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There are numerous additional references to the Sephirah Tipheret in Jewish literature, that can be connected to the Tenakh, and the "New Testament." The next two sections of this study will further clarify the connection between Messiah and Tipheret.


In the Appendix to the Soncino Zohar, Tipheret is personified to a highest degree, and called the; Holy King, Ruler, and Judge of the world:

Zohar Appendix III - The Designations and The Categories, 3b - A second use of the terms ‘right and left’ is based on the identification of the grade Tifereth with the Holy King, the Ruler and Judge of the world. The Holy King as judge can exercise either clemency or rigour, and it is a not unnatural figure to say that He exercises clemency with His right hand and rigour with His left.

The "New Testament" makes the claim that Yeshua is the King, Ruler and Judge, though He will fulfill these roles at a future time:

Matthew 21:5 - Tell ye the daughter of Sion, Behold, thy King cometh unto thee, meek, and sitting upon an ass, and a colt the foal of an ass.

Revelation 19:16 - And he hath on his vesture and on his thigh a name written, KING OF KINGS, AND LORD OF LORDS.

Matthew 2:6 - And thou Bethlehem, in the land of Juda, art not the least among the princes of Judah: for out of thee shall come a Governor, that shall rule my people Israel.

Revelation 19:15 - And out of his mouth goeth a sharp sword, that with it he should smite the nations: and he shall rule them with a rod of iron: and he treadeth the winepress of the fierceness and wrath of Almighty God.

John 5:22 - For the Father judgeth no man, but hath committed all judgment unto the Son:

John 5:30 - I can of mine own self do nothing: as I hear, I judge: and my judgment is just; because I seek not mine own will, but the will of the Father which hath sent me.

In the Zohar section below, is a discussion of a heavenly Temple that was established at the same time that the earthly Temple was built. This higher Temple is said to be that of Metatron, whom we have discussed as representing the Messiah. This Temple is also associated with the middle pillar of the Tree of Life, which is associated with Tipheret.

In addition to this, Tipheret is called the Supernal King as well as the King to whom peace belongs. This is reminiscent of the title "Prince of Peace," given to the Messiah in Isaiah 9:6:

Soncino Zohar, Shemoth, Section 2, Page 143a - R. Jose thereupon began to speak on the words: The song of songs, which is Solomon's (S.S.I, 1). Said he: ‘This song King Solomon poured forth when the Temple was erected and all the worlds, above and below, had reached their perfect consummation. And although concerning the exact time of its singing there is some difference of opinion among the members of the Fellowship, we may be certain that it was not sung until that time of absolute completion, when the Moon-the Shekinah-came to her fulness and was revealed in the full perfection of her radiance, and when the Temple had been erected in the likeness of the Temple that is above. The Holy One, blessed be He, then experienced such joy as He had not known since the creation of the world. When Moses set up the Tabernacle in the wilderness, another such was raised in the heavenly spheres, as we learn from the words: “And it came to pass... that the Tabernacle was reared up”, the reference being to the other Tabernacle, to that which was above, namely the Tabernacle of the “Young Man”, Metatron, and nothing greater. But when the first Temple was completed another Temple was erected at the same time, which was the centre for all the worlds, shedding radiance upon all things and giving light to all the spheres. Then the world was firmly established, and all the supernal casements were opened to pour forth light, and all the worlds experienced such joy as had never been known to them before, and celestial and terrestrial beings alike broke forth in song. And the song which they sang is the “Song of Songs”, or, as we might render, “Song of the Singers”, of those musicians who chant to the Holy One, blessed be He. King David sang “A song of degrees”: King Solomon sang “the Song of Songs”. Now what is the difference between the two? Do we not interpret both titles to signify one and the same thing? Verily, this is so, for both things are certainly one, but in the days of David all the singers of the spheres were not yet set in their rightful places to chant the praises of their King, because the Temple was not as yet in existence. For, as on earth, the levitic singers are divided into groups, so is it likewise above, and the upper correspond to the lower. But not before the Temple was erected did they assume these their due places, and the lamp [Tr. note: Malkuth.] which before gave no light began then to shed radiance abroad, and then this song was sung to the glory of the Supernal King, [Tr. note:Tifereth.] the “King to whom peace belongs”. This song is superior to all the hymns of praise which had ever been sung before. The day on which this hymn was revealed on earth was perfect in all things, and therefore the song is holy of holies.

