All Shekhinah Texts

Jewish Mysticism
Moses Cordevero, Pardes Rimmonim, 16, 34a

The [attribute of] Malkhut is called ‘atarah. She is not called this except when she ascends to Keter, and there she is a crown on the head of her husband, the glorious crown (‘ateret tif’eret). Thus she is a crown on the head of every righteous person, and she is the crown on the Torah scroll.

Translated by Elliot Wolfson in, “Coronation of the Sabbath Bride- Kabbalistic Myth and the Ritual of Androgynisation,” Journal of Jewish Thought and Philosophy 6 (1997)- 301-344.

Zohar Hadash, 62b

When [Shekhinah] ascends, it ascends from gradation to gradation, and from crown to crown, until everything is united above. And this is the secret of “The Song of Songs of Solomon.” The Song of Songs was decreed by the mouth of Elijah by means of the supernal authority. The “Song of Songs,” the praise of praises to the King to whom peace belongs, for this is the place that desires joy, for no anger or judgment is there. The world-to-come is entirely joyous, and it gladdens everyone, and thus it dispenses joy and happiness to all the gradations. Just as the joy must be aroused from this world above, so the happiness and joy must be aroused from the world of the moon in relation to the supernal world. Consequently, the worlds exist in one pattern, and the arousal ascends only from below to above.

Translated by Elliot Wolfson in “Asceticism and Eroticism in Medieval Jewish Philosophical and Mystical Exegesis of the Song of Songs.” In With Reverence for the Word- Medieval Scriptural Exegesis in Judaism, Christianity and Islam, 92-118. Edited by Jane Dammen McAuliffe, Barry D. Walfish, and Joseph W. Goering- Oxford and New York- Oxford University Press, 2003.

Moses Cordevero, Zohar ‘im Perush ’Or Yaqar (Jerusalem, 1986), 14-109

Further on it is explained that [the crown] is called the angel of the Lord (mal’akh yhwh), and it is known that this refers to Malkhut. But this is problematic insofar as Malkhut is the garment (ha-levush) itself. The matter is, however, as it is explained in the Tiqqunim that Malkhut is beneath Yesod, and it is certainly lower than the Saddiq, “His footstool” (Ps. 99-5). Therefore, from her the garment for the righteous is made, for they are on the level of Yesod, and Malkhut is the garment for Yesod since she is below him and he is hidden within her, as is known. But she has another aspect- She ascends to become a crown on the head of the righteous one, for on this aspect she is above yesod, the fourth in relation to the three patriarchs. Just as she is then called the crown on the head of the righteous one, on the spiritual plane this aspect becomes a crown for the righteous. And this is [the import of the dictum] “the righteous are sitting with their crowns upon their heads.” This aspect [endows the attributes of] of rising (qimah) and standing (‘amidah) to Malkhut. Therefore it says “as the angel of the Lord stood by” (Zech. 3-5) in relation to the ‘Atarah.

Translated by Elliot Wolfson in, “Coronation of the Sabbath Bride- Kabbalistic Myth and the Ritual of Androgynisation,” Journal of Jewish Thought and Philosophy 6 (1997)- 301-344.

Jacob Semah, Semah Saddiq.

When the sign of the covenant (’ot berit), the foundation and governance of the worlds, is garbed in the shells (qelippot), this instructs about governance firm in his judgment … but when he is garbed in the holy gradations, that is, the secret of the feminine (sod ha-neqevah), then is the rectification of the world (tiqqun ‘olam), and his opening overflows (petihato lehashpi‘a)… There are two shells that garb, the foreskin (‘orlah) and pulling back the membrane (peri‘ah) … and the two of them are Samael and Lilith, that is, the other gods (’elohim ’aherim), and the face of Shekhinah is the sign of the covenant, the yod of governance. With regard to this it says “You should have no other gods before me” (Exod. 20-3), that is, the shells that cover the covenant.

Translated by Elliot Wolfson in “Circumcision, Secrecy, and the Veiling of the Veil- Phallomorphic Exposure and Kabbalistic Essotericism.” In The Covenant of Circumcision- New Perspectives on an Ancient Rite, pp. 58-70. Edited by Elizabeth W. Mark. Hanover and London- Brandeis University Press, 2003, from Jacob Semah, Semah Saddiq (Korets, 1785), 37b.

Hayim Vital,‘Es Hayyim, 35-1, 50c-d.

With this you can understand that Malkhut is called by various names and they are all true, for Malkhut has several roots (shorashim) in accord with the change in time (hishtannut ha-zeman). Thus do not wonder that Malkhut is the corona of the phallus (‘ateret ha-yesod) that is in man or how she is the female of a man (ha-nuqba’ shel ha-’adam). The matter is a great secret for with respect to every holiness the first root is not removed from there. Therefore the place of Malkhut was first in the root that is the corona of the phallus, and afterwards when she grew she was removed from there and she expanded bit by bit until she became a complete configuration (parsuf gamur), and she was face-to-face with Zei‘ir ’Anpin.

Translated by Elliot Wolfson in “Divine Suffering and the Hermeneutics of Reading- Philosophical Reflections on Lurianic Mythology,” in Suffering Religion, 101-162, Edited by R. Gibbs and E. R. Wolfson. New York and London- Routledge, 2002.

Eleazar of Worms, MS Paris, Bibliothèque Nationale héb. 772, fol. 144b.

It is said in Sanhedrin [42a]- He who sanctifies the moon it is as if he received the face of the Shekhinah. Therefore we leap as [it is written] “the creatures ran to and fro like the appearance of lightning” (Ezek. 1-14). Therefore we bless the moon until midnight when her blemish is filled and the rainbow is formed. The throne is [in the shape of the letter] kaf, thus is [it written] “the appearance of the splendor like the appearance of the image of the throne.” “The secret of the Lord is with those who fear Him” (Ps. 25-14).

Translated by Elliot Wolfson in “The Face of Jacob in the Moon- Mystical Transformations of an Aggadic Myth,” in The Seduction of Myth in Judaism- Challenge and Response, 235-270. Edited by S. Daniel Breslauer. Albany- State University of New York Press, 1997.

