And what are these trees, the “trees of Lebanon”? They are the six primordial Days of Creation. Now each of these Days performs in this apiryon1The world of Beriah or “creation”. the part which was assigned to it. ‘By the first ordering, the primeval light which was afterwards stored away was taken from the Right Side and brought into the apiryon by means of a certain “Foundation”, and performed its function therein. Afterwards the apiryon produced an image in the likeness of that original light, as is indicated by the words, “Let there be light, and there was light” (Gen. 1, 3), the repetition of the word “light” denoting that the first light brought forth another light. This was the first day of the “trees of Lebanon”.
By the second ordering, there was drawn from the Left Side the division of waters through the stroke of a mighty fire, which entered into this apiryon and performed its function therein, dividing between the waters of the Right Side and those of the Left; and afterwards the apiryon brought forth an image in the likeness thereof. This was the second day of the “trees of Lebanon”.
By the third ordering, there was drawn from the sphere of the centre and the Right Side a certain third day which made peace in the world and from which were derived the seeds of all things. This performed its function in the apiryon, and brought forth various species, herbs and grasses and trees. Its likeness was left there, and the apiryon brought forth similar species, and this was the third day of the “trees of Lebanon”.
By the fourth ordering, the light of the sun was kindled to illumine the darkness of the apiryon, and it entered therein to give light, but did not perform its function till the fifth day. The apiryon produced in the likeness thereof, and this was the fourth day of those “trees of Lebanon”.
By the fifth ordering, there was produced a certain movement in the waters, which laboured to bring forth the light of the ordering of the fourth day, and it performed its function in the apiryon and brought forth various species; and all remained in suspense until the sixth day, when the apiryon brought forth all that was stored in it, as it is written, “Let the earth bring forth living creature after its kind, etc.” (Gen. 1, 24). This was the fifth day of the “trees of Lebanon”.
The sixth ordering was the day on which the apiryon came into completion, and apart from that sixth day of Creation it can have neither completion nor life-energy. But when that day was at length arrived the apiryon was completed, with many spirits, many souls, many beautiful virgins,1The Hekaloth. privileged to abide in the Palace of the King. In the completion of this day the previous five days are completed also, and the upper and lower spheres are perfectly united in friendship, in joy, and in one ardent desire for the companionship of their King.
Thus was the apiryon sanctified with supernal sanctifications and crowned with its crowns, until finally it was exalted with the Crown of Rest and was designated with a noble name, a name of holiness, to wit, Sabbath, which presages rest and peace, the perfect harmonization of all things both above and below. That is the significance of the words, “The King Solomon made him an apiryon out of the trees of Lebanon.”
He who is worthy of this Apiryon is worthy of all things, is worthy to repose in the peace of the Holy One’s shadow, as it is written: “I sat down under his shadow with great delight” (S.S. 2, 3). And now, as we ourselves here sit under the shadow of this peace, it behoves us to observe that we really abide in the shadow of the Holy One, within that Apiryon, and remain for ever there: and we must crown this place with supernal crowns, so that the trees of that Apiryon may be induced to cover us with a shade yet more comforting.’
תּוּ מֵעֲצֵי הַלְּבָנוֹן, אִלֵּין שִׁית יוֹמִין דִּבְרֵאשִׁית דְּכָל יוֹמָא וְיוֹמָא, מְסַדֵּר בְּהַאי אַפִּרְיוֹן, סִדּוּרָא דְּאִתְחָזֵי לֵיהּ: סִדּוּרָא קַדְמָאָה. אִתְנְגִיד מִסִּטְרָא דִּימִינָא, אוֹר קַדְמָאָה דְּאִתְגְּנִיז, וְאִתְנְטִיל מִסִּטְרָא דִּימִינָא, וְעָאל בְּהַאי אַפִּרְיוֹן עַל יְדָא דִּיְסוֹדָא חַד, וְעָבִיד בֵּיהּ שִׁמּוּשָׁא. לְבָתַר אַפִּיק הַהוּא אַפִּרְיוֹן חַד דִּיּוּקְנָא כְּגַוְונָא דְּהַאי אוֹר, וְדָא הוּא רָזָא דִּכְתִּיב, (בראשית א׳:ג׳) יְהִי אוֹר וַיְהִי אוֹר. כֵּיוָן דְּאָמַר יְהִי אוֹר, אֲמַאי כְּתִיב וַיְהִי אוֹר, לָא אִצְטְרִיךְ קְרָא לְמִכְתָּב, אֶלָּא וַיְהִי כֵּן, מַהוּ וַיְהִי אוֹר. אֶלָּא, דְּהַהוּא אוֹר אַפִּיק אוֹר אַחֲרָא דְּאִתְחָזֵי לֵיהּ, וְדָא אִיהוּ יוֹמָא קַדְמָאָה, מֵאִינּוּן עֲצֵי הַלְּבָנוֹן.
