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318) “And the land was unformed [Tohu] and void [Bohu],” since the bitterness and waste of the fruits that do not ripen in the tree, which are called “hidden,” do not come out of them except by absorption that is unique to them, being the earth. Here, too, the bitterness and hardness of Malchut’s Dinim come out of her only by Bina’s absorption, when Midat ha Din in her is absorbed by Bina’s Midat ha Rachamim and she is mitigated.
There was the earth from the beginning. However, it did not exist but was rather unformed and void. This is why it is written “Was,” indicating that it already was, prior to the association of Malchut in Bina. Afterwards Malchut, who is the world, existed because the world was carved in Mem–Bet (42 [in Gematria]) letters and existed. All those 42 carvings are to crown the holy name, to extend within them the Mochin of the upper GAR de Ima, called “crowns,” as it is written, “Go forth, O daughters of Zion, and see King Solomon with the crown with which his mother has crowned him.”
The core of the name Mem–Bet  is GAR from Chazeh de AA and above, which are four letters of simple HaVaYaH, Keter, ten letters of filled HaVaYaH, Hochma, and 28 of HaVaYaH with filling of filling, Bina. Together, they are 42 letters, and they are the three Partzufim Atik, AA, and AVI from Chazeh de AA and above.
But from Chazeh de AA and below, there is no discernment of that Mem–Bet because it is VAK there and not GAR. However, there is the name Mem–Bet of the work of creation in them, in the count of the 32 Elokim and ten utterances, which are 42 in Gematria. It is applied in ZON from Chazeh de AA and below. The name Mem–Bet is carved in them through the association of Malchut in Bina, and the letters ELEH descended from Bina to ZON, by which they were qualified to receive the Mochin of the name Mem–Bet from Bina, which are AVI. That qualification is called “carving.”
The world was carved and existed in 42 letters. “World” means the Nukva, who is called “earth.” Prior to the association with Midat ha Rachamim, she was unformed and void, then the association with Midat ha Rachamim took place, as Malchut rose to Bina, by which the 42 letters from Chazeh de AA and above were carved in ZON, although they are from Chazeh and below. Then the world existed because Malchut, too, became fit to receive GAR, and all 42 letters that were carved in Malchut through the association were qualified to being crowns to the holy name, to Malchut. It is so because afterwards, when the letters ELEH that fell to ZON return to Bina, they raise ZON with them to Bina and ZON receive GAR de Bina, as it is written, “The crown with which his mother has crowned him.”
319) When the 42 letters that were carved in Malchut join to become names, receiving GAR, the letters rise up in the name Mem–Bet in Bina, and from there the letters come down to Nukva, who is called “world.” When they are crowned in crowns in the four directions of the world, HB TM in Malchut, the Nukva, world, can exist. That is, by her obtainment of crowns from Bina, which are GAR, she sustains the people in the world with them in a way that they are fit for their purpose, and those Mochin that Malchut receives exist in her through the good deeds of the people in the world.
The pattern and depiction of absorption in these Mochin that Malchut received is like a seal of a ring where what is imprinted acquires the same form as that which imprints it, not omitting a thing. Just as those hidden ones are unfit for eating until they are absorbed in the ground, the earth—which is Malchut—does not carry out her role of sustaining the people in the world until she rises to Bina and is absorbed in her. Also, the manner of absorption that Malchut absorbs in Bina is similar to a seal and what is imprinted from it, where the imprint acquires the exact same form of the seal.
There are three discernments to make here: 1) depicting the form of the seal while it is devoid of matter, 2) depicting the form when it is depicted in the substance of the imprint, 3) the wax that receives the imprint of the seal, to which the form of the seal passes.
Know that they are three names of Mem Bet:
- The first Behina [discernment] of the name Mem Bet are AVI from Chazeh de AA and above. They are the essence of the form of the name Mem–Bet, and they are three Havayot [pl. of HaVaYaH], which are KHB who have 42 letters in them, but no substance fit for imprinting with is found there. They are considered Atzilut de Atzilut.
- The second Behina of the name Mem–Bet is YESHSUT, who is from Chazeh de AA and below through his Tabur. They are regarded as substance that carries the form, Bina, who went outside of AA and was diminished due to the fall of her letters ELEH to ZON. During Gadlut, she returns her letters ELEH to her with the ZON, and she herself returns to Rosh AA, where she receives Hochma and imprints the ZON with her Mochin.
For this reason, YESHSUT, ZAT de Bina, are regarded as matter and form of the seal, since they actually imprint the ZON. But the first Behina of Mem–Bet, upper AVI, are not diminished due to Bina’s exit from Rosh AA and do not grow by Bina’s return to Rosh AA. They are always regarded as being in Rosh AA, clothing the five Sefirot de AA. This is why they are considered abstract form, without substance. Afterwards YESHSUT receive the abstract form of AVI, who clothes in their substance, and they are Beria de Atzilut.