Eleazar of Worms, Perush ha-Tefillot we-ha-Berakhot, pt. 1, pp. 97-98

It says “its place” (meqomah) by the sun and “its dwelling” (mekhon shivtah) by the moon to allude to the fact that the nations count [days and months] according to the sun… but Israel count according to the moon for the image of Jacob is engraved in it. Even though we have not found in the aggadah that his name or form is engraved in the moon, still it must be said that the moon is called ma’or qatan (the “lesser light”), and on account of her name the verse says, “How will Jacob survive? He is so small,” mi yaqum ya‘aqov ki qaton hu’ (Amos 7-2). It says in the Hekhalot that there is a creature whose name is Israel and engraved upon its forehead is Israel, and it stands in the middle of the firmament, and it says, “Bless the Lord who is blessed.” All the archons above respond after it, “Bless the Lord who is blessed forever.” Each and every one of the angels, hosts, and all the camps utters to this creature while standing, “Hear, O Israel, the Lord our God, the Lord is one” (Deut. 6-4). Therefore, it is explained that the creature, whose name is Israel and upon whose forehead is inscribed Israel, sees the moon upon which is engraved the image of Jacob. She is called small (qatan) on account of Jacob who is Israel, and the moon draws the name Jacob to her and unites with it, and the moon sits next to the creature. This is [the meaning of the expression] “its dwelling” (mekhon shivtah). Similarly, it is written there, “what I do to the visage of Jacob, your father, that is engraved upon the throne of glory, for when you say before the Holy One, blessed be He, ‘Holy, holy, holy,’ I bend down over it, embrace it, fondle it, and kiss it, and my hands are on my arms.” All this is by way of parable and secret (derekh mashal we-sod).

MS Vatican, Biblioteca Apostolica ebr. 228, fol. 19a

That which the rabbis, may their memory be for a blessing, said concerning the image of Jacob engraved upon the moon bears two explanations, but it all amounts to one thing. The rabbis, may their memory be for a blessing, suggested to us in this statement that the efflux that comes to the world from ‘Atarah derives from Tif’eret. Therefore they said that the form of Jacob is engraved upon the moon, for Tif’eret is called Jacob inasmuch as it took his portion and the moon is called ‘Atarah inasmuch as she is the power of the moon. Or you can say that the light that comes from the moon is from the sun, for the splendor of the sun enters the moon and the moon shines. Therefore they speak of the form of Jacob insofar as it is the power of the moon. Or you can say that the light that comes from the moon is from the sun, for the splendor of the sun enters the moon and the moon shines. Therefore they speak of the form of Jacob insofar as the sun receives from Tif’eret who is called Jacob.

David ben Solomon ibn Abi Zimra, Mesudat David, 24b-d.

According to the way of secret the rabbis, blessed be their memory, said, “If Israel merited to receive the face of the Shekhinah only one time every month, it would have been enough for them.”… You already know that the physical moon and sun, which are visible, are in the pattern of the spiritual sun and moon. Just as the physical moon receives from the light of the sun, and sometimes it is revealed and sometimes hidden, sometimes it is full and sometimes wanting, and it is small in size in relation to the sun… so are the moon and sun in actuality above in the supernal world. Therefore, the ritual of sanctification of the month was given to Israel, [for it is] like the betrothal of the bridegroom and the bride…. Know that by means of sanctifying the moon and the intercalation of the year below the bride who is comprised of [of all] above is sanctified and she is joined to her husband, and from this union the new, pure souls of the righteous and pious burst forth into this world as well as the groups of angels of lovingkindness and mercy…. That the physical moon is in the pattern of the spiritual moon is attested by the fact that if you contemplate the face of the moon when it is full you will see in it something like the form of a human. I asked the sages who gaze upon the stars [concerning this phenomenon] and not one of them knows the reason or explanation. In my opinion it is an allusion to what the rabbis, blessed be their memory, said, “the form of Jacob, our father, is engraved on the throne of glory.” The throne is the name of the last attribute, the Matrona, and the form of Jacob is Jacob the elder, the secret of the king who sits on the throne. He dwells in her midst and is united with her, betroths her and illuminates her face. As an allusion to this the form of a human face is inscribed on the physical moon.

David ben Solomon ibn Abi Zimra, Magen David (Munkacs, 1912), 24b-c

Thus you have learned that the yod is called “moon,” [as it says in the blessing of the moon] “To the moon [God] says, ‘Renew yourself, crown of splendor, for those who have been carried since birth,’ which refers to Israel who have been carried since birth. Therefore, we do not bless it except when it has an increase of light, that is, when its blemish is filled, but not in the time of its deficiency, for one does not bless over that which is a disgrace. Here I will inform you about a matter concerning which I have been in doubt since I became mature- When you look at the form of the moon when it is full you will see in it the likeness of the form of a human face in actually. Concerning this I asked the philosophers and the astrologers, but none of them knew how to explain how this form takes shape in it, for at that time it is filled with the light of the sun and it is appropriate for it to be shining and glowing completely. In my opinion this is a wondrous secret from the mysteries of nature, and it alludes to what the rabbis, blessed be their memory, the sages of truth, said regarding the image of Jacob that is engraved on the throne of glory, and the throne is the crown of splendor of which we wrote above, and Jacob is Jacob the elder, and the moon is the image of the throne, as I have written. Therefore, the image of Jacob, our father, and his icon are engraved and take shape within the lower moon. Thus, the rabbis, blessed be their memory, established [in the liturgical hymn ’el adon ‘al kol ha-ma‘asim] ra’ah we-hitqin surat ha-levanah [“He saw and established the form of the moon”]. It does not say, ra’ah we-hitqin ha-levanah [“He saw and established the moon”], but rather surat ha-levanah [“the form of the moon”]. You will not find them speaking of the form (surah) except with respect to the moon, but not with respect to the sun, and this is to allude to this secret. Understand it well.

Zohar 3-100b

R. Eleazar said- It is written, “on the full moon for our feast day” (Ps. 81-4) . . . [ba-keseh] with [the letter] he, for the moon is concealed (de-itkasseya’ sihara). . . . Come and see- On that day the moon is hidden, and she does not shine until the tenth of the month when Israel all repent in a perfect repentance, and the supernal mother returns and illuminates her. On that day she takes the illumination of the mother, and joy is found in everything. Thus it is written, yom ha-kippurim hu (“This is the day of Yom Kippur”) (Lev. 23-27). It should have been yom kippur [in the singular]. Why is it yom ha-kippurim [in the plural]? To indicate that two lights are illumined as one, the upper radiance shining upon the lower radiance. On that day she shines from the supernal light and not from the light of the sun. Therefore it is written “on the full moon for our feast day.” R. Abba sent [a question] to R. Simeon- What is the [appropriate] time for the copulation of the Community of Israel and the holy king? He responded to him [with the words of Abraham]- “And besides, she is in truth my sister, my father’s daughter though not my mother’s daughter; and she became my wife” (Gen. 20-12). . . . R. Hiyya said to R. Abba- What did he say in his response to you? He said that the coupling of the king and the queen is certainly only at the time that she is illumined from the supernal father, for when she is illumined from him they call her “holy” (kodesh), for she takes from the house of the father, and they are united as one, for the king is called “holy,” as it is written, “Israel is holy unto the Lord” (Jer. 2-3), for he takes from the place that is called “holy.” Consequently, “she is my father’s daughter though not my mother’s daughter,” for this name [kodesh] is from the house of the father and not from the house of the mother. And thus “she became my wife,” to unite as one at that time and not another time, at the time she takes from the house of the father and not at the time she takes from the house of the mother. The day of Yom Kippur proves the point for sexual intercourse is forbidden, for the coupling does not take place since she takes from the house of the mother rather than from the house of the father.

