(înapoi la pagina ZOHAR CUPRINS / Beresheet Bet – click)
366) “He created them male and female.” Sublime secrets appeared in two verses: “This is the book of the generations of Adam,” “He created them male and female.” It is written, “He created them male and female,” to know the upper glory, the faith, from which Adam was created, from the upper ZON, who are called “heaven and earth.”
367) As the heaven and earth—upper ZON—were created, so Adam was created. It is written about heaven and earth, “These are the generations of the heaven and the earth when they were created.” It is written about Adam, “This is the book of the generations of Adam.” It is written about heaven and earth, “When they were created.” It is written about Adam, “On the day when they were created.” Thus, they are equal because they were created as one.
The emanation of ZON is through the letters ELEH of Bina, and afterward through their ascent to MAN there to sentence between the two lines in Bina. Adam was created in the very same way—through the letters ELEH de ZON, and afterward, through their ascent to their MAN, to sentence between their two lines. Thus, Adam was created in the same order in which ZON were created.
368) “He created them male and female.” This means that any form in which there are no male and female is not a high form as it should be.
369) Wherever you do not find a male and a female together, the Creator does not make His abode there. There are blessings only in a place where there are male and female, as it is written, “And He blessed them and called their name ‘man’ on the day when they were created.” It is not written, “And He blessed him and called his name ‘man,’” teaching you that he is not called even by the name “man” unless a male and a female are together.
370) Since the day when the Temple was ruined there are no blessings in the world. They are lost each day, as it is written, “The righteous is lost.” He lost the blessings that were in the righteous, as it is written, “Blessings are upon the head of the righteous.” It is also written, “Faith has been lost.” The Nukva receives the blessings from the righteous, Yesod de ZA, a male.
At the time of wholeness it is written, “And He blessed them and called their name, ‘Adam.’” It is also written, “And God blessed them saying, ‘Be fruitful and multiply.’” At the time of the ruin, when there is no Zivug of male and female, they are both regarded as lost because there are no blessings in either of them. At the time of wholeness they are both blessed, as it is written, “And He blessed them and called their name, ‘Adam,’” meaning both of them together.
371) All the generations of the world relate to Seth, as well as all the true righteous in the world. These last letters in the Torah, Shin–Tav were whole even after Adam breached all the letters of the Torah in the sin of the tree of knowledge, which includes the whole of the Torah. With the repentance he had made before his Master, he gripped those two letters, Shin–Tav, which were whole. Since then, the first one returned in reverse order, Tav–Shin–Reish–Kof.
It is so because the sum of the letters of the Torah are twenty-two. These are the Kelim for the clothing of the lights NRN, in which the three degrees are 1) units, up to ten. These are for the light of Bina, Neshama. 2) Tens, through Kof. These are for the light of ZA, Ruach. 3) Hundreds, which are Kof–Reish–Shin–Tav. These are for the lights of Nukva, Nefesh.
Prior to the sin, Adam had NRN from Atzilut. When he sinned with the tree of knowledge, the upper nine—which are the Neshama and Ruach, and GAR de Nefesh—fled from him, since Nefesh de Atzilut fled from him, as well. Only VAK of it remained in him—Nefesh from the ten Partzufim BYA, and the merit of BYA compared to Atzilut is as VAK compared to GAR.
The letters that clothed these NRN that fled from him—the letters from Aleph to Yod, the Kli of Neshama, and the letters from Yod to Kof, the Kli of Ruach, and half of the letters Kof–Reish–Shin–Tav, the Kli of GAR de Nefesh—also fell from him. All that was left in him were the last two letters, Shin–Tav, which are the Kelim for VAK de Nefesh that remained in him.
These last letters in the Torah—Shin–Tav, remained in him even after Adam breached all the letters of the Torah. Even after the sin, when NRN de Atzilut with all the letters of the Torah that were clothed in them fled from him, the two letters, Shin–Tav, still remained in him. It is so because their lights, VAK de Nefesh, did not flee from them. And when he repented before his Maker, he gripped to those two letters, Shin–Tav, which remained in him of all the twenty-two letters, and from them he derived all his vitality.
Since then, the letters returned in reverse order, Tav–Shin–Reish–Kof, since the order Aleph-bet-Gimel–Dalet indicates Ohr Yashar, which is the upper nine, and the order Aleph–Bet in reverse order indicates Ohr Hozer, regarded as female light, light of Nefesh. And because he was left with only the light of Nefesh, he could no longer receive from the letters in direct order, but Ohr Hozer, Tav–Shin–Reish–Kof through Bet–Aleph.