This next section of the Zohar, gives credit to Tipheret (the Holy One), for maintaining the order of the universe:

Soncino Zohar, Shemoth, Section 2, Page 22a - AND GOD SPAKE UNTO MOSES, ETC. R. Abba began his reflections on this portion with the verse: Trust the Lord for ever (lit. unto ’Ad), for in KAH TETRAGRAMMATON is fashioning of worlds (lit. rock of ages) (Isa. XXVI, 4). ‘AII mankind’, he said, ‘should cleave to the Holy One, blessed be He, and put their trust in Him, in order that their strength should be drawn from the sphere called ’Ad [Tr.note: Tifereth.], which sustains the universe and binds it into an indissoluble whole.

The "New Testament" attributes the same function to Yeshua:

Colossians 1:16,17 - For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him: And he is before all things, and by him all things consist.

Hebrews 1:1-3 - God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets, Hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds; Who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high:

In the following passage we have discussion within the context of Jacob (a picture of Messiah) talking with his sons about the end times when unity (tipheret) will come to the earth. A connection is made between this concept and the heave offering found in the Torah. Here, the heave offering is said to represent the unification of what is below (represented by Malkut/Kingdom) to what is above (represented by Tipheret). This, as wehave seen, is a function of Messiah. There is also a lesson given that only some people are able to perform the heave offering while completely focusing on the Heavenly King, Tipheret, for which they are blessed:

Soncino Zohar, Shemoth, Section 2, Page 133b - ‘Now when Jacob perceived that the Shekinah was withdrawing from him, he questioned his sons, as we have pointed out. And as Jacob and his sons proclaimed the union of the world above and the world below, so also must we. Blessed is he who concentrates his mind and will, with true humility and longing, upon this mystery. Blessed is he in this world and blessed shall he be in the world to come!’ Said R. Hamnuna the Ancient: ‘This stirring up of the unity has indeed been rightly and justly expounded, and that which we have just now heard is indeed very true; and in the future time these word's which we have now uttered will stand before the Ancient of Days and in no wise be abashed.’He then began to expound this passage as follows. ‘ “They shall take Me a heave offering.” Here we have displayed an inclusive union of the above with the below, for it does not say “They shall take a heave offering”, but “They shall take Me a heave offering”, which denotes a fusion of the upper with the lower spheres. [Tr. note: i.e. Tifereth with Malkuth.] “On the part of everyone whose heart is willing ye should take my heave offering.” The words “on the part of” seem at first sight to be superfluous, but in reality they contain a deep lesson for the masters of the esoteric lore. Blessed are the righteous who have learnt how to centre all their thoughts and desires on the Heavenly King, and whose aspirations are directed, not towards the vain and foolish toys of this world and its lusts, but to attaching themselves wholeheartedly to the world above in order to draw down the favour of the Lord Himself from heaven to earth.


In the same Appendix is an interesting statement that Satan (called Samael) is the enemy of Tipheret, again called the Holy King, who will be united with Shekinah, further linking Tipheret to the Messiah:

Zohar Appendix III - The Designations and The Categories, 3c - The distinction between ‘right’ and ‘left’ in the Zohar corresponds, not only to the distinction between reward and punishment in the next world, but also between good and evil, and specifically moral good and evil in this world. Samael, the power of evil, the tempter, the accuser, the evil Serpent, is placed on the left and is identified with the grade Geburah. Now Samael is represented as the opponent not of Hesed but of Tifereth. He is the Great Dragon, who on New Year swallows the Moon, that is, prevents the union of the Matrona with the Holy King, until Israel by their sacrifice on the Day of Atonement induce him to desist.

What is interesting in the verse above is the allusion to left and right representing good and evil in this world and their accompanying reward or punishment in the next world.

