Let the Waters Gather

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

66) “And God said, ‘Let the waters under the heaven be gathered together unto one place.’” “Gather” means that the Mochin, called “water,” will spread in a precise line in a way that they are straight and do not divert to the right or to the left.

In the order of elicitation of the Mochin from the first point, which is AA, everything comes out in concealment. First, the light is hidden in AA because he raises his Malchut under his Hochma and takes Bina outside the degree of the Rosh, which is the point of Holam, until the light reaches and gathers into the upper palace. “Reaches” means in Hochma, due to the point of Shuruk. “Gathers” means that the Hochma gathers and clothes inside the light of Hassadim through the point of Hirik into the upper palace, to YESHSUT, who is the second palace, caused by AA.

From YESHSUT the abundance comes out in a straight line that consists of right and left into ZA until it reaches the place that gathers everything in male and in female. This is the one who lives forever, Yesod de ZA, a male, who unites with Malchut, the female. Thus, he consists of male and female.

Explanation: The seven days of creation are HGT NHYM, each of which consists of all seven times in a way that there are seven Sefirot HGT NHYM in each day. This is why there is a big difference between each day because on the first day, which is Hesed and right line, although it consists of all seven Sefirot and of all the details in them, they are still all light of Hesed in it. In that regard they are all the clarifications of The Zohar on the first day.

Likewise, although the second day, Gevura and left line, consists of all seven Sefirot HGT NHYM, and all the details in them, they are still all in Gevura in it, and in dispute of the left with the right. They are all the clarifications of The Zohar on the second day.

Similarly, on the third day, Tifferet and the middle line, which decides and unites the two lines right and left in one another, although all seven Sefirot HGT NHYM are in it, as well as all the details in them, they are in it only in unification of right and left. Hence, all the clarifications of The Zohar here are only in unification.

This is why it was said, “Let the waters … gather,” meaning that they would expand by way of a precise line in a way that they are straight, that he united the two lines and did not stray to the right or to the left. And from YESHSUT, he comes out in his unification to the rest of the degrees to unite the right and left of RTS [Rosh, Toch, Sof] de ZA, until he reaches a place that gathers everything in male and female.

Commentary: the unification of right and left is completed only after they part into two Partzufim, where one is all right, and the other is all left, which are male and female. The male, Yesod, is built entirely from the right line, and the female, Malchut, is built entirely from the left line. In their Zivug, the unification of right and left is completed in the desired wholeness.

However, first there must be the unification of right and left by the middle line in a single Partzuf. This is why it was said “Until the light reaches and is gathered into the upper palace in YESHSUT, and in RTS de ZA.” And from YESHSUT, the abundance comes out in a straight line, in ZA, and then the Zivug of right and left in two separate Partzufim can be until he reaches one place that gathers everything in male and female to Yesod, who unites with Malchut, who is the unification in the two Partzufim.

67) The water comes out from above, from the first Hey of HaVaYaH, YESHSUT. Below the heaven is the tiny Vav, a small Vav, Yesod de ZA, since ZA is called “the big Vav” and his Yesod is called “little Vav.” This is why in the pronunciation of Vav, two letters Vav are heard—the first being heaven, ZA, and the second being below the heaven, Yesod de ZA. And then it is written, “And let the dry land be seen,” the bottom Hey, which appeared, while all the other degrees but her were covered.

Once the Mochin are drawn from the first Hey, Bina, to below the heaven, Yesod de ZA, it is written, “And let the dry land be seen,” the bottom Hey, Malchut, Nukva de ZA, for only that was revealed in regard to the dry land, but the rest of the degrees, besides her, were all covered and concealed.

Revealing means illumination of Hochma. Covering means concealing of the illumination of Hochma. Only the Malchut was revealed in illumination of Hochma, but the rest of the degrees above her were covered and there is no illumination of Hochma in them. And from the midst of that last degree, the bottom Hey, Malchut, that light which was covered was heard and appeared. Although in the verse, “And let the dry land be seen,” the bottom Hey appeared, and the rest of the degrees, besides her, were all covered, he reinterprets that it does not mean that all the degrees that preceded the land remained covered and concealed, but that they will be revealed again later through the land, Malchut.

68) “Unto one place” is Yesod. It is called so because it is the connection of the unification of the upper world, since in the verse, “The Lord is one and His name, One,’” two unifications are implied: 1) The upper world, unified in its degrees, is “The Lord is one.” 2) The lower world, unified in its degrees, is “And His name, One.”

