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R. Simeon here discoursed on the verse: WISDOM CRIETH ALOUD IN THE STREET, SHE UTTERETH HER VOICE IN THE BROAD PLACES (Prov. I, 20).
'This verse', he said, 'contains a deep mystical teaching. The term hokhmoth (lit. wisdoms) implies the superior Wisdom and the lesser Wisdom which is included in the superior Wisdom and abides therein. The superior Wisdom is an essence most recondite and concealed, unknown and unrevealed, as Scripture says: "Man knoweth not the price thereof, etc." (Job XXVIII, I3); and when it expands into a source of light, its illumination is that of the world to come, and that world is created by it: for so we have learned, that the world to come was created by the Yod, and there Wisdom remained hidden, the two being one. [1]
When God was crowned, it was through the mystery of the future world, as already said. There was joy at this illumination, but all was in silence without a sound being heard abroad. Wisdom then willed it to expand further, so that from that space there issued fire and water and air, as already said, from which there sprang up a voice which issued forth abroad and was heard, as already said. [2]
From that point onwards all is exterior (huz), whereas in the interior the voice is silent and not heard abroad. Once, however, the secret force has become audible, it is called "without" (huz). [3]
Hence it is incumbent on man to be zealous in searching after wisdom "in the wide places" (ba-rehoboth). This refers to the firmament, which contains all the luminous stars, and which constitutes the fountain of perennial waters, referred to in the verse: "And a river went forth from Eden to water the garden" (Gen. II, 10). And there "she uttereth her voice", both the superior and the lower Wisdom, which in truth are one. [4]
Solomon alluded to this in saying: "Prepare thy work without" (ba-huz), and make it ready for thee in the field" (Prov. XXIV, 27), where the word "without" is used as in the verse "Wisdom crieth out without", indicating the point from which man can commence to inquire and investigate, as it is written: "For ask now of the days past... and from one end of heaven unto another" (Deut. IV, 32). [5]
The "field" again is the "field which the Lord hath blessed" (Gen. XXVII, 27). When a man has penetrated into the mystery of Wisdom and perfected himself therein, then Solomon tells him to "build his house" (Prov. XXIV, 27), i.e. to cultivate his soul in his body, so as to attain perfection. Hence, when Isaac digged and prepared the well in peace he called it Rehoboth (wide places), and all was done in the right manner. Happy the righteous by whose works the Holy One sustains the world as it says: "For the upright shall inhabit the land" (Prov. II, 21), where the term yishkenu (they will inhabit) may be read yashkinu (they shall cause to be inhabited).' [6]
[Soncino Zohar, Tol'doth, 141b, v2, pp. 52-53.]
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My notes...
[1] "The superior Wisdom" is represented by the sefirah Hockmah. It is also symbolised by the Yud (Y) in YHVH. When Hockmah "expands into a source of light" its "illumination" is the "world to come" (or in other words, it illuminates the sefirah Binah). The sefirah Binah is symbolised by the first Heh (H) of YHVH. Hockmah is 'clothed' by Binah; Wisdom (Yud) is embraced by Understanding (Heh).
The statement: "The world to come was created by the Yod" means that Binah was created by Hockmah. We can only experience the "lesser Wisdom" which is "hidden" in Binah via the sefirah Da'at.
[2] The statement: "Wisdom then willed it to expand further" means that Hockmah caused Binah to expand and consequently to manifest the sefirah Da'at. There is only 'silence' above the 'Abyss'. The unpronounced Thought becomes 'verbalised' via the sefirah Da'at. (In the Zohar, Da'at is often symbolised by the 'tongue' or 'throat chakra' of Macroprosopus. In fact, Da'at represents the 'covenant of the tongue'.) The 'Voice' arises within the sefirot of the patriarchs--i.e. within Hesed, Geburah, and Tifaret.
From Da'at issues "fire and water and air" (or 'Shin, Maym, and Alef). These are emanations of the supernal sefirot: Binah (Shin), Hockmah (Maym), and Keter (Alef). And from these three elements... "there sprang up a voice which issued forth abroad". The 'voice' refers to YHV, where Yud reflects Maym, Heh reflects Shin, and Vav reflects Alef.
Keter = Alef = Air = Vav = Tifaret
Hockmah = Maym = Water = Yud = Hesed
Binah = Shin = Fire = Heh = Geburah
Thus,...
Hesed = Yud (Water)
Geburah = Heh (Fire)
Tifaret = Vav (Air)
Together these three sefirot pronounce the divine Name YHV which, when attached to Yesod/Malkut, produce the Name in its entirety: YHVH. Yesod/Malkut represents the final Heh--i.e. the Utterance of the divine Name. Thus, South (Yod), North (Heh), and East (Vav), eventually become attached to West (Heh).
A sublime mystery of the Sefer Yetzirah is explained (to a certain extent) by this symbolism.
[3] The word "huz" (Heb. 'outside') is spelled 'heth-vav-tzaddie' and is pronounced 'khoots'. Everything below the sefirah Da'at on the Tree of Life is considered 'exterior' (i.e. to the 'interior' supernal sefirot).
[4] The "firmament" signifies the sefirah Da'at as explained in previous posts (and in my book 'Formation of the Tree of Life').
[5] It is only via the sefirah Da'at (meaning 'knowledge') that Man can know Wisdom.
[6] The "house" symbolism has been explained in previous posts. The statement: "Happy the righteous by whose works the Holy One sustains the world" refers to those individuals who have attained to the grade of Israel (i.e. Da'at). These individuals (by definition) have 'dug the well', or in other words, have opened up the channels between Hesed and Da'at, and between Geburah and Da'at. Their "works" result as a natural consequence of opening up and establishing these channels. It is only through them (i.e. through the "righteous") that the 'future world' is able to come into manifestation.
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Blessings,
Patrick.
Venus-Gemini [2/1]
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