סוד אותיות השם הקדוש

סוֹד אוֹתִיּוֹת הַשֵּׁם הַקָּדוֹשׁ

The Secret of the Letters of the Holy Name

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פֵּרוּשׁ וּבֵאוּר עַל זֹהַר פָּרָשַׁת תְּצַוֶּה, חֵלֶק ב׳, אוֹתִיּוֹת ח׳–ל״ז

Commentary and Elucidation on Zohar Parashat Tetzaveh

Section 2, Verses 8–37

עִם מְקוֹרוֹת, הֶעָרוֹת, וְהַסְבָּרוֹת

With Sources, Footnotes, and Explanations

Based on the Sulam Commentary of Rabbi Yehuda Ashlag zt"l

With insights from the Arizal, Ramak, and classical Kabbalistic sources

הַקְדָּמָה — Introduction

The passage before us, drawn from Zohar Parashat Tetzaveh (Section 2, Verses 8–37), constitutes one of the most profound and systematic expositions in the entire Zohar on the mystical architecture of the Divine Name — the Tetragrammaton (Yud-Hei-Vav-Hei). Rabbi Shimon bar Yochai, the master teacher of the Zohar, unfolds the inner structure of each of the four letters of the Holy Name, revealing how the entire cosmos — from the highest reaches of the Ein Sof to the lowest realms of physical existence — is encoded within these sacred letters.

The discourse is structured around four 'secrets' (Razin), each corresponding to one letter of the Tetragrammaton: (1) The Yud — the primordial point of Chochmah, standing on nine pillars and generating the system of 9, 8, 12, and 72 points that ultimately produce the 72 Holy Names; (2) The first Hei — the 'Holy Sanctuary' of Binah, standing on five supports and expanding into the thirteen Attributes of Mercy, the 42-letter Name, and the structure of 100 blessings; (3) The Vav — the form of man (Zeir Anpin), standing on twelve and twenty-four chariots, embodying the unity of all three columns in one expansion; (4) The final Hei — Malchut, the point where the Upper and Lower Worlds unite as one.

This sefer presents the complete Aramaic text of each verse alongside an English translation based primarily on the Sulam commentary of Rabbi Yehuda Ashlag (1885–1954), the 'Master of the Ladder,' whose monumental work made the Zohar accessible for the first time in a systematic and comprehensive manner. Following each verse, we provide detailed commentary drawing upon the Arizal's Etz Chaim, the Ramak's Pardes Rimonim, Sefer Yetzirah, Tikunei Zohar, and other classical Kabbalistic sources. Extensive footnotes provide cross-references and deeper explanations for the interested student.

A key concept running throughout this passage is the 'Butzina' — the Luminary — identified by the Sulam as Binah of Arich Anpin, the source of all light that vivifies and supports the letters of the Holy Name. Another central theme is the relationship between the 'square' (Ribu'a) and the 'circle' (Igula) — the Lurianic distinction between the straight-line light (Or Yashar) of the higher realms and the encompassing light (Or Makif) of the lower realms. The interplay between concealment and revelation, between the Nekudah (point) and its Samchin (supports), forms the backbone of this extraordinary teaching.

רָזָא קַדְמָאָה — סוֹד הַיּוּ״ד

The First Secret — The Mystery of the Yud

The Zohar begins its exploration of the Holy Name with the letter Yud, the smallest letter of the Hebrew alphabet and yet the foundation upon which the entire structure of divine emanation rests. The Yud represents Chochmah — primordial Wisdom — the first flash of creative consciousness that emerges from the infinite unknown. As a single point, it contains within itself the seed of all that will unfold.

── Verse 8 ──

[8] רָזָא קַדְמָאָה, יוֹ"ד, נְקוּדָה קַדְמָאָה דְּקַיְּימָא עַל תֵּשַׁע סַמְכִין דְּסַמְכִין לָהּ. וְאִינּוּן קַיְימִין לְאַרְבַּע סִטְרֵי עָלְמָא. כְּמָה דְּסוֹפָא דְּמַחֲשָׁבָה, נְקוּדָה בַּתְרָאָה, קַיְּימָא לְאַרְבַּע סִטְרֵי עָלְמָא. בַּר דְּהַאי דְּכָר, וְאִיהִי נוּקְבָּא.[1][2][3][4]

The first secret is the Yud of the Tetragrammaton, which is the first point — namely Chochmah — which stands upon nine pillars that support it. They are stationed to the four directions of the world: South, North, East and West, which are the three columns and Malchut. Similarly, the end of thought, the last point — which is Malchut — stands to the four directions of the world. They are all equal, one to the other, except that the upper point is male and the last point is female.

Commentary on Verse 8

Rabbi Shimon introduces the first of four secrets with the letter Yud. In Kabbalistic symbolism, the Yud is a 'Nekudah' — a dimensionless point — representing Chochmah, the first Sefirah to emerge from Keter. The term 'first point' (Nekudah Kadma'ah) indicates that Chochmah is the first discernible manifestation of divine will.

The nine pillars (Tisha Samchin) that support this point correspond to the nine Sefirot from Chochmah through Yesod. Together with the Yud (Chochmah) itself, they complete the full structure of ten Sefirot. These nine are arranged according to four directions: South (Chesed/Right Column), North (Gevurah/Left Column), East (Tiferet/Central Column), and West (Malchut/Receiving Principle). This four-directional structure reveals that even at the highest level of Chochmah, the template for the entire Sefirotic system is already present.

The Zohar draws a remarkable parallel between the 'beginning of thought' (Chochmah) and the 'end of thought' (Malchut). Both stand on four directions; both contain the same fundamental structure. The only difference is that one is male (active, giving) and the other is female (receptive, receiving). This teaches that Malchut is not something separate from the divine plan — it is the mirror image of Chochmah, the completion of the thought that began at the highest level.

── Verse 9 ──

[9] וְהַאי קַיְּימָא בְּלָא גּוּפָא, וְכַד קַיְּימָא בִּלְבוּשָׁא, דְּאִתְלָבַּשׁ בְּהוּ, אִיהִי קַיְּימָא עַל תֵּשַׁע סַמְכִין, בְּרָזָא דְּאָת ם בְּלָא עִגּוּלָא. וְאע"ג דְּאָת ס' אִיהִי בְּעִגּוּלָא, וְקַיְּימָא בְּעִגּוּלָא. אֲבָל בְּרָזָא דְּאַתְוָון חֲקִיקִן, גּוֹ נְקוּדֵי, טְהִירִין לְעֵילָּא, אִינּוּן בְּרִבּוּעָא, דִּלְתַתָּא אִיהוּ בְּעִגּוּלָא.[5][6]

This Yud, which is Chochmah, has no body. When it is clothed by them, it stands on nine pillars, according to the secret of the letter final Mem, without a circle. Even though the letter Samech is round and shaped like a circle, the Yud is the secret of Samech, and the first Hei is the secret of final Mem. According to the secret of the letters that are engraved with dots — meaning those letters that allude to the aspect of Chochmah that is called 'dots' — the supernal lights are quadrilateral and those of below are circular.

Commentary on Verse 9

The Zohar reveals a fundamental principle of Lurianic Kabbalah: the distinction between 'square' (Ribu'a) and 'circle' (Igula). The final Mem (ם), being square-shaped, represents the supernal lights — the direct, structured emanation of divine energy in straight lines and defined boundaries. The Samech (ס), being round, represents the lower lights — the encompassing, all-inclusive nature of divine presence in the lower worlds.