372) This is why he called that son who was born in his likeness and image by the name Seth, which are the suffix of the letters of the alphabet that remained for him [in Hebrew, the name Shet [Seth] consists of the letters Shin–Tav]. The letters were not corrected from their corruption until Israel stood by Mount Sinai, then the letters restored their correction as they were in the day when heaven and earth were created, prior to the sin of Adam HaRishon, since the order of direct Aleph–Bet returned, and the world was mitigated and existed.
373) On the day when Adam breached the commandment of his Maker, the heaven and earth sought to be uprooted from their place because they stand only on the covenant, as it is written, “If My covenant is not day and night, I have not appointed the ordinances of heaven and earth.” Adam breached the covenant, as it is written, “And they, like Adam, breached the covenant.” This is why they lost their foundation and sought to be uprooted from their place.
A covenant is the correction of Yesod [foundation] with the circumcision, which is the removal of the Klipa of the foreskin, and with the exposing, which is extension of Mochin de GAR. Then there is Zivug ZON, called “day and night,” when the Mochin are imparted upon heaven and earth and the world exists.
It is written, “If My covenant is not day and night,” meaning if we do not correct the covenant, which is the correction of Yesod with circumcision and exposing, “I have not appointed the ordinances of heaven and earth,” for they did not have the abundance and they could not exist.
By his sin, Adam HaRishon was pulling on his foreskin. That is, he was pulling the Klipa of the foreskin on the holy Yesod, the upper ZON separated, and there was no abundance and persistence to the heaven and the earth. The heaven and earth sought to be uprooted from their place because the abundance drawn to them was insufficient for their existence.
374) Had it not appeared before the Creator that Israel were destined to stand by Mount Sinai to keep that covenant, the world would not have existed after the sin of Adam HaRishon. Anyone who confesses his sins, the Creator forgives and pardons his iniquity. Since Adam HaRishon confessed and repented, the world persisted.
375) When the Creator created the world, Nukva, He made a covenant, Yesod de ZA, which He established by removing the Klipot, by extending the Mochin. He established the world on it, meaning the Nukva, who receives from Him. It is written that Beresheet is the letters Barah [created] Sheet [foundation]. Sheet is the covenant on which the world stands.
It is called Sheet from the word Yesod [foundation], from which the blessings emerge and extend to the world, and on which the world was created. Adam, by his sin with the tree of knowledge, breached that covenant and moved it from its place. This is why at that time the heaven and earth sought to be uprooted from their place.
376) That covenant is implied in the letter Yod, the small letter , and it is the core and foundation of the world, since the world was created on it. The letters Shin–Tav are worthy only of Ohr Hozer, meaning from below upward. After the Yod was drawn between them, meaning Yesod de ZA, they receive Ohr Yashar, which is all the Mochin, and then it is called Sheet [Shin–Yod–Tav], where the Yod contains all the Mochin.
And when Adam begot a son, he confessed his sin and called his name Seth. He did not mention a Yod in it, meaning Ohr Yashar, to make his name Sheet, indicating that he would only extend Ohr Hozer from below upward because he had transgressed him, as it is written, “And they, like Adam, breached the covenant.”
Therefore, by calling his name, Seth, without a Yod, he had confessed his sin. And because he confessed, the Creator established the world from him, and all the generations and the righteous of the world relate to him. Thus, because he had confessed his sin, the Creator pardoned him and the world persisted.
377) When Israel stood by Mount Sinai, the covenant entered between the two letters Shin–Tav. And who is he? Bet, the Mochin that appear with the correction of the covenant. This is why the Bet is called Brit [covenant/circumcision], and it is the Bet of Beresheet. It entered between the two letters that remained after the sin of the tree of knowledge, which are Shin–Tav, and He gave the Sabbath to Israel.
When the Bet entered, being the covenant between the letters Shin and Tav, and they became Sabbath, it is as it is written, “And the children of Israel shall keep the Sabbath, to observe the Sabbath throughout their generations, for an everlasting covenant.” In other words, they were rewarded with receiving the Sabbath for all the generations unceasingly.