- The third Behina of the name Mem–Bet are ZON that stand below Tabur de AA. They are imprinted with the form of the seal, which is YESHSUT. These are the wax imprinted by the seal, Yetzira de Atzilut.
There is a name Mem–Bet in the form of a seal of written wax, there is a name Mem–Bet in the depiction of the form of the king engraved on a seal, and there is a name Mem–Bet in an abstract form without matter. The name Mem–Bet in the form without substance is the four letters of simple HaVaYaH Yod–Hey Vav–Hey and the ten letters of filled HaVaYaH, Yod [Yod–Vav–Dalet] He [Hey–Aleph] Vav [Vav–Aleph–Vav] He [Hey–Aleph], and the 28 letters of HaVaYaH with the filling of the filling—Yod [Yod–Vav–Dalet] Vav [Vav–Aleph–Vav] Dalet [Dalet–Lamed–Tav], He [Hey–Aleph] Aleph [Aleph–Lamed–Peh], Vav [Vav–Aleph–Vav] Aleph [Aleph–Lamed–Peh] Vav [Vav–Aleph–Vav], He [Hey–Aleph] Aleph [Aleph–Lamed–Peh], which together are 42 letters. This is the first Behina [discernment] of the name Mem–Bet, which is AVI from Chazeh de AA and above, Atzilut de Atzilut.
The name Mem–Bet is in an engraved form in the substance of the seal, EKYEH Asher EKYEH [I will be that which I will be]. The two names EKYEH are 42 in Gematria, and it is the second Behina of the name Mem–Bet, YESHSUT, from Chazeh to Tabur de AA, Beria de Atzilut.
The depiction of the name Mem–Bet imprinted in wax is the seven names in the initials of the poem, “Please, by the might of Your great right You will untie the tied.” There are six letters in each [in Hebrew], and they are 42 letters Aleph–Bet–Gimel Yod–Tav–Tzadi Kof–Reish–Ayin Shin–Tet–Nun etc.. The name Mem–Bet, of “Please, by the might…” is the name Mem–Bet of the work of creation, which is 32 Elokim and ten utterances, the third Behina of the name Mem–Bet, which are the great ZON, Yetzira de Atzilut.
Each and every letter of the Mem–Bet  letters came in and came out, and the world was created, for in the beginning, Bina was entirely in Rosh AA; she was entirely in Mem–Bet letters. When Malchut entered Rosh de AA instead of Bina, and Bina departed from Rosh de AA—ZAT de Bina, YESHSUT, from Chazeh to Tabur de AA—their letters ELEH fell to ZON and Bina remained in VAK lacking a Rosh. It is considered that then each letter of the 42 letters that Bina had, which are GAR, have now departed her and were carved in ZON.
ZON, who received the letters ELEH of Bina, also received those 42 letters, by which Malchut was qualified to receive GAR. This is considered the creation of the world in a way that it can exist. And although she still does not have Mochin, because she absorbed the letters ELEH, she has the Kelim for Mochin de GAR.
The letters of Mem–Bet entered the seal, Bina, and the letters joined there to become the holy names that received the Mochin. Then Malchut, too, receives them, and the world—Malchut—persists. At the time of Gadlut, Bina returns her letters ELEH from ZON to her degree, and ZON that are attached to them rise along with them. Bina ascends to Rosh AA and becomes a seal of Mem–Bet once more, Mem–Bet of the second kind, two times EKYEH, which are 42 in Gematria.
Afterwards she imprints the Malchut who rose with her with that seal, and Malchut becomes Mem–Bet of the third kind, which is 32 Elokim and ten utterances. Then the world persists because she obtained the Mochin de GAR, which are the subsistence of the world.
320) They struck the staff of the great sea-monster and the 42 letters entered 1,500 cubits below Nukva that is considered dust. It is so because initially, in Tzimtzum Aleph, the Klipot had a grip only in Malchut and not above Malchut. But when Malchut rose to Bina and half the degree, which are the letters ELEH, Bina and TM, they descended below Malchut, and the force of Tzimtzum in Malchut was ruling also over Bina and TM that are below her.
Thus, the 42 letters are GAR KHB, extending from AVI above the Chazeh, and the Sefirot of AVI are thousands. It follows that 42 letters are 3,000. Therefore, it is considered that when Malchut rose to Bina and half the degree was split and came out downwards, half the degree of Mem–Bet, meaning 1,500, descended below Malchut that rose. Thus, 1,500 remained above, the letters MI, and 1,500 descended below Malchut—the letters ELEH.
They struck the 42 letters with the staff of the great sea-monster by the ascent of Malchut into Bina when half the degree departed below Malchut, and the 42 letters entered 1,500 cubits below Nukva that is considered dust. Hence, the Klipa of the great sea-monster gripped them because half the degree of Mem–Bet, 1,500 cubits, descended below the Nukva that is considered dust, which is the Malchut that rose above them. It follows that that force of Klipa that initially gripped only Malchut, now gripped those 1,500 cubits below Malchut.