Translated by Elliot Wolfson in “Fore/giveness on the Way- Nesting in the Womb of Response,” Graven Images- Studies in Culture, Law, and the Sacred 4 (1998)- 153-169.

Moses de Leon, Book of the Pomegranate, Edited by Wolfson, 162-3

Yom ha-kippurim- All beginnings are difficult in their inception, but in the end they are well grounded [literally, “they stand in their property”]. The gradations revolve and rotate, each one according to its measure, one atop the other, and the higher one atop both of them [based on Ecclesiastes 5-7]. Indeed, her beginning is difficult in its inception, but in her end she dwells in the house of her mother, and her mother crowns her and adorns her, and she takes for her “seal and cord” (Gen. 38-25), “lighting oil and incense” (Num. 4-7), as her foundation, to illuminate the side of her face [based on Exodus 25-37]. She is called by the name of her mother in the splendor of her radiant face. Yom ha-kippurim, for the mother shines her face upon her, “and she said to her, ‘I must seek a home for you, where you may be happy’” (Ruth 3-1). Israel, the holy nation, have repented from their ways . . . Forgive your nation, Israel . . . all the faces are illuminated in relation to them. . . . How good and pleasant is it when Israel are in their proper order, and “the mother sits over the fledglings” (Deut. 22-6). They are all holy, and the Lord is in their midst, “they are the seed the Lord has blessed” (Isa. 61-9). For you must know that when Israel arouse the repentance, and they come before the Lord, blessed be he, in love, and they turn from their evil ways, they are called children of the blessed holy One, as it says, “You are children of the Lord your God” (Deut. 14-1). He placed his Shekhinah over them, to guide them, to discipline them, and to lead them, like a mother that disciplines her children, as it says, “the Lord your God disciplines you just as a man disciplines his son” (ibid. 8-5). Thus when the blessed One places his fear upon them, they return to him and they distance themselves from their evil ways. Consequently, the blessed One forgives them, and his Shekhinah returns to them, they are radiant and they are forgiven.

Translated by Elliot Wolfson in “Fore/giveness on the Way- Nesting in the Womb of Response,” Graven Images- Studies in Culture, Law, and the Sacred 4 (1998)- 153-169.

Sefer Hasidim, § 978

The essential strength of pietism is that, even though [people] insult him, he does not abandon his piety, and his intention is directed to God and he does not look at women whereas others apart from him do look. Thus he merits the abundant goodness that is hidden and his eyes will be satiated by the splendor of the Presence, ‘when your eyes behold a king in his beauty’ (Isa. 33-17), [that is] whoever does not look at women in their nakedness or at a virgin, as it says, ‘[I have covenanted with my eyes] not to gaze on a maiden’ (Job 31-1)….Every one whose [sexual] impulse does not derive pleasure from lewdness will merit to see the splendor of the Presence in the future.

Zohar 3-12b 13a

R. Hizqiyah was sitting before R. Isaac. They rose at midnight to study Torah. R. Isaac began to expound, saying- “Now bless the Lord, all you servants of the Lord [who stand nightly in the house of the Lord]” (Ps. 134-1). This verse has been established by the comrades. But this praise relates to all those who are faithful (benei mehemanuta). Who are the faithful? Those who study Torah and know how to unify the Holy Name as is appropriate. The praise of those faithful is that they rise at midnight to study Torah and cleave by means of it to the Community of Israel [Shekhinah], to praise her before the Holy One, blessed be He, in words of Torah. Come and see- When a person rises at midnight to study Torah and the north wind stirs at midnight, the doe [Shekhinah] rises and praises the Holy One, blessed be He. When she rises several thousand and tens of thousands rise with her, and they all begin to praise the Holy King. The Holy One, blessed be He, listens to the one who is righteous and rises at midnight to study Torah … as it is written “O you who linger in the garden, lovers are listening; let me hear your voice” (Cant. 8-13) … You are the glory of the Holy King, You are the crown of the King. That doe is crowned by those people and she stands before the King and says- See with which son I have come before You, by which son I have been aroused in relation to You, they who are the most praiseworthy of all before the King! He answered and said- “Those who stand nightly in the house of the Lord,” these are the servants of the Lord who are worthy to bless the Holy King, and their blessing is a blessing, as it says, “Lift your hands toward the sanctuary and bless the Lord” (Ps. 134-2).

Translated by Elliot Wolfson in “Forms of Visionary Ascent and Ecstatic Experience,” in Gershom Scholem’s Major Trends in Jewish Mysticism 50 Years After 209-235. Edited by J. Dan and P. Schafer, Tubingen- J. C. B. Mohr, 1993.

Zohar 3-260a

“Come and see- When the north wind stirs at midnight … those who belong to the supernal palace rise to be involved with the praise of Torah, and they join the Community of Israel until the day shines; when morning comes she and all those who belong to the palace come before the Holy King, and they are called sons of the King and Matrona … At night they were occupied with the Matrona, now they come with the Matrona to unite her with the King.”

Eleazar of Worms, Perushe Siddur ha-Tefillah la-Roqeah, 287.

Why did He command the phylacteries [to be worn] over the heart and between the eyes? This is a reminder of the ark, which is in the middle like the heart, and of the cherubim between whom [speaks] the voice [of God]. The phylacteries between the eyes, the countenance of the human, and this is [the import of] “the Lord’s name is proclaimed over you” (Deut. 28-10). Every person upon whose head are the phylacteries should consider it as if the Shekhinah were upon his head, for just as it is written by the phylacteries, “the Lord’s name is proclaimed over you,” it is written, “[the ark of God] to which the name was attached, the name Lord of Hosts enthroned on the cherubim’ (2 Sam. 6-2). Therefore, the phylacteries are on the head for “such a one shall dwell in the lofty heights” (Isa. 33-16).

Translated by Elliot Wolfson in “Sacred Space and Mental Iconography- Imago Templi and Contemplation in Rhineland Jewish Pietism,” in Ki Baruch Hu- Ancient Near Eastern, Biblical, and Judaic Studies in Honor of Baruch A. Levine, 593-634. Translation reflects a slight modification of the text according to MS Paris, Bibliothèque Nationale héb. 772, fol. 67b

Sefer Hasidim, par. 1585.

When a person prays the Shekhinah is opposite him, as it says, “I have set the Lord always before me” (Ps. 16-8). Even though it is written that the Lord is opposite him, he should not direct [his intention] except above to heaven. Since he does not know where the Temple is, he should think in his heart that through his prayer it is, as if, the glory were opposite him within four cubits, and its height extends above to heaven…even though the Creator is in everything, [the worshiper] must fulfill [the obligation by turning] toward His face, as it says, “Pour out your heart like water before the face of the Lord” (Lam. 2-19), for the creatures below must lift their souls and their hearts to heaven. Therefore, the heart of the worshiper faces above.

