He Carved a Carving in the Upper Light

(înapoi la pagina ZOHAR CUPRINS / Beresheet Alef – click)

1) When the King wished to emanate and create the worlds, the harsh spark carved a carving in the upper light. It carved a carving—the departure and restriction of the light, which leaves a place vacant and empty of light. It is regarded as carving because prior to creation, “The upper light had filled the whole of reality.” And when He wished to create the worlds, He made a carving in the upper light, which restricted and ejected the light from around the Malchut. With that carving, a place was made for all the worlds, a spark, a spark of fire, Kashiut [hardness], the force of harsh Din in the Kli of Malchut for which the light from around Malchut was restricted and departed.

When the lights wish to come out and be revealed, that spark, in which there is the power of the Dinim, which are called “colors,” struck the expansion of the upper light, and the expansion was pushed back. Out of the pressure and the beating, those fine lights come out and sound as one, along with the expansion of the upper light. Those fine lights are called Ohr Hozer [reflected light], and the expansion of the upper light is called Ohr Yashar [direct light]. Then that spark disclosed colors in them, a change of degrees, and they were all painted together, both the Ohr Hozer and the Ohr Yashar, in four colors—red, white, green, and black. These are the four degrees, HochmaBinaTifferet, and Malchut.

That spark ascends in an illumination from below upward, which is called Rosh, and descends in an inversion of the illumination to illuminate from above downward, called Guf. That spark is called “the harsh spark.” That spark corrected and struck all the plantations of the illuminations, and tells each one, “Grow!” That is, out of its beating in the expansion of the upper light, as mentioned, all the levels of all the degrees in the worlds come out and he measures the size of each and every degree.

The harsh spark is a spark that beats on the expansion of the upper light, raises Ohr Hozer and clothes it. All the degrees are born and emerge from that beating, and it is about the power of Tzimtzum in the Kli of Malchut, not to receive the upper light. This was also established later, in the hard Masach, called “fountain.” However, here it is about the beginning of the emergence of the harsh spark from Ein Sof, which was not yet established with a Masach. Rather, it is the force of the Din that caused the restriction of the light from the Kli of Malchut.

The harsh spark came out and was made inside the most hidden of all that are hidden—from Ein Sof, the last Behina of Ein SofMalchut de Ein Sof, a form that is considered raw. That is, the form of the Din was still amorphous, completely indistinguishable. The harsh spark was upright and pressed into a circle, meaning at the center of the circle, which is like a ring. It was neither white, nor black, and neither red, nor green.

Explanation: “Before the emanations were emanated and the creatures were created, the upper simple light had filled the whole reality. And there was no vacancy” for the existence of the emanated and the created. “And there was no such part as Rosh or Sof, but all was simple light, equal in one similitude, and it is called “the light of Ein Sof.” And when upon His simple will came the desire to create the worlds and emanate the emanations,” the harsh spark came out, the force of Din that was disclosed in Malchut, emerging from Ein Sof, and carved a carving in the upper light. Thus, the light was restricted and departed from within the Kli of Malchut and around her. That departure of light is called “carving the upper light,” for a space devoid of light was made there. And in that empty space, all the worlds and all that is in them subsequently emerged.

And since the harsh spark, the force of Din, emerged and has just been formed in the last Behina of Ein Sof, it was still unable to disclose any Din in it, but only a root from which all the Dinim in the worlds later expanded and came about. But in itself, it was in a raw, amorphous form, since no form of Din was as yet apparent in it. Similarly, the restricted place, the vacant space, from which the light departed, was also in one similitude, for no form of Din was apparent there at all, and this is called “a round form.” The force of Din was pinned at the center of the circle, in the middle point, where it is like an axis around which all the worlds revolve, to mitigate her and correct her.

Likewise, there were no colors in the space, since the colors are considered Dinim that induce changes in the degrees, and no Din was apparent there yet. The Zohar says, “Neither white,” since white indicates light of Hochma, in which there are no colors and Dinim. And since the light departed and was restricted from there, then there is no white there. But since the light departed, there is another color there—black—indicating absence of light. But he says that there is no black there either, “Nor red,” the color of Bina, “Or green,” the color of Tifferet.

When he measured the level, he made colors illuminate into the space and the carving, since after the Tzimtzum and the carving, a line of light extended its expansion from the light of Ein Sof into the place of the vacant space. The upper Rosh of the expansion extends from Ein Sof himself and touches it, and the end of the expansion was in the place of the harsh spark that stands in the middle point, at the center of the circle. It is so because the harsh spark detains the upper light from passing through it, hence the light ended there.

The expansion of that line of light contains within it four colors: HochmaBinaTifferet, and Malchut. They illuminate inside the restricted place, as it was said that he measured the level, made colors illuminate into the space and the carving, for during the expansion of the line of light, the colors to illuminate to the place were made. But prior to that, there were no colors at all in the restricted place.

