(înapoi la pagina ZOHAR CUPRINS / Beresheet Alef – click)
214) “These are the generations of the heaven and the earth.” Where it is written, “These,” it disqualifies those before it. The “These” here disqualifies “These are the generations of Tohu [unformed], from Malchut de Midat ha Din, who is called Tohu, implied in the verse, “And the land was Tohu.” We learn about “These are the generations of Tohu” that the Creator creates worlds and destroys them. This is why it is written that the land was Tohu ve Bohu [unformed and void, chaos],” that it was Tohu for He destroyed them. But the generations of ELEH [these], who is Malchut that is mitigated in Midat ha Rachamim remained.
215) Why did the Creator create worlds to begin with, to destroy them? Would it not be better to not create them? Indeed there is an issue here. What does “And destroys them” mean? After all, the Creator does not destroy His own works. Moreover, it is written of these heaven, “For the heavens shall vanish away like smoke.” Thus, it means that the Creator does and then obliterates what He has done. This is possible in regard to people, not in regard to the Creator.
216) Rather, so is the matter: The Creator created the world and created it with the Torah. Beresheet is the Torah, of which it is written, “The Lord made me as the beginning of His way.” Thus, the Torah calls herself “beginning,” and with that beginning, the Torah, He created the heaven and the earth, meaning the upper heaven and earth, upper VAK in Bina, implied in Beresheet, Barah Sheet [created six].
He supported them with the Torah, for a covenant is written in Beresheet, since Beresheet has the letters of Berit Esh [covenant of fire]. It is written about her, “If My covenant is not day and night, I have not placed the ordinances of heaven and earth.” Thus, the heaven and earth lean on the Torah, since heaven and earth depend on keeping the covenant in Beresheet, which is the Torah.
It is written about these heavens that were created and stand over the Torah, “The heavens are heavens for the Lord.” And the earth that was created and stands on the Torah is called “the land of the living.” It consists of seven lands, of which King David said, “I shall walk before the Lord in the lands of the living.” They are called “the lands of the living” to indicate that they are from Bina, who is called “living God,” since these heaven and earth are from Bina.
217) Following them, He created the heaven and earth on Tohu, in which there is no Yesod, which is a covenant, on which to lean them, meaning lower heaven and earth, which are ZON. Before Malchut was mitigated in Bina, Nukva was in the form of Tohu. It is written about her, “And the land was Tohu [unformed].” This is why the Creator wished to give the Torah to the nations of the world, which is actual circumcision, whereby the correction of circumcision they would mitigate the Malchut with Bina, and then the Mochin, which are called Torah, would be revealed to them. But the nations did not wish to receive her and the land remained desolate and dry.
218) It is written, “Let the water under the heavens gather unto one place.” “Let the water … gather” is the Torah, who is called “water.” “Unto one place” means Israel, since the souls of Israel extend from that place of which it was said, “Blessed be the glory of the Lord from His place.” “The glory of the Lord” means lower Divinity, Malchut. “From His place” means the upper Divinity, Bina. Thus, Bina is called “a place.” And because their souls are from Bina, who is called “a place,” the name HaVaYaH is certainly on them.
It is written about them, “For the portion of the Lord is His people.” It is also written, “Let the water under the heaven gather unto one place,” where water means Torah, and “One place” means Israel, the recipients of the Torah, excluding the nations of the world, who did not wish to receive the Torah, hence the land remained desolate and dry.
219) The Torah is the settling of the world because it was created and is sustained in her. The nations of the world, who did not receive her, remain desolate and dry. This is the meaning of the Creator creating worlds and destroying them. The world was ruined because of those who did not keep the Mitzvot of the Torah, who did not raise the Malchut to mitigate her in Midat ha Rachamim of Bina. It is not that the Creator obliterates and destroys His own work, the heaven and earth and everything in them, as people think in the explanation of the words, that the Creator creates worlds and destroys them. Why should the Creator obliterate His own children, Israel, of whom it was said, Behibaram [when they were created], indicating be Hey Beraam [He created them with the Hey], the Malchut that is corrected with Midat ha Rachamim, Bina? And because they are corrected in Bina, they are as the Creator wishes, so why should He obliterate them?