And what are these trees, the “trees of Lebanon”? They are the six primordial Days of Creation. Now each of these Days performs in this apiryon1The world of Beriah or “creation”. the part which was assigned to it. ‘By the first ordering, the primeval light which was afterwards stored away was taken from the Right Side and brought into the apiryon by means of a certain “Foundation”, and performed its function therein. Afterwards the apiryon produced an image in the likeness of that original light, as is indicated by the words, “Let there be light, and there was light” (Gen. 1, 3), the repetition of the word “light” denoting that the first light brought forth another light. This was the first day of the “trees of Lebanon”.
סִדּוּרָא תִּנְיָינָא: אִתְנְגִיד מִסִּטְרָא דִּשְׂמָאלָא, פְּרִישׁוּ דְּמַיָּא, בִּנְגִידוּ דְּאֶשָּׁא תַּקִּיפָא, וְאִתְנְטִיל מִסִּטְרָא דִּשְׂמָאלָא, וְעָאל בְּהַאי אַפִּרְיוֹן, וְעָבִיד בֵּיהּ שִׁמּוּשָׁא, וְאַפְרִישׁ בֵּין מַיִין דְּבִסְטַר יְמִינָא, וּבֵין אִינּוּן מַיִין (דבסטר שמאלא.) לְבָתַר אַפִּיק הַהוּא אַפִּרְיוֹן, חַד דִּיּוּקְנָא, כְּגַוְונָא דִּילֵיהּ. וְדָא אִיהוּ רָזָא דִּכְתִּיב, (בראשית א׳:ז׳) בֵּין הַמַּיִם אֲשֶׁר מִתַּחַת לָרָקִיעַ וּבֵין הַמַּיִם אֲשֶׁר מֵעַל לָרָקִיעַ וַיְהִי כֵן. וְדָא אִיהוּ יוֹמָא תִּנְיָינָא מֵאִינּוּן עֲצֵי הַלְּבָנוֹן.
By the second ordering, there was drawn from the Left Side the division of waters through the stroke of a mighty fire, which entered into this apiryon and performed its function therein, dividing between the waters of the Right Side and those of the Left; and afterwards the apiryon brought forth an image in the likeness thereof. This was the second day of the “trees of Lebanon”.
סִדּוּרָא תְּלִיתָאָה: אִתְנְגִיד מִסִּטְרָא דְּאֶמְצָעִיתָא, וּמִסִּטְרָא דִּימִינָא, (נ"א ומסטרא דשמאלא) חַד יוֹמָא תְּלִיתָאָה, דְּעָבִיד שְׁלָמָא בְּעָלְמָא. וּמִתַּמָּן אִתְמְשִׁיכוּ אֵיבִין לְכֹלָּא, וְדָא עָבִיד שִׁמּוּשָׁא בְּהַאי אַפִּרְיוֹן, וְאַפִּיק זִּינָא לְזִינֵיהּ. זִּינָא לְעוֹבָדִין סַגִּיאִין, זִּינָא דְּאִתְחָזֵי לֵיהּ, וְכָל דְּשָׁאִין וַעֲשָׂבִין וְאִילָנִין בְּכַמָּה חֵילִין. וְאִשְׁתְּאַר דִּיּוּקְנֵיהּ תַּמָּן, וְאַפִּיק זִּינָא הַהוּא אַפִּרְיוֹן, כְּהַהוּא גַּוְונָא מַמָּשׁ, וְדָא אִיהוּ יוֹמָא תְּלִיתָאָה, דְּאִתְכְּלִיל מִב' סִטְרִין, מֵאִינּוּן עֲצֵי הַלְּבָנוֹן.