As a beginning of the world was made from those two letters Shin–Tav, relating to them all the generations of the world that followed, now that the Bet was drawn into it and they became Sabbath [Shin–Bet–Tav], they incessantly illuminate an everlasting covenant to their generations. It is so because these Shin–Tav were hung until the world was properly perfected at the time of reception of the Torah. At that time the holy covenant went between them and the world was fully perfected, and they became Sabbath.
378) These two letters, Shin–Tav, were perfected in the letter Bet, to become worthy of receiving Ohr Yashar at the giving of Torah. As the letters returned in reverse order since the day when Seth was born, so as to not receive from above downward but only from below upward, so they illuminated once more in each generation only from below upward, which is the light of Nefesh. This was until Israel came to Mount Sinai and were corrected, when the Bet, Mochin de Ohr Yashar, illuminated in them from above downward and they became Sabbath.
379) The letters illuminated once more from above downward, meaning the light of Ruach. It is not that prior to the giving of Torah they illuminated only from below upward, which is the light of Nefesh, but prior to the giving of Torah the world was fumbling with the letters and they were not settled in their places. They were tossed from Rachamim to Din, and from Din to Rachamim, befitting the nature of the light of Ruach, and were not settled. When the Torah was given to Israel, everything was corrected and they resumed their illumination in wholeness, as prior to the sin.
In the days of Enoch, people were wise in charms and magic, and in wisdom of how to stop the heavenly powers from operating on the world. Since the day when Adam departed from the Garden of Eden, he took out with him the wisdom of the fig leaves, which is charms. There was no one else to engage in it because Adam and his wife, and those who were born from him before the arrival of Enoch, had left that wisdom and did not engage in it.
380) When Enoch came he saw those fig leaves and saw that their wisdom denied the upper ones, denied the Kedusha. They engaged in them and performed actions, charms, and magic, and taught some of them to others. Finally, that wisdom had spread in the generation of the flood, and everyone used its power for bad deeds.
381) Everyone reinforced themselves opposite Noah with that wisdom of theirs, in what the flood warned them. They said that no Din in the world could be on them because they would work with wisdom to repel from them all the accusers.
Thus, from Enoch onward everyone began to engage in this wisdom. And it is written, “Then it was begun to call upon the name of the Lord.” “It was begun” means that they had secularized calling by the name of the Creator using the wisdom of charms in which they engaged.
382) All those righteous that were in them after that generation of Enoch were trying to protest against them, such as Yered, Methuselah, and Enoch, but they could not, until wicked who repel against their Maker spread in the world and said, “What is Shadai [the Almighty] that we should serve Him?”
383) Is it possible that they would say such nonsense, “What is Shadai that we should serve Him?” However, it is because they did not know all their wisdoms of theirs and all the appointees over the world who were appointed over the governance of the world, and they trusted them. That is, they were confident of their wisdom, that through swears that they would swear these masses, no harm would come to them. Finally, the Creator brought the world back to what it was, bringing upon them a flood of water.
At first, the world was water in water, as on the second day of the creation of the world before the land was seen. After the flood, He restored the correction of the world as in the beginning, and it was not entirely ruined at the time of the flood because at that time he watched over them with Rachamim, as it is written, “The Lord sat enthroned at the flood,” which is Midat ha Rachamim. It did not write, “God sat enthroned at the flood,” which is Midat ha Din. Thus, He sentenced them with Rachamim, which is why it was not entirely ruined by the flood.
384) In the days of Enoch, even the infants in that generation were all noticing the high wisdom and were watching them. That is, they were observing them. So were they fools, not knowing that the Creator is destined to bring upon them the water of the flood and that they would die in them?
385) They knew, but folly gripped their hearts. They knew the angel appointed on fire, and the angel appointed on water, and they knew how to stop them from being able to execute Din against them. For this reason, they were not afraid of punishment. But they did not know that the Creator was the ruler of the earth and that from Him the Din would come upon the world.
386) Instead, they saw that the world was at the hands of those appointees and that all the matters of the world depend on them. For this reason, they were not looking at the Creator or noticing His actions until the land became corrupt and the spirit of holiness declared about them each day, “Let sinners cease from the earth, and let the wicked be no more.”
387) The Creator waited for them all that time when the righteous, Yered, Methuselah, and Enoch were living in the world. When they passed away from the world, the Creator brought down upon them the Din and they were lost, as it is written, “And they were blotted out from the earth.”
(înapoi la pagina ZOHAR CUPRINS / Beresheet Bet – click)