220) Because of those among the nations of the world who converted, the small Hey of Abraham falls in the fifth millennium, which is Hey [5 in Gematria]. The fifth millennium is desolate and dry, as it is written, “And the river shall be desolate and dry.” “Desolate” means the ruin of the first Temple, and “Dry” means the ruin of the second Temple.
Malchut that is mitigated in Midat ha Rachamim, Bina, is called “small Hey.” Her root is Malchut de AK, the ten Sefirot from Tabur de AK downward. These ten Sefirot were expanding through the point of this world, and then, to be mitigated in Midat ha Rachamim, Malchut de Malchut, the point of this world that ends, rose to the place of Bina de Malchut and concluded Partzuf Malchut de AK there, leaving in her only two Sefirot KH and half of Bina. A Parsa [partition] was spread below them, and this Parsa ended the Atzilut. Thus, because of the mitigation of Malchut de AK in Bina, her ten Sefirot diminished into two and a half Sefirot, and she became a small Hey. This is why in every place she is, Malchut that is mitigated in Bina is called “small Hey.” She is the small Hey of Abraham, the Hey that the Creator added to his name, Abram.
This is all the difference between the souls of Israel and the nations of the world. The souls of Israel come from that small Hey because the souls of Israel extend from that place of which it is written, “Blessed be the glory of the Lord from His place.” But the nations of the world extend from Malchut de Midat ha Din, who was not mitigated in Midat ha Rachamim. This is why it was said that because of those who converted from among the nations of the world, the Hey of Abraham falls, since the proselytes, who originate from Malchut de Midat ha Din, drop Malchut from the place of Bina, the small Hey of Abraham, since they evoke Midat ha Din in her, for which reason the two temples were ruined. It is as we learn, “Proselytes are as hard for Israel as psoriasis.”
221) Moses wanted to admit them under the wings of Divinity, and thought that they, too, extended from the Malchut that was mitigated in Midat ha Rachamim, the small Hey, and extended to them the Mochin of the small Hey of Abraham. Because of it, the proselytes caused him a descent, as it is written, “Go, go down, for your people … have corrupted themselves.” They caused Israel to sin with the calf, which is why the Creator told Moses, “Go, go down.” Because they did not receive the Mochin of the small Hey in the fear of the Yod of the name HaVaYaH, and with the love of the Hey of the name, Moses descended from his degree, which is Vav de HaVaYaH.
Moses is the queen’s husband, Vav de HaVaYaH. He elevated the Hey de HaVaYaH, which is the small Hey, to the place of Bina, the first Hey de HaVaYaH, and the Vav rose to the place of Hochma, Yod de HaVaYaH. Then he extended Mochin of Yod, fear, and Mochin of Hey, love, to the bottom Hey de HaVaYaH, who stands and clothes the first Hey de HaVaYaH. But since the proselytes originate from Malchut de Midat ha Din that is not mitigated in Bina, they could not receive the Mochin of the bottom Hey, as she was above in the place of Yod–Hey de HaVaYaH, in fear and love, she was extended below, Midat ha Din in her appeared, and all the lights departed her.
It is so because Malchut is fit to receive lights only if she clothes the place of Bina, the first Hey de HaVaYaH. And the words, “Go, go down,” were said to Moses, who is Vav, by the first Hey, Bina. During the sin, when they wished to extend the lights below, the letters Yod–Hey de HaVaYaH promptly parted, to stop the abundance from the bottom Hey. Then Bina, the first Hey, lowered her three letters ELEH and remained in VAK without a Rosh. This necessarily caused Moses, Vav de HaVaYaH, Tifferet, to also diminish into VAK without a Rosh, lowering his letters ELEH, since after the upper one is diminished, all the ones below it must be diminished with it.