By the third ordering, there was drawn from the sphere of the centre and the Right Side a certain third day which made peace in the world and from which were derived the seeds of all things. This performed its function in the apiryon, and brought forth various species, herbs and grasses and trees. Its likeness was left there, and the apiryon brought forth similar species, and this was the third day of the “trees of Lebanon”.
סִדּוּרָא רְבִיעָאָה: אִתְנְגִיד וְאִתְנְהִיר נְהִירוּ דְּשִׁמְשָׁא, לְאַנְהָרָא לְהַאי אַפִּרְיוֹן, גּוֹ חָשׁוּךְ דִּילֵיהּ, וְעָאל בֵּיהּ לְאַנְהָרָא, וְלָא עָבִיד בֵּיהּ שִׁמּוּשָׁא. עַד יוֹמָא חֲמִשָׁאָה, דְּאַפִּיק הַאי אַפִּרְיוֹן הַהוּא שִׁמּוּשָׁא דִּנְהִירוּ, דְּעָאל בֵּיהּ בְּיוֹמָא רְבִיעָאָה, וְאַפִּיק הַהוּא אַפִּרְיוֹן בְּהַהוּא גַּוְונָא מַמָּשׁ דְּהַהוּא נְהִירוּ, וְדָא אִיהוּ יוֹמָא רְבִיעָאָה חַד מֵאִינּוּן עֲצֵי הַלְּבָנוֹן.
By the fourth ordering, the light of the sun was kindled to illumine the darkness of the apiryon, and it entered therein to give light, but did not perform its function till the fifth day. The apiryon produced in the likeness thereof, and this was the fourth day of those “trees of Lebanon”.
סִדּוּרָא חֲמִישָׁאָה: אִתְנְגִיד חַד מְשִׁיכוּ, דִּרְחִישׁוּ דְּמַיָּא, וְעָבִיד שִׁמּוּשָׁא לְאַפָּקָא הַהוּא נְהִירוּ, דְּסִדּוּרָא דְּיוֹמָא רְבִיעָאָה, וְעָבִיד בְּהַאי אַפִּרְיוֹן שִׁמּוּשָׁא, וְאַפִּיק זִינִין לְזִינֵיהּ, אִינּוּן דְּאִתְחָזֵי כְּהַהוּא גַּוְונָא מַמָּשׁ, וְהַאי יוֹמָא שִׁמֵּשׁ הַהוּא שִׁמּוּשָׁא, יַתִּיר מִכָּל שְׁאַר יוֹמִין. וְכֹלָּא תַּלְיָא עַד יוֹמָא שְׁתִיתָאָה, דְּאַפִּיק אַפִּרְיוֹן כָּל מַה דְּהֲוָה גָּנִיז בֵּיהּ, דִּכְתִּיב, (בראשית א׳:כ״ד) תּוֹצֵא הָאָרֶץ נֶפֶשׁ חַיָּה לְמִינָהּ וְגוֹ'. וְדָא אִיהוּ יוֹמָא חֲמִישָׁאָה, חַד מֵאִינּוּן עֲצֵי הַלְּבָנוֹן.
By the fifth ordering, there was produced a certain movement in the waters, which laboured to bring forth the light of the ordering of the fourth day, and it performed its function in the apiryon and brought forth various species; and all remained in suspense until the sixth day, when the apiryon brought forth all that was stored in it, as it is written, “Let the earth bring forth living creature after its kind, etc.” (Gen. 1, 24). This was the fifth day of the “trees of Lebanon”.
