Let the Earth Put Forth Grass

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

158) “Let the earth put forth grass, herb yielding seed, and fruit-tree bearing fruit after its kind.” This indicates the connection of the upper water with the lower water in order to bear fruit. The upper water bears fruit, and the lower water calls upon the upper ones to receive the fruits from them and elicit them in the world. It is as the relation between the female and the male: she receives from him the pregnancy, and bears offspring to the world, since upper water is males, and lower water is females.

The Mochin de Gadlut are called “fruits.” They cannot appear in the Nukva from Chazeh de ZA and above, hence she is called “dry land,” being unfit to bear fruit. But after the Zivug is made in Nukva from the Chazeh de ZA and below, where it was dry, above the Chazeh, it becomes a land for making fruits and offspring below the Chazeh de ZA.

From the Chazeh de ZA and above it is called “upper water,” and from the Chazeh and below of ZA it is called “lower water.” It is so because the firmament that separates the upper and lower water stands in the place of Chazeh. It follows that even though the Mochin come out in Nukva above Chazeh de ZA, as it is written, “Let the waters under the heaven be gathered together unto one place, and let the dry land appear,” where there is the upper water, they still cannot appear there and they are regarded as dry land. Rather, the place of revealing is only from the Chazeh and below, where the lower water is found.

It was said that the bonding of the upper water with the lower water was in order to bear fruit, since the Mochin, called “fruits,” come from the upper Zivug above Chazeh de ZA, as it is written, “Let the waters … be gathered together unto one place.” However, they will not be able to appear from there because they are dry land there. This is why the lower water call upon the upper ones to receive from them the fruits, as the female treats the male, receiving from him the pregnancy and eliciting offspring to the world.

As the male sperm has no power to be revealed except in the Nukva, in whom there are pregnancy and birth, so the Mochin in the upper water cannot be revealed in its place, but from the Chazeh and below, called “lower water.” This is why they call the upper water to bestow upon them the Mochin and appear in the worlds through them.

159) All this is above Chazeh de ZA, and below Chazeh de ZA. The matter of upper and lower water applies both from the Chazeh and above and from the Chazeh and below. It is so because there are male and female above the ChazehZA and Leah, where the male is upper water and the Nukva is lower water, and there is male and female below the Chazeh, Jacob and Rachel, where Jacob is upper water and Rachel is lower water.

The meaning of the verse “Let the earth put forth grass” concerns the connection of the upper and lower water from Chazeh de ZA and below. We must not interpret the words to upper and lower water from the Chazeh and above, since there is a place of dry land, which does not yield grass or fruit.

Thus, who is the name Elokim in the verse, “And God [Elokim] said, ‘Let the earth put forth grass’”? After all, it is the living God, Bina of above, since all 32 names of Elokim in the work of creation are Bina. And if the meaning of the verse is below, in the upper and lower water below the Chazeh, then the name Elokim in the verse will be simple Elokim, meaning the Nukva, Leah, from the Chazeh and above, who is called “simple Elokim [God],” and not “living God,” Bina. This corresponds to what is agreed upon, that any thirty-two Elokim in the work of creation is the names of Bina, who is the living God.

Commentary: “And God said, ‘Let the earth put forth grass.’” This is necessarily the degree preceding the upper water, implied in the words, “Let the earth put forth grass.” It is so because any degree is made and operated by its adjacent upper one. If the meaning of the words “Let the earth put forth grass” refers to operating upper water above the Chazeh, so they connect with the lower water that is there, then the name, Elokim, which operated them, is Bina, called “living God.”

But if the meaning of “Let the earth put forth grass” refers to activating the upper water that is below the Chazeh, it follows that the words, “And God said,” apply to its adjacent upper degree, the Nukva above the Chazeh, which is called “simple God,” and not “living God,” like Bina. This contradicts what is accepted, that all the names Elokim in the work of creation are Bina.

However, below the Chazeh is the place of bearing, as it is written, “These are the generations [Toladot means both “generations” and “bearing”] of the heaven and the earth when they were created.” He created them in Hey, meaning the Nukva from the Chazeh and below, Rachel, the bottom Hey in the name HaVaYaH, and all her offspring, and not from the Nukva from the Chazeh and above.

Above the Chazeh are the fathers of all the degrees, HGT, roots to the worlds, since what is received in the worlds comes from them. Their Nukva is regarded as completion of the work of all the offspring, and not the elicitation of the offspring to the worlds in actual fact.

That is, actually, the Mochin and all its work is completed in the male and female above the Chazeh, where the male, HGT, is called “fathers,” and their Nukva is Leah. However, they still do not appear and come from them to the worlds, so they are apparent in the offspring, since the Nukva is dry land. Rather, it is only in the Nukva from the Chazeh and below, called Hey, and of which it is written, “He created them in Hey.” In her do the offspring actually come out.

Accordingly, it becomes clear that “bring forth grass” relates to the upper water above the Chazeh and not to actual offspring, but to complete the work, since the Nukva above the Chazeh still does not elicit the Mochin in actual offspring. This also explains that the name Elokim in the verse is truly about Bina, who is called “living God,” which is the upper degree adjacent to them.

This is why the land bears offspring, as it is impregnated like a female by the male. Because the upper Nukva completes the work of the Mochin, the lower Nukva from the Chazeh and below, called “earth,” can bear fruit, since she receives them like a female impregnated by the male, bearing its offspring to be revealed.

Accordingly we understand the words, “Let the earth put forth grass,” for the Zivug of the upper and lower water above the Chazeh to complement the work of the Mochin. And the words, “And the earth put forth grass,” is a Zivug of the upper and lower water from the Chazeh and below, for the appearance of the offspring, where the generations appear, out of what she received from the upper one.

160) All the forces were being consumed in the earth, Malchut, and she did not elicit the powers, her offspring, from potential to actual, until the sixth day. Then it is written, “Let the earth bring forth the living creature,” who brought the powers within it into actuality, and they became a living soul.

But it is written, “And the earth put forth grass, which means that they came out and appeared in actual fact. But the meaning is that she elicited a correction of the powers in it to settle in it and be completed as it should be, in a way that she can elicit them on the sixth day.

Everything was concealed in her. It was not revealed until it was needed to be revealed on the sixth day, for in the beginning it is written, “And the earth was Tohu ve Bohu [unformed and void],” meaning it was completely desolate. Afterward, on the third day, the earth was established and inhabited, receiving seed and grasses, herbs, and trees, and eliciting them to the world later, on the sixth day.

The lights, too, their light was not used in the world until it was needed. The light was created on the first day, but it was not revealed to the world until the fourth day, when the lights were hanged in it to illuminate on the earth.

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

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