Know that there are two actions in the harsh spark: 1) The Zivug de Hakaa from which all the degrees extend. This operation is in Malchut de Rosh, who raises Ohr Hozer from below upward, eliciting ten Sefirot de Rosh, and inverts to illuminate from it and below, eliciting ten Sefirot de Guf. 2) The act of the end of every degree. It is so because when the ten Sefirot de Guf of the degree expand from above downward, from Keter to Malchut, the light cannot be received in Malchut de Guf due to the harsh spark that is there, which detains the light and does not let it spread there, hence the illumination ends.

The harsh spark comes out of Ein Sof to extend crowns and Mochin to all the degrees, for all the Mochin are drawn through a Zivug de Hakaa of the harsh spark. This act of the spark is to lead the Malchut, who is called “the great sea,” so she does not exceed her measure outwards, that is, so she does not receive the upper light into her from the place of the Masach below, of which it is written, “Thus far shall you come, but no further.” That is, the light will come up to the boundary on the Masach and will not spread further, like the sand that limits and ends the waters of the sea, repelling the waves back. For this reason, Malchut of the Rosh is called “mating Malchut,” and Malchut of the Guf is called “ending Malchut.”

You should also know that the expansion of the line of light is Partzuf AKKeter to the four worlds ABYA. And because there are necessarily four levels one below the other in each expansion—ABSAGMA, and BON—that line includes the five Partzufim of AK, as well.

A fountain appeared within the harsh spark, from which the colors below were painted. A fountain is a Masach that was established inside the Malchut, to raise Ohr Hozer, since the Bitush [beating], Zivug de Hakaa with the upper light, an unceasing Zivug, became the Masach, like a fountain endlessly flowing with Ohr Hozer. Colors mean Dinim. Painted means disclosure of the Dinim. Below means in the Sefirot of the Guf.

It is so because the illumination of Ohr Hozer illuminates from below upward and from above downward. Its illumination from below upward is called Rosh, and the colors are not revealed yet in the illumination of the Rosh. Rather, the four colors are evident only in its illumination from above downward, called Guf. This is why it was said that the colors were painted below, meaning the Dinim were disclosed in an illumination from above downward, and not in an illumination from below upward.

The Dinim could not appear from below upward because upper and lower are always cause and consequence, where the lower is caused by the upper. And since the harsh spark is below, in Malchut of the Rosh, illuminating from below upward, the cause—the upper nine Sefirot—are not affected whatsoever by the deficiencies of its consequence—Malchut.

But the Guf is caused by the Zivug de Hakaa of the harsh spark, and the harsh spark is the reason for it. Hence, the Dinim of the harsh spark appear in it, since all the force of the Dinim in the cause appear in its consequence. From this you know that every Aviut and deficiency can operate only from the place of its emergence downward, and not at all from the place of its emergence upward.

2) The most hidden of all that are hidden, from Ein SofMalchut de AK, emanated two Partzufim. He fissured and did not fissure, and his Avir is not known at all. One Partzuf is considered a fissure, an emergence of half a degree, VAK with deficiency of GAR, and the other is not a fissure, an emergence of a whole degree. His Avir is the level of Ruach, which is VAK with absence of GAR, unknown, for there is no Zivug for extension of GAR there. “Known” means a Zivug for extension of GAR.

Explanation: The Zohar begins to elucidate how the five Partzufim of Atzilut came out of Malchut de AK. It explains how Malchut de AK emanated Partzuf Keter de Atzilut, called Partzuf Atik, and Nukva de Atik, for Nukva de Atzilut emerged from her as a fissure, and the male of Atik emerged from her not as a fissure. That fissuring is the association of Midat ha Din [quality of judgment] with Midat ha Rachamim [quality of mercy], called Tzimtzum Bet de AK.

It is as we learn—in the beginning, He contemplated creating the world with Midat ha Din, referring to Malchut de AK, from whose Zivug emerged Partzuf AK, which is Midat ha Din. He saw that the world could not persist, so he brought Midat ha Rachamim and associated it with Midat ha Din. He saw that the worlds could not exist, so He raised Midat ha DinMalchut de AK, to Bina de AKMidat ha Rachamim, the mating Malchut, who stood at the end of the Sefirot de Rosh. She rose to the place of Bina de Rosh, and made a Zivug de Hakaa there with the upper light.

It follows that her Ohr Hozer, which rises from below upward, clothed only the two Sefirot KH, and the three SefirotBina and ZON de Rosh—descended from the Rosh and fell into the Guf. And the ending Malchut, who stood below all the Sefirot of the Guf, rose and stood in Bina de Guf, at half the Sefira Tifferet, at the point of Chazeh, since Tifferet is considered Bina de Guf, ending the Partzuf at the place of the point of Chazeh. And Bina and ZON de Guf could not receive any light because they were below the ending Malchut and completely departed from Atzilut.