This is reminiscent of Yeshua's description of what faces the nations He will one day judge:

Matthew 25:32-33 - And before him shall be gathered all nations: and he shall separate them one from another, as a shepherd divideth his sheep from the goats: And he shall set the sheep on his right hand, but the goats on the left.

It may sound odd to hear of Satan "being placed on the left side" with Gevurah, an attribute of God. However, even the prince of darkness is subject to the will of God and serves His ultimate purpose. (Recall that the Yetzer hara - man's "evil inclination," is also said to come from the left side.)

Another key point above, is the reference to Satan "swallowing the Moon" on New Year (Rosh Hashana) and being defeated by Israel's Yom Kippur sacrifice. The seven day period between these two feasts mirrors the seven years tribulation period preceding the final defeat of Satan.

The "New Testament" states that it is Yeshua's salvation sacrifice that defeats Satan:

Revelation 12:10 - And I heard a loud voice saying in heaven, Now is come salvation, and strength, and the kingdom of our God, and the power of his Messiah; for the accuser of our brethren is cast down, which accused them before our God day and night.

Note the linguistic similarity between the Zohar Appendix (above) and Revelation:

Revelation 12:1-11 - And there appeared a great wonder in heaven; a woman clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars: And she being with child cried, travailing in birth, and pained to be delivered. And there appeared another wonder in heaven; and behold a great red dragon, having seven heads and ten horns, and seven crowns upon his heads. And his tail drew the third part of the stars of heaven, and did cast them to the earth: and the dragon stood before the woman which was ready to be delivered, for to devour her child as soon as it was born. And she brought forth a man child, who was to rule all nations with a rod of iron: and her child was caught up unto God, and to his throne. And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days. And there was war in heaven: Michael and his angels fought against the dragon; and the dragon fought and his angels, And prevailed not; neither was their place found any more in heaven. And the great dragon was cast out, that old serpent, called the Devil, and Satan, which deceiveth the whole world: he was cast out into the earth, and his angels were cast out with him. And I heard a loud voice saying in heaven, Now is come salvation, and strength, and the kingdom of our God, and the power of his Messiah: for the accuser of our brethren is cast down, which accused them before our God day and night. And they overcame him by the blood of the Lamb, and by the word of their testimony; and they loved not their lives unto the death.

Both the Zohar and book of Revelation use terms such as sun, moon and stars to represent heavenly beings. Paul, in speaking of the resurrection and end times, also alludes to the glory of heavenly beings, using the same terms. The context of the passage below is concerned with physical bodies that will pass away, as opposed to spiritual and eternal ones. The latter are represented by the sun, moon and stars.

The Sod level understanding here would be that of Tipheret/Messiah (sun), Malkut/Shekinah (moon) and the angels of God (stars):

1 Corinthians 15:35-57 - But some man will say, How are the dead raised up? and with what body do they come? Thou fool, that which thou sowest is not quickened, except it die: And that which thou sowest, thou sowest not that body that shall be, but bare grain, it may chance of wheat, or of some other grain: But God giveth it a body as it hath pleased him, and to every seed his own body. All flesh is not the same flesh: but there is one kind of flesh of men, another flesh of beasts, another of fishes, and another of birds. There are also celestial bodies, and bodies terrestrial: but the glory of the celestial is one, and the glory of the terrestrial is another. There is one glory of the sun, and another glory of the moon, and another glory of the stars: for one star differeth from another star in glory. So also is the resurrection of the dead. It is sown in corruption; it is raised in incorruption: It is sown in dishonour; it is raised in glory: it is sown in weakness; it is raised in power: It is sown a natural body; it is raised a spiritual body. There is a natural body, and there is a spiritual body. And so it is written, The first man Adam was made a living soul; the last Adam was made a quickening spirit. Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual. The first man is of the earth, earthy; the second man is the Lord from heaven. As is the earthy, such are they also that are earthy: and as is the heavenly, such are they also that are heavenly. And as we have borne the image of the earthy, we shall also bear the image of the heavenly. Now this I say, brethren, that flesh and blood cannot inherit the kingdom of God; neither doth corruption inherit incorruption. Behold, I shew you a mystery; We shall not all sleep, but we shall all be changed, In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed. For this corruptible must put on incorruption, and this mortal must put on immortality. So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory. O death, where is thy sting? O grave, where is thy victory? The sting of death is sin; and the strength of sin is the law. But thanks be to God, which giveth us the victory through our Lord Yeshua haMashiach.