Afterwards there was the great deep rising in the dark, and the darkness covered everything. The Tzimtzum that was made in half the degree of Bina because she descended below Malchut is called “the great deep.” At the time of Gadlut, when Bina returned to Rosh AA and returned the letters ELEH to her degree, the great deep in them rose and was mitigated in Bina, and the force of Tzimtzum parted from them. Instead, darkness was made in them, for lack of Hassadim in Rosh de AA, which is all Hochma, and the ZAT cannot receive Hochma without a clothing of Hassadim. For this reason, although the letters ELEH rose to the degree of Bina, they remained there without light, and the darkness covered everything.
That is, it became dark from both Hassadim and Hochma, since despite the presence of Hochma in AA, they cannot receive because the Hochma is without Hassadim. That illumination is called “the point of Shuruk.” Finally, the light comes out, fissures the dark, comes out, and illuminates in whole, as it is written, “He uncovers deep things out of darkness,” that the Zivug is done on Masach de Hirik, Masach de Behina Aleph, whose level is VAK. It follows that that Zivug fissures the degree once more into two, and it is said, “And fissures the dark.”
But then Hochma clothes in Hassadim and the light comes out and illuminates in full, but only in VAK de GAR, since the GAR de GAR is concealed by that Zivug of the Masach de Hirik, as it is Behina Aleph of the Masach. It therefore follows that the water, the Mochin that were now drawn, were weighed in the scales in the measure of 1,500, only VAK de GAR, half the degree, and not a complete degree.
321) Three drops were placed inside the scales along with the fingers. Half of them for subsistence, and half of them entered below. It is so because there are three joints in the hand, the part that is connected to the shoulder is NHY, the arm is HGT, the fingers are HBD. Two joints are the hand, VAK, and the fingers are GAR. The name Mem–Bet is GAR, KHB, hence they were given with the fingers, which are GAR, and are 3,000.
During the ascent of Malchut to Bina, the degree was halved into two halves—MI ELEH. Half of them, MI for subsistence, remained in the degree, and half, ELEH, went down, exited and went down to the degree of ZON. Therefore, they are regarded as placed in the two sides of the scales, MI on the right side and ELEH on the left side, these go up, those go down. Afterwards, when the letters ELEH on the left side go up and join with Bina at the point of Shuruk, the letters MI go down, their light disappears and becomes darkness.
Since the letters ELEH rise by the raising of the hand, the scales stand upright, where the letters MI and the letters ELEH are both up, illuminating in full. Raising the hand means at the point of Hirik, which comes out on Masach de Behina Aleph and extended the level of VAK, implied in the two joints of the hand without the fingers. At that time Hochma clothes in Hassadim and both illuminate equally, no longer contradicting one another.
He does not turn to the right or to the left because at the point of Holam he would turn to the right, to Hassadim without Hochma, and at the point of Shuruk he would turn to the left, to Hochma without Hassadim. But now at the point of Hirik, right and left clothe one another and it is considered that she no longer turns only to the right or only to the left as before, for they are included in one another.
It is written, “Who has measured the waters in the hollow of his hand.” Who [MI] means Bina. “Measured” means through the Zivug that Bina made on Masach de Hirik, measuring VAK de GAR and concealing the GAR de GAR. It revolves around the water, Mochin, that were now drawn, weighed in the scales, in the measure of 1,500, meaning half the degree.
322) Everything was concealed in the earth and nothing was revealed in her. Her power and strength, and the lights, which are called “water,” were frozen within her, and neither leaked nor expanded.
Thus far The Zohar explained the matter of the elicitation of Mochin in Bina. Henceforth, it explains them in Malchut when she was sealed by Bina. It says that upon the elicitation of the Mochin at the point of Shuruk, before they clothed in Hassadim, all the lights in the earth, Malchut, were concealed and froze within her, and were unable to expand within her and illuminate.
Finally, the light from the point of Hirik, from above Bina, and the light struck in absorption and her powers opened. Absorption is the Mochin of Shuruk that she absorbed from Bina, for which she became concealed and frozen. When the light of Hirik was drawn to her, it struck those Mochin, meaning revoked their dominion so they would not rule by themselves but only by clothing in Hassadim.
Then the forces in Malchut awakened from their freezing, and it is written, “And God said, ‘Let there be light,’ and there was light.” “And there was” indicates that through the light of the point of Hirik, the first light that was in her before—prior to the freezing and concealment—illuminated in her once again, since the light of Hochma returned to illuminate in her and does not freeze her now because it clothed in Hassadim.
323) From here, from the light of the point of Hirik, all the forces and Gevurot in Malchut come out and become revealed. The earth, Malchut, was mitigated and later, in the third day, brought forth her powers. Once the light illuminated in Malchut and descended and illuminated in the world, its light expanded from the end of the world to its end. When the Creator looked upon the wicked of the world who were destined to sin in that light, He concealed the light, the light hid, and does not illuminate except in hidden trails that are not revealed.
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