That the Yud 'has no body' means that Chochmah in its essence is utterly abstract and formless — a pure point of consciousness without extension or dimension. Only when 'clothed' (Itlabash) in the garments of the lower Sefirot does it become manifest and structured. This clothing process is the secret of the final Mem — the womb-like enclosure of Binah that gives form and structure to the formless point of Chochmah.

The Arizal in Etz Chaim elaborates extensively on this principle: the light of Adam Kadmon first emanates in the form of circles (Igulim) representing equal, undifferentiated divine presence, and then as straight lines (Yosher) representing hierarchical, structured emanation. The Zohar here attributes the straight-line/square quality to the upper realms and the circular quality to the lower realms.

── Verse 10 ──

[10] הַאי בְּרִבּוּעַ אִיהִי קַיְּימָא בְּשִׁיעוּרָא דְּתֵשַׁע נְקוּדִין, תְּלַת תְּלַת לְכָל סְטָר. וְאִינּוּן בְּשִׁיעוּרָא דְּחוּשְׁבָּנָא תְּמַּנְיָא נְקוּדִין, וְאִינּוּן תֵּשַׁע. וְאִלֵּין אִינּוּן דְּקַיְימִין מֵרָזָא דְּבוּצִינָא בְּרִיבּוּעָא בְּסַמְכִין תִּשְׁעָה לְאָת יוֹ"ד, נְקוּדָה חֲדָא. אִינּוּן תִּשְׁעָה. אִינּוּן תְּמַנְיָא בְּרָזָא דְּאָת ם בְּרִבּוּעָא, כְּגַוְונָא דָּא תְּלַת תְּלַת לְכָל סְטָר.[7]

This square has the amount of nine points, three to each side. They amount to the number of eight points, which are nine. These exist by and come from the secret of the luminary, quadrupled, namely the final Mem, with nine pillars for the letter Yud, which is one of their points. They are nine; yet they are eight by means of the quadrupled letter final Mem, three to each side — when you do not count the Yud itself, meaning Binah, Da'at, Chesed, Gevurah, Tiferet, Netzach, Hod and Yesod.

Commentary on Verse 10

Here the Zohar introduces a numerological framework that is central to the entire passage. The square (Ribu'a) — represented by the final Mem — has four sides, with three points on each side. 4 × 3 = 12 total positions, but since the corner points are shared between adjacent sides, the unique count yields 9 points (including the center). When counting only the supporting pillars (excluding the Yud itself), the count is 8.

The oscillation between 8 and 9 is significant: 9 includes Chochmah (the point itself), while 8 represents only the supporting structure without Chochmah. This distinction runs throughout the passage and is essential for understanding how the 72 Names are derived. The eight points correspond to Binah, Da'at, Chesed, Gevurah, Tiferet, Netzach, Hod, and Yesod — the Sefirot that serve as the 'chariot' (Merkavah) for the revelation of Chochmah.

── Verse 11 ──

[11] וְדָא אִיהוּ רָזָא. דְּאָת יוֹ"ד נְקוּדָה חֲדָא, וְאַף עַל גַּב דְּאִיהִי נְקוּדָה חֲדָא, דִּיּוּקְנָא דִּילָהּ, רֵישָׁא לְעֵילָּא, וְקוֹצָא לְתַתָּא, וְשִׁיעוּרָא דִּילָהּ תְּלַת נְקוּדִין כְּגַוְונָא דָּא וְעַל דָּא אִתְפַּשְּׁטוּתָא לְאַרְבַּע סִטְרִין, תְּלַת תְּלַת לְכָל סְטַר, אִיהִי תֵּשַׁע, וְאִיהִי תְּמַנְיָא.[8]

And this is the secret: the letter Yud is one point, and even though it is one point, its shape has a head above — which is the upper tip of the Yud — a tip below, and the dot itself. Therefore, it amounts to three points like the Hebrew dot Segol, in the secret of Right, Left and Central, which is the inner meaning of the three columns. Therefore, the expansion to four sides, three on each side, equals nine together with the Yud, and eight without the Yud itself.

Commentary on Verse 11

The anatomy of the letter Yud is decoded: though appearing as a simple dot, it actually contains three components — (1) the upper tip (Kotz shel Yud — traditionally the thorn or crown atop the letter), (2) the body of the Yud, and (3) the lower tip. These three components correspond to the three columns: Right (Chesed), Left (Gevurah), and Center (Tiferet). The Segol vowel, consisting of three dots arranged in a triangle, visually represents this triadic structure.

From this inner trinity of the Yud, the entire system of Sefirot unfolds. Each of the three points contains within itself another three (since each column includes all three columns within it), yielding 3 × 3 = 9 points. This is the seed of the fractal, self-similar nature of the Sefirotic system: every part contains the whole, and the whole is reflected in every part.

── Verse 12 ──

[12] וְאִלֵּין אִינּוּן סַמְכִין דְּנָפְקִין מֵרָזָא דְּבוּצִינָא, לְמֶהֱוֵי סַמְכִין לְאָת יוֹ"ד, וְאִלֵּין אִקְרוּן רְתִיכָא דִּילָהּ. וְלָא קַיְּימִין בִּשְׁמָא, בַּר בְּרָזָא דְּתֵשַׁע נְקוּדִין דְּאוֹרַיְיתָא.[9][10]

These eight points are pillars that stem from the secret of the luminary to support the letter Yud, and they are considered its Chariot. They are not called by name, just by the secret of the nine vowels in the Torah — which are Kamatz, Patach, Tzerei (the first three Sefirot), Segol, Shva and Cholam (Chesed, Gevurah and Tiferet), Chirik, Kubutz, Shuruk (Netzach, Hod and Yesod) — because the Sefirot of Chochmah are called 'dots.'

Commentary on Verse 12

A remarkable teaching emerges: at the level of Chochmah, the Sefirot are not known by their usual names (Chesed, Gevurah, etc.) but rather by the names of the nine vowel-points (Nekudot) of the Torah. This is because Chochmah itself is called 'Nekudah' (point/dot), and all its emanations partake of this quality. The vowels, which give voice and pronunciation to the consonants, represent the hidden life-force that animates the letters of Torah — just as Chochmah is the hidden wisdom that animates all of creation.

The Butzina (Luminary) — identified as Binah of Arich Anpin — is the ultimate source from which these pillars emerge. It serves as the Keter (Crown) to the Yud's Chochmah, providing the initial impulse of light that generates the entire supporting structure. The concept of Merkavah (Chariot) here means that these eight Sefirot serve as the vehicle through which the light of Chochmah can be transmitted and revealed in the lower worlds.

── Verse 13 ──

[13] וּבְרָזָא דְּסִפְרָא דְּאָדָם, אִתְפְּלָגוּ אִלֵּין תֵּשַׁע דְּאִינּוּן תְּמַנְיָא, בְּצֵרוּפָא דְּאַתְוָון דִּשְׁמָא קַדִּישָׁא, לְצָרְפָא לוֹן וּלְיַחֲדָא לוֹן בְכָל אִינּוּן גַּוְונִין, כַּד נַטְלִין אִלֵּין תְּמַנְיָא דְּאִינּוּן תֵּשַׁע, נַהֲרִין בִּנְהִירוּ דְּאָת ם בְּרִבּוּעָא, וְאַפִּיק נְהוֹרִין תְּמַנְיָא, אִתְחָזוּן וְאַתְוָון תִּשְׁעָה. וְאִתְפַּלְגָּן לְתַתָּא לְנַטְלָא כָּל מַשְׁכְּנָא.[11]

In the secret of the Book of Adam, these nine that are eight divided into permutations of letters of the Holy Name, in order to combine and unite them in all these manners. When these eight, which are nine, travel — meaning when they shine by means of the three columns, one after the other — they shine with the illumination of the letter final Mem quadrupled, and extract eight lights that appear like nine. They divide below to carry the Tabernacle.

