(înapoi la pagina ZOHAR CUPRINS / Beresheet Alef – click)
274) “And out of the ground the Lord God formed every beast of the field and every bird of the sky.” Woe unto people for they are sealed hearted and closed of eyes. They do not look in the secrets of Torah or know that the words “Beast of the field and bird of the sky” imply the peoples of the earth. And even those who were rewarded with a living Nefesh, as long as they are not rewarded with a living Ruach they are of no help to Divinity during the exile, and they are of no help to Moses, who is with Divinity, for whenever Divinity was exiled, Moses did not move from her.
275) Rabbi Elazar said, “Who placed man’s works in Israel and in Moses? After all, the writings speak of Adam, so how do you take the works from Adam HaRishon to place them over Moses and Israel?” Rabbi Shimon said to him, “My son, that you should say so? Did you not learn the verse, ‘Saying the end in the beginning,’ that in the beginning of creation, the deeds that are at the end of time, at the end of correction, are implied at the beginning of creation?”
276) This is why Moses did not die, for he is with Divinity in exile, and he is called “man.” It is written about him in the last exile, “But for Adam He did not find a help.” Rather, they are all against him. “But for Adam He did not find a help made against him” is written about the middle pillar, ZA, for whom there was no one to help bring Divinity out of exile. It is written, “And he looked this way and that way, and saw that there was no one.” Moses is in his very Behina, like the middle pillar, and it is written about him, “But for Adam He did not find a help made against him,” as in the middle pillar.
277) When he did not find help, it is written, “And the Lord God caused a deep sleep to fall upon the man, and he slept.” “The Lord God” is AVI. Sleep is exile, as it is written about the exile, “And sleep fell upon Abram.” He cast sleep on Moses and he slept, and sleep is but exile because during sleep, the Mochin depart. Also, in the exile, the Daat [knowledge/reason] depart from Israel. This is why sleep is but exile. “And He took one of his ribs.” From whose ribs did He take? From those maidens of the queen. AVI took one of them, and she is considered Laban [also “white”], and it is written about her, “As beautiful as the moon [Levana means both ‘moon’ and ‘white’].”
Explanation: For herself, Malchut is unfit for Mochin, for she was restricted in Tzimtzum Aleph to not receive any Ohr Yashar into her. Her entire correction is through her ascent and Hitkalelut with Rachamim, Bina, AVI. However, in the future, at the end of correction, the correction of Moses and the two Messiahs, she will correct herself and be fit for receiving Ohr Yashar, and she will not need to be mitigated in Bina. Hence, there are two forms of construction for Divinity: 1) before the end of correction, through the mitigation upon her ascent to AVI. This is the middle pillar for ZA. 2) At the end of correction, in her own essence. This concerns Moses.
Because of her, it is written in the last exile, “But for Adam He did not find a help,” for the correction of Moses and the two Messiahs, since even after her Hitkalelut in Bina, she will receive only the first nine from her, but her own Behina, her Malchut, remains uncorrected. This is what the last exile is about, and this is why it was said about her, “But for Adam He did not find a help,” but rather they are all against him. It is written about that time, “And the Lord God caused a deep sleep to fall upon the man.” There is no sleep but exile because since he did not find help to correct her, she was sentenced to the last exile whose correction is by Moses.
And before the end of correction, which is through a correction on Malchut, the correction is done by the middle pillar. The middle pillar, ZA, had no one to help him bring Divinity out of exile, that is, from the first three exiles prior to the last exile, because the correction is through the middle pillar.
The Zohar gradually details before us the two corrections, the correction of the middle pillar, and the correction of Moses. It is written, “And He took one of his ribs,” since the seven Sefirot of Malchut, who received from AVI during her Katnut, are called “maidens.” It was said that AVI took one of them, which is Hesed, since Hesed is considered the white color, and it is written about her, “As beautiful as the moon,” for by the structure of Gadlut of AVI to complement with her the missing Malchut de Malchut, she becomes as beautiful as the moon.
“And closed up the flesh in her stead,” with Moses’ flesh, of whom it is written, “For he is also flesh,” since Beshegam [also] is Moshe [Moses] in Gematria. Hence, the flesh, too, which is said here, is the flesh of Moses, Gevura, by whom Malchut was completed in her left line. Moses’ flesh is red. It is written about it, “The face of Moses is as the face of the sun.” That is, as the sun tends toward red, Moses’ flesh was red, upper Gevura de Ima, since Gevurot de Ima are regarded as being of red color. This is why it is written, “As beautiful as the moon,” since her right line, from the side of the maiden, is considered white color. It is also written, “As pure as the sun,” meaning her left line, on the part of Moses’ red flesh.
278) “And closed up the flesh.” By that they wished to protect it from the outer ones, since “closed” means protection because the outer ones are chased away through the holy Gevura of the red flesh of Moses.
Another interpretation to the word, “And closed” is closing, making a frame through Moses’ red flesh, in which the queen, Malchut, is closed during the six work days, and only on the Sabbath day does it open.
(înapoi la pagina ZOHAR CUPRINS / Beresheet Alef – click)