תורה 6

5. Now, by means of quiet and silence the aspect of the chirik is formed. As is brought in the Tikkunim , “and under His feet was something like a sapphire brick” (Exodus 24:10) —this is the chirik (Tikkuney Zohar 7a). And this corresponds to “the earth is hadome ragli (My footstool)” (Isaiah 66:1) —“haDoMe” corresponds to < haDeMimah (the quiet) and silence>, an aspect of the lower point of the shape of the aleph.

And the upper point of the aleph is the aspect of Keter, corresponding to “Above the firmament that was over their heads was the semblance of a kisay (throne), in appearance like sapphire stone” (Ezekiel 1:26). [This is the point] that covers from above the vav of the aleph, which is called “firmament” (see Tikkuney Zohar, ibid.). This point is kisay d’mitKaSya (a throne that is covered). As is taught: Do not inquire about that which is hidden from you, and into what is miKhuSeh (covered) from you do not investigate (Chagigah 13a). This corresponds to “The kavod of the Lord is a concealed matter,” the aspect of Keter.

And the vav in the middle of the aleph is the firmament, ShaMaYiM — aiSh and MaYiM (fire and water), whichcorresponds to embarrassment, when one’s face changes colors. This is the aspect of the firmament, which encompasses all the colors.

In this way, “an adam to sit on the throne” is made (Zohar III, 48a). As it is written (Ezekiel 1:26), “and above it, [upon the semblance of the throne,] there was a form resembling an adam (man).” For there can be no Adam without an Aleph (Tikkuney Zohar, ibid.). Hence, the letters of ADaM are Aleph - DaM. That is, his being dome (quiet) before God forms the aleph, and also “an adam to sit on the throne.”

For the vav in the middle of the aleph is the firmament, the encompassing of all the colors—i.e., the above mentioned embarrassment. The lower point is the DeMimah and silence, as in, “the earth is haDoMe ragli (My footstool).” This is also the aspect of chirik, corresponding to “and under His feet….” And the upper point is the “kisay d’ mitkasyah ,” the aspect of repentance, corresponding to “The glory of the Lord is a concealed matter,” and to “Do not inquire about that which is hidden from you,” and to “Above the firmament that was over their heads was the semblance of a kisay.” Then, “an adam to sit on the throne” is made, corresponding to “above it… a form [resembling] a man.”

As a result, there is a union between the sun and the moon, so that the sun illuminates the moon. This also creates a oneness between Moshe and Yehoshua—for Moshe’s face was like the face of the sun (Bava Batra 75a). This is the upper point, which is the aspect of the kisay, of Moshe. As it is written (Psalms 89:37), “and his throne will be like the sun before Me”; corresponding to “Above the firmament… was the semblance of a kisay.”

And the lower point is Yehoshua, the aspect of the moon, corresponding to “and under His feet was something like a LiVNat (brick)”—i.e., LeVaNah (moon).

And the vav in the middle of the aleph is the firmament, the aspect of the tent, as is written (Exodus 33:11), “Yehoshua the son of Nun did not depart from the tent.” “Tent” alludes to the firmament, as is written (Isaiah 40:22), “and He stretched them out like a tent to dwell in.” And as is written (Psalms 104:2), “Who spreads the heavens like an overhanging sheet”—this is “… the sheets of the tent” (Exodus 26:12).

{“Make the heart of this people fat, stop up its ears, and seal its eyes: lest it see with its eyes, hear with its ears, understand with its heart—and so repent and be healed” (Isaiah 6:10).} And the kisay on High, the upper point, is divided into three dots, . This is because repentance must meet three conditions, as is written, “… lest it see with its eyes, hear with its ears, understand with its heart—and so repent .”

These three aspects [of repentance] are the vowel sign segol. And “the segol is the sun” (Tikkuney Zohar 7b) —i.e., “Moshe’s face was like the face of the sun.”