Commentary on Verse 13

The Book of Adam (Sifra D'Adam) is cited as a source for the teaching that the nine/eight points divide into permutations of the letters of the Holy Name. This ancient text, referenced frequently in the Zohar, is said to contain primordial wisdom transmitted to Adam HaRishon. The 'permutations' (Tzerufim) refer to the various combinations of the letters of the Tetragrammaton, each combination revealing a different aspect of divine governance.

The phrase 'they divide below to carry the Tabernacle' connects this supernal structure to the physical Mishkan (Tabernacle). Just as the divine points arrange themselves into columns and supports, so too the Tabernacle was constructed with beams, pillars, and supports that mirrored the heavenly architecture. The Mishkan was literally a microcosm of the Sefirotic system, with each physical element corresponding to a spiritual reality.

── Verse 14 ──

[14] וְאִינּוּן צֵרוּפָא דִּשְׁמָא קַדִּישָׁא, בְּרָזָא דְּשַׁבְעִין וּתְרֵין אַתְוָון מְחַקְּקָן, דְּנַפְקֵי מֵרָזָא דִּתְלַת גַּוְונִין, יְמִינָא וּשְׂמָאלָא וְאֶמְצָעִיתָא. וְכֹלָּא מֵרָזָא דִּתְלַת נְקוּדִין, שִׁיעוּרָא דְּאָת יוֹ"ד, דְּאִיהִי לְד' סִטְרִין, וְאִינּוּן תְּמַנְיָא נְקוּדִין, וְאִינּוּן תֵּשַׁע נְקוּדִין, וְאִינּוּן תְּרֵיסַר נְקוּדִין עִלָּאִין. ג' ג' לְכָל סְטָר וּסְטָר, וּמֵהָכָא נַחְתִּין לְתַתָּא בִּתְרֵיסַר לְשִׁית סִטְרִין. וְכַד אִתְחָקְּקָן תְּרֵיסַר אִלֵּין בְּשִׁית סִטְרִין, אִינּוּן שַׁבְעִין וּתְרֵין שְׁמָהָן.[12][13]

They are the permutation of the Holy Name by means of 72 engraved letters that stem from the secret of the three colors — right, left and central — which are Chesed, Gevurah and Tiferet of Zeir Anpin. And they all come from the secret of the three points, which are the dimension of the letter Yud. It illuminates to four directions. They are eight points besides Chochmah and nine points including Chochmah. They are twelve supernal points, three to every side. From here, they descend as twelve to the six extremities. When these twelve are engraved on the six extremities of Zeir Anpin, they are 72 Names — because 6 × 12 = 72 — for they are the secret of the Holy Name of Ayin-Bet (72).

Commentary on Verse 14

This verse presents the mathematical derivation of the 72 Holy Names from the structure of the Yud. The progression is: 3 points (top, middle, bottom of Yud) → each containing 3 = 9 points → arranged on 4 sides = 12 supernal points → inscribed on 6 extremities of Zeir Anpin = 72 Names. The formula 6 × 12 = 72 reveals how the macrocosmic structure of Zeir Anpin (the six Sefirot from Chesed to Yesod) multiplied by the twelve permutations yields the complete Name of 72.

The 72 Names derive from three consecutive verses in Shemot 14:19-21, each containing exactly 72 Hebrew letters. When the first verse is written forward, the second backward, and the third forward, and read vertically, 72 three-letter combinations emerge. Each triplet is one of the 72 Names, corresponding to a specific permutation of divine energy. The Zohar here reveals that this structure is not arbitrary but flows naturally from the inner geometry of the Yud.

── Verse 15 ──

[15] וְכֹלָּא אִיהוּ סָלִיק בִּרְעוּתָא, דִּסְמִיכוּ דְּמַחֲשָׁבָה בְּאִינּוּן סַמְכִין דְּאָת יוֹ"ד, וְעַל דָּא אַתְוָון בְּצִרוּפַיְּיהוּ, תְּלַת תְּלַת בְכָל צֵרוּפָא דִּילֵיהּ, בְּגִין לְסַלְּקָא בִּרְעוּתָא דְּאָת י', דִּתְלַת נְקוּדִין, כְּמָה דְּאִתְּמַר, וְעַל דָּא לָא אִסְתְּלִיק בִּסְלִיקוּ דְּצֵרוּפָא, אֶלָּא מֵעִקָרָא וְשָׁרְשָׁא דְּרָזָא דְּאִלֵּין סַמְכִין, דְּסַמְכִין לְאָת י' רָזָא דְּאָת ם' בְּרִבּוּעָא, ט' נְקוּדִין, תְּמַנְיָא נְקוּדִין, תְּרֵיסַר נְקוּדִין, שַׁבְעִין וּתְרֵין נְקוּדִין.[14]

And the wish comes to support thought — which is Chochmah — with the supports of the letter Yud. Therefore, the letters come permutated in the Name of 72, three letters to each permutation, in order to gain favor with the letter Yud that contains three points. The permutation comes up only from the essence and root of the secret of the supports of the letter Yud, according to the secret of the letter final Mem quadrupled. Thus the entire secret of the Holy Name is based on the letter Yud. It all pertains to the same secret — the secret of drawing Chochmah — and exists by means of the luminary to support every letter of the Name. The supports are a Chariot to every letter of the Name.

Commentary on Verse 15

This verse serves as a grand summary of the first secret. Rabbi Shimon reveals that the ultimate purpose of all the permutations of the 72 Names is to 'support thought' (Semichu D'Machshavah) — to draw forth and sustain the light of Chochmah. The three-letter structure of each of the 72 Names mirrors the three-pointed structure of the Yud itself, creating a fractal resonance between the microcosm of the letter and the macrocosm of the Name.

The progression from 9 to 8 to 12 to 72 points represents an unfolding process: Chochmah (9 points including itself), its supporting structure (8 without itself), its directional expansion (12 across four sides), and its complete inscription upon the six extremities of Zeir Anpin (72). All of this emerges from the single point of the Yud, demonstrating that infinity is contained within the infinitesimal.

רָזָא תִּנְיָינָא — סוֹד הַהֵ״א

The Second Secret — The Mystery of the Hei

The second secret turns to the first Hei of the Tetragrammaton, corresponding to Binah — Understanding. If the Yud is the initial flash of insight, the Hei is the expansion and development of that insight into a complete structure. The Hei is called 'the Holy Sanctuary' (Heichal Kadisha), for it is the palace that houses and reveals the hidden point of Chochmah. Where the Yud stands on nine pillars, the Hei stands on five — corresponding to the numerical value of the letter Hei (5).