Zohar 2-97b

What is [the meaning of] “and the spirit returns?” This is the Shekhinah, which is the holy spirit. When the Shekhinah sees in the ten sojourns that she must take that Israel does not want to return in repentance before the blessed holy One, the Other Side rules over the holy land, as it has been established by the comrades. Come and see- The spirit of a man who is worthy is crowned in the image in the Garden of Eden below, and every Sabbath and new month the spirits are crowned, and they are divested [of the body] and they ascend above. Just as the blessed holy One acts in relation to the supernal, holy soul above, so too he acts in relation to that spirit below in the Garden of Eden below, which rises before him. He says, “This is the spirit of the body of so-and-so.” Immediately, the blessed holy One crowns that spirit in several crowns, and he delights in her.

Translated by Elliot Wolfson in “Occultation of the Feminine and the body of Secrecy in Medieval Kabbalah,” in Rending the Veil- Concealment and Revelation of Secrets in the History of Religions, 113-154. Edited by Elliot R. Wolfson, New York and London- Seven Bridges Press, 1999.

Zohar 1-84b

“O my dove,” this is the Community of Israel. “In the cranny of the rock,” this is Jerusalem , for it rises above the rest of the world. Just as a rock is supernal to and stronger than everything, so Jerusalem is supernal to and stronger than everything. “Hidden by the cliff,” this is the place that is called the Holy of Holies, the heart of all the world. Therefore, it is written “hidden by the cliff,” for there the Shekhinah is hidden like the woman who is modest (senu‘ah) in relation to her husband, and she does not depart from the house to the outside, as it is written, “Your wife should be as a fruitful vine within your house” (Ps. 128-3). Similarly, the Community of Israel does not rest outside of her place, the hiddenness of the gradation, except in the time of exile.

Zohar 1-115b-116a

R. Jose began his discourse- “Your wife should be as a fruitful vine within your house; your sons, like olive saplings around your table” (Ps. 128-3). “Your wife should be as a fruitful vine,” all the time that your wife is inside the house and does not go out she is modest (senu‘ah), and it is proper for her to give birth to righteous offspring. “As a fruitful vine,” just as the vine is not planted in another species but only in its own, so the worthy woman does not produce seedlings in another man, and just as there is nothing grafted unto the vine from another tree, so too in the case of the worthy woman. … From this we learn that when the Shekhinah is hidden (seni‘a’) in her place as is appropriate for her, as it were, “your sons, like olive saplings,” this refers to Israel when they are dwelling in the land. “Around your table,” for they eat, drink, offer sacrifices, and are joyous before the blessed holy One, and the supernal and lower beings are blessed on account of them. When the Shekhinah departs, Israel are exiled from the table of their father and they are amongst the nations. They scream every day and there is none who hears them but the blessed holy One, as it is written, “Yet, even then, when they are in the land of their enemies, [I will not reject or spurn them so as to destroy them, annulling My covenant with them- for I the Lord am their God]” (Lev. 26-44).

Zohar 2-170b-171a

The Shekhinah does not dwell outside the land of Israel, and thus in order for the Shekhinah not to dwell upon him, he fled from the land of Israel. The Shekhinah dwells there, as it says, “Your wife should be as a fruitful vine within your house” (Ps. 128-3). “A fruitful vine,” this refers to the Shekhinah. Just as the Shekhinah was hidden within the Holy of Holies, so too a wife must be modest and not go out from her house.

Moses de Leon, Shushan ‘Edut, pp. 363-364.

Whenever the rainbow is seen in the cloud, then the sign of the covenant is within her and the judgment vanishes from the world…. The secret is “I will remember My covenant” (Gen. 9-15), for there is no memory (zekhirah) without the sign of the covenant (’ot berit). Therefore they established the blessing [on the rainbow], “Blessed be the one who remembers the covenant” (zokher ha-berit), for then she contains all the colors that are seen within her from [the gradation that is called] the All. Thus, God, blessed be He, has mercy over the creatures and over the earth. Know that the secret of the matter of the rainbow and [that of] the covenant are joined together. Therefore, they established that it is forbidden for a person to look at the rainbow in order not to cause shame to the Shekhinah and not to look within her. Thus the prophet said, “Like the appearance of the bow (kemar’eh ha-keshet) that shines in the clouds on a day of rain, such was the appearance of the surrounding radiance. That was the appearance of the semblance of the glory of the Lord” (Ezek. 1-28).

Translated by Elliot Wolfson in “Re/membering the Covenant- Memory, Forgetfulness, and History in the Zohar,” in Jewish History and Jewish Memory- Essays in Honor of Joseph Hayim Jerushalmi, 214-246. Edited by E. Carlbach, D. S. Myers, and J. Efron. Hanover and London- Brandeis University Press, 1998.

Wayyikra Rabbah, 20-10, p. 466

R. Tanhuma said- This teaches that they loosened [the covering of] their heads, their hearts became haughty, and their eyes feasted upon the Presence (we-zanu ‘einehem min ha-shekhinah). R. Joshua of Sikhnin said in the name of R. Levi- Moses did not feast his eyes upon the Presence, yet he derived pleasure from the Presence (neheneh min ha-shekhinah). He did not feast his eyes upon the Presence, as it says, “And Moses hid his face” (Exod. 3-6). Yet he derived pleasure from the Presence, as it says, “Moses was not aware that the skin of his face was radiant” (ibid. 34-30).

Translated by Elliot Wolfson in Through a Speculum that Shines- Vision and Imagination in Medieval Jewish Mysticism, Princeton- Princeton University Press, 1994.

Tanhuma, ed. Buber, Bemidbar, 20

Thus you find that the whole tribe of Levi is very sparse. Why were they so few in number? For they looked upon the Presence… The Holy One, blessed be He, said- In this world they vanished on account of the fact that they looked at My glory, as it says, “man may not see Me and live.” However, in the world-to-come, when I return My Presence to Zion, I will be revealed in My glory to all of Israel, and they will see Me and will live eternally.

Translated by Elliot Wolfson in Through a Speculum that Shines- Vision and Imagination in Medieval Jewish Mysticism, Princeton- Princeton University Press, 1994.

Otzar ha-Geonim, ed. B. Lewin, vol. 7- Tractate Yevamot (Jerusalem, 1936), p. 314.