The connection of the unification of the upper world, which is “The Lord is One,” is through the Yesod, the one who lives forever, who is mitigated there in Bina. The upper world is connected in His unification, hence the place is called “one,” since all the degrees and all the organs of Partzuf ZA gather there and all become one in him, without any separation whatsoever.

It is so because there are two merits in the unification of ZA in the upper world, Leah, who stands above his Chazeh, over his unification in the lower world, and Rachel, who stands from his Chazeh and below.

1. Above the Chazeh is GAR de ZA. GAR can receive Hochma everywhere, without clothing of light of Hassadim. Hence, the unification of the point of Shuruk means that the Hochma cannot clothe there due to lack of clothing of Hassadim. This does not blemish the Zivug of ZA with the upper world at all, for because they are GAR, they do not need clothing of Hassadim at all, and the Hochma dresses in them without Hassadim.
2. Hochma is not received above Chazeh de ZA for his own needs, as he is corrected there in the pure Avir of upper AVI, in Hassadim that are covered from Hochma. The Hochma that he does receive there is only for the lower world, Rachel, standing from his Chazeh and below. This is why the light of Hassadim does not stop in the upper world even during the unification of the point of Shuruk, for she does not need its illumination.

Thus, there are two merits in the upper world: 1) They can receive Hochma even without Hassadim. 2) It will not happen that they lack Hassadim.

But in the lower world, Rachel, who stands from his Chazeh and below, ZAT de ZA, and who lacks those two, she 1) cannot receive Hochma without clothing of Hassadim, and 2) even during the unification of the point of Shuruk, she remains empty of Hassadim because she needs his illumination. This is so because there is no wholeness whatsoever from Chazeh de ZA and below, unless in illumination of Hochma.

For this reason, the Zivug of ZA with the upper world is called “one place,” since all the degrees and all the organs gather there—all the degrees, the degrees of Hochma, as well as the degrees of Hassadim. It is so because they do not become diminished in Hassadim due to the illumination of Shuruk, and they can receive Hochma without Hassadim, as well. Also, all the organs means the Sefirot.

Through the illumination of the Shuruk, the three Sefirot, Bina and TM, are elevated from their fall. They return to their degree and all the lights and Kelim become one in him, without any separation whatsoever. There is not a degree that unites there in the illumination of Shuruk, the illumination of Hochma, in complete unification except that degree, meaning in the unification of ZA with the degree of the upper world, since the upper world can receive Hochma without the clothing of Hassadim.

All the lights are covered in it in a hidden manner, in one craving, only for light of Hassadim. From Chazeh and above, it is pure air, and the lights are covered there and blocked from Hochma, in a blocked manner, as they are blocked from receiving Hochma. They receive Hochma only for the lower world, which is why the unification is complete on all sides.

Thus far, in the words, “And let the dry land be seen,” the revealed world, Rachel, united with the hidden world, Leah, since the lower world, Rachel, was also included in the upper Zivug, ZA and Leah, from Chazeh and above. It is written about Rachel, who is included in them, “And let the dry land be seen,” for because Rachel is considered ZA, unfit for reception of Hochma without clothing of Hassadim, she becomes dry there, desolate, and empty of Hassadim and Hochma.

69) The revealed world, Rachel, the Nukva de ZA from his Chazeh and below, is also unified below. This is so because besides the revealed world, Rachel, being included in the Zivug of the upper world, Leah, from Chazeh de ZA and above, she has such a Zivug herself, as well, from Chazeh de ZA and below.

The revealed world is the lower world, Rachel, the bottom Nukva of ZA who stands from his Chazeh and below. “Vision” was said about her, as it is written, “I saw the Lord sitting upon a throne high and lifted up,” “And they saw the God of Israel.” It is also written, “And the glory of the Lord appeared in the tent of meeting,” “And feared the glory of the Lord.” “As the appearance of the bow … so was the appearance of the brightness round about. This was the appearance of the image of the glory of the Lord.” He brings two verses with the name Et [the], and three verses with the name, “Glory of the Lord.” It is known that the bottom Nukva, Rachel, is called Et or “glory of the Lord.” Thus, only the lower world is the revealed world, in which there is vision.