The Zohar section above also speaks of Israel, by their sacrifice on the Day of Atonement, inducing Satan to desist. The book of Hebrews says that Yeshua is Israel's final Yom Kippur sacrifice for salvation. (Explanatory notes have been interjected into the text):

Hebrews 9:7- 28 - But into the second went the high priest alone once every year, [Yom Kippur sacrifice] not without blood, which he offered for himself, and for the errors of the people: The Holy Ghost this signifying, that the way into the holiest of all was not yet made manifest, while as the first tabernacle was yet standing: Which was a figure for the time then present, in which were offered both gifts and sacrifices, that could not make him that did the service perfect, as pertaining to the conscience; Which stood only in meats and drinks, and divers washings, and carnal ordinances, imposed on them until the time of reformation. [the Millennial Sabbath] But Messiah being come an high priest of good things to come, [Jubilee Release] by a greater and more perfect tabernacle, [Tipheret, the heavenly tabernacle of all the Supreme grades - Zohar Shemoth, Section 2, Page 136a -138b] not made with hands, that is to say, not of this building; Neither by the blood of goats and calves, but by his own blood he entered in once into the holy place, having obtained eternal redemption for us. For if the blood of bulls and of goats, and the ashes of an heifer sprinkling the unclean, sanctifieth to the purifying of the flesh: How much more shall the blood of Messiah, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works [works of Torah- Ephesians 2:10-13, Romans 3:31] to serve the living God? And for this cause he is the mediator of the new testament, [the New Covenant made with Israel, Jeremiah chapter 31] that by means of death, for the redemption of the transgressions that were under the first testament, they which are called might receive the promise of eternal inheritance. For where a testament is, there must also of necessity be the death of the testator. For a testament is of force after men are dead: otherwise it is of no strength at all while the testator liveth. [through faith we are considered heirs, but inheritance only comes upon death] Whereupon neither the first testament was dedicated without blood. For when Moses had spoken every precept to all the people according to the law, he took the blood of calves and of goats, with water, and scarlet wool, and hyssop, and sprinkled both the book, and all the people, Saying, This is the blood of the testament which God hath enjoined unto you. Moreover he sprinkled with blood both the tabernacle, and all the vessels of the ministry. And almost all things are by the law purged with blood; and without shedding of blood is no remission. It was therefore necessary that the patterns of things in the heavens should be purified with these; but the heavenly things themselves with better sacrifices than these. For Messiah is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us: Nor yet that he should offer himself often, as the high priest entereth into the holy place every year with blood of others; For then must he often have suffered since the foundation of the world: but now once in the end of the world hath he appeared to put away sin by the sacrifice of himself. And as it is appointed unto men once to die, but after this the judgment: So Messiah was once offered to bear the sins of many; [the context is still solely the Yom Kippur sacrifice for salvation] and unto them that look for him shall he appear the second time without sin unto salvation. [at "Yom Kippur" - the end of the seven year tribulation].


The following section of the Zohar, relates a conversation between two rabbis, discussing Proverbs 30:4, particularly the end of the verse, which asks "and what is his son's name, if thou canst tell?" The answer they arrive at for the name of the "Son of God" should not be surprising:

Soncino Zohar, Shemoth, Section 2, Page 79b - ‘R. Jose applied the verse, “Who hath ascended, etc.”, first to Moses, then to the Holy One, and finally to the four elements, and I saw that thou, Master, didst bless him!’ Said R. Simeon: ‘What he said was perfectly true. All the applications signify one and the same thing, since they all have their root and fulfilment in the Holy One, and they are all practically equivalent.’ R. Jesse was deeply impressed by these words and said: ‘Now I see that this is indeed so. And I have also heard it on another occasion from the mouth of the Master. But what is the meaning of the words, “And what is his son's name?” ‘ R. Simeon replied: ‘The inner meaning of this I myself have taught my son, R. Eleazar.’ ‘I pray thee, tell it to me, for I did ask thee concerning it in a dream, but when I awoke I had forgotten thine answer.’ ‘And now, when I tell thee, wilt thou remember it?’ ‘I surely will,’ replied R. Jesse, ‘I always remember what my Mastor tells me.’ Said R. Simeon: ‘The words must be understood in the light of the expression, “My first-born son Israel” (Ex. IV, 22), and “Israel, in whom I am glorified” (Isa. XLIX, 3). “Israel” here refers to the supernal world, and it is this which is called “son”. Whereupon R. Jesse replied: ‘With all due respect to the Master, this is a secret which I already know.’ But yet again he forgot it. He was much perturbed. But when he went into his house and lay down to sleep, he saw in his dream an haggadic book, wherein it was written: “Wisdom (Hokmah) and glory (Tifereth) in His sanctuary.” When he awoke, he straightway went to R. Simeon, kissed his hand, and said: ‘This night I saw in my dream an haggadic book wherein were written the words: “Wisdom and glory in His sanctuary”, “Wisdom” above, “Glory” below, and “in His sanctuary” at the side. This I saw in a dream, and I found it on my lips when I awoke.’ Said R. Simeon to him: ‘Until this time thou wast too young to join the company of the “reapers of the field”, but now everything has been shown unto thee! Thus the meaning is: Wisdom (Hokmah) is His Name and Glory (Tifereth) the name of His son.’

Another section of the Zohar refers to the "firstborn son Israel," (also known as "supernal Israel.") and links this to Tipheret. (Keep in mind that Israel is also God's Messiah.) There is a reference to the "Jubilee," which as we have seen is directly associated with Messiah and the Millennium:

Soncino Zohar, Shemoth, Section 2, Page 85a - ‘We have been taught in the name of R. Simeon that in the hour when the Torah was given to Israel Mother and children were together in perfect harmony, as it is written, “the mother of the children rejoiced” (Ps. XCIII, 9).’ Thus “I” in this verse refers to the Shekinah, called “daughter” in the dictum “Abraham had a daughter, the Shekinah”. “The Lord thy God” has the same reference as in the verse, “My firstborn son Israel” (Ex. IV, 22)  (i.e. Tifereth); while the words “who hath brought thee out of the land of Egypt” refer to the mystery of “Jubilee.”

Paul, in his letter to the Ephesians, refers to Yeshua as bringing to us both wisdom and understanding (the higher Sephirot). This is done through faith and is referred to as the mystery of his will. This is further associated with the end times where He will bring all things into harmony:

Ephesians 1:8-9 - Wherein he hath abounded toward us in all wisdom and prudence [understanding]; Having made known unto us the mystery of his will, according to his good pleasure which he hath purposed in himself: That in the dispensation of the fulness of times he might gather together in one all things in Messiah, both which are in heaven, and which are on earth; even in him:

The language in the next section of the Zohar, parallels Paul's statement in Ephesians (above). Here we have Tipheret called "the firstborn son" of the Father (Chokhmah/Wisdom) and Mother (Binah/Understanding). This is of course at the "Sod" level, (i.e., metaphorical), but so is the idea of "Father" in the Bible (otherwise you have to have a literal mother and impregnation to have a "son").

It is the Son (Tipheret) Who brings us (our Neshamah - see previous section), into a relationship with Wisdom (Chokhmah) and Understanding (Binah). This is all tied to spiritual knowledge (da'at), caled the mystery of the heavens, which is the realm of the Ruach haKodesh (God's Holy Spirit).