All the prophets saw [the glory] within the speculum that does not shine, and it seemed to them that they had seen a visible object. This is like an elderly man whose vision is dim and he sees what is low as if it were high and one [thing] as if it were two, and the like, but it is not so. This is what is written, “and spoke parables through the prophets,” u-ve-yad ha-nevi’im ’adammeh (Hosea 12-11), i.e., the vision that they saw was an image (dimyon) and not an actual [entity] (‘iqqar). Moses gazed upon the glory and the splendor of the Shekhinah through the speculum that shines from behind the Shekhinah. He requested [to see] more but it was not granted to him… The view of all is that no creature has been granted permission to see the splendor and the glory that is greater than the glory of the Shekhinah.

Translated by Elliot Wolfson in Through a Speculum that Shines- Vision and Imagination in Medieval Jewish Mysticism, Princeton- Princeton University Press, 1994.

For a slightly different version see Judah ben Barzillai, Perush Sefer Yesirah, p. 12

Judah ben Barzillai al-Barceloni, Perush Sefer Yesirah, pp. 31-32

The Creator, blessed be He forever, created a light and a great fire for [His] glory which is called the Holy Spirit as well as Shekhinah… no prophet can look at all upon the beginning of that great light… From the end of the light the Creator shows lights and sparks according to His will to His angels, seraphs, and prophets. At times these sparks and lights emerge from the end of the light whether for the angels or the prophets. There are occasions when they see the light in several images (dimyonot), visions or dreams, or a visible image (demut re’iyah) according to what God wills, as it is written, “and spoke parables through the prophets” (Hosea 12-11)… At times when God shows [the glory] He does so in the image of an anthropos [in the form] of fire or of the great light, and under his feet is a fiery and luminous throne… All the prophets knew that all the forms which they saw were created from light… When God gives strength to the prophet in his eyes and heart on account of his abundant sanctity, the Creator allows him to see something of the end of the light or the fire of the splendor of the Shekhinah, or some of the sparks that come out from the end of the light.

Translated by Elliot Wolfson in Through a Speculum that Shines- Vision and Imagination in Medieval Jewish Mysticism, Princeton- Princeton University Press, 1994.

Judah ben Barzillai al-Barceloni, Perush Sefer Yesirah, p. 39

The prophets gaze upon the splendor of the Shekhinah and know that all the lights and images that appear to them are created. They see within these visions (mar’ot) as if they saw forms of a man made from fire and the great light. It appears to them in several images (dimyonot) according to the times and the situation in which Israel finds itself. It appeared to Moses from within a thorn-bush for Israel was amongst the thorns, in a time of great distress. It appeared to Moses and Israel upon the [Red] Sea as a youth engaged in warfare, and in the desert during the giving of the Torah it appeared “like the pavement of sapphire” (Exod. 24-10), i.e., in the image of an elder sitting down. Thus it also appeared to Daniel regarding the future redemption in the form of an elder sitting down… The prophets saw these images for they saw the fires and lights created from the splendor of the Shekhinah. From these lights and flames they saw their image which is the image of the anthropomorphic form of the splendor and the great fire… each and every prophet according to his capacity and the capacity of [the people of] Israel who were with him at the time, and in accordance with his period and that of Israel in which they were. All the images of the glory of our Creator [were not seen] with an actual vision (re’iyah mamash), as it is written, “and spoke parables through the prophets” (Hosea 12-11). But Moses our master… saw with an actual vision the great splendor which is the end of the created Shekhinah. He did not see any image (demut) of the glory of our Creator within the light, but rather the end of the form of the great light which our Creator created for His glory. Thus it says concerning him, “the glory of the Lord appeared” (Exod. 24-17). [With (Moses) I speak mouth to mouth] “in a vision and not through riddles” (Num. 12-8). If you say that it is also written concerning all the other prophets, “I make Myself known to him in a vision” (ibid., 6), this vision (mar’eh) involved knowledge (yedi‘ah) and not actual sight (mar’eh mamash). The Creator showed them created lights for their capacity for knowledge and vision was not as refined as that of Moses. Images appeared to them from amidst the lights, but not in an actual vision. Moses our master saw the end of the great light, i.e., an actual vision of the light and not through images, riddles or [figurative] visions.

Translated by Elliot Wolfson in Through a Speculum that Shines- Vision and Imagination in Medieval Jewish Mysticism, Princeton- Princeton University Press, 1994.

Otzar ha-Geonim, ed. B. M. Lewin, vol. 11- Sotah (Jerusalem, 1942), p. 235

Know that the Presence (Shekhinah) is [found] with the students [of Torah], and a light dwells amongst them; that light is called Presence (Shekhinah)… and Wisdom itself is one of the Presences (Shekhinot), and thus it is written, “The Lord created me at the beginning of His course etc.” (Prov. 8-22), “I was with Him as a confidant” (ibid., 30). Regarding each verse it says the [name of the] Lord, which is one of the Presences (Shekhinot), and she is called a sister to the sages, and consequently she is a sister of Moses standing from a distance.

Translated by Elliot Wolfson in Through a Speculum that Shines- Vision and Imagination in Medieval Jewish Mysticism, Princeton- Princeton University Press, 1994.

Moses Hayyim Luzzatto, ’Adir ba-Marom, p. 37

You must know that the essence of a person’s action is to direct his ways and his conduct for the sake of rectifying the Shekhinah…. A person must take upon himself the rectification of the Shekhinah, and this is called in truth the “reapers of the field.” The secret of the matter is that the mystical intent of all the acts of worship (‘avodah) that men perform for the Holy One, blessed be He, is that they constitute the working of the field (‘avodat ha-sadeh), and this is the esoteric significance of “a king is enslaved to the land” (melekh le-sadeh ne‘evad) (Eccles. 5-8), for just as there are many different types of work that pertain to the field, and all are necessary to bring about the improvement (tiqqun) that is required by it, so too the Shekhinah has such a need. These acts of labor are verily the miswot, for they, too, are of varied species. Thus it is written, “Though you take much seed out to the field, you shall gather in little” (Deut. 28-38), and it is also written, “You have been sowing, but have nothing to reap” (Micah 6-15). The secret of this is that the miswot act by way of planting, for the lights are sown in Nuqba’, which is the field. When the [time of] reaping has been reached, that is, to bring out of the Nuqba’ for those that are below, it says, “Sin couches at the door” (Gen. 4-7). Sitra’ ’Ahra’ grows stronger to take this light. If there is no one who knows how to harvest the field properly, the light does not spread forth so as not to be given to Sitra’ ’Ahra’ in the secret of “He has withdrawn His right hand in the presence of the foe” (Lam. 2-3). Yet, he who receives upon himself the matter of the rectification of the Shekhinah, he ascends to take the light from the place that Sitra’ ’Ahra’ does not reach and he brings it below. When it is taken from the man it is guarded, for all of the danger is in the dissemination from Malkhut to the humanity. And this is in truth the matter of the students of the academy of Rashbi, may be peace be upon him, constantly going out on journeys and studying the secrets, for this is verily the true way to perform this rectification. This is a matter that Rashbi taught them.

