl). For R’ Meir said: How is t’cheilet different from all kinds of colors? Because t’cheilet resembles the sea and the sea resembles the firmament and the firmament resembles the throne of glory, as it is said, “And they saw Israel’s God and under His feet [was something] like sapphire brick-work and like the essence of the heavens for purity” [Ex 24:10] and it says, “like the appearance/mar’eh of sapphire stone, a likeness of a throne / d’mut kisei’” [Ez 1:26].
And what would the tree be that you spoke of? He said to him: [It is] the powers/kochot of the Holy One, this on back of this, and they resemble/domin a tree: just as this tree, by means of the waters, brings out fruit, even so the Holy One by means of the waters increases the powers of the tree. And what are these waters of the Holy One? They are wisdom, and they are the souls/n’shamot of the righteous that bloom/grow/fly/por’chin from the spring unto the great channel. And he goes up and joins with the tree, and by what means does [the tree] bloom/grow? By means of Israel, [for] when they are righteous and good, Shekhinah rests among them, and through their deeds she rests in the bosom of the Holy One, and makes them fruitful and increases them.