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418) “And no shrub of the field was yet in the earth … for the Lord had not showered rain upon the earth.” “And no shrub of the field” are large trees after they were planted but were still small. “And no shrub of the field was yet” does not mean that they did not exist but that they were still small.
419) Adam and Eve were created side by side. Why weren’t they created face-to-face? It is because it is written, “For the Lord had not showered rain upon the earth,” and the Zivug de ZON was not yet as it should be. When Adam and Eve of below were established and were returned to face-to-face, they were established as face-to-face above, as well.
First, Adam and Eve were two Partzufim because Eve was regarded as Adam’s left line and was not a Partzuf in and of herself, since the Zivug of ZON, who beget them was still incomplete, as it is written, “For the Lord had not showered rain upon the earth,” meaning that the Zivug of ZON was still not in its place. This is so because the Lord is ZA, earth is his Nukva, and ZON were not established face-to-face before Adam and Eve were established face-to-face.
The reason for it is that there are two Iburim [pl. of Ibur (conception)] for each degree. In the first Ibur he obtains VAK without a Rosh, and in the second Ibur he obtains the Gadlut. In the first Ibur, each upper one raises its lower one to it and corrects it. But in the second Ibur the lower one rises to its upper one by itself, by raising MAN. It is so because the first Ibur occurs when the upper one obtains the first Gadlut, which is still not PBP [face-to-face], but in Mochin de Achoraim, which returns to it the letters ELEH that fell from it. They come with its lower one for then the lower one rises along with them because it is attached to the letters ELEH. Thus, in the first Ibur, the upper one raises the lower one.
Once the lower one receives Katnut there and wishes to receive the Mochin, it then rises for MAN to the upper one by itself. By that, the upper one mates and extends the second Gadlut, correcting the upper one with a Zivug PBP, giving Mochin to the lower one. Thus, as long as the lower one did not rise for MAN to the upper one to receive there the Mochin of PBP, the upper one is in Mochin de Achoraim, too. And because the lower one is the cause and the reason for the elicitation of the Mochin de PBP in the upper one, it is considered that the lower one precedes the upper one because the spiritual first and next mean cause and consequence.
420) How do we know that? We learn it from the tabernacle, as it is written, “The tabernacle was erected,” indicating that another tabernacle was erected along with it, a tabernacle of above, which is the Nukva. The tabernacle above was not erected before the tabernacle below was erected. Here, too, when it was erected below, when Adam and Eve obtained PBP, it was erected above, meaning ZON of above obtained the PBP. And because it was still not established above, meaning that ZON were still not established in PBP, Adam and Eve were still not created PBP.
He proves that ZON were still not PBP, as it is written, “For the Lord God had not showered rain upon the earth,” indicating that they did not have a Zivug PBP because “The Lord God” is ZA, and earth is the Nukva. For this reason the text ends, “And there is no man,” meaning that it was not as it should be, PBP, but in two Partzufim.
421) When Eve was completed, when she was sowed off and was established with him PBP, Adam was completed. Adam was not completed prior to that because Eve is regarded as the lower one compared to Adam, hence she is the reason for the elicitation of Adam’s Mochin. Thus far the letter Samech was not written in the portion because Samech indicates the Nukva, and she was not yet included in Adam, in two Partzufim.
The reason why it was said, “Thus far the letter Samech was not written in the portion,” and it was not said, “In the Torah,” is that in the previous portion there is the letter Samech, as it is written, “Sovev [surrounding] the whole earth,” and only in this portion of Adam’s creation there is no Samech until it is written, “And closed [Yisgor] flesh in her stead.”
Although Adam HaRishon had a Nukva before Eve was established, whose name was the first Lilit, meaning that he had a Samech before Eve was created, but Samech means assistance, the assistance of ZON above, once they were returned to PBP. It is so because then PBP are considered that the male and female became adjacent to one another, strengthening one another, for as the Nukva is strengthened by ZA with the light of Hassadim, ZA is strengthened by the Nukva with the illumination of Hochma.
It is written, “Adjacent forever and ever, made in truth and uprightness.” “Adjacent,” since the male and female are adjacent to each other, PBP. This explains that Lilit was not called Samech because she did not cause assistance above, meaning Mochin de PBP.
422) “For the Lord God had not showered rain upon the earth,” meaning that ZON were still not PBP because one supported the other. ZON PBP support Adam and Eve to be PBP. Likewise, Adam and Eve PBP support the ZON to be PBP. The lower world, Adam and Eve, dwellers of this world, when it was established and Adam and Eve were returned to being PBP and were established, the Samech was above, and ZON, too, were returned to being PBP.
