(înapoi la pagina ZOHAR CUPRINS / Beresheet Bet – click)
312) “And He drove out the man.” Who drove whom out? Did the Creator drive out the man or not? After all, it is not written, “And the Lord drove out the man,” but only, “And He drove out the man.”
The word Et [the] in the text was inverted. It should have said, “And the man drove out the…” but it is written, “And He drove out the…” The word “the” implies the Shechina, who is called Et [the]. “The man drove out the,” meaning the man drove out the Shechina. But the words were inverted; it should have said, “And the man drove out the.”
313) This is why it is written, “And the Lord God sent him out from the Garden of Eden,” since the man drove out “the,” which is the Shechina.
In other words, The Zohar is asking why is the double wording, where it is written, “And the Lord God sent him out from the Garden of Eden,” and promptly after it is written, “And He drove out the man”? This proves that the word “the” is the Shechina. And the verse, “And He drove out the man” is an interpretation to the verse, “And the Lord God sent him out from the Garden of Eden,” for this is why He sent him out from the Garden of Eden, for by his sin he drove out the Shechina from her place.
“And He placed the cherubim to the east of the Garden of Eden.” It is written plainly, “And He placed,” and not “And the Lord placed,” since it relates to Adam HaRishon, who placed the cherubim in this place, who caused and blocked the upper roads and paths, and the abundance ceased, and he installed Dinim on the world and extended curses to the world from that day forth.
314) “And the flaming sword which turns every way” means that all who are in Dinim leap in the world. They leap from form to form, taking off one form and putting on another form, turning into many forms in order to avenge the world.
Sometimes they are in the form of men, sometimes in the form of women. Sometimes they are a blazing fire, and sometimes they are spirits. There is no one who can grasp them, and all this is in order to keep the way of the tree of life so they will not continue to harm as before.
The two points, Bina and Malchut from the Chazeh of Malchut and below are included in one another. There are Bina and Malchut at the point of Bina, and there are Bina and Malchut at the point of Malchut.
Four governances extend from them. Bina and Malchut in Bina are regarded as males, men, since Bina ends with a male. Bina and Malchut in Malchut are regarded as females, women. The illumination of the right in each of them is regarded as spirits, and the illumination of the left in each of them is regarded as blazing fire.
315) “The flaming sword” means those who perform sorcery with fire and harsh punishments on the heads of the wicked and transgressors. The forms turn into several kinds of Dinim, according to people’s ways. This is why they are called Lahat [flame], as it is written, “And the day that comes shall set them aflame.” And this is why they are called “sword,” as it is a sword for the Creator, as it is written, “The sword of the Lord is filled with blood.”
316) The flaming sword is even all those who punish below, in this world, who turn from form to form. They are all appointed over the world to harm and to slander to the wicked of the world who transgress against the commandment of their Maker.
The verse, “And the day that comes shall set them aflame,” speaks of high punishments and high appointees. Here it is said that even those who punish below are included in the flaming sword that turns every way.
317) When Adam sinned he extended on himself several wicked harm-doers and several accusers. He feared all of them and could not overcome them.
Solomon knew the upper wisdom, and the Creator placed on him the crown of kingship, and all the people of the world feared him. When he sinned, he extended on himself wicked harm-doers and several accusers, meaning scoundrels of Dinim, and he feared all of them. Then they could harm him and they took everything he had.
318) Therefore, by that with which a person walks, and by the way to which one clings, so he extends upon himself an appointed force that walks opposite him. If he goes by a good path, he extends upon him an appointed force from the side of Kedusha that assists him. And if he goes by a bad way he extends upon him a bad force from the side of Tuma’a, which harms him. So was Adam HaRishon: by his sin he drew on himself a different, impure force that defiled him and all the people of the world.
319) When Adam HaRishon sinned, he extended on himself the force of Tuma’a and defiled himself and all the people of the world. This is the wicked serpent, which is impure and which defiled the world. When the angel of death takes the souls out from people, an impure body remains. It defiles the house and defiles all how are close to it, as it is written, “One who touches the dead, any man’s dead body, is impure.” It is so because death derives from the impure, wicked serpent.
320) Hence, once the angel of death has taken the soul and defiled the body, permission was given to all kinds of Tuma’a to be on the body, since the body has been defiled by the wicked serpent that is on it, for death derives from him. For this reason, where that wicked serpent is found, he defiles it and it becomes impure.
321) All the people of the world who sleep in their beds at night—and the night spreads its wings on all the people of the world—taste the taste of death. And because they taste the taste of death, at that time the spirit of Tuma’a roams the world and defiles it, and it is found on a man’s hands and he becomes impure.
322) When he wakes up from his sleep and his soul returns to him, wherever he touches, he will defile everything because the spirit of Tuma’a is on them. For this reason, one should not take one’s clothes to wear them from one who did not wash his hands, for he extended on himself the spirit of Tuma’a and became impure, and there is permission for the spirit of Tuma’a to be present everywhere.
323) Therefore, one will not wash one’s hands from one who did not wash his hands because he extends upon him the spirit of Tuma’a, and one who takes water from him receives it, and then there is permission for the spirit of Tuma’a to be on him. For this reason, a person should beware the wicked serpent wherever he turns so it will not govern him.
The Creator is destined to remove the spirit of Tuma’a from the world in the next world, as it is written, “And I will remove the spirit of impurity from the land,” and as it is also written, “He will swallow up death forever.”
(înapoi la pagina ZOHAR CUPRINS / Beresheet Bet – click)