But the upper world, Leah, the upper Nukva de ZA, is called “the hidden world” because she is concealed and unseen. It is written, “And let the dry land be seen,” referring to Rachel, the revealed world, which is included in the upper Zivug from Chazeh and above in the upper world. This is why vision is written in regard to her, “And let the dry land be seen.” If the verse spoke only of the Zivug of ZA and Leah above the Chazeh, called “upper unification,” it would not say “Be seen,” since there is no seeing in the upper world.

70) “As the appearance of the bow,” written about the Merkava [structure, chariot] of Ezekiel, means the one who lives forever, Yesod de ZA. In the portion, Noah, it is written, “I have set My bow in the cloud.” There, too, it means Yesod de ZA, called “the one who lives forever.” “In the cloud” means in Malchut, the bottom Nukva de ZA, the revealed world, Rachel. “I have set … in the cloud,” for since the day when the world was created, He set His bow in the cloud on a cloudy day, as it is written, “And it shall come to pass, when I bring clouds over the earth,” to indicate that only then did the bow appear as the image of the glory of the Lord, and not at another time.

That is, When the left awakens to overcome, when ZA and Rachel are included in YESHSUT, at the point of Shuruk on the left—Hochma without Hassadim—and Rachel remains empty even from Hochma, and cannot tolerate the emptiness, Rachel comes out of YESHSUT into her own Behina to extend the level of Hassadim on her own Masach, to clothe the Hochma. This is the unification of the point of Hirik. She has difficulty delivering because it is considered that Rachel is having difficulty while delivering the Mochin because her exit from the upper palace of YESHSUT into her own Behina is diminution and difficult for her, as it is written, “And she had hard labor,” since the Mochin are completed and born only upon her exit in the Hirik.

A bow is seen only on a cloudy day because there is wholeness of Mochin only at the point of Holam, the right line, but she needs the unification of the point of Shuruk and the point of Hirik, which are Dinim, and they are called “a cloudy day.”

Upon the birth of the Mochin, the three angels are with her: Michael on the right, Raphael in the middle, and Gabriel on the left. She receives their strength to deliver the Mochin because Michael extends to her from the Holam, right; Gabriel extends to her from the Shuruk, left; and Raphael extends to her from the Hirik, the middle one.

Those three Behinot are the colors that are seen in the image of the bow—red, white, and green. The right, which extends from the Holam, is the image of white in the bow. The left, which extends from the Shuruk, is the image of red in the bow. The middle, which extends from the Hirik, is the image of green in the bow. Those three colors are the revealed world, Rachel, in whom there is vision, and this is why it is written about her, “As the appearance of the bow,” vision.

71) “So was the appearance of the brightness round about.” The illumination was covered and concealed in the pupil of the eye in the vision of the eye. That is, there are four colors in the eye of the one who sees. It is primarily white, with red tendons inside of it, which are the red color. In its middle there is the color green, and inside of it, the pupil of the eye, which is the black color. However, in regard to the vision of the eye, there is dominion only to the pupil of the eye, which is the black in the eye. It is considered that the three colors, white, red, and green in the eye are covered and concealed when the eye sees due to the dominion of the black in the pupil of the eye.

It is so because the power of vision is only in the black. This indicates the upper unification, the opposite of the vision of the bow, which indicates the lower unification, for the image of the bow is the visible colors, and the image of the brightness is the illumination that was covered and concealed in the pupil of the eye, in the vision of the eye, since those three colors, white, red, and green, which are covered in the vision of the brightness, are seen in the image of the bow.

The verse, “This was the appearance of the image of the glory of the Lord,” concerns the colors in the image of the bow, and not the image of the brightness, since he unified the lower unification of the three colors of the bow, according to the unification that he unified in the upper unification. This is why it is “The appearance of the image of the glory of the Lord.” The text should not be interpreted as the image of the brightness, for it is illumination that was covered, and the colors are hidden there and are invisible in the pupil of the eye in the seeing of the eye.

Accordingly, “As the appearance of the bow that is in the cloud in the day of rain” indicates the lower unification, Rachel, the three colors that are seen—white, red, and green. Likewise, the image of the brightness round about indicates the upper unification because the image of the brightness means the illumination that was covered, and the hidden, unseen colors. The text compares the lower unification of the image of the bow to the upper unification of the image of the brightness to indicate that all the lights that were drawn out covered in the upper unification are drawn to the lower unification in the revealed. Also, those same three colors that are hidden in the pupil of the eye in the seeing of the eye are themselves the ones that appear in the image of the bow that will be in the day of rain. Therefore, the image of the bow is an appearance of the image of the glory of the Lord, as they are extended from the great, whole, and superior unification.