Prior to it, before ZON returned to being PBP, the work below was not as it should be. That is, the work and construction of Adam and Eve PBP could not be carried out because “The Lord God had not showered rain upon the earth,” meaning that ZON were still not PBP.
Thus, they are dependent on each other. ZON are dependent on the PBP of Adam and Eve, and vice versa—Adam and Eve are dependent on ZON. The PBP de ZON are dependent only on Adam’s raising of MAN, and the PBP of Adam are dependent on the Mochin of PBP of ZON. The Mochin of PBP of ZON necessarily precede the PBP of Adam and Eve, but because Adam’s MAN is the reason for the elicitation of Mochin de PBP de ZON, they are regarded as preceding because first and next in spirituality, where there is no time, mean cause and consequence.
423) “And a mist went up from the earth.” This is the correction of below, of the man, which precedes the PBP of ZON. Afterwards, “And watered the whole of the face of the ground,” when PBP of ZON came out. ZA watered Malchut, the ground, since “And a mist went up from the earth” means that the craving of Nukva will rise to the male, for the raising of MAN of the lower one to the upper one is considered the female’s craving for the male.
Each upper and lower are male and female, and the lower one is considered Nukva compared to its upper one. Also, raising MAN is considered her craving because it rises only by the force of the craving. “And a mist went up from the earth” means that MAN rises from the Nukva, from the lower man, considered Nukva in relation to ZON, his upper one, and then the PBP of ZON come out, “And watered the whole of the face of the ground.”
What is the reason that he did not shower rain? It is because ZON were not PBP because there still wasn’t the correction of which it is written, “And a mist went up from the earth,” meaning that Adam had not raised MAN to ZON, and without Adam’s MAN, the Mochin de PBP of ZON do not come out. For this reason, the work of PBP awakened in ZON from the lower earth, from Adam and Eve.
424) Smoke rises from the earth first, and the cloud awakens. Afterwards everything connects to one another. It is similar to the rising of MAN from what is customary in this world in pouring down of rains. First, mist and smoke rise up from the earth, from below upward. From them, clouds awaken above, which bring down the rains from above downward.
Similarly, the smoke of the offering that is burned on the altar awakens and ascends in the raising of MAN from below upward in ZON, and makes wholeness above. The Mochin PBP come in them, which are the wholeness of the ZON, and everything connects to one another—the Mochin de PBP come out and mate PBP, both above and below.
Similarly, above—in the upper ones themselves—the awakening always begins from the lower to the upper, and then everything is completed. Above, too, each lower degree raises MAN to its adjacent upper one, and the upper one to the one above it. Everyone raises MAN, first up to the highest one, then the abundance is poured from Ein Sof from above downward and descends from degree to degree, from each upper one to its lower one until they come down.
Thus, in relation to MAN, each lower one precedes its upper one. In relation to MAD, the Mochin imparted from above, each upper one precedes its lower one. If the Assembly of Israel, the Nukva, was not initially in awakening, ZA would not awaken opposite her above. By the craving below, it was completed above.
This gives the reason for the necessity to raise MAN for Mochin. We should understand it from the Nukva with ZA, where ZA is covered Hassadim and never awakens for Hochma like the Bina, but the Nukva needs illumination of Hochma. It follows that as long as the Nukva does not raise MAN to ZA, ZA has no need to extend Mochin from AA. But following the Nukva’s raising of MAN he extends the Mochin of illumination of Hochma from AA for her and they obtain the Mochin de PBP.
This reason is sufficient for all the degrees of Atzilut because they are all in Hassadim, and only the Nukva needs illumination of Hochma. Afterwards, for the birth of ZON, ZON rise to the degree of AVI and the Nukva becomes like Ima, in covered Hassadim. Now it follows that only the lower Eve needs illumination of Hochma instead of the Nukva de ZA needing illumination of Hochma. For this reason the Mochin of Adam are now dependent on Eve, who awakens her upper one, Adam, to raise MAN to ZON for extending illumination of Hochma. Likewise are ZON toward their upper ones etc., until the extension of abundance from Ein Sof.
425) Why is it written, “And the tree of life inside the garden, and the tree of knowledge of good and evil,” if the tree of knowledge is not in the middle of the garden? Rather, the tree of life is 500 years away, and all the waters of Beresheet divide under it. It is 500 years away because the tree of life is right in the middle of the garden, regarded as the middle line, hence it includes and imparts of the five Sefirot in Bina—each of which is a hundred—to the garden, Malchut, year. This is the meaning of the tree of life being 500 years away, that it walks and gives the five Sefirot KHB TM in Bina to the year, the Malchut and the garden. Also, it takes all the waters of Beresheet, all the Mochin in Bina that returned to Hochma, who is called Resheet, and they divide below it.