Translated by Elliot Wolfson in “Tiqqun ha-Shekhinah- Redemption and the Overcoming of Gender Dimorphism in the Messianic Kabbalah of Moses Hayyim Luzzatto,” History of Religions 36 (1997) 289-332.

Moses Hayyim Luzzatto, Qin’at ha-Shem Seva’ot, p. 115.

The secret of the matter is that Malkhut in her aspect below is in the secret of the seventh. When she unites with Yesod in the secret of the copulation he himself becomes the seventh since she is a crown on his head. Therefore [he is] the seventh because he is the the sixth that is crowned by the seventh. From his own side he is a waw, but on account of Malkhut who is joined to him he is called the seventh. He is the secret of a waw and the yod is upon him, which is the seventh. Then, on account of his name, the Shekhinah is called sedeq because he is the saddiq.

MS JTSA Mic. 1727, fols. 18a-b.

“And there in a cloud appeared the Presence of the Lord” (Exod. 16-10), in order that the glory that is within it would not be seen, as it says, “He made darkness His screen” (Ps. 18-12), “a cloud and thick darkness are around Him” (ibid. 97-2), i.e., surrounding the Holy One, blessed be He, there is a cloud and thick darkness. This is to say, the inner glory that is within it is not seen, even by his servants and messengers who are sent before Him, but the thick darkness itself is the transparent and translucent light, as the sages, blessed be their memory, said in the prayer, “[You appeared to them] in bright clouds,” and these are the sefirot. Their light in relation to His light is like the light of the candle in relation to the sun, and they are like a clear glass that shines and illuminates, showing to the eye what is within it. The tenth sefirah is the speculum that does not shine, and it is like a glass mirror, and the one who looks at it sees His image within it, and that which is within it is not seen outside it… Therefore this sefirah is called the cloud of glory, for the glory is concealed in it. The rabbis, blessed be their memory, called it the speculum that does not shine because of the glory that is hidden within it. When the Holy One, blessed be He, wills to talk to His prophets, this sefirah becomes filled from the inner glory, according to their level, and they hear the word, but the one who speaks is not seen by them for He is hidden within it.

Translated by Elliot Wolfson in Through a Speculum that Shines- Vision and Imagination in Medieval Jewish Mysticism, Princeton- Princeton University Press, 1994.

Zohar 1-110b

When the lower splendor, Adonai [i.e., the tenth gradation or Shekhinah] joins with the supernal splendor, YHWH [i.e., the sixth gradation or Tif’eret] the hidden name [YAHDWNHY, i.e., the combination of the two names] is produced which the true prophets know and [by means of which] they [visually] contemplate the supernal splendor.

Translated by Elliot Wolfson in Through a Speculum that Shines- Vision and Imagination in Medieval Jewish Mysticism, Princeton- Princeton University Press, 1994.

Iyyun Circle, 13th century. MS JTSA Mic. 1822, fol. 7a.

This is the power of the Presence that receives all the entities [i.e., the sefirot]; they enter into it without an image and emerge from it with matter, form, and an image. [The Presence] is the form of an image (to’ar demut) like a coin, seal, or instrument that fixes a form. There would be no divine matter without the Presence.

Translated by Elliot Wolfson in Through a Speculum that Shines- Vision and Imagination in Medieval Jewish Mysticism, Princeton- Princeton University Press, 1994.

Tiqqune Zohar, 18, 31b.

The Shekhinah is the image (dimyon) and appearance (mar’eh) of everything. The image as it is said, “And through the prophets I was imaged” (Hosea 12-11), Concerning her it is said “he beheld the likeness of the Lord” (Num. 12-8). She is called image (dimyon) for all the aspects [seen by] the prophets (parsufin di-nevi’ei ) are inscribed within her. And she is called vision (mar’eh) for all the lights which are above her are seen through her, as it is written, “I make Myself known to him in a vision” (Num. 12-6)… She rides upon the four beasts which include the face of a man, the face of a lion, the face of an ox, and the face of an eagle. To the one who is a human she appears in human form, and to the one who is like the other beasts she appears in the form of the beasts of the throne, to each one in accordance with his capacity (le-khol had ke-fum heileih).

Translated by Elliot Wolfson in Through a Speculum that Shines- Vision and Imagination in Medieval Jewish Mysticism, Princeton- Princeton University Press, 1994.

Zohar 3-280b

This vision [i.e., Shekhinah] is comprised of the ten sefirot … she has several visions (hezyonot), images (dimyonot) and forms (mar’ot ), and everything is known by the intellectual eye of the heart (‘ein ha-sekhel de-libba’), concerning which it is said, “the heart knows, the heart understands.” Concerning that which is said, “and through the prophets I was imaged,” the image (dimyon) is in the intellect of the heart (sekhel de-libba’) and not an image of the eye (dimyon de-‘eina’).

Translated by Elliot Wolfson in Through a Speculum that Shines- Vision and Imagination in Medieval Jewish Mysticism, Princeton- Princeton University Press, 1994.

Tiqqune Zohar, 1, 18a.

Bereshit- bet reshit. This is the “gate to the Lord through which the righteous enter” (Ps. 118-20). This is the gate for the righteous who have permission to enter there; others who are not righteous are driven out from there. In her are inscribed, depicted, and engraved the upper and lower images (diyoqnin). The form of a man is inscribed there, and this is the image of man. The form of a lion is there to the right, the form of an ox to the left, and the form of an eagle in the middle… The four letters of the holy name, YHWH, shine upon them. The king of all the beasts is man (’adam) which is numerically equivalent to YHWH. The image of man (demut ’adam) is the holy Shekhinah, for she is his image (deyoqneih); she is his seal (hotam dileih), concerning which it is written, “Let me be a seal upon your heart” (Cant. 8-6). Thus the Shekhinah says [to the Holy One]- Even though you ascend above your image is never removed from me, like the seal that is in the place to which cleaves the impression of the master of the seal. The image of the seal through which he is known is not removed from her… The seal of the Holy One, blessed be he, is certainly the Shekhinah.

Translated by Elliot Wolfson in Through a Speculum that Shines- Vision and Imagination in Medieval Jewish Mysticism, Princeton- Princeton University Press, 1994.

Early 14th century, Sefer ha-Malkhut (Casablanca, 1930), 23a.

[The Shekhinah] is called selem on account of the fact that she is like the likeness above (ki-deyoqno shel ma‘alah) and she is called demut on account of the fact that she is comparable to the image above (she-domah le-dimyon shel ma‘alah), and this is the secret of “and through the prophets I was imaged,” i.e., to the souls which resemble the likeness above (deyoqno shel ma‘alah) the Holy One, blessed be He, is revealed in the image above (dimyon shel ma‘alah). The image is the Spirit which is the median line in the image of Tif’eret.