Because of Malchut’s ascent to the place of Bina, each degree was divided in two. Half of it stayed in the degree, its bottom half came out and descended to the degree below it, the half degree of the Rosh descended into a Guf, and the half degree of the Guf descended below Atzilut. It is therefore considered that each Partzuf that emerges through the association of Midat ha Rachamim with Din, emerges in a division of the degree into two halves.

When Malchut de AK emanated Atik de Atzilut, she emanated the male of Atik undivided, without the association of Midat ha Rachamim, and Atik came out in a complete degree, undivided into two halves. She emanated the Nukva de Atik with association of Midat ha Din with Rachamim, and she emerged divided in the degree—only KH in the Rosh, and KH in the Guf, while BinaTifferet, and Malchut de Rosh fell into a Guf, and BinaTifferet, and Malchut de Guf fell below the Sium of the whole degree of Atzilut. This is because a new Sium was made for the upper light: the place of Chazeh de Guf, where it is half of Bina de Guf. That new Sium is called Parsa.

The reason why Partzuf Atik and his Nukva include two Behinot together is to have a median between the Partzufim of AK, who emerged undivided, and the Partzufim of the four worlds ABYA, who emerged divided. The male of Atik, who has equivalence with AK, takes from AK, and gives to his Nukva. And the Nukva de Atik, who has equivalence with the Partzufim ABYA, gives to ABYA.

The most hidden of all that is hidden, Malchut de AK, emanated one PartzufAtik de Atzilut, as both divided and undivided. The male of Atik is considered undivided, and the Nukva de Atik is considered divided. He put the divided, Nukva de Atik, before the undivided, male of Atik, since the Nukva de Atik preceded the male of Atik because the Nukva was emanated and came out in GAR de Nekudim, and the male came out in the world of Atzilut.

His Avir, the level of Ruach, which is VAK deficient of GAR, is unknown because there is no Zivug there for extension of GAR. The five levels are NRNHY. The level of Ruach is called Avir. It is considered divided because there are only two Sefirot there, KH, and can receive two lights NR, lacking the three lights NeshamaHayaYechida, due to the absence of the three KelimBinaTifferet, and Malchut, as is known in the inverse relation between lights and Kelim, for in the Kelim the upper ones grow first, and in the lights the lower ones enter first. This is why it was said that the level of Avir de Atik, considered a division of Atik, his Nukva, is hidden because he has no Zivug to extend the three lights NeshamaHayaYechida, for the Zivug is called Daat [knowledge] as it is written, “And Adam knew his wife, Eve.”

Finally, out of the beating of the division in Atik, which is the Nukva in Atik, a high and hidden point illuminated—Partzuf AA de Atzilut. That Hakaa [beating] is a Zivug de Hakaa from which all the degrees are emanated and emerge. Indeed, a point is always the name of Malchut, and the reason why AA is called “a high point” is to indicate the difference and the innovation in him in regard to Nukva de Atik, that he has the Malchut that is mitigated in Midat ha Rachamim, which is about to become known, mate, and extend GAR.

That mitigated Malchut is called “a high point” because the Nukva de Atik is hidden, as it is established in a low point, as well, called Man’ula. Although she is considered a division—Malchut that is mitigated in Midat ha Rachamim, called Miftacha—she still has two points, the unmitigated Malchut, as well. This is why she is unknown. Thus, the whole innovation in regard to Nukva de Atik is in the upper point in it. This is why The Zohar calls it, “a high [or upper] point” in many places.

It is called “a hidden point,” unlike Malchut de AK, who is called “the most hidden of all that is hidden.” But Malchut in AA is called only “hidden,” for she is above the point that is completely hidden, and this is why the point is called “beginning,” which means the first utterance among all the utterances.

The word Beresheet [genesis/in the beginning] implies Partzuf AA de Atzilut, who is called Resheet [beginning/primary] because he is the first Partzuf from whom all the Mochin in the worlds are dispensed. But no Mochin comes to the worlds from the Partzufim above him, the Partzufim of AK and the male and female of Atik, since they are completely hidden, as there is no Zivug to bestow Mochin in them. This is so because the Partzufim AK, and male Atik, were established in the unmitigated Malchut de Midat ha Din, in which the world cannot exist. Even Nukva de Atik does not dispense Mochin, as it consists of the two points together, hence she is also hidden.

It follows that the first Partzuf to be seen is Partzuf AA, as it is established at the highest mitigated point alone, the Miftacha. This is why AA was created with the name Resheet. This is why The Zohar elaborated at length thus far, from the beginning of the Tzimtzum through the male and female of Atik de Atzilut, to show us that Partzuf AA is the carrier of the upper point, called Resheet, implied in the first word, Beresheet, in the Torah.

But all the Partzufim and worlds preceding him are not like that. They are hidden and do not dispense to the lower ones. This is why we will not find a single word about them in the Torah, for what we do not attain, we do not know by a name or a word, and the beginning of the root of attainment begins only in AA, who is known, although only as a root for attainment. This is why he is called Beresheet, and this is why he is necessarily the first word in the Torah, for Torah is considered attainment.

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