72) The three names, “The Lord our God, the Lord,” in “Hear O Israel” indicate the three colors—white, red, and green—when they are hidden and unseen. They connect unto one place, the first unification in the upper world, called “one place.” It is to that unification that the verse implies in the Merkava of Ezekiel, “So was the appearance of the brightness round about.”

There are images in the bow in the unification below, to unite in them. They are white, red, and green, corresponding to the three hidden colors that are in the upper unification, “The Lord our God, the Lord.” Those colors of the bow are one unification, as it is written, “And His name, ‘One,’” the lower unification. This is “Blessed be the name of the glory of His kingdom forever and ever” that we say after “Hear O Israel,” the lower unification.

The upper unification, “Hear O Israel, the Lord our God, the Lord is one,” corresponds to the lower unification, “Blessed be the name of the glory of His kingdom forever and ever.” There are six words in “Hear O Israel” [in Hebrew], and those six words in the two unifications indicate the unification of VAK de Gadlut.

73) “Let the waters gather” means a measurement of a line and a measure. A measure is because of the harsh spark in Bina, as it is written, “Who has measured the waters in the hollow of his hand.” Who [MI] is Bina. When Bina raises Malchut to her, in the association of Midat ha Rachamim with Din, Bina is not called Elokim, but only MI, since then the letters ELEH of Elokim fall to ZON. It follows that then Bina herself is diminished into VAK without a Rosh. She measures the Mochin de ZON in this measure, too. MI is Bina when she raises Malchut to her. “Measured in his hand” means measuring water in this raising, the Mochin de ZON.

This is why it is written, “Let the waters gather,” since by Bina’s measuring of the Mochin de Katnut de ZON, she has the ability to subsequently impart the Mochin de Gadlut, as well. “Let the waters gather” is the full amount of Mochin of the maker of the worlds, ZA, implied in the name HaVaYaH filled with Alephs: Yod–Vav–Dalet Hey–Aleph Vav–Aleph–Vav Hey–Aleph. The whole Gadlut of the Mochin de ZA are implied in HaVaYaH filled with Alephs, and their measure depends on the verse, “Let the waters gather,” which means measuring the measuring line of Bina in MI. Were it not for that measuring, it would be impossible for ZA to receive Mochin de Gadlut, for because they received the Katnut from Bina, they are also worthy of receiving the Gadlut of Bina. This is the meaning of “Let the waters gather unto one place,” the measuring of the measure of Katnut and Gadlut from Bina to ZON.

74) “Holy, holy, holy is the Lord of hosts, the whole earth is full of His glory.” The three times “Holy” in the verse is as it is written, “Let the waters gather,” which is the three Mochin in Bina. The waters come out from above, from the first Hey. “The Lord of hosts” is as it is written, “Unto one place,” Yesod de ZA, who is called “the one who lives forever,” to whom the Mochin from Bina are extended. “The whole earth is full of His glory” is as it is written, “And let the dry land be seen,” the bottom Hey, the revealed world when she is included in the unification of the upper world, the engraved name of the unification, KOZO BaMOChSaZ KOZO, which is the subsequent letters to the name HaVaYaH Elokeinu HaVaYaH, where the letters subsequent to HaVaYaH are KOZO, and the ones subsequent to Elokeinu are BaMOChSaZ.⁽¹⁾

The verse, “And let the dry land be seen” is the engraved name of the unification KOZO BaMOChSaZ KOZO, since the dry land, the revealed world, is included in the unification of the upper world, HaVaYaH Elokeinu HaVaYaH [The Lord our God, the Lord].

Nukva de ZA, called “the revealed world,” is implied in the verse, “The whole earth is full of His glory” only when she is called KOZO BaMOChSaZ KOZO. When she is included in the unification of the upper world, “The Lord our God, the Lord.” This is opposite the time when the Nukva descends from there to her own place, in the lower unification. At that time she is not “The whole earth is full of His glory,” since then she illuminates only from the BYA in her, from her Chazeh and below.

_______________

(1) KOZO BaMOChSaZ KOZO is actually HaVaYaH Elokeinu HaVaYaH [The Lord our God, the Lord], but instead of writing HaVaYaH Elokeinu HaVaYaH, each letter is replaced with the one next to it in the Hebrew alphabet.

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