Translated by Elliot Wolfson in Through a Speculum that Shines- Vision and Imagination in Medieval Jewish Mysticism, Princeton- Princeton University Press, 1994.

Eleazar of Worms, Sha‘ar ha-Sod ha-Yihud we-ha-’Emunah pp. 147-148.

The Creator has no body, physical stature, image or form at all… The glory is an appearance of the resplendent light, which is called Shekhinah, and the will of the Creator shows and images that very light to the prophets according to the hour, to this one like that [form] and to the other like that… From the resplendent light He created His glory… the appearance of the vision is in the heart of the one who sees… The Creator is one and makes the glory appear according to His will… the appearance of His splendor, which is His glory, is like a consuming fire, and they called it Shekhinah… according to the will of the Creator is the appearance of His glory. Moses saw the splendor of the glory, the great resplendence, more than all the prophets. Within the vision are images (dimyonot), [as it is written] “and through the prophets I was imagined” (Hosea 12-11)… the appearance of the images is according to the desire of His decrees, sometimes in the image of an anthropos and sometimes in another image, in accordance with His will He shows [the prophet] His glory in the place that He wills.

Translated by Elliot Wolfson in Through a Speculum that Shines- Vision and Imagination in Medieval Jewish Mysticism, Princeton- Princeton University Press, 1994.

Eleazar of Worms. Sefer ha-Shem, MS British Museum 737, fol. 378a.

“What form [can you] compare to him?” (Isa. 40-18). Rather “and through the prophets I was imagined” (Hosea 12-11). One sees with one’s heart. “Yet my own eyes have beheld the King Lord of Hosts” (Isa. 6-5). According to the image (dimyon) that the prophet saw he knew the end of the decree. Concerning that which is said, “the face of the Shekhinah,” i.e., according to the way that it was seen in the mind of the prophets, for the Creator of all has no face. He appears rather in the image (demut) of an elder or the image of a youth.

Translated by Elliot Wolfson in Through a Speculum that Shines- Vision and Imagination in Medieval Jewish Mysticism, Princeton- Princeton University Press, 1994.

Judah the Pious, MS Oxford-Bodleian 1567, fol. 3b

The Creator has no limit. Concerning those verses which attribute dimensions to the Creator, “Great is our Lord and full of power” (Ps. 147-5) [the expression “and full of power,” we-rav koah] numerologically equals 236 [i.e., an allusion to the standard measure of the Demiurge in the Shi‘ur Qomah], “who gauged the skies with a span” (Isa. 40-12), the measure is necessitated on account of the created entities, for the Creator, blessed be He, has no limit. It was necessary for the glory to be greater than the created entities taken altogether. From this vantage point the enlightened one can know the One from the perspective of all things cleaving to it. Thus, it says “measure of the Demiurge,” but He has no limit! What is intended is that the measure [applies to] that which cleaves (davuq) [i.e., the glory which emanates from and thus is attached to the One] and not as Saadiah explained [concerning a created glory].

Translated by Elliot Wolfson in Through a Speculum that Shines- Vision and Imagination in Medieval Jewish Mysticism, Princeton- Princeton University Press, 1994.

Anonymous text of the German Pietists, Merkavah Shelemah, 30a.

The Shekhinah seen on the throne appears as very subtle, and whatever they saw was not a vision of the Creator, blessed be He, but rather He created something in the likeness of a human that sits on the throne of the Holy One, blessed He. He showed them an image, numerically equal to 236,000 myriad parasangs; this is the stature of the one who sits on the throne.

Translated by Elliot Wolfson in Through a Speculum that Shines- Vision and Imagination in Medieval Jewish Mysticism, Princeton- Princeton University Press, 1994.

MS Oxford-Bodleian 1568, fol. 23a

The name of the visible Presence is rl”w and thus it is called ANPNSREL [= 716] which numerically equals [the expression, He is 236,000 myriad parasangs] we-hu’ rl”w we-’elef parsah [= 716]. There are some who call [the Shekhinah] ANRPNSREL [= 912] and it numerically equals we-SHQWSYT [= 912], which is also the numerology of we-rl”w ’elef ribbo’ parsah [i.e., the dimensions of the Shi‘ur Qomah, 236,000 myriad parasangs] for of the Holy One, blessed be He, [it is said] “Great is our Lord and full of power” (Ps. 147-5), but “His wisdom is beyond recokning” (ibid.). This [measurable being] is the Shekhinah that appears to the prophets, and the Creator created this form with several colors, as it says, “There was a radiance all about him” (Ezek. 1-27), the word radiance (we-nogah) has the same letters as the [word] color (ha-gawwen)… and this is the numerical equivalence of [the word] secret (sod)… and the numerical equivalence of [the expression] “God, the Lord who is one” (’el yhwh ’ehad). For the Shekhinah has several colors and several appearances, to this prophet [it appears] in one way and to the other in another way. It is seen in seventy aspects according to the numerical value of [the word] radiance (we-nogah), for it has seventy names. But the secret [sod which also equals seventy] is that the Creator is “God, the Lord who is one” [’el yhwh ’ehad which likewise equals seventy]. Even though He has seventy names… He is nevertheless “God, the Lord who is one.”

Translated by Elliot Wolfson in Through a Speculum that Shines- Vision and Imagination in Medieval Jewish Mysticism, Princeton- Princeton University Press, 1994.

Tradition reported in the name of three figures, Judah he-Hasid, Joel he-Hasid, and Qalonymous he-Hasid-Merkavah Shelemah, 30a; cf. ‘Arugat ha-Bosem, 4-78, n. 41.

“Upon this semblance of a throne, there was the semblance [of a human form]” (Ezek. 1-26). Why are there two images (dimyonot)? This is what is said in the Book of Beliefs regarding the two glories (kevodot) above in heaven, one upon the throne and the other above. This is the explanation of the two images. The visible Shekhinah on the throne is seen in a most subtle way, and everything that they [the prophets] saw was not the appearance of the Creator, blessed be He, but rather He created [a form] in the likeness of a human and it sat upon the throne of the Holy One, blessed be He. He showed them an image (demut) according to the numerical equivalence of 236,000 myriad parasangs, and thus is the stature of the one who sits on the throne. This was received from R. Judah Hasid and from R. Joel Hasid and from his brother R. Qalonymous Hasid.

Translated by Elliot Wolfson in Through a Speculum that Shines- Vision and Imagination in Medieval Jewish Mysticism, Princeton- Princeton University Press, 1994.