סִדּוּרָא שְׁתִיתָאָה: דָּא אִיהוּ יוֹמָא, דְּאַתְקִין כָּל הַאי אַפִּרְיוֹן, וְלֵית לֵיהּ תִּקּוּנָא, וְלֵית לֵיהּ תֻּקְפָּא, בַּר מֵהַאי יוֹמָא, כַּד אָתָא הַאי יוֹמָא, אִתְתָּקַּן הַאי אַפִּרְיוֹן, בְּכַמָּה רוּחִין, בְּכַמָּה נִשְׁמָתִין, בְּכַמָּה עוּלֵימָתָן שְׁפִירָן בְּחֵיזוּ. אִינּוּן דְּאִתְחָזוּן לְמֵיתָב בְּהֵיכְלָא דְּמַלְכָּא. אוּף אִיהוּ אִתְתָּקַּן בִּשְׁפִירוּ כָּל שְׁאָר יוֹמִין דַּהֲווֹ בְּקַדְמִיתָא, וְאַתְקִין לוֹן בְּתִיאוּבְתָּא חֲדָא, בִּרְעוּתָא בְּחֶדְוָה, תִּקּוּנָא דִּלְעֵילָּא וְתַתָּא.
The sixth ordering was the day on which the apiryon came into completion, and apart from that sixth day of Creation it can have neither completion nor life-energy. But when that day was at length arrived the apiryon was completed, with many spirits, many souls, many beautiful virgins,1The Hekaloth. privileged to abide in the Palace of the King. In the completion of this day the previous five days are completed also, and the upper and lower spheres are perfectly united in friendship, in joy, and in one ardent desire for the companionship of their King.
כְּדֵין אִתְקַדָּשׁ הַאי אַפִּרְיוֹן, בְּקִדּוּשִׁין עִלָּאִין וְאִתְעַטָּר בְּעִטְרוֹי, עַד דְּסָלִיק בִּסְלִיקוּ דְּעִטְרָא דְּנַיְיחָא, וְאִקְרֵי שְׁמָא עִלָּאָה, שְׁמָא קַדִּישָׁא, דְּאִיהִי שַׁבָּת. נַיְיחָא דְּכֹלָּא, תִּיאוּבְתָּא דְּכֹלָּא, דְּבֵקוּתָא דְּכֹלָּא, דְּעֵילָּא וְתַתָּא כַּחֲדָא. וּכְדֵין כְּתִיב, (שיר השירים ג׳:ט׳) אַפִּרְיוֹן עָשָׂה לוֹ הַמֶּלֶךְ שְׁלֹמֹה מֵעֲצֵי הַלְּבָנוֹן.
Thus was the apiryon sanctified with supernal sanctifications and crowned with its crowns, until finally it was exalted with the Crown of Rest and was designated with a noble name, a name of holiness, to wit, Sabbath, which presages rest and peace, the perfect harmonization of all things both above and below. That is the significance of the words, “The King Solomon made him an apiryon out of the trees of Lebanon.”
אָמַר רַבִּי שִׁמְעוֹן, מַאן דְּזָכֵי בְּהַהוּא אַפִּרְיוֹן, זָכֵי בְּכֹלָּא, זָכֵי לְמֵיתַב בְּנַיְיחָא דְּצִלָּא דְּקוּדְשָׁא בְּרִיךְ הוּא, כְּמָה דְאַתְּ אָמֵר, (שיר השירים ב׳:ג׳) בְּצִלּוֹ חִמַּדְתִּי וְיָשַׁבְתִּי. וְהַשְׁתָּא דְּיָתִיבְנָא בְּצִלָּא דְּנַיְיחָא דָּא, אִית לָן לְאִסְתַּכְּלָא דְּלָא יַתְבֵינָן אֶלָּא בְּצִלָּא דְּקוּדְשָׁא בְּרִיךְ הוּא, גּוֹ הַהוּא אַפִּרְיוֹן. וְאִית לָן לְאַעֲטָרָא הַאי אֲתָר, בְּעִטְרִין עִלָאִין, עַד דְּיִתְעָרוּן אִילָנֵי דְּהַהוּא אַפִּרְיוֹן, לְמֵיתֵי עֲלָן בְּצִלָּא אַחֲרָא.
He who is worthy of this Apiryon is worthy of all things, is worthy to repose in the peace of the Holy One’s shadow, as it is written: “I sat down under his shadow with great delight” (S.S. 2, 3). And now, as we ourselves here sit under the shadow of this peace, it behoves us to observe that we really abide in the shadow of the Holy One, within that Apiryon, and remain for ever there: and we must crown this place with supernal crowns, so that the trees of that Apiryon may be induced to cover us with a shade yet more comforting.’