222) The letter Vav de HaVaYaH descended with Moses in order to keep him, so he is not lost among them, for in regard to the incarnation, Moses was destined to mingle with the mixed multitude, whose souls are from the side of those of whom it is written, “For the heavens shall vanish away like smoke.” These are the ones for whom Noah did not ask for mercy. It is written about them, “And they shall be obliterated from the earth,” since they were from among those of whom it is written, “Obliterate the memory of Amalek.” Moses did not keep from them and dropped the small Hey among them. This is why he will not enter the land of Israel until he returns the Hey to her place, and this is why Moses descended from his degree, and the Vav de HaVaYaH descended with him.
This is why the Hey fell and the Vav will raise her, the Vav of Moses, since Moses’ degree is Vav de HaVaYaH, and by the sin of the calf, the letters ELEH de Bina descended. Because of them, the letters ELEH of Vav de HaVaYaH also descended to the bottom Hey and the letters ELEH of the bottom Hey descended to the Klipot. Hence, Moses was sentenced to not enter the land until the bottom Hey returns to her place, to Yod–Hey, as she was prior to the sin of the calf. This is why the Vav de HaVaYaH and Moses descended from their degree, so that the Vav would raise the Hey from her fall. Because the letters ELEH of Vav de HaVaYaH, ZA, descended and fell to the bottom Hey at the time of correction, ZA—the Vav—will return his letters ELEH to his degree, and the bottom Hey that is attached to them will return to the degree of Vav.
Likewise, Bina, the first Hey, will return her letters ELEH—which fell to the place of the Vav—to her degree. Then the Vav–Hey attached to them will rise along with them to Bina, to the first Hey. Thus, Vav–Hey will return to Yod–Hey, as prior to the sin. It follows that were it not for the descent of the letters ELEH of Vav to the place of the bottom Hey, the Vav would not be able to raise the bottom Hey. Because of the descent of Vav, the Vav can later raise the bottom Hey and return her to her place, to the first Hey, by returning his letters ELEH to their place.
223) For the small Hey, the Hey of Abraham, which is the Hey of BeHibaram [when they were created], Moses was assisted by her. It is written about him, “Leading to the right of Moses, the arm of His glory.” He took her out from between the Klipot through the force of the Vav and brought her with him because by the Vav returning his letters ELEH with the Nukva attached to them to his degree, he was assisted by the Nukva and rose and clothed the Yod de HaVaYaH, bringing the Nukva up with him and clothing the first Hey de HaVaYaH.
Then the bottom Hey is immediately present over the name Yod–Hey as she is in the first Hey above with the Vav, and the oath is completed, as it is written, “The hand upon the throne of the Lord: the Lord will have war with Amalek from generation to generation.” Prior to it, the name is incomplete because it lacks the Vav–Hey and the throne is incomplete because it lacks the Aleph. But now the name is completed in Vav–Hey and the throne is completed with an Aleph.
What is, “From generation to generation”? It is Moses, of whom it is written, “A generation goes and a generation comes.” A generation is no less than 600,000, and this is Moses, of whom we learn that one woman in Egypt gave birth to 600,000 in a single belly.
“From generation to generation” is Moses, of whom it is written, “A generation goes and a generation comes,” meaning an expansion of Moses in each generation, going and coming in each and every generation. Because the measure of Moses’ soul is 600,000, since Moses was rewarded with Bina, Mochin de AVI that clothe VAK de AA, whose Sefirot are 10,000, since the Sefira Nukva is units, ZA is tens, YESHSUT is hundreds, AVI are thousands, and AA are 10,000. It follows that VAK, his HGT NHY, are 60,000, and when each of them consists of ten, they are 600,000.
This is why it was said, “One woman in Egypt gave birth to 600,000 in a single belly.” It refers to Moses because Moses is equal to 600,000. This necessarily means that there is no generation in which there is no illumination of Mochin of 600,000, meaning an expansion of Moses. It is written, “The Lord will have war with Amalek from generation to generation,” as for this reason, the Mochin of 600,000 are not permanent but reincarnate in each generation, which is because the Lord has war with Amalek.
(înapoi la pagina ZOHAR CUPRINS / Beresheet Alef – click)