Sefer Hasidim, § 1585, p. 387

When a person prays the Shekhinah is facing him, as it says, “I constantly place the Lord before me” (Ps. 16-8). Even though it says “the Lord before me,” he should only cast his intention above to the heavens. Since he does not know where the Temple is he should think in his heart during his prayer as if the glory were facing him within four cubits, and its height is above heavenward… Similarly, the one who reads the Torah on the seventh, second or fifth day, when he reaches a name [of God], if he can have the intention he should [cast his] intention toward Him. The one who sits in the east should consider in his heart as if the Shekhinah were facing west and his face is opposite him… The one who passes before the Ark (ha-‘over lifne ha-teivah, i.e., the one who leads the public prayers)… should intend in his heart as if the Shekhinah in heaven corresponds to the Ark… When [the cantor] says [the qaddish] yitgaddal [we-yitqaddash shemeih rabba’, “magnified and sanctified be His great name”], they should turn toward the Torah scroll, and if he is worthy, he should take hold of the Torah, and the people should intend their heart toward the Torah. Therefore, [the congregation should] say, “Exalt [the Lord our God] and bow down to His footstool” (Ps. 99-5), for the Torah is His footstool. [The expression] hadom raglav [His footstool] is written five times in Scripture corresponding to the Torah scroll which comprises the Pentateuch, and the two staves in the Torah scroll correspond to “His legs are like marble pillars” (Cant. 5-15).

Translated by Elliot Wolfson in Through a Speculum that Shines- Vision and Imagination in Medieval Jewish Mysticism, Princeton- Princeton University Press, 1994.

Sefer Hasidim § 637

There is no throne without the Torah, and this is [the import of the poem] “At the time before creation He established the Torah and the throne.” Therefore the Torah is read on Sabbath. And there occurs seven times in Scripture [the expression] “enthroned on the cherubim” (yoshev ha-keruvim). Therefore, [on Sabbath] seven [sections in the Torah] are read, and it is as if the Shekhinah were placed on the throne of the cherubim.

Translated by Elliot Wolfson in Through a Speculum that Shines- Vision and Imagination in Medieval Jewish Mysticism, Princeton- Princeton University Press, 1994.

Sefer ha-Navon, cited from, Dan, Studies, pp. 119-120.

The name [YHWH] appears in its letters to the angels and prophets in several forms and radiance and it appears in the image of the appearance of an anthropos, as it says, “Above the expanse over their heads was the semblance of a throne, in appearance like sapphire, and on top, upon this semblance of a throne, there was the semblance of a human form” (Ezek. 1-26)… it appears in “the semblance of a human form,” this refers to the Shekhinah and the angel of the glory (mal’akh ha-kavod) which is the Tetragrammaton.

Translated by Elliot Wolfson in Through a Speculum that Shines- Vision and Imagination in Medieval Jewish Mysticism, Princeton- Princeton University Press, 1994.

Elazar of Worms, Sefer ha-Hokhmah, MS Oxford-Bodleian 1568, fols. 5a-b.

On every side of the Shekhinah are crowns of royalty, and this one itself is of size of 236,000 myriad parasangs. Concerning this David said, “Great is our Lord and full of power” (Ps. 147-5), [the expression “full of power,” we-rav koah] numerically equals 236. “His wisdom is beyond reckoning” (ibid.). Jeremiah said concerning it- “But the Lord is truly God- He is a living God, the everlasting King” (Jer. 10-10), this [i.e., the expression “everlasting King,” melekh ‘olam] numerically equals 236. She governs the world according to her, and she is called the angel of the Lord (mal’akh ha-shem) on account of [her] mission, but in her there is no separation. Thus the verse said, “I am sending an angel before you” (Exod. 23-20). This refers to the Shekhinah, for the word mal’akhi [“My angel”] is [spelled out as] m”m lm”d k”f yw”d which has the numerical value of Shekhinah [= 385].

Translated by Elliot Wolfson in Through a Speculum that Shines- Vision and Imagination in Medieval Jewish Mysticism, Princeton- Princeton University Press, 1994.

Isaac of Acre, Me’irat ‘Einayim, p. 85.

The Diadem is the revealed world and she is greatly seen by the humble enlightened ones, until in the chamber of chambers they are embarrassed by her more than other people, and rightfully this is the way that it is. Therefore the rabbis, blessed be their memory, instituted the recitation of the supplication prayer, related specifically to her, with closed eyes so that they would not contemplate her. Observe that the rabbis in every matter of modesty of which they speak they mention the Presence because she is revealed greatly and is seen by the one who has received and God, blessed be He, has given him eyes to see. Notice that the rabbis, blessed be their memory, forbade the wearing of the fringe garment, which symbolizes the Diadem, at night.

Translated by Elliot Wolfson in Through a Speculum that Shines- Vision and Imagination in Medieval Jewish Mysticism, Princeton- Princeton University Press, 1994.

Nahmanides’ commentary to Exod. 20-2

[The Torah] was given to Moses in seven voices [i.e., the seven sefirot], which he heard and comprehended. But with respect to Israel, they heard it in one voice [i.e., the Shekhinah], as it says, “a loud voice and no more” (Deut. 5-19). And it says, “You heard the sound of words but perceived no shape–nothing but a [single] voice” (ibid. 4-12). And here too [Scripture] alludes [to this]- “And all the people saw the voices” (Exod. 20-15), the word qolot (voices) is [written] without a waw [signifying the plural form], for they [Israel] saw all the voices as one [i.e., the Shekhinah].

Translated by Elliot Wolfson in Through a Speculum that Shines- Vision and Imagination in Medieval Jewish Mysticism, Princeton- Princeton University Press, 1994.

Zohar 1-94b

Thus it was that on that day the colleagues (havrayya’) saw the face of the Shekhinah and they were encompassed by fire. The face of R. Abba was burning like a flame from the joy of Torah. It has been taught- that whole day none of them left the house and the house was bounded by smoke. Amongst themselves they were innovating words of Torah as if on that very day they had received the Torah on Mount Sinai.

Translated by Elliot Wolfson in Through a Speculum that Shines- Vision and Imagination in Medieval Jewish Mysticism, Princeton- Princeton University Press, 1994.

Zohar 1-15b-16a

“And the enlightened will shine like the splendor of the firmament” refers to the pillars and supports of that palanquin. “The enlightened” (ha-maskilim) are the upper pillars and supports [i.e., the kabbalists] who contemplate (mistakkelei) with their understanding the palanquin [Shekhinah] to the extent that it is necessary… “They will shine,” for if they did not shine and were not illuminated, they would not be able to gaze upon and contemplate that palanquin to the extent that is necessary… “The splendor” (zohar)–that which illuminates the Torah. “The splendor” which shines upon the heads of that beast [i.e., Shekhinah] and these heads are the enlightened who shine perpetually and who contemplate that firmament and the light that emerges from there which is the light of Torah that shines constantly without pause.

Translated by Elliot Wolfson in Through a Speculum that Shines- Vision and Imagination in Medieval Jewish Mysticism, Princeton- Princeton University Press, 1994.

Zohar 3-77b

When the Matrona [Shekhinah] departs from the King [Tif’eret] and they are not found in union, the Supernal Mother [Binah] departs from the King and she does not fe

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