All of this is considered (in the same language as Paul) to be part of what is called the mystery of the Faith:

Soncino Zohar, Shemoth, Section 2, Page 136b - The word OMeR (speech) indicates the letters and paths which proceed from the Father[Tr. note: Hokmah.] the Mother, [Tr. note: Binah.] and the head which issues from them, who is the firstborn Son. [Tr. note: ‘ Tifereth.] Aleph symbolizes the Father, and when it ascends and descends, the Mem unites itself with it, producing em, which signifies Mother; the resh is the Head (rosh =head), signifying Son. When these three unite the result is that they form “Word”, “Speech”. Thus the Father, the Mother, and the first born Son radiate one within the other in one union, which has its reign and duration upon the Sabbath. Thus all are united so as to become one, and therefore they hasten one to another that Omer, as a supernal reign, in order that all should be one. But when all has been conveyed down to that “firmament”, then it diffuses light upon the “Glory of God” below that it may produce beings in the likeness of the heavens which give light to that Glory. “And night unto night declareth knowledge.” These are those “chariots” which form the body of the Throne; they are called “nights”, as it is written: “My reins also instruct me in the nights” (Ps. XVI, 7). The upper chariot is called “Days” or “day unto day’,, the lower “Nights”, or “night unto night”. Ye-hawe (declares) may also mean “makes alive”, to wit, produces the progeny of the heavens, “brings unto life” generations. “Knowledge” designates the mystery of the heavens: as the heavens have six sides, so also the generations which they bring into life in their likeness. Thus “day unto day” is included in a supernal sphere called “Word” (omer), and “night unto night” in the mystery of the Male, who gives light to her and whose name is “Knowledge”. And because this “Word” is not like other words, but is a supernal mystery, Scripture comes back to it and says: “There is no word (omer) nor speeches, their voices are not heard” (v. 3). This “word” is a supreme mystery of supernal grades, where there are no voices nor speech, and which cannot be understood like the other grades which constitute the mystery of the Faith, and which are voices that can be heard. And yet “Their line is gone out through all the earth” (v. 4), although they are supernal mysteries which can never be perfectly comprehended, yet the current of their flow is downward. Because of this current, we have a true Faith in this world, and all mankind can discourse of the mystery of the Faith of the Holy One in connection with these grades, as if they were revealed to and not hidden from them. Therefore it says: “And their words to the end of the world” (Ibid.), which means that from the beginning to the end of the world the “wise of heart” discourse of those hidden grades although they cannot be comprehended. And how far are they comprehended? “In them hath he set a tent for the sun” (Ibid.), because the holy sun [Tr. note: ‘ Tifereth.] is as a tabernacle of all those supreme grades, and is as a light which has taken into itself all the hidden lights and the whole current of their extension, whereby Faith is manifested in the whole world. To grasp the Sun is equivalent to grasping all grades, because the sun is a “tent” including all and absorbing all; and he in turn lights up all the shining colours below. Hence “He is a bridegroom coming forth from his canopy (covering)” (v. 6), in the gleam and flash of those hidden lights which in strong yearning and desire give him tokens of their love, as to a bridegroom to whom all his friends give presents and gifts. And what is “his covering”? Eden, the “covering” which covers up all things. “He rejoiceth” from the side of the primeval light in which judgement has no place at all. “As a strong man” (gibbor)-from the side of “strength” (geburah); and note that it does not say here “a strong man”, but “as a strong man”, which means that Judgement is tempered by Mercy. Thus the sun gathers all together in one, in perfect devotion and love. “To run on the way”, in order to nourish and complement the Moon on every side and make it possible for her to shed her light downwards. “His going forth is from the end of the heaven” (v. 7). He goes forth from the end of that supernal heaven, from the termination[Tr. note: Yesod.] of the Body, as it is written, “From one end of heaven to the other end of the heaven” (Deut. IV, 32); where the “one end” designates the upper world, and the “other end” its termination. “And his circuit unto the ends of it” (Ibid.): he (the sun) runs through all those holy regions that are capable of being vivified and nourished by his rays. “And there is nothing hid from the heat thereof” (Ibid.): nothing is hidden from that radiance, for it is directed towards all together, to each according to its capacity of reception. When all are thus completed and vivified by the Sun, then the Moon is crowned in the likeness of the supernal perfect Mother in fifty gates.

Note also the reference to the bridegroom being "strength" (gevurah) above and in the book of Revelation:

Revelation 12:10 - And I heard a loud voice saying in heaven, Now is come salvation, and strength, and the kingdom of our God, and the power of his Messiah.