One of the great mysteries of the Jewish Kabbalah and the Zohar is that of the tzachtzachot.

The tzachtzachot are the mysterious three sparkling lights within the Godhead. The word is also associated with the idea of an unquenchable thirst or drought. This is a reference to the essence of the infinite God beyond all knowing - the Ain Sof. It is only through the manifestation of the Sefirot (Attributes/ emanations)that appear like a lightning flash of the Divine Man (Adam kadmon) that one can come into relationship with the Divinity. This mystery is also found in the Diary of St Faustina of the Divine Mercy devotion. St Faustina writes: "On one occassion I was reflecting on the Holy Trinity, on the essence of God. I absolutely wanted to know and fathom who God is... In an instant my spirit was caught up into what seemed to be the next world. I saw an inaccessible light, and in this light what appeared like three sources of light which I could not understand. And out of that light came words in the form of lightning which encircled heaven and earth. Not understanding anything, I was very sad. Suddenly, from this sea of inaccessible light came our dearly beloved Saviour, unutterably beautiful with His shining Wounds. And from this light came a voice which said, Who God is in His essence, no man will fathom, neither the mind of Angels nor of man. Jesus said to me, Get to know God by contemplating His attributes. A moment later, he traced the sign of the Cross with His hand and vanished". It is through His Attributes that the Divine Man reveals himself to our souls in flashes of Mercy. St Faustina writes: "In the beginning, God lets himself be known as Holiness, Justice, Goodness- that is to say, Mercy. The soul does not come to know this all at once, but piecemeal, in flashes; that is to say, when God draws near. And this does not last long, because the soul could not bear such light. During prayer the soul experiences flashes of this light which make it impossible to pray as before...This light which has touched the soul is alive within it, and nothing can either quench or diminish it. This flash of the knowledge of God draws the soul and enkindles its love for Him. But his same flash, at the same time, allows the soul to know itself as it is; the soul sees its whole interior in a superior light, and it rises up alarmed and terrified. Still it does not remain under the effects of terror, but it begin to purify itself, to humble and abase itself before the Lord...". In Zohar Vayechi it states: "..."And satisfy your soul (Nefesh) in tzachtzachot." What is "tzachtzachot"? One tzach (Eng. 'bright or dazzling') it receives while attached to the Ruach (spirit) in the terrestrial Garden of Eden; it receives the tzach inside tzach, when attached to the Neshamah (soul/charism) above in the bundle of life. This is the meaning of tzachtzachot: tzach is singular, and tzachot dual. They are high above, in the preciousness of the Neshamah. Who will inherit the tzachtzachot? "your soul (Nefesh)." Your Nefesh indeed. Happy is the portion of the righteous..." This alludes to the Catholic concept of the indwelling of the Triune God in the soul. One tzach plus two tzachot equals the three tzachtzachot.