── Verse 16 ──

[16] רָזָא תִּנְיָינָא, אָת ה', דְּקַיְּימָא עַל חֲמִשָּׁה סַמְכִין, דְּסַמְכִין לָהּ, דְּנָפְקִין מֵרָזָא דְּבוּצִינָא, כַּד אִתְכְּנַשׁ לְאִסְתַּלְּקָא לְעֵילָּא, מֵרָזָא דְּמִשְׁחָתָא.[15][16]

The second secret is the letter Hei of the Tetragrammaton that stands upon five pillars that support it, that emerge from the secret of the luminary — which is Binah of Arich Anpin — after it was gathered in and ascended above the secret of the curtain.

── Verse 17 ──

[17] אָת דָּא הֵיכְלָא קַדִּישָׁא אִקְרֵי, לְגוֹ, נְקוּדָה דְּקַאמָרָן. וְכֹלָּא אִיהוּ בְּרָזָא דְּקַאמָרָן דְּאָת ם בְּרִבּוּעָא. אֲבָל הָכָא לָא אִתְרְשִׁים בַּר אָת ה', וּרְתִיכָא דִּילָהּ חֲמִשָּׁה סַמְכִין דְּקַאמָרָן.[17]

This letter is called 'the Holy Sanctuary' for the point that we mentioned — namely the Yud. For everything is based on the secret of the letter final Mem quadrupled. Here, the letter final Mem is not imprinted, but rather the letter Hei — because here starts the revelation — and its Chariot is the five pillars we mentioned.

Commentary on Verses 16–17

The transition from Yud to Hei represents the shift from concealment to the beginning of revelation. While the Yud and its supports operate in the realm of the square final Mem (complete concealment), the Hei marks the point where this concealment begins to open. The Hei's very shape — with an opening at its lower left — symbolizes this process of revelation.

The 'curtain' (Mishchata/Masach) mentioned here is a crucial Kabbalistic concept. It represents the boundary or screen that separates different levels of reality. The luminary (Butzina) ascends above this curtain, and from that ascent, the five supports of the Hei emerge. In Lurianic terms, the Masach is the mechanism by which reflected light (Or Chozer) is generated, enabling the lower levels to receive and contain the supernal light.

── Verse 18 ──

[18] דְּכַד בָּטַשׁ נְהִירוּ דְּבוּצִינָא בְּאָת י', אִתְנְהִיר, וּמֵהַהוּא בְּטִישׁוּתָא, אִתְעָבֵידוּ אִינּוּן תֵּשַׁע סַמְכִין דְּקַאמָרָן. וּמִגּוֹ נְהִירוּ דְּאִתְנְהָר אָת י', אִתְפְּשָּׁטוּ תְּלַת נְקוּדִין דְּי'. תְּרֵין לְעֵילָּא, דְּאִינּוּן רֵישָׁא. וְחַד לְתַתָּא, דְּאִיהוּ קוֹצָא דְּי', כְּגַוְונָא דָּא דְּקַאמָרָן. כַּד אִתְפְּשָּׁטוּ, תְּרֵין, אִתְעָבֵידוּ תְּלַת. חַד אִתְעָבֵיד תְּרֵין. וְאִתְפָּשָׁטוּ, וְאִתְעָבֵיד חַד הֵיכָלָא.

When the light of the luminary struck the letter Yud, it was lit up. From that striking, the nine pillars were made. From the illumination that lit the letter Yud, the three points of the Yud spread — two points up, which are at the top of the Yud (the upper tip and the body), and one point down, which is the lower tip, like the Segol. When two expanded, they became three. One became two, and they expanded and became one sanctuary. After the sanctuary became the first point, the secret of the letter Hei became concealed and hidden, and stands on other five.

Commentary on Verse 18

This verse describes the dynamic process by which the Hei emerges from the Yud. The Butzina (Luminary) 'strikes' (Batash) the Yud — a forceful interaction that generates the nine pillars. The three inherent points of the Yud then spread: two upward (the tip and body) and one downward (the lower tip). Through the principle of Chirik (the reconciling third force), the two upper points generate a third, and the single lower point divides into two.

This process of expansion — 2 becoming 3, 1 becoming 2 — culminates in the formation of a 'sanctuary' (Heichal). The sanctuary here is the space of Binah, the palace of divine understanding that contains and reveals the point of Chochmah. After this sanctuary is established, the Hei 'becomes concealed and hidden' — indicating that even within the process of revelation, there remains a dimension of concealment, reflecting the infinite depth of the divine.

── Verse 19 ──

[19] אַרְבְּעָה גְּנִיזִין אִינּוּן, בְּחַד נְקוּדָה דְּקַיְּימָא לְגוֹ בְּאֶמְצָעִיתָא, אִינּוּן חָמֵשׁ. וְאִיהִי ה'. כְּמָה דְּהֵ"א דִּלְתַתָּא, קַיְּימָא עַל אַרְבַּע, וְאִיהִי נְקוּדָה עַל אַרְבַּע, דְּקַיְּימָא בְּגוֹ אֶמְצָעִיתָא. אוּף הָכָא נָמֵי הַאי.[18]

There are four concealed, together with one point between them in the middle. They are five, which is Hei. Just as the lower Hei (Malchut) stands on four — the three columns and Malchut that receives them — and is a point over four, standing in their midst, here it is also like that. And as for its standing on five other supports, it is certainly so, because this supernal point, the Yud, is of two aspects — one on its own and one concealed. Therefore, there are two Hei's.

── Verse 20 ──

[20] וּבְסִפְרָא דְּרָזִין דְּחֲנוֹךְ, ה' וַדַאי קַיְּימָא עַל חָמֵשׁ סַמְכִין דְּנָפְקִין מִגּוֹ בּוּצִינָא. וּכְדֵין אַפִּיק חֲמֵשׁ קַיְימִין אַחֲרָנִין, וְאִשְׁתְּכַח הַאי ה' בְּרָזָא דַּעֲשָׂרָה. וְכַד אִתְפַּרְשַׁת, קַיְּימָא ה' דָּא, עַל סַמְכִין, וְאִינּוּן הֲווֹ תְּלֵיסַר מְכִילָן דְּרַחֲמֵי, בְּחַד דַּרְגָּא דְּאִתּוֹסָף עָלַיְיהוּ.[19][20][21]

In the Book of Secrets of Enoch, it says: Hei certainly stands on five supports that stem from the luminary. Then this Hei produces five other pillars. So this Hei is of the secret of ten. When the Hei separates and returns to its place, this Hei stands on five supports — the four supports being the three columns and Malchut, and the fifth is the point in their center. The four supports are included within each other so that there are three columns in each, which are twelve. They are the thirteen Attributes of Mercy together with one level added to them.

Commentary on Verses 19–20

The Book of Secrets of Enoch (Sifra D'Razin D'Chanoch) is cited to explain the dual nature of the Hei. The Hei first stands on five supports from the Luminary, then produces five more — yielding the secret of ten (5 + 5), which equals the full Sefirotic structure and corresponds to the numerical value of the Yud (10). This teaches that the Hei, through its doubling, recreates the complete power of the Yud.

When the Hei separates (i.e., when the lower Hei returns to its own domain), it reveals the structure of the thirteen Attributes of Mercy. The derivation is: 4 supports × 3 columns each = 12, plus one central point = 13. These thirteen Attributes (Yud-Gimmel Midot HaRachamim), enumerated in Shemot 34:6-7, represent the complete expression of divine compassion and are activated through prayer and repentance.