426) Why are all the waters of Beresheet divided under the tree of life? After all, that river that stretches out of Eden, Bina, is on the garden and enters it. That is, the Mochin that the tree of life illuminates in the garden are from the river, from Bina, and from Bina the waters divide into several sides because the Mochin do not illuminate in Bina but in the three points Holam, Shuruk, Hirik, which are the division of the Mochin into three sides right, left, and middle. The garden takes all three sides in the Mochin, then they come out and are imparted from her to the lower ones, and divide into several streams below.
As the garden received the Mochin in the division into three sides—right, left, and middle—when it imparts to the lower ones, they receive by the division into three sides, as well, as it is written, “Will satiate all the beasts of the forest,” where each of the lower ones receives from its corresponding Behina in the Mochin of the Nukva.
The Mochin come out from the upper world, Bina, where they come out in three sides and Bina waters the Mochin to those upper mountains of the pure persimmon, which are HGT de Bina. Afterwards, when they reach there from HGT de Bina to the tree of life, ZA, the Mochin, too, divide into every side according to its way—right, left, and middle. Therefore, they also divide so in the garden, which receives from the tree of life, and also in BYA, who receive from the garden.
427) The tree of knowledge of good and evil is in the middle, between the good, right, and the evil, left. Why is it called so if that tree is not in the middle but leans to the left more than to the right? It is so because it sucks from both sides, right and left. It knows those to whom it clings, like one who sucks from the sweet and from the bitter. And because it sucks from both sides and knows them, as it clings to them and is in them it is called “good and evil.”
This is why the Nukva is called “the tree of knowledge of good and evil,” since there are two points in the Nukva: one is mitigated by Bina, who is good, and one is not mitigated in and of herself, and she is bad. She suckles from both of them together, which is why she is called “the tree of knowledge of good and evil.”
428) All the plantings, the Sefirot of Malchut, are on the two points good and evil because those points are the Yesod of Nukva, who is below all the Sefirot. Also, other plantings, upper ones—HGT NHY de ZA—grip to it, from whom the Nukva is built during her Gadlut. They are called “The cedars of Lebanon.” The cedars of Lebanon are those six upper days, the six days of Beresheet, as it is written, “The cedars of Lebanon that he had planted,” for they are certainly plantations, as they existed after they were uprooted from their places and were planted elsewhere.
429 Henceforth Samech is written in the portion, the Samech in the words, “And closed flesh in her stead.” That is, since then Eve was discerned as support. First Eve was attached to his side, and they were attached side by side. Certainly, the Creator uprooted them, as it is written, “And He took one of his ribs” and planted them elsewhere, in AVI, as it is written, “And the Lord God built the rib.” “The Lord God” is AVI, meaning ZON who clothed them, AVI, and became like them. They raised Eve to them and built her as a special Partzuf PBP, and Adam and Eve returned to being two Partzufim PBP. By that they existed in wholeness.
Prior to the Samech in the verse, “And closed flesh in her stead,” Eve was not considered support to Adam, meaning two Partzufim PBP, but two Partzufim side by side. But once the Creator uprooted Eve, as it is written, “And He took one of his ribs,” henceforth Eve became support because they returned to PBP. This is why the Samech was written promptly after the uprooting, as it is written, “And closed [Yisgor] flesh in her stead.” Likewise, the upper worlds, ZON, were also supported. First they were two Partzufim, and then the Creator, who are upper AVI, uprooted them and raised the Nukva to them, and built it, keeping ZON in a complete existence, meaning in PBP.
430) Adam and Eve are called “plantings,” as it is written, “The offshoot of My plantations, the work of My hands with which to boast.” “The work of My hands” means Adam and Eve, with whom no other creation dealt but the Creator alone. It is them that the text calls “The offshoot of My plantations.” Thus, Adam and Eve are called “plantings,” as it is written, “On the day of your planting you will flourish … a heap of boughs in the day of grief and desperate pain.” On the day when they were planted in the world, they sinned. He speaks of Adam HaRishon and calls them “planting,” as it is written, “On the day of your planting.”
431) The plantations, ZON, were as small as the antenna of grasshoppers, their light was frail, and they did not illuminate. Once they were planted elsewhere, meaning that they rose to AVI and were corrected, their lights grew and they were called “the cedars of Lebanon.” Similarly, before Adam and Eve were planted elsewhere, in ZON, they did not grow in the light and did not emit good fragrance. Of course they were uprooted from their place and were planted above in ZON, and were corrected properly.
(înapoi la pagina ZOHAR CUPRINS / Beresheet Alef – click)