── Verse 21 ──

[21] וְאִלֵּין אִינּוּן תְּרֵיסַר דְּקַיְימִין בְּשִׁית. זִמְנִין אִינּוּן אַרְבְּעִין וּתְרֵין. זִמְנִין שַׁבְעִין וּתְרֵין הֲווֹ, אֲבָל נַחְתִּין לְתַתָּא. וְהָכָא אִתְפְּרָשׁוּ שְׁבִילִין לְכָל סְטַר, דְּאִינּוּן תְּלָתִין וּתְרֵין, אִשְׁתְּאַר אַרְבְּעִין. וּתְרֵין אוּדְנִין יְמִינָא וּשְׂמָאלָא, הָא אַרְבְּעִין וּתְרֵין, אִלֵּין מ"ב אַתְוָון עִלָּאִין, דְּאִינּוּן אַתְוָון רַבְרְבָן דְּאוֹרַיְיתָא.[22][23]

These twelve stand in the six. Sometimes they are considered as the Name of Mem-Bet (42), and sometimes as Ayin-Bet (72). When they descend, paths extend in all directions — namely 32 Paths of Chochmah. When you subtract 32 from 72, 40 remains, which together with the two ears (right and left) equal 42. These are the 42 supernal large letters in the Torah.

── Verse 22 ──

[22] בְּגִין דְּאִית אַתְוָון רַבְרְבָן, וְאִית אַתְוָון זְעִירִין. אַתְוָון רַבְרְבִין אִינּוּן לְעֵילָּא, אַתְוָון זְעִירִין לְתַתָּא. וְכֹלָּא לְתַתָּא כְּגַוְונָא דִּלְעֵילָּא. בְּגִין דְּאִית שְׁמָהָן קַדִּישִׁין עִלָּאִין, דְּקַיְימִין בִּרְעוּ דְּרוּחָא וְלִבָּא בְּלָא מִלּוּלָא כְּלַל. וְאִית שְׁמָהָן קַדִּישִׁין תַּתָּאִין, דְּקַיְימִין בְּמִלָּה, וּבִמְשִׁיכוּ דְּמַחֲשָׁבָה וּרְעוּ עָלַיְיהוּ.[24][25]

There are large letters and small letters. Large letters are above, in Binah, and small letters are below, in Malchut. Everything below is in the likeness of above. There are holy, supernal names in Binah that are drawn only by willing of the spirit and heart, without any speech at all. And there are lower Holy Names in Malchut that are drawn by speech, and with directing thought and will towards them.

── Verse 23 ──

[23] וְאִית שְׁמָהָן אַחֲרָנִין לְתַתָּא, דְּאִינּוּן מֵהַהוּא סִטְרָא אַחֲרָא, דְּאִיהוּ מִסִּטְרָא דִּמְסָאֲבָא, וְאִלֵּין לָא קַיְימִין, אֶלָּא בִּרְעוּ דְּעוֹבָדָא לְתַתָּא, לְסַלְּקָא רְעוּ דְּהַהוּא עוֹבָדָא דִּלְתַתָּא לְגַבֵּיהּ. בְּגִין דְּאִיהוּ סִטְרָא אַחֲרָא לָאו אִיהוּ, אֶלָּא בְּעוֹבָדִין דְּהַאי עָלְמָא, לְאִסְתַּאֲבָא בְּהוֹן.[26]

There are other names below, of the Other Side — the Side of Impurity. These are drawn only by the willingness in an action below, to raise to them that wish contained in the action. The Impure Side awakens only through actions in this world, to be defiled through them, such as Bilaam and the people of the east countries and all those occupied with that Other Side.

Commentary on Verses 21–23

The Zohar here presents a three-tiered hierarchy of spiritual engagement: (1) The supernal Names of Binah — accessed through pure thought and will, without verbal expression. These represent the highest form of divine communion, where the soul connects directly with the source. (2) The lower Holy Names of Malchut — activated through speech combined with directed thought. This is the realm of prayer and Torah study, where words serve as vehicles for spiritual intention. (3) The names of the Other Side (Sitra Achra) — activated only through physical actions. This is why the Torah prohibits certain actions: they literally empower the forces of impurity.

The mathematical derivation in verse 21 is noteworthy: 72 - 32 = 40, plus 2 (the 'ears' or receptive channels of right and left) = 42. This connects the Name of 72 (Shem Ayin-Bet) with the Name of 42 (Shem Mem-Bet) and the 32 Paths of Wisdom. The large letters (Otiyot Rabrevon) of the Torah — such as the large Bet of Bereishit — are physical markers of this supernal structure of Binah manifesting in the written text.

── Verse 24 ──

[24] וְאִלֵּין, לָא קַיְימֵי בְּאַתְוָון רְשִׁימִין מִן כ"ב דְּאוֹרַיְיתָא, בַּר תְּרֵין, וְאִלֵּין ח' וק', וְסַמְכִין לוֹן בִּסְמִיכוּ אַתְוָון דְּשֶׁקֶר. אֲבָל אִלֵּין אִינּוּן אִשְׁתְּמוֹדְעָאן לְגַבַּיְיהוּ יַתִּיר. וְע"ד בִּתְּהִלָּה לְדָוִד, בְּכֻלְּהוּ כְּתִיב ו' בְּכָל אָת וְאָת, בַּר מֵאִלֵּין תְּרֵין, דְּלָא כְּתִיב ו', דְּהָא ו' שְׁמָא דְּקוּדְשָׁא בְּרִיךְ הוּא אִיהוּ.[27][28]

Those of the Other Side are not based on any of the imprinted letters of the 22 letters of the Torah except for two — Chet and Kuf. They support the Other Side with the letters of Sheker (lie: Shin, Kuf, Resh). But Chet and Kuf frequent them even more. Therefore, in Tehillah L'David (Tehillim 145), a Vav is written in every verse except for the Chet and Kuf verses, for the Vav is the Name of the Holy One, blessed be He.

Commentary on Verse 24

This remarkable teaching connects the mystical structure of the Hebrew alphabet to the forces of holiness and impurity. Of the 22 letters, only Chet and Kuf have a particular affinity with the Sitra Achra. The letters Shin-Kuf-Resh spell 'Sheker' (falsehood), contrasting with Aleph-Mem-Tav which spell 'Emet' (truth). The Gemara in Shabbat 104a teaches that the letters of Emet have stable bases (two legs each), while the letters of Sheker stand on single points — unstable and prone to collapse.

The proof text from Tehillim 145 (the Ashrei prayer) is illuminating: this alphabetical acrostic includes the conjunction Vav (meaning 'and') in the middle of each verse — except for the verses beginning with Chet and Kuf. Since the Vav represents the Central Column (Zeir Anpin/Tiferet), its absence indicates that these two letters have an association with the Other Side, which has no desire for the harmonizing Central Column.

── Verse 25 ──

[25] וּבג"כ אִינּוּן אַרְבְּעִין וּתְרֵין אַתְוָון, דְּעָלְמָא דָּא אִתְבְּרֵי בְּהוּ, אִשְׁתְּכַח הַאי ה' עִלָּאָה, לְסַלְּקָא לְתִשְׁעִין וּתְרֵין, תִּשְׁעִין הֲווֹ, בַּר תְּרֵין אוּדְנִין יְמִינָא וּשְׂמָאלָא. וְרָזָא דָּא וְאִם שָׂרָה הֲבַת תִּשְׁעִים שָׁנָה תֵּלֵד. אֲבָל אִיהוּ בְּחֻשְׁבָּנָא תִּשְׁעִין וּתְרֵין, וְכַד אִתּוֹסָף דַּרְגָּא דְּרָזָא דִּבְרִית, דְּאִיהוּ רְקִיעָא תְּמִינָאָה, וְקַיְּימָא לִתְמַנְיָא יוֹמִין, הָא מֵאָה.[29][30]

Therefore, those 42 letters by which this world was created, together with this supernal Hei equal 92 — they are 90 besides the two ears, right and left. This is the secret of: 'And shall Sarah, that is ninety years old, give birth?' (Bereishit 17:17). But it amounts to 92, and when the grade of the Covenant (Yesod) is added — which is the eighth firmament and rests on the eighth day — 92 plus 8 equals 100. They are certainly the 100 blessings that the Congregation of Israel needs to be daily adorned with.

Commentary on Verse 25

The Zohar performs a remarkable numerical synthesis: the 42-letter Name (by which the world was created) plus the complete structure of the supernal Hei yields 92. The reference to Sarah's age of 90 at the birth of Yitzchak is not merely biographical — Sarah (Sarai/Sarah) is a code-name for the Supernal Mother (Ima/Binah), and her age at the miraculous birth encodes the numerical structure of this Sefirah.

Adding the eighth level of Yesod (the Covenant of circumcision, performed on the eighth day) brings the total to 100 — the number of daily blessings that every Jew is obligated to recite. This teaching, attributed to King David in the Talmud (Menachot 43b), is here revealed as having a deep Kabbalistic foundation: the 100 blessings correspond to the complete numerical structure of the supernal Hei combined with the Covenant.

── Verse 26 ──

[26] הַאי ה', אִיהִי דִּיּוּקְנָא דִּילָהּ בִּתְרֵין נוּנִין, רָזָא דְּמֵאָה, וְאִינּוּן חָמֵשׁ סַמְכִין רְתִיכִין, דְּנַפְקֵי מִגּוֹ בּוּצִינָא, וְאִינּוּן חָמֵשׁ אַחֲרָנִין דְּנַפְקִין מִינָּהּ. וע"ד דְּיוּקְנָהָא כְּגַוְונָא דָּא ן-ן, תְּרֵין נוּנִין, וּנְקוּדָה דְּקַיְּימָא בְּאֶמְצָעִיתָא. וע"ד ו' קַיְּימָא בֵּינַיְיהוּ תָּדִיר, כְּגַוְונָא דָּא נוּן.[31]

This Hei is shaped like two Nun's — the secret meaning of one hundred. One Hei is five supports and Chariots that emerge from the luminary; the second Hei is the other five supports that emerge from it. Their shapes are like two final Nun's with a dot in the middle. Therefore, there is always a Vav between them: Nun-Vav-Nun, because here is where Zeir Anpin receives its crown. Even though there are other secrets to the Hei, they are among the secrets of the Book of Enoch.

── Verse 27 ──

[27] וְכַד אִתְתַּקְנָא בְּאִינּוּן חַמְשִׁין בִּלְחוֹדַיְּיהוּ, אִיהוּ נְקוּדָה חֲדָא דְּקַיְּימָא בְּרָזָא דְּנ', כְּגַוְונָא דָּא נוּ"ן, וְחַד נְקוּדָה בְּאֶמְצָעִיתָא דְּאִיהִי שַׁלְטָא עָלַיְיהוּ, וְכֹלָּא רָזָא חֲדָא. זַכָּאִין אִינּוּן דְּיַדְעֵי אָרְחוֹי דְּאוֹרַיְיתָא, לְמֵהַךְ בְּאָרְחֵי קְשׁוֹט. זַכָּאִין אִינּוּן בְּהַאי עָלְמָא, וְזַכָּאִין אִינּוּן בְּעָלְמָא דְּאָתֵי.

When it is fixed only with fifty, it is one dot that is based on the secret of the Nun. Nun-Vav-Nun — the Vav is a dot between them which dominates them, and it all pertains to one secret. Blessed are they who know the ways of Torah, to go in the way of Truth. Blessed are they in this world and blessed are they in the World to Come.

Commentary on Verses 26–27

The visual analysis of the Hei as two Nun's is striking: the letter Hei (ה) can indeed be seen as composed of two vertical strokes (like two Nun Sofits / ן-ן) with a connecting element. Each Nun has a value of 50; two Nuns = 100. The Vav (value 6) stands between them, representing Zeir Anpin — the Son — who connects the Upper Mother (Binah/first Hei) with the Lower Mother (Malchut/last Hei). This is the structure NUN (50) + VAV (6) + NUN (50) = 106, but the essential structure is the two sets of 50 yielding 100.

The closing blessing — 'Blessed are they who know the ways of Torah' — is characteristic of the Zohar's style, marking the conclusion of a major teaching unit with an expression of the spiritual reward awaiting those who penetrate these mysteries. It also serves as a transition before the third secret.

רָזָא תְּלִיתָאָה — סוֹד הַוָּא"ו

The Third Secret — The Mystery of the Vav

The third secret addresses the letter Vav — the backbone of the Tetragrammaton, representing Zeir Anpin, the 'Small Face' of the divine. The Vav is the secret of the 'form of man,' for when the Name YHVH is spelled out with Alephs (Yud-Vav-Dalet, Hei-Alef, Vav-Alef-Vav, Hei-Alef), its numerical value is 45 — the same as Adam (Alef=1, Dalet=4, Mem=40). The Vav, appearing as a single vertical stroke, embodies the principle of unity: all three columns converge into one line.

── Verse 28 ──

[28] רָזָא תְּלִיתָאָה אָת ו', הַאי אָת דִּיּוּקְנָא דְּרָזָא דְּאָדָם, כְּמָה דְּאִתְּמַר. וְהָא אוּקִימְנָא, דְּהַאי אָת, קַיְּימָא עַל י"ב רְתִיכִין. וְכַד מִתְפָּרְשָׁאן, אִינּוּן כ"ד רְתִיכִין.[32][33]

The third secret is the letter Vav. This letter is the secret of the form of man — meaning Zeir Anpin. This letter stands on twelve Chariots. When divided by three, there are 24 Chariots, because 3 × 24 = 72. In this letter is included the expansion of the form of man, corresponding to the arms (Chesed and Gevurah), the legs (Netzach and Hod), and the torso (Tiferet and Yesod). There are 24 limbs in the arms, 24 in the legs, and 24 in the torso. All 72 Chariots are included in the body, and the Vav expands as one.

── Verse 29 ──

[29] גּוּפָא חַד כָּלִיל בְּכ"ד רְתִיכִין, וְאִלֵּין אִינּוּן: רֵישָׁא בְּשִׁית. גּוּפָא בְּי"ח.[34]

A body includes 24 Chariots: the head of the Vav with six, and the body of the Vav with eighteen. Even though there are twelve Chariots at each end of the six extremities (and 6 × 12 = 72), the body is in them all. The six in the head are the six Sefirot (Chesed through Yesod) in the head. The eighteen are the 18 vertebrae of the spinal cord, upon which the head stands and by which the body is supported.

── Verse 30 ──

[30] וְכֻלְּהוּ פְּשִׁיטוּ חַד, בְּרֵישָׁא וְגוּפָא, וְאִינּוּן שִׁיתִּין כֻּלְּהוּ כָּלִיל לוֹן, דְּאִיהוּ רָזָא דְּשִׁית. וְעַל דָּא שִׁיעוּרָא דְּאָת ו', רֵישָׁא שִׁיעוּרָא בְּשִׁית נְקוּדִין מַמָּשׁ, גּוּפָא בְּתַמְנֵי סְרֵי.

All 24 Chariots expand as one in the head and body of the Vav. The sixty Sefirot are all included in the Vav, which is the secret of six Sefirot, each including ten. The head of the Vav is actually six points, and the body is eighteen. All the secrets are explained as included in the torso, because the arms and legs are hidden. Therefore, everything is included in the letter Vav and its form.

Commentary on Verses 28–30

The Vav's structure as 'the form of man' is elaborated through body symbolism. The human body — with its arms, legs, and torso — mirrors the six Sefirot of Zeir Anpin. The 24 Chariots in each section (arms = Chesed/Gevurah, legs = Netzach/Hod, torso = Tiferet/Yesod) × 3 = 72, connecting the bodily structure to the 72 Holy Names. The specific reference to 18 vertebrae reflects the Mishnah's enumeration of the spinal bones (Ohalot 1:8) and connects to the 18 blessings of the Amidah prayer.

The Vav contains 60 Sefirot (6 × 10), explaining the numerous appearances of the number 60 in Torah and Rabbinic literature (e.g., 60 myriads at Sinai, 60 queens in Shir HaShirim). The head of the Vav — its upper horizontal stroke — contains 6 points, while the vertical body contains 18, for a total of 24. This is the essential architecture of the single expansion (Peshitu Chad) that characterizes the Vav.

── Verse 31 ──

[31] וְכַד שְׁלִימוּ דְּאָת דָּא אִתְחָזֵי, כְּדֵין כָּל סִטְרִין בִּישִׁין אִסְתָּתָמוּ, וְאִתְפָּרְשָׁן מִסִּיהֲרָא, וְלָא אִתְחַפְיָין, בְּגִין דְּאִיהוּ מַבְקַע כָּל מַשְׁקוֹפִין דִּרְקִיעִין, וְאַנְהִיר לָהּ, וְלָא יַכְלָא מְקַטְרְגָא לְאַבְאָשָׁא כְּלַל. וְכַד הַאי אִסְתַּלָּק, כְּדֵין סָלִיק וְאַסְטֵי וּמְפַתֵּי, וְיָכִיל לְקַטְרְגָא עַל כָּל בְּנֵי עָלְמָא, בְּגִין דְּאִיהוּ מֶלֶךְ זָקֵן וּכְסִיל, וְהָא אוֹקִימְנָא.[35][36]

When the perfection of this letter appears, all the Evil Sides are blocked and depart from the moon (Malchut), and do not cover it. Because the Central Column cleaves through all the lintels in the firmament and illuminates it, the Inciter is unable to cause any harm. When it departs, the Inciter rises, incites and accuses and seduces, and can denounce all the people of the world because he is an old and foolish king.

── Verse 32 ──

[32] ו' אִיהוּ נְהוֹרָא דְּנָהִיר לְסִיהֲרָא, וְאע"ג דִּנְהִירִין סַגִּיאִין אִתְכְּלִילָן בֵּיהּ, נְהוֹרָא דְּנָהִיר לְסִיהֲרָא אִיהוּ חַד פְּשִׁיטוּ לְמַלְיָּא לָהּ. וְאִיהוּ רָזָא דְּאָלֶף, רְשִׁימוּ בְּכָל אִינּוּן רָזִין. וְכַד נָהִיר לְסִיהֲרָא בְּרָזָא דְּו' נָהִיר לָהּ.[37]

The Vav is the light that illuminates the moon (Malchut). Even though many lights are included in the Vav, the light that illuminates the moon is just one expansion that fills it. He is the secret of the Aleph — imprinted with all those secrets — for the shape of the Aleph contains a Vav between two Yud's. When he illuminates the moon, he shines on it with the secret of the Vav — one single line.

Commentary on Verses 31–32

These verses describe the cosmic function of the Vav/Central Column. When it is manifest and complete, the forces of the Sitra Achra (personified as the 'old and foolish king' from Kohelet 4:13) are powerless. The moon (Malchut/Shekhina) shines fully, and evil has no foothold. But when the Vav withdraws — through sin, during times of judgment, or in the spiritual darkness of exile — the Inciter (Satan/Yetzer HaRa) gains power to accuse and seduce.

The identification of the Vav with the Aleph is profound: the Aleph (א) is composed of two Yud's — one above-right, one below-left — connected by a diagonal Vav. This shape encodes the entire function of Zeir Anpin: connecting the upper Yud (Chochmah/Aba) with the lower Yud (reflected Chochmah), reconciling right and left. When it illuminates Malchut, it does so as a single, unified beam of light — one expansion, one line — demonstrating that true unity is the fundamental nature of divine illumination.

── Verse 33 ──

[33] וּבְסִפְרָא דְּאָדָם קַדְמָאָה, בְּדִיּוּקְנִין דְּאַתְוָון, ו' חַד נְקוּדָה לְעֵילָּא, וְחָמֵשׁ נְקוּדִין דִּלְתַתָּא, וְכֵן שִׁיעוּרָא דִּילָהּ כְּגַוְונָא דָּא, וְכָל נְקוּדָה קַיְּימָא בְּרָזָא דְּעֶשֶׂר.[38]

In the Book of the First Adam, regarding the shape of the letters: the Vav is one point on top (which alludes to the Yud) and five points below (which are the first Hei — the five supports). Every point is based on the secret of ten, for there is no point that is not completed to ten — every point has nine supports and Chariots, and with the point itself it completes ten. Therefore, all the points comprise ten each, and they are all part of the expansion of the letter Vav.

── Verse 34 ──

[34] וְכַד עָיֵיל שִׁמְשָׁא בְּסִיהֲרָא, נָפַק מֵהַאי ו' חַד פְּשִׁיטוּ רָזָא דִּבְרִית, כְּגַוְונָא דָּא ג', וְדָא אִיהוּ לְאָעֲלָא בְּנוּקְבָּא. וְכַד אִתְכְּלִיל כֹּלָּא בְּהַאי פְּשִׁיטוּ דְּאָת ו', כְּדֵין קַיְּימָא לְשַׁמְּשָׁא בְּנוּקְבָּא. וְרָזָא דָּא דִּכְתִּיב, וְאַתָּה הַקְרֵב אֵלֶיךָ אֶת אַהֲרֹן אָחִיךָ.[39][40]

When the sun (Zeir Anpin) entered the moon (Malchut), an expansion emerges from this Vav — the secret of the Covenant (Yesod), in the likeness of Gimel. Its purpose is to come into the Nukva. When all this is included in the expansion of the letter Vav, then it is ready to unite with the Nukva. This is the secret of: 'And take you to you Aaron your brother' (Shemot 28:1) — Aaron being the right arm (Chesed), 'and his sons with him' being the Chariots and supports. The Levites are the left arm (Gevurah). So the Vav includes everything in one expansion to be one.

── Verse 35 ──

[35] וְע"ד אִשְׁתְּכַח יִחוּדָא בְּהַאי, יְמִינָא וּשְׂמָאלָא וְאֶמְצָעִיתָא, כֹּלָּא אִיהוּ חַד. וְע"ד אִתְעָבֵיד חַד פְּשִׁיטוּ, וְאִקְרֵי אֶחָד, וְלָא תִּשְׁכַּח בַּר פְּשִׁיטוּ חַד בִּלְחוֹדוֹי, וְדָא הוּא חַד.

Therefore, there is unity in this Vav — in the right, left and center — and it is all one. Therefore, a single expansion is formed, which is called 'one,' and there is only one expansion in the Vav — one line. This is the secret meaning of 'one.'

Commentary on Verses 33–35

The Vav's structure — one point above, five below — encodes the Yud (one point) sitting atop the first Hei (five supports). Each of its six points contains ten (itself plus nine supports), giving 60 total — the full measure of Zeir Anpin. The Gimel-shaped extension from the Vav represents Yesod (the Covenant/Brit), the channel through which the unified light of the three columns is transmitted to Malchut.

The connection to Parshat Tetzaveh is made explicit: 'And take Aaron your brother' corresponds to the inclusion of Chesed (Right Column) within the Vav (Center Column), and 'Take the Levites' corresponds to the inclusion of Gevurah (Left Column). Moses — the Chariot of Tiferet — is the Vav itself, and his inclusion of Aaron and the Levites represents the unification of all three columns into the single, straight line of the Vav. This is the deepest meaning of 'Echad' (One) in the Shema.

── Verse 37 ──

[37] אָמַר ר' אֶלְעָזָר, יַרְכִּין לְתַתָּא, בְּרָזָא דְּאָת ו', מנ"ל דְּאִתְכְּלִילוּ בְּהַאי אָת. אָמַר לֵיהּ, דִּכְתִּיב זִכְרוּ תּוֹרַת מֹשֶׁה עַבְדִּי, וְלָא כְּתִיב נְבִיאִי, לְאִתְחֲזָאָה דְּכֹלָּא אִתְכְּלִיל בְּרָזָא דְּו', וְאָת ו' אִקְרֵי חַד, וְאִיהוּ חַד בִּלְחוֹדָהָא, וּפְשִׁיטוּ חַד.[41]

Rabbi Elazar said: How do we know that the legs below (Netzach and Hod, which pertain to prophecy) are included in the letter Vav? Rabbi Shimon said to him: It is written, 'Remember the Torah of Moses my servant' (Malachi 3:22). It is not written 'my prophet' — to show that everything is included in the Vav, which is Tiferet. Netzach and Hod (prophecy) are included in Moses, who is Tiferet. The letter Vav is considered 'one' — it is but one, and one expansion.

Commentary on Verse 37

Rabbi Elazar's question and Rabbi Shimon's answer reveal a principle of Sefirotic inclusion: Netzach and Hod, the 'legs' of the divine structure and the Sefirot associated with prophecy, are not separate from Tiferet but are included within it. The proof is that Malachi calls Moses 'My servant' rather than 'My prophet' — because Moses transcended the prophetic level (Netzach/Hod) and operated from Tiferet itself, which includes all the lower Sefirot within it.

רָזָא רְבִיעָאָה — סוֹד הַהֵ״א בַּתְרָאָה

The Fourth Secret — The Mystery of the Final Hei

── Verse 36 ──

[36] ה' בַּתְרָאָה, אִתְעָבֵיד חַד גּוּפָא, בְּהַאי נְקוּדָה דְּאֶמְצָעִיתָא. וְאָעִיל בָּהּ ו', וְאִשְׁתְּכַח ו' בֵּין ב' נְקוּדִין, חַד לְעֵילָּא, וְחַד לְתַתָּא. וּכְדֵין, אִתְאֲחִיד עָלְמָא עִלָּאָה, בְּעָלְמָא תַּתָּאָה, וְאִיהוּ חַד. וְאוֹקִימְנָא. אָתָא רִבִּי אֶלְעָזָר וְרִבִּי אַבָּא וְנָשְׁקוּ יְדוֹי. בָּכָה רִבִּי אַבָּא וְאָמַר, וַוי לְעָלְמָא כַּד יִתְכְּנִישׁ שִׁמְשָׁא וְיִתְחֲשָּׁךְ עָלְמָא.[42]

The last Hei of the Tetragrammaton — which is Malchut — becomes a body in the central point. The Vav (Zeir Anpin) enters it, so the Vav is located between two points: one above (Ima/Binah) and one below (Malchut). Then the Upper World (Binah) unites with the Lower World (Malchut), and they become one. Rabbi Elazar and Rabbi Aba came and kissed the hands of Rabbi Shimon. Rabbi Aba wept and said: Woe to the world when the sun will set — that is, Rabbi Shimon — and the world will become dark.

Commentary on Verse 36

The fourth and final secret brings the entire teaching to its climax: the last Hei (Malchut) becomes a 'body' — a vessel capable of receiving and containing the divine light. The Vav enters this body, and in doing so, positions itself between the two Hei's — the upper Hei (Binah) and the lower Hei (Malchut). This creates the complete structure of the Name: Yud (Chochmah) crowning the upper Hei (Binah), which is connected through the Vav (Zeir Anpin) to the lower Hei (Malchut).

The union of the Upper World with the Lower World is the ultimate purpose of the entire system: 'And they become one.' This is not merely a mystical abstraction — it is the goal of every mitzvah, every prayer, every act of Torah study: to unite the Name of the Holy One, blessed be He, so that the Shekhina (divine Presence) is united with its source.

The emotional response of Rabbi Elazar and Rabbi Aba — kissing Rabbi Shimon's hands and weeping at the prospect of his eventual departure from this world — is deeply moving. Rabbi Aba's cry, 'Woe to the world when the sun will set,' uses the same solar metaphor that runs through the entire discourse (sun = Zeir Anpin = Vav). Just as the removal of the Vav from the Hei plunges the world into spiritual darkness, so too the departure of Rabbi Shimon — the living embodiment of these teachings — will darken the world. This closing note infuses the abstract metaphysics with the warmth of the human relationships that sustained the transmission of Kabbalah.

סִיּוּם — Conclusion

The passage we have explored constitutes one of the most systematic and profound expositions on the inner structure of the Tetragrammaton found anywhere in the Zohar. Rabbi Shimon bar Yochai has demonstrated that the entire architecture of divine emanation — from the primordial point of Chochmah through the complete system of Sefirot, the 72 Holy Names, the 42-letter Name, the 32 Paths of Wisdom, and the 100 daily blessings — is all encoded within and flows from the four letters of the Divine Name.

Several key principles emerge from this teaching:

First, the principle of fractal self-similarity: the three points of the Yud (top, middle, bottom) contain within themselves the seed of the entire Sefirotic tree. Each point includes three columns, yielding nine, which expand to twelve, and then to seventy-two. The whole is contained in every part, and every part reflects the whole — a principle that modern mathematics would recognize as fractal geometry, but which the Zohar articulated in the language of mystical symbolism.

Second, the interplay between concealment and revelation: the Yud is hidden within the square of the final Mem, while the Hei represents the beginning of revelation. The Vav is the channel of transmission, and the final Hei is the vessel of reception. This progression from concealment to revelation is the very pulse of creation — the divine desire to be known and to share its goodness with created beings.

Third, the principle of unity: despite the multiplicity of Sefirot, Names, pillars, and chariots, everything ultimately converges into the single line of the Vav — 'Echad' (One). The entire elaborate structure exists for one purpose: to reveal the unity of the Creator within the multiplicity of creation.

May we be among those of whom it is said: 'Blessed are they who know the ways of Torah, to go in the way of Truth. Blessed are they in this world and blessed are they in the World to Come.'

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תם ונשלם שבח לאל בורא עולם

Completed and Finished